Agam 05 Ang 05 Bhagvati Vyakhyaprajnapti Sutra Part 02 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002903/1

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TERES Pop ACCROISS )95 Wan 4 sacitra zrI bhagavatI sUtra pravartaka zrI amara muni ILLUSTRATED SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni parasparopagraho jIvAnAm 2

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prastuta Agama zrI bhagavatIsUtra jaina AgamoM meM sarvAdhika mahattva prApta vizAlakAya Agama kA nAma hai zrI bhagavatI suutr| prasiddha hai, ki isameM jaina tattvavidyA se sambandhita vividha viSayoM ke 36 hajAra praznoM kA bhagavAna mahAvIra dvArA pradatta yukti pUrNa samAdhAna hai| jJAna-vijJAna kI aneka zAkhAoM ke rahasya pUrNa siddhAntoM kA varNana isa Agama meM upalabdha hai| mAnA jAtA hai, vizvavidyA kI aisI koI bhI zAkhA nahIM hogI, jisakI pratyakSa yA apratyakSa rUpa meM carcA isa Agama meM nahIM ho| darzana, adhyAtma-vidyA, pudgala va paramANu siddhAnta Adi saikar3oM mahattvapUrNa viSayoM kA varNana tathA unakA anekAnta zailI meM samAdhAna isa Agama ke anuzIlana se prApta ho jAtA hai| AgamoM ke gambhIra adhyetA pravartaka zrI amara muni jI ne TIkA va anya aneka granthoM ke AdhAra para isa Agama ke gambhIra viSayoM kA apanI sarala sArapUrNa zailI meM vivecana prastuta kara 'sAgara' ko 'gAgara' meM bharane kA prayatna kiyA hai| isa Agama kA prakAzana lagabhaga 6 bhAga meM sampanna hone kI sambhAvanA hai| prathama bhAga prakAzita ho cukA hai| jisameM prathama zataka se caturtha zataka taka liyA gayA hai| isa dvitIya bhAga meM paMcama zataka se sAtaveM zataka taka sampUrNa tathA AThaveM zataka kA prathama uddezaka liyA gayA hai| bhagavAna mahAvIra ne jina zAzvata satya siddhAntoM kA pratipAdana kiyA, ve Aja ke vaijJAnika yuga meM sarvAdhika prAsaMgika hai| jaise-kisI bhI vastu ko sarvAMga dRSTi se samajhane ke lie anekAntadRSTi aura usakA samyak svarUpa kathana karane ke lie naya-nikSepa kI sApekSika syAdvAda vcn-prnnaalii| dharma, adharma, jIva, ajIva, pudgala-svarUpa, paramANu, lezyA, tapa-vidhAna, gati-sahAyaka dravya dharmAstikAya, kAlacakra-parivartana kA varNana, karma-siddhAnta, vanaspati meM jIva, paryAvaraNa, manovargaNA kA svarUpa, vibhinna jIva yoniyA~ Adi viSayoM meM ho rahe jIva-vijJAna va bhautika-vijJAna sambandhI adhunAtana anusaMdhAna ina sabakI satyatA siddha karate haiN| bhagavAna mahAvIra ke ina zAzvata siddhAntoM ko unhIM kI bhASA va pratipAdana zailI meM par3hane-samajhane ke lie sacitra bhagavatIsUtra, mUla ardhamAgadhI, hindI tathA aMgrejI anuvAda ke sAtha Apake hAthoM meM prastuta hai| This Agam Bhagavati Sutra The most important and voluminous among the Jain Agams is Shri Bhagavati Sutra. It is well known that this work contains logical answers given by Bhagavan Mahavir to 36,000 questions on a variety of ontological topics. This Agam contains discussions about many important and obsours principles from many branches of knowledge and special studies. It is believed that there is no branch of universal knowledge that has not been discussed directly or indirectly in this Agam. Information about numberous subjects including philosphy, spiritualism, matter and particle theory can be acquired by studying this Agam. Pravartak Shri Amar Muniji, a profound scholar of Agams, has tried to condense a sea in a drop by presenting the complex topics of this Agam in a simple and lucid Style with the help of commentaries and many other reference works. This voluminous Agam as expected to be completed in six volumes. This is the second volume. The first volume contains one to four Shataks. The second volume contains five to seven Shataks complete and arst uddashak of the eighth Shatak: The eternal and true principles Bhagavan Mahavir propagated are completely relevant in the modern scientific world. One example is the non-absolutistic viewpoint (Anekantavaad) to fully understand a thing and the relative methodology of Syadvad using naya and nikshep (standpoint and attribution) to realistically describe a thing. Virtue, vice, soul, non-soul, matter and its form, ultimate particle, soul complexion, codes of austerity, entity of motion, time-cycle and its changes, theory of karma, life in plants, environment, classification of mind and its activities, different genuses of life are being confirmed and authenticated by the latest researches in biology and physics. We place in your hands Illustrated Bhagavati Sutra (original Ardhamagadhi text with Hindi and English translations, elaboration and multicolored illustrations) to enable you to read and understand these eternal principles of Bhagavan Mahavir in his own language and style. HalesPersonal use only.

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saprema bheMTa sAdara bheMTa (GOOO DOO jaya Atma lAla jaya padma jaya amara jainAgama ratnAkara AcArya samrATa pU. zrI AtmA rAma jI ma. evaM rASTra santa uttara bhAratIya pravartaka bhaNDArI zrI padma candra jI ma. kI puNya smRti meM zAsana ziromaNi sAhitya samrATa jaina dharma divAkara pravartaka zrI amara muni jI ma. dvArA saMpAdita evaM padma prakAzana dvArA vizva meM prathama bAra prakAzita (sacitra, mUla, hindI, iMgaliza anuvAda sahita) jainAgamoM kA saiTa sAdara saprema bheTa / -: bheMTa kartA : padama prakAzana ___ kAryAlaya :- padma dhAma, narelA maNDI, dillI - 110040 (bhArata) saMparka sUtra :- zrI ziva kumAra jaina (maMtrI) mobaH 098101-64071, 011--22783740 Website : www.jainvision.com E -mail : padamparkashan@gmail.com - .

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$$$$$$$$$ $$$$$$$$$$$$$$$$ |paMcama gaNadhara bhagavat sudharmA-svAmI praNIta paMcama aMga sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) (dvitIya khaNDa) | mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA raMgIna citroM sahita * pradhAna sampAdaka jainadharma divAkara adhyAtma yugapuruSa pravartaka zrI amara muni jI mahArAja *saha-sampAdaka zrIcanda surAnA 'sarasa' padma prakAzana padma dhAma, narelA maNDI, dillI-110040 FFFFF $$$ $$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma.sA.dvArA samprerita sacitra AgamamAlA kA unnIsavA~ puSpa 555555555555555558 - sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) [dvitIya khaNDa] pradhAna sampAdaka jainadharma divAkara adhyAtma yugapuruSa pravartaka zrI amara muni jI mahArAja . saha-sampAdaka zrIcanda surAnA 'sarasa' 5 - aMgrejI anuvAdaka surendra botharA, jayapura - prathamAvRtti vi. saM. 2063, caitra IsvI san 2006, apraila . citrAMkana DaoN. triloka zarmA 85%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$ prakAzaka evaM prApti-sthAna padma prakAzana padma dhAma, narelA maNDI, dillI-110040 . mudraka evaM vitaraka saMjaya surAnA zrI divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 dUrabhASa : (0562) 2851165 595555555555555 - mUlya chaha sau rupayA mAtra (600/- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI Website : /http/jainvision.com eMail : padamprakashan@gmail.com 89545555555555555555555555555558

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rASTrasanta, uttara bhAratIya pravartaka ananta upakArI - pUjya gurudeva bhaNDArI zrI padmacandra jI mahArAja kI puNya smRti meM sAdara savinaya bheMTa oooo0000 00000000 GOOOOOOOOO 00000006 1900 200000009 DOOOLS amara muni (pravartaka) UCcccc0000 000000000 COOO00000 00000000 00000 000000009 200000

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tasevAoM sahayogadAnA lA. kizoracanda jI jaina mAnasA lA. pannAlAla jI jaina mAnasA lA.phakIracanda jI jaina mAnasA DaoN. zrI ke. Ara. siMgalA mAnasA zrI araviMda siMgalA mAnasA

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zruta sevA meM sahayoga dAtA zrImatI sumitrA devI jaina sonIpata zrI abhayakumAra jI reNu jaina dillI zrI jJAtanaMdanajI aMgUrIdevI jaina rohiNI, dillI lA. zAmalAlajI jaina zAstrI nagara, dillI zrI kRSNa lAlajI rAmapyArI mittala padamapura

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zruta sevA meM sahayoga dAtA lA. zrI kabUlacanda jI jaina padmapura zrI bAbara jaina (bhaTTe vAle) mAnasA DaoN. zrI maujIrAma jI jaina, zrImatI puSpA jaina sainika phArma, dillI zrI rAjapAla jaina sonIpata lA. zrI bAbUrAma jaina (pUrva pradhAna jaina sabhA) gidar3abAhA zrI divAnacaMda jaina dIpaka maiDIkoja, gidar3abAhA www.jalnelibrary.org

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F1454141414545454545454545454545454545454545454545454545454545454545 THE FIFTH ANGA WRITTEN BY THE FIFTH GANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (SECOND VOLUME) Original Text with Hindi and English Translations, Elaboration and Multicoloured Illustrations * EDITOR-IN-CHIEF Jain Dharma Diwakar Adhyatma Yugapurush Pravartak Shri Amar Muni ji Maharaj * ASSOCIATE-EDITOR Srichand Surana 'Saras' PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040 1 456 457 455 456 457 4545454545455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455456 457 455 456 457 455 45 45

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2 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955555 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5 52 55 Wan Wan 555555555555555 THE NINETEENTH NUMBER OF THE ILLUSTRATED AGAM SERIES INSPIRED BY UTTAR BHARATIYA PRAVARTAK GURUDEV BHANDARI SHRI PADMACHANDRA JI M. S. # ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) [Second Volume] Editor-in-Chief Jain Dharma Diwakar Adhyatma Yugapurush Pravartak Shri Amar Muni ji Maharaj Associate-Editor Srichand Surana 'Saras' English Translator Surendra Bothara, Jaipur First Edition Chetra, 2063 V. April, 2006 A.D. Illustrator Dr. Trilok Sharma Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printer's & Distributor Sanjay Surana Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone: (0562) 2851165 # Price Six Hundred Rupees only (Rs. 600/-) Copyright: Padma Prakashan, Delhi Website: /http/jainvision.com eMail: padamprakashan@gmail.com 9 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 0 Wan Wan **********************************SE Wan

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Wan 555555555555;)) )) )))))) ) ) | prakAzakIya san 1992 meM hamane sarvaprathama zrI uttarAdhyayanasUtra kA sacitra hindI-aMgrejI anuvAda ke sAtha prakAzana kiyA thaa| taba hamArA yaha prathama prayAsa, eka nayA prayoga thaa| kyoMki isake pahale isa Agama kA aMgrejI anuvAda to prakAzita ho cukA thA, parantu usake viSayoM ko spaSTa karane vAle bhAvapUrNa citroM sahita 32 AgamoM meM se kisI bhI Agama kA prakAzana nahIM huA thaa| hamArA yaha prayoga zata-pratizata saphala rhaa| jinavANI ke zraddhAlu pAThakoM ne usakA bharapUra svAgata kiyA aura isakI mA~ga Ane lgii| protsAhita hokara u. bhA. pravartaka svargIya gurudeva bhaNDArI zrI padmacandra jI ma. sA. ne apane vidvAn ziSya zrI amara mAne jI ma. ko AjJA pradAna kI ki AgamoM kA aMgrejI anuvAda tathA citroM sahita prakAzana kArya Apa prArambha kro| aMgrejI bhASI janatA meM Aja bhI jJAna-pipAsA adhika hai| videzI vidvAn jainadharma kI mAnyatAoM ko bar3I gambhIratApUrvaka par3hate haiM aura unase aneka naye-naye satya-tathya udghATita karane kA prayAsa karate haiN| - apane pUjya gurudeva kA maMgala AzIrvAda tathA protsAhana prApta kara hamAre zraddheya zrI amara muni jI sa. ne gurudeva kI bhAvanAoM ko mUrta rUpa dene kA dRr3ha saMkalpa kiyaa| isa kArya meM aneka vikalpa va bAdhAe~ bhI AIM, parantu dRr3ha saMkalpa sabhI vikalpoM kI dIvAreM tor3atA huA apane lakSya kI ora bar3hatA hI calA gyaa| Aja nirantara 14 varSoM ke prayAsa meM hamane 19 AgamoM kA sacitra aMgrejI bhASAntara ke sAtha prakAzana kiyA hai aura sarvatra isa abhinava kArya kI prazaMsA ho rahI hai| zAstra nAma se Darane vAle bhI aba zAstroM ko par3hane lage haiN| apane gharoM kI lAibrerI meM isakA saMgraha karane lage haiN| Aja 'Agama' ke prati jijJAsA aura jana zraddhA bar3ha rahI hai| Agama prakAzana kA yaha aitihAsika kArya aba apane lakSya ke nikaTa pahu~ca rahA hai| hameM dRr3ha vizvAsa hai ki hama isI gati se pragati karate hue zIghra hI apane lakSya ko prApta kreNge| gata varSa zrI bhagavatI sUtra kA prathama bhAga (zataka 1 se 4) taka prakAzita huA thaa| isa dvitIya bhAga meM zataka 5, 6, 7 tathA AThaveM zataka ke prathama uddezaka taka lie gaye haiN| Age kI sAmagrI tIsare se chaThe bhAga taka meM sampanna hone kI AzA hai| isa Agama.ke anuvAda Adi kAryoM meM gurudeva ke antevAsI ziSya zrI varuNa muni jI pUrI niSThA ke sAtha jur3e haiN| sAtha hI Agama sAhitya ke marmajJa vidvAn zrIcanda jI surAnA 'sarasa' tathA aMgrejI anuvAda karane vAle zrI surendra kumAra jI botharA bhI pUrNa manoyogapUrvaka juTe haiN| AgamamAlA kA yaha 19vA~ puSpa pAThakoM ke hAthoM meM prastuta karate hue hameM prasannatA hai| __isake prakAzana meM aneka udAramanA gurubhakta suzrAvakoM ne sadA kI bhA~ti apane zraddhA puSpa samarpita kara jinavANI ke prati apanA AdhyAtmika anurAga tathA guru-bhakti kA pradarzana kiyA hai| hama una sabake prati hArdika kRtajJatA prakaTa karate haiN| mahendrakumAra jaina adhyakSa padma prakAzana (5) 9555555555555555555555555555

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0444145146145454545454545454545454545454541414141414141414141414141412 PUBLISHER'S NOTE 555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le In the year 1992 we first of all published Shri Uttaradhyayan Sutra with Hindi and y English translations. At that time it was our first effort and a new experimeni. This is because till then only simple English translations had been published. Not a single out of the 32 Agams was published alongwith multi-coloured illustrations vividly explaining the discussed topics. Our experiment has been absolutely successful. It received heartiest welcome from the readers of the Word of the Jina and the demand increased. Encouraged by this, late Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra ji M. accorded permission to his able and scholarly disciple Shri Amar Muni ji M. to launch the project of publication of Agams with English translation and illustrations. The English readers have a greater thirst for ancient wisdom. Even foreign scholars study Jain beliefs with great interest and seriousness. They also endeavour to explore new interpretations in order to reveal hitherto unknown facts. With the pious blessings and encouragement from his revered Guru Dev, revered Shri Amar Muni ji M. resolved to translate the ideas of Guru Dev into action. There were many problems and hurdles on this path but the resolve never diminished and, shattering all hurdles, the work progressed as planned. With unrelenting efforts of 14 years we have till date published 19 Agams with English translation and illustrations. This path-breaking work is being praised and commended all around. Those who were afraid to mention even the name of scriptures, not only have started reading them but also collecting them in their personal libraries. The reverence and curiosity for Agams is on the increase among masses. This historical project of Agam publication is nearer its goal now. We are confident that progressing with the same zeal and speed we will soon reach our goal. Last year we had published the first volume of Shri Bhagavati Sutra (Shatak 1 to 9. This second volume contains Shatak 5, 6, 7 complete and one Uddeshak of Shatak 8. Remaining portion of this voluminous Agam is expected to be completed in four more volumes (3 to 6). Pujya Gurudev's able disciple Shri Varun Muni shares the responsibility of editing the Agams with all sincerity and devotion. We are getting sincere assistance of contributing scholars and experts of Agam literature like Shri Shrichand ji Surana 'Saras', who has been responsible for Prakrit and Hindi portion and Shri Surendra Kumar ji Bothara, who has been responsible for English portion. We are pleased to place this 19th number of Illustrated Agam series in the hands of our readers. Many generous and devout guru-devotees from different areas have displayed their devotion for the Guru and scriptures through their generous contributions. We express our sincere gratitude for them all. -Mahendra Kumar Jain PRESIDENT Padma Prakashan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ss (6) $ $$$$$$$454545454545454545454545454545454545444 445 446 442

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phra prAgvaktavya jaina AgamoM kI svarNa - maMjUSA kA amUlya ratna hai zrI bhagavatI sUtra / yaha AkAra kI dRSTi se sabase bar3A Agama hai| sAtha hI viSayoM kI vividhatA aura rocakatA meM bhI yaha sabase vizAla jJAna kA sAgara hai | jJAna-vijJAna kI vividha zAkhAoM kA jitanA sundara tathA samucita varNana isa Agama meM hai, vaha sabase mahattvapUrNa hai| bhagavatI sUtra ke sambandha meM prathama bhAga kI prastAvanA meM maiMne vistArapUrvaka likhA hai| ataH yahA~ usakI punarukti karane kI AvazyakatA nahIM hai| prastuta bhAga meM hamane paMcama zataka se AThaveM zataka ke prathama uddezaka taka lie haiN| pA~caveM zataka ke prArambha meM hI sUrya ke udaya, asta, bhramaNa Adi kI carcA hai| Adhunika vijJAna kI mAnyatA ke anusAra yaha viSaya vivAdAspada ho sakatA hai, kintu bhAratIya jyotiSazAstra aura dharmazAstra sabhI sUrya ko antarikSa meM paribhramaNa karate hue mAnate haiM aura unake gaNita ke anusAra bhI sUrya kA udaya-asta grahaNa Adi saba ghaTanAe~ barAbara yathAsamaya ghaTita ho rahI haiN| isa kAraNa yaha nahIM kahA jA sakatA ki ve mAnyatAe~ galata haiN| phira bhI isa viSaya meM vivAdAspada carcA chor3akara hamane Agamika mAnyatA prastuta kI hai| isa zataka ke anya aneka viSaya bhI tattvajJAna, jIvavijJAna, zabda kI zakti Adi kI dRSTi se mahattvapUrNa haiN| sAtaveM uddezaka meM paramANu tathA skandha kI carcA vartamAna ke paramANuvijJAna kI dRSTi se atyanta maulika tathA jJAnavardhaka hai| 2500 varSa pUrva bhagavAna mahAvIra ne apane pratyakSa darzana ke AdhAra para jisa paramANu sambandhI tattvadarzana kA kathana kiyA thA, vaha Aja ke pariprekSya meM aneka jJAnavardhaka rocaka tathya prastuta karatA hai jo Adhunika vijJAna ke samRddha kara sakate haiN| chaThA zataka tattvajJAna aura karmavijJAna kI dRSTi se vizeSa paThanIya hai| mahAvedanA, mahAnirjarA kA prakaraNa AdhyAtmika dRSTi se vizeSa mArgadarzaka hai / vedanA aura kaSTa ke samaya yadi samabhAva, titikSA dhAraNa kI jAtI hai to tIvra vedanA kI pIr3AnubhUti bhI utanI kaSTadAyI nahIM hotI aura karmanirjarA kI dRSTi se vaha vizeSa lAbhaprada siddha hotI hai| samatA kA yaha darzana jIvana meM Ane vAle kaSToM kI pIr3AnubhUti kama karake sahana karane kI zakti jagAtA hai| svAdhyAya ke samaya yaha uddezaka aura titikSA vizeSa rUpa se manana karane yogya hai| chaThe zataka ke paMcama uddezaka meM tamaskAya kA varNana Aja ke vijJAna dvArA khoje gaye blaika hola ke sAtha tulanA karane para aneka bAtoM kI Azcaryajanaka samAnatA pratIta hotI hai / tamaskAya kA yaha varNana prAcIna bhAratIya granthoM meM ekamAtra jaina AgamoM meM hI upalabdha hotA hai| blaika hola ke varNana ke sAtha isakI tulanA, isa varNana kI yathArthatA para prakAza DAlatI hai| sAtaveM zataka meM bhI aneka vyAvahArika viSayoM kA bar3A vizada varNana hai / zramaNoM ko AhAradAna kA lAbha, pratyAkhyAna Adi meM jJAna va antara viveka kI pradhAnatA, sAtA vedanIya-asAtA vedanIya karmabaMdha **** (7)

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" madha REEEEEEEEEEE Wan ke kAraNa Adi viSaya jIvana-dRSTi ko aura jIvana-vyavahAra ko udAtta va nirmala saMvedanA-pradhAna karuNAzIla banAne kI preraNA pradAna karatA hai| ___AThaveM zataka ke prathama uddezaka meM pudgala ke tIna prakAra, unakA pariNamana Adi kI carcA + AdhyAtmika dRSTi meM vaijJAnika dRSTi kA saMpuTa lie hue hai| ___ apane pAThakoM ko eka bAta vizeSa rUpa meM kahanA cAhatA hU~ ki AgamoM ko ekamAtra jinavANI ke ma ti zraddhA kI daSTi se na par3heM. paranta zraddhA ke sAtha jJAna-pipAsA va jIvana zodhana kI daSTi bhI rakheM. to OM svAdhyAya kA vizeSa lAbha hogaa| sUtra pATha ke bhASAnuvAda ke sAtha jahA~-jahA~ AvazyakatA huI, vahA~ saMkSipta vivecana bhI hamane kiyA OM hai| cU~ki bahuta se viSaya binA vivecana kiye pAThakoM ko samajha pAnA bahuta kaThina hotaa| AgamakAra ne + aneka sthAnoM para prajJApanAsUtra kA sandarbha dekhane kI sUcanA dekara viSaya ko bahuta hI saMkSipta kiyA hai| hamane prajJApanAsUtra kA vaha aMza sAra rUpa meM yahA~ prastuta kara diyA hai, tAki pAThaka ko prajJApanAsUtra dekhe ke binA hI pUrA viSaya samajhane meM suvidhA rhegii| ___ isake vivecana meM mere dvArA pUrva meM kiye gaye bhagavatI sUtra ke vivecana kA kAphI aMza liyA hai, sAtha hI paNDita ghevaracanda jI zAstrI kA hindI vivecana bhI bahuta upayogI banA hai| AcArya mahAprajJa jI dvArA kiyA gayA vivecana bhI hamane sAmane rakhakara yathAvazyaka usakA upayoga kiyA hai| ataH ukta sampAdakoM tathA prakAzakoM ke prati hArdika dhanyavAda jJApana hamArA kartavya hotA hai| isa Agama kA anuvAda kArya sampanna hone ke pazcAt eka pRthak bhAga meM pAribhASika zabda-koza pariziSTa rUpa meM prastuta karane kA bhI hama prayatna kara rahe haiN| ___isake sampAdana meM sadA kI taraha mere ziSya zrI varuNa muni, zrIcanda jI surAnA 'sarasa' tathA zrI surendra jI botharA ne pUrNa sahayoga diyA hai| isI prakAra prakAzana meM bhI jina gurubhaktoM ne artha-sahayoga pradAna kiyA hai, una sabake prati maiM hArdika dhanyavAda jJApita karatA huuN| mere parama zraddheya gurudeva u. bhA. pravartaka, rASTrasanta bhaNDArI zrI padmacandra jI ma. kA AzIrvAda pada-pada para merA sambala rahA hai| maiM una parama upakArI gurudeva ke prati vinayAvanat huuN| ____ AzA aura vizvAsa hai aMgrejI anuvAda ke sAtha sacitra bhagavatI sUtra aneka dRSTiyoM se navInatA // lie sabake lie upayogI siddha hogaa| jaina sthAnaka, -pravartaka amara muni mAnasA )))))))) (pravartaka) AMRAPARI Di Rui Ming Ling Bu Bu Nan %%% (8) %%%%% % %%%%%%%%% %%%% %

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f44444444444444444444444444444545454545454 PREFACE Shri Bhagavati Sutra is the most precious gem in the golden casket of Jain Agams. It is the most voluminous among the available Agams. With its great variety of subjects and interesting narration, it is the largest ocean of knowledge. The complete and vivid discussions of various branches of general and specialized knowledge available in this Agam enhances its value and importance. I have already written in details about Bhagavati Sutra in the preface to the first Volume, therefore, there is no need to repeat it here. This volume starts with fifth Shatak and ends at the first Uddeshak of the eighth Shatak. The fifth Shatak starts with the discussion about sunrise, sunset and the movement of the sun. This is one of the disputed topics according to modern science. But Indian astrology and religions accept the movement of the sun in the space. All events including sunset, sunrise, and eclipse occur exactly as predicted by calculations on this basis. Thus these beliefs cannot just be discarded as false. However, we have avoided any discussion on the disputes and presented the beliefs as mentioned in Agams. Many other topics in this Shatak are valuable in context of the contained original ideas and information on metaphysics, biology and acoustics. The edifying discussion on ultimate particles and their clusters provides new and important information related to modern particle physics. The information Bhagavan Mahavir revealed about ultimate particles with the help of his direct perception reveals interesting facts that may enrich the world of science. The sixth Shatak is specially important for ontological discussions and for the karma theory. The topic of extensive suffering and extensive shedding of karmas is inspiring and revealing from the spiritual viewpoint. If tolerance and equanimity is attained while suffering pain and affliction, even extreme agony becomes tolerable and highly rewarding in terms of shedding of karmas. This philosophy of equanimity reduces the intensity of suffering torments and enhances the capacity to tolerate. While indulging in self study this chapter and the subject of tolerance dealt in it call for special attention. The description of Tamaskaaya in the first Uddeshak of the sixth Shatak has surprising similarities with the black hole described in modern astronomy. In the ancient Indian literature this description of Tamaskaaya is unique to Jain scriptures. Comparison with black holes adds to the genuineness of this description. (9) F 451 455 456 457 455 456 455 456 455 456 457 455 456 457 458 455 456 457 455 456 457 454 455 456 457 456 457 455 456 457 45

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Shang Fen Fen Fen Fen Fen Fen Fen Fen Fen 555555555555Fen Fen Fen Fen Fen Fen Fen 55 tmilllkmimimimimimimimimimimimimimimimimilllmimimimimimimimimimimimimimimimimimimimitmilllillli 55 5 5 45 Wan 47 The seventh Shatak also contains detailed discussions on numerous practical themes. Benefits of offering food to ascetics, importance of knowledge and sagacity in the act of renouncing, causes of bondage of pleasure and pain giving karmas and other such topics inspire one to acquire a generous, sensitive and compassionate view and way of life. Wan Three types of matter particles and their transformations are included in the discussions narrated in the first Uddeshak of the eighth Shatak. They add scientific angle to the spiritual inquiries. I would like to convey an important message to the readers-Do not just read Agams simply because you have faith and belief in the Word of the Jina. Your study would be highly beneficial if you have the thirst for knowledge and the desire to cleanse your life. With the literal translation of the original text we have added brief elaboration wherever needed. This is with the view that many topics are hard to understand for common readers. The author of the Agam has referred to Prajnapana Sutra for the sake of brevity. We have included the gist of those references from Prajnapana Sutra. This would facilitate the reader to understand the subject without turning pages of Prajnapana Sutra. Large portions from my earlier commentary on Bhagavati Sutra have been taken in elaborations of this edition. The Hindi commentary by Pandit Ghevar Chand Shastri was also found to be very useful. Wherever needed, we have also referred to and used the detailed commentary by Acharya Mahaprajna. It is my duty to express gratitude for editors and publishers of the said works. We are also trying to include a glossary of important technical terms as appendix in an additional volume after the main volumes are done. As always, scholarly editors like Shri Shrichand Surana 'Saras', Shri Surendra Bothara have extended their fullest co-operation. Like before, many generous devotees have extended financial contributions to this pious project. They all deserve thanks and commendations. The blessings of my revered teacher Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. have provided me support at every step. I bow with all humbleness at my command to that great benefactor. Wan I hope that with English translation and a variety of new approaches, this volume of Illustrated Bhagavati Sutra will prove to be useful for all. Jain Sthanak, Mansa -Pravartak Amar Muni (Pravartak) 555555555555555555555555555555555555555555555@ (10) ****************************timitimitikkSE Wan

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55555555555555555555555555555555555 anukramaNikA paMcama zataka : prathama uddezaka : ravi 3-23 paMcama zataka kI saMgrahaNI gAthA jambUdvIpa meM sUryoM kA udaya-asta jambUdvIpa meM divasa aura rAtri kA kAlamAna varSA Rtu kA prathama samaya hemanta Adi Rtue~ aura ayanAdi sUrya ke udaya-asta tathA divasa-rAtri kA vicAra 19 chadmastha aura kevalI kA jJAna kevalI ke prakRSTa mana, vacana ko jAnane-dekhane ___meM samartha vaimAnika deva anuttaraupapAtika devoM kI manaHzakti kevalI indriyoM se nahIM jAnate-dekhate kevalI bhagavAna kA asthira kAyayoga caturdaza pUrvadhArI kA labdhi-sAmarthya 15 72 77 79 paMcama zataka : dvitIya uddezaka : anila 24-34 paMcama zataka : paMcama uddezaka : chadmastha 74-78 snigdha pathyAdi vAyu 24 kyA chadmastha siddha ho sakatA hai? 74 vAyu kA svarUpa evambhUta-anevambhUtavedanA 74 odana Adi ke zarIra avasarpiNI meM hue kulakara Adi loha Adi ke zarIra 31 asthi Adi ke zarIra paMcama zataka : chaThA uddezaka : AyuSya 79-98 lavaNasamudra kI sthiti 33 alpAyu aura dIrghAyu ke kAraNa vikretA aura kretA ko lagane vAlI kriyAe~ paMcama zataka : tRtIya uddezaka : granthikA 35-41 agnikAya : mahAkarma yA alpakarma Ayubandha viSayaka anyatIrthikoM kI mAnyatAe~ 35 dhanuSa calAne se lagane vAlI kriyAe~ AyuSya sahita gati vicAra anyatIrthiyoM kI mithyA prarUpaNA AdhAkarmAdi AhAra kA phala paMcama zataka : caturtha uddezaka : zabda 42-73 AcArya-upAdhyAya kI gati zabda-zravaNa kI sImA mithyAdoSAropaNakartA ke duSkarmabandha chadmastha va kevalI kA ha~sanA va nidrA lenA 45 harinaigameSI kI garbha-saMharaNa kSamatA paMcama zataka: saptama uddezaka: ejana 99-130 garbha-saMharaNa kA tarIkA 50 paramANupudgala kA kampana 99 atimuktaka muni 51 paramANupudgaloM meM chedana Adi 101 do devoM ke manogata prazna 54 paramANupudgalAdi ke vibhAga 104 devoM ko 'no-saMyata' kahanA 58 paramANupudgaloM kI paraspara sparzanA 107 devoM kI bhASA : ardha-mAgadhI 60 paramANupudgaloM kI kAla sthiti 112 38 49 (11) Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Gong %%%%%%%%%%5555555

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0555555555555555555555555555555555 118 131 strI dvAra 197 141 146 201 207 vividha pudgaloM kA antarakAla 115 chaThA zataka : tRtIya uddezaka : mahAsrava 181-219 sthAnAyu kA alpa-bahutva saMgrahaNI gAthAe~ 181 Wan nairayika AraMbhI aura parigrahI 120 prathama dvAra : mahAkarmA aura alpakarmA asurakumAra AraMbhI-parigrahI 121 dvitIya dvAra : vastra aura jIva ke beindriya Adi AraMbhI-parigrahI 122 pudgalopacaya o hetu-ahetu 127 tRtIya dvAra : karmopacaya kI saadi-saanttaa| paMcama zataka : aSTama uddezaka : nirgrantha 131-150 vastra evaM jIvoM kI sAdi-sAntatA OM nirgranthIputra aura nAradaputra kI carcA caturtha dvAra : aSTa karmoM kI bandhasthiti 196 jIvoM kI vRddhi hAni 140 saMyata dvAra caubIsa daNDakoM kI vRddhi hAni aura kAlamAna kI prarUpaNA samyagdRSTi dvAra saMjJI dvAra 199 jIvoM meM sopacayAdi cAra bhaMga bhavasiddhika dvAra paMcama zataka : navama uddezaka : rAjagaha 151-165 darzana dvAra paryAptaka dvAra 206 rAjagRha kA svarUpa 151 udyota aura andhakAra bhASaka dvAra nairayikAdi meM samaya jJAna 156 paritta dvAra pArvApatya sthaviroM dvArA paMcamahAvrata jJAna dvAra dharma svIkAra 159 yoga dvAra upasaMhAra rUpa saMgraha gAthA upayoga dvAra AhAraka dvAra paMcama zataka : dazama uddezaka : sUkSma dvAra campA-candramA 166-166 carama dvAra vedaka jIvoM kA alpa-bahutva chaThA zataka : prathama uddezaka : vedanA 167-178 saMgrahaNI gAthA 167 chaThA zataka : caturtha uddezaka : sapradeza 220vedanA evaM nirjarA ke sambandha meM dRSTAnta 167 pradeza dvAra : jIva-pradeza nirUpaNa karaNa kI apekSA sAtA-asAtA-vedana 173 AhAraka dvAra jIvoM meM vedanA aura nirjarA 177 bhavya dvAra upasaMhAra rUpa 178 saMjJI dvAra lezyA dvAra chaThA naka: dvitIya uddezaka: AhAra 179-180 dRSTi dvAra AhAra ke sambandha meM kathana 179 saMyata dvAra 152 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 855 5 Le Le Le 5555555555555555555555555555 555 FFF 55 5 Ting Ting Ting Ting Ting Ting . 220 la la la mm (12) 355555555555555555555555555$$$$$$$$$$u

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Wan fafa *********************************tyinnn 5 kaSAya dvAra jJAna dvAra yoga dvAra 5 upayoga dvAra veda dvAra phra zarIra dvAra paryApta dvAra upasaMhAra 5 jIva aura pratyAkhyAna Wan pratyAkhyAna nibaddha Ayu phra phra upasaMhAra gAthA Wan 5 phra chaTA zataka chaThA uddezaka bhavya 5 # pRthviyA~ aura anuttara vimAna 6 mAraNAntika samuddhAta F chaThA zataka paMcama uddezaka tamaskAya 251-272 tamaskAya kyA, kaisI hai ? ATha kRSNarAjiyA~ chaTA zataka saptama uddezaka zAlI pha 5 dhAnyoM kI yoni -sthiti i gaNanIya kAla : muhUrtta kA mAna 6 aupamika kAla kA svarUpa utsarpiNI-avasarpiNI K F 5 suSama- suSamAkAlIna bhAratavarSa ke bhAva F 5 chaThA zataka aSTama uddezaka pRthvI : F 5 ratnaprabhAdi pRthviyoM ke nIce 5 devalokoM ke nIce F jIvoM ke AyuSya kA bandha asaMkhyAta dvIpa-samudra dvIpa samudroM ke zubha nAma 234 chaTA zataka navama uddezaka karma : 236 238 239 241 242 244 246 247 248 250 251 260 273-279 273 274 280 - 290 280 282 284 287 289 291-305 291 294 298 303 304 karmabandha ke prakAra maharddhika devoM kI vikurvaNA devoM kI jAnane-dekhane kI kSamatA chaTA zataka dazama uddezaka anyatIrthI sukha-duHkha kA pradarzana sambhava nahIM jIva aura prANa kA svarUpa jIvoM kI sukha-duHkha dhAraNA nairayikAdi kA AhAra kevalI anindriya hote haiM upasaMhAra kI saMgrahaNI gAthA upodghAta anAhAra aura sarvAlpAhAra kA kAla loka ke saMsthAna zramaNopAsaka kI kitanI kriyA zramaNopAsaka kA vrata - pratyAkhyAna zramaNoM ko dAna dene kA lAbha karmarahita jIva kI gati duHkha kI spRSTatA anagAra ko sAmparAyikI kriyA aMgArAdi doSayukta pAna - bhojana zastrAtIta Adi doSa supratyAkhyAnI aura duSpratyAkhyAnI pratyAkhyAna ke bheda-prabheda pratyAkhyAnI - apratyAkhyAnI 306 306-314 phra 3019 311 315-323 315 317 320 saptama zataka : prathama uddezaka : AhAra 324-349 321 322 323 pha 324 324 328 329 331 334 332 phra 341 saptama zataka : dvitIya uddezaka : virati 350- 367 345 25595 55 5 5 5 5 5 5 5 5955555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 52 338 phra pha 339 5 353 357 saMyata tathA pratyAkhyAnI Adi kA alpa - bahutva 364 jIvoM kI zAzvatatA - azAzvatatA pha phra 366 350 phra phra phra phra Wan (13) 5555555555555555555**************553 phra 45

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424 ma saptama zataka : tRtIya uddezaka : sthAvara 368-383 vanaspatikAyika jIvoM kA AhArakAla vanaspatiyoM meM anantajIvatva lezyA kI apekSA alpakarma-mahAkarma 372 vedanA aura nirjarA 375 jIdoM kI zAzvatatA-azAzvatatA 382 hAthI aura kuMthue ke samAna jIva caubIsa daNDakavartI jIvoM dvArA kRta __ pApakarma duHkharUpa 'saMjJAoM ke dasa prakAra nairayikoM kI dasa vedanAe~ apratyAkhyAnikI kriyA AdhAkarma kA phala 426 371 428 429 saptama zataka : caturtha uddezaka : jIva OM SaDvidha saMsArasamApannaka jIva saptama zataka : paMcama uddezaka : pakSI khecara-paMcendriya jIvoM ke bheda 384-385 384 386-388 431 433 saptama zataka : navama uddezaka : asaMvRta 431-452 asaMvRta anagAra mahAzilAkaNTaka saMgrAma mahAzilAkaNTaka saMgrAma kA svarUpa rathamUsala saMgrAma zakra-camarendra ke sahayoga kA hetu kyA yuddha karate marane para svarga milatA hai? 386 nAma 55555555555555555))))))))))))))))))))))) saptama zataka : chaThA uddezaka : Ayu 389-408 AyuSya kA bandha aura vedana 389 mahAvedanA-alpavedanA 391 anAbhoganirvartita AyuSya 393 karkaza-akarkaza vedanIya sAtA-asAtA vedanIya karma 396 bharata meM duHSama-duHSama kAla kA prabhAva 399 chaThe Are ke manuSyoM ke AhAra Adi 404 394 453 saptama zataka : dazama uddezaka : anyayUthika 453-466 kAlodAyI kI carcA aura pravrajyA pApakarma aura puNyakarma 459 agni ko jalAne aura bujhAne kI kriyA acitta pudgaloM kA prakAza 463 409-423 aSTama zataka : prathama uddezaka: pudgala 467-536 saptama zataka : saptama uddezaka : anagAra saMvRtta anagAra aura kriyA kAma-bhoga sambandhI vicAraNa chadmastha evaM kevalI akAma vedanA kA vedana 467 409 410 417 420 saMgrahaNI gAthA pudgala pariNAmoM ke tIna prakAra nau daNDakoM dvArA prayoga-pariNata pudgaloM kA nirUpaNa prathama daNDaka dUsarA daNDaka tRtIya daNDaka 469 469 saptama zataka : aSTama uddezaka : chamastha chadmastha siddha nahIM hotA 47 424-430 424 (14) %%%%%%%%%Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Zi B%%%%%%%%%%

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caturtha daNDaka paMcama daNDaka chaThA daNDaka saptama daNDaka aSTama daNDaka nauvA~ daNDaka mizrapariNata pudgaloM ke nau daNDaka visrasApariNata pudgaloM ke bheda-prabheda eka dravya ke pariNamana kI prarUpaNA kAyaprayoga- pariNata 55555 488 490 tIna dravyoM sambandhI bhaMga 492 493 494 do dravya ke saMyoga se niSpanna bhaMga 495 496 497 498 503 cAra Adi dravyoM ke saMyoga se niSpanna bhaMga pariNAmoM kA alpa- bahutva pariziSTa zabdakoSa AgamoM kA anadhyAyakAla prakAzita Agama sUcI (15) 522 529 532 535 537-591 539 580 585

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44 445 446 44 445 45 45 451 451 4545454545454545454545454545454 455 456 45 45 CONTENTS 451 454 4 457 456 457 4 455 456 457 454 455 456 457 455 456 Fifth Shatak (Chapter Five): First Lesson : The Sun 3-23 Collative Verse 3 Rising and Setting of Suns in Jambudveep Periodicity of Day and Night in Jambudveep First Samaya of Monsoon Season 13 Seasons including Winter and Solstices 15 Sunset and Sunrise : Day and Night 19 41 41 41 41 45 45 45 Silent Questions by Two Gods Calling Gods Non-restrained Language of Gods : Ardhamaagadhi Knowledge of Chhadmasth and Kevali Exalted Mind and Expression of Kevali Mental Power of Anuttaraupapatik Gods Kevali does not know-see with Sense Organs Vibrant Body of Omniscient Special Powers of Chaturdash Purvadhar 4 4 4 4 24-34 24 Fifth Shatak (Chapter Five): Second Lesson : Wind Moist and Nourishing Wind Nature of Winds Bodies of Rice etc. Bodies of Iron etc. Bodies of Bones etc. Dimensions of Lavan-Samudra 27 74-78 31 Fifth Shatak (Chapter Five) : Fifth Lesson : The Uprighteous Can Chhadmasth be Siddha ? Evambhoot-anevambhoot Pain Kulakars of the Avasarpini 32 33 77 35-41 $$45 446 447 454 455 456 45 44 45 46 47 43 44 45 44 45 47 46 45 41 41 41 Fifth Shatak (Chapter Five): Third Lesson: The Knot Belief of Other Schools about Life-span Bondage Life-span and Rebirth 35 38 46456 457 458 459 41 41 41 41 41 41 41 41 41 41 451 451 452 453 454 455 456 457 458 459 4720 Fifth Shatak (Chapter Five): Sixth Lesson : Life-span Causes of Short and Long Life-span Involvement in Activities by Seller and Buyer Fire-bodies : Intense and Mild Karmas Activities in Shooting Arrows False Heretic Tenets Fruits of Taking Faulty Food Destiny of Acharya and Upadhyaya Bondage of Accusers Fifth Shatak (Chapter Five) : Fourth Lesson : Sound Range of Hearing Sound 42 Sleep and Laughter of Chhadmasth and Kevali . 45 Embryo Transplantation Capacity of Harinaigameshi Procedure of Embryo Transfer 50 Ascetic Atimuktak 51 (16) 455 456 41 41 41 41 455 456 457 451 451 454 455 456 457 455 456 457 45 454545454545454545454

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5555555555555555555555555555555555 Fifth Shatak (Chapter Five): Tenth Lesson: The Moon in Champa Fifth Shatak (Chapter Five) : Seventh Lesson: Vibration Vibration of Paramanu Pudgal Piercing etc. in Ultimate Particles Sections of Particles of Matter Touching of Ultimate Particles. of Matter Life-span of Ultimate Particles of Matter Intervening Period of Re-transformation. Maximum and Minimum of Asur Kumars Two-sensed and Other Beings Hetu-Ahetu Fifth Shatak (Chapter Five): Eighth Lesson: Ascetic Discussions of Nirgrinthi-putra and Narad-putra Increase and Decrease in Number of Jivas Duration of Increase-decrease in Twenty Four Dandaks Four Divisions including Sopachaya Fifth Shatak (Chapter Five) : Ninth Lesson: Rajagriha Description of Rajagriha Light and Darkness 99-130 99 Period of Existence Sinful Activity and Possessiveness of Infernal Beings Sinful Activity and Possessiveness 101 104 Awareness of Time Acceptance of Five Great Vows by Parshvapatya Ascetics Conclusive Collative Verse 107 112 115 118 120 121 122 127 131-150 131 140 141 146 151-165 151 152 156 159 165 Sixth Shatak (Chapter Six): First Lesson: Pain 167-178 Collative Verse 167 173 Examples of Pain and Shedding 167 Experience in Context of Karan Suffering and Shedding in Jivas Concluding Verse 177 178 Sixth Shatak (Chapter Six): Second Lesson: Intake Statement About Intake Sixth Shatak (Chapter Six): Third Lesson: Extensive Influx 166-166 179-180 179 181-219 181 Collative Verses First Port: With More Karmas and with Less Karmas Second Port Acquisition of Matter by Cloth and Soul Third Port: Acquisition of Karma with Beginning and End Beginning and End of Cloth and Beings 192 Fourth Port: Duration of Bondage of Eight Karmas Fifth Port: Stree (Female) Sixth Port: Samyat (Restrained) 197 Seventh Port: Samyagdrishti 196 (Righteous) Eighth Port: Sanjni (Sentient) Ninth Port: Bhavasiddhik (Worthy of Liberation) Tenth Port: Darshan (Perception) Eleventh Port: Paryaptak (Fully Developed) 181 185 187 190 198 199 200 201 (17) pilllillltti**********************555 206

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244 246 456 457 4545454545454 545454545454545454545 211 251 454545454 455 456 457 454545454545454545454545454545454545454545454545454 Twelfth Port : Bhashak Veda Dvar (Door of Gender) 241 (Capable of Speech) 207 Sharira Dvar (Port of the Body) 242 Thirteenth Port : Paritta Paryapti Dvar (Door of Full 4 (Limited) 207 Development) Fourteenth Port : Jnana Conclusion (Knowledge) 208 Being and Renunciation 247 Fifteenth Port : Yoga Life-span Determined by (Association) 209 Pratyakhyan 248 Sixteenth Port : Upayog Concluding Verse 250 (Involvement) 210 Seventeenth Port : Ahaarak Sixth Shatak (Chapter Six) : (Having Intake) 210 Fifth Lesson : Body of Eighteenth Port : Sukshma Darkness 251-272 (Minute) What is Tamaskaaya? Nineteenth Port : Charam Eight Krishna-rajis 260 (Final) 212 Alpabahutva Sixth Shatak (Chapter Six) : (Minimum-maximum) Sixth Lesson : Worthy of of Genderic Beings 217 Liberation 273-279 41 Sixth Shatak (Chapter Six) : Hells and Anuttar Vimaan Fourth Lesson: With Maranantik Samudghat 274 Sections 220-250 Sixth Shatak (Chapter Six): Pradesh Dvar (Port of Sections): Seventh Lesson : Shaali Soul-sections 220 (Paddy) 280-290 Aharak Dvar (Port of Beings with Intake) 223 280 Sprouting of Corn Bhavya Dvar (Port of Measurable Time : Muhurt the Worthy) 226 Metaphoric Units Time Sanjni Dvar (Port of Utsarpini-avasarpini 287 the Sentient) 226 Bharat Varsh in 289 Sukham-sukhama Ara Leshya Dvar (Port of Soul-complexion) 228 Sixth Shatak (Chapter Six): Drishti Dvar (Port of Attitude) Eighth Lesson : Prithvi Samyat Dvar (Port of the (Worlds) 291-305 Restrained) 4 Kashaaya Dvar (Port of Below the Worlds Passions) 234 Below the Divine Realms 294 4 Jnana Dvar (Port of Knowledge) 236 Life-span Bondage of Living 4 Yoga Dvar (Port of Association) 238 Beings Upayoga Dvar (Door of Innumerable Islands and Seas 303 Involvement) 239 Names of Islands and Seas 304 455 456 455 456 457 455 456 457 455 456 457 4545454545454545454545454545454545454545454545454545 273 456 454 455 282 456 455 456 457 455 456 455 456 457 454 455 230 232 291 298 0445545454 455 4545454545454545454 (18) 41 41 41 41 41 41 41 4545454545454545454545454545454545454545454545450

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368 372 320 5454545454545454545454141414141414141414141414141414141414141414141414 Sixth Shatak (Chapter Six) : Renouncer and Non-renouncer 357 Ninth Lesson : Karma 306-314 Comparative Numbers of Types of Karmic Bondage 306 Restrained and Renouncers 364 Self-mutation by Gods with Eternality and Non-eternality Great Opulence 307 of Beings 366 Capacity of Gods to See Seventh Shatak (Chapter Seven): and Know 311 Third Lesson : Sthavar Sixth Shatak (Chapter Six) : (Immobile Beings) 368-383 Tenth Lesson : Anyatirthi Period of Intake by Plant-bodied (Heretics) 315-323 Beings Display of Pleasure and Pain 315 Clusters of Infinite Souls in Plants 371 Soul and Life-force 317 Leshya and Karma Concept of Happiness Suffering and Shedding 375 and Sorrow Eternality and Non-eternality Intake of Infernal and of Jivas 382 Other Beings 321 Omniscient is Without Seventh Shatak (Chapter Seven): Sense Organs 322 Fourth Lesson: Jiva Conclusive Collative Verse 323 (Living Beings) 384-385 Seventh Shatak (Chapter Seven): Six Kinds of Worldly Living First Lesson : Ahaar (Intake) 324-349 Beings 384 Introduction 324 Seventh Shatak (Chapter Seven): Period of Total and Partial Fasting 324 Fifth Lesson : Pakshi (Birds) 386-388 Structure of Lok 328 Kinds of Aerial Beings 386 Activities of Shramanopasak 329 Abstainment of Shramanopasak 331 Seventh Shatak (Chapter Seven): Benefits of Donation to Ascetics 332 Sixth Lesson : Ayu Movement of a Karma-free Soul 334 (Life-span) 389-408 Touch of Misery Bondage and Experiencing Samparayiki Kriya of an Ascetic 339 of Ayushya 389 Faulty Food 341 Great and Little Pain 391 Faults including Shastrateet Life-span Bondage Unavares Harsh and Mild Suffering 394 Seventh Shatak (Chapter Seven): Pleasure and Pain Causing Second Lesson: Virati Vedaniya Karma 396 (Renunciation) 350-367 Epoch of Extreme Sorrow Right and Wrong Renunciation 350 in Bharat 399 Categories and Sub-categories Food of the Humans of the of Renouncing 353 Sixth Epoch 393 404 (19) i 154545454545454545454545454545454545454545454545454545454545454 455 456 45

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467 467 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 454 455 454 455 456 455 456 41 142 4414 41 45 454145644141414141414141414141414141414141414141414141414141 45 Seventh Shatak (Chapter Seven): Lighting and Extinguishing Fire 463 4 Seventh Lesson : Anagaar Light from Inanimate Matter 465 45 (Homeless-ascetic) 409-423 Activities of a Samvrit Ascetic 409 Eighth Shatak (Chapter Eight) : First Lesson : Pudgala Cerebral Experiences and (Matter) 467-536 Physical Experiences 410 Chhadmasth and Kevali 417 Collative Verse Involuntary Experience of Pain 420 Three Kinds of Matter Conscious Transformation in Seventh Shatak (Chapter Seven): Light of Nine Dandaks Eighth Lesson: Chhadmasth First Dandak (The Unrighteous) 424-430 Second Dandak Unrighteous cannot be Siddha 424 Third Dandak Soul of Elephant and Insect 424 Fourth Dandak Sins are Misery 425 Fifth Dandak Ten Kinds of Inclinations 426 Sixth Dandak Ten Kinds of Pain of Seventh Dandak Infernal Beings 428 Eighth Dandak Activity of Non-renunciation Ninth Dandak 495 Consequence of Adhaakarma 429 Joint Transformation in Light Seventh Shatak (Chapter Seven): of Nine Dandaks Ninth Lesson : Asamvrit Types of Naural Transformation 497 (The Unrestrained) 431-452 Transformation of One Substance 498 Transformation due to Unrestrained Ascetic 431 Conscious Physical Activity Mahashilakantak Battle 433 Details of Mahashilakantak Alternatives of Transformation Battle of Two Substances 439 Rathmusal Battle 440 Alternatives of Transformation Cause of Help from Shakrendra of Three Substances and Chamarendra 442 Alternatives of Transformation Heaven on Death in War? of Four Substances Comparative Numbers Seventh Shatak (Chapter Seven): of Transformations Tenth Lesson: Anyayuthik (Heretics) 453-466 Appendix Discussions and Initiation Technical Terms of Kalodayi 453 Inappropriate Time for Study of Demeritorious Karmas and Agams Meritorious Karmas 459 List of Published Agams 588 496 &Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5 55555 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting n 443 4 4 4 4 4456 41 41 451 582 ( 20 ) 94141414145146145454545454545454545 41 41 41 41 41 41 41 41 41 41 41.5 41 4564542

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555555555555555555555555555555555555E ka OM namo samaNassa bhagavao mahAvIrassa Om Namo Samanassa Bhagavao Mahavirassa ta nAmanAmanAmanA zrI bhagavatI sUtra (2) (zrI vyAkhyAprajJapti sUtra) SHRI BHAGAVATI SUTRA (2) (SHRI VYAKHYAPRAJNAPTI SUTRA)

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0 5 5 5 5 5 5 5 9555555555555555555555555555555555555 5 5 5 5 5 5 8 5 5 5 5 5 5 5 5555555555555555555555555555555 55******************tttttttttttttttttttttt***** 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5

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paMcama zataka : prathama uddezaka FIFTH SHATAK (Chapter Five): FIRST LESSON ravi RAVI (THE SUN) - vyAkhyAprajJapti - bhagavatI sUtra kA yaha paMcama zataka hai| isa zataka meM sUrya-candramA kI gati kA parimANa, utsarpiNI- avasarpiNI kAla-cakra, chadmastha evaM kevalI kI jJAna-zakti, kriyAvAda, paramANu vijJAna, AyuSya vRddhi-hAni kulakara Adi kaI mahattvapUrNa viSayoM para prakAza DAlA gayA hai / isa zataka ke bhI dasa uddezaka haiM / This is the Fifth Shatak (Fifth Chapter) of Vyakhyaprajnapti (Bhagavati Sutra). In this Chapter light has been thrown on many important topics including the measures of the movement of the sun and the moon, the progressive and regressive time cycle (UtsarpiniAvasarpini kaal-chakra), potency of spiritual knowledge (jnanashakti) of chhadmasth (one who is short of omniscience due to residual karmic bondage) and Kevali (omniscient), Kriyavaad (doctrine of endeavour), theory of ultimate particles (paramanu vijnana), increase and decrease of life-span and Kulakar (clanfounders). This chapter too has ten lessons ( uddeshaks). paMcama zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. caMpa ravi 1 aNila 2 gaMTiya 3 sadde 4 chaumAyu 5 - 6 eyaNa 7 niyaMThe 8 / rAyagihaM 9 caMpA - caMdimA 10 ya dasa paMcamammi sate // 1 // 1. (gAthA kA artha ) - pA~caveM zataka meM ye dasa uddezaka haiM- prathama uddezaka meM campAnagarI meM sUrya sambandhI praznottara haiN| dvitIya uddezaka meM vAyu sambandhI prarUpaNA hai| tRtIya uddezaka meM jAlagranthI kA udAharaNa dekara tathya kA nirUpaNa kiyA hai| caturtha uddezaka meM zabda sambandhI praznottara haiN| paMcama uddezaka meM chadmastha ke sambandha meM evaM chaThe uddezaka meM AyuSya kI vRddhi - hAni sambandhI nirUpaNa hai| sAtaveM uddezaka meM pudgaloM ke ejana = kampana kA varNana hai| AThaveM uddezaka meM nirgranthI - putra anagAra dvArA padArtha-viSayaka carcA hai| nauveM uddezaka meM rAjagRha nagara sambandhI paryAlocana aura dasaveM uddezaka meM campAnagarI meM varNita candramA-sambandhI prarUpaNA hai| phraphra 1. The fifth chapter has following ten lessons ( uddeshaks ) - The first lesson has questions and answers about the sun in Champa city. The second lesson has information about air (vayu). The third lesson describes knots in a net as analogy. The fourth lesson has questions and paMcama zataka prathama uddezaka (3) 6955 555 5555655 55 5 55 555 5555 5 5 5 5 5 5 59595 Fifth Shatak: First Lesson

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2559595955 5 5 5 5 5 5 59595959595959 55 55 59595959555 5 5 5 5 5 5 55 5 55 5 5 55 5 55 5 5 Wan Wan phaphaphaphaphaphapha answers about sound (shabd). The fifth lesson has information about Wan chhadmasth (one who is short of omniscience due to residual karmic bondage). The sixth lesson describes increase and decrease of life-span. The seventh lesson contains description of vibration of matter particles. phra The eighth lesson narrates the description of matter given by ascetic Nirgranthi-putra. The ninth lesson has the description of Rajagriha city. The tenth lesson provides the description of the moon in Champa city. 2. teNaM kAleNaM teNaM samaeNaM caMpA nAmaM nagarI hotthA / vaNNao / tIse NaM caMpAe nagarIe puNNabhadde nAme ceie hotthA / vnnnno| sAmI samosaDhe jAva parisA pddigyaa| 2. usa kAla, usa samaya meM campA nAma kI nagarI thii| usa campAnagarI ke bAhara pUrNabhadra nAma kA caitya thaa| inakA varNana aupapAtika sUtrAnusAra smjheN| (eka bAra ) vahA~ zramaNa bhagavAna mahAvIra svAmI pdhaare| yAvat pariSad bhagavAna ko vandana karane aura unakA dharmopadeza sunane ke lie gaI, aura dharma zravaNa kara vApasa lauTa gii| bhagavatI 2. During that period of time there was a city called Champa. Description (as in Aupapatik Sutra). Outside Champa city there was a Chaitya (temple complex) called Purnabhadra. Description (of the Wan Chaitya). (Once ) Bhagavan Mahavir arrived there... and so on up to... phra People came out to pay homage and attend the discourse, after which they dispersed. sUtra Wan vivecana : campAnagarI : taba aura aba - aupapAtika sUtra meM campAnagarI kA vistRta varNana milatA hai, tadnusAra pha prAcInakAla meM 'campA' Rddhiyukta, zatruoM se aparAjita evaM samRddha nagarI thI / campAnagarI kA itihAsa ati prAcIna hai, vahIM para dadhivAhana rAjA kI putrI candanabAlA kA janma huA thA / pANDavakulabhUSaNa prasiddha dAnavIra karNa ne isI nagarI ko aMgadeza kI rAjadhAnI banAyA thaa| bArahaveM tIrthaMkara zrI vAsupUjya svAmI ke pA~ca kalyANaka isI nagarI meM hue the| mahAvIra - caritra ke anusAra apane pitA zreNika rAjA kI mRtyu ke zoka ke kAraNa samrAT koNika magadha kI pha rAjadhAnI rAjagRha meM raha nahIM sakatA thA, isa kAraNa usane vAstuzAstriyoM se parAmarza kara eka vizAla campAvRkSa vAle sthAna ko pasaMda karake apanI rAjadhAnI ke hetu navIna campAnagarI bsaaii| dazavaikAlika sUtra ke racayitA AcArya zayyaMbhava sUri ne rAjagRha se Aye hue apane laghuvayaska putra manaka ko isI nagarI meM dIkSA dI thI aura yahIM dazavaikAlika sUtra kI racanA kI thii| isa nagarI ke baMda hue daravAjoM ko mahAsatI subhadrA ne apane zIla kI mahimA pha se apane kalaMka nivAraNArtha kacce sUta kI calanI bA~dhakara usake dvArA kue~ meM se pAnI nikAlA aura tIna daravAjoM para chIMTA dekara unheM kholA thaa| cauthA daravAjA jyoM kA tyoM baMda rakhA thaa| parantu bAda meM vi. saM. 1360 meM lakSaNAvatI ke hammIra aura sulatAna samadanI ne zaMkarapura kA kilA banAne hetu upayogI pASANoM ke lie isa daravAje ko tor3akara isake kapATa le liye the| vartamAna meM campAnagarI campArana kasbe ke rUpa meM bhAgalapura ke nikaTavartI eka jilA hai| (ka) jinaprabhasUri racita 'campApurIkalpa' (kha) hemacandrAcArya racita mahAvIracaritra, sarga 12, zloka 180 se 189 taka, (ga) AcArya zayyaMbhava sUri racita pariziSTa parva, sarga, 5, zloka 68, 80, 85 (gha) bhagavatI sUtra (TIkAnuvAda TippaNayukta), khaNDa 2, pR. 144 / (2) 2 95 5 5 5 5 555 5 5 5 595555 55955 5 5 5 5 5955559595959 55 59595959595 95 95 95 96 2 (4) Wan Bhagavati Sutra (2) Wan 5 2- 5 !7 5 F 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5552

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25455 456 457 454 455 456 457 4545454545454545455 55 55 55 55 55 55 55 456 4545454545453 51 $5555Wu Pian $555FFFFFLe Le Dong Yu Dong Le Le Le Le Tan Le Le Ting Ting AshhhfPian Suo Le Le hhh $ Elaboration Champa city : then and now-Detailed description of Champa city is available in Aupapatik Sutra. According to that, the ancient Champa city was a grand and affluent city undefeated by enemies. It has a very long history going back to the hoary past. It was here that Chandan-bala, the daughter of King Dadhivahan was born. Benevolent Karna, the magnanimous Pandava, made this city the capital of his state Angadesh. The five auspicious events of the twelfth Tirthankar Shri Vaasupujya Swami took place in this very city. According to the biography of Bhagavan Mahavir, after the death of his father king Shrenik it became 5 impossible for grief stricken Emperor Kunik to live in Rajagriha, the $ capital of Magadh empire. For this reason he constructed the new city of Champa around a huge Champa tree in consultation with expert S architects. It was here that Acharya Shayyambhav initiated his infant son Manak, brought forth from Rajagriha, and wrote Dashavaikalik Sutra for him. With the power of her righteousness Mahasati Subhadra, in order to erase the blemish on her chastity, drew water from a well with a strainer is tied to non-twined cotton thread and sprinkled on three closed gates of $ Champa city to open them. The fourth gate was kept closed. Later the Hammir and Sultan of Samdani demolished this gate to acquire stone slabs and door-flanges when he was constructing the fort of Shankarpur in 1360 V. At present it is a small township and district called Champaran near modern Bhagalpur. (References--a) Champapuri Kalp by Jinaprabh Suri; (6) Mahavir Charitra by Hemachandracharya (12/180-189); (c) Parishisht Parva by Acharya Shayyambhav Suri (5/68, 80, 85); (d) Bhagavati Sutra (translation of the Tika with foot notes)--Part 2, p. 144] Fiesta i gui 27 Jan-37A RISING AND SETTING OF SUNS IN JAMBUDVEEP 3. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTTe aMtevAsI iMdabhUI NAma aNagAre goyame gotteNaM jAva evaM vayAsI 3. usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke jyeSTha antevAsI (ziSya) gautamagotrIya indrabhUti anagAra the| unhoMne isa prakAra prazna pUchA 3. During that period of time Indrabhuti Anagar, the senior disciple of Bhagavan Mahavir... and so on up to... paid his homage and obeisance fand submitted 8. (9. ] vigela oj na! Na fren 38104-91f0ympes fo- afENALTefat ? pAINa-dAhiNamuggaccha dAhiNa-paDINamAgacchaMti ? dAhiNa-paDINamuggaccha paDINa-udINamAgacchaMti ? paDINa-udINamuggaccha udIci-pAINamAgacchaMti ? 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 414141414141414144 455 456 456 457 454 455 41 41 41 41 41 41 41 41 6 mApaMcama zataka : prathama uddezaka (5) Fifth Shatak: First Lesson 245454545454545454545454545454545454545451 451 451 451 451 450 451 451 451 451 455 456 457 454542

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phra [u. ] haMtA, goyamA ! jaMbuddIve NaM dIve sUriyA udINa - pAINamuggaccha jAva udIci - pAINamAgacchaMti / 4. [ pra. ] bhagavan ! jambUdvIpa nAmaka dvIpa meM sUrya kyA uttara - pUrva - ( IzAnakoNa) meM udaya hokara pUrva-dakSiNa- (AgneyakoNa) meM asta hote ( hone Ate haiM ? athavA AgneyakoNa meM udaya hokara dakSiNa-pazcima (naiRtyakoNa) meM asta hote haiM ? athavA naiRtyakoNa meM udaya hokara pazcimottara-(vAyavyakoNa) meM asta hote haiM, yA phira pazcimottara - ( vAyavyakoNa) meM udaya hokara uttara- 5 pUrva - ( IzAnakoNa) meM asta hote haiM ? [u. ] hA~, gautama ! jambUdvIpa meM sUrya (uttara - pUrva ) (IzAnakoNa) meM udita hokara agnikoNa (pUrva-dakSiNa) meM asta hote haiM, yAvat pUrvokta sampUrNa kathana kahanA caahie| 4. [Q.] Bhante ! In the continent called Jambudveep do suns rise in 5 5 the north-east (Ishan Kone) and set in the south-east (Agneya Kone ) ? Or 5 5 do they rise in the south-east (Agneya Kone) and set in the south-west Wan (Nairitya Kone ) ? Or do they rise in the south-west (Nairitya Kone) and set in the north-west (Vayavya Kone)? Or do they rise in the north-west 5 pha (Vayavya Kone) and set in the north-east ( Ishan Kone ) ? Wan Wan [Ans.] Yes, Gautam ! In the continent called Jambudveep the suns rise in the north-east (Ishan Kone) and set in the south-east (Agneya pha Kone), Wan and so on up to... the whole question should be repeated as answer in affirmative. Wan Wan Wan Wan pha 5. [ pra. ] jayA NaM bhaMte ! jaMbuddIve dAhiNaDDhe divase bhavati tayA NaM uttaraDDhe divase bhavati ? jayA NaM 5 uttaraDDhe divase bhavati tayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthima- paccatthimeNaM rAI bhavati ? [ u. ] haMtA, goyamA ! jayA NaM jaMbuddIve dIve dAhiNaDDhe divase jAva rAI bhavati / 5. [ pra.] bhagavan ! jaba jambUdvIpa ke dakSiNArddha meM dina hotA hai, taba kyA uttarArddha meM bhI dina hotA hai ? aura jaba jambUdvIpa ke uttarArddha meM dina hotA hai, taba kyA meru parvata se pUrva-pazcima meM rAtri 5 hotI hai ? 5 * [ u. ] hA~, gautama ! (yaha isI taraha hotA hai; arthAt- ) jaba jambUdvIpa ke dakSiNArddha meM dina hotA hai, taba pUrva-pazcima bhAga meM rAtri hotI hai / Wan 5. [Q.] Bhante ! When it is day in the southern half of Jambudveep, is it also day in the northern half of Jambudveep? And when there is day Wan in the northern half of Jambudveep, is there night on the east and west of the Meru mountain ? Wan [Ans.] Yes, Gautam ! (It is like that; which means --) When there is day in the northern half of Jambudveep, it is night on the east and west of the Meru mountain? bhagavatI sUtra ( 2 ) (6) Bhagavati Sutra (2) 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5958 phra

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ittttt*******************ttttttttttt itmimittmimimittmimimimimimimimimimimimimi***tmillltttti 6. [ pra.] jayA NaM bhaMte ! jaMbuddIve dIve maMdarassa pavvayassa puratthimeNaM divase bhavati tayA gaM paccatthimeNaM vi divase bhavati ? jayA NaM paccatthimeNaM divase bhavati tayA NaM jaMbuddIve dIve maMdarassa pavvayassa uttaradAhiNeNaM rAI bhavati ? 5 [u. ] haMtA, goyamA ! jayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthimeNaM divase jAva rAI bhavati / 6. [ pra. ] bhagavan ! jaba jambUdvIpa ke meru parvata se pUrva meM dina hotA hai, taba kyA pazcima meM bhI dina hotA hai ? aura jaba pazcima meM dina hotA hai, taba kyA jambUdvIpa ke meru parvata se uttara-dakSiNa dizA meM rAtri hotI hai ? [u.] gautama ! hA~, isI prakAra se hotA hai; arthAt jaba jambUdvIpa meM meru parvata se pUrva meM dina hotA hai, taba uttara-dakSiNa bhAga meM rAtri hotI hai| 6. [Q.] Bhante ! When it is day on the east of the Meru mountain, is it also day on the west of Meru mountain ? And when there is day on the east of the Meru mountain, is there night on the south and north of the Meru mountain in Jambudveep? [Ans.] Yes, Gautam ! (It is like that; which means -) When there is day on the east of Meru mountain in Jambudveep, it is night on its north and south. vivecana : sUrya ke udaya-asta kA vyavahAra: yahA~ jo dizA, vidizA yA samaya kI dRSTi se sUrya kA udaya - asta batAyA gayA hai, vaha saba vyavahAra darzakoM kI dRSTi kI apekSA se batAyA hai, kyoMki samagra bhUmaNDala para sUrya ke udaya asta kA samaya yA dizA - vidizA (pradeza) niyata nahIM hai| vaha kSetra sApekSa hai| vAstava meM dekhA 5 jAe to sUrya to sadaiva bhUmaNDala para vidyamAna rahatA hai, kintu jaba sUrya ke samakSa kisI prakAra kI Ar3a (oTa yA vyavadhAna) A jAtI hai, taba ( usa samaya ) usa deza ( usa dizA - vidizA) ke loga ukta sUrya ko dekha nahIM pAte, taba usa deza ke loga isa prakAra kA vyavahAra karate haiM- 'aba sUrya asta ho gayA hai|' jaba sUrya ke sAmane pha kisI prakAra kI Ar3a nahIM hotI, taba usa deza (dizA - vidizA) ke loga sUrya ko dekha pAte haiM aura ve isa 5 prakAra kA vyavahAra karate haiM- 'aba ( isa samaya ) sUrya udaya ho gayA hai|' eka AcArya ne kahA hai- "sUrya prati samaya jyoM-jyoM AkAza meM Age gati karatA jAtA hai, tyoM-tyoM nizcita hI isa tarapha rAtri hotI jAtI hai| isalie sUrya kI gati para hI udaya asta kA vyavahAra nirbhara hai|" isa prarUpaNA ke anusAra isa mAnyatA kA svataH nirAkaraNa ho jAtA hai ki 'sUrya pazcima kI ora ke samudra meM praviSTa hokara pAtAla meM calA jAtA hai, phira pUrva kI ora ke samudra para udaya hotA hai|' eka hI samaya meM do dizAoM meM divasa kaise ? - jambUdvIpa meM sUrya do hote haiN| jaba eka sUrya meru parvata kI uttara dizA meM hotA hai, taba dUsarA sUrya meru parvata kI dakSiNa dizA meM hotA hai| usa samaya meru parvata kI uttara aura dakSiNa dizA meM dina hotA hai| meru parvata kI pUrva aura pazcima dizA meM rAtri hotI hai| jaba meru kI pUrva aura pazcima dizA meM 5 dina hotA hai, taba uttara-dakSiNa dizA meM rAtri hotI hai| isalie eka hI samaya meM do dizAoM meM divasa hotA hai aura do dizAoM meM rAtri hotI hai| vizeSa spaSTatA ke lie meru parvata kI pradakSiNA karate sUrya kA saMlagna citra dekheM / Fifth Shatak: First Lesson f paMcama zataka prathama uddezaka F phra (7) Wan phaphaphapha

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3555955555 5 55 55955555 5 5 5 5 5 5 5 5 5 5 5 55559555555 5 59595592 phra Wan Wan Wan phra Elaboration-Sunrise and sunset-The rising and setting of the sun in terms of directions or time is with reference to the general observer because the time and direction of sunset and sunrise is not fixed for every point on the earth. In fact the sun is always present over the globe but when there is some kind of obstruction covering some area or direction, people of that area are unable to see the sun. It is then that they say"The sun has set now." When there is no such obstruction and people are able to see the sun they say-"The sun has risen now." Some Acharya has said "As the sun moves forward in the sky every moment, night approaches to its rear. That is why the rising and setting of the sun is dependent on the movement of the sun." This automatically explains the traditional belief that the sun enters the western sea and sinks into the underworld (paataal) to rise once again from the eastern sea. Wan Day in two directions at the same time ?-Jambudveep has two suns. When one sun is to the north of Meru mountain the other is to its south. At that time it is day on the northern as well as southern directions and it is night on the eastern and western directions of the Meru. When it is day on the eastern and western directions of the Meru it is night on the northern and southern directions of the Meru. That is why there is day in two directions and night in two directions at the same time. For further clarity see the illustration showing the suns moving around Meru mountain. jambUdvIpa meM divasa aura rAtri kA kAlamAna PERIODICITY OF DAY AND NIGHT IN JAMBUDVEEP 7. [ pra. jayA NaM bhaMte ! jaMbuddIve dIve dAhiNaDDhe ukkosae aTThArasamuhutte divase bhavai tayA NaM uttaraDDhe vi ukkosae aTThArasamuhutte divase bhavai ! jayA NaM uttaraDDhe ukkosae aTThArasamuhutte divase bhavai tayA NaM jaMbuddIve dIve maMdarassa puratthima- paccatthimeNaM jahanniyA duvAlasamuhuttA rAI bhavati ? [u. ] haMtA, goyamA ! jayA NaM jaMbuddIve jAva duvAlasamuhuttA rAI bhavai / 7. [ pra. ] bhagavan ! jaba jambUdvIpa nAmaka dvIpa ke dakSiNArddha meM utkRSTa aThAraha muhUrtta kA dina hotA hai, taba kyA uttarArddha meM bhI utkRSTa ( sabase bar3A ) aThAraha muhUrtta kA dina hotA hai ? aura jaba uttarArddha meM utkRSTa aThAraha muhUrtta kA dina hotA hai, taba kyA jambUdvIpa meM parvata se pUrva-pazcima meM jaghanya (choTI se choTI) bAraha muhUrtta kI rAtri hotI hai ? 55555556 [u. ] hA~, gautama ! (yaha isI taraha hotI hai| arthAt ) jaba jambadvIpa meM 18 muhUrta kA dina bAraha muhUrtta kI rAtri hotI hai| yAvat 7. [Q.] Bhante ! In the southern half of the continent named Jambudveep, when the maximum length of the day is 18 Muhurts then Bhagavati Sutra (2) Wan 5 bhagavatI sUtra ( 2 ) phra (8) 5 5 phra 5 Wan pha Wan 5 Wan ba

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karka saMkrAti kA prathama dina dakSiNAyana meM dina-rAtri kSetra paridhi ke dazAMzakA donoM tarapha kA 3-3 bhAga meM prakAza aura 2-2 bhAga meM rAtri (6 bhAga meM prakAza) uttara (4 bhAga meM rAtri makara saMkrAMti kA prathama dina uttarAyaNa meM dina-rAtri kSetra paridhi ke dazAMzakA donoM tarapha kA 3-3 bhAga meM rAtri aura 2-2 bhAga meM prakAza (6 bhAga meM rAtri) uttara (4 bhAga meM prakAza) lavaNa samudra 318316 yA.daSTileTa dRSTikSetra 184 sarvabAhya maMDala 18 muhUrta kI rAta Epalh maviSkaMbha -945266000 kAza viSka 63240 mela pazcima For Private & pUrva 201944 tama kSetra viSNa, 143 yojana tamaH kSetrAta bhaviSkaMbha -sA prakAza kI laMbAI 45000 jaMbU dvIpa meM lavaNa samudra kSetra viSkaMbhA lavaNa samudra prakAza kI laMbAI 45000 jaMbU dvIpa meM 1726321daSTikSetra lavaNa samudra sarvAbhyantaramaMDala prakAza kSetraviSkama dakSiNa 63663 yojana prakAza aura aMdhakAra kI 783336 yojana saMpUrNa laMbAI Pt. Inbp dakSiNa prakAza kI laMbAI333333 yo. samudra meM dinamAna 18 muhUrta prakAza kI laMbAI 333336 yo. samudra meM dinamAna la va Na sa la va Na sa ma da 12 muhUta bahatsaMgrahaNI citra 37/38 ke AdhAra para

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555555555555555555555555555555555555 | citra paricaya-1 / Illustration No. 1 555555555 dina-rAta kI hAni-vRddhi jambUdvIpa meM do sUrya tathA do candra nirantara gati karate haiN| jambUdvIpa ke 45-45 hajAra yojana kSetra (lambAI) meM eka-eka sUrya prakAza karatA hai| jaba sUrya sarvAbhyantara maNDala (sabase bhItara kA maNDala) meM hotA hai taba 18 muhurta kA dina tathA 12 muhUrta kI rAta (karka saMkrAnti kA prathama dina) arthAt saMvatsara kA sabase bar3A dina 14 ghaNTA 9 minaTa Wan tathA sabase choTI rAta hotI hai| arthAt 30 muhurta ke dina-rAta kA 6 bhAga prakAza kSetra aura 4 bhAga aMdhakAra kSetra hotaa| Wan hai| isa samaya meru ke pAsa sUrya kA prakAza kSetra 94865 rahatA hai, vaha kramazaH vRddhi pAtA huA samudra kI tarapha kA 5 prakAza kSetra 9452642 tathA aMdhakAra kSetra 6301948 evaM pUrva-pazcima kA kiraNa vistAra 4726321 ho jAtA hai| ka karka saMkrAnti kA yaha prathama dina ASAr3ha mAsa meM AtA hai| phira kramazaH sUrya sarva bAhyamaNDala kI ora prayANa karatA hai| taba usakA prakAza kSetra kramazaH ghaTatA jAtA hai| aMdhakAra kSetra bar3hatA jAtA hai| jaba sUrya dakSiNAyana se uttarAyaNa meM praveza karatA hai arthAta sarva bAhya maNDala ke 183veM maNDala meM gati karatA hai, taba sabase bar3I 18 muhurta kI rAta tathA sabase choTA 12 muhurta kA dina hotA hai| yaha makara saMkrAnti kA prathama dina hotA ma hai| isa samaya meru ke pAsa kA prakAza vistAra 63246 tathA aMdhakAra kSetra 94861 hotA hai| jaba donoM sUrya sarva bAhya maNDala meM Ate haiM, taba samudra kI tarapha kA prakAza kSetra 63663 yojana tathA aMdhakAra kSetra 954941 yojana hotI hai| prastuta citra meM jambUdvIpa-lavaNa samudra meM sUrya kA bhramaNa kSetra darzAyA hai| yaha citra bRhatsaMgrahaNI AcArya zrI yazodevasUri kRta hindI vivecana ke AdhAra se sAbhAra liyA hai| -(zataka 5, u. 1, sUtra 7-13 taka) jamaU55555555555555555555555555555555555555555558 LONGER AND SHORTER DAYS AND NIGHTS Two suns and two moons continuously move around Jambudveep. Each of these suns covers an area of Jambudveep defined by 45 thousand Yojan long section of its circumference. When the sun is in its innermost orbit the day is 18 Muhurt long and the night is 12 Muhurt long. This is the day the sun enters the Cancer sign of the Zodiac (Kark Sankranti). It is the longest day (14 hours 9 minutes) of the year and the shortest night. This means that one sixth of the total 30 Muhurt span of the day has light and one fourth part has darkness. At this time the area covered by sunlight near Meru mountain is 9486% Yojans and the corresponding area of darkness is 6324 Yojans. It gradually increases and becomes 9452642 Yojans near the cost of Lavan Samudra, where the corresponding area of darkness becomes 6301948. This first day of Kark Sankranti falls in the month of Ashadh. Then the sun starts moving towards its outermost orbit and gradually the area covered by sunlight diminishes whereas the area of darkness expands. Then the sun starts shifting back from the southern to the northern solstice it is moving in the outermost orbit, the 183rd. At that time the night is longest (18 Muhurt) 45 and the day is shortest (12 Muhurt). This is the first day of the sun entering the 45 Capricorn sign of the Zodiac (Makar Sankranti). At this time the area covered by 45 sunlight near Meru mountain is 6324 Yojans and the corresponding area of darkness is 94861 Yojans. It gradually increases and becomes 63663 Yojans near the cost of Lavan Samudra where the corresponding area of darkness becomes 954941 -Shatak 5, lesson-1, Sutra-7 to 13 8455555555555555555555555555555555555

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Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%% %%%%%%%%% is the maximum length of the day 18 Muhurts in the northern half too ? And when the maximum length of the day is 18 Muhurts in the northern half then is the night in the region east and west of the Meru mountain in Jambudveep shortest, of twelve Muhurt duration ? (Ans.] Yes, Gautam ! (It is like that, which means-) In the southern half of the continent named Jambudveep... and so on up to... twelve Muhurt duration. 8. [pra. ] jayA NaM jaMbuddIve dIve maMdarassa purathimeNaM ukkosae aTThArasa jAva tayA NaM jaMbuddIve dIve paccatthimeNa vi ukkoseNaM aTThArasamuhutte divase bhavati ? jayA NaM paccatthimeNaM ukkosae aTThArasamuhutte divase bhavati tadA NaM bhaMte ! jaMbuddIve dIve uttara-dAhiNe duvAlasamuhuttA jAva rAI bhavati ? [u. ] haMtA, goyamA ! jAva bhvti| 8. [pra. ] bhagavan ! jaba jambUdvIpa ke meru parvata se pUrva meM utkRSTa aThAraha muhUrta kA dina hotA hai, taba kyA jambUdvIpa ke pazcima meM bhI utkRSTa aThAraha muhUrta kA dina hotA hai ? aura bhagavan ! jaba pazcima meM utkRSTa aThAraha muhUrta kA divasa hotA hai, taba kyA jambUdvIpa ke uttara meM jaghanya bAraha muhUrta kI rAtri hotI hai ? [u. ] hA~, gautama ! yaha isI taraha-yAvat hotA hai| 8. [Q.] Bhante ! When the maximum length of the day is 18 Muhurts in the region east of the Meru mountain in Jambudveep then is the maximum length of the day 18 Muhurts in the region west of the Meru mountain too ? And when the maximum length of the day is 18 Muhurts in the east then is the night in the northern region of Jambudveep shortest, of twelve Muhurt duration ? (Ans.) Yes, Gautam ! (It is like that, which means--)... and so on up to... twelve Muhurt duration. 9. [pra. ] jayA NaM bhaMte ! jaMbuddIce dAhiNaDDhe aTThArasamuhuttANaMtare divase bhavati tayA NaM uttare aTThArasamuhuttANaMtare divase bhavati ? jayA NaM uttare aTThArasamuhuttANaMtare divase bhavati tayA NaM jaMbuddIve darassa pavvayassa puratthima-paccatthimeNaM sAtiregA duvAlasamuhuttA rAI bhavati ? [u. ] haMtA, goyamA ! jayA NaM jaMbuddIve jAva rAI bhvti| 9. [pra. ] bhagavan ! jaba jambUdvIpa ke dakSiNArddha meM aThAraha muhUrtAnantara (muhUrta se kucha kama) kA visa hotA hai, taba kyA uttarArddha meM bhI aThAraha muhUrttAnantara kA divasa hotA hai? aura jaba uttarArddha meM ThAraha muhUrttAnantara kA dina hotA hai, taba kyA jambUdvIpa meM mandara parvata se pUrva-pazcima dizA meM tireka (kucha adhika) bAraha muhUrta kI rAtri hotI hai ? cama zataka : prathama uddezaka (9) Fifth Shatak: First Lesson 55555555555555555

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Wan Wan Wan [ u. ] hA~, gautama ! yaha isI taraha hotI hai; arthAt jaba jambUdvIpa ke yAvat rAtri hotI hai| 9. [Q.] Bhante! In the southern half of the continent named Jambudveep, when the day is slightly less than 18 Muhurts (Muhurtantar) long then in the northern half too is the day slightly less 5 than 18 Muhurts long ? And when the day is slightly less than 18 Muhurts long in the northern half then is the night in the region east and west of the Meru mountain in Jambudveep slightly more than (satirek) twelve Muhurts long ? 5 5 phra [Ans.] Yes, Gautam ! (It is like that, which means) In the southern half of the continent named Jambudveep... and so on up to ... slightly more than twelve Muhurts long. 10. [ pra.] jayA NaM bhaMte! jaMbuddIve dIve maMdarassa pavvayassa puratthimeNaM aTThArasamuhuttANaMtare divase bhavati tayA NaM paccatthimeNaM aTThArasamuhuttANaMtare divase bhavati ? jayA NaM paccatthimeNaM aTThArasamuhuttANaMtare divase bhavati tayA NaM jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM sAiregA duvAlasamuhuttA rAi bhavati ? [ u. ] haMtA, goyamA ! jAva bhavati / 10. [ pra. ] bhagavan ! jaba jambUdvIpa ke mandarAcala se pUrva meM aThAraha muhUrttAnantara kA dina hotA hai, 5 taba kyA pazcima meM bhI aThAraha muhUrttAnantara kA dina hotA hai ? aura jaba pazcima meM aThAraha 5 muhUrttAnantara kA dina hotA hai, taba kyA jambUdvIpa meM meruparvata se uttara-dakSiNa meM sAtireka bAraha muhUrtta kI rAtri hotI hai ? [u. ] hA~, gautama ! (yaha isI taraha) yAvat hotI hai| 10. [Q.] Bhante ! When the day is slightly less than 18 Muhurts long in the region east of the Meru mountain in Jambudveep then is the day slightly less than 18 Muhurts long in the region west of the Meru mountain too? And when the day is slightly less than 18 Muhurts long in the east then is the night in the northern region of Jambudveep shortest, slightly more than twelve Muhurts long? phra ...... [Ans.] Yes, Gautam ! (It is like that, which means - )... and so on up to... twelve Muhurts long. bhagavatI sUtra ( 2 ) 11. evaM eeNaM kameNaM osAreyavvaM-sattarasamuhutte divase, terasamuhuttA rAI / sattarasamuhuttANaMtare divase, sAtiregA terasamuhuttA rAI / solasamuhutte divase, coddasamuhuttA rAI / solasamuhuttANaMtare divase, sAtiregA codasamuhuttA rAI / pannarasamuhutte divase, pannarasamuhuttA rAI / pannarasamuhuttANaMtare divase, sAtiregA pannarasamuhuttA rAI / coddasamuhutte divase, solasamuhuttA rAI / coddasamuhuttANaMtare divase, sAtiregA solasamuhuttA rAI / terasamuhutte divase, sattarasamuhuttA rAI / terasamuhuttANaMtare divase, sAtiregA sattarasamuhuttA rAI / (10) Wan Bhagavati Sutra (2) Wan Wan 25595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55559555<< Wan ba

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Wan Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 15 Wan Wan 5 Wan 5 caudaha muhUrtta kA dina hotA hai, taba solaha muhUrtta kI rAtri hotI hai| jaba caudaha muhUrttAnantara kA dina hotA 5 hai, taba sAtireka solaha muhUrtta kI rAtri hotI hai / jaba teraha muhUrtta kA dina hotA hai, taba satraha muhUrta kI 5 rAtri hotI hai| jaba teraha muhUrttAnantara kA dina hotA hai, taba sAtireka satraha muhUrtta kI rAtri hotI hai| LE 11. isI prakAra isa krama se divasa kA parimANa bar3hAnA - ghaTAnA aura rAtri kA parimANa ghaTAnA - bar3hAnA cAhie / yathA - jaba satraha muhUrtta kA divasa hotA hai, taba teraha muhUrtta kI rAtri hotI hai| jaba satraha muhUrttAnantara kA dina hotA hai, taba sAtireka teraha muhUrtta kI rAtri hotI hai| jaba solaha muhUrtta kA dina hotA hai, taba caudaha muhUrtta kI rAtri hotI hai| jaba solaha muhUrttAnantara kA dina hotA hai, taba 5 sAtireka caudaha muhUrtta kI rAtri hotI hai| jaba pandraha muhUrtta kA dina hotA hai, taba pandraha muhUrtta kI rAtri hotI hai| jaba pandraha muhUrttAnantara kA dina hotA hai, taba sAtireka pandraha muhUrta kI rAtri hotI hai| jaba phra Wan 11. In the same way the length of the day and the night should be reduced and increased respectively in the following order-When the day is seventeen Muhurts long, the night is thirteen Muhurts long. When the day is slightly less than seventeen Muhurts long, the night is slightly more than thirteen Muhurts long. When the day is sixteen Muhurts long, the night is fourteen Muhurts long. When the day is slightly less than sixteen Muhurts long, the night is slightly more than fourteen Muhurts long. When the day is fifteen Muhurts long, the night is fifteen Muhurts long. When the day is slightly less than fifteen Muhurts long, the night is slightly more than fifteen Muhurts long. When the day is fourteen Muhurts long, the night is sixteen Muhurts long. When the day is slightly less than fourteen Muhurts long, the night is slightly more than sixteen Muhurts long. When the day is thirteen Muhurts long, the night is seventeen Muhurts long. When the day is slightly less than thirteen Muhurts long, the night is slightly more than seventeen Muhurts long. Wan 12. [ pra.] jayA NaM jaMbuddIve dAhiNaDDhe jahannae duvAlasamuhutte divase bhavati tayA NaM uttaraDDhe vi ? jayA NaM uttaraDDhe tayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthime - paccatthime NaM ukkosiyA aTThArasamuhuttA rAI bhavati ? [u. ] haMtA, goyamaH ! 'ceva uccAreyavvaM jAva rAI bhavati / 12. [ pra. ] bhagavan ! jaba jambUdvIpa ke meru parvata se dakSiNArddha meM jaghanya bAraha muhUrtta kA dina hotA hai, taba kyA uttarArddha meM bhI ( isI taraha) hotA hai ? aura jaba uttarArddha meM bhI isI taraha hotA hai, phra 5 taba kyA jambUdvIpa ke meru parvata se pUrva aura pazcima meM utkRSTa ( sabase bar3I) aThAraha muhUrtta kI rAtri 5 hotI hai ? Wan [.] hA~, gautama ! isI (pUrvokta) prakAra se saba kahanA cAhie, yAvat " rAtri hotI hai / paMcama zataka prathama uddezaka 2 95 5 55 5 5 95 96 95 96 97 95 5 5959595959595955555559595959595959595959555@ (11) timitimitimimimimimimimitimitimitimitimitittmitimitittmi****mitnnn Fifth Shatak: First Lesson phra

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phaphaphaphaphaphaphapha ttttttttttttttttttttttttttttttttti tmillltmilllmilllVSE phra Wan 12. [Q] Bhante ! In the southern half of the continent named Jambudveep, when the day is shortest or twelve Muhurts long then in the northern half too is the day twelve Muhurts long? And when it is so in the northern half then is the night in the region east and west of the Meru mountain in Jambudveep is longest or eighteen Muhurts long? [Ans.] Yes, Gautam ! (It is like that, which means - ) In the southern half of the continent named Jambudveep... and so on up to... eighteen Muhurts long. 13. [ pra. ] jayA NaM bhaMte! jaMbuddIve maMdarassa pavvayassa puratthimeNaM jahannae duvAlasamuhutte divase 5 bhavati tayA NaM paccatthimeNa vi ? jayA NaM paccatthimeNaM vi tayA NaM jaMbuddIve maMdarassa pavvayassa uttaradAhiNeNaM ukkosiyA aTThArasamuhuttA rAI bhavati ? [u. ] haMtA, goyamA ! jAva rAI bhavati / 13. [ pra. ] bhagavan ! jaba jambUdvIpa ke mandara parvata se pUrva meM jaghanya (sabase choTA ) bAraha muhUrtta kA dina hotA hai, taba kyA pazcima meM bhI isI prakAra hotA hai ? aura jaba pazcima meM isI taraha hotA hai, taba kyA jambUdvIpa ke mandara parvata ke uttara aura dakSiNa meM utkRSTa ( sabase bar3I) aThAraha muhUrtta kI rAtri pha hotI hai ? [u.] hA~, gautama ! yaha isI taraha yAvat rAtri hotI hai| 13. [Q.] Bhante ! When the day is shortest or twelve Muhurts long in the region east of the Meru mountain in Jambudveep then is the day shortest or twelve Muhurts long in the region west of the Meru mountain too? And when it is so in the east then is the night in the northern region of Jambudveep longest or eighteen Muhurts long? [Ans.] Yes, Gautam ! (It is like that, which means - )... and so on up 5 to... eighteen Muhurts long. vivecana : dina aura rAtri kI kAlagaNanA kA siddhAnta - jaina siddhAnta ke anusAra dina aura rAtri milAkara kula 30 muhUrtta (= 24 ghaMTA) ke hote haiN| dakSiNa aura uttara meM dina kA utkRSTa mAna 18 muhUrtta (14 ghaNTA 24 minaTa) kA hogA to pUrva aura pazcima meM rAtri 12 muhUrtta (9 ghaNTA, 36 minaTa) kI hogI / donoM yadi rAtri pUrva va pazcima meM utkRSTataH 18 muhUrtta kI hogI to dakSiNArddha evaM uttarArddha meM jaghanya 12 muhUrtta kA dina hogA, isI taraha pUrva-pazcima meM jaghanya 12 muhUrtta kA dina hogA to uttara evaM dakSiNa meM rAtri utkRSTa 18 5 muhUrtta kI hogii| yadi dakSiNArddha, uttarArddha athavA pUrva aura pazcima meM 18 muhUrttAnantara kA dina hogA to pUrva aura pazcima meM athavA uttara aura dakSiNa meM rAtri sAtireka 12 muhUrtta kI hogI / tAtparya yaha hai ki 30 muhUrtta ahorAtra meM se divasa kA jitanA bhAga bar3hatA yA ghaTatA hai, utanA hI bhAga, rAtri kA ghaTatA yA bar3hatA jAtA hai| sUrya ke kula 184 maNDala haiN| unameM se jambUdvIpa meM 65 aura lavaNasamudra meM Bhagavati Sutra (2) bhagavatI sUtra (2) (12) phaphaphaphaphaphapha Wan Wan Wan Wan 5 Wan Wan Wan

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Wan zeSa 119 maNDala haiN| jaba sUrya sarvAbhyantara (sabase bhItara vAle) maNDala meM hotA hai, taba 18 muhUrtta kA dina hotA phra hai aura 12 muhUrtta kI rAtri hotI hai| jaba sUrya bAharI maNDala se Abhyantara maNDala kI ora AtA hai, taba kramazaH pratyeka maNDala meM divasa bar3hatA jAtA hai aura rAtri ghaTatI jAtI hai; aura jaba sUrya Abhyantara maNDala se bAharI maNDala kI ora prayANa karatA hai, taba pratyeka maNDala meM Der3ha minaTa se kucha adhika rAtri bar3hatI jAtI hai tathA dina utanA hI ghaTatA jAtA hai| jaba sUrya sarvAbhyantara maNDala se nikalakara usake pAsa vAle dUsare maNDala meM 5 jAtA hai, taba muhUrtta ke bhAga kama aThAraha muhUrtta kA dina hotA hai, jise zAstra meM 'aSTAdaza- muhUrttAnantara' kahate haiM, kyoMki yaha samaya 18 muhUrtta kA dina hone ke turanta bAda meM AtA hai| 61 phaphaphaphaphaphaphaphaphaphaphapha Wan Elaboration-The theory of measuring day and night--According to the Jain theory the total length of day and night is 30 Muhurts 5 (24 hours). When the maximum length of the day in south and north is 18 Muhurts (14 hours and 24 minutes) the night in east and west is 12 Muhurts (9 hours and 36 minutes) long. If the night is longest or 18 Muhurts in east and west the day in north and south is shortest or 12 Muhurts. In the same way if the day is shortest or 12 Muhurts in east 5 and west the night in north and south is longest or 18 Muhurts. If the day is slightly less than 18 Muhurts long in north-south or east-west than the night is slightly more than 12 Muhurts long in east-west or north-south. 5 Wan Wan In other words out of the total 30 Muhurts of day night, the increase in the length of the day corresponds to the decrease in the length of the night and vice versa. The sun has a total of 184 mandals or orbits. of these 65 are in Jambudveep and remaining 119 in the Lavan Samudra. When the sun is in the innermost mandal the day is 18 Muhurts long and the night is 12 Muhurts long. When the sun moves inward from the outermost mandal the length of the day increases and that of the night decreases with every mandal. When the sun moves outward from the innermost mandal the night increases by slightly more than one and a half minute per mandal; and the day decreases by the same span of time. When the sun shifts from the innermost mandal to the next one fi length of the day becomes 2 part less than 18 Muhurts. This fraction is called Ashtadash Muhurtantar (slightly less than 18 Muhurts) because this immediately follows the maximum length of the day, 18 Muhurts. varSA Rtu kA prathama samaya FIRST SAMAYA OF NONSOON SEASON F (13) Wan 5 Wan 14. [ pra.] jayA NaM bhaMte! jaMbuddIve dIve dAhiNaDDhe vAsANaM paDhame samae paDivajjati tayA NaM uttaraDDhe vi vAsANaM paDhame samae paDivajjai ? jayA NaM uttaraDDhe vAsANaM paDhame samae paDivajjai tayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthima-paccatthimeNaM aNaMtarapurakkhaDasamayaMsi vAsANaM paDhame samae paDivajjati ? Wan paMcama zataka prathama uddezaka 5555555 phra! 5 Wan phaphaphaphapha Fifth Shatak: First Lesson Wan Wan

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B55555555555554)))))))))))))) 5555555555555555555555555555555 OM [u. ] haMtA, goyamA ! jayA NaM jaMbuddIve dIve dAhiNaDDhe vAsANaM paDhame samae paDivajjati, taha ceva OM jAva pddivjjti| + 14. [pra. ] bhagavan ! jaba jambUdvIpa ke dakSiNArddha meM varSA (Rtu) (caumAse ke mausama) kA prathama + samaya hotA hai, taba kyA uttarArddha meM bhI varSA (Rtu) kA prathama samaya hotA hai ? aura jaba uttarArddha meM OM varSA Rtu kA prathama samaya hotA hai, taba jambUdvIpa meM mandara parvata se pUrva-pazcima meM varSA Rtu kA prathama + samaya anantara-puraskRta samaya meM hotA hai ? (arthAt jisa samaya meM dakSiNArddha meM varSA Rtu kA prArambha hotA hai, usI samaya ke turanta pazcAt dUsare samaya meM mandara parvata se pUrva-pazcima meM varSA Rtu prArambha fa hotI hai ?) [u.] hA~, gautama ! (yaha isI taraha hotA hai| arthAt-) jaba jambUdvIpa ke dakSiNArddha meM varSA (Rtu) ma kA prathama samaya hotA hai, taba uttarArddha meM bhI (pUrva-pazcima kA kathana) usI taraha yAvat hotA hai| 14. [Q.] Bhante ! In the southern half of the continent named 4 Jambudveep, when it is the first Samaya of the monsoon season then in the northern half too is it the first moment of the monsoon season ? And when it is the first Samaya of the monsoon season in the northern half then in the region east and west of the Meru mountain in Jambudveep does the first Samaya of the monsoon season commence at Anantarpuraskrit Samaya (the Samaya following the first Samaya of the monsoon season in the northern half) ? (Ans.] Yes, Gautam ! (It is like that, which means-) In the southern half of the continent named Jambudveep... and so on up to... commence at Anantar-puraskrit Samaya. ja 15. [pra. ] jayA NaM bhaMte ! jaMbuddIve dIve maMdarassa pavvayassa purathimeNaM vAsANaM paDhame samae paDivajjati tayA NaM paccatthimeNa vi vAsANaM paDhame samae paDivajjai ? jayA NaM paccatthimeNaM vAsANaM paDhame Wan samae paDivajjai tayA NaM jAva maMdarassa pavvayassa uttaradAhiNeNaM aNaMtarapacchAkaDasamayaMsi vAsANaM paDhame samae paDivanne bhavati ? [u. ] haMtA, goyamA ! jayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthimeNaM evaM ceva uccAreyavvaM jAva paDivanne bhvti| 15. [pra. ] bhagavan ! jaba jambUdvIpa meM meru parvata se pUrva meM varSA (Rtu) kA prathama samaya hotA hai, taba pazcima meM bhI kyA varSA (Rtu) kA prathama samaya hotA hai? aura jaba pazcima meM varSA (Rtu) kA prathama samaya hotA hai, taba yAvat meru parvata se uttara dakSiNa meM varSA (Rtu) kA prathama samaya anantara-pazcAtkRta samaya meM hotA hai ? (arthAt mandara parvata se pazcima meM varSA Rtu prArambha hone ke prathama samaya pahale eka ke samaya meM vahA~ (mandara parvata ke) uttara-dakSiNa meM varSA prArambha ho jAtI hai ?) / bhagavatI sUtra (2) (14) Bhagavati Sutra (2) B 5555555555555555555555

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9555555555555555555555555 [u.] hA~, gautama ! (isI taraha hotA hai| arthAt-) jaba jambUdvIpa meM meru parvata se pUrva meM varSA Rtu prArambha hotI hai, taba pazcima meM bhI isI prakAra yAvat uttara-dakSiNa meM varSA Rtu kA prathama samaya anantara-pazcAtkRta samaya meM hotA hai, isI taraha sArA vaktavya kahanA caahie| 16. [Q.] Bhante ! When it is the first Samaya of the monsoon season in the region east of the Meru mountain in Jambudveep then is it the first Samaya of the monsoon season in the region west of the Meru mountain too ? And when it is the first Samaya of the monsoon season in the west then does the first Samaya of the monsoon season in the north-south region of Jambudveep commence at Anantar-pashchaatkrit Samaya (the Samaya preceding the first Samaya of the monsoon season in the western half)? (Ans.] Yes, Gautam ! (It is like that, which means-) In the southern half of the continent named Jambudveep... and so on up to... commence at Anantar-pashchaatkrit Samaya. 16. evaM jahA samaeNaM abhilAvo bhaNio vAsANaM tahA AvaliyAe 1, vi bhANiyabvo 2, ANApANUNa vi 3, thoveNa vi 4, laveNa vi 5, muhatteNa vi 6, ahoratteNa vi 7, pakkheNa vi 8, mAseNa vi 9, uuNA vi 10 / etesiM sabesiM jahA samayassa abhilAo tahA bhaanniybyo| 16. jisa prakAra varSA Rtu ke prathama samaya ke viSaya meM kahA gayA hai, usI prakAra varSA Rtu ke prArambha kI prathama AvalikA ke viSaya meM bhI kahanA caahie| isI prakAra Ana-pAna, stoka, lava, muhUrta, ahorAtra, pakSa, mAsa, Rtu; ina sabake viSaya meM bhI samaya ke abhilApa kI taraha kahanA caahie| 16. What has been stated about the first Samaya of the monsoon season should also be repeated for the first Avalika of the monsoon season. In the same way it should also be repeated for other units of time including) Aan-paan, Stok, Lava, Muhurt, Ahoratra (day-night), Paksha (fortnight), Maas (month), Ritu (season). hemanta Adi Rtue~ aura ayanAdi SEASONS INCLUDING WINTER AND SOLSTICES 17. [pra. ] jayA NaM bhaMte ! jaMbuddIve dIve dAhiNaDDhe hemaMtANaM paDhame samae paDivajjati ? [u.] jaheva vAsANaM abhilAyo taheva hemaMtANa vi 20, gimhANa vi 30, bhANiyabo jAva uU e| evaM ee tinni vi| eesiM tIsaM AlAvagA bhaanniyvyaa| 17. [pra. ] bhagavan ! jaba jambUdvIpa ke dakSiNArddha meM hemanta Rtu kA prathama samaya hotA hai, taba kyA uttarArddha meM bhI hemanta Rtu kA prathama samaya hotA hai? aura jaba uttarArddha meM hemanta Rtu kA prathama samaya hotA hai, taba kyA jambUdvIpa ke meru parvata se pUrva-pazcima meM hemanta Rtu kA prathama samaya anantara puraskRta samaya meM hotA hai ? ityAdi prazna haiN| | paMcama zataka : prathama uddezaka (15) Fifth Shatak: First Lesson 55555555555555555555555%$$$$

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95555555) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55555555 $$$$$$$$$$$$ [u. ] he gautama ! isa viSaya kA sArA varNana varSA Rtu ke (abhilApa) kathana ke samAna jAna lenA // caahie| isI taraha grISma Rta kA bhI varNana kaha denA caahie| hemanta Rtu aura grISma Rtu ke prathama samaya kI taraha unakI prathama AvalikA, yAvat Rtuparyanta sArA varNana kahanA caahie| isa prakAra varSA Rtu, hemanta // + Rtu aura grISma Rtu; ina tInoM kA eka sarIkhA varNana hai| isalie ina tInoM ke tIsa AlApaka hote haiN| 17. [Q.] Bhante ! In the southern half of the continent named Jambudveep, when it is the first Samaya of the winter season then in the northern half too is it the first moment of the winter season ? And when it is the first Samaya of the winter season in the northern half then in the region east and west of the Meru mountain in Jambudveep does the first Samaya of the winter season commence at AnantarWan puraskrit Samaya? (and other such questions) [Ans.) Gautam ! All the aforesaid details about monsoon season should be repeated here. In the same way it should be repeated for the summer season. Like the first Samayas of winter and summer seasons the details should be repeated for other units of time from Avalika to 4 season. Thus the details about all the three seasons-monsoon, winter and summer-are same and are stated in thirty statements (alaapak). 18. [pra. ] jayA NaM bhaMte ! jaMbuddIve maMdarassa pavvayassa dAhiNaDDhe paDhame ayaNe paDivajjati tayA NaM uttaraDDhe vi paDhame ayaNe paDivajjai ? [u. ] jahA samaeNaM abhilAvo taheva ayaNeNa vi bhANiyavvo jAva aNaMtarapacchAkaDasamayaMsi paDhame ayaNe paDivanne bhvti| 18. [pra. ] bhagavan ! jambUdvIpa ke mandara parvata se dakSiNArddha meM jaba prathama 'ayana' hotA hai, taba 14 kyA uttarArddha meM bhI prathama 'ayana' hotA hai? [u. ] gautama ! jisa prakAra samaya ke viSaya meM AlApaka kahA, usI prakAra 'ayana' ke viSaya meM bhI kahanA cAhie; yAvat usakA prathama samaya anantara pazcAtkRta samaya meM hotA hai; ityAdi sArA varNana OM kahanA caahie| 18. (Q.) Bhante ! In the southern half of the continent named Jambudveep, when it is the period of the first solstice (Ayan) then in the 4 northern half too is it the period of the first solstice (Ayan or half year)? 4. ____ [Ans.] Gautam ! The statement about Samaya should be repeated for ___solstice too... and so on up to... commence at Anantar-puraskrit Samaya. 19. jahA ayaNeNaM abhilAvo tahA saMvacchareNa vi bhANiyavyo, jueNa vi, vAsasaeNa vi, OM vAsasahasseNa vi, vAsasayasahasseNa vi, puvaMgeNa vi, puveNa vi, tuDiyaMgeNa vi, tuDieNa vi, evaM puvaMge, bhagavatI sUtra (2) (16) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Nan Ling $$$$ 555555555555555555555555555555558

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phaphaphaphaphaphaphapha pube, tuDiyaMge, tuDie, aDaDaMge, aDaDe, avavaMge, avave, hUhUyaMge, hUhUe, uppalaMge, uppale, paumaMge, paume, liNaMge, NaliNe, atthaNiuraMge, atthaNiure, auyaMge, aue, NauyaMge, Naue, pauyaMge, paue, cUliyaMge, cUlie, sIsapaheliyaMge, sIsapaheliyA, paliovameNa, sAgarovameNa vi bhANiyavvo / 19. jisa prakAra 'ayana' ke sambandha meM kahA; usI prakAra 'saMvatsara' ke viSaya meM bhI kahanA cAhie / tathaiva yuga, varSazata, varSasahasra, varSazatasahasra, pUrvAMga, pUrva, truTitAMga, truTita, aTaTAMga, aTaTa, avavAMga, avava, hUhUkAMga, hUhUka, utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, arthanUpurAMga, arthanUpura, ayutAMga, ayuta, nayutAMga, nayuta, prayutAMga, prayuta, cUlikAMga, cUlikA, zIrSaprahelikAMga, zIrSaprahelikA, palyopama aura sAgaropama; ( ina saba ) ke sambandha meM bhI (pUrvokta prakAra se ) kahanA caahie| 19. As has been said about solstice (Ayan) so should be repeated for Samvatsar. So also for Yug, Varshashat, Varshasahasra, Varshashatsahasra, Purvanga, Purva, Trutit, Atatanga, Atata, Avavanga, Avava, Huhukanga, Huhuka, Utpalanga, Utpala, Padmanga, Padma, Nalinanga, Nalina, Arthanupuranga, Arthanupura, Ayutanga, Ayut, Nayutanga, Nayuta, Prayutanga, Prayuta, Chulikanga, Chulika, Sheershaprahelikanga, Sheershaprahelika, Palyopam and Sagaropam. 20. [pra.] jayA NaM bhaMte ! jaMbuddIve dIve dAhiNaDDhe paDhamA osappiNI paDivajjati tayA NaM uttaraDDhe vi paDhamA osappiNI paDivajjai ? jayA NaM uttaraDDhe vi paDijjai tayA NaM jaMbuddIve dIve maMdarassa pavvayassa puratthama- paccatthimeNaM vatthi osappiNI, Nevatthi ussappiNI, avaTThie NaM tattha kAle paNNatte samaNAuso ! [u. ] haMtA, goyamA ! taM caiva uccAreyavvaM jAva samaNAuso ! 20. [.] bhagavan ! jaba jambUdvIpa nAmaka dvIpa ke dakSiNArddha meM prathama avasarpiNI ( avasarpiNI kA prathama ArA) hotI hai, taba kyA uttarArddha meM bhI prathama avasarpiNI hotI hai ? aura jaba uttarArddha meM prathama avasarpiNI hotI hai, taba kyA jambUdvIpa ke meru parvata ke pUrva-pazcima meM avasarpiNI nahIM hotI ? utsarpiNI nahIM hotI ? kintu he AyuSmAn zramaNapuMgava ! kyA vahA~ avasthita (sthira) kAla kahA gayA hai ? [.] hA~, gautama ! isI taraha hotA hai / yAvat ( zramaNapuMgava ! taka) pUrvavat sArA varNana kaha denA caahie| 20. [Q] Bhante ! In the southern half of the continent named Jambudveep, when it is the first Avasarpini (the first epoch of the regressive cycle of time) then in the northern half too is it the first Avasarpini ? And when it is the first Avasarpini in the northern half then in the region east and west of the Meru mountain in Jambudveep is there neither Avasarpini nor Utsarpini but Avasthit Kaal (changeless time in context of conditions ), O Long lived Shraman ? [Ans.] Yes, Gautam ! (It is like that - )... and so on up to... O Long lived Shraman. paMcama zataka prathama uddezaka phra (17) Fifth Shatak: First Lesson

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Wan phra Wan Wan tttttttttttttttt 21. jahA osappiNIe AlAvao bhaNio evaM ussappiNIe vi bhANiyavvo / ttttmimimimimimimimimimitimititinnn 21. jisa prakAra avasarpiNI ke viSaya meM kathana kiyA (AlApaka kahA) hai, usI prakAra utsarpiNI phra ke viSaya meM bhI kahanA caahie| Wan 21. Gautam ! As has been said about Avasarpini so should also be repeated for Utsarpini (progressive cycle of time). = vivecana : vividha kAlamAnoM kI vyAkhyA - UU = Rtu / Rtu bhI eka prakAra kA kAlamAna hai| varSabhara meM yoM to 6 Rtue~ mAnI jAtI haiM - basanta, grISma, varSA, zarad, hemanta aura zizira / parantu yahA~ tIna RtuoM kA nAmollekha 5 kiyA gayA hai, isalie cAra-cAra mahIne kI eka-eka Rtu mAnI jAnI caahie| anaMtara - purakkhaDasamayaMsi = dakSiNArddha meM prArambha hone vAlI varSA Rtu prArambha kI apekSA anantara ( turanta pUrva ) bhaviSyatkAlIna samaya ko antarapuraskRta samaya kahate haiN| aNaMtarapacchAkaDasamayaMsi pUrva aura pazcima mahAvideha meM prArambha hone vAlI varSA pha Rtu prArambha kI apekSA anantara ( turanta bAda ke) atItakAlIna samaya ko anantara pazcAtkRta samaya kahate haiN| 5 samaya se lekara Rtu taka kAla ke 10 bheda hote haiM - ( 1 ) samaya ( kAla kA sabase choTA bhAga), (2) AvaliyA (asaMkhyAta samaya), (3) ANApANU (AnapAna = ucchvAsa - niHzvAsa), (4) thovaM (stoka - sAta AnaprANoM kA), (5) lava (sAta stokoM kA), (6) muhuttaM ( muhUrtta = 77 lava, athavA 3,773 zvAsocchvAsa, yA 48 minaTa kA ), (7) ahorattaM (ahorAtra - 30 muhUrtta kA ), (8) pakkhaM (pakSa = 15 dina-rAta kA), (9) mAsaM (mAsa- do pakSa kA eka mahInA) uU (Rtu - do mAsa kI eka Rtu) / ayaNaM (ayana = tIna RtuoM kA ), saMvaccharaM (do ayana kA), jue (yuga = pA~ca saMvatsara kA ), vAsasataM ( sau varSa ), vAsasahassaM ( hajAra varSa ), vAsasatasahassaM (eka lAkha varSa), vaMga (84 lAkha varSoM kA), puvvaM (84 lAkha ko 84 lAkha se guNA karane se jitane varSa hoM, utane varSoM kA eka pUrva), tuDiyaMgaM (eka pUrva ko 84 lAkha se guNA karane se eka truTitAMga), tuDie (eka truTitAMga ko 84 lAkha se guNA karane para eka truTita ), isI prakAra pUrva - pUrva kI rAzi ko 84 lAkha se guNA karane para uttara - uttara kI phra samaya rAzi kramazaH banatI hai| vaha isa prakAra hai-aTaTAMga, aTaTa, avavAMga, avava, hUhUkAMga, hUhUka, utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, arthanupUrAMga, arthanupUra, ayutAMga, ayuta, nayutAMga, nayuta, prayutAMga, prayuta, cUlikAMga, cUlikA, zIrSaprahelikAMga, zIrSaprahelikA (194 aMkoM kI saMkhyA), palyopama aura sAgaropama gaNanA ke viSaya nahIM haiM, upamA ke viSaya haiM, unheM upamAkAla kahate haiM / ) avasarpiNI- yaha kAla dasa kor3Akor3I sAgaropama kA hotA hai| isake 6 vibhAga (ArA) hote haiN| eka prakAra se yaha arddha-kAla-cakra hai / utsarpiNI- yaha kAla bhI dasa kor3Akor3I sAgaropama kA hotA hai| isake bhI 6 vibhAga 5 (ArA) hote haiN| donoM milakara eka kAla-cakra hotA hai| avasarpiNI - utsarpiNI kAla-cakra kA pravartana kevala 5 bharata tathA 5 airavata kSetra meM hI hotA hai| Elaboration-Various units of time-Uu (Ritu or season) is also a kind of unit of time. Generally there are said to be six seasons in a yearVasant (spring ), Grishma (summer ), Varsha (monsoon), Sharad (autumn), Hemant (cold) and Shishir (winter). But here only three seasons have been mentioned making them four months long each. Anantar-purakkhadasamayamsi Anantar-puraskrit Samaya or the bhagavatI sUtra (2) = Wan Wan (18) Bhagavati Sutra (2) 5 phra Wan Wan 2 5 5 5 5 55 5 5 5 5 5555 5555555559555552 Wan

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5555555555555555555 Samaya following the first Samaya of the monsoon season in the northern half). Anantar-pachchhakadasamayamsi = Anantarpashchaatkrit Samaya or the Samaya preceding the first Samaya of the monsoon season in the western half. Starting from Samaya there are ten units of time up to Ritu-Samaya (the smallest indivisible unit of time; something even beyond nanosecond), Avalika (innumerable Samayas), Aan-pran (one exhalation and inhalation), Stoka (seven Aan-pran), Lava (seven Stoka), Muhurt (77 Lava or 3773 Aan-pran or 48 minutes), Ahoratra (30 Muhurts; day and night), Paksha (15 Ahoratra), Maas (30 Ahoratra; month), Ritu (two months). The units of time after this are-three Ritu's make one Ayan (the time from one solstice to another; six months), two Ayans make one Samvatsar (year), five Samvatsars make one Yug, and twenty Yugs make one Varshashat (century). Ten Varshashat make one Varshasahasra (millennium), and one hundred Varshasahasra make one Varshashatsahasra. 8.4 million Varsh make one Purvanga, 8.4 million Purvangas make one Purva, 8.4 million Purvas make one Trutitanga, 8.4 million Trutitanga make one Trutit, 8.4 million Trutit make one Adadanga, 8.4 million Adadanga make one Adada, 8.4 million Adada make one Avavanga, 8.4 million Avavanga nake one Avava, 8.4 million Avava make one Huhukanga, 8.4 million Huhukanga make one Huhuka, the same process continues to include Jtpalanga, Utpala, Padmanga, Padma, Nalinanga, Nalina, Arthanupuranga, Arthanupura, Ayutanga, Ayut, Nayutanga, Nayuta, Prayutanga, Prayuta, Chulikanga, Chulika, and still further 8.4 million Chulika make one Sheershaprahelikanga, and 8.4 million Sheershaprahelikanga make one Sheershaprahelika (a number having .94 digits). Palyopam and Sagaropam are metaphoric units of time and re not countable. Avasarpini-This is ten Kodakodi Sagaropam long. It has six ivisions or epochs (Aara or spokes). Although called regressive cycle of ime it is in fact half-cycle. Utsarpini-this too is ten Kodakodi agaropam long and has six divisions or epochs (Aara or spokes). Both ombined make one cycle of time. This progressive and regressive cycle f time is applicable only to five Bharat and five Airavat areas. rya ke udaya- asta tathA divasa - rAtri kA vicAra SUNSET AND SUNRISE DAY AND NIGHT 22. [ pra. 1 ] lavaNe NaM bhaMte ! samudde sUriyA udINa- pAINamuggaccha ? cama zataka : prathama uddezaka (19) 555555555555555555555555555555555! Fifth Shatak: First Lesson

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phaphaphaphaphaphaphapha Wan ttttttttttttttttttttttt*********** phaphapha Wan 22. [ pra. 1 ] bhagavan ! lavaNasamudra meM sUrya IzAnakoNa meM udaya hokara agnikoNa meM jAte haiM ? ityAdi sArA prazna pUchanA caahie| [ u. ] jacceva jaMbuddIvassa vattavvayA bhaNiyA sacceva savvA aparisesiyA lavaNasamuddassa vi bhANiyavvA, 5 navaraM abhilAvo imo jANiyavvo- 'jayA NaM bhaMte ! lavaNe samudde dAhiNaDDhe divase bhavai tayA NaM lavaNe samudde puratthimapaccatthimeNaM rAI bhavati ? eteNaM abhilAveNaM neyavvaM [u.] gautama ! jambUdvIpa meM sUryoM ke sambandha meM jo vaktavyatA kahI gaI hai, vaha sampUrNa vaktavyatA yahA~ lavaNasamudragata sUryoM ke sambandha bhI kahanI cAhie / vizeSa bAta yaha hai ki isa vaktavyatA meM pATha Wan kA uccAraNa isa prakAra karanA cAhie- "gavan ! jaba lavaNasamudra ke dakSiNArddha meM dina hotA hai,' phra ityAdi sArA kathana usI prakAra kahanA cAhie, yAvat 'taba lavaNasamudra ke pUrva-pazcima meM rAtri hotI hai|' isI abhilApa dvArA saba varNana jAna lenA caahie| [pra. 2 ] jayA NaM bhaMte ! lavaNasamudde dAhiNaDDhe paDhamA osappiNI paDivajjati tayA NaM uttaraDDhe vi paDhamA osappiNI paDivajjai ? jayA NaM uttaraDDhe paDhamA osappiNI paDivajjai tayA NaM lavaNasamudde puratthama- paccatthimeNaM nevatthi osappiNI, Nevatthi ussappiNI samaNAuso ! [u. ] haMtA, goyamA ! jAva samaNAuso ! 22. [Q. 1] Bhante ! In the Lavan Samudra (Salt Sea ) do suns rise in phra the north-east (Ishan Kone) and set in the south-east (Agneya Kone ) ? 5 (Repeat the complete question as asked in case of Jambudveep.) Wan [Ans.] Gautam ! What has been stated about the suns of Jambudveep should be repeated here verbatim about suns of Lavan Samudra. The difference is that the statement should be recited as-'Bhante! In Lavan 5 5 Samudra when there is day in the southern half ... and so on up to ... then 5 there is night in the eastern and western parts of Lavan Samudra. 'This way the whole description should be narrated. [u. ] hA~, gautama ! ( yaha isI taraha hotA hai / ) arthAt vahA~ avasthita kAla kahA gayA hai| [Q. 2] Bhante ! In the southern half of Lavan Samudra, when it is the first Avasarpini (the first regressive cycle of time) then in the northern half too is it the first Avasarpini ? And when it is the first Avasarpini in the northern half then in the region east and west of the Lavan Samudra is there neither Avasarpini nor Utsarpini but Avasthit Kaal (changeless time), O Long lived Shraman ? bhagavatI sUtra (2) baphaphaphaphaphaphapha phra Wan [ pra. 2 ] bhagavan ! jaba lavaNasamudra ke dakSiNArddha meM prathama avasarpiNI hotI hai, taba kyA uttarArddha meM bhI prathama avasarpiNI hotI hai ? aura jaba uttarArddha meM prathama avasarpiNI hotI hai, taba kyA lavaNasamudra ke pUrva-pazcima meM avasarpiNI nahIM hotI ? utsarpiNI nahIM hotI ? kintu he dIrghajIvI zramaNapuMgava ! kyA 5 vahA~ avasthita (aparivartanIya) kAla hotA hai ? (20) Wan Bhagavati Sutra (2) Wan Wan

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[Ans.) Yes, Gautam ! (It is like that-)... and so on up to... Avasthit Kaal (changeless time), O Long lived Shraman. 23. [pra. ] dhAyaisaDeNaM bhaMte ! dIve sUriyA udINa-pAINamuggaccha? [u. ] jaheva jaMbuddIvassa kttavbayA bhaNiyA sacceva dhAyaisaMDassa vi bhANiyavyA, navaraM imeNaM abhilAveNaM sabbe AlAvagA bhANiyavA-jayA NaM bhaMte ! [pra. ] dhAyaIsaMDe dIve dAhiNaDDhe divase bhavati tayA NaM uttaraDDhe vi ? jayA NaM uttaraDDhe vi tayA NaM dhAyaisaMDe dIve maMdarANaM pavvayANaM purathima-paccatthimeNaM rAI bhavati ? [u. ] haMtA, goyamA ! evaM jAva rAI bhvti| 23. [pra. 1 ] bhagavan ! dhAtakIkhaNDa dvIpa meM sUrya, IzAnakoNa meM udaya hokara kyA agnikoNa meM asta hote haiM ? ityAdi prshn|| [u. ] he gautama ! jisa prakAra kI vaktavyatA jambUdvIpa ke sambandha meM kahI gaI hai, usI prakAra kI sArI vaktavyatA dhAtakIkhaNDa ke viSaya meM bhI kahanI caahie| parantu vizeSa yaha hai ki isa pATha kA uccAraNa karate samaya sabhI AlApaka isa prakAra kahane caahie| [pra. 2 ] bhagavan ! jaba dhAtakIkhaNDa ke dakSiNArddha meM dina hotA hai, taba kyA uttarArddha meM bhI dina hotA hai? aura jaba uttarArddha meM dina hotA hai, taba kyA dhAtakIkhaNDa dvIpa ke mandara parvatoM se pUrva-pazcima meM rAtri hotI hai ? [u. ] hA~, gautama ! yaha isI taraha (hotA hai|) yAvat rAtri hotI hai| 23. [Q.1] Bhante ! In the Dhataki Khand continent do suns rise in the north-east (Ishan Kone) and set in the south-east (Agneya Kone) ? (Repeat the complete question as asked in case of Jambudveep.) [Ans.] Gautam ! What has been stated about the suns of Jambudveep should be repeated here verbatim about suns of Dhataki Khand continent. The difference is that the name should be changed. This way the whole description should be narrated. [Q.2] Bhante ! When it is day in the southern half of Dhataki Khand, is it also day in its northern half? And when there is day in the northern half of Dhataki Khand, is there night on the east and west of the Mandar mountain in Dhataki Khand ? (Ans.) Yes, Gautam ! (It is like that)... and so on up to... there is night on the east and west of the Mandar mountain ? 24. [pra. ] jayA NaM bhaMte ! dhAyaisaDe dIve maMdarANaM pabbayANaM purathimeNaM divase bhavati tayA NaM paccatthimeNaM vi? jayA NaM paccatthimeNa vi tayA NaM dhAyaisaMDe dIve maMdarANaM pavvayANaM uttaradAhiNeNaM rAI bhavati ? |paMcama zataka : prathama uddezaka (21) Fifth Shatak : First Lesson 19555555555555555555555555555555555

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3555555555555555555555555555555555558 )))))) ))))))))) )))))) Wan [u. ] haMtA, goyamA ! jAva bhvti| evaM eeNaM abhilAveNaM NeyavvaM jaav0| 24. [pra. ] bhagavan ! jaba dhAtakIkhaNDa dvIpa ke mandara parvatoM se pUrva meM dina hotA hai, taba kyA U pazcima meM bhI dina hotA hai ? aura jaba pazcima meM dina hotA hai, taba kyA dhAtakIkhaNDa dvIpa ke mandara parvatoM se uttara-dakSiNa meM rAtri hotI hai ? Wan [u. ] hA~, gautama ! (yaha isI taraha hotA hai), yAvat (rAtri) hotI hai aura isI abhilApa se jAnanA cAhie, yAvat 24. [Q.] Bhante ! When it is day on the east of the Mandar mountain, is it also day on the west of Mandar mountain ? And when there is day on the east of the Mandar mountain, is there night on the south and north of the Mandar mountain in Dhataki Khand ? (Ans.) Yes, Gautam ! (It is like that; which means--) there is night on its north and south. The rest should be repeated like this. 25. [pra. ] jayA NaM bhaMte ! dAhiNaDDhe paDhamA osappiNI tayA NaM uttaraDDhe, jayA NaM uttaraDDhe tayA NaM dhAyaisaMDe dIve maMdarANaM pabbayANaM purathima-paccatthimeNaM Nevatthi osappiNI jAva samaNAuso ! [u. ] haMtA, goyamA ! jAva samaNAuso ! 25. [pra. ] bhagavan ! jaba dakSiNArddha meM prathama avasarpiNI hotI hai, taba kyA uttarArddha meM bhI prathama 5 avasarpiNI hotI hai ? aura jaba uttarArddha meM prathama avasarpiNI hotI hai, taba kyA dhAtakIkhaNDa dvIpa ke mandara parvatoM se pUrva-pazcima meM bhI avasarpiNI nahIM hotI? yAvat utsarpiNI nahIM hotI? parantu AyuSmAn zramaNavarya ! kyA vahA~ avasthitakAla hotA hai ? [u. ] hA~, gautama ! (yaha isI taraha hotA hai), yAvat he AyuSmAn zramaNavarya ! vahA~ avasthita kAla ma hotA hai| 25. [Q.] Bhante ! In the southern half, when it is the first Avasarpini (the first regressive cycle of time) then in the northern half too is it the 45 first Avasarpini ? And when it is the first Avasarpini in the northern half then in the region east and west of the Mandar mountain in Dhataki Khand is there neither Avasarpini nor Utsarpini but Avasthit Kaal (changeless time), O Long lived Shraman ? [Ans.] Yes, Gautam ! (It is like that-)... and so on up to... Avasthit Kaal (changeless time), O Long lived Shraman. 26. jahA lavaNasamuddassa vattavyayA tahA kAlodassa vi bhANiyavyA, navaraM kAlodassa nAmaM bhANiyavvaM / 26. jaise lavaNasamudra ke viSaya meM vaktavyatA kahI, vaise kAloda (kAlodadhi) ke sambandha meM bhI kaha Wan denI caahie| vizeSa itanA hI hai ki vahA~ lavaNasamudra ke sthAna para kAlodadhi kA nAma kahanA caahie| E55555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ))) ))))) ) )) ))))) Wan )) bhagavatI sUtra (2) (22) Bhagavati Sutra (2) 895 ) )))))))))))))5555555 558

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phra phaphaphaphaphaphaphaphaphaphapha Wan Wan ***********mitimitittmilll**************ttitu mimimimimimipuu 26. As has been stated about Lavan Samudra so should be repeated for Kaalod (Kaalodadhi Sea). The only difference being that instead of Lavan Samudra Kaalodadhi should be said. // paMcamasayae paDhamo uddesao samatto // 27. [ pra. ] bhagavan ! Abhyantara puSkarArddha meM sUrya IzAnakoNa meM udaya hokara agnikoNa meM asta pha 5 hote haiM ? ityAdi prazna ? Wan 27. [ pra. ] abbhiMtarapukkharaddhe NaM bhaMte ! sUriyA udINa - pAINamuggaccha jaheva dhAyaiDassa vattavvayA 5 taheba abbhiMtarapukkharaddhassa vi bhANiyavyA ? [u.] navaraM, abhilAvo jANeyavvo jAva tayA NaM abhiMtarapukkharaddhe maMdarANaM puratthima- paccatthimeNaM nevatthi osappiNI nevatthi ussappiNI, avaTThite NaM tattha kAle pannatte samaNAuso ! sevaM bhaMte ! sevaM bhaMte! ti0 / [.] jisa prakAra dhAtakIkhaNDa kI vaktavyatA kahI gaI, usI prakAra Abhyantara puSkarArddha kI phra vaktavyatA kahanI caahie| vizeSa yaha hai ki dhAtakIkhaNDa ke sthAna meM Abhyantara puSkarArddha kA nAma kahanA cAhie; yAvat Abhyantara puSkarArddha meM mandara parvatoM ke pUrva-pazcima meM na to avasarpiNI hai aura na hI 5 utsarpiNI hai, kintu he AyuSman ! zramaNa ! vahA~ sadaiva avasthita (aparivartanIya) kAla kahA gayA hai| 4545454 'he bhagavan ! yaha isI prakAra hai ! bhagavan ! yaha isI prakAra hai' yoM kahakara yAvat gautama svAmI 5 vicaraNa karane lge| // paMcama zataka : prathama uddezaka samApta // 27. [Q.] Bhante ! In the inner Pushkarardh continent do suns rise in the north-east ( Ishan Kone) and set in the south-east (Agneya Kone ) ? And the following questions as aforesaid. phra "Bhante! Indeed that is so. Indeed that is so." With these words... and f so on up to... ascetic Gautam resumed his activities. F END OF THE FIRST LESSON OF THE FIFTH CHAPTER. pha [Ans.] As has been stated about Dhataki Khand so should be repeated for inner Pushkarardh continent. The only difference being that instead Wan of Dhataki Khand inner Pushkarardh should be said... and so on up to ... in the region east and west of the Mandar mountain in inner Pushkarardh continent there is neither Avasarpini nor Utsarpini but hAvasthit Kaal (changeless time ), O Long lived Shraman. paMcama zataka prathama uddezaka 5 (23) phaphaphaphaphaphaphaphaphaphapha Fifth Shatak: First Lesson 5 Wan Wan phra phra

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35555))))))))))))5555555555555555 paMcama zataka : dvitIya uddezaka FIFTH SHATAK (Chapter Five) : SECOND LESSON ))))555558 ))) ))) ma 955555555555)))))))))))) anila ANIL (WIND) snigdha pathyAdi vAyu MOIST AND NOURISHING WIND isa uddezaka meM cAra prakAra kI vAyu kA tathA lavaNasamudra Adi kI lambAI-U~cAI kA varNana hai| This chapter describes four kinds of wind and the dimensions of Lavan Samudra. 1. rAyagihe nagare jAva evaM vayAsI 2. [pra. ] asthi NaM bhaMte ! IsiM purevAyA, pacchA vAyA, maMdA vAyA, mahAvAyA vAyaMti ? _[u. ] haMtA, atthi| 1. rAjagRha nagara meM yAvat (zrI gautama svAmI ne) bhagavAna se isa prakAra pUchA 2. [pra. ] bhagavan ! kyA ISatpurovAta (osa Adi se kucha snigdha yA cikanI va kucha gIlI havA), pathyavAta (vanaspati Adi ke lie hitakara vAyu), mandavAta (dhIme-dhIme calane vAlI havA) tathA mahAvAta + (tIvra gati se calane vAlI, pracaNDa tUphAnI vAyu, jhaMjhAvAta, yA A~dhI Adi) bahatI haiM ? [u. ] hA~, gautama ! pUrvokta vAyu (havAe~) bahatI haiN| ____ 1. In Rajagriha city... and so on up to... (Shri Gautam Swami) submitted 2.[Q.] Bhante! Do these winds blow?-Ishatpurovaat (moist breeze), Pathyavaat (wind healthy for vegetation), Mandavaat (zephyr or soft and gentle breeze) and Mahavaat (stormy wind; gale or tempest)? ___[Ans.] Yes, Gautam ! The said winds blow. 3. [pra. ] asthi NaM bhaMte ! purathimeNaM IsiM purevAyA, pacchA vAyA, maMdA vAyA, mahAvAyA vAyaMti ? [u. ] haMtA, atthi| ___3. [pra. ] bhagavan ! kyA pUrva dizA se ISatpurovAta, pathyavAta, mandavAta aura mahAvAta bahatI haiM ? [u. ] hA~, gautama ! (uparyukta samasta vAyu pUrva dizA meM) bahatI haiN| 3.[Q.] Do the Ishatpurovaat (moist breeze), Pathyavaat (wind healthy for vegetation) and Mandavaat (zephyr or soft and gentle breeze), Mahavaat (stormy wind; gale or tempest) blow in the east ? (Ans.] Yes, Gautam ! They do (blow in the east). bhagavatI sUtra (2) (24) Bhagavati Sutra (2) B5555555555555555555555558

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gAgAgAgAgAgAbhAga nAma 4. evaM paccatthimeNaM, dAhiNeNaM, uttareNaM, uttara-purathimeNaM, purathima-dAhiNeNaM, dAhiNaA paccatthimeNaM, pcchim-uttrennN| 4. isI taraha pazcima meM, dakSiNa meM, uttara meM, IzAnakoNa meM, AgneyakoNa meM, naiRtyakoNa meM aura / vAyavyakoNa meM (pUrvokta saba vAyu bahatI haiN|) fi 4. In the same way they (all the aforesaid winds) also blow in the west, south, north, north-east (Ishan Kone), south-east (Agneya Kone), south-west (Nairitya Kone) and south-east (Vayavya Kone). 5. [pra. ] jayA NaM bhaMte ! puritthameNaM IsiM purevAyA pacchAvAyA maMdAvAyA mahAvAyA vAyaMti tayA NaM paccatthimeNa vi IsiM purevAyA0 ? jayA NaM paccatthimeNaM IsiMpurevAyA0 tayA NaM purathimeNa vi ? __ [u. ] haMtA, goyamA ! jayA NaM purathimeNaM tadA NaM paccatthimeNa vi IsiM, jayA NaM paccatthimeNaM tadA NaM purathimeNa vi iisiN| evaM disAsu, vidisaasu| 5. [pra. ] bhagavan ! jaba pUrva meM ISatpurovAta, pathyavAta, mandavAta aura mahAvAta bahatI haiM, taba kyA pazcima meM bhI ISatpurovAta Adi havAe~ bahatI haiM ? aura jaba pazcima meM ISatpurovAta Adi vAyu bahatI haiM, taba kyA pUrva meM bhI (ve havAe~) bahatI haiM ? ma [u. ] hA~, gautama ! jaba pUrva meM ISatpurovAta Adi havAe~ bahatI haiM, taba ve saba pazcima meM bhI bahatI haiM aura jaba pazcima meM ISatpurovAta Adi bahatI haiM, taba ve saba havAe~ pUrva meM bhI bahatI haiN| isI prakAra saba dizAoM, vidizAoM meM bhI uparyukta kathana karanA caahie| 5. [Q.] Bhante ! When the Ishatpurovaat (moist breeze), Pathyavaat (wind healthy for vegetation), Mandavaat (zephyr or soft and gentle A breeze) and Mahavaat (stormy wind; gale or tempest) blow in the east, F do they also blow in the west ? And when they blow in the west do they also blow in the east? (Ans.) Yes, Gautam ! When the aforesaid winds blow in the east, they also blow in the west; and when they blow in the west they also blow in the east. In the same way this statement should be repeated for all cardinal and intermediate directions. 6.[pra. ] atthi NaM bhaMte ! dIviccayA IsiM? [u. ] haMtA, atthi| 7. [pra. ] asthi NaM bhaMte ! sAmuddayA IsiM purevAyA ? [u. ] haMtA, atthi| 6. [pra. ] bhagavan ! kyA dvIpa meM bhI ISatpurovAta Adi havAe~ hotI haiM ? mAmA -1-1-1-1-1. paMcama zataka : dvitIya uddezaka (25) Fifth Shatak : Second Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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25 55 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59555552 phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan [Ans.] Yes, Gautam ! They do. 8. [pra.1] jayA NaM bhaMte! dIviccayA IsiM purevAyA tayA NaM sAmuddayA vi IsiM purevAyA, jayA NaM sAmuddayA IsiM purevAyA tayA NaM dIviccayA vi IsiM purevAyA ? [ u. ] No iNaTThe samaTThe / [pra. 2] se keNaTTeNaM bhaMte ! evaM vuccati jayA NaM dIviccayA IsiM purevAyA No NaM tayA sAmuddayA IsiM purevAyA, jayA NaM sAmuddayA IsiM purevAyA No NaM tayA dIviccayA IsiM purevAyA ? [u.] goyamA ! tesi NaM vAyANaM annamannassa vivaccAseNaM lavaNe samudde velaM nAyikkamati / se teNaTTeNaM 5 jAva vAtA vAyaMti / [pra.1] bhagavan ! jaba dvIpa meM ISatpurovAta Adi vAyu bahatI haiM, taba kyA samudra kI bhI 5 ISatpurovAta Adi vAyu bahatI haiM ? aura jaba samudra kI ISatpurovAta Adi vAyu bahatI haiM, taba kyA dvIpa 5 kI bhI ISatpurovAta Adi vAyu bahatI haiM ? [u. ] he gautama ! yaha artha samartha (zakya ) nahIM hai| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki jaba dvIpa kI ISatpurovAta Adi havAe~ bahatI haiM, taba samudra kI ISatpurovAta Adi havAe~ nahIM bahatIM aura jaba samudra kI ISatpurovAta Adi Wan Wan Wan [u.] hA~, gautama ! hotI haiM / 5 7. [ pra.] bhagavan ! kyA samudra meM bhI ISatpurovAta Adi havAe~ hotI haiM ? 5 [u.] hA~, gautama ! (samudra meM bhI ye saba havAe~) hotI haiN| 6. [Q.] Bhante ! Do these winds also exist on continents ? 5 vAyu nahIM bahatIM aura jaba samudra kI ISatpurovAta Adi vAyu bahatI haiM, taba dvIpa kI ye saba vAyu nahIM Wan Wan [Ans.] Yes, Gautam ! They do. 7. [Q.] Bhante ! Do these winds also exist on seas ? Wan pha velA (Upara uThatI laharoM yA jvAra-bhATA) kA ullaMghana nahIM krtiiN| isa kAraNa yAvat ve vAyu pUrvokta 8. havAe~ bahatI haiM, taba dvIpa kI ISatpurovAta Adi havAe~ nahIM bahatIM ? [ u. ] gautama ! ye saba vAyu (havAe~) paraspara vyatyAsarUpa se (eka-dUsare ke viparIta, pRthak-pRthak tathA eka-dUsare ke sAtha nahIM) bahatI haiN| (jaba dvIpa kI ISatpurovAta Adi vAyu bahatI haiM, taba samudra kI phra bhtiiN| isa prakAra ye saba havAe~ eka-dUsare ke viparIta bahatI haiM / ) sAtha hI, ve vAyu lavaNasamudra kI rUpa se bahatI haiN| 8. [Q. 1] Bhante ! When the aforesaid winds blow on the continents, phra do they also blow on the seas; and when they blow on the seas do they blow on the continents? also bhagavatI sUtra (2) (26) phra Bhagavati Sutra (2) 55 Wan

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055555555555555555555555555555555 [Ans. No, Gautam ! That is not correct. [Q. 2) Bhante ! Why do you say that when the aforesaid winds blow on the continents, they do not blow on the seas; and when they blow on the seas they do not blow on the continents ? (Ans.) Gautam ! These winds are different (different and opposite for continents and seas; which means that when these winds blow on the continent they either do not blow on the seas or blow in the opposite i direction). Also these winds (on the Salt Sea) do not violate the limits of Lavan Samudra (Salt Sea). That is why they blow as aforesaid. aTing Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 Ting Ting Ting Ting Ting Ting Ting F 555 $$ $$$$ $$ $$$ $55 5 5 55555Le Le Le Le OM vAyu kA svarUpa NATURE OF WINDS 9. [pra. 1 ] asthi NaM bhaMte ! IsiM purevAyA pacchAvAyA maMdAvAyA mahAvAyA vAyaMti ? [u. ] haMtA, atthi| [pra. 2 ] kayA NaM bhaMte ! IsiM purevAyA jAva vAyaMti ? [u. ] goyamA ! jayA NaM vAuyAe ahAriyaM riyaMti tayA NaM IsiM purevAyA jAva vaayNti| 9. [pra. 1 ] bhagavan ! kyA ISatpurovAta, pathyavAta, mandavAta aura mahAvAta bahatI haiM ? [u. ] hA~, gautama ! (ye saba) bahatI haiN| [pra. 2 ] bhagavan ! ISatpurovAta Adi vAyu kaba bahatI haiM ? __ [u. ] gautama ! jaba vAyukAya apane svabhAvapUrvaka gati karatA hai, taba ISatpurovAta Adi vAyu yAvat bahatI haiN| 9. [Q. 1] Bhante ! Do the Ishatpurovaat (moist breeze), Pathyavaat (wind healthy for vegetation), Mandavaat (zephyr or soft and gentle breeze) and Mahavaat (stormy wind; gale or tempest) blow ? ___ [Ans. Yes, Gautam ! They all do. [Q.2] Bhante ! When these winds including Ishatpurovaat blow ? (Ans.] Gautam ! Winds including Ishatpurovaat blow when air-bodied beings (vayu-kaya) indulge in their natural movement. 10. [pra. 1 ] asthi NaM bhaMte ! IsiM purevAyA ? [u. ] haMtA, atthi| [pra. 2 ] kayA NaM bhaMte ! IsiM purevAyA ? __ [u. ] goyamA ! jayA NaM vAuyAe uttarakiriyaM riyai tayA NaM IsiM purevaayaa| paMcama zataka : dvitIya uddezaka (27) Fifth Shatak : Second Lesson

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5 555555555555555 a5555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $$$$$$$$ 5555 10. [pra. 1 ] bhagavan ! kyA ISatpurovAta Adi vAyu haiM ? [u. ] hA~, gautama ! haiN| [pra. 2 ] bhagavan ! ISatpurovAta Adi vAyu (aura bhI) kaba calatI haiM ? __ [u. ] he gautama ! jaba vAyukAya uttarakriyApUrvaka (vaikriyazarIra banAkara) gati karatI hai, taba ISatpurovAta Adi vAyu bahatI haiN| ___10. [Q. 1] Bhante ! Do the Ishatpurovaat (moist breeze) and other winds exist ? ____ [Ans.] Yes, Gautam ! They all do. [Q.2] Bhante ! When these winds including Ishatpurovaat come i existence? [Ans.] Gautam ! Winds including Ishatpurovaat come into existence when air-bodied beings (vayu-kaya) indulge in movement by creating secondary transmuted body (uttar-vaikriya sharira). 11. [pra. 1 ] asthi NaM bhaMte ! IsiM purevAyA ? [u. ] haMtA, atthi| 11. [pra. 1 ] bhagavan ! kyA ISatpurovAta Adi vAyu (hI) haiM (na) ? [u. ] hA~, gautama ! ve (saba vAyu hI) haiN| 11. [Q. 1] Bhante ! Are the Ishatpurovaat (moist brecze) etc. winds ? [Ans.] Yes, Gautam ! They are. [pra. 2 ] kayA NaM bhaMte ! IsiM purevAyA pacchAvAyA0 ? [u. ] jayA NaM vAukumArA vAukumArIo vA appaNo vA parassa vA tadubhayassa vA aTThAe vAukArya udIreMti tayA NaM IsiM purevAyA, jAva vaayNti| [pra. 2 ] bhagavan ! ISatpurovAta, pathyavAta Adi (aura) kaba (kisa samaya meM) calatI haiM ? __ [u. ] gautama ! jaba vAyukumAra deva aura vAyukumAra deviyA~, apane lie, dUsaroM ke lie yA donoM ke lie vAyukAya kI udIraNA karate haiM, taba ISatpurovAta Adi vAyu yAvat calatI (bahatI) haiN| [Q.2] Bhante ! When these winds including Ishatpurovaat come into + existence and blow? (Ans.) Gautam ! winds including Ishatpurovaat come into existence 4i and blow when Vayu Kumar gods and goddesses fructify or precipitate (udirana) air-bodied beings (vayu-kaya) for themselves or others or both. 55555555555555 bhagavatI sUtra (2) (28) Bhagavati Sutra (2) 55555555555555555555555558

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nititittmillllll************tu! Wan ktimitit kkkkkk******** 5 phaphaphaphaphaphaphaphapha 12. [ pra. ] vAukAe NaM bhaMte ! vAukAyaM ceva ANamati vA pANamati vA ? [u. ] jahA khaMdae tahA cattAri AlAvagA neyavvA - aNegasatasahassa0 / puTThe uddAi vA / sasarIrI nikkhamai / 12. [pra. ] bhagavan ! kyA vAyukAya vAyukAya ko hI zvAsarUpa meM grahaNa karatA hai aura niHzvAsarUpa meM chor3atA hai ? [.] gautama ! isa sambandha meM skandaka parivrAjaka ke uddezaka meM kahe anusAra cAra jAnanA cAhie - yAvat (1) aneka lAkha bAra marakara, (2) spRSTa ho ( sparza pA) kara, (3) maratA hai, aura (4) zarIra-sahita nikalatA hai| 12. [Q.] Bhante ! Do the air-bodied beings inhale and exhale airbodied beings in there respiration? Elaboration--The gist of these 12 aphorism is as follows - ( 1 ) Four types of winds including Ishatpurovaat blow. (2) They blow in all the four cardinal directions and intermediate directions of the Meru Mountain. paMcama zataka: dvitIya uddezaka phra AlApaka 5 [Ans.] Gautam ! In this regard refer to the four statements in the Chapter on Skandak... and so on up to ... (1) dies many hundred thousand 5 times; (2) by being touched; (3) dies and ( 4 ) moves out with body. k Wan vivecana : ukta 12 sUtroM kA niSkarSa isa prakAra hai - ( 1 ) ISatpurovAta Adi cAroM prakAra kI vAyu calatI haiN| 5 (2) ye saba sumeru se pUrvAdi cAroM dizAoM aura IzAnAdi cAroM vidizAoM meM calatI haiN| (3) ye pUrva meM bahatI haiM, taba pazcima meM bhI bahatI haiM aura pazcima meM bahatI haiM, taba pUrva meM bhI / (4) dvIpa aura samudra meM bhI ye saba vAyu hotI haiN| (5) kintu jaba ye dvIpa meM bahatI haiM, taba samudra meM nahIM bahatIM aura samudra meM bahatI haiM, taba dvIpa meM pha nahIM bahatIM, kyoMki ye saba eka-dUsare se viparIta pRthak-pRthak bahatI haiM, lavaNasamudrIya velA kA atikramaNa nahIM krtiiN| (6) ISatpurovAta Adi vAyu haiM aura ve tIna samaya meM tIna kAraNoM se calatI haiM - (I) jaba vAyukAya sva-svabhAvapUrvaka gati karatA hai, (II) jaba vaha uttaravaikriya se vaikriya zarIra banAkara gati karatA hai, tathA (III) jaba vAyukumAra deva - devIgaNa sva, para evaM ubhaya ke nimitta vAyukAya kI udIraNA karate haiN| (7) vAyukAya acitta hue vAyukAya ko hI zvAsocchvAsa ke rUpa meM grahaNa karatA - chor3atA hai| 25959595959 55 5 5 5 5 9 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 5 5 5 5 5 5 5 5 5 595959595952 (29) Wan Wan pha dvIpIya aura samudrIya havAe~ eka sAtha nahIM bahatIM - isakA tAtparya yaha hai ki jisa samaya amuka prakAra kI 5 ISatpurovAta Adi vAyu calatI hai, taba usI prakAra kI dUsarI ISatpurovAta Adi vAyu nahIM cltii| isakA kAraNa hai - vAyu ke dravyoM kA svabhAva evaM sAmarthya aisA hai ki vaha samudra kI velA kA atikramaNa nahIM krtiiN| isakA Azaya yaha bhI sambhava hai - grISma Rtu meM samudra kI ora se AI huI zIta (jala se snigdha evaM ThaNDI) vAyu jaba calatI hai, phra taba dvIpa kI jamIna se uThI huI uSNa vAyu nahIM cltii| zIta Rtu meM jaba garma havAe~ calatI haiM, taba ve dvIpa kI jamIna se AI huI hotI haiN| yAnI jaba dvIpIya uSNa vAyu calatI hai, taba samudrIya zIta vAyu nahIM cltii| samudra kI zItala aura dvIpa kI uSNa donoM havAe~ paraspara viruddha tathA paraspara upaghAtaka hone se ye donoM eka sAtha nahIM calatIM apitu una donoM meM se eka hI vAyu calatI hai| (skandaka ke praznottara, zataka 2, u. 1, dekheM) Wan Fifth Shatak: Second Lesson pha Wan 5 phra Wan phra

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Tuan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555 555555 55 55 $ 55555 55 $ 55 55555555555555555555555555555555555 4 (3) When they blow in the east they also blow in the west and vice versa. 4 (4) All these winds exist on continents as well as seas. (5) However, when 41 4 they blow on the continents they do not blow on the seas and vice versa. 1 This is because they are different and opposite. They also do not violate the boundaries of Lavan Samudra. (6) Ishatpurovaat etc. are winds and they blow for three different reasons at three different times-(a) when air-bodied beings move naturally; (b) when air-bodied beings indulge in movement by creating secondary transmuted body (uttar-vaikriya sharira); and (c) when Vayu Kumar gods and goddesses precipitate airbodied beings for themselves or others or both. (7) Air-bodied beings inhale and exhale dead air-bodied beings only. The continental and oceanic winds do not blow at the same time. This statement means that when one type of wind blows other type of wind does not. The reason for this is that the properties and capacity of the Si constituent matter of these winds is such that they do not violate the fi boundaries of the sea. Another interpretation of this could be that in the summer when the moist and cold wind from the sea blows, the hot winds 4 coming from the land do not blow. In the winter when the hot winds blow 45 y they come from the land. In other words when continental hot winds blow, 4 the oceanic cold winds do not. As the hot continental winds and cold i oceanic winds are mutually opposed and destructive they do not blow at the same time, only one of them blows. (Skandak; Shatak-2, lesson 1) odana Adi ke zarIra BODIES OF RICE ETC. 13. [pra. ] aha bhaMte ! odaNe, kummAse, surA, ee NaM kiMsarIrA ti vattavvaM siyA ? [u.] goyamA ! odaNe, kummAse, surAe, ya je ghaNe davye ee NaM pubvabhAvapaNNavaNaM puDucca + vaNassatijIvasarIrA, tao pacchA satthAtItA satthapariNAmiyA agaNijjhAmiyA agaNijyUsiyA 5 agaNiseviyA, agaNipariNAmiyA agaNijIvasarIrA i vattav siyaa| surAe ya je dave davve ee NaM pubabhAvapaNNavaNaM puDucca AujIvasarIrA, tao pacchA satthAtIA jAva agaNisarIrA ti vattavvaM siyaa| OM 13. [pra. ] bhagavan ! odana (cAvala), kulmASa (ur3ada) aura surA (madirA); ina tInoM dravyoM kA // zarIra kina jIvoM kA kahanA cAhie? __[u. ] gautama ! odana, kulmASa aura surA meM jo ghana (Thosa yA kaThina) dravya haiM, ve pUrvabhAva-prajJApanA // (pUrvAvasthA) kI apekSA se vanaspatijIva ke zarIra haiN| usake pazcAt jaba ve (odanAdi dravya) zastrAtIta 9 (Ukhala, mUsala Adi zastroM se kUTe jAkara pUrva paryAya se mukta) ho jAte haiM, zastra-pariNata (zastra lagane se + naye rUpa meM parivartita) ho jAte haiM; agnidhyAmita (Aga meM jalAye gae evaM kAle varNa ke bane hue), a$ 555555555 555555555555 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55 | bhagavatI sUtra (2) (30) Bhagavati Sutra (2) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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555555555555555 5 5555555 agnijhUSita (agni se tapta ho jAne se pUrva svabhAva se rahita) agnisevita aura agnipariNAmita (agni meM jala jAne se naye AkAra meM parivartita) ho jAte haiM, taba ve dravya agni ke zarIra kahalAte haiM tathA surA (madirA) meM jo tarala padArtha hai, vaha pUrvabhAva-prajJApanA (bhUtapUrva zarIra) kI apekSA se apkAyika jIvoM kA zarIra hai aura jaba vaha tarala padArtha (pUrvokta prakAra se) zastrAtIta yAvat agnipariNAmita ho jAtA hai, taba vaha bhAga, agnikAya-zarIra kahA jA sakatA hai| 13. (Q.) Bhante ! To what category of living beings do the bodies of rice (odan), Kulmash (Udad; a pulse) and wine (Sura) belong? [Ans.] Gautam ! The solid part of rice (odan), Kulmash (Udad; a pulse) and wine (Sura) are the bodies of plant-bodied beings in terms of their earlier or original state. After that when they are processed with implements (shastrateet), such as mortar and grinder; when they are mechanically transformed (shastra-parinat); when they are roasted in fire (agnidhyamit); when they loose their properties due to fire (agnijhushit); when they are cooked in fire (agnisevit) and when they are transformed by fire (agniparinamit) they are called bodies of fire-bodied beings. The liquid part of wine are the bodies of water-bodied beings in terms of their earlier or original state and when that liquid part is transformed by implements and fire, it is called bodies of fire-bodied beings. loha Adi ke zarIra BODIES OF IRON ETC. 14. [pra. ] aha NaM bhaMte ! aye, taMbe, taue, sIsae, uvale, kasaTTiyA, ee NaM kiMsarIrA i vattavbaM siyA ? [u. ] goyamA ! ae taMbe, taue, sIsae, uvale, kasaTTiyA, ee NaM pubvabhAvapaNNavaNaM puDucca puDhavijIvasarIrA, tao pacchA satthAtItA jAva agaNijIvasarIrA ti vattavvaM siyaa| 14. [pra. ] bhagavan ! lohA, tA~bA, trapuS (kalaI yA rAMgA), zIzA, upala (jalA huA pattharakoyalA) aura kasaTTikA (lohe kA kATa-maila); ye saba dravya kina (jIvoM ke) zarIra kahalAte haiM ? [u. ] gautama ! lohA, tA~bA, kalaI, zIzA, koyalA aura lohe kA kATa; ye saba dravya-pUrva avasthA kI apekSA se pRthvIkAyika jIvoM ke zarIra kahe jA sakate haiM aura usake bAda zastrAtIta yAvat zastra-pariNAmita hone para ye agnikAyika jIvoM ke zarIra kahe jA sakate haiN| ____14. [Q.] Bhante ! To what category of beings do the bodies of iron, copper, tin, lead, coal and rust belong ? [Ans.] Gautam ! Iron, copper, tin, lead, coal and rust are the bodies of earth-bodied beings in terms of their earlier or original state. After that paMcama zataka : dvitIya uddezaka (31) Fifth Shatak : Second Lesson 95555555555555555555555555

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855555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting when they are processed with implements and undergo transformation 41 they may be called bodies of fire-bodied beings. asthi Adi ke zarIra BODIES OF BONES ETC. 15. [pra. ] aha bhaMte ! aTThI advijjhAme, camme cammajjhAme, rome romajjhAme, siMge siMgajjhAme, khure , khurajjhAme, nakhe nakhajjhAme, ete NaM kiMsarIrA ti vattavvaM siyA ? ___ [u. ] goyamA ! aTThI, camme, rome, siMge, khure nahe, ee NaM tspaannjiivsriiraa| advijjhAme OM cammajjhAme romajjhAme siMgajjhAme khurajjhAme NahajjhAme, ee NaM puvabhAvapaNNavaNaM paDucca tasapANajIvasarIrA, tato pacchA satthAtItA jAva agaNitti vattavvaM siyaa| 15. [pra. ] bhagavan ! ye haDDI, asthidhyAma (agni se dUsare svarUpa ko prApta haDDI aura usakA jalA huA bhAga), camar3A, camar3e kA jalA huA bhAga, roma, agni jvalita roma, sIMga, agni prajvalita vikRta OM sIMga, khura, agni prajvalita khura, nakha aura agni prajvalita nakha; ye saba kina (jIvoM) ke zarIra kahe . Wan jA sakate haiM? 3 [u. ] gautama ! asthi (haDDI), camar3A, roma, sIMga, khura aura nakha; ye saba trasa jIvoM ke zarIra kahe . + jA sakate haiM aura jalI huI haDDI, prajvalita vikRta camar3A, jale hue roma, prajvalita-rUpAntara prApta sIMga, prajvalita khura aura prajvalita nakha; ye saba pUrvabhAvaprajJApanA (bhUtapUrva zarIra) kI apekSA se to trasa jIvoM / OM ke zarIra, kintu usake pazcAt zastrAtIta yAvat agnipariNAmita hone para ye agnikAyika jIvoM ke Wan zarIra kahe jA sakate haiN| 15. [Q.] Bhante ! To what category of living beings do the bodies of 4 bone, burnt bone, skin, burnt skin, pelt, burnt pelt, horn, burnt horn, Wan hoof, burnt hoof, nail and burnt nail belong? [Ans.] Gautam ! Bone, skin, pelt, horn, hoof, nail these all are bodies 4 of mobile beings (tras jiva). Burnt bone, burnt skin, burnt pelt, burnt horn, burnt hoof, burnt nail are the bodies of mobile beings in terms of their earlier or original state. After that when they are processed with implements... and so on up to... fire and undergo transformation they may be called bodies of fire-bodied beings. 16.[pra.] aha bhaMte ! iMgAle, chArie, bhuse, gomae ee NaM kiMsarIrA ti vattavvaM siyA ? __ [u.] goyamA ! iMgAle, chArie, bhuse, gomae, ee NaM pubbabhAvapaNNavaNAe // egiMdiyajIvasarIrappaogapariNAmiyA vi jAva paMciMdiyajIvasarIrappaogapariNAmiyA vi, tao pacchA satthAtItA jAva agaNijIvasarIrA ti vattavvaM siyaa| 16. [pra.] bhagavan ! aMgAra (koyalA, jalA huA IMdhana yA aMgArA), rAkha, bhUsA aura gobara; ina ma sabako kina jIvoM ke zarIra kahe jAe~? 5555 5555 a55 5FFFFFFF 55555 5 5555555 55555555555555555555555555a Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (2) (32) Bhagavati Sutra (2) 55555555555555555555555

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15555555555555555 ) )) [u. ] gautama ! aMgAra, rAkha, bhUsA aura gobara (chANA); ye saba pUrvabhAva prajJApanA kI apekSA se (vanaspatikAya rUpa) ekendriya jIvoM dvArA apane zarIra rUpa se, prayogoM se apane vyApAra se apane sAtha pariNAmita ekendriya zarIra haiM, yAvat (yathAsambhava dvIndriya se) paMcendriya jIvoM taka ke zarIra bhI kahe jA sakate haiN| paMcendriya jIvoM (pazuoM) ke zarIra meM dvIndriyAdi jIva cale jAne se unake zarIra prayoga se pariNAmita hone se unheM dvIndriya jIva se lekara paMcendriya jIva taka kA zarIra kahA jA sakatA hai aura tatpazcAt zastrAtIta yAvat agnikAya-pariNAmita ho jAne para ve agnikAyika jIvoM ke zarIra kahe jAte haiN| 16. (Q.) Bhante ! To what category of beings do the bodies of cinder (or other burning matter), ash, hay and cow-dung belong ? __[Ans.] Gautam ! In terms of their original state, cinder (or other burning matter), ash, hay and cow-dung all these are bodies and parts thereof of one-sensed beings... and so on up to... five-sensed beings transformed through their natural activities (also one to five-sensed beings entering the bodies of one to five sensed beings and getting transformed through the natural activities of those beings). After that when they are processed with implements... and so on up to... fire and undergo transformation they may be called bodies of fire-bodied beings. vivecana : sUtra 13 se 16 taka ke sUtra pariNAmavAda ke siddhAnta ke prarUpaka haiN| vastu (dravya athavA jIva) jisa bhAva meM pariNata hotI hai, vaha pUrva bhAva (pUrva avasthA) ko chor3akara tatkAla uttara avasthA ko prApta ho jAtI hai| ___Elaboration-Aphorisms 13-16 convey the theory of evolutionalism (parinam-vaad). When undergoing transformation a thing (matter or life) leaves its existing state and at once evolves into the secondary state. lavaNasamudra kI sthiti DIMENSIONS OF LAVAN-SAMUDRA 17. [pra. ] lavaNe NaM bhaMte ! samudde kevatiyaM cakkavAla vikkhaMbheNaM pannatte ? [u. ] evaM NeyavvaM jAva logadvitI logaannubhaave| sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM jAva vihrti| paMcama sae : biio uddesao samatto // 17. [pra. ] bhagavan ! lavaNasamudra kA cakravAla-viSkambha (saba tarapha kI caur3AI) kitanA kahA hai ? [u. ] gautama ! (lavaNasamudra ke sambandha meM sArA varNana) pahale kahe anusAra jAna lenA cAhie, yAvat lokasthiti lokAnubhAva taka (jIvAbhigamokta sUtrapATha) kahanA caahie| |paMcama zataka : dvitIya uddezaka (33) Fifth Shatak : Second Lesson | 95 5555555555555555555555555)

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555555555555555555555555 5Ting Ting Ting Ting 5 5 5 55 555555555555555 555555555555555 ___he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara bhagavAna gautama svAmI ma yAvat vicaraNa karane lge| 17. (Q.) Bhante ! What is the circumference (chakravaal-vishkambh) of Lavan Samudra (Salt Sea)? [Ans.] Gautam ! Repeat the description as mentioned earlier (in Jivabhigam Sutra) up to location and nature of Lok. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : jIvAbhigama meM lavaNasamudra-sambandhI varNana saMkSepa meM-lavaNasamudra kA saMsthAna gotIrtha, naukA, + sIpa-sampuTa, azvaskandha aura valabhI (chappara) ke jaisA, gola cUr3I ke AkAra kA hai| usakA cakravAlaviSkambha 2 lAkha yojana kA hai tathA 15,81,139 se kucha adhika usakA parikSepa (gherA) hai| usakA udvedha (gaharAI) 1 hajAra yojana hai| isakI U~cAI 16 hajAra yojana, sarvAgra 17 hajAra yojana kA hai| itane vistRta aura vizAla Wan lavaNasamudra se aba taka jambUdvIpa kyoM nahIM DUbA, isakA kAraNa hai-bharata aura airavata kSetroM meM svabhAva se bhadra, + vinIta, upazAnta, mandakaSAya, sarala, komala, jitendriya, bhadra aura namra arihanta, cakravartI, baladeva, cAraNa, vidyAdhara, zramaNa, zramaNI, zrAvaka, zrAvikA evaM dharmAtmA manuSya haiM, unake prabhAva se lavaNasamudra jambUdvIpa ko pha DubAtA nahIM hai, yAvat jalamaya nahIM karatA yAvat isa prakAra kA loka kA svabhAva bhI hai, yahA~ taka kahanA + caahie| (jIvAbhigamasUtra, pratipatti 3, uddezaka 2, sUtra 173; lavaNasamudrAdhikAra, pR. 324-325) // paMcama zataka : dvitIya uddezaka samApta // Elaboration-Brief description of Lavan Samudra from Jivabhigam Sutra-The structure of Lavan Samudra is round like gotirtha (cowshed), boat, oyster, horse's neck, thatched roof (round) or bangle. Its 'cumference (chakravaal-vishkambh) is 2,00,000 Yojans. The area i covered is 15,81,139 Yojans. Its depth is 1,000 Yojans. Its average height is 16,000 Yojans. Its highest point is 17,000 Yojans. It is due to the influence of gentle, humble, serene, mild-passioned, simple, delicate, sense-conquered and polite souls like Arihant, Chakravarti, Baladev, Si Chaaran, Vidyadhar, Shraman, Shramani, Shravak, Shravika and other religious people living in Bharat and Airavat areas that such large and wide Lavan Samudra does not inundate Jambu continent... and so on up to... engulf it; also this is the nature of Lok. (Jivabhigam Sutra 3/2/173; Lavansamudradhikar, pp. 324-325) * END OF THE SECOND LESSON OF THE FIFTH CHAPTER G5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 55 5555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FM bhagavatI sUtra (2) (34) Bhagavati Sutra (2)

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55 59555 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5555 5555 555 paMcama zataka : tRtIya uddezaka FIFTH SHATAK (Chapter Five): THIRD LESSON granthikA GRANTHIKA (THE KNOT) Ayubandha viSayaka anyatIrthikoM kI mAnyatAe~ BELIEF OF OTHER SCHOOLS ABOUT LIFE-SPAN BONDAGE 1.[pra.] aNNautthiyA NaM bhaMte ! evamAikkhaMti bhAsaMti paNNaveMti, parUveMti, se jahAnAmae jAlagaMTiyA siyA ANupuvvigaDhiyA, aNaMtaragaDhiyA, paraMparagaDhiyA, annamannaDhiyA, annamannaguruyattAe, annamannabhAriyattAe, antramantraguruyasaMbhAriyattAe antramantraghaDattAe ciTThati, evAmeva bahUNaM jIvANaM bahU AjAtisahassesu bahUI AuyasahassAI ANupubbigaDhiyAI jAva ciTThati / ege viyaNaM jIve egeNaM samaeNaM do AuyAI paDisaMvedei, taM jahA - ihabhaviyAuyaM ca parabhaviyAuyaM ca; jaM samayaM ihabhaviyAjyaM paDisaMvedei taM samayaM parabhaviyAjyaM paDisaMvedei, jAva se kahameyaM bhaMte! evaM ? [ u. ] goyamA ! jaM NaM te annautthiyA taM caiva jAva parabhaviyAuyaM ca; je te evamAhaMsu taM micchA / ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi se jahAnAmae jAlagaMTiyA siyA jAva annamanaghaDattAe ciTThati, evAmeva egamegassa jIvassa bahUhiM AjAisahassehiM, bahUI AuyasahassAiM ANupubbigaDhiyAI jAva ciTThati / ege viyaNaM jIve egeNaM samaeNaM egaM AuyaM paDisaMvedei / taM jahA - ihabhaviyAuyaM vA parabhaviyAuyaM vA, jaM samayaM ihabhaviyAuyaM paDisaMvedei no taM samayaM parabhaviyAjyaM paDisaMvedei, jaM samayaM parabhaviyAuyaM paDisaMvedei no taM samayaM ihabhaviyAuyaM paDisaMvedei / paDisaMvedeti / evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM paDisaMvedei, taM jahA - ihabhaviyAuyaM vA, parabhaviyAuyaM vA / ihabhaviyAuyassa paDisaMvedaNAe, no parabhaviyAjyaM paDisaMvedeDa, parabhaviyAuyassa paDisaMvedaNAe no bhaviyAjyaM / 1.[pra.] bhagavan ! anyatIrthika aisA kahate haiM, bhASaNa karate haiM, batalAte haiM, prarUpaNA karate haiM ki jaisA koI (eka) jAlagranthi (gA~TheM lagI huI, jAla) ho, jisameM krama se gA~TheM dI huI hoM, eka ke bAda dUsarI antararahita (anantara ) gA~TheM lagAI huI hoM, paramparA se gU~thI huI hoM, paraspara gU~thI huI hoM, aisI vaha jAlagranthi paraspara vistAra rUpa se, paraspara bhArarUpa se tathA paraspara vistAra aura bhArarUpa se, paraspara saMghaTita rUpa se yAvat rahatI hai, ( arthAt jAla to eka hai, lekina usameM jaise aneka gA~The saMlagna rahatI haiM) vaise hI bahuta-se jIvoM ke sAtha kramazaH hajAroM-lAkhoM janmoM se sambandhita bahuta-se AyuSya raspara kramazaH gUMthe hue haiM, yAvat paraspara saMlagna rahate haiN| paMcama zataka : tRtIya uddezaka (35) Fifth Shatak: Third Lesson

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ba))))))))4955)))))))))))))))))))55555555)))) 555555555555555555555555555555555555 aisI sthiti meM unameM se eka jIva bhI eka samaya meM do AyuSyoM ko vedatA (bhogatA-anubhava karatA) Wan hai| yathA-eka hI jIva, isa bhava kA AyuSya vedatA hai aura vahI jIva, parabhava kA bhI AyuSya vedatA hai| jisa samaya isa bhava ke AyuSya kA vedana karatA hai, usI samaya vaha jIva parabhava ke AyuSya kA bhI / vedana karatA hai; yAvat he bhagavan ! yaha (bAta) kisa prakAra hai ? [u. ] gautama ! una anyatIrthikoM ne jo yaha kahA hai ki.... yAvat eka hI jIva, eka hI samaya meM isa 9 bhava kA aura para-bhava kA-donoM kA AyuSya (eka sAtha) vedatA hai, unakA yaha saba kathana mithyA hai| ___ - "he gautama ! maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA hU~ ki jaise koI eka jAlagranthi ho + aura vaha yAvat...paraspara saMghaTita (sAmUhika rUpa se saMlagna) rahatI hai, isI prakAra kramapUrvaka bahuta-se sahasroM janmoM se sambandhita, bahuta-se hajAroM AyuSya, eka-eka jIva ke sAtha zRMkhalA (sA~kala) kI OM kar3I ke samAna paraspara kramazaH grathita (gUMthe hue) yAvat rahate haiN| (aisA hone se) eka jIva eka samaya meM eka hI AyuSya kA pratisaMvedana (anubhava) karatA hai, jaise OM ki-yA to vaha isa bhava kA hI AyuSya vedatA hai, athavA para-bhava kA hI AyuSya vedatA hai| parantu jisa + samaya isa bhava ke AyuSya kA pratisaMvedana karatA hai, usa samaya para-bhava ke AyuSya kA pratisaMvedana nahIM karatA, aura jisa samaya parabhava ke AyuSya kA pratisaMvedana karatA hai, usa samaya isa bhava ke AyuSya kA pratisaMvedana nahIM krtaa| isa bhava ke AyuSya kA vedana karane se para-bhava kA AyuSya nahIM vedA jAtA aura para-bhava ke AyuSya kA vedana karane se isa bhava kA AyuSya nahIM vedA jaataa| OM isa prakAra eka jIva eka samaya meM eka hI AyuSya kA vedana karatA hai; vaha isa prakAra, yA to isa +bhava ke AyuSya kA, athavA parabhava ke AyuSya kaa| 1. [Q.] Bhante ! People of other faiths (anyatirthik) or heretics say (akhyanti), assert (bhashanti), elaborate (prajnapayanti) and propagate (prarupayanti) that, Suppose there is a net in which knots have been tied one after another without a gap in a continuous series and tied to each other. And the said knotted net exists in its entire expanse, in its entire weight, in si its entire expanse and weight, and its integrated form. (In other words the net is one but it is composed of numerous integrated knots.) In the same way hundreds of thousands of life-spans related to hundreds of 4 thousands of births are progressively intertwined with each other... and 4 so on up to... exist in integrated form. In these conditions any one of these living beings lives and experiences two life-spans at the same time. Which means that the same being experiences the life-span (ayushya) of this birth (bhava) as well as Wan 35 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF $ 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 555555555555558 bhagavatI sUtra (2) (36) Bhagavati Sutra (2) 8555555555555555555555555555555558

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kmitttmilll**tmilllttttttttttt**********ttttttttttttti**E Wan Wan phra Wan Wan - sahita gati vicAra LIFE-SPAN AND REBIRTH 2. [ pra. ] jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte! kiM sAue saMkamati, nirAue saMkamati ? AyuSya [u.] goyamA ! sAue saMkamati, no nirAue saMkamati / 2. [ pra. ] bhagavan ! jo jIva nairayikoM meM utpanna hone vAlA hai, kyA vaha jIva yahIM se AyuSyayukta hokara naraka meM jAtA hai, athavA AyuSyarahita hokara jAtA hai ? [u.] gautama ! (jo jIva nairayikoM meM utpanna hone vAlA hai) vaha yahIM se AyuSyayukta hokara naraka jAtA hai, parantu AyuSyarahita hokara naraka meM nahIM jAtA / 2. [Q.] Bhante ! The soul destined to be born among infernal beings goes to hell with a life-span (ayushya) acquired here or does it go without acquiring such life-span ( ayushya ) ? 5 acquiring such life-span ( ayushya). [Ans.] Gautam ! The soul destined to be born among infernal beings goes to hell with a life-span (ayushya) acquired here and not without 3. [ pra. ] se NaM bhaMte ! Aue kahiM kaDe ? kahiM samAiNNe ? [u.] goyamA ! purime bhave kaDe, purime bhave samAiNNe / evaM jAva vemANiyANaM daMDao / 4. 3. [Q.] Bhante ! Where did that soul acquire the bondage of that lifespan (ayushya)? And where did it indulge in the conduct responsible for this bondage ? 4. As has been said about infernal beings so should be repeated here for all the twenty four Dandaks (places of suffering) up to Vaimaniks. 3. [ pra. ] he bhagavan ! usa jIva ne vaha AyuSya kahA~ bA~dhA ? aura usa AyuSya sambandhI AcaraNa ka kahA~ kiyA ? bhagavatI sUtra ( 2 ) 25 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9 [ u. ] gautama ! usa (nAraka) jIva ne vaha AyuSya pUrvabhava meM bA~dhA thA aura usa AyuSya - sambandhI 5 AcaraNa bhI pUrvabhava meM kiyA thaa| phra 4. jisa prakAra yaha bAta nairayika ke viSaya meM kahI gaI hai, isI prakAra yAvat vaimAnika taka sabhI 5 daNDakoM ke viSaya meM kahanI caahie| Wan (38) pha phra [Ans.] Gautam ! That soul acquired the bondage of that life-span 5 (ayushya) during its previous birth. And it indulged in the conduct responsible for this bondage also during its previous birth. Bhagavati Sutra (2) Wan Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5952 Wan

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555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9 5. [ pra. ] se nUNaM bhaMte ! je jaM bhavie joNiM uvavajjittae se tamAuyaM pakarei, taM jahA - neraiyAuyaM vA jAva devAuyaM vA ? [u. ] haMtA, goyamA ! je jaM bhavie joNiM uvavajjittae se tamAuyaM pakarei, taM jahA -neraiyAuyaM vA, tiri - maNu - devAuyaM vA / neraiyAuyaM pakaremANe sattavihaM pakarei, taM jahA - rayaNappabhApuDhavineraiyAuyaM vA jAva AhesattamApuDhavineraiyAuyaM vA / tirikkhajoNiyAuyaM pakaremANe paMcavihaM pakarei, taM jahAegiMdiyatirikkhajoNiyAuyaM vA, bheo savvo bhANiyavvo / massAuyaM duvihaM / devAuyaM cauvihaM / 1 sevaM bhaMte ! sevaM bhaMte! ti. / // paMcama sae : taio uddesao samatto // 5. [ pra.] bhagavan ! jo jIva jisa yoni meM utpanna hotA hai, kyA vaha jIva, usa yoni sambandhI AyuSya bA~dhatA hai ? jaise ki jo jIva narakayoni meM utpanna hone yogya hotA hai, kyA vaha narakayoni kA AyuSya bA~dhatA hai, yAvat devayoni meM utpanna hone yogya jIva kyA devayoni kA AyuSya bA~dhatA hai ? [u. ] hA~, gautama ! jo jIva jisa yoni meM utpanna hone yogya hotA hai, vaha jIva usa yoni sambandhI AyuSya ko bA~dhatA hai| jaise ki narakayoni meM utpanna hone yogya jIva narakayoni kA AyuSya bA~dhatA hai, tiryaJcayoni meM utpanna hone yogya jIva tiryaJcayoni kA AyuSya bAMdhatA hai, manuSyayoni meM utpanna hone yogya jIva manuSyayoni kA AyuSya bA~dhatA hai yAvat devayoni meM utpanna hone yogya jIva devayoni kA AyuSya bA~dhatA hai| jo jIva naraka kA AyuSya bA~dhatA hai, vaha sAta prakAra kI narakabhUmi meM se kisI eka prakAra kI narakabhUmi sambandhI AyuSya bA~dhatA hai| yathA-ratnaprabhA ( prathama naraka) pRthvI kA AyuSya athavA yAvat adhaH saptamapRthvI (saptama naraka) kA AyuSya bA~dhatA hai| jo jIva tiryaJcayoni kA AyuSya bA~dhatA hai, vaha pA~ca prakAra ke tiryaJcoM meM se kisI eka prakAra kA tiryaJca sambandhI AyuSya bA~dhatA hai / yathA-ekendriya tiryaJcayoni kA AyuSya ityAdi / tiryaJca ke sabhI bheda - vizeSa vistRta rUpa se yahA~ kahane caahie| jo jIva manuSya-sambandhI AyuSya bA~dhatA hai, vaha do prakAra ke manuSyoM meM se kisI eka prakAra ke manuSya - sambandhI AyuSya ko bA~dhatA hai, (yathA- sammUrcchima manuSya kA, athavA garbhaja manuSya kA / ) jo jIva deva-sambandhI AyuSya bA~dhatA hai, to vaha cAra prakAra ke devoM meM se kisI eka prakAra ke deva kA AyaSya bA~dhatA hai| 'he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai;' yoM kahakara yAvat vicarate haiN| 5. [Q.] Bhante ! Does a soul born in a particular genus (yoni) acquire the bondage of life-span (ayushya) for that particular genus. For example, does the soul destined to the infernal world acquire the bondage of life-span ( ayushya) of the infernal genus... and so on up to ... Fifth Shatak: Third Lesson paMcama zataka tRtIya uddezaka : phra (39)

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maka) ) ))))))555555555555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting )55555555555 i the soul destined to the divine world acquire the bondage of life-span 22 (ayushya) of the divine genus. ___ [Ans.] Yes, Gautam ! A soul born in a particular genus (yoni) acquires Wan the bondage of life-span (ayushya) for that particular genus. For si example, the soul destined to the infernal world acquires the bondage of life-span (ayushya) of the infernal genus, the soul destined to the animal world (tiryanch yoni) acquires the bondage of life-span (ayushya) of the 4 animal genus, the soul destined to the human world acquires the i bondage of life-span (ayushya) of the human genus... and so on up to... the soul destined to the divine world acquires the bondage of life-span (ayushya) of the divine genus. The soul acquiring the bondage of infernal life-span (ayushya) does that for life-span (ayushya) related to any one of the seven infernal worlds--the life-span (ayushya) of Ratnaprabha Prithvi (the first hell)... and so on up to... Adhah Saptam Prithvi (the seventh hell). The soul acquiring the bondage of animal life-span (ayushya) does that for lifeWan span (ayushya) related to any one of the five animal genuses-the life span (ayushya) of one sensed animal genus (ekendriya tiryanch yoni) etc. Here all classes of animals should be stated in details. The soul acquiring the bondage of human life-span (ayushya) does that for life-span (ayushya) related to any one of the two human genuses (sammurchhim or of asexual origin and garbhaj or of placental origin). The soul acquiring the bondage of divine life-span (ayushya) does that for iife-span (ayushya) related to any one of the four divine genuses. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : niSkarSa-ina tIna satroM kA niSkarSa yaha hai ki jIva para-bhava kI AyuSya isa bhava meM hI bA~dhate haiM, aura usa AyuSya-sambandhI AcaraNa bhI isI bhava kA karate haiN| kevala caramazarIrI jIva hI para-bhava kA OM AyuSya nahIM baaNdhte| ___AyuSya baMdha sambandhI cAra prakAra ke vikalpa Agama meM batAye haiM (1) vartamAna AyuSya kA tIsarA bhAga zeSa rahane para agale bhava kA AyuSya bA~dhatA hai| athavA (2) nauvA~ bhAga, (3) sattAIsavA~ bhAga, tathA (4) vartamAna AyuSya ke chaha mAsa zeSa rahane pr| antarAla gati meM yadi jIva Rjugati se jAtA hai, to utpatti sthAna taka pUrvabhava kA AyuSya sAtha rahatA hai, vakragati meM jAtA hai, to prathama samaya 3 meM pUrvabhava kA tathA dUsare samaya meM agale janma kA AyuSya prArambha ho jAtA hai| (bhagavaI bhASya, bhAga 2, pRSTha 146) // paMcama zataka : tRtIya uddezaka samApta // Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan )))))))))))))))))) bhagavatI sUtra (2) (40) Bhagavati Sutra (2) FFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting m

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Elaboration Gist-The gist of these aphorisms is that a soul acquires the bondage of the next life during this life itself. The conduct responsible for this bondage is also performed during this life. Only the souls with terminal bodies (Charam Shariri or those destined to liberation) do not acquire bondage of life-span (ayushya) of next birth. Agams inform about the four alternatives of acquiring life-span (ayushya) bondage (1) The life-span (ayushya) bondage for the next birth is acquired when one third part of the present life span remains, or (2) one ninth part remains, or (3) one 27th part remains, or (4) only six months of the present life-span (ayushya) remains. In the intervening period of passage from one birth to the next, if the movement of the soul is straight (riju gati) the life-span of the current birth continues till the place of new birth. If its movement is oblique the present life-span extends up to the first Samaya of this oblique movement and the life-span (ayushya) of the next birth begins during the second Samaya of the oblique movement. (Bhagavai Bhashya, Part-2, p. 146) * END OF THE THIRD LESSON OF THE FIFTH CHAPTER paMcama zataka : tRtIya uddezaka (41) Fifth Shatak : Third Lesson 6414141414141414141414141414145414141414141414141414141414141414145$

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5555))))))))))))))))))))))))))))))) paMcama zataka :caturtha uddezaka FIFTH SHATAK (Chapter Five) : FOURTH LESSON 8555555 5555555555555 55555555 $$$$$ $$$$ 5555555 55$$$ $ 916C SHABD (SOUND) zabda-zravaNa kI sImA RANGE OF HEARING SOUND 1. [pra. ] chaumatthe NaM bhaMte ! maNusse AuDijjamANAI saddAiM suNeti, taM jahA-saMkhasahANi vA, siMgasaddANi vA, saMkhiyasaddANi vA, kharamuhisaddANi vA, poyAsadANi vA, paripiriyAsadANi vA, ma paNavasahANi vA, paDahasaddANi vA, bhaMbhAsadANi vA, horaMbhasaddANi vA, bherisadANi vA, jhallarisadANi vA, duMdubhisaddANi vA, tatANi vA, vitatANi vA, ghaNANi vA, jhusirANi vA ? [u. ] haMtA, goyamA ! chaumatthe NaM maNUse AuDijjamANAI saddAiM suNeti, taM jahA-saMkhasahANi vA jAva jhusirANi vaa| 1.[pra. ] bhagavan ! chadmastha manuSya kyA bajAye jAte hue vAdyoM ke zabdoM ko sunatA hai ? yathA-zaMkha ke zabda, raNasIMge ke zabda, zaMkhikA (choTe zaMkha) ke zabda, kharamuhI (kAhalI nAmaka bAje phaujI Dhola) ke ma zabda, potA (bar3I kAhalI) ke zabda, paripIritA (sUara ke camar3e se mar3he hue mukha vAle eka prakAra ke . bAje sitAra jaisA bAjA jisake donoM siroM para tumbe lage rahate haiM) ke zabda, paNava (DholakI) ke zabda, fa paTaha (Dhola) ke zabda, bhaMbhA (choTI bherI) ke zabda, horebhA (mahADhakA), bherI (nagAr3A, DaMkA), jhallarI + (jhAlara) ke zabda, dundubhi ke zabda, tata (tAMta bAje vAloM-vINA Adi vAdyoM) ke zabda, vitata zabda (Dhola Adi vistRta bAjoM ke zabda), ghana zabda (Thosa bAjoM-kAMsya, tAla Adi vAdyoM ke zabda), zuSira Wan zabda (bIca meM pole bAjoM-bigula, bA~surI, baMzI Adi ke zabda); ityAdi bAjoM ke zabdoM ko? [u. ] hA~, gautama ! chadmastha manuSya bajAye jAte hue zaMkha yAvat-zuSira Adi (pUrvokta) vAdyoM ke fa zabdoM ko sunatA hai| 1. (Q.] Bhante ! Does a person with finite cognition (chhadmasth) hear the sound of musical instruments being played ? Instruments such assound of Shankh (conch-shell), sound of Ranasingha (war-horn), sound of Shankhika (small conch-shell), sound of Kharamuhi (small drum), sound of Pota (large drum), sound of Paripirita (a Sitar-like instrument with gourds at both ends), sound of Panav (small drum), sound of Patah (a large drum), sound of Bhambha (a type of drum), sound of Horebha (a type of drum), sound of Bheri (a large drum), sound of Jhallari (cymbal), sound of Dundubhi (a type of drum), sound of tat (stringed instruments), sound of vitat (percussion instruments), sound of ghan (gong like solid instruments), sound of shushir (wind instruments) and other musical instruments? $ 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5 | bhagavatI sUtra (2) (42) Bhagavati Sutra (2)

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Wan Wan phra Wan phaphaphaphaphaphaphaphaphaphaphapha Wan [Ans.] Yes, Gautam ! A person with finite cognition (chhadmasth) 5 hears the sound of the aforesaid musical instruments, such as-sound of Wan Shankh (conch-shell)... and so on up to... sound of shushir (wind instruments) being played. 2. [ pra. ] tAI bhaMte ! kiM puTThAI suNeti ? apuTThAI suNeti ? [u.] goyamA ! puTThAI suNeti, no apuTThAI suNeti, jAva NiyamA chaddisiM suNeti / 2. [ pra. ] bhagavan ! kyA vaha (chadmastha) una ( pUrvokta vAdyoM ke) zabdoM ko spRSTa hone (kAnoM se sparza kiye jAne - TakarAne) para sunatA hai, yA aspRSTa hone (kAnoM se sparza na karane-na TakarAne para bhI suna letA hai ? ko [u.] gautama ! chadmastha manuSya ( una vAdyoM) ke spRSTa (kAnoM se sparza kiye gae - TakarAe hue) zabdoM sunatA hai, aspRSTa zabdoM ko nahIM sunatA; yAvat niyama se pUrvAdi chaha dizAoM se Ae hue spRSTa zabdoM sunatA hai| 2. [Q.] Bhante ! Does he (a chhadmasth) hear only those sounds (of the said instruments) that strike his ears (sprisht)? Or does he hear even those that do not strike (asprisht) ? [Ans.] Gautam! He (a chhadmasth) hears only those sounds (of the said instruments) that strike his ears (sprisht) and not those that do not strike.... and so on up to... as a rule he hears sound coming from all the six directions. 3. [ pra. ] chaumatthe NaM bhaMte! maNusse kiM AragayAI saddAI suNei ? pAragayAI saddAI suNei ? [u.] goyamA ! AragayAI saddAI suNei, no pAragayAI saddAI suNei / 3 . [ pra. ] bhagavan ! kyA chadmastha manuSya Aragata (indriya viSaya kI sImA meM Aye hue) zabdoM ko sunatA hai, athavA pAragata (indriya viSaya se dUra rahe hue) zabdoM ko sunatA hai ? [u. ] gautama ! (chadmastha manuSya ) Aragata zabdoM ko sunatA hai, kintu pAragata zabdoM ko nahIM suna pAtA / 3. [Q.] Bhante ! Does he (a chhadmasth) hear only those sounds that are within the range of his sense organs (aargat)? Or does he hear even those that are beyond the range of his sense organs (paargat)? [Ans.] Gautam! He (a chhadmasth) hears only those sounds that are within the range of his sense organs (aargat) and not those that are beyond the range of his sense organs (paargat). 4. [pra.1 ] jANaM bhaMte ! chaumatthe maNusse AragayAI saddAI suNei, no pAragayAI saddAI suNei, tahA NaM bhaMte ! kevalI kiM AragayAI saddAI suNei, no pAragayAI saddAI suNei ? paMcama zataka : caturtha uddezaka (43) Fifth Shatak: Fourth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan ***************************tmimimimittttinnn Wan Wan

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55555555555555 [u. ] goyamA ! kevalI NaM AragayaM vA pAragayaM vA savvadUramUlamaNaMtiyaM sadaM jANai paasi| ja [pra. 2 ] se keNaTTeNaM taM ceva kevalI NaM AragayaM vA jAva pAsai ? [u. ] goyamA ! kevalI NaM purathimeNaM miyaM pi jANai, amiyaM pi jANai; evaM dAhiNeNaM ma paccatthimeNaM, uttareNaM, uDuM, ahe miyaM pi jANai, amiyaM pi jANai, savvaM jANai kevalI, savvaM pAsai kevalI, sabbato jANai pAsai, savvakAlaM jANai pAsai, savvabhAve jANai kevalI, savvabhAve pAsai kevalI, OM aNaMte nANe kevalissa, aNaMte daMsaNe kevalissa, nibuDe nANe kevalissa, nibuDe daMsaNe kevliss| se teNaTeNaM goyamA ! evaM bucci| 4.[pra.1] bhagavana ! jaise chadmastha manaSya Aragata zabdoM ko sanatA hai. kinta pAragata zabdoM ko E nahIM sunatA; vaise hI, kyA kevalI (kevalajJAnI) bhI Aragata zabdoM ko hI suna pAtA hai, pAragata zabdoM OM ko nahIM suna pAtA? ___[u. ] gautama ! kevalI manuSya to Aragata, pAragata athavA samasta dUravartI (dUra tathA atyanta dUra ke) Wan aura nikaTavartI (nikaTa tathA atyanta nikaTa ke) ananta (antarahita) zabdoM ko jAnatA aura dekhatA hai| [pra. 2 ] bhagavan ! isakA kyA kAraNa hai ki kevalI manuSya Aragata, pAragata athavA yAvat sabhI prakAra ke (dUravartI, nikaTavartI) ananta zabdoM ko jAnatA-dekhatA hai? ___ [u. ] gautama ! kevalI (sarvajJa) pUrva dizA kI mita vastu ko bhI jAnatA-dekhatA hai, aura amita vastu ko bhI jAnatA-dekhatA hai; isI prakAra dakSiNa dizA, pazcima dizA, uttara dizA, Urdhva dizA aura adho dizA kI mita vastu ko bhI jAnatA-dekhatA hai tathA amita vastu ko bhI jAnatA-dekhatA hai| OM kevalajJAnI saba jAnatA hai aura saba dekhatA hai| kevalI sarvataH (saba ora se) jAnatA-dekhatA hai, kevalI + sarvakAla meM, sarvabhAvoM (padArthoM) ko jAnatA-dekhatA hai| kevalajJAnI (sarvajJa) ke ananta jJAna aura ananta darzana hotA hai| kevalajJAnI kA jJAna aura darzana nirAvaraNa (sabhI prakAra ke AvaraNoM se rahita) hotA hai| + he gautama ! isI kAraNa se aisA kahA gayA hai ki kevalI manuSya Aragata aura pAragata zabdoM ko, OM yAvat sabhI prakAra ke dUravartI aura nikaTavartI zabdoM ko jAnatA-dekhatA hai| 4.[Q. 1] Bhante ! As a chhadmasth hears only those sounds that are within the range of his sense organs (aargat) but not those that are ki beyond the range of his sense organs (paargat), in the same way does an ki omniscient (Kevali) hear only those sounds that are within the range of his sense organs (aargat) ? Or does he hear even those that are beyond the range of his sense organs (paargat) ? [Ans.] Gautam ! An omniscient (Kevali) knows and sees the sounds that are within the range of his sense organs (aargat), beyond the range of his sense organs (paargat), and all sounds far and near... and so on up to... infinite (endless) kinds of sounds. bhagavatI sUtra (2) (44) Bhagavati Sutra (2)

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45 47 Wan Wan Wan 457 5 47 55 Wan F F 555555555555555555555555555550 [Q. 2] Bhante! What is the reason that an omniscient (Kevali or Keval-jnani) knows and sees the sounds within and beyond the range of his sense organs (paargat), and so on up to... infinite (endless) kinds of sounds? .... [Ans.] Gautam ! The omniscient (Kevali) knows and sees all finite (mit) things as well as infinite (amit) things in the east. In the same way O Gautam! That is why it is said that an omniscient (Kevali or Keval-jnani) knows and sees the sounds within and beyond the range of his sense organs (paargat), and so on up to... infinite (endless) kinds of 47 sounds? he sees all finite things as well as infinite things in the south, west, north, zenith and nadir. The omniscient (Kevali) knows all and sees all. The omniscient (Kevali) knows and sees from all angles (sarvatah), in all periods (sarvakaal), and in all modes (sarvabhaava). The omniscient (Kevali) is endowed with infinite knowledge (jnana) and infinite perception (darshan). The knowledge and perception of the omniscient (Kevali) is free of any and all veils. vivecana : mUla sUtra meM chadmastha ke lie 'suNei' kriyApada kA prayoga kiyA gayA hai jabaki kevalI ke lie 'jANai pAsai' pada kA prayoga kiyA hai| isa bheda kA kAraNa yaha hai ki chadmastha jIva kAna se zabda sunatA hai kintu kevalI zabda ko kAna se nahIM sunate, kevalajJAna-darzana se hI jAnate dekhate haiN| Elaboration-In the original text the verb sunei (hear) has been used for a chhadmasth but for the omniscient (Kevali) the verb janai-pasai (knows and sees) has been used. The reason for this difference is that a chhadmasth hears sound through the sense organ of hearing, whereas the omniscient (Kevali) does not do so, he only acquires (knows and sees) sounds through his all enveloping knowledge and perception. chadmastha va kevalI kA ha~sanA va nidrA lenA SLEEP AND LAUGHTER OF CHHADMASTH AND KEVALI 5. [ pra. ] chaumatthe NaM bhaMte ! maNusse hasejja vA ? ussuyAejja vA ? [u. ] haMtA, hasejja bA, ussuyAejja vA / 5. [ pra. ] bhagavan ! kyA chadmastha manuSya ha~satA tathA utsuka hotA hai ? [ u. ] gautama ! hA~, chadmastha manuSya ha~satA tathA utsuka hotA hai| 5. [Q.] Bhante! Does a person with finite cognition (chhadmasth) laugh and get inquisitive? [Ans.] Yes, Gautam ! He laughs and gets inquisitive. paMcama zataka : caturtha uddezaka (45) 155555555555555555555555 Fifth Shatak: Fourth Lesson 55555555555555555555555555555555555555555

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555555555555555555555555555555555555558 6. [pra. 1 ] jahA NaM bhaMte ! chaumatthe maNusse haseja vA ussuyAejja tahA NaM kevalI vi hasejja vA, ussuyAejja vA? [u. ] goyamA ! no iNaDhe smddhe| [pra. 2 ] se keNaTeNaM bhaMte ! jAva no NaM tahA kevalI hasejja vA, ussuyAejja vA ? _[u.] goyamA ! ja NaM jIvA carittamohaNijjakammassa udaeNaM hasaMti vA ussuyAyaMti vA, se NaM kevalissa natthi, se teNaTeNaM jAva no NaM tahA kevalI hasejja vA, ussuyAejja vaa| 6. [pra. 1] bhagavan ! jaise chadmastha manuSya ha~satA hai tathA utsuka hotA hai, vaise kyA kevalI bhI ha~satA aura utsuka hotA hai ? [u. ] gautama ! chadmastha manuSya kI taraha kevalI na to ha~satA hai aura na utsuka hotA hai| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki kevalI manuSya (chadmastha kI taraha) na to ha~satA hai aura na utsuka hotA hai ? [u. ] gautama ! jIva, cAritramohanIya karma ke udaya se ha~sate haiM yA utsuka hote haiM, kintu vaha kevalI OM bhagavAna ke nahIM hai; (unake cAritramohanIya karma kA kSaya ho cukA hai|) isa kAraNa se yaha kahA jAtA hai ki jaise chadmastha manuSya ha~satA hai athavA utsuka hotA hai, vaise kevalI manuSya na to ha~satA hai aura na hI utsuka hotA hai| + 6. [Q. 1] Bhante ! As a person with finite cognition (chhadmasth) laughs and gets inquisitive, likewise does the omniscient (Kevali) too laugh and get inquisitive? (Ans.] No, Gautam ! He does not. [Q. 2] Bhante ! Why is it so that the omniscient (Kevali) neither laughs nor gets inquisitive (like a chhadmasth) ? ___ [Ans.] Gautam ! Living beings laugh and get inquisitive due to fruition of Chaaritra Mohaniya karmas (conduct deluding karmas) but the omniscient (Kevali) is devoid of these (his conduct deluding karmas have already been shed). That is why it is said... and so on up to... the omniscient (Kevali) neither laughs nor gets inquisitive (like a chhadmasth). 7. [pra. ] jIve NaM bhaMte ! hasamANe vA ussuyamANe vA kati kammapagaDIo baMdhati ? _ [u. ] goyamA ! sattavihabaMdhae vA aTThavihabaMdhae vaa| 8. evaM jAva vemaannie| 9. pohattiehiM jIvegiMdiyavajjo tiybhNgo| bhagavatI sUtra (2) (46) __ Bhagavati Sutra (2) B55155))))))))))))55555555555555553

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ttttttttttt****tmilll**************55 7. [ pra. ] bhagavan ! ha~satA huA yA utsuka hotA huA jIva kitanI karmaprakRtiyoM ko bA~dhatA hai ? [u.] gautama ! sAta prakAra ke athavA ATha prakAra karmoM ko bA~dhatA hai| 8. isI prakAra (nairayika se lekara ) vaimAnika paryanta caubIsa hI daNDakoM ke lie (aisA AlApaka) kahanA caahie| 9. jaba uparyukta prazna bahuta jIvoM kI apekSA pUchA jAe, to usake uttara meM samuccaya jIva aura ekendriya ko chor3akara karmabandha se sambandhita tIna bhaMga (vikalpa) kahane caahie| 7. [Q.] Bhante ! While laughing and getting inquisitive how many types of karma species does a living being bind? [Ans.] Gautam ! He binds seven or eight types of karma species. 8. The same (statement with respect to singular) should be repeated for all the twenty four Dandaks (places of suffering from infernal beings) up to Vaimaniks. 9. When the said question is asked in context of many living beings (with respect to plural) three alternatives about bondage of karmas should be stated with the exception of 'all beings' and 'one-sensed beings'. vivecana : tIna bhaMga - pRthaktva sUtroM (pohattiehiM ) arthAt bahuvacana - sUtroM (bahuta se jIvoM) kI apekSA se pA~ca ekendriyoM meM hAsyAdi na hone se 5 sthAvaroM ke 5 daNDakoM ko chor3akara zeSa 19 daNDakoM meM karmabandha-sambandhI tIna bhaMga hote haiM - ( 9 ) sabhI jIva sAta prakAra ke karma bA~dhate haiM, (2) bahuta se jIva 7 prakAra ke karma bA~dhate haiM aura eka jIva 8 prakAra ke karma bA~dhatA hai, (3) bahuta se jIva 7 prakAra ke karmoM ko aura bahuta se jIva 8 prakAra ke karmoM ko bA~dhate haiN| Ayukarma ke bandha ke samaya ATha karma aura jaba Ayukarma na ba~dha rahA ho, taba sAta karmoM kA bandha samajhanA caahie| (vRtti paMtrAka 217) Elaboration-The three alternatives-As the five types of one-sensed beings are devoid of the faculties of laughter and inquisitiveness these five Dandaks fall under exceptions. Same is true for a general statement about all beings. The remaining nineteen Dandaks have three alternatives about karmic bondage-(1) All beings bind seven types of karmas. (2) Many beings bind seven types of karmas and one being binds eight types of karmas. (3) Many beings bind seven types of karmas and many beings bind eight types of karmas. Eight types of karmas are bound when karma responsible for life-span (ayushya) is bound and seven types of karmas are bound when karma responsible for life-span (ayushya) is not bound. (Vritti, leaf 217) 10. [ pra. ] chaumatthe NaM bhaMte! maNUse niddAejja vA ? payalAejja vA ? [u.] haMtA, niddAejja vA, payalAejja vA / paMcama zataka : caturtha uddezaka (47) 555555559555 5 5 5 5 5 59595955 5 5 5 5 5 5959595 / Fifth Shatak: Fourth Lesson

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))))))))))))))))))))))5555555555555555555558 5555555555555555555555555558 10. [pra. ] bhagavan ! kyA chadmastha manuSya nidrA letA hai athavA pracalA nAmaka nidrA letA hai ? [u. ] hA~, gautama ! chadmastha manuSya nidrA letA hai aura pracalA nidrA (khar3A-khar3A nIMda) bhI letA hai| 10. (Q.) Bhante ! Does a person with finite cognition (chhadmasth) sleep (nidra)? And does he sleep standing (prachalanidra)? [Ans.) Yes, Gautam ! A person with finite cognition (chhadmasth) ___sleeps (nidra) and he sleeps standing (prachala nidra) also. 11. jahA hasejja vA tahA, navaraM darisaNAvaraNijjassa kammassa udaeNaM nidAyaMti vA, payalAyaMti vaa| se NaM kevalissa ntthi| annaM taM cev| 11. jisa prakAra ha~sane (aura utsuka hone) ke sambandha meM praznottara batalAe gae haiM, usI prakAra nidrA aura pracalA-nidrA ke sambandha meM (chadmastha aura kevalI manuSya ke viSaya meM) praznottara jAna lene Wan caahie| vizeSa yaha hai ki chadmastha manuSya darzanAvaraNIya karma ke udaya se nidrA athavA pracalA nidrA letA hai + hai, jabaki kevalI bhagavAna ke vaha darzanAvaraNIya karma nahIM haiM; isalie kevalI na to nidrA letA hai, na hI OM pracalA-nidrA letA hai| zeSa saba pUrvavat samajhanA caahie| 11. The statements about laughing (and being inquisitive) should be repeated here about nidra and prachala nidra. The difference is that a 4. chhadmasth sleeps due to fruition of perception deluding karmas si (Darshanavaraniya karma), whereas the omniscient (Kevali) is free of perception deluding karmas, therefore he neither sleeps nor sleeps 4 standing. All other details are as aforesaid. 12. [pra. ] jIve NaM bhaMte ! niddAyamANe vA payalAyamANe vA kati kammapagaDIo baMdhati ? [u. ] goyamA ! sattavihabaMdhae vA aTThavihabaMdhae vaa| 12. [pra. ] bhagavan ! nidrA letA huA athavA pracalA nidrA letA huA jIva kitanI karmaprakRtiyoM F ko baMdha karatA hai? [u. ] gautama ! nidrA athavA pracalA nidrA letA huA jIva sAta karmoM kI prakRtiyoM kA, athavA ATha OM karmoM kI prakRtiyoM kA bandha karatA hai| 12. (Q.) Bhante ! While taking nidra and prachala nidra how many types of karma species does a living being bind ? [Ans.] Gautam ! He binds seven or eight types of karma species. 13. evaM jAva vemaannie| 14. pohattiesu jIvegiMdiyavajjo tiybhNgo| Bai F $ $$$$$$$$ $$ 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$$$$$$$$$$$$5555 bhagavatI sUtra (2) (48) Bhagavati Sutra (2) ba) B 5 ))) ))) )))))) )) )) )

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555555555555555555555555 13. isI taraha (ekavacana kI apekSA se) (nairayika se lekara) vaimAnika-paryanta (caubIsa hI daNDakoM ke lie) kahanA caahie| 14. jaba uparyukta prazna bahuvacana (bahuta-se jIvoM) kI apekSA se pUchA jAe, taba (samuccaya) jIva aura ekendriya ko chor3akara [zeSa 19 daNDakoM meM ] karmabandha-sambandhI pUrvokta tIna bhaMga kahane caahie| 13. The same (statement with respect to singular) should be repeated for all the twenty four Dandaks (places of suffering from infernal beings) up to Vaimaniks. 14. When the said question is asked in context of many living beings (with respect to plural) three alternatives about bondage of karmas should be stated with the exception of 'all beings' and 'one-sensed beings' (for the remaining nineteen Dandaks). harinaigameSI kI garbha-saMharaNa kSamatA EMBRYO TRANSPLANTATION CAPACITY OF HARINAIGAMESHI 15. [pra. ] harI NaM bhaMte ! negamesI sakkadUte itthIganbhaM sAharamANe kiM gabbhAo ganbhaM sAharati gabhAo joNiM sAharai ? joNIo ganbhaM sAharati ? joNIo joNiM sAharai ? [u. ] goyamA ! no gabhAo gabbhaM sAharati, no gabhAo joNiM sAharati, no joNIo joNiM sAharati, parAmusiya parAmusiya avvAbAheNaM avvAbAhaM joNIo gabhaM saahri| 15. [pra. ] bhagavan ! indra (zakra) kA dUta harinaigameSI deva jaba strI ke garbha kA saMharaNa karatA hai, taba kyA vaha (1) eka garbhAzaya se garbha ko uThAkara dUsare garbhAzaya meM rakhatA hai ? (2) yA garbha ko lekara yoni dvArA dUsarI (strI) ke udara meM rakhatA hai ? athavA (3) yoni se (garbha ko bAhara nikAlakara dUsarI strI ke) garbhAzaya meM rakhatA hai ? yA phira (4) yoni dvArA garbha ko bAhara nikAlakara (vApasa usI taraha) yoni dvArA hI (dUsarI strI ke udara meM) rakhatA hai? [u.] he gautama ! vaha harinaigameSI deva, eka garbhAzaya se garbha ko uThAkara dUsare garbhAzaya meM nahIM rakhatA; garbhAzaya se garbha ko lekara use yoni dvArA dUsarI strI ke udara meM nahIM rakhatA; yathA yoni dvArA garbha ko (peTa meM se) bAhara nikAlakara (vApasa usI taraha) yoni dvArA dUsarI strI ke peTa meM nahIM rakhatA; parantu apane hAtha se garbha ko sparza karake, usa garbha ko kucha pIr3A (bAdhA) na ho, isa tarIke se use yoni dvArA bAhara nikAlakara dUsarI strI ke garbhAzaya meM rakha detA hai| ___ 15. [Q.] Bhante ! When Harinaigameshi god, the emissary of Indra (Shakra), transfers an embryo from a woman's womb, does he (1) take it out (directly) from one womb and place it in another womb ? (2) Or does he take it out (directly) from one womb and place it in another womb through the uterus ? (3) Or does he take it out from one womb through the uterus and place it (directly) in another womb ? (4) Or does he take it | paMcama zataka : caturtha uddezaka (49) Fifth Shatak : Fourth Lesson 955555555555555555555555555555555

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5555555)))))))))))))) 4 out from one womb through the uterus and place it in another womb also through the uterus ? (Ans.) Gautam ! Harinaigameshi god does not lift an embryo from one $i womb and place it in another womb, nor does he take it out from one womb and place it in another womb through the uterus, nor does he take it out from one womb through the uterus and place it in another womb also through the uterus. Instead, he takes it out from one womb through the uterus, by touching the embryo with his hands, and places it 4 4i (directly) in the womb of another woman without causing any pain to the $ embryo in the process. garbha-saMharaNa kA tarIkA PROCEDURE OF EMBRYO TRANSFER 16. [pra.] pabhU NaM bhaMte ! hariNegamesI sakkassa dUte itthIgabhaM nahasiraMsi vA romakUvaMsi vA + sAharittae vA nIharittae vA ? [u. ] haMtA, pabhU, no ceva NaM tassa ganbhassa kiMci vi AbAhaM vA vibAhaM vA uppAejjA, chaviccheda puNa karejA, esuhumaM ca NaM sAharija vA, nIharija vaa| 16. [pra.] bhagavan ! kyA zakra kA dUta harinaigameSI deva, strI ke garbha ko nakhAgra (nakha ke sire) dvArA, athavA romakUpa (chidra) dvArA garbhAzaya meM rakhane yA garbhAzaya se nikAlane se samartha hai ? [u. ] hA~, gautama ! harinaigameSI deva uparyukta rIti se kArya karane meM samartha hai| (kintu aisA karate hue) vaha deva usa garbha ko thor3I yA bahuta, kiJcit mAtra bhI pIr3A nahIM phuNcaataa| hA~, vaha usa garbha kA OM chaviccheda (zarIra kA chedana-bhedana) karatA hai, aura phira use bahuta sUkSma karake aMdara rakhatA hai, athavA + isI taraha aMdara se bAhara nikAlatA hai| ___16. [Q.] Bhante ! Is Harinaigameshi god, the emissary of Indra (Shakra), capable of taking out or putting in an embryo from the womb of a woman with the tip of his nail or through the pores ? [Ans.] Yes, Gautam ! He is capable of doing so. But while doing so he does not cause any pain, less or more or even slightest. Although he cuts and separates the embryo at the time of taking out and putting in, but he does that with great precision. vivecana : harinaigameSI deva kA saMkSipta paricaya-'hari', indra ko kahate haiM-hari = indra ke, naigama = Adeza ko jo mAnatA hai, vaha harinaigameSI, nAmaka dev| zakrendra kI padAti (paidala) senA kA vaha nAyaka tathA zakradUta hai| zakrendra kI AjJA se usI ne bhagavAna mahAvIra kI mAtA trizalAdevI ke garbha meM devAnandA brAhmaNI ke garbha se bhagavAna mahAvIra ke garbha ko saMharaNa karake sthApita kiyA thaa| bhagavatIsUtra ke atirikta harinaigameSI dvArA garbhApaharaNa kA vRttAnta antakRddazAMga (a. 7) meM, AcArAMga bhAvanA adhyayana cUlikA meM, tathA kalpasUtra meM bhI ullikhita hai| )))))) 35555))))))) bhagavatI sUtra (2) (50) Bhagavati Sutra (2)

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garbhasaMharaNa ke cAroM prakAroM meM se tIsarA prakAra hI svIkArya-mUla pATha meM garbhApaharaNa ke 4 tarIke vikalpa rUpa meM uThAe gaye haiM, kintu harinaigameSI dvArA yoni dvArA garbha ko nikAlakara dUsarI strI ke garbhAzaya meM rakhanA-lokaprasiddha tIsarA tarIkA hI apanAyA jAtA hai, kyoMki yaha laukika prathA hai ki koI bhI garbha svAbhAvika rUpa se yoni dvArA hI bAhara AtA hai| Elaboration-Brief introduction of Harinaigameshi god-Hari is a name of Indra and naigam means command. He who follows the command of Indra is called Harinaigameshi. He is the commander of the army of foot-soldiers of Indra and also his emissary. It was he who transferred the embryo form of Bhagavan Mahavir from the womb of Devananda Brahmani to that of mother Trishala Devi at the command of Shakrendra. Besides Bhagavati Sutra the description of embryo transfer by Harinaigameshi is also available in Antakriddashanga (Chapter 7), Acharanga (Chulika of Bhaavana Adhyayan) and Kalpa Sutra. The methods of embryo transfer-In the original text four alternative methods of embryo transfer have been stated. But Harinaigameshi employs the third method which is most suitable and traditionally accepted because the natural path of a fetus coming out of the womb is through the uterus. atimuktaka muni ASCETIC ATIMUKTAK 17. [1] teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI aimutte NAmaM kumArasamaNe pagaibhaddae jAva vinniie| 17.[1] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke antevAsI atimuktaka nAmaka kumArazramaNa (bAlavaya meM dIkSita) the| ve prakRti se bhadra yAvat vinIta the| 17. [1] Bhante ! During that period of time Shraman Bhagavan Mahavir had a young (kumar-shraman or initiated in adolescence) disciple named Atimuktak who was by nature gentle... and so on up to... polite. [ 2 ] tae NaM se aimutte kumArasamaNe annayA kayAi mahAvuTTikAyaMsi nivayamANaMsi kakkhapaDiggaharayaharaNamAyAe bahiyA saMpaDhie vihaaraae| _[2] (dIkSita hone ke) pazcAt vaha atimuktaka kumArazramaNa kisI dina mahAvRSTikAya (mUsalAdhAra varSA) par3a rahI thI, taba kA~kha = (bagala) meM apanA rajoharaNa tathA (hAtha meM, jholI meM) pAtra lekara bAhara vihAra (sthaNDila bhUmikA meM bar3I zaMkA nivAraNa) ke lie gye| [2] One day (after getting initiated) that Kumar-shraman Atimuktak went out to relieve himself (at the allotted place) when it was raining paMcama zataka : caturtha uddezaka (51) Fifth Shatak : Fourth Lesson

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85555555555555555555555555555555555 # heavily. He carried his ascetic-broom (rajoharan) tucked in his arm-pit, 41 and bowl (in a bag in his hand). __ [3] tae NaM se aimutte kumArasamaNe vAhayaM vahamANaM pAsati, pAsittA maTTiyApAliM baMdhati, baMdhittA 'NAviyA me NAviyA me. NAvio viva NAvamayaM paDiggahaM. udagaMsi kaTaTa pavvAhamANe pavvAhamANe abhirmti| ___[3] tatpazcAt (bAhara jAte hue) usa atimuktaka kumAra zramaNa ne (mArga meM) bahatA huA pAnI kA hai eka choTA-sA nAlA dekhaa| use dekhakara usane usa nAle ke donoM ora miTTI kI pAla baaNdhii| isake ke pazcAt nAvika jisa prakAra apanI naukA pAnI meM chor3atA hai, usI prakAra usane bhI apane pAtra ko 5 naukArUpa mAnakara, pAnI meM chodd'aa| phira 'yaha merI nAva hai, yaha merI nAva hai,' yoM pAtra rUpI naukA ko pAnI meM pravAhita karate (tirAte hue) krIr3A karane (khelane) lge| ___[3] On the way Kumar-shraman Atimuktak saw a small stream of flowing water. On seeing this he raised earthen dams on two sides across the stream. After that he floated his pot on water, like a sailor does his 451 boat, considering his pot to be a boat. He then started playing around with that pot-boat floating on water surface and uttering-"This is my boat! This is my boat !" [4] taM ca therA addkkhu| jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti, uvAgacchittA evaM vayAsIkI evaM khalu devANuppiyANaM aMtevAsI aimutte NAmaM kumArasamaNe, se NaM bhaMte ! aimutte kumArasamaNe katihiM bhavaggahaNehiM sijjhihiti jAva aMtaM karehiti ? ___ 'ajjo !' ti samaNe bhagavaM mahAvIre te there evaM vayAsI-evaM khalu ajjo ! mamaM aMtevAsI atimutte hai + NAmaM kumArasamaNe pagaibhaddae jAva viNIe, se NaM aimutte kumArasamaNe imeNaM ceva bhavaggahaNeNaM sijjhihii . jAva aMtaM krehii| taM mA NaM ajjo ! tuDabhe aimuttaM kumArasamaNaM hIleha niMdaha khiMsaha garahaha avmtrh| tubbhe NaM devANuppiyA ! aimuttaM kumArasamaNaM agilAe saMgiNhaha, agilAe uvagiNhai agilAe bhatteNaM 3. pANeNaM viNayeNaM veyAvaDiyaM kreh| aimutte NaM kumArasamaNe aMtakare ceva, aMtimasarIrie cev| [5] tae NaM therA bhagavaMto samaNeNaM bhagavayA mahAvIreNaM evaM vuttA samANA samaNaM bhagavaM mahAvIraM vaMdaMti + NamaMsaMti, atimuttaM kumArasamaNaM agilAe saMgiNhaMti jAva veyAvaDiyaM kreNti| Wan [4] isa prakAra naukA calAte hue usa atimuktaka kumArazramaNa ko sthaviroM ne dekhaa| sthavira (atimuktaka kumArazramaNa ko kucha bhI kahe binA) jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, vahA~ OM Ae aura nikaTa Akara unhoMne unase pUchA ___ bhagavan ! Apa devAnupriya kA antevAsI (ziSya) jo atimuktaka kumArazramaNa hai, vaha kitane bhava Wan (janma) grahaNa karake siddha hogA, yAvat sarvaduHkhoM kA anta karegA? * FFFFFFF5555 55555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting a$ 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 555 55 $ $$$ $55 55 55 5 55555555 55 55 5 555 bhagavatI sUtra (2) (52) Bhagavati Sutra (2)

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varSA kAla meM sthaNDila bhUmi ko jAte bAla muni atimuktaka kumAra / bhagavAna mahAvIra sthavira zramaNoM ke praznoM kA samAdhAna karate hue| atimuktaka kumAra bhramaNa muktaka mu isI bhava meM siddha hoNge| a sthavira muni, atimuktaka kumAra kI bAla krIr3A dekhakara aprasanna hote haiN| "barasAtI nAle meM pAtra tirAte atimuktaka muni| 2 .

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0 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959559559595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 9 Wan Wan phra Wan phra dIkSita hone ke pazcAt eka dina bAla muni atimuktaka mahAvarSA hone para sthavira zramaNoM ke sAtha pAtra evaM rajoharaNa lekara sthaNDila bhUmi ko gye| vahA~ mArga meM barasAtI pAnI kA eka choTA nAlA bahatA dekhakara unhoMne Wan Wan 5 nAle ke donoM ora miTTI kI pAla bA~dhI usake pazcAt apanA pAtra naukA kI bhA~ti pAnI meM tirAne lage aura 5 bAla sulabha mana se harSita hokara kahane lge| "dekho merI nAva taira rahI hai| dekho merI nAva' bAla muni kI krIr3A dekhakara sthavira zramaNa aprasanna hokara binA kucha kahe bhagavAna mahAvIra ke pAsa aaye| bhagavAna mahAvIra svAmI ne unheM batAyA ki atimuktaka mahAzramaNa caramazarIrI hai| vaha isI bhava meM siddha Wan hogA / isalie use DA~ToM, jhir3ako mt| use aglAnabhAva se svIkAra karo aura usakI vaiyAvacca kro| Wan pha phra Wan phrafala Wan citra paricaya - 2 Wan atimuktaka muni polAsapura nagara ke mahArAjA vijaya aura unakI mahArAnI zrIdevI ke putra atimuktaka kumAra bhagavAna mahAvIra ke pAsa dIkSita hue the| Illustration No. 2 ASCETIC ATIMUKTAK Prince Atimuktak, the son of King Vijaya and queen Shridevi of Polaspur city, was initiated by Bhagavan Mahavir. After initiation, one day child-ascetic Atimuktak went out to relieve himself along with senior ascetics. It was raining heavily. The child ascetic was carrying his ascetic-broom and bowl. On the way he saw a small stream of rain water. He stopped and raised earthen dams on two sides. He then flouted his bowl on water surface and play fully enjoyed the act uttering-"See my boat! Hey, it floats !" zramaNa mahAvIra kA isa prakAra kathana sunakara sthavira zramaNoM ne bhagavAna mahAvIra ko vandana namaskAra kiyA 5 aura atimuktaka muni ko aglAnabhAva (prasannatApUrvaka) se svIkAra kiyA aura usakI vaiyAvacca karane lge| 5 ( zataka 5. u. 4, sUtra 3-5) phra Bhagavan Mahavir told them that great ascetic Atimuktak was in his last Wan At this the senior ascetics were annoyed. But without saying anything they returned to Bhagavan Mahavir. phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 -Shatak 5, lesson-4, Sutra 3-5 5 Wan rebirth and was going to a Siddha at the end of this birth only. Therefore he should not be reprimanded or insulted. He should be supported gladly and provided all hospitality. Wan Hearing this from Bhagavan Mahavir the senior ascetics paid homage to 5 him and gladly supported Atimuktak muni and provided him all care. phrafa phrafala 5

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fafa phra 'he Aryo !' isa prakAra zramaNa bhagavAna mahAvIra svAmI una sthaviroM ko sambodhita karake kahane lage-'Aryo ! merA antevAsI (ziSya) jo prakRti se bhadra yAvat vinIta hai; vaha atimuktaka kumArazramaNa isI bhava se siddha hogA, yAvat saba duHkhoM kA anta karegA / ataH he Aryo ! tuma atimuktaka kumAra zramaNa kI hIlanA mata karo, na hI use jhir3ako (DA~To yA khiMsanA karo), na hI garhA ( badanAmI) aura na hI avamAnanA ( apamAna) kro| kintu he devAnupriyo ! tuma aglAnabhAva se ( prasannatApUrvaka ) atimuktaka kumAra zramaNa ko svIkAra karo, aglAnabhAva se usako avalambana (sahArA) do aura aglAnabhAva se AhAra- pAnI se vinaya sahita usakI vaiyAvacca ( sevA - zuzrUSA) karo; kyoMki atimuktaka kumAra zramaNa ( isI bhava meM saba karmoM kA) anta karane vAlA hai, aura caramazarIrI hai|' [5] zramaNa bhagavAna mahAvIra svAmI dvArA isa prakAra kahe jAne para una sthavira bhagavantoM ne zramaNa bhagavAna mahAvIra ko vandanA - namaskAra kiyA / phira una sthavira muniyoM ne atimuktaka kumArazramaNa ko aglAnabhAva se svIkAra kiyA aura yAvat ve usakI vaiyAvacca karane lge| (vistRta varNana antakRdzA sUtra 6/15 meM dekheM) [4] Some senior ascetics (sthavirs) saw Kumar-shraman Atimuktak playing with his pot-boat. The senior ascetics (without telling anything to Kumar-shraman Atimuktak) came where Shraman Bhagavan Mahavir was seated and submitted Bhante! After how many rebirths, O beloved of gods, your disciple Kumar-shraman Atimuktak will become Siddha... and so on up to ... end all miseries. "O Noble ones !" Addressing the senior ascetics thus, Shraman Bhagavan Mahavir said "Noble ones! My disciple Kumar-shraman Atimuktak, who is by nature gentle... and so on up to ... polite, will become Siddha... and so on up to... end all miseries during this very birth. Therefore, O noble ones! Do not treat him with contempt, do not reprimand, slander or insult him. Instead, you should accept Kumarshraman Atimuktak gladly, support him gladly and gladly offer him hospitality by providing him food and water politely. Do this because Kumar-shraman Atimuktak is an antakar (terminator of the cycles of rebirth) and charam-shariri (in his terminal body or last birth). [5] After being so advised by Shraman Bhagavan Mahavir those senior ascetics paid homage and obeisance to Shraman Bhagavan Mahavir. Then those senior ascetics accepted Kumar-shraman Atimuktak gladly... and so on up to ... offered him hospitality politely. (for detailed description refer to Illustrated Antakriddashanga Sutra) paMcama zataka : caturtha uddezaka 65 (53) Fifth Shatak: Fourth Lesson

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| 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952 1555555959595555555955555555595555555595555555595555 / do devoM ke manogata prazna SILENT QUESTIONS BY TWO GODS 18. [ 1 ] teNaM kAleNaM teNaM samaeNaM mahAsukkAo kappAo mahAsAmANAo vimANAo do devA yA va mahAbhAgA samaNassa bhagavao mahAvIrassa aMtiyaM pAubbhUA / 18. [ 1 ] usa kAla aura usa samaya meM mahAzukrakalpa se mahAsAmAna nAmaka mahAvimAna se do maharddhika yAvat mahAnubhAga deva zramaNa bhagavAna mahAvIra ke pAsa upasthita hue| 18. [1] During that period of time two gods, with great opulence... and so on up to... fortune, from Mahasaaman celestial vehicle in Mahashukra Kalp came to Shraman Bhagavan Mahavir. [2] tae NaM devA samaNaM bhagavaM mahAvIraM vaMdaMti, namasaMti, vaMdittA namaMsittA maNasA ceva imaM eyArUvaM vAgaraNaM pucchaMti [pra. ] kai NaM bhaMte ! devANuppiyANaM aMtevAsisayAiM sijjhihiMti jAva aMtaM karehiMti ? [u.] tae NaM samaNe bhagavaM mahAvIre tehiM devehiM maNasA puTThe, tesiM devANaM maNasA ceva imaM etArUvaM vAgaraNaM vAgareti - evaM khalu devANuppiyA ! mama satta aMtevAsisayAI sijjhirhiti jAva aMtaM karerhiti / [ 2 ] tatpazcAt una devoM ne zramaNa bhagavAna mahAvIra ko vandana - namaskAra kiyA / vandana - namaskAra karake unhoMne mana se hI ( mana hI mana ) ( zramaNa bhagavAna mahAvIra se) aisA prazna pUchA [pra. ] 'bhagavan ! Apake kitane sau ziSya siddha hoMge yAvat sarva duHkhoM kA anta kareMge ?' tatpazcAt una devoM dvArA mana se pUche jAne para zramaNa bhagavAna mahAvIra ne una devoM ko bhI mana se isa prakAra kA uttara diyA [ u. ] 'he devAnupriyo ! mere sAta sau ziSya siddha hoMge, yAvat saba duHkhoM kA anta kreNge|' [2] After that those gods paid homage and obeisance to Shraman Bhagavan Mahavir and asked in their mind (silently) this question (to Shraman Bhagavan Mahavir) [Q] Bhante! How many hundred of your disciples will become Siddhas... and so on up to ... end all miseries ? After that Shraman Bhagavan Mahavir replied in his mind (silently) the question asked by the gods in their mind (silently). [Ans.] O beloved of gods! Seven hundred of my disciples will become Siddhas... and so on up to ... end all miseries. [ 3 ] tae NaM te devA samaNeNaM bhagavayA mahAvIreNaM maNasA puTTeNaM maNasA ceva imaM eyArUvaM vAgaraNaM vAriyA samANA tuTThA jAva hayahiyayA samaNaM bhagavaM mahAvIraM vaMdaMti NamaMsaMti, NamaMsittA maNasA ceva sussUsamANA NamaMsamANA abhimuhA jAva pajjuvAsaMti / bhagavatI sUtra (2) (54) *********************************** Bhagavati Sutra (2) 5 phra 5 phra Wan 5 phra Wan 5 5

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Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 35555555555555555555555555555555555555555555 + [3] isa prakAra una devoM dvArA mana se pUche gaye prazna kA uttara zramaNa bhagavAna mahAvIra ne bhI mana ke se hI isa prakAra diyA, jisase ve deva harSita, santuSTa hRdaya vAle evaM praphullita he| phira unhoMne zramaNa // bhagavAna mahAvIra ko vandana-namaskAra kiyaa| vandana-namaskAra karake mana se unakI zuzrUSA aura 4 namaskAra karate hue abhimukha hokara paryupAsanA karane lge| 31 Thus Shraman Bhagavan Mahavir replied in his mind (silent) in his mind (silently) the question asked by the gods in their mind (silently). The gods were pleased, contented and delighted at this. Then they paid homage and obeisance to Shraman Bhagavan Mahavir and commenced their mental worship (silently) facing him. vivecana : yahA~ prazna hotA hai, mana to jJAnAvaraNa-darzanAvaraNa kSayopazama se hone vAlA jJAna hai| kevalI kA jJAna kSAyika hotA hai| phira kevalI ko mana kaise kahA gayA hai ? samAdhAna hai-mana do prakAra kA hai-dravya mana aura bhAva mn| dravya mana paudgalika hai aura bhAva mana jJAnAtmaka hai| kevalI meM bhAva mana nahIM hotA, kintu dravya mana kA upayoga karate haiN| (bhagavaI bhASya, bhAga 2, pR. 161) Elaboration-Here a question arises that the mental knowledge is OM acquired due to destruction-cum-pacification (kshayopasham) of 45 knowledge and perception deluding karmas (Jnanavaraniya and Darshanavaraniya karmas) but the knowledge of Kevali is acquired due to destruction of these karmas (kshayik). Then why the term 'man' (mind) is used with respect to Kevali. The reason is that 'man' (mind) has two forms dravya-man and bhaava-man. Dravya-man (brain) is 4 physical or physiological or constituted of matter, and bhaava-man (mind) is mental or psychological or constituted of knowledge. Kevali does not have bhaava-man (because his perception is direct or spiritual); Phowever, he still has the dravya-man and he uses that. (Bhagavai Bhashya, part-2, p. 161) 19. [1] teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeThe aMtevAsI iMdabhUti NAmaM aNagAre jAva adUrasAmaMte uDDhaMjANU jAva vihrti| 19. [1] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke jyeSTha antevAsI indrabhUti E nAmaka anagAra, jo na ati dUra aura na hI ati nikaTa samIpa meM ukaDU Asana se baiThe hue paryupAsanA OM kara rahe the| ___19. [1] During that period of time the senior disciple of Shraman Bhagavan Mahavir was ascetic Indrabhuti, who was engaged in worship 4 squatting neither very near nor very far. [2] tae NaM tassa bhagavao goyamassa jhANaMtariyAe vaTTamANassa imeyArUve ajjhathie jAva OM samuppajjitthA-'evaM khalu do devA mahiDDIyA jAva mahANubhAgA samaNassa bhagavao mahAvIrassa aMtiyaM 855555555555555555555555555554155555))) |paMcama zataka : caturtha uddezaka (55) Fifth Shatak : Fourth Lesson

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pha 5**********************************tmilllmillltmillltmilllinnn Wan 5 pAubbhUyA, Wan taM no khalu ahaM te deve jANAmi kayarAto kappAto vA saggAto vA vimANAto vA kassa vA atthassa aTThAe ihaM havyamAgatA ?' taM gacchAmi NaM bhagavaM mahAvIraM vaMdAmi NamaMsAmi jAva pajjuvAsAmi, imAI ca NaM eyArUvAI vAgaraNAI pucchissAmi tti kaTTu evaM saMpeheti, saMpehittA uTThAe uTTheti, jAva jeNeva samaNe bhagavaM mahAvIre jAva pajjuvAsati / 5 5 [ 2 ] tatpazcAt dhyAnAntarikA (eka dhyAna kI samApti hone para dUsarA dhyAna prArambha karane se pUrva bIca ke samaya) meM pravRtta hote hue bhagavAna gautama ke mana meM isa rUpa kA adhyavasAya utpanna huA'nizcaya hI maharddhika yAvat mahAnubhAga ( mahAbhAgyazAlI) do deva, zramaNa bhagavAna mahAvIra svAmI ke nikaTa prakaTa hue; kintu maiM to una devoM ko nahIM jAnatA ki ve kauna se kalpa se yA svarga se, kauna se vimAna se aura kisa prayojana se zIghra yahA~ Ae haiM ? ataH maiM bhagavAna mahAvIra ke pAsa jAU~ aura 5 vandana - namaskAra karU~; paryupAsanA karU~ aura aisA karake maiM ina aura isa prakAra ke una - ( mere mana meM 5 pahale utpanna ) praznoM ko pUchUM / yoM gautama svAmI ne vicAra kiyA aura apane sthAna se uThe / phira jahA~ zramaNa bhagavAna mahAvIra svAmI virAjamAna the, vahA~ Ae, unakI paryupAsanA karane lage / [2] After concluding one course of meditation and before commencing 5 the next (dhyanantarika), this thought came to his mind - Indeed two gods, with great opulence... and so on up to... fortune have appeared before Shraman Bhagavan Mahavir. However, I do not know these gods, nor do I know from which Kalp or celestial vehicle they rushed here and Wan for what purpose? Therefore I should approach Bhagavan Mahavir, offer him homage and obeisance, duly worship him and put forth my said queries.' With these thoughts Gautam Swami got up from his seat, came 5 where Shraman Bhagavan Mahavir was seated... and so on up to... 5 commenced worship. Wan phra [pra. 3 ] 'goyamA !' i samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI-se nUNaM tava goyamA jhANaMtariyA vaTTamANassa imeyArUve ajjhatthie jAva jeNeva mama aMtie teNeva hvvmaage| se nUNaM goyamA aTTe samaTThe ? ! [u. ] haMtA, atthi / taM gacchAhi NaM goyamA ! ee ceva devA imAI eyArUvAiM vAgaraNAI vAgarerhiti / bhagavatI sUtra ( 2 ) pha 5 Wan [pra. 3] isake pazcAt zramaNa bhagavAna mahAvIra ne gautama Adi anagAroM ko sambodhita karake bhagavAna gautama se isa prakAra kahA- 'gautama ! dhyAnAntarikA meM vartate hue tumhAre mana meM isa prakAra kA adhyavasAya utpanna huA ki maiM devoM sambandhI tathya jAnane ke lie zramaNa bhagavAna mahAvIra kI sevA meM jAkara unheM vandana - namaskAra karU~, unakI paryupAsanA karU~, usake pazcAt pUrvokta prazna pUcheM, yAvat isI 5 kAraNa se hA~ maiM hU~ vahA~ tuma mere pAsa zIghra Ae ho / he gautama ! yahI bAta hai na ?" Wan [ u. ] 'hA~, bhagavan ! yaha bAta aisI hI hai|' (56) Wan phra Bhagavati Sutra (2) phra ! 5 phra Wan phra

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h55555555555555555555555555555555555 'gautama ! tuma (apanI zaMkA ke nivAraNArtha unhIM devoM ke pAsa) jaao| ve deva hI isa prakAra kI jo bhI bAteM huI thIM, tumheM btaayeNge|' [Q.3] Addressing Gautam and others, Shraman Bhagavan Mahavir said as follows-"Gautam ! In between your courses of meditation (dhyanantarika) you had this thought in your mind--"To know about gods I should approach Bhagavan Mahavir, offer him homage and obeisance, duly worship him and put forth my said queries.' That is why you have rushed to where I am seated. Gautam ! Isn't that so ?" [Ans.] Yes, Bhante ! Indeed, that is so. "Gautam ! Go to those gods (to seek answers to your queries) and they will tell you all that transpired in this regard." [4] tae NaM bhagavaM goyame samaNeNaM bhagavayA mahAvIreNaM anbhaNuNNAe samANe samaNaM bhagavaM mahAvIraM vaMdati NamaMsati, vaMdittA NamaMsittA jeNeva te devA teNeva pahArettha gmnnaae| tae NaM te devA bhagavaM goyamaM ejjamANaM pAsaMti, pAsittA haTThA jAva hayahiyayA khippAmeva abbhaTeMti, anbhuTTittA khippAmeva paccuvAgacchaMti, 2 ttA jeNeva bhagavaM goyame teNeva uvAgacchaMti, 2 ttA jAva NamaMsittA evaM vayAsI-evaM khalu bhaMte ! amhe mahAsukkAo kappAo mahAsAmANAo vimANAo do devA mahiDiyA jAva paadubhuuaa| tae NaM amhe samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo, 2 ttA maNasA ceva imAiM eyArUvAI vAgaraNAI pucchAmo-kai NaM bhaMte ! devANuppiyANaM aMtevAsisayAI sijjhihiMti jAva aMtaM karehiMti ? tae NaM samaNe bhagavaM mahAvIre amhehiM maNasA puDhe amhaM maNasA ceva imaM eyArUvaM vAgaraNaM vAgareti-evaM khalu devANuppiyA ! mama satta aMtevAsIsayAiM jAva aMtaM krehiti| tae NaM amhe samaNeNaM bhagavayA mahAvIreNaM maNasA puDheNaM maNasA ceva imaM eyArUvaM vAgaraNaM vAgariyA samANA samaNaM bhagavaM mahAvIraM vaMdAmo namaMsAmo, 2 ttA jAva pajjuvAsAmo tti kaTu bhagavaM goyamaM vaMdaMti namasaMti, 2 ttA jAmeva disiM pAutbhUA tAmeva disiM pddigyaa| [4] zramaNa bhagavAna mahAvIra dvArA isa prakAra kI AjJA milane para bhagavAna gautama ne zramaNa bhagavAna mahAvIra ko vandana-namaskAra kiyA aura phira jisa tarapha ve deva the, usI ora jAne kA saMkalpa kiyaa| udhara una devoM ne bhagavAna gautama svAmI ko apanI ora Ate dekhA to ve atyanta harSita hue yAvat unakA hRdaya praphullita ho gyaa| ve zIghra hI khar3e hue, phurtI se unake sAmane gae aura jahA~ gautama svAmI the, vahA~ unake pAsa phuNce| phira unheM vandana-namaskAra karake isa prakAra bole-'bhagavan !' mahAzukrakalpa (saptama devaloka) se, mahAsAmAna (mahAsvarga) nAmaka mahAvimAna se hama donoM maharddhika yAvat mahAnubhAga deva yahA~ Aye haiN| yahA~ Akara hamane zramaNa bhagavAna mahAvIra svAmI ko vandana-namaskAra kiyA aura mana se hI isa prakAra kI ye bAteM pUchIM ki-'bhagavan ! Apa devAnupriya ke kitane sau ziSya siddha hoMge yAvat paMcama zataka : caturtha uddezaka (57) Fifth Shatak : Fourth Lesson

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Ri Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5555555555 55 FF 55 5 55 5 55 Le sarvaduHkhoM kA anta kareMge?' taba hamAre dvArA pUche jAne para unhoMne hameM mana se hI isa prakAra kA yaha // ma uttara diyA- 'he devAnupriyo ! mere sAta sau ziSya siddha hoMge, yAvat sarvaduHkhoM kA anta kreNge| isa prakAra mana se pUche gae prazna kA uttara zramaNa bhagavAna mahAvIra dvArA mana se hI prApta karake hama atyanta OM hRSTa aura santuSTa hue yAvat hamArA hRdaya unake prati kRtajJa ho gyaa| ataeva hama zramaNa bhagavAna mahAvIra ko vandana-namaskAra karake yAvat unakI paryupAsanA kara rahe haiN| yoM kahakara una devoM ne bhagavAna gautama svAmI ko vandana-namaskAra kiyA aura ve donoM deva jisa dizA se prAdurbhUta hue the, usI dizA meM vApasa lauTa ge| [4] On getting this permission from Shraman Bhagavan Mahavir, Bhagavan Gautam paid homage and obeisance to Shraman Bhagavan 4 Mahavir and decided to approach the gods. When the gods saw Bhagavan Gautam Swami approaching, they were pleased... and so on up to... delighted. They at once got up and OM hurried towards Gautam Swami. After paying him homage and obeisance they said-"Bhante ! We, two gods, with great opulence... and so on up to... fortune, from Mahasaaman celestial vehicle in Mahashukra Kalp came here. After that we paid homage and obeisance to Shraman Bhagavan Mahavir and asked in our mind-Bhante ! How many hundred of your disciples will become Siddhas... and so on up to... end all miseries ?' On being asked thus he replied in his mind-0 beloved of gods ! Seven hundred of my disciples will become Siddhas... and so on up to... end all miseries.' Thus on getting answer from Shraman Bhagavan Mahavir in his mind to the question asked by us in our mind we were extremely pleased and contented, and our hearts were filled with gratitude for him. Therefore we paid homage and obeisance to Shraman Bhagavan Mahavir and are doing his worship." With these words those gods paid homage and obeisance to Bhagavan Gautam Swami and returned in the direction they had appeared from. devoM ko 'no-saMyata' kahanA CALLING GODS NON-RESTRAINED 20. [pra. ] 'bhaMte !' tti bhagavaM goyame samaNaM jAva evaM vayAsI-devA NaM bhaMte ! 'saMjayA' tti vattavvaM siyA ? __ [u. ] goyamA ! No iNaDhe smddheN| abbhakkhANameyaM devaannN| 21. [pra. ] devANaM bhaMte ! 'asaMjatA' tti vattavvaM siyA ? [u. ] goyamA ! No iNaThe smjhe| NiThuravayaNameyaM devaannN| | bhagavatI sUtra (2) (58) Bhagavati Sutra (2)

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Si FFFFFF 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $$ $$$$$$$$ 55555 $ $$ 5555558 B5555555555555555555555555555555558 22. [pra. ] devANaM bhaMte ! 'saMjayAsaMjayA' ti vattavvaM siyA ? _[u. ] goyamA ! No iNaTTe smjhe| asanbhUyameyaM devaannN| 23. [pra. ] se kiM khAti NaM bhaMte ! devA ti vattavvaM siyA ? [u. ] goyamA ! devA NaM 'nosaMjayA' ti vattavvaM siyaa| 20. [pra. ] 'bhagavan !' isa prakAra sambodhita karake bhagavAna gautama svAmI ne zramaNa bhagavAna # mahAvIra ko vandana-namaskAra kiyA yAvat isa prakAra pUchA-bhagavan ! kyA devoM ko 'saMyata' kahA jA sakatA hai? ___[u. ] gautama ! yaha artha samartha (samyak) nahIM hai, (devoM ko 'saMyata' kahanA) devoM ke lie abhyAkhyAna (mithyA Aropita kathana) hai| 21. [pra. ] bhagavan ! kyA devoM ko 'asaMyata' kahanA cAhie? __ [u. ] gautama ! yaha artha (bhI) samartha nahIM hai| devoM ke lie (asaMyata) kahanA niSThura vacana hai| 22. [pra. ] bhagavan ! kyA devoM ko 'saMyatAsaMyata' kahanA cAhie? [u.] gautama ! yaha artha (bhI) samartha nahIM hai, devoM ko 'saMyatAsaMyata' kahanA devoM ke lie asatya vacana hai| 23. [pra. ] bhagavan ! to phira devoM ko kisa nAma se pukAranA cAhie? ma [u.] gautama ! devoM ko 'nosaMyata' kahA jA sakatA hai| 20. 10.1 "Bhante ?" Addressing thus Bhagavan Gautam Swami paid homage and obeisance to Shraman Bhagavan Mahavir... and so on up to... and submitted--"Bhante ! Can gods be called 'restrained' (samyat) ?" [Ans.] Gautam ! That is not true. To say so is incorrect. 21.[Q.] "Bhante! Can gods becalled 'unrestrained' (asamyat)?" (Ans.] Gautam ! That is not true. To say so is rude. 22. [Q.] "Bhante ! Can gods be called 'restrained-unrestrained' (samyatasamyat)?" (Ans.] Gautam ! That too is not true. To say so is a false statement for gods. 23. [Q.] "Bhante ! Then what should gods be called (in this regard)? \ [Ans.) Gautam ! Gods can be called non-restrained (nosamyat). __vivecana : devoM ke lie 'nosaMyata' zabda kahane kA kAraNa-jisa prakAra 'mRta' aura 'divaMgata' kA artha eka hote hue bhI 'mara gayA' zabda niSThura (kaThora) vacana hone se 'svargavAsI ho gayA' aise aniSThura (mRdu) zabdoM kA prayoga 655 5555555 5 55555555 55 5 55555555 FS 555 55555555 5555 5 5 58 |paMcama zataka : caturtha uddezaka (59) Fifth Shatak : Fourth Lesson 5555555558

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting kiyA jAtA hai vaise hI yahA~ 'asaMyata' zabda ke badale 'nosaMyata' zabda kA prayoga kiyA gayA hai| yaha vacana hai| (vRtti patrAMka 211) Elaboration-Reason for using the term nosamyat for gods--although dead or deceased are factually correct terms for a person who has died, in common polite usage the term 'left or departed for heavenly abode' is 'i used. In the same way nosamyat is the correct and polite term for asamyat. (Vritti leaf 211) devoM kI bhASA : ardha-mAgadhI LANGUAGE OF GODS : ARDHAMAAGADHI 24. [pra. ] devA NaM bhaMte ! kayarAe bhAsAe bhAsaMti ? katarA vA bhAsA bhAsijjamANI visissati ? / [u. ] goyamA ! devA NaM addhamAgahAe bhAsAe bhAsaMti, sA vi ya NaM addhamAgahA bhAsA bhAsijjamANI visissti| 24. [pra. ] bhagavan ! deva kauna-sI bhASA bolate haiM ? athavA (devoM dvArA) bolI jAtI huI kaunaOM sI bhASA viziSTa rUpa hotI hai ? [u. ] gautama ! deva ardha-mAgadhI bhASA bolate haiM, aura bolI jAtI huI vaha ardha-mAgadhI bhASA hI + viziSTa rUpa hotI hai| 24. [Q.] Bhante ! In what language do gods speak ? Or what is the special language spoken by them (gods)? (Ans.] Gautam ! Gods speak in Ardhamaagadhi language ? Being spoken by them (gods) Ardhamaagadhi has acquired the status of special language. vivecana : ardha-mAgadhI kA svarUpa-vRttikAra ke anusAra jo bhASA magadha deza meM bolI jAtI hai, use mAgadhI kahate haiN| jisa bhASA meM mAgadhI aura prAkRta Adi bhASAoM kA mizraNa ho gayA ho, use ardha- OM OM mAgadhI bhASA kahate haiN| jisa bhASA meM AdhI mAgadhI bhASA ho aura AdhI dUsarI bhASAe~ mizrita huI hoM, + vahI ardha-mAgadhI bhASA hai| athavA prAcIna AcAryoM kI yaha bhI mAnyatA hai ki prAkRta, saMskRta, mAgadhI, paizAcI zorasaunI aura dezI apabhraMza jisameM ina chahoM bhASAoM kA mizraNa ho vaha arddha-mAgadhI hai| vaha ma tIrthaMkaroM kI bhASA hai, devoM kI bhI bhASA hai tathA jana bhASA bhI hai| ataH saMskRta se bhI usakA mahattva adhika hai| (vRtti patrAMka 221) ___Elaboration-Ardha-maagadhi language-According to commentator (Vritti) the language spoken in Magadh is called Maagadhi. The language that has mixture of Maagadhi, Prakrit and other languages 45 is called Ardha-maagadhi. The language that has half (ardha) of Maagadhi and half of other languages is Ardhamaagadhi. The belief of ancient scholars is that the language that has mixture of Prakrit, iF FF F FFTing Ting Ting Ting Ting $ 55 5 5555555 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5555 | bhagavatI sUtra (2) (60) Bhagavati Sutra (2)

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9595959595959595959595955555555955555 5 5 Sanskrit, Maagadhi, Paishachi, Shaurseni and Deshi languages is called Ardhamaagadhi. As it is the language used by Tirthankars, gods, and masses it is more important than Sanskrit even. (Vritti, leaf 221) chadmastha aura kevalI kA jJAna KNOWLEDGE OF CHHADMASTH AND KEVALI 25. [ pra. ] kevalI NaM bhaMte ! aMtakaraM vA aMtimasarIriyaM vA jANati pAsati ? [u. ] haMtA, goyamA ! jANati pAsati / 25. [ pra.] bhagavan ! kyA kevalI antakara (karmoM kA anta karane vAle) ko athavA caramazarIrI ko jAnatA - dekhatA hai ? [ u. ] hA~, gautama ! vaha use jAnatA-dekhatA hai| 25. [Q.] Bhante ! Does the omniscient (Kevali) know and see an antakar (rebirth-terminator) or charam shariri (terminal-bodied)? [Ans.] Yes, Gautam ! He knows and sees. 26. [ pra. 1 ] jahA NaM bhaMte! kevalI aMtakaraM vA aMtimasarIriyaM vA jANati pAsati tahA NaM chaumatthe vi aMtakaraM vA aMtimasarIriyaM vA jANati pAsati ? [ u. ] goyamA ! No iNaTTe samaTThe, soccA jANati pAsati pamANato vaa| 26. [ pra. 1 ] bhagavan ! jisa prakAra kevalI antakara ko, athavA antimazarIrI ko jAnatA - dekhatA hai, kyA usI prakAra chadmastha- manuSya bhI antakara ko athavA antimazarIrI ko jAnatA-dekhatA hai ? [ u. 1 ] gautama ! yaha artha samartha nahIM, ( arthAt - kevalI kI taraha chadmastha apane hI jJAna se nahIM jAna sakatA), kintu chadmastha manuSya kisI se sunakara athavA pramANa dvArA jAnatA - dekhatA hai| 26. [Q. 1] Bhante ! As the omniscient (Kevali) knows and sees an antakar (rebirth-terminator) or charam shariri (terminal-bodied), in the same way does a chhadmasth (a person with finite cognition) also know and see an antakar (rebirth-terminator) or charam shariri (terminalbodied)? [Ans.] Gautam ! That is not correct (a chhadmasth cannot know and see directly of his own accord like a Kevali). He knows by hearing (from someone) or through validation (pramaan ). [pra. 2] se kiM taM soccA ? [u. ] soccA NaM kevalissa vA, kevalisAvayassa vA, kevalisAviyAe vA, kevaliuvAsagassa vA, kevaliuvAsiyAe vA tappakkhiyassa vA tappakkhiyasAvagassa vA, tappakkhiyasAviyAe vA, tappakkhiyavAsagassa vA, tappakkhiyauvAsiyAe vA / se taM soccaa| paMcama zataka : caturtha uddezaka (61) 555595555 55 55 55555 5 5 5 5 5 5 55 55 5 5955 59595 Fifth Shatak: Fourth Lesson

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5F 555555 55555 555555 55 5 5 555555 55555555 55 $ 5Ting Ting Ting Ting Ting Ting Ting Ting OM [pra. 2 ] bhagavan ! sunakara (kisI se sunakara) kA artha kyA hai? - [u. 2] he gautama ! kevalI se, kevalI ke zrAvaka, kevalI ke pAsa sunane vAlA, kevalI kI OM zrAvikA, kevalI ke upAsaka (sunane ke lakSya ke binA kevalI kI upAsanA), kevalI kI upAsikA, kevalI-pAkSika = (svayaMbuddha), kevalI pAkSika ke zrAvaka, kevalI-pAkSika kI zrAvikA, kevalI pAkSika OM ke upAsaka athavA kevalI pAkSika kI upAsikA se, inameM se kisI bhI eka se 'sunakara' chadmastha manuSya ke + yAvat jAnatA aura dekhatA hai| yaha hai 'soccA'-'sunakara' kA arth|| [Q.2] Bhante ! What is the meaning of 'by hearing (from someone)' ? / (Ans.) A chhadmasth knows and sees by hearing from any one of these-omniscient (Kevali), male disciple of omniscient (shravak), female disciple of omniscient (shravika), male lay worshipper of omniscient (upaasak), female lay worshipper of omniscient (upaasika), selfenlightened omniscient (Kevali-pakshik), male disciple of self-enlightened omniscient (shravak), female disciple of self-enlightened omniscient (shravika), male lay worshipper of self-enlightened omniscient (upaasak), female lay worshipper of self-enlightened omniscient (upaasika). This is the meaning of 'by hearing (from someone)'. [pra. 3 ] se kiM taM pamANe ? [u. ] pamANe cauvihe paNNatte, taM jahA-paccakkhe, aNumANe, ovamme, aagme| jahA aNuyogaddAre tahA NeyavvaM pamANaM jAva teNa paraM no attAgame, no aNaMtarAgame, prNpraagme| OM [pra. 3 ] bhagavan ! vaha 'pramANa' kyA hai ? kitane haiM ? [u. 3 ] gautama ! pramANa cAra prakAra kA hai, yathA-(1) pratyakSa, (2) anumAna, (3) aupamya 9 (upamAna), aura (4) aagm| (jJAna-guNa-) pramANa ke viSaya meM jisa prakAra anuyogadvArasUtra meM kahA gayA hai, usI prakAra yahA~ bhI jAna lenA cAhie; yAvat na AtmAgama, na anantarAgama, kintu paramparAgama OM taka kahanA caahie| (sacitra anuyogadvAra sUtra (2), sUtra 436-470) [Q. 3] Bhante ! What is the meaning of validation (pramaan) ? (How many are they ?) (Ans.] Gautam ! Validation (pramaan) are of four kinds--(1) Pratyaksh (direct experience or perceptual cognition), (2) Anumaan (inferential knowledge), (3) Upamaan (analogical knowledge), and (4) Agam (scriptural knowledge). What has been mentioned in Anuyogadvar Sutra Wan about (Jnana Guna - ) Pramaan should be repeated here... and so on up to... neither Atmagam (self-acquired scriptural knowledge) nor Anantaragam (scriptural knowledge acquired in immediate succession) Wan bhagavatI sUtra (2) Bhagavati Sutra (2) 355555 5 555555555555) 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555 (62)

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PO********************************ti but only Paramparagam (scriptural knowledge acquired through lineage). (Illustrated Anuyogadvar Sutra-2, aphorism- 436-470 ) 27. [ pra.] kevalI NaM bhaMte ! caramakammaM vA caramanijjaraM vA jANati, pAsati ? [u. ] haMtA, goyamA ! jANati, pAsati / 27. [.] bhagavan ! kyA kevalI manuSya carama karma ko athavA carama nirjarA ko jAnatA dekhatA hai ? 27. [ u. ] hA~, gautama ! kevalI carama karma ko yA carama nirjarA ko jAnatA dekhatA hai| 27. [Q.] Bhante ! Does the omniscient (Kevali) know and see the last karma (charam karma) or last shedding (charam nirjara ) ? [Ans.] Yes, Gautam ! he knows and sees. 28. [pra. ] jahA NaM bhaMte! kevalI caramakammaM vA0, jahA NaM aMtakareNaM vA AlAvago tahA caramakammeNaM vi aparisesio Neyavvo / 28. [pra.] bhagavan ! jisa prakAra kevalI carama karma ko yA carama nirjarA ko jAtA - dekhatA hai, kyA usI taraha chadmastha bhI ( unako ) yAvat jAnatA - dekhatA hai ? [.] gautama ! jisa prakAra 'antakara' ke viSaya meM AlApaka kahA thA, usI prakAra 'carama karma' kA pUrA AlApaka samajhanA caahie| 28. [Q.] Bhante ! As the omniscient (Kevali) knows and sees the last karma (charam karma) or last shedding (charam nirjara), in the same way does a chhadmasth (a person with finite cognition) also know and see them? [Ans.] Like the statement about antakar, the complete statement should be repeated for last shedding. vivecana : pramANa- cAra pramANa tathA tIna prakAra ke Agama kA vizeSa artha anuyogadvAra, bhAga 1 se jAnanA caahie| sUtroM kA gumphana karane vAle gaNadharoM ke lie sUtra AtmAgama hai, artha kA jJAna tIrthaMkaroM se prApta hotA hai| ataH gaNadhara ke lie artha anantarAgama hai, gaNadharoM ke ziSyoM ke lie sUtra va artha donoM hI paramparAgama haiN| carama karma evaM carama nirjarA-caudahaveM guNasthAnavartI zailezI (ayogI) avasthA ke antima samaya meM jisa karma kA anubhava ho, use carama karma tathA usake anantara samaya meM (zIghra hI ) jo karma jIvapradezoM se jhar3a jAte haiM, use carama nirjarA kahate haiM / Elaboration-Pramaan-For the relevant meaning of four types of pramaan and three types of Agam refer to Anuyogadvar Sutra. For Ganadhars, compilers of scriptures (Sutra), the canons are Atmagam (self-acquired scriptural knowledge). As the meaning is given by Tirthankar it is Anantaragam (scriptural knowledge acquired in immediate succession) for Ganadhars. For the disciples of Ganadhars paMcama zataka : caturtha uddezaka Fifth Shatak: Fourth Lesson 65 (63)

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355555555555555555555555555555555558 555555 5 55555 5 5F 5F 5FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 text and meaning both are Paramparagam (scriptural knowledge 45 acquired through lineage). Charam karma and charam nirjara-The karma experienced at the last Samaya of the Shaileshi (mountain-like) state in the 14th Gunasthaan is called charam karma (last karma) in the next Samaya these karmas are shed from soul space-points, this process of shedding is called charam nirjara (last shedding. kevalI ke prakRSTa mana, vacana ko jAnane-dekhane meM samartha vaimAnika deva EXALTED MIND AND EXPRESSION OF KEVALI 29. [pra. ] kevalI NaM bhaMte ! paNItaM maNaM vA, vaiM vA dhArejjA ? [u. ] haMtA, dhaarejjaa| 30. [pra. 1] je NaM bhaMte ! kevalI paNIyaM maNaM vA vaI vA dhArejjA taM NaM vemANiyA devA jANaMti, pAsaMti ? [u. ] goyamA ! atthegaiyA jANaMti pAsaMti, atthegaiyA na jANaMti na paasNti| [pra. 2 ] se keNaTeNaM jAva na jANaMti na pAsaMti ? __ [u. ] goyamA ! vemANiyA devA duvihA paNNattA, taM jahA-mAimicchAdiviuvavannagA ya, * amAIsammaddiviuvavanagA yA tattha NaM je te mAImicchAdidvIuvavaNNagA te Na jANaMti Na pAsaMti; tattha NaM je 9 te amAIsammadiTThIuvavaNNagA te NaM jANaMti, paasNti| [ se keNaTeNaM evaM buccai-amAIsammadiTThI jAva pAsaMti ? goyamA ! amAIsammadiTThI duvihA paNNattA-aNaMtarovavaNNagA ya, paraMparovavaNNagA ya; tattha NaM OM aNaMtarovavaNNagA Na jANaMti, paraMparovavaNNagA jaannNti| se keNadveNaM bhaMte ! evaM buccai-paraMparovavaNNaga. jAva-jANaMti ? goyamA ! paraMparovavaNNagA duvihA paNNattA-pajjattagA ya, apajjattagA ya; pajjattagA jANaMti, apajjattagA Na jaannNti|] evaM aNaMtara-paraMpara-pajjattA'pajjattA ya uvauttA annuvuttaa| tattha NaM OM je te uvauttA te jANaMti paasNti| se teNaTheNaM0, taM cev| 29.[pra. ] bhagavan ! kyA kevalI bhagavAna prakRSTa (prazasta) mana aura prakRSTa vacana ko dhAraNa karate haiM ? [u. ] hA~, gautama ! dhAraNa karate haiN| 30. [pra. 1 ] bhagavan ! kevalI jisa prakAra ke prakRSTa mana aura prakRSTa vacana ko dhAraNa karate haiM, kyA use vaimAnika deva jAnate-dekhate haiM ? [u. ] gautama ! kitane hI (vaimAnika deva use) jAnate-dekhate haiM, aura kitane hI nahIM jaante-dekhte| [pra. 2 ] bhagavan ! kitane hI deva jAnate-dekhate haiM, aura kitane hI nahIM jAnate-dekhate; aisA kisa kAraNa se kahA jAtA hai ? OM [u. ] gautama ! vaimAnika deva do prakAra ke haiM-yathA-mAyI-mithyAdRSTi rUpa se utpanna aura amAyI U samyagdRSTi rUpa se utpnn| [ina donoM meM se jo mAyI-mithyAdRSTi rUpa se utpanna hue haiM, ve (vaimAnika deva Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555 55555555 FF FFFFFFFFFFFFFFFFm bhagavatI sUtra (2) (64) Bhagavati Sutra (2) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555559

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phra kevalI ke prakRSTa- mana-vacana ko) nahIM jAnate-dekhate tathA jo amAyI - samyagdRSTi rUpa se utpanna hue haiM, ve jAnate-dekhate haiN| amAyI- samyagdRSTi vaimAnika deva jAnate aura dekhate haiM, aisA kahane kA kyA kAraNa hai ? he gautama! amAyI - samyagdRSTi deva do prakAra ke kahe gaye haiM- yathA - anantaropapannaka aura paramparopapannaka / inameM jo anantaropapannaka haiM, ve nahIM jAnate aura nahIM dekhate haiM aura jo paramparopapannaka haiM, ve jAnate aura dekhate haiM / he bhagavan ! 'paramparopapannaka deva jAnate aura dekhate haiM'- aisA kahane kA kyA kAraNa hai ? I he gautama ! paramparopapannaka deva do prakAra ke kahe gaye haiM- paryApta aura aparyApta / jo paryApta haiM, ve jAnate aura dekhate haiM aura jo aparyApta haiM, ve nahIM jAnate aura nahIM dekhate haiM / ' isI taraha anantaropapannaka - paramparopapannaka, paryApta - aparyApta evaM upayogayukta (upayukta) - upayogarahita (anupayukta) isa prakAra ke vaimAnika devoM meM se jo upayogayukta vaimAnika deva haiM, ve hI (kevalI ke prakRSTa mana evaM vacana ko ) jAnate-dekhate haiN| isI kAraNa se aisA kahA gayA hai ki kitane hI vaimAnika deva jAnate-dekhate haiM, aura kitane hI nahIM jAnate-dekhate / 29. [Q.] Bhante ! Does the omniscient (Kevali) hold an exalted mind and expression (vachan ) ? [Ans.] Yes, Gautam ! He does. 30. [Q. 1] Bhante ! Do the Vaimanik gods know and see that the omniscient (Kevali) holds an exalted mind and expression (vachan ) ? [Ans.] Gautam ! Some of them know and see and some do not know and see. [Q. 2] Bhante ! Why is it so that some of them know and see and some do not know and see? [Ans.] Gautam ! Vaimanik gods are of two types - Born as deceitful and unrighteous (maayi-mithyadrishti) and deceit-free and righteous (amaayi-samyagdrishti). Of these those born as deceitful and unrighteous (maayi-mithyadrishti) do not know and see (the exalted mind and expression of Kevali) and deceit-free and righteous (amaayisamyagdrishti) do know and see. Why is it said that deceit-free and righteous (amaayi-samyagdrishti) gods do know and see? Gautam ! Deceit - free and righteous (amaayi-samyagdrishti) gods are of two kinds-those born continuously without a time gap (anantaropapannak) and those born with a gap of time Fifth Shatak: Fourth Lesson | paMcama zataka: caturtha uddezaka (65) phaphaphaphaphaphaphaphaphapha

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45414141414141414141414145 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 414 41 15 (paramparopapannak). Of these those born continuously without a time 4 gap (anantaropapannak) do not know and see and those born with a gap 4 of time (paramparopapannak) do know and see. Bhante ! Why is it said that gods born with a gap of time (paramparopapannak) do know and see? Gautam ! gods born with a gap of time (paramparopapannak) are of two kinds-fully developed (paryapt) and underdeveloped (aparyapt). Of these those who are fully developed (paryapt) know and see and the underdeveloped (aparyapt) do not know and see. Like this, out of the anantaropapannak-paramparopapannak, paryapt-aparyapt and upayogayukta (with a tendency to use knowledge) upayogarahit (without a tendency to use knowledge) Vaimanik gods only 4 4 those who have a tendency to use knowledge (upayogayukta) know and $i see (the exalted mind and expression of Kevali). That is why it is said that some of the Vaimanik gods know and see and some do not know and see. vivecana : jo vaimAnika deva mAyI-mithyAdRSTi haiM, unake samyagjJAna nahIM hotA, amAyI-samyagdRSTi vaimAnikoM meM se jo anantaropapannaka-(jise janma lie eka hI samaya huA hai) hote haiM, unheM bhI jJAna nahIM hotA, tathA paramparopapannaka-(jise janma lie eka samaya se adhika ho gayA hai) vaimAnikoM meM bhI jo aparyApta hote haiM, unheM Wan bhI jJAna nahIM hotA, isI prakAra jo paryApta vaimAnika deva haiM, unameM jo samyagdRSTi, upayogayukta hotA hai, vahI 5 + kevalI ke prakRSTa mana-vacana ko jAna-dekha sakatA hai, upayogarahita nhiiN| Elaboration-The deceitful and unrighteous (maayi-mithyadrishti) Vaimanik gods are devoid of right knowledge (samyak-jnana). Of the deceit-free and righteous (amaayi-samyagdrishti) Vaimaniks those who are born continuously without a time gap (anantaropapannak) are also devoid of right knowledge. Also among those born with a gap of time (paramparopapannak) those who are not fully developed (aparyapt) do not have right knowledge. In the same way among the fully developed (paryapt) Vaimanik gods only those who are righteous and endowed with " the tendency to use knowledge can know and see the exalted mind and expression of Kevali, not those who are not endowed with the tendency to i use knowledge. OM anuttaraupapAtika devoM kI manaHzakti MENTAL POWER OF ANUTTAROPAPATIK GODS 31. [pra. 1 ] pabhU NaM bhaMte ! aNuttarovavAiyA devA tatthagayA ceva samANA ihagaeNaM kevaliNA saddhiM ke AlAvaM vA saMlAvaM vA karettae ? 245454545454545454545454545454545454 455 456 457 455 456 457 41 41 41 41 41 41 41 41 $ 454 455 456 457 454 455 456 4 4 4 4 4 Tradit E (2) ( 66 ) Bhagavati Sutra (2) 4414545454545454541414 41414141414141454 455 456 457 41 41 41 41 41 41 45 46 47 46 45 45

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55555555555555555555555555555555 [u. ] haMtA, pbhuu| 31. [pra. 1 ] bhagavan ! kyA anuttaraupapAtika (anuttaravimAnoM meM utpanna hue) deva apane sthAna para rahe hue hI, (manuSyaloka meM) rahe hue kevalI ke sAtha AlApa-(eka bAra bAtacIta) aura saMlApa-(bArabAra bAtacIta) karane meM samartha haiM ? [u.] gautama ! hA~, (ve aisA karane meM) samartha haiN| 31. [Q. 1] Bhante ! Are the Anuttaraupapatik gods (those born in Anuttar vimaans) capable of communicating (aalaap) and discussing (samlaap) from there with the Kevali (omniscient) who is here (on the earth)? [Ans.) Yes, Gautam ! They are. [pra. 2 ] se keNaTTeNaM jAva pabhU NaM aNuttarovavAiyA devA jAva karettae ? [u. ] goyamA ! jaM NaM aNuttarovavAiyA devA tatthagayA ceva samANA aTTaM vA heuM vA pasiNaM vA kAraNaM vA vAgaraNaM vA pucchaMti, taM NaM ihagae kevalI aTuM vA jAva vAgaraNaM vA vaagreti| se tennttttennN0| ___ [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki anuttaraupapAtika deva AlApa aura saMlApa karane meM samartha haiM ? [u. ] he gautama ! anuttaraupapAtika deva apane sthAna para rahe hue hI, jo artha, hetu, prazna, kAraNa athavA vyAkaraNa (vyAkhyA) pUchate haiM, usakA uttara yahA~ rahe hue kevalI bhagavAna dete haiN| isa kAraNa se yaha kahA gayA hai ki anuttaraupapAtika deva yAvat AlApa-saMlApa karane meM samartha haiN| [Q.2] Bhante ! Why is it said that Anuttaraupapatik gods... and so on up to... are capable of communicating and discussing (with the Kevali). (Ans.] Gautam ! When the Anuttaraupapatik gods from their celestial vehicles ask some meaning, cause, question, reason or grammar (elaboration) then Kevali Bhagavan provides them the answer from here. That is why it is said that Anuttaraupapatik gods... and so on up to... are capable of communicating and discussing (with the Kevali). 32. [pra. 1 ] jaM NaM bhaMte ! ihagae ceva kevalI aTuM vA jAva vAgarei taM NaM aNuttarovavAiyA devA tatthagayA ceva samANA jANaMti, pAsaMti ? [u.] haMtA, jANaMti paasNti| 32. [pra. 1 ] bhagavan ! kevalI bhagavAna yahA~ rahe hue jisa artha, yAvat vyAkaraNa kA uttara dete haiM, kyA usa uttara ko vahA~ rahe hue anuttaraupapAtika deva jAnate-dekhate haiM ? __ [u. ] hA~, gautama ! ve jAnate-dekhate haiN| Fifth Shatak : Fourth Lesson paMcama zataka : caturtha uddezaka (67) 5555555555555555554))) )) ))))))

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% % %%%%%% %% %%% %% %%%%%%%%%%% %%% ELS LS 4 32. [Q.1] Bhante ! Are the Anuttaraupapatik gods capable of knowing and seeing the answers provided by Kevali Bhagavan to the meaning... and so on up to... grammar asked by them ? 4 [Ans.] Yes, Gautam ! They are. . [pra. 2 ] se keNaTheNaM jAva pAsaMti ? [u. ] goyamA ! tesi NaM devANaM aNaMtAo maNodavvavaggaNAo laddhAo pattAo abhisamanAgatAo bhvNti| se teNaTTeNaM jaM NaM ihagate kevalI jAva pAsaMti tti| [pra. 2 ] bhagavan ! aisA kisa kAraNa se (kahA jAtA hai ki vahA~ rahe hue anuttaraupapAtika deva, yahA~ rahe hue kevalI ke dvArA pradatta uttara ko) jAnate-dekhate haiM ? [u.] gautama ! una devoM ko ananta manodravya-vargaNA upalabdha haiM, prApta haiM, abhisamanvAgata OM (abhimukha samAnIta) haiN| isa kAraNa se yahA~ virAjita kevalI bhagavAna dvArA kathita artha, hetu Adi ko OM ve vahA~ rahe hue hI jAna-dekha lete haiN| [Q.2] Bhante ! Why is it said that (Anuttaraupapatik gods capable of knowing and) seeing the answers provided by Kevali Bhagavan to the meaning... and so on up to... grammar asked by them). [Ans.) Gautam ! Those gods possess and have at their command an infinite manodravya-vargana (units of mental or neuronic capacity). ki That is why they know and see the meaning... and so on up to... grammar asked by them provided by Kevali Bhagavan from here). 33. [pra. ] aNuttarobavAiyA NaM bhaMte ! devA kiM udiNNamohA uvasaMtamohA khINamohA ? [u. ] goyamA ! No udiNNamohA, uvasaMtamohA, no khiinnmohaa| 33. [pra. ] bhagavan ! kyA anuttaraupapAtika deva udIrNamoha haiM, upazAntamoha haiM, athavA kSINamoha haiM ? [u. ] gautama ! ve udIrNamoha nahIM haiM, upazAntamoha haiM, kSINamoha nahIM haiN| 33. [Q.] Bhante ! Are the Anuttaraupapatik gods with fruited attachment (udirna moha), pacified attachment (upashant moha) or destroyed attachment (ksheen moha)? (Ans.] Gautam ! They are not with fruited attachment (udirna moha) but with pacified attachment (upashant moha) and also not with 41 destroyed attachment (ksheen moha). vivecana : anuttaraupapAtika devoM kA manodravya-sAmarthya-anuttaraupapAtika devoM ke avadhijJAna kA viSaya sambhinna-lokanAr3I-(lokanAr3I se kucha kama) hai| jo avadhijJAna lokanAr3I kA grAhaka (jJAtA) hotA hai, vaha asIma manovargaNA kA grAhaka hotA hI hai; kyoMki jisa avadhijJAna kA viSaya loka kA saMkhyeya bhAga hotA hai, 45$$$ $$$$$$$$$$55Ting Ting FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 95555555555555555555555 | bhagavatI sUtra (2) 855555555555 (68) Bhagavati Sutra (2) | 5 555555555555555558

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5555555555555555555555555555555555 vaha bhI manodravya kA grAhaka hotA hai, to phira jisa avadhijJAna kA viSaya sambhinna lokanAr3I hai, vaha manodravya kA grAhaka ho, isameM sandeha hI kyA ? isalie anuttaravimAnavAsI devoM kA manodravyasAmarthya asIma hai| pIche batAyA kevalI ke jJAnAtmaka bhAva mana nahIM hotA, kintu upayoga rUpa mAnasika pravatti hotI hai| kevalI jaba kacha kahanA cAhate haiM. taba unake Atma-pradezoM kA spandana hotA hai| usase manodravya va (mAnasika pudgala skandhoM) kA grahaNa hotA hai| una pudgaloM ko anuttara vimAna ke deva grahaNa kara jAna lete haiN| anuttaraupapAtika deva upazAnta moha haiM-anuttaraupapAtika devoM ke vedamohanIya kA udaya utkaTa nahIM hotA, isalie ve udIrNamoha nahIM haiM; ve kSINamoha bhI nahIM, kyoMki unameM kSapaka zreNI kA abhAva hai; kintu unameM maithuna kA kathamapi sadbhAva na hone se tathA vedamohanIya anutkaTa hone se ve 'upazAntamoha' kahe gaye haiN| (vRtti, patrAMka 223) Elaboration Infinite mental capacity of Anuttaraupapatik godsThe range of the avadhi-jnana of Anuttaraupapatik gods covers sambhinna-lokanaadi (slightly less than the central spine of the lok). The avadhi-jnana capable of knowing the central spine of the Lok involves infinite units of mental capacity. This is because even the avadhi-jnana capable of knowing countable fraction of Lok involves infinite mental capacity. Thus there can be no doubt that the avadhijnana capable of knowing the central spine of the Lok involves infinite units of mental capacity. That is why the mental capacity of gods dwelling in Anuttar vimaans is unlimited. It has already been stated that Kevali does not have bhaava-man (psychological mind). He only has a tendency for mental activity. When a Kevali desires to utter something his soul-spacepoints vibrate. This creates vibrations in the mental or neuronic matter particles. The gods of Anuttar vimaans have the capacity to receive and understand these vibrations. Upashant Moha-Anuttaraupapatik gods do not have enough intensity of fruition of experienceable attachment (vedamohaniya), therefore they are not with fruited attachment. They are also not with destroyed attachment because they are not on the path of destruction of karmas (kshapak shreni). As they are devoid of the sexual desires and intense attachment they are said to be with pacified attachment. (Vritti, Leaf 223) kevalI indriyoM se nahIM jAnate-dekhate KEVALI DOES NOT KNOW-SEE WITH SENSE ORGANS 34. [pra. 1 ] kevalI NaM bhaMte ! AyANehiM jANai, pAsai ? [u. ] goyamA ! No iNaThe smddheN| |paMcama zataka : caturtha uddezaka (69) Fifth Shatak : Fourth Lesson

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 34. [pra. 1 ] bhagavan ! kyA kevalI bhagavAna AdAnoM (indriyoM) se jAnate aura dekhate haiM ? [u. ] gautama ! yaha artha samartha nahIM hai| 34.[Q.1] Bhante! Does Kevali Bhagavan know and see with the help of sense organs (aadaan or indriya)? (Ans.] Gautam ! That is not correct. [pra. 2 ] se keNaTTeNaM jAva kevalI NaM AyANehiM na jANati, na pAsati ? [u. ] goyamA ! kevalI NaM purathimeNaM miyaM pi jANai, amiyaM pi jANai jAva nibuDe daMsaNe kevliss| se tennttennN| __ [pra. 2 ] bhagavan ! kisa kAraNa se kevalI bhagavAna indriyoM se nahIM jAnate-dekhate? [u. ] gautama ! kevalI bhagavAna pUrva dizA meM mita (sImita) bhI jAnate-dekhate haiM, amita (asIma) bhI jAnate-dekhate haiM, yAvat kevalI bhagavAna kA (jJAna aura) darzana nirAvaraNa hai| isa kAraNa se kahA gayA hai ki ve indriyoM se nahIM jaante-dekhte| (apitu pratyakSa jJAna se jAnate-dekhate haiM) ___ [Q. 2] Bhante ! What are the reasons that Kevali Bhagavan does not know and see with the help of sense organs ? [Ans.] Gautam ! Kevali Bhagavan knows and sees limited (mit) as well as unlimited (amit) in the east... and so on up to... the knowledge 5 and perception of Kevali Bhagavan is totally free of any veils. That is why it is said that Kevali Bhagavan does not know and see with the help of sense organs. (In fact, he knows and sees directly.) kevalI bhagavAna kA asthira kAyayoga VIBRANT BODY OF OMNISCIENT __35. [pra. 1 ] kevalI NaM bhaMte ! assiM samayaMsi jesu AgAsapadesesu hatthaM vA pAyaM vA bAhaM vA UraM vA ogAhittA NaM ciTThati, pabhU NaM bhaMte ! kevalI seyakAlaMsi vi tesu ceva AgAsapadesesu hatthaM vA jAva ogAhittANaM ciTThittae ? __ [u. ] goyamA ! No iNaThe smtthe| 35. [pra. 1] bhagavan ! kevalI bhagavAna isa samaya (vartamAna) meM jina AkAza-pradezoM para apane " hAtha, paira, bAhU aura urU (jaMghA) ko avagAhita (sparza) karake rahate haiM, kyA zreyakAla-(bhaviSyakAla) meM bhI ve unhIM AkAzapradezoM para apane hAtha Adi ko avagAhita karake raha sakate haiM ? [u. ] gautama ! yaha artha samartha nahIM hai| 35. [Q. 1) Bhante ! Does Kevali Bhagavan, who occupies certain spacepoints with his hands, legs, arms and thighs at the present moment, 5F 555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 55 5 5F 55 5 55 555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (2) (70) Bhagavati Sutra (2) 355555555555555555555555555555550

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continue to occupy the same space-points with his hands etc. in the future (shreya kaal) as well ? (Ans.] Gautam ! That is not correct. [pra. 2 ] se keNa?NaM bhaMte ! jAva kevalI NaM assiM samayaMsi jesu AgAsapadesesu hatthaM vA jAva ciTThati no NaM pabhU kevalI seyakAlaMsi vi tesu ceva AgAsapadesesu hatthaM vA jAva ciTThittae ? [u. ] goyamA ! kevalissa NaM vIriyasajogaddavbayAe calAI uvagaraNAiM bhavaMti calovakaraNaTThayAe ya NaM kevalI assiM samayaMsi jesu AgAsapadesesu hatthaM vA jAva ciTThati No NaM pabhU kevalI seyakAlaMsi vi tesu ceva jAva citttthittie| se teNaTTeNaM jAva buccai-kevalI NaM assiM samayaMsi jAva ciTThittae ? _[pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki kevalI bhagavAna isa samaya meM jina AkAzapradezoM para apane hAtha Adi ko yAvat avagAr3ha karake rahate haiM, bhaviSyakAla meM ve unhIM AkAzapradezoM para apane hAtha Adi ko yAvat avagAr3ha karake rahane meM samartha nahIM haiM ? [u. ] gautama ! kevalI bhagavAna kA jIvadravya vIryapradhAna yoga vAlA hotA hai, (yogoM kI caMcalatA ke kAraNa) unake hAtha Adi upakaraNa (aMgopAMga) calAyamAna (asthira) hote haiN| hAtha Adi aMgoM ke calita hote rahane se vartamAna (isa) samaya meM jina AkAzapradezoM meM kevalI bhagavAna apane hAtha Adi ko avagAhita karake rahe hue haiM, unahIM AkAzapradezoM para bhaviSyakAla meM ve hAtha Adi ko avagAhita karake nahIM raha skte| isI kAraNa se yaha kahA gayA hai ki kevalI bhagavAna isa samaya meM jina AkAzapradezoM para apane hAtha, paira yAvat urU ko avagAhita karake rahate haiM, usa samaya ke pazcAt AgAmI samaya meM ve unhIM AkAzapradezoM para apane hAtha Adi ko avagAhita karake nahIM raha skte| [Q.2] Bhante ! Why is it said that Kevali Bhagavan, who occupies certain space-points with his hands... and so on up to... thighs at the present moment, cannot continue to occupy the same space-points in the future (shreya kaal) as well ? [Ans.] The soul entity (jiva dravya) of Kevali Bhagavan is with potency-predominated (virya-pradhaan) association (yoga). His hands and other body-parts are vibrant (due to the dynamism of this association). Due to this vibration of hands and other parts of the body it is not possible that his hands and other parts continue to occupy the me space-points, that they occupy at present, in the future as well. That is why it is said that Kevali Bhagavan, who occupies certain spacepoints with his hands... and so on up to... thighs at the present moment, cannot continue to occupy the same space-points in the future (shreya kaal) as well. paMcama zataka : caturtha uddezaka (71) Fifth Shatak : Fourth Lesson

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phaphaphaphaphapha 5 caturdaza pUrvadhArI kA labdhi - sAmarthya SPECIAL POWERS OF CHATURDASH PURVADHAR Wan Wan 36. [pra. 1 ] pabhU NaM bhaMte ! coddasapuvvI ghaDAo ghaDasahassaM, paDAo paDasahassaM, kaDAo 5 kaDasahassaM, rahAo rahasahassaM, chattAo chattasahassaM, daMDAo daMDasahassaM abhinivyattitA uvadaMsettae ? Wan 5 Wan phra phra [u. ] haMtA, pabhU / 36. [ pra. 1 ] bhagavan ! kyA caturdazapUrvadhArI ( zrutakevalI) eka ghar3e meM se hajAra ghar3e, eka vastra meM se hajAra vastra, eka kaTa (caTAI) meM se hajAra kaTa, eka ratha meM se hajAra ratha, eka chatra meM se hajAra chatra eka daNDa meM se hajAra daNDa karake dikhalAne meM samartha haiM ? aura [u. ] hA~, gautama ! ve aisA karane meM samartha haiM / 36. [Q. 1] Bhante ! Is a Chaturdash Purvadhar (scholar of fourteen Purvas) capable of displaying one thousand pitchers from just one pitcher, one thousand apparels from just one apparel, one thousand mats from just one mat, one thousand chariots from just one chariot, one thousand umbrellas from just one umbrella and one thousand staffs from just one staff ? [Ans.] Yes, Gautam ! He is capable of doing that. [pra. 2 ] se keNaTTeNaM pabhU coddasapubbI jAva uvadaMsettae ? [u. ] goyamA ! cauddasapuvvissa NaM aNaMtAI davvAI ukkariyAbhedeNaM bhijjamANAI lAI pattAI abhisamannAgayAiM bhavati / se teNaTTheNaM jAva uvadaMsittae / sevaM bhaMte ! sevaM bhaMte! ti0 / // paMcame sae : cauttho uddesao samatto // [pra. 2 ] bhagavan ! caturdazapUrvadhArI ( eka ghaTa meM se eka hajAra ghaTa yAvat karake dikhalAne meM) kaise samartha hai ? [ u. ] gautama ! caturdazapUrvadhArI zrutakevalI ne utkarikAbheda dvArA bhede jAte hue ananta dravyoM ko labdha kiyA hai, prApta kiyA hai tathA abhisamanvAgata kiyA hai| isa kAraNa se vaha uparyukta prakAra se eka ghaTa se hajAra ghaTa Adi karake dikhalAne meM samartha hai| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara yAvat gautama svAmI vicaraNa karane lge| [Q. 2] Bhante ! How a Chaturdash Purvadhar is so capable (of displaying one thousand pitchers from just one pitcher... and so on up to... one thousand staffs from just one staff) ? phra bhagavatI sUtra (2) (72) Bhagavati Sutra (2) 2595 5 55 5 595555 5 555595555 5 5 5 5 5 59595955 595 559555555595555555952 .

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pudgala bheda ke pA~ca prakAra 1. khaNDa bheda 3. cUrNikA bheda 2. pratara bheda 5. utkarikA bheda caturdaza pUrvadhArI kA labdhi sAmarthya 4. anutaTikA bheda Education international

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85555555555555555555555555555555555 citra paricaya-3 Illustration No.3 $$$$$55 pudgala bheda ke pA~ca prakAra caturdaza pUrvadhArI kA labdhi sAmarthya-caturdaza pUrvadhArI zruta kevalI meM labdhijanya sAmarthya ko udAharaNa dekara batAyA hai ki vaha utkaTikA bheda se pudgala dravyoM ko bhedatA huA, eka hI daNDa (yA ghaTa, chatra, ratha Adi) ke hajAra rUpa dikhalAne meM samartha hotA hai| pudgaloM ke bheda pA~ca prakAra ke hote haiM(1) khaNDa bheda-jaise, miTTI ke Dhele ko phaiMkane se usake Tukar3e-Tukar3e ho jaanaa| (2) pratara bheda-jaise abhraka yA bhojapatra Adi kI parata para parata rahatI hai| usI prakAra pudgaloM kA samavAya pratara bheda haiN| (3) cUrNikA bheda-jisa prakAra gehU~, canA Adi ke dAne cakkI meM pise jAne para usakA bArIka cUrNa ho jAtA hai| yaha cUrNikA bheda hai| (4) anutaTikA bheda-tAlAba Adi meM yA sUkhI dharatI para darAreM par3a jAne se jo bheda dikhAI detA haiM, vh| (5) utkarikAbheda-eraNDa kI phalI yA mUMga phalI Adi sUkhane para, apane Apa phaTakara unakA bIja svAbhAvika rUpa meM Upara uchalatA hai| isa prakAra ke bheda ko utkarikA bheda kahA jAtA hai| zrutakevalI kA Wan labdhijanya sAmarthya utkarikA bheda se bhinna padArtha kI taraha hotA hai| -zataka 5, u. 4, sUtra 33 (yA 36) $$$$$ $$$$$ 5 5 5 5555 5 5 5 5 55 5 5 5 5 55 5 5 5 5 5 55 55 5 5 55 5 5 5 5 5 5 $ $ 5 5 5 5 5 5 5 5 58 $$$$$$$$$$$ $ FIVE KINDS OF BREAKING OF MATTER A Chaturdash Purvadhar acquires the special power of disintegrating infinite substances by the process of utkarika-bhed and thereby he is capable of displaying one thousand images of a single stick (or pitcher, umbrella, chariot etc.). Breaking of matter is done five ways(1) Khand-bhed-Breaking into pieces when a lump of sand is thrown. (2) Pratar-bhed-Breaking into layers, as it happens with mica or palm leaves. (3) Churnika-bhed-Crushing or grinding into powder form as it happens when grains like wheat and sesame are ground. (4) Anutatika-bhed-Splitting into cracks as it happens when moist earth 4i dries up. (5) Utkarika-bhed-Natural disintegration from one to many as it happens when an Erand or other seed splits. The special power of a Shrut Kevali is like 4 disintegrating infinite substances by the process of utkarika-bhed. -Shatake 5, lesson-4, Sutra- 36 [2] $$$ $$$ $$ Bu Bu $ Bu cha555555555555555555555555555555555555

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[Ans.] Gautam ! A Chaturdash Purvadhar has acquired (labdh), possesses (prapt) and has at his command (abhisamnvagat) infinite substances (dravya) being disintegrated by the process of utkarika-bhed. That is why he is so capable (of displaying one thousand pitchers from just one pitcher... and so on up to... one thousand staffs from just one staff). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : utkarikAbheda kA svarUpa-pudgaloM ko pA~ca prakAra se khaNDita (bhinna-Tukar3e-Tukar3e) kiyA jAtA hai| inheM 'pudgaloM ke bheda' kahate haiM, ve pA~ca prakAra haiM-(1) khaNDabheda, (2) pratarabheda, (3) cUrNikAbheda, (4) anutaTikAbheda, aura (5) utkrikaabhed| jaise Dhele ko phaiMkane para usake Tukar3e-Tukar3e ho jAte haiM, isI taraha pudgaloM ke bheda ko 'khaNDabheda' kahate haiN| eka taha ke Upara dUsarI taha kA honA 'pratarabheda' kahalAtA hai| jaise-abhraka (bhoDala) bhojapatra Adi meM pratarabheda pAyA jAtA hai| tila, gehU~, Adi ke pisa jAne para bheda honA 'cUrNikAbheda' kahalAtA hai| tAlAba Adi meM phaTI huI darAra ke samAna pudgaloM ke bheda ko 'anutaTikAbheda' tathA eraNDa yA mUMgaphalI kA bIja jaise uchalatA hai, vaise eka paramANu skandha se dUsare paramANu skandha kA caTakakara uchalanA 'utkArikAbheda' hai| (prajJApanA vRtti, pada 11) labdha, prApta aura abhisamanvAgata kI vyAkhyA-labdha = labdhi-vizeSa dvArA grahaNa karane yogya banAye hue| prApta = labdhi-vizeSa dvArA grahaNa kiye hue| abhisamancAgata = ghaTAdi rUpa se pariNamAne ke lie prArambha kiye hue| // paMcama zataka : caturtha uddezaka samApta // Elaboration-Utkarika-bhed-Breaking or disintegrating of matter is done five ways. This process is called pudgala-bhed--(1) Khand-bhed, (2) Pratar-bhed, (3) Churnika-bhed, (4) Anutatika-bhed, and (5) Utkarikabhed. Breaking into pieces as it happens when a lump of matter is thrown is called Khand-bhed. Breaking into layers as it happens with mica or palm leaves is called Pratar-bhed. Crushing or grinding into powder form as it happens when grains like wheat and sesame are ground is called Churnika-bhed. Splitting into cracks as it happens when moist earth (river-bed or pond-bed) dries up is called Anutatika-bhed. Natural disintegration from one to many as it happens when an Erand or other seeds split is called Utkarika-bhed. (Prajnapana Vritti, 11) ___Labdh-acquired some special powers. Prapt-possessed some special power. Abhisamanvagat-have at one's command some special power. * END OF THE FOURTH LESSON OF THE FIFTH CHAPTER * | paMcama zataka : caturtha uddezaka (73) Fifth Shatak : Fourth Lesson

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paMcama zataka :paMcama uddezaka FIFTH SHATAK (Chapter Five) : FIFTH LESSON a $ $$ 55 5 55 55 $ $$ 55 F FFFFFFFF 5FFFFF 55 55555 5 55 5 55 55 5 55 5 chadmastha CHHADMASTH (THE UNRIGHTEOUS) kyA chadmastha siddha ho sakatA hai ? CAN CHHADMASTH BE SIDDHA ? 1. [pra. ] chaumatthe NaM bhaMte ! maNUse tIyamaNaMtaM sAsayaM samayaM kevaleNaM saMjameNaM"simiMsu ? [u. ] jahA paDhamasae cautthuddese AlAvagA tahA neyavaM jAva 'alamatthu' tti vattavvaM siyaa| 1. [pra. ] bhagavan ! kyA chadmastha manuSya zAzvata, ananta, atItakAla (bhUtakAla) meM kevala saMyama OM ke dvArA siddha huA hai ? 3 [u.] gautama ! jisa prakAra prathama zataka ke caturtha uddezaka meM kahA hai, vaisA hI AlApaka yahA~ bhI ke kahanA cAhie; (aura vaha) yAvat 'alamastu' kahA jA sakatA hai; yahA~ taka kahanA caahie| 1. [Q.] Bhante ! Has a person with finite cognition (chhadmasth) 4 become Siddha in the eternal limitless past only through asceticdiscipline (samyam)? [Ans.] Gautam ! As has been stated in the fourth lesson of the first 1 chapter should be repeated here... and so on up to... perfect (almastu). vivecana-prathama zataka ke caturtha uddezaka, sUtra 159-163 meM kahA gayA ki kevalajJAnI hue binA koI bhI vyakti siddha, buddha, mukta, sarvaduHkhAntakara, parinirvANa prApta, utpanna jJAna-darzanadhara, jina, arhat kevalI aura Wan 'alamastu' nahIM ho sktaa| Elaboration-In aphorisms 159-163 of the fourth lesson of the first 1 chapter it has been mentioned that without hecoming omniscient no 'i person can become perfected (Siddha), enlightened (buddha), liberated 46 (mukta), end all miseries, and attain nirvana or get endowed with right knowledge and perception to become Arhant, Jina, or Kevali (omniscient) and perfect (almastu). evambhUta-anevambhUtavedanA EVAMBHOOT-ANEVAMBHOOT PAIN 2. [pra. 1] annautthiyA NaM bhaMte ! evamAikkhaMti jAva parUveMti savve pANA savve bhUyA sabce jIvA ma savve sattA evaMbhUyaM vedaNaM vedeti, se kahameyaM bhaMte ! evaM ? Wan [u. ] goyamA ! ja NaM anautthiyA evamAikkhaMti jAva vedeti, je te evamAhaMsu micchA te evmaahNsu| ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi, atthegaiyA pANA bhUyA jIvA sattA evaMbhUyaM vedaNaM vedeti, + atthegaiyA pANA bhUyA jIvA sattA aNevaMbhUyaM vedaNaM vedeti| a55 5555555 5 55 FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 555 55 5 55 55 $ $$ $$ | bhagavatI sUtra (2) (74) Bhagavati Sutra (2)

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555555555555555555555555555555 2. [pra. 1 ] bhagavan ! anyatIrthika aisA kahate haiM yAvat prarUpaNA karate haiM ki samasta prANa, samasta bhUta, samasta jIva aura samasta sattva, evaMbhUta-(jisa prakAra karma bA~dhA hai, usI prakAra) vedanA vedate (bhogate = anubhava karate) haiM, bhagavan ! yaha aisA kaise hai ? [u. ] gautama ! ve anyatIrthika jo isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki sarva prANa, bhUta, jIva aura sattva evaMbhUta vedanA vedate haiM, unhoMne yaha mithyA kathana kiyA hai| he gautama ! maiM yoM kahatA hU~, yAvat prarUpaNA karatA hU~ ki kitane hI prANa, bhUta, jIva aura sattva, evaMbhUta vedanA vedate haiM aura kitane hI prANa, bhUta, jIva aura sattva, anevaMbhUta-(jisa prakAra se karma bA~dhA hai, usase bhinna prakAra se) vedanA vedate haiN| 2. [Q. 1] Bhante ! People of other faiths (anyatirthik) or heretics say (akhyanti)... and so on up to... propagate (prarupayanti) that all praan (two to four sensed beings; beings), bhoot (plant bodied beings; organisms), jiva (five sensed beings; souls), and sattva (immobile beings%3; entities) suffer evambhoot (according to acquired karmas) pain. Bhante ! How is it so? (Ans.) Gautam ! What the people of other faiths (anyatirthik) or heretics say (akhyanti)... and so on up to... propagate (prarupayanti) that all praan (two to four sensed beings), bhoot (plant bodied beings), jiva (five sensed beings), and sattva (immobile beings) suffer pain according to acquired karmas (evambhoot), is all incorrect. O Gautam ! What I say (akhyanti)... and so on up to... propagate (prarupayanti) is that some praan, bhoot, jiva, and sattva suffer evambhoot (according to acquired karmas) pain and some praan, bhoot, jiva, and sattva suffer anevambhoot (not according to acquired karmas). [pra. 2 ] se keNaTheNaM atthegaiyA0 taM ceva uccAreyavvaM ? [u. ] goyamA ! je NaM pANA bhUyA jIvA sattA jahA kaDA kammA tahA vedaNaM vedeti te NaM pANA bhUyA jIvA sattA evaMbhUyaM vedaNaM vedeti| je NaM pANA bhUyA jIvA sattA jahA kaDA kammA no tahA vedaNaM vedeti te NaM pANA bhUyA jIvA sattA aNevaMbhUyaM vedaNaM vedeti / se teNaTheNaM0 thev| __[pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai, ki kitane hI prANa, bhUta Adi evaMbhUta aura kitane hI anevaMbhUta vedanA vedate haiM ? [u. ] gautama ! jo prANa, bhUta, jIva aura sattva, jisa prakAra svayaM ne karma kiye haiM, usI prakAra vedanA vedate (usI prakAra udaya meM Ane para bhogate anubhava karate) haiM, ve prANa, bhUta, jIva aura sattva, evaMbhUta vedanA vedate haiM kintu jo prANa, bhUta, jIva aura sattva jisa prakAra karma kiye haiM, usI prakAra vedanA nahIM vedate (bhinna prakAra se vedana karate haiN| ve prANa, bhUta, jIva aura stva) anevaMbhUta vedanA vedate paMcama zataka : paMcama uddezaka (75) Fifth Shatak: Fifth Lesson

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Wan mimittmimimimimimimicutttttttttttttttmimimimimimimimimimimimimimimimitmilllkm phra haiN| isI kAraNa se aisA kahA jAtA hai ki katipaya prANa bhUtAdi evaMbhUta vedanA vedate haiM aura katipaya 5 prANa bhUtAdi anevaMbhUta vedanA vedate haiN| I [Q. 2] Bhante ! For what reason is it said that some praan, bhoot ( etc.) suffer evambhoot (according to acquired karmas) pain and some praan, bhoot (etc.) suffer anevambhoot (not according to acquired karmas ) ? [Ans.] Gautam ! Those praan, bhoot, jiva, and sattva who suffer pain according to acquired karmas (sufferance caused due to natural fruition of acquired karmas) are said to be suffering evambhoot pain but those 5 praan, bhoot, jiva, and sattva who do not suffer pain according to 5 acquired karmas are said to be suffering anevambhoot pain. That is why it is said that some praan, bhoot (etc.) suffer evambhoot (according to acquired karmas) pain and some praan, bhoot ( etc.) suffer anevambhoot (not according to acquired karmas). [Ans.] Gautam ! Infernal beings (nairayik) suffer evambhoot (according to acquired karmas) pain as well as anevambhoot (not according to acquired karmas) pain. [pra. 2] se keNaTTeNaM0 ? taM caiva / [u. ] goyamA ! je NaM neraiyA jahA kaDA kammA tahA vedaNaM vedeMti te NaM neraiyA evaMbhUyaM vedaNaM vedeMti / jeneraiyA jahA kaDA kammA No tahA vedaNaM vedeMti te NaM neraiyA aNevaMbhUyaM vedaNaM vedeMti / se teNaTTeNaM0 / [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? (pUrvavat sArA pATha yahA~ kahanA caahie|) phaphaphaphaphaphaphaphapha (76) Wan ********************************* 3. [ pra. 1 ] neraiyA NaM bhaMte! kiM evaMbhUtaM vedaNaM vedeMti ? aNevaMbhUyaM vedaNaM vedeMti ? [ u. ] goyamA ! neraiyA NaM evaMbhUyaM pi vedaNaM vedeMti, aNevaMbhUyaM pivedaNaM vedeMti / 3. [ pra. 1 ] bhagavan ! nairayika kyA evaMbhUta vedanA vedate haiM, athavA anevaMbhUta vedanA vedate haiM ? [ u. ] gautama ! nairayika evaMbhUta vedanA bhI vedate haiM aura anevaMbhUta vedanA bhI vedate haiN| 3. [Q. 1] Bhante ! Do infernal beings (nairayik) suffer evambhoot (according to acquired karmas) pain or anevambhoot (not according to 5 acquired karmas) pain? Wan Wan Wan Wan Wan Wan 5 [ u. ] gautama ! jo nairayika apane kiye hue karmoM ke anusAra vedanA vedate haiM ve evaMbhUta vedanA vedate haiM aura jo nairayika apane kiye hue karmoM ke anusAra vedanA nahIM vedate; (apitu bhinna prakAra se vedate haiM) ve anevaMbhUta vedanA vedate haiN| [Q. 2] Bhante ! For what reason is it said that... and so on up to ... pain ? [Ans.] Gautam ! Those infernal beings (nairayik) who suffer pain 5 according to acquired karmas are said to be suffering evambhoot pain bhagavatI sUtra (2) Wan Wan Wan Bhagavati Sutra (2) Wan Wan

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but those infernal beings (nairayik) who do not suffer pain according to acquired karmas (but in some different way) are said to be suffering anevambhoot pain. 4. evaM jAva vemaanniyaa| saMsAramaMDalaM neyavvaM / 4. isI prakAra yAvat vaimAnika-(daNDaka) paryanta saMsAramaNDala (saMsArI jIvoM ke samUha) ke viSaya meM jAnanA caahie| 4. The same is true for all beings of the world (samsar mandal) up to Vaimaniks. vivecana : evaMbhUtavedana aura anevaMbhUtavedana kA rahasya-jina prANiyoM ne jisa prakAra se karma bA~dhe haiM, una karmoM ke udaya Ane para ve usI prakAra se asAtA Adi vedanA bhoga lete haiM, unakA vaha vedana evaMbhUtavedanA vedana hai, kintu jo prANI jisa prakAra se karma bA~dhate haiM, usI prakAra se unake phalasvarUpa vedanA nahIM vedate, unakA vaha vedana-anevaMbhUtavedanA vedana hai| jaise-kaI vyakti dIrghakAla meM bhogane yogya AyuSya Adi karmoM kI udIraNA karake alpakAla meM hI bhoga lete haiM, unakA vaha vedana anevaMbhUtavedanA vedana khlaayegaa| anyathA, apamRtyu (akAlamRtyu) kA athavA yuddha Adi meM lAkhoM manuSyoM kA eka sAtha eka hI samaya meM maraNa kaise saMgata hogA ! Agamokta siddhAnta ke anusAra jina jIvoM ke jina karmoM kA sthitighAta, rasaghAta, prakRtisaMkramaNa Adi ho jAte haiM, ve anevaMbhUtavedanA vedate haiM, kintu jina jIvoM ke sthitighAta, rasaghAta Adi nahIM hote, ve evaMbhUtavedanA vedate haiN| (vRtti patrAMka 225) Elaboration-Explanation about evambhoot and anevambhootThose living beings who suffer pain according to acquired karmas (pleasure or pain giving) are said to be suffering evambhoot pain. Those beings who do not suffer pain according to acquired karmas but in some different way are said to be suffering anevambhoot pain. For example, if some person fructifies the long life-span determining and other karmas prematurely and experiences them in a reduced period, such sufferance is called anevambhoot sufferance. As otherwise there could be no explanation for untimely deaths or deaths of hundreds of individuals at the same time in a war. According to the doctrine mentioned in the Agams the living beings who undergo change or reduction in duration and intensity of karmas as 1 as transformation of the species of karmas experience anevambhoot sufferance. Those beings who do not undergo such change or transformation experience evambhoot sufferance. (Vritti, leaf 225) avasarpiNI meM hue kulakara Adi KULAKARS OF THE AVASARPINI 5. [pra. ] jaMbuddIve NaM bhaMte ! iha bhArahe vAse imIse ussappiNIe samAe kai kulagarA hotthA ? paMcama zataka : paMcama uddezaka (77) Fifth Shatak : Fifth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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) ) ))) )) ))) )) )) )) ja' [u. ] goyamA ! stt| [evaM ceva titthayaramAyaro, piyaro, paDhamA sissiNIo, cakkavaTTimAyaro, itthirayaNaM, baladevA, OM vAsudevA, vAsudevamAyaro, piyaro, eesiM paDisattU jahA samavAe NAmaparivADIe tahA nneyvvaa|] sevaM bhaMte ! sevaM bhaMte ! tti jAva vihri| // paMcama sae : paMcamo uddesao samatto // 5. [pra. ] bhagavan ! jambUdvIpa meM, isa bhAratavarSa meM, isa avasarpiNI kAla meM kitane kulakara hue haiM ? [u. ] gautama ! (isa avasarpiNI kAla meM) sAta kulakara hue haiN| [isI taraha tIrthaMkaroM kI mAtA, pitA, prathama ziSyAe~, cakravartiyoM kI mAtAe~, strIratna, baladeva, OM vAsudeva, vAsudevoM ke mAtA-pitA, prativAsudeva Adi kA kathana jisa prakAra 'samavAyAMgasUtra' ke nAma ke kI paripATI meM kiyA gayA hai, usI prakAra yahA~ bhI kahanA caahie|] ___'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat vicarane lge| E [ukta sabhI nAmoM kI sUcI bhagavatI sUtra, prathama bhAga, pRSTha 461-463, Agama prakAzana samiti, byAvara OM meM dekhanI caahie|] // paMcama zataka : paMcama uddezaka samApta // 5.[Q.] Bhante ! What has been the number of Kulakars (clan-makers) in this Bharatvarsh in Jambudveep during this Avasarpini (regressive E cycle of time)? 9 [Ans.] There have been seven Kulakars (during this Avasarpini). [In the same way the information about mothers, fathers and first female disciples of Tirthankars; mothers and consorts of Chakravartis; Baladevs, Vasudevs, parents of Vasudevs, Prativasudevs should be quoted as mentioned in the list of names from Samavayanga.] (The list of all these names can also be seen in Bhagavati Sutra, part-1, pp. 461463, published by Agam Prakashan Samiti, Beawar.) "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FIFTH LESSON OF THE FIFTH CHAPTER ) )) Wan 555555555555555555555555555555555555555555555555 )) )) )) )) ) )) )) bhagavatI sUtra (2) (78) Bhagavati Sutra (2) Wan

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nimimimimimimimimimitttttttttttttttttttttttttti AyuSya AYUSHYA (LIFE-SPAN) alpAyu aura dIrghAyu ke kAraNa CAUSES OF SHORT AND LONG LIFE-SPAN 1. [ pra. ] kaNNaM bhaMte ! jIvA appAuyattAe kammaM pakareMti ? paMcama zataka : chaThA uddezaka FIFTH SHATAK (Chapter Five): SIXTH LESSON [u.] goyamA ! tihiM ThANehiM, taM jahA-pANe aivAettA musaM vaittA, tahArUvaM samaNaM vA mAhaNaM vA aphAsueNaM aNesaNijjeNaM asaNa- pANa- khAima - sAimeNaM paDilAbhettA, evaM khalu jIvA appAuyattAe kammaM pakareMti / 2. [ pra.] kaNaM bhaMte! jIvA dIhAuyattAe kammaM pakareMti ? [u.] goyamA ! tihiM ThANehiM-no pANe aivAittA, no musaM vaittA, tahArUvaM samaNaM vA mAhaNaM vA phAsa - esaNijjeNaM asaNa - pANa- khAima - sAimeNaM paDilAbhettA, evaM khalu jIvA dIhAuyattAe kammaM pakareMti / 1. [ pra. ] bhagavan ! jIva alpAyu rUpa phala dene vAle karma kisa kAraNa se bA~dhate haiM ? [u.] gautama ! tIna kAraNoM se jIva alpAyu rUpa phala dene vAle karma bA~dhate haiM - ( 9 ) prANiyoM kI hiMsA karake, (2) asatya bhASaNa karake, aura (3) tathArUpa zramaNa yA mAhana ko aprAsuka, aneSaNIya azana, pAna, khAdima aura svAdima - (rUpa caturvidha AhAra) dekara / isa prakAra (tIna kAraNoM se) jIva alpAyuSka phala vAlA karma bA~dhate haiN| 2. [ pra. ] bhagavan ! jIva dIrghAyu ke kAraNabhUta karma kaise bA~dhate haiM ? [u.] gautama ! tIna kAraNoM se jIva dIrghAyu ke kAraNabhUta karma bA~dhate haiM - (1) prANAtipAta na karane se, (2) asatya na bolane se, aura (3) tathArUpa zramaNa aura mAhana ko prAsuka aura eSaNIya azana, pAna, khAdima aura svAdima - (rUpa caturvidha AhAra) dene se / isa prakAra (tIna kAraNoM) se jIva dIrghAyuSka (kAraNabhUta) karma kA bandha karate haiN| 1. [Q.] Bhante ! How do living beings (jivas) acquire the bondage of karmas determining a short life-span ? [Ans.] Gautam ! They do so for three reasons - ( 1 ) by harming or killing living beings, (2) by false speech and ( 3 ) by giving prohibited and unsuitable food of four kinds, namely staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya ), to ascetics conforming to the description in Agams (tatharupa Shramans and Mahans). That is paMcama zataka : chaThA uddezaka Fifth Shatak: Sixth Lesson 65 (79)

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ddo 4 how (for three reasons) living beings (jivas) acquire the bondage of fi karmas determining a short life-span. 2. [Q.] Bhante ! How do living beings (jivas) acquire the bondage of si karmas determining a long life-span ? (Ans.] Gautam ! They do so for three reasons--(1) by not harming or killing living beings, (2) by avoiding false speech and (3) by giving permitted and suitable food of four kinds, namely staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya), to ascetics conforming to the description in Agams (tatharupa Shramans and Mahans). That is how (for three reasons) living beings (jivas) acquire the bondage of karmas determining a long life-span. 3. [pra. ] kahaM NaM bhaMte ! jIvA asubhadIhAuyattAe kammaM pakareMti ? Wan [u. ] goyamA ! pANe aivAittA, musaM vaittA, tahArUvaM samaNaM vA mAhaNaM vA hIlittA niMdittA khiMsittA garahittA avamanittA, anatareNaM amaNuNNeNaM apItikAraeNaM asaNa-pANa-khAima-sAimeNaM paDilAbhettA, evaM khalu jIvA asubhadIhAuyattAe kammaM pkreNti|| 4. [pra. ] kahaM NaM bhaMte ! jIvA subhadIhAuyattAe kammaM pakareMti ? [u. ] goyamA ! no pANe aivAtittA, no musaM vaittA, tahArUvaM samaNaM vA mAhaNaM vA vaMdittA namaMsittA jAva pajjuvAsittA annayareNaM maNuNNeNaM pIikAraeNaM asaNa-pANa-khAima-sAimeNaM paDilAbhattA, evaM khalu majIvA subhadIhAuyattAe kammaM pkreNti| ma 3. [pra. ] bhagavan ! jIva azubha dIrghAyu ke kAraNabhUta karma kina kAraNoM se bA~dhate haiM ? [ [u.] gautama ! prANiyoM kI hiMsA karake, asatya bolakara evaM tathArUpa zramaNa aura mAhana kI Wan hIlanA, khiMsanA-(logoM ke samakSa jhir3akanA, badanAma karanA), gardA (janatA ke samakSa nindA) evaM + apamAna karake amanojJa aura aprItikara azana, pAna, khAdima aura svAdima (rUpa caturvidha AhAra) de krke| isa prakAra (ina tIna kAraNoM se) jIva azubha dIrghAyu ke kAraNabhUta karma bA~dhate haiN| 4. [pra. ] bhagavan ! jIva zubha dIrghAyu kA phala dene vAle karma kina kAraNoM se bA~dhate haiM? [u. ] gautama ! prANihiMsA na karane se, asatya na bolane se aura tathArUpa zramaNa yA mAhana ko vandanA-namaskAra yAvat paryupAsanA karake manojJa evaM prItikAraka azana, pAna, khAdima aura svAdima dene (pratilAbhita karane) se| isa prakAra jIva (ina tIna kAraNoM se) zubha dIrghAyu phala dene vAle karma bA~dhate haiN| 3. (Q.) Bhante ! How do living beings (jivas) acquire the bondage of karmas determining an ignoble long life-span ? [Ans.] Gautam ! They do so for three reasons--(1) by harming or killing living beings, (2) by false speech and (3) by treating with contempt 95555555555555555555555555555555555555555555 Wan 55555555555555555555555555555555555555558 | bhagavatI sUtra (2) (80) Bhagavati Sutra (2)

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(heelana), reprimanding (khimsana), slandering (garha) or insulting ascetics conforming to the description in Agams (tatharupa Shramans and Mahans) and giving them dislikeable and detestable food of four kinds, namely staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya), to. That is how (for three reasons) living beings (jivas) acquire the bondage of karmas determining an ignoble long life-span. ___4. [Q.] Bhante ! How do living beings (jivas) acquire the bondage of karmas determining a noble long life-span ? [Ans.] Gautam ! They do so for three reasons-(1) by not harming or killing living beings, (2) by avoiding false speech and (3) by paying homage and obeisance, doing worship and giving likeable and pleasant food of four kinds, namely staple food, liquids, general food, and sayoury food (ashan, paan, khadya, svadya), to ascetics conforming to the description in Agams (tatharupa Shramans and Mahans). That is how (for three reasons) living beings (jivas) acquire the bondage of karmas determining a noble long life-span. vivecana-vRttikAra ne spaSTa kiyA hai ki yahA~ mukhya prasaMga sAdhu ko eSaNIya-aneSaNIya AhAra dene kA hai| ataH prANAtipAta aura mRSAvAda kA artha sAmAnya hiMsA va asatya vacana nahIM hokara sAdhu ko dAna dene ke lie AhAra Adi ke nimitta hiMsA karanA aura phira asatya bolanA ki "hamane Apake lie kucha nahIM kiyaa|" isa prakAra hiMsA aura asatya kA sambandha bhI aneSaNIya AhAra se jur3A huA hai| sAdhu ko zubhabhAvapUrvaka, Adaravinaya ke sAtha zuddha AhAra denA zubha dIrghAyu kA tathA isake viparIta AhAra denA azubha alpAyuSya kA kAraNa samajhanA caahie| (vRtti patrAMka 227) vistAra hetu bhagavatI sUtra hindI vivecana, bhAga 2, pRSTha 841-842 dekheM) Elaboration--The commentator (Vritti) clarifies that this discussion is mainly in context of offering prohibited or permitted food to ascetics. Therefore 'harming of beings' and 'false speech' do not just carry their normal meaning. They also imply harming of beings in order to procure or prepare food for ascetics and then giving a false statement that all that was not done for them. Thus violence and falsity are connected with prohibited food. Offering food to ascetics with noble feeling, respect and modesty is the cause of a noble long life-span and opposite of that is cause of an ignoble long life-span. (Vritti, leaf 227; for more details refer to Bhagavati Sutra Hindi Commentary part-2, pp. 841, 842) vikretA aura kretA ko lagane vAlI kriyAe~ INVOLVEMENT IN ACTIVITIES BY SELLER AND BUYER 5. [pra. ] gAhAvaissa NaM bhaMte ! bhaMDaM vikkiNamANassa kei bhaMDaM avaharejjA, tassa NaM bhaMte ! taM bhaMDaM aNugavesamANassa kiM AraMbhiyA kiriyA kajjai ? pAriggahiyA, mAyAvattiyA, apaccakkhANakiriyA, micchAdasaNaMvattiyA ? paMcama zataka : chaThA uddezaka (81) Fifth Shatak : Sixth Lesson Mo Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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55 55 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9555555555555555555555555555555555555 [u. ] goyamA ! AraMbhiyA kiriyA kajjai, pAri0, mAyA0, apacca0, micchAdaMsaNakiriyA siya* kajati, siya no kjti| aha se bhaMDe abhisamannAgae bhavai tao seya pacchA sabbAo tAo payaNuI bhvNti| ma 5. [pra. ] bhagavan ! bhANDa (kirAne kA sAmAna) becate hue kisI gRhastha kA vaha kirAne kA mAla koI apaharaNa kara (curA) le, phira usa kirAne ke samAna kI khoja karate hue usa gRhastha ko, kyA ArambhikI kriyA lagatI hai, yA pArigrahikI kriyA lagatI hai ? athavA mAyApratyayikI apratyAkhyAnikI yA + mithyAdarzanapratyayikI kriyA lagatI hai ? [u. ] gautama ! (corI hue kirAne ko khojate hue puruSa ko) ArambhikI kriyA lagatI hai, tathA 4 Wan pArigrahikI, mAyApratyayikI evaM aprapyAkhyAnikI kriyA bhI lagatI hai, kintu mithyAdarzanapratyayikI kriyA // kadAcit lagatI hai, aura kadAcit nahIM lgtii| (kirAne ke sAmAna kI khoja karate hue) yadi curAyA hai Wan huA sAmAna vApasa mila jAtA hai, to ve saba (pUrvokta) kriyAe~ pratanu (alpa-halkI) ho jAtI haiN| 5. [Q.] Bhante ! While selling bhaand (earthenware or groceries) a householder's such merchandise is stolen and then he starts searching them. In the process, is he liable of involvement in arambhiki kriya (sinful activity) or parigrahiki kriya (activity of possession) ? Or is he liable of involvement in mayapratyayiki kriya (activity of deceit) or apratyakhyaniki kriya (activity of non-renunciation) or mithyadarshanpratyayiki kriya (activity of perverted faith)? (Ans.] Gautam ! He is (while doing so) liable of involvement in arambhiki kriya (sinful activity). parigrahiki kriya (activity of possession), mayapratyayiki kriya (activity of deceit) and apratyakhyaniki kriya (activity of non-renunciation). However, as regards mithyadarshan-pratyayiki kriya (activity of perverted faith), sometimes he is liable to involvement and sometimes not. While searching, if he recovers the stolen goods he is liable to involvement in 51 all the said activities to a very mild degree. 6. [pra. ] gAhAvaissa NaM bhaMte ! bhaMDaM vikkiNamANassa kaie bhaMDaM sAijjejjA, bhaMDe ya se aNuvaNIe OM siyA, gAhAvaissa NaM bhaMte ! tAo bhaMDAo kiM AraMbhiyA kiriyA kajjai jAva micchAdasaNavatta kiriyA kajjai ? kaiyassa vA tAo bhaMDAo kiM AraMbhiyA kiriyA kajjai jAva micchAdasaNavattiyA kiriyA kajjai ? ma [u.] goyamA ! gAhAvaissa tAo bhaMDAo AraMbhiyA kiriyA kajjai jAva apcckkhaanniyaa| OM micchAdasaNavattiyA kiriyA siya kajjai, siya no kjji| kaiyassa NaM tAo sabAo payaNuI bhvNti| 6. [pra. ] bhagavan ! kirAnA becane vAle gRhastha se kisI vyakti ne kirAne kA mAla kharIda liyA, 5 usa saude ko pakkA karane ke lie kharIdadAra ne satyaMkAra-(bayAnA yA eDavAMsa) bhI de diyA, kintu Wan vaha (kirAne kA mAla) abhI taka anupanIta-(le jAyA gayA nahIM) hai; (becane vAle ke yahA~ hI par3A hai); a55 5 55555 5 $ $5555555555555555 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (82) Bhagavati Sutra (2) B ) )) ))) ))) ) ) )) )))))))

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puutttttt***************************Y ( aisI sthiti meM) bhagavan ! usa bhANDavikretA ko usa kirAne ke mAla mithyAdarzanapratyayikI kriyAoM meM se kauna-sI kriyA lagatI hai ? [ u. ] gautama ! usa gRhapati ko usa kirAne ke sAmAna se ArambhikI se lekara apratyAkhyAnikI taka cAra kriyAe~ lagatI haiN| mithyAdarzanapratyayikI kriyA kadAcit lagatI hai aura kadAcit nahIM lagatI / kharIdadAra ko to ye saba kriyAe~ pratanu (halkI) ho jAtI haiN| 6. [Q.] Bhante ! A buyer has purchased some bhaand from a seller. In consideration of the deal, the buyer has also paid some advance (satyankaar) but the delivery has not yet been made (the goods are still lying with the seller). (In this situation) Bhante! Is the seller liable to get involved in arambhiki kriya (sinful activity )... and so on up to ... mithyadarshan-pratyayiki kriya (activity of perverted faith) ? ArambhikI yAvat [Ans.] Gautam ! That householder is liable of involvement in four activities from arambhiki kriya (sinful activity) to apratyakhyaniki kriya (activity of non-renunciation). However, as regards mithyadarshanpratyayiki kriya (activity of perverted faith), sometimes he is liable to involvement and sometimes not. And the buyer is liable to involvement in all the said activities only to a very mild degree. 7. [ pra. ] gAhAvaissa NaM bhaMte ! bhaMDaM vikkiNamANassa jAva bhaMDe se uvaNIe siyA, kaiyassa NaM bhaMte! tAo bhaMDAo kiM AraMbhiyA kiriyA kajjati jAva micchAdaMsaNa kiriyA kajjai ? gAhAvatissa vA tAo bhaMDAo ki AraMbhiyA kiriyA kajjati jAva ? [u. ] goyamA ! kaiyassa tAo bhaMDAo heTThillAo cattAri kiriyAo kajjaMti, micchAdaMsaNakiriyA bhavaNAe / gAhAvaissa NaM tAo savvAo payaNuI bhavaMti / 7. [ pra. ] bhagavan ! kirAnA becane vAle gRhastha ke yahA~ se yAvat kharIdadAra usa kirAne ke mAla ko apane yahA~ le AyA, ( aisI sthiti meM ) bhagavan ! usa kharIdadAra ko usa (kharIde hue) kirAne ke mAla se ArambhikI se lekara mithyAdarzanapratyayikI taka kitanI kriyAe~ lagatI haiM ? aura usa vikretA gRhastha ko inameM se kitanI kriyAe~ lagatI haiM ? [u.] gautama ! kharIdadAra ko usa kirAne ke sAmAna se ArambhikI se lekara apratyAkhyAnikI taka cAroM kriyAe~ lagatI haiM; mithyAdarzanapratyayikI kriyA kI bhajanA hai; ( arthAt - kharIdadAra yadi mithyAdRSTi ho to mithyAdarzanapratyayikI kriyA lagatI hai, agara vaha mithyAdRSTi na ho to nahIM lagatI) / vikretA gRhastha ko to ( mithyAdarzanapratyayikI kriyA kI bhajanA ke sAtha) ye saba kriyAe~ pratanu (alpa ) hotI haiN| 7. [Q.] Bhante ! A buyer has purchased some bhaand from a seller... and so on up to... and has brought home the goods. (In this situation) Bhante! For these goods is the buyer liable to get involved in arambhiki paMcama zataka : chaThA uddezaka (83) Fifth Shatak: Sixth Lesson 55555

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Wan 55555555555555555555555555555555555555555555555 kriya (sinful activity)... and so on up to... mithyadarshan-pratyayiki kriya (activity of perverted faith)? And is the buyer liable to get involved in arambhiki kriya (sinful activity)... and so on up to... ? [Ans.] Gautam ! For these goods that buyer is liable of involvement in four activities from arambhiki kriya (sinful activity) to apratyakhyaniki kriya (activity of non-renunciation). As regards mithyadarshanpratyayiki kriya (activity of perverted faith) it is optional (bhajana) (this means he is liable if he is unrighteous and not if he is not). And the seller is liable of involvement in all the said activities (including optional involvement in mithyadarshan-pratyayiki kriya) only to a very mild degree. 8. [pra. ] gAhAvaissa NaM bhaMte ! bhaMDaM jAva dhaNe ya se aNuvaNIe siyA ? [u. ] eyaM pi jahA 'bhaMDe uvaNIe' tahA neyvvN| cauttho AlAvago-dhaNe ya se uvaNIe siyA jahA paDhamo AlAvago 'bhaMDe ya se aNuvaNIe siyA' tahA neyvyo| paDhama-cautthANaM ekko gmo| bitiyataiyANaM ekko gmo| 8. [pra. ] bhagavan ! bhANDa-vikretA gRhastha se kharIdadAra ne mAla kharIda liyA, kintu jaba taka usa Wan vikretA ko usa mAla kA mUlya rUpa dhana nahIM milA, taba taka, he bhagavan ! usa kharIdadAra ko usa anupanIta dhana se kitanI kriyAe~ lagatI haiM ? (sAtha hI) usa vikretA ko kitanI kriyAe~ lagatI haiM ? [u. ] gautama ! yaha AlApaka bhI upanIta bhANDa (kharIdadAra dvArA le jAye jAne vAle kirAne) ke AlApaka ke samAna samajhanA caahie| caturtha AlApaka-yadi dhana upanIta ho to prathama AlApa, (joki anupanIta bhANDa ke viSaya meM kahA hai) ke samAna samajhanA caahie| (sArAMza yaha hai ki) pahalA aura cauthA AlApaka samAna hai| 8. [Q.] Bhante ! The buyer has purchased the goods from the seller (but not made the payment), now till the payment has not been received by the seller, Bhante ! in how many activities is the buyer liable of involvement due to that unpaid amount ? Also in how many activities is the seller liable of involvement ? (Ans.) Gautam ! In such a situation the position is similar to the fourth statement where the delivery of the goods has been taken. If the money has been given, the situation is similar to the first statement where the delivery of the goods has not yet been taken. (Which means that) Statements one and four are similar and statements two and three are similar. 355555555555555))))))))))555555555555558 bhagavatI sUtra (2) (84) Bhagavati Sutra (2) %%%%%%% %%%% % %%% %% % %%%% % %%%%%

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55555555555555554))))))))) vivecana : yahA~ kretA-vikretA ke sambandha meM chaha vikalpoM se prazna pUche gaye haiN| ina sUtroM kA sArAMza isa prakAra samajhanA cAhie (1) kirAnA becane vAle kA kirAnA (mAla) koI curA le jAye to usa kirAne ko khojane meM vikretA ko ArambhikI Adi 4 kriyAe~ lagatI haiN| (2) yadi curAyA huA kirAne kA mAla vApasa mila jAye to vikretA ko ye saba kriyAe~ manda rUpa meM lagatI haiN| (3) kharIdadAra ne vikretA se kirAnA (mAla) kharIda liyA, usa saude ko pakkA karane ke lie sAI bhI de dI. kinta mAla dakAna se uThAyA nahIM. taba taka kharIdadAra ko usa kirAnesambandhI kriyAe~ halke rUpa meM lagatI haiM, jabaki vikretA ko ve kriyAe~ bhArI rUpa meM lagatI haiN| (4) vikretA dvArA kirAnA kharIdadAra ko sauMpa diye jAne para vaha use uThAkara le jAtA hai, aisI sthiti meM vikretA ko ve saba sambhAvita kriyAe~ halke rUpa meM lagatI haiM, jabaki kharIdadAra ko bhArI rUpa meN| (5) vikretA se kharIdadAra ne kirAnA kharIda liyA, kintu usakA mUlyarUpa dhana vikretA ko nahIM diyA, aisI sthiti meM vikretA ko ArambhikI Adi cAroM kriyAe~ halke rUpa meM lagatI haiM, jabaki kharIdadAra ko ve hI kriyAe~ bhArI rUpa meM lagatI haiN| aura (6) kirAne kA mUlyarUpa dhana kharIdadAra dvArA cukA dene ke bAda vikretA ko dhana-sambandhI cAroM sambhAvita kriyAe~ bhArI rUpa meM lagatI haiM, jabaki kharIdadAra ko ve saba sambhAvita kriyAe~ pratanu-alpa rUpa meM lagatI haiN| halke rUpa meM aura bhArI rUpa meM kyoM? (1) isakA samAdhAna hai-curAye hue mAla kI khoja karate samaya vikretA (vyApArI) vizeSa prayatnazIla hotA hai, isalie use sambhAvita kriyAe~ bhArI rUpa meM lagatI haiM, kintu jaba vyApArI ko curAyA huA mAla mila jAtA hai, taba usakA khoja karane kA prayatna banda ho jAtA hai, isalie ve saba sambhAvita kriyAe~ halkI ho jAtI haiN| (2) vikretA ke yahA~ kharIdadAra ke dvArA kharIdA huA mAla par3A rahatA hai, vaha usakA hone se tatsambandhita kriyAe~ bhArI rUpa meM lagatI haiM, kintu kharIdadAra usa mAla ko uThAkara apane ghara le jAtA hai, taba kharIdadAra ko ve saba kriyAe~ bhArI rUpa meM aura vikretA ko halke rUpa meM lagatI haiN| (3) kirAne kA mUlya rUpa dhana jaba taka kharIdadAra dvArA vikretA ko nahIM diyA gayA hai, taba taka vaha dhana kharIdadAra kA hai, ataH usase sambandhita kriyAe~ kharIdadAra ko bhArI rUpa meM aura vikretA ko halke rUpa meM lagatI haiM, kintu kharIdadAra kharIde hue kirAne kA mUlya rUpa dhana vikretA ko cukA detA hai, usa sthiti meM vikretA ko usa dhana-sambandhI kriyAe~ bhArI rUpa meM, tathA kharIdadAra ko halke rUpa meM lagatI haiN| niSkarSa yaha hai ki vastu aura dhana jisake adhikAra meM hote haiM, usako kriyA 'saghana' lagatI hai, jisake adhikAra meM nahIM hote, usako kriyA pratanu hotI hai| Elaboration-Six alternative questions have been asked here about buyer and seller. The gist of these aphorisms is as follows (1) If a merchandise of a seller is stolen and he starts searching then he is liable of involvement in four activities including arambhiki kriya (here kriya or activity means act and consequence in terms of karmic bondage). (2) If the stolen goods are recovered the seller is liable of involvement in all these activities to a very mild degree. (3) A buyer has purchased goods and paid some advance but has not taken the delivery; in such case the buyer is liable to mild involvement and the seller is liable to greater involvement in activities related to the goods. (4) After paMcama zataka : chaThA uddezaka (85) Fifth Shatak : Sixth Lesson

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555555555555555555555555555 ) )) ))) ) ))) 5 555555555555))))))))))))))))))))558 the buyer has taken the delivery of the goods he is liable to greater involvement and seller to mild involvement. (5) If the buyer has purchased the goods but not paid the money then buyer is liable to greater involvement in activities including arambhiki related to that amount and the seller to a mild involvement. (6) When the buyer has paid the money he is liable to mild involvement and the seller to a greater involvement in all the four activities related to that amount. Why mild and greater ?-(1) While searching for the stolen goods the seller makes special efforts, therefore he is liable to a greater involvement in the said activities. However, when he recovers the goods his efforts to search come to an end and consequently the involvement becomes mild. (2) As long as the sold goods remain with the seller, he owns them. This results in greater involvement but when the goods are taken away by the buyer, it is the buyer who is liable to greater involvement and seller to mild only. (3) As long as the money is not paid by the buyer it belongs to the buyer and he is liable to greater 5 involvement in all activities related to the money but the seller to a mild one. But when the money is paid to the seller it is the seller who is liable to greater involvement and the buyer to a mild one. The inference is that those who possess things or money are liable to greater involvement and those who do not are liable to mild involvement. agnikAya : mahAkarma yA alpakarma FIRE-BODIES : INTENSE AND MILD KARMAS 9. [pra. ] agaNikAe NaM bhaMte ! ahuNojalie samANe mahAkammatarAe ceva; mahAkiriya-mahAsavamahAveyaNatarAe ceva bhvti| ahe NaM samae samae vokkasijjamANe vokkasijjamANe vocchijjamANe carimakAlasamayaMsi iMgAlabhUte mummarabhUte chAriyabhUte, tao pacchA appakammatarAe ceva, appakiriyA appAsava-appavedaNatarAe ceva bhavati ? [u. ] haMtA, goyamA ! agaNikAe NaM ahuNojjalite samANe taM caM cev| 9. [pra. ] bhagavan ! tatkAla prajvalita agnikAya kyA mahAkarmayukta, tathA mahAkriyA, mahAsrava aura mahAvedanA se yukta hotA hai ? aura isake pazcAt samaya-samaya meM pratikSaNa kramazaH kama hotA huA-bujhatA OM huA tathA antima samaya meM (jaba) aMgArabhUta, murmurabhUta, (bhobhara-sA huA) aura bhasmabhUta (rAkha) ho jAtA hai (taba) kyA vaha agnikAya alpakarmayukta tathA alpakriyA, alpAsrava, alpavedanA se yukta hotA hai ? [u. ] hA~, gautama ! tatkAla prajvalita agnikAya mahAkarmayukta hotA hai (aura bhasmabhUta hone ke 9 pazcAt) yAvat alpavedanAyukta hotA hai| 55555555555555))))))))))) jadhaja bhagavatI sUtra (2) (86) Bhagavati Sutra (2) Wan

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agni jalAnA 1. kAyikI kriyA 2. AdhikaraNikI 4. pAritApanikI mahAkriyA alpa kriyA agni bujhAnA 3. prAdveSikI 5. prANAtipAtikI 4 .

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# 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 Wan phra Wan phra phra pha Wan Wan Wan Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 citra paricaya 4 (2) AdhikaraNikI - bANa hAtha meM lekara dhanuSa para cddh'aanaa| ZH (3) prAdveSikI kisI lakSya ko vedhane ke lie dhanuSa para bANa car3hAkara DorI kAna taka khIMcakara vANa ko phra lakSya para chor3anA / mahAkriyA alpakriyA tathA pA~ca kriyAe~ mahAkriyA - alpakriyA - agni ko prajvalita karatA huA vyakti karmabandha kI dRSTi se mahAkriyA karane vAlA hai prajvalita agni ko bujhAnA karmabandha kI dRSTi se alpakriyA hai| agni jaba rAkha ho jAtI hai taba vaha karmAdi / rahita ho jAtI hai| dhanuSa calAne vAle ko kriyA- dhanuSa para bANa car3hAkara bANa phaiMka kara jIva vadha karane taka kI kriyA meM pA~coM kriyAe~ isa krama se hotI haiN| (1) kAyikI kriyA - bANa ko hAtha se sparza karanA yA hAtha meM grahaNa karanA / Illustration No. 4 (4) pAritApanikI - ( 5 ) prANAtipAtikI - bANa chor3akara kisI jIva Adi ko paritApa pahu~cAnA tathA usakI ghAta kara denaa| dhanuSa para bANa car3hAkara phaiMkane vAlA ina kriyAoM se pApa kA bhAgI hotA hai| - zataka 5, u. 6, sUtra 9, 10 INTENSE AND MILD INVOLVEMENT AND FIVE ACTIVITIES Intense and mild involvement-In context of bondage a person igniting fire is involved in act of intense bondage. To extinguish a fire is involvement in act of mild bondage. Finally when the fire turns into ash it does not entail any bondage of karmas. Involvement in using a bow-Setting an arrow on the bow and launching it to kill an animal entails involvement in five activities in the following order(1) Kaayiki (physical) activity-to touch or pick an arrow. (2) Aadhikaraniki (activity of collecting instruments of violence ) - To place the so picked arrow on the bow. 5 555555555555555558 bttttttttttttttttttt **** phra phu ZH pha Wan Wan Wan (3) Praadveshiki (activity of harbouring aversion)-to draw the string of Wan the bow, aim at an object and shoot the arrow. Wan phra Wan phra Wan (4) Paaritapaniki (activity of inflicting pain) and (5) pranatipatiki 5 (activity of killing a living being)-to torment or kill a living being by launching the arrow. Wan Wan A person shooting something with a bow and arrow gets involved in these sinful activities. --Shatak-5, lesson 6, Sutra-9, 105 **********************************

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phrA Wan Wan 9. [Q.] Bhante ! Do fire-bodies (agni - kaya) just ablaze intense have ! 5 karmic bondage (maha-karma ), intense involvement in activities (maha5 kriya), intense influx of karmas (maha-asrava) and intense pain (mahaphra vedana)? And thereafter with passage of time, getting reduced every moment, when the fire gradually transforms into ember (angaar), cinder (murmur) and finally into ash, then do they have mild karmic bondage 5 (alp-karma), mild involvement in activities (alp-kriya), mild influx of karmas (alp-asrava) and mild pain (alp-vedana)? [Ans.] Yes, Gautam ! Fire-bodies (agni - kaya) just ablaze have intense karmic bondage (maha-karma)... and so on up to... (after getting reduced 4 5 into ash they have ) mild pain (alp-vedana). vivecana : tatkAla prajvalita hotI huI agni bandha kI apekSA se jJAnAvaraNIya Adi mahAkarmabandha kA kAraNa 5 hone se 'mahAkarmatara' hai| agni kA jalanA eka prakAra kI kriyA hai / isalie yaha mahAkriyAtara hai / vaha navIna 5 karmoM ke grahaNa karane meM kAraNabhUta hai| isalie vaha mahAAsravatara hai| agni lagane ke pazcAt hone vAlI tathA usa karma (agnikAya se baddha karma) se utpanna hone vAlI pIr3A ke kAraNa athavA paraspara zarIra ke 'saMghAta ' cu 5 15 (dabane) se hone vAlI pIr3A ke kAraNa vaha mahAvedanAtara hai| jaba prajvalita huI agni kramazaH bujhane lagatI hai, taba 5 Wan kramazaH aMgAra Adi avasthA ko prApta hotI huI vaha alpakarmatara, alpakriyAtara, alpAsravatara evaM Wan phra alpavedanAtara ho jAtI hai / bujhate- bujhate jaba vaha bhasmAvasthA ko prApta ho jAtI hai, taba vaha karmAdirahita ho jAtI hai| (vRtti patrAMka 229) caused by conflagration are sources of great pain it has great pain f (maha-vedana). When it gradually transforms into ember ( angaar) and ff cinder (murmur), then it has mild karmic bondage (alp-karma), mild involvement in activities (alp-kriya), mild influx of karmas (alp-asrava) and mild pain (alp-vedana). Finally when it turns into ash it becomes free all these including karmas. 5 Elaboration-In context of bondage, a fire just ablaze has intense bondage (maha-karma) because it causes bondage of intense karmas like Jnanavaraniya (knowledge obscuring karma). Burning of fire is a kind of activity, therefore here it is an intense activity (maha-kriya). As it causes acquisition of new karmas, it has intense influx of karmas (mahaasrava). As the karmic bondage a fire causes as also a collision of bodies L paMcama zataka chaThA uddezaka 1555555 F dhanuSa calAne se lagane vAlI kriyAe~ ACTIVITIES IN SHOOTING ARROWS F 10. [ pra. 1 ] purise NaM bhaMte ! dhaNuM parAmusai, parAmusittA, usuM paramusati, usuM parAmusittA ThANaM ThAi, ThANaM ThiccA AyayakaNNAyayaM usuM kareti, AyayakaNNAyayaM usuM karettA uDDhaM vehAsaM usuM uvvihati / taNaM se usuM uDDhaM vehAsaM ubbihie samANe jAI tattha pANAiM bhUyAiM jIvAI sattAiM abhihaNai vattei 5 5 Fifth Shatak: Sixth Lesson 5 5 lAlA lAlAlAlA a (87) ddo Wan

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) )) )) )) ))) ))) ) ) ) ) )) )) )) )) )) ) )) 555555555555555555555555555555555555 OM lessei saMghAei saMghaTTei paritAvei kilAmei, ThANAo ThANaM saMkAmei, jIviAo vavarovei, tae NaM bhaMte ! se purise katikirie ? ma [u. ] goyamA ! jAvaM ca NaM se purise dhaNuM purAmusai parAmusittA jAva ubvihai tAvaM ca NaM se purise kAiyAe jAva pANAivAyakiriyAe, paMcahi kiriyAhiM puddheN| 10. [pra. 1 ] bhagavan ! koI puruSa dhanuSa ko sparza karatA hai, dhanuSa kA sparza karake bANa ko sparza karatA hai, bANa kA sparza karake (dhanuSa se bANa phaiMkane ke) sthAna para se AsanapUrvaka baiThatA hai, usa sthiti meM baiThakara phaiMke jAne vAle bANa ko kAna taka Ayata kareM-khIMce, khIMcakara U~ce AkAza meM bANa // ma phaikatA hai| U~ce AkAza meM phaiMkA huA vaha bANa, vahA~ AkAza meM jina prANa, bhUta, jIva aura sattva ko hai sAmane Ate hue mAre, unheM sikor3a de, athavA unheM Dhaka de, unheM paraspara zliSTa kara (cipakA) de, unheM OM paraspara saMhata (ekatrita) kare, unakA saMghaTTA-jora se sparza kare, unako paritApa-saMtApa (pIr3A) de, unheM // + klAnta kare-thakAe, hairAna kare, eka sthAna se dUsare sthAna para bhaTakAe, evaM unheM jIvana se rahita kara de, to he bhagavan ! usa puruSa ko kitanI kriyAe~ lagatI haiM ? ma [u. ] gautama ! vaha puruSa dhanuSa kA sparza karake dhanuSa ko grahaNa karatA yAvat bANa ko pheMkatA hai, vaha puruSa kAyikI, AdhikaraNikI, prAdveSikI, paritApanikI aura prANAtipAtikI, ina pA~ca kriyAe~ se U spRSTa hotA hai| arthAt use pA~coM kriyAe~ lagatI haiN| 10. [Q. 1] Bhante ! Suppose a person touches a bow, having picked it he touches an arrow, having picked it he sits in the correct posture (to shoot the arrow), having sat (and set the arrow on the bow-string) he draws the arrow to his ear, and having drawn the arrow he shoots it in the sky. The arrow so launched in the sky hits some praan (two to four sensed beings), bhoot (plant bodied beings), jiva (five sensed beings), and sattva (immobile beings); and makes them flinch or enshrouds them or 4 makes them stick or cluster together or smacks them and tortures them, 41 exhausts them, torments them, chases them from one place to another Wan and deprives them of their life. In such case, Bhante ! In how many activities that person is liable to be involved ? [Ans.) Gautam ! That person who touches a bow... and so on up to... 4 shoots the arrow in the sky is touched by (liable of involvement in) all the five activities, namely kaayiki (physical activity), aadhikaraniki (activity of collecting instruments of violence), praadveshiki (activity of harbouring aversion), paaritapaniki (activity of inflicting pain) and pranatipatiki (activity of killing a living being). __ [2] jesi pi ya NaM jIvANaM sarIrehito dhaNU nivvattie te vi ya NaM jIvA kAiyAe jAva paMcahiM kiriyAhiM puddheN| )) ))) ) )) )) )) )) ) ))) )) Wan )) )) )) Ting Ting Ting Ting Ting Ting F555 ))) )) | bhagavatI sUtra (2) (88) Bhagavati Sutra (2) Wan ) B 5 55555555555555555555

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[2] jina jIvoM ke zarIroM se vaha dhanuSa banA (niSpanna huA) hai, ve jIva bhI pA~ca kriyAoM se spRSTa hote haiN| [2] The beings from whose bodies that bow has been made are also liable of involvement in all the five activities. 11. evaM dhaNupuDhe paMcahi kiriyaahiN| jIvA pNchiN| NhArU pNchi| usU pNchiN| sare pattaNe phale NhArU pNchi| 11. isI prakAra dhanuSa kI pITha bhI pA~ca kriyAoM se spRSTa hotI hai| jIva (DorI) pA~ca kriyAoM se, NhArU (snAyu) pA~ca kriyAoM se evaM bANa pA~ca kriyAoM se tathA zara, patra, phala aura NhArU bhI pA~ca kriyAoM se spRSTa hote haiN| 11. In the same way the body of the bow is also liable of involvement in all the five activities. Also liable of involvement are the bow-string (jiva) or catgut (nharu) in five, arrow in five and (its components) rod (shar), feathers (patra), blade or tip (phal) and catgut (nharu), each in five. 12. [pra.] ahe NaM se usU appaNo guruyattAe, bhAriyattAe, gurusaMbhAriyattAe ahe vIsasAe paccovayamANe jAI tattha pANAI jAva jIviyao vavarovei, tAvaM ca NaM se purise katikirie ? [u. ] goyamA ! jAvaM ca NaM se usU appaNo guruyayAe jAva vavaroveti tAvaM ca NaM se purise kAiyAe jAva cauhi kiriyAhiM puddheN| jesi pi ya NaM jIvANaM sarIrehiM dhaNU nivvattie te vi jIvA cauhi kiriyaahiN| dhaNupuDhe caahiN| jIvA cuhiN| hArU caahiN| usU pNchiN| sare, pattaNe, phale NhArU pNchiN| je vi ya se jIvA ahe paccovayamANassa uvaggahe ciTuMti te vi ya NaM jIvA kAiyAe jAva paMcahiM kiriyAhiM putttthaa| 12. [pra. ] bhagavan ! jaba vaha bANa apanI gurutA se, apane bhArIpana se, apanI gurusaMbhAratA se svAbhAvika rUpa-(visrasA prayoga) se nIce gira rahA ho, taba (Upara se nIce giratA huA) vaha (bANa) (bIca mArga meM) prANa, bhUta, jIva aura sattva ko jIvana se rahita kara detA hai| taba usa bANa phaiMkane vAle puruSa ko kitanI kriyAe~ lagatI haiM ? ___ [u. ] gautama ! jaba vaha bANa apanI gurutA Adi se nIce giratA huA, yAvat jIvoM ko jIvanarahita kara detA hai, taba vaha (bANa phaiMkane vAlA) puruSa kAyikI Adi cAra kriyAoM se spRSTa hotA hai| jina jIvoM ke zarIra se dhanuSa banA hai, ve jIva bhI cAra kriyAoM se, dhanuSa kI pITha cAra kriyAoM se; jIvA (DorI) cAra kriyAoM se, AhArU cAra kriyAoM se, bANa pA~ca kriyAoM se, tathA zara, patra, phala aura AhArU pA~ca kriyAoM se spRSTa hote haiN| nIce' girate hue bANa ke avagraha (ghere) meM jo jIva Ate haiM, ve jIva bhI kAyikI Adi pA~ca kriyAoM se spRSTa hote haiN| ____12. [Q.JBhante ! When that arrow with its mass, with its weight and with its mass and weight is falling downwards in its natural course then it (arrow) hits some praan (two to four sensed beings), bhoot (plant paMcama zataka : chaThA uddezaka (89) Fifth Shatak : Sixth Lesson 55555555555555555555555555555555

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phaphaphaphaphaphaphaphapha phra Wan 15 bodied beings), jiva (five sensed beings), and sattva ( immobile beings )... and so on up to... deprives them of their life. In that case in how many activities the person who shot that arrow is liable to be involved? [Ans.] Gautam ! When that arrow with its mass, with its weight and Wan 5 5 5 with its mass and weight is falling downwards... and so on up to... 5 deprives them of their life, then the person (who shot it) is touched by four activities including kaayiki (physical activity). The beings from whose bodies that bow has been made are also liable of involvement in four activities. The body of the bow is also liable of involvement in four activities. Also liable of involvement are the bow-string (jiva) or catgut (nharu) in four, arrow in five and (its components) rod (shar), feathers (patra), blade or tip (phal) and catgut (nharu), each in five. The beings afflicted by the falling arrow are also touched by five activities including kaayiki. 5 Wan vivecana prastuta tIna sUtroM (sUtra 10 se 12 taka) dhanuSa calAne vAle vyakti ko tathA dhanuSa ke vividha upakaraNa (avayava) jina-jina jIvoM ke zarIroM se bane haiM unako bANa chUTate samaya tathA bANa ke nIce girate 5 samaya hone vAlI prANihiMsA se lagane vAlI kriyAoM kA nirUpaNa hai| eka vyakti dhanuSa hAtha meM lekara bANa pheMkatA hai aura usase aneka jIvoM kA utpIr3ana va ghAta karatA hai - isa sampUrNa prakriyA meM use prANAtipAtikI Adi pA~coM kriyAe~ lagatI haiM tathA usa dhanuSa meM prayukta bANa, DorI Adi upakaraNa jina jIvoM ke zarIra se bane haiM una jIvoM ko bhI pA~coM kriyAe~ lagatI haiM, yaha viSaya prazna yogya hai, phra kyoMki una jIvoM kA zarIra to jar3a hai, jIva kahIM anyatra anya zarIra dhAraNa kara cukA hai, phira usa jar3a zarIra se use prANAtipAtikI Adi kriyAe~ kaise lageMgI ? yadi jar3a zarIra se hI kriyAe~ lagatI haiM, to siddhoM ke tyakta 5 zarIra se unheM bhI kriyAe~ laganI cAhie ? isa prazna kA samAdhAna isa prakAra diyA gayA hai ki una jIvoM ne marate samaya taka hiMsA Adi se virati (nivRtti) nahIM kI thI, hiMsA kA tyAga nahIM karane se avirati ke pariNAma se yukta the, isa kAraNa unheM pA~coM kriyAe~ lagatI haiN| siddhoM ko kriyAe~ isalie nahIM lagatIM, cU~ki unhoMne karmabaMdha ke hetubhUta avirati pariNAma kA sarvathA tyAga kara diyA thaa| prazna uThatA hai, phira to sAdhu ko rajoharaNAdi upakaraNoM se jIva dayA Adi hone para unake bhUtapUrva jIvoM ko puNyabaMdha bhI honA cAhie, parantu aisA nahIM hotA, kyoM ? uttara hai, puNyabandha tabhI hotA hai, jaba kriyA meM viveka aura zubha adhyavasAya saMlagna ho / jar3a zarIra meM viveka Adi nahIM hote| isalie unheM puNya kA baMdha bhI nahIM hotA / isake atirikta apane bhArIpana Adi ke kAraNa jaba bANa nIce giratA hai, taba jina jIvoM ke zarIra se vaha bANa banA hai, unheM pA~coM kriyAe~ lagatI haiM, kyoMki bANAdi rUpa bane hue jIvoM ke zarIra to usa samaya mukhyatayA jIvahiMsA meM pravRtta hote haiN| jabaki dhanuSa kI DorI, dhanuH pRSTa Adi sAkSAt vadhakriyA meM pravRtta na hokara kevala banate haiM, isalie unheM cAra kriyAeM lagatI haiN| vRttikAra ne isa viSaya ko zraddhAgamya batAyA hai| nimittamAtra (vRtti patrAMka 230) bhagavatI sUtra (2) (90) phaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (2) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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$4141414141414141414141414141414141414141414 4141414141414141414141414 Elaboration In the aforesaid three aphorism (10 to 12) liability of involvement of an archer and the beings from whose bodies the bow and arrow have been made, in activities of violence at the time of shooting the arrow and its fall has been discussed. When a person takes a bow and shoots an arrow harming and killing many living beings he is liable of involvement in all the five activities including pranatipatiki kriya (here kriya means act and consequence in terms of karmic bondage). The living beings from whose bodies the bow, arrow and other components have been made are also liable of involvement in all the five activities. This point raises a question-the bodies of those beings are life-less, the soul has taken rebirth at some other place, then can those souls be liable of involvement in the activities of the abandoned lifeless bodies ? If such liability is possible why the liberated souls should not be liable of involvement in activities through their abandoned bodies ? The explanation given for this question is that the living beings from whose bodies the bows (etc.) are made were not detached from violence and other sinful activities. Because of this absence of detachment from sinful activities they are liable to such involvement. Siddhas (liberated souls) are not liable to such involvement because they are absolutely free of any attachment that causes bondage of karmas. Another question is that as ascetics use their equipment, like asceticbroom, in their pious activities, like protection of creatures, the beings from whose bodies these equipment were made would acquire bondage of meritorious karmas. But this does not happen, why ? The answer is that bondage of meritorious karmas takes place only when the action is accompanied by prudence and noble intent. A life-less body does not have these feelings, therefore there is no such bondage. When the arrow falls due to its weight, the beings from whose bodies it is made are liable to involvement in all the five activities because the bodies of those beings, in the form of arrow, are mainly involved in killing of beings. As the bow-string and other components are only instrumental and not directly involved in the act of killing they are liable to involvement in only four activities. The commentator (Vritti) has assigned this subject to the domain of faith. (Vritti, leaf 230) paMcama zataka : chaThA uddezaka ( 91 ) Fifth Shatak : Sixth Lesson fi 41 41 414141414141414141414141414141454545454545454545454545455 456 457 454

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha anyatIrthiyoM kI mithyA prarUpaNA FALSE HERETIC TENETS 13 . [ pra. ] annautthiyA NaM bhaMte ! evamAikkhaMti jAva parUveMti - se jahAnAmae juvaI juvANe hattheNaM hatthe geNhejjA, cakkassa vA nAbhI aragAuttA siyA evAmeva jAva cattAri paMca joyaNasayAI bahusamAiNe yalo massehiM / se kahametaM bhaMte ! evaM ? gomA ! jaM NaM te annautthiyA jAva maNussehiM, je te evamAhaMsu micchA. / ahaM puNa goyamA ! evamAikkhAmi jAva evAmeva cattAri paMca joyaNasatAI bahusamAiNNe nirayaloe neraiehiM / 13. [ pra. ] bhagavan ! anyatIrthika isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki jaise koI yuvaka apane hAtha se yuvatI kA hAtha pakar3e hue ho, athavA jaise AroM se ekadama saTI huI cakra kI nAbhi ho, isI prakAra yAvat cAra sau pA~ca sau yojana taka yaha manuSyaloka manuSyoM se ThasAThasa bharA huA hai| bhagavan ! yaha prarUpaNA kyA ThIka hai ? [u. ] he gautama ! anyatIrthiyoM kA yaha kathana mithyA hai| maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA hU~ ki cAra sau - pA~ca sau yojana taka narakaloka, nairayika jIvoM se ThasAThasa bharA huA hai| phra 13. [Q.] Bhante ! People of other faiths (anyatirthik) or heretics say 5 (akhyanti)... and so on up to ... propagate (prarupayanti) that this land of humans is tightly packed with human beings... and so on up to... fourfive hundred Yojans just like a young man tightly holds the hand of a young woman or like the spokes of a wheel are tightly held by its axle. Bhante ! Is it so? Wan [Ans.] Gautam ! This statement by heretics is wrong. I say Wan 5 (akhyanti)... and so on up to ... propagate (prarupayanti) that the infernal world (narak) is tightly packed with infernal beings (nairayiks) up to 5 four-five hundred Yojans. Wan 14. [ pra. ] neraiyA NaM bhaMte! kiM egattaM pabhU viuvvittae ? puhattaM pabhU vikuvvittae ? [u.] jAva jIvAbhigame AlAvago tahA neyavvo jAva durahiyAsaM / 14. [ pra. ] bhagavan ! kyA nairayika jIva, ekatva (ekarUpa) kI vikurvaNA karane meM samartha haiM, athavA bahutva (bahuta se rUpoM kI vikurvaNA karane meM samartha haiM ? [u. ] gautama ! isa viSaya meM jIvAbhigamasUtra meM jisa prakAra AlApaka kahA hai, usI prakAra kA AlApaka yahA~ bhI 'durahiyAsaM' zabda taka kahanA caahie| 14. [Q.] Bhante ! Are the infernal beings capable of transmutation into one form (ekatva ) or many forms (bahutva ) ? [Ans.] In this regard the statement from Jivabhigam Sutra should be repeated here up to the word durahiyasam (unbearable). bhagavatI sUtra ( 2 ) (92) Bhagavati Sutra (2) Wan phra - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

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vivecana : nairayikoM kI vikurvaNA ke sambandha meM-jIvAbhigamasUtra ke AlApaka kA sAra isa prakAra hai-ratnaprabhA Adi narakoM meM nairayika jIva ekarUpa kI bhI vikurvaNA karane meM samartha hai, bahuta se rUpoM kI bhii| ekarUpa kI vikurvaNA karate haiM, taba ve eka bar3e mudgara yA musuMDhi, karavata, zUla Adi zastra aura lakar3I yAvat bhiMDamAla ke rUpa kI vikurvaNA kara sakate haiM aura jaba bahuta se rUpoM kI vikurvaNA karate haiM, taba mudgara se lekara bhiMDamAla taka bahuta-se zastroM kI vikarvaNA kara sakate haiN| ve saba saMkhyeya hote haiM, asaMkhyeya nhiiN| isI prakAra ve sambaddha aura sadRza rUpoM kI vikurvaNA karate haiM, asambaddha evaM asadRza rUpoM kI nhiiN| isa prakAra kI vikurvaNA karake ve eka-dUsare ke zarIra ko abhighAta (coTa) pahu~cAte hue vedanA kI udIraNA karate haiN| vaha vedanA ujjvala (tapa), vipula (sampUrNa zarIra meM vyApta), pragAr3ha, karkaza (aniSTakara), kaTuka, paruSa (kaThora), niSThura, caNDa, tIvra, durga, duHkharUpa aura duHsaha hotI hai| (jIvAbhigama sUtra, pratipatti 3, dvitIya uddezaka, narakasvarUpavarNana, pRSTha 117) Elaboration About transmutation of infernal beings-The gist of the statement from Jivabhigam Sutra is as follows-In the hells like Ratnaprabha the infernal beings are capable of transmutation into one form as well as many. When they transmute into one form they can acquire form of a large mace or any other weapon (musudhi, karavat, shool, staff, bhindamal etc.). When they transmute into many forms they can acquire forms of many of these weapons. The number of these are countable and not innumerable. This way they transmute into related and similar forms and not otherwise. After acquiring these forms they hit each other and inflict pain. This pain is searing (ujjval), great (vipul; spread all over the body), deep (pragadh), harsh (karkash), bitter (katuk), hard (parush), cruel (nishthur), excruciating (chand), violent (tivra), gripping (durg), miserable (duhkharupa), and unbearable (duhsaha). [Jivabhgam Sutra 3/2 (Description of Narak), p. 117] AdhAkarmAdi AhAra kA phala FRUITS OF TAKING FAULTY FOOD 15. [1] 'AhAkammaM NaM aNavajje' tti maNaM pahArettA bhavai, se NaM tassa ThANassa aNAloiyapaDikkaMte kAlaM karei natthi tassa aaraahnnaa| [ 2 ] se NaM tassa ThANassa AloiyapaDikkaMte kAlaM kareti atthi tassa aaraahnnaa| [3] eteNaM gameNaM neyavaM-kIyakaDaM, ThaviyagaM, raiyagaM, kaMtArabhattaM, dubhikkhabhattaM, baddaliyAbhattaM, gilANabhattaM, sijjAtarapiMDaM, raaypiNheN| 15. [1] 'AdhAkarma (sAdhu ke lie banAyA huA bhojana, vastra, bhavana Adi) anavadya-nirdoSa hai', isa prakAra jo sAdhu mana meM samajhatA hai, vaha yadi usa AdhAkarma-sthAna kI AlocanA (tadanusAra prAyazcitta) evaM pratikramaNa kiye binA hI kAla kara jAtA hai, to usake ArAdhanA nahIM hotii| [ 2 ] vaha (pUrvokta prakAra kI dhAraNA vAlA sAdhu) yadi usa (AdhAkarma-) sthAna kI AlocanA evaM pratikramaNa karake kAla karatA hai, to usake ArAdhanA hotI hai| paMcama zataka: chaThA uddezaka (93) Fifth Shatak : Sixth Lesson

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))) Kou 555555555555555555555555555555555555 F [3] AdhAkarma ke (pUrvokta) donoM AlApaka ke anusAra hI krItakRta (sAdhu ke lie kharIdakara + lAyA huA), sthApita (sAdhu ke lie sthApita karake rakhA huA), racitaka (sAdhu ke lie modaka ke rUpa meM 5 bA~dhA huA) (auddezika doSa kA bhedarUpa), kAntArabhakta (aTavI meM bhikSukoM ke nirvAha ke lie taiyAra Wan kiyA huA AhAra), durbhikSabhakta (duSkAla ke samaya bhikSuoM ke lie taiyAra kiyA huA AhAra), 5 5 vardalikAbhakta (AkAza meM bAdala chAye hoM, ghanaghora varSA ho rahI ho, aise samaya meM bhikSuoM ke lie taiyAra kiyA huA AhAra), glAnabhakta-(rugNa ke lie banAyA huA AhAra), zayyAtarapiNDa (jisakI AjJA se Wan makAna meM Thahare haiM, usa vyakti ke yahA~ se AhAra lenA), rAjapiNDa (rAjA ke lie taiyAra kiyA gayA AhAra) ina saba doSoM se yukta AhArAdi ke viSaya meM (AdhAkarma-sambandhI AlApaka ke samAna hI) ke pratyeka ke do-do AlApaka kahane caahie| 15. [1] "Adhakarma (food specifically prepared for an ascetic) is faultless", if an ascetic believes this and if he dies without censuring (and duly atoning) and doing critical review (pratikraman), he is said to Hi have not accomplished spiritual worship (aradhana). [2] If he (the ascetic with aforesaid belief) dies after duly censuring (the fault of adhakarma) and doing critical review (pratikraman), he is said to have accomplished spiritual worship (aradhana). [3] The two aforesaid statements regarding adhakarma should also i be repeated for food with each of the following faults--Kreetakrit (purchased for shramans), Sthapit (food kept apart for the ascetic), Rachitak (made into balls or re-cooked specifically for an ascetic; a sub5 type of adhakarma), Kantarabhakt (emergency food packed and taken 4i along while crossing a difficult terrain), Durbhiksh-bhakt (food prepared 4 for distributing to beggars and destitute during a drought), 41 Vardalikabhakt (food prepared and kept for distributing during periods of heavy rain, floods and other such calamities), Glaanabhakt (food 4 meant for the sick), Shayyatar-pind (food offered by the person who has OM provided place of stay) and Raj-pind (food from the royal kitchen). 16. [1] 'AhAkammaM NaM aNavajje' tti bahujaNamajhe bhAsittA sayameva pari jittA bhavati, se NaM tassa ThANassa jAva asthi tasta aaraahnnaa|[ 2 ] eyaM pi taha ceva jAva raaypiNddN| 17. 'AhAkammaM NaM aNavajje' tti sayaM annamannassa aNuppadAvettA bhavati, se NaM tassa0 evaM taha ceva jAva raaypiNddN| 18. 'AhAkammaM NaM aNavajje' tti bahujaNamajhe pannavaittA bhavati, se NaM tassa jAva asthi ArAhaNA OM jAva raaypiNddN| Wan 5555) 3555555555555555555555555555555555555555555555) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ | bhagavatI sUtra (2) (94) Bhagavati Sutra (2) B ) ) )) ))55555555558

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16. [1] AdhAkarma anavadya (nirdoSa) hai, isa prakAra jo sAdhu bahuta-se manuSyoM ke bIca meM kahakara, svayaM hI usa AdhAkarma-AhArAdi kA sevana (upabhoga) karatA hai, yadi vaha usa sthAna kI AlocanA evaM pratikramaNa kiye binA hI kAla kara jAtA hai to usake ArAdhanA nahIM hotI, yAvat yadi vaha usa sthAna kI AlocanA-pratikramaNa karake kAla karatA hai, to usake ArAdhanA hotI hai| [2] AdhAkarma-sambandhI isa prakAra ke donoM AlApaka ke samAna krItakRta se lekara rAjapiNDadoSa taka pUrvokta prakAra se pratyeka ke do-do AlApaka samajha lene caahie| . 17. 'AdhAkarma anavadya hai', isa prakAra kahakara, jo sAdhu svayaM paraspara (bhojana karatA hai, tathA) dUsare sAdhuoM ko dilAtA hai, kintu usa AdhAkarma doSasthAna kI AlocanA-pratikramaNa kiye binA kAla karatA hai to usake anArAdhanA hotI hai, tathA AlocanAdi karake kAla karatA hai to usake ArAdhanA hotI hai| isI prakAra krItakRta se lekara rAjapiNDa taka pUrvavat yAvat anArAdhanA evaM ArAdhanA kA kathana jAna lenA caahie| 18. 'AdhAkarma anavadya hai', isa prakAra jo sAdhu bahuta-se logoM ke bIca meM prarUpaNA (prajJApanA) karatA hai, usake bhI yAvat ArAdhanA nahIM hotI, tathA vaha yAvat jo AlocanA-pratikramaNa karake kAla karatA hai, usake ArAdhanA hotI hai| isI prakAra krItakRta se lekara yAvat rAjapiNDa taka pUrvokta prakAra se anArAdhanA hotI hai, tathA yAvat ArAdhanA hotI hai| _____16. [1] "Adhakarma (food specifically prepared for an ascetic) is faultless", if an ascetic who so declares in a large gathering and consumes such food, and if he dies without censuring and doing critical review (pratikraman), he is said to have not accomplished spiritual worship (aradhana)... and so on up to... If he dies after duly censuring and doing critical review (pratikraman), he is said to have accomplished spiritual worship (aradhana). [2] The two aforesaid statements regarding adhakarma should also be repeated for food with each of the faults from Kreetakrit (purchased for shramans) to Raj-pind (food from the royal kitchen). ___17. "Adhakarma (food specifically prepared for an ascetic) is faultless", if an ascetic who so declares, consumes such food, gets other ascetics offered such food, and if he dies without censuring and doing critical review (pratikraman), he is said to have not accomplished spiritual worship (aradhana)... and so on up to... If he dies after duly censuring and doing critical review (pratikraman), he is said to have accomplished spiritual worship (aradhana). The same is true for food with each of the faults from Kreetakrit (purchased for shramans) to Rajpind (food from the royal kitchen). paMcama zataka : chaThA uddezaka (95) Fifth Shatak : Sixth Lesson 155555555555555555555 555

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25 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 @ tttttttttt tttttttttmimimittmimimimimit ttttmimittmillltti Wan Wan Wan 18. "Adhakarma (food specifically prepared for an ascetic) is Wan faultless", if an ascetic who so declares in a large gathering... and so on up to... he is said to have not accomplished spiritual worship 5 (aradhana)... and so on up to... if he dies after duly censuring and doing critical review (pratikraman), he is said to have accomplished spiritual worship (aradhana). The same is true for food with each of the faults from Kreetakrit (purchased for shramans) to Raj-pind (food from the royal kitchen ). Wan pha Wan vivecana : ukta cAra sUtroM kA niSkarSa yaha hai ki AdhAkarma se lekara rAjapiNDa taka meM se kisI bhI doSa kA pha kisI bhI rUpa meM mana-vacana-kAyA se sevana karake antima samaya meM usa doSa kI AlocanA-pratikramaNa kara letA hai, to vaha ArAdhaka hotA hai| una doSoM kI AlocanA - pratikramaNAdi na karake kAla karane vAlA sAdhu virAdhaka / AdhAkarmAdi doSa nirdoSa hone kI mana meM dhAraNA banA lenA, tathA nirdoSa hone kI prarUpaNA karanA viparIta zraddhAnAdirUpa darzana-virAdhanA hai; inheM viparIta rUpa meM jAnanA jJAna-virAdhanA hai| tathA ina doSoM ko nirdoSa kahakara svayaM AdhAkarmAdi AhArAdi sevana karanA, tathA dUsaroM ko vaisA doSayukta AhAra dilAnA, 5 cAritra - virAdhanA hai | ( vRtti patrAMka 231) pha Elaboration-The gist of the aforesaid four aphorisms is that if any fault related to food from Adhakarma to Raj-pind is committed in any way-by mind, speech and body-and the culprit duly censures and does critical review (pratikraman) before dying, he is supposed to have accomplished his spiritual practices. One who does not censure and do 5 critical review (pratikraman) before dying, he is supposed not to have accomplished his spiritual practices. To have belief that the said faults including adhakarma are not faults and to declare so is contradicting established faith and thus a fault related to perception/faith (darshanviradhana). To understand and know such contradiction is fault related Wan to knowledge (jnana-viradhana) and to declare such food faultless, Wan accept it and facilitate others accepting it is fault related to conduct Wan (chaaritra-viradhana ). ( Vritti, leaf 231) AcArya - upAdhyAya kI gati DESTINY OF ACHARYA AND UPADHYAYA 19. [ pra ] Ayariya, uvajjhAe NaM bhaMte ! savisayaMsi gaNaM agilAe saMgiNhamANe agilAe uvagiNhamANe katihiM bhavaggahaNehiM sijjhati jAva aMtaM kareti ? [u. ] goyamA ! atthegaie teNeva bhavaggahaNeNaM sijjhati, atthegaie docceNaM bhavaggahaNeNaM sijjhati, taccaM puNa bhavaggahaNaM nAtikkamati / 19. [pra. ] bhagavan ! apane viSaya meM - ( sUtra aura artha kI vAcanA- pradAna karane meM ) gaNa (ziSyavarga) ko aglAna (akheda) bhAva se sUtrArtha par3hAte hue tathA aglAnabhAvapUrvaka (khedarahita, prasanna 5 bhagavatI sUtra ( 2 ) (96) phra Bhagavati Sutra (2) tttttttttttttttttttt**************** 5

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85555555555555555555555555555555555558 mana se) unheM saMyama pAlana meM sahAyatA karate hue AcArya aura upAdhyAya, kitane bhava (janma) grahaNa ka karake siddha hote haiM, yAvat sarva duHkhoM kA anta karate haiM ? E [u. ] gautama ! kitane hI AcArya-upAdhyAya usI bhava se siddha hote haiM, kitane hI do bhava grahaNa ma karake siddha hote haiM, kintu tIsare bhava kA atikramaNa nahIM krte| 19. [Q.] In how many births the acharyas and upadhyayas, who teach their disciples and help them follow ascetic-discipline without any reservations (or happily) in their respective fields, become Siddhas... and so on up to... end all misery? [Ans.] Gautam ! Some of the acharya-upadhyayas become Siddhas in u that very birth and some do so after two births but in no case they go beyond the third birth. mithyAdoSAropaNakartA ke duSkarmabandha BONDAGE OF ACCUSERS 20. [pra. ] je NaM bhaMte ! paraM alieNaM asaMtaeNaM abbhakkhANeNaM abbhakkhAti tassa NaM kahappagArA kammA kajaMti ? 3 [u. ] goyamA ! je NaM paraM alieNaM asataMeNaM abbhakkhANeNaM abbhakkhAti tassa NaM tahappagArA ceva kammA kajjaMti, jattheva NaM abhisamAgacchati tattheva NaM paDisaMvedeti, tato se pacchA vedeti| sevaM bhaMte ! 2 tti| // paMcamasae : chaTTho uddaseo samatto // 20. [pra.] bhagavan ! jo dUsare para sadbhUta kA apalApa (satya ko chipAnA) aura asadbhUta , (asatya) kA Aropa karake asatya mithyAdoSAropaNa (abhyAkhyAna) karatA hai, use kisa prakAra ke karma ba~dhate haiN| [u . ] gautama ! jo dUsare para sadbhUta kA apalApa aura asadbhUta kA AropaNa karake mithyA doSa lagAtA hai, usake usI prakAra ke karma ba~dhate haiN| vaha jisa yoni meM utpanna hotA hai, vahA~ una karmoM ko vedatA (bhogatA) hai aura vedana karane ke pazcAt unakI nirjarA karatA hai| ___ "he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara yAvat gautama svAmI vicarane lge| 20. (Q.) Bhante ! What sort of karmas does the person who distorts y i truth, makes false accusations and puts false blames on others acquire ? 4 ___[Ans.] Gautam ! The person who distorts truth, makes false accusations and puts false blames on others acquires same sort of y karmas (entailing similar accusations and blames). In whichever genus 4 Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhhh paMcama zataka: chaThA uddezaka (97) Fifth Shatak : Sixth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555558

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)))))))))))))))))))5555555558 he is born he experiences (the fruits of) those karmas and after suffering sheds them. "Bhante ! Indeed that is so. Indeed that is so." With these words... and + so on up to... ascetic Gautam resumed his activities. OM vivecana : brahmacArI ko abrahmacArI kahanA, yaha sadbhUta kA apalApa hai, acora ko cora kahanA asadbhUta doSa kA AropaNa hai| aisA karake kisI para mithyA doSAropaNa karane se isI prakAra kA phala dene vAle karmoM kA OM bandha hotA hai| karmazAstra anusAra karma kI zuddhi ke do prakAra haiM-(1) prAyazcitta, aura (2) usake vipAka ko 9 bhognaa| yahA~ dUsarA prakAra batAyA hai| (vRtti patrAMka 232) ||pNcm zataka : chaThA uddezaka samApta // 9. Elaboration-To call a celibate a non-celibate is distorting truth. To call an upright person a thief is false accusation. To do that and put a false blame on someone causes bondage of karmas that give similar fruits. According to the theory of karma there are two ways of purification - (1) by atonement and (2) by suffering the fruits. Here the second option has been mentioned. (Vritti, leaf 232) * END OF THE SIXTH LESSON OF THE FIFTH CHAPTER 55555555555555555555555555555555555555555555555) ))) ))) ba))))) bhagavatI sUtra (2) (98) Bhagavati Sutra (2) B) )))) )))))))) ))555555555

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paMcama zataka: saptama uddezaka FIFTH SHATAK (Chapter Five) : SEVENTH LESSON Uslo EJAN (VIBRATION) paramANupudgala kA kampana VIBRATION OF PARAMANU PUDGAL 1. [pra. ] paramANupoggale NaM bhaMte ! eyai veyai, calai, phaMdai, ghaTTai, khudabhai, udIrai taM taM bhAvaM pariNamati ? [u. ] goyamA ! siya eyati veyati jAva pariNamati, siya No eyati jAva No prinnmti| 1. [pra. ] bhagavan ! kyA paramANupudgala kA~patA hai, vizeSa rUpa se kA~patA hai? calana, spandana, prakampana, kSobha aura udIraNA karatA hai, usa-usa bhAva meM (vibhinna pariNAmoM meM) pariNata hotA hai? [u. ] gautama ! paramANupudgala kadAcit kA~patA hai, vizeSa kA~patA hai, yAvat usa-usa bhAva meM pariNata hotA hai| kadAcit nahIM kA~patA, yAvat usa-usa bhAva meM pariNata nahIM hotaa| 1. (Q.) Bhante ! Does ultimate particle of matter (paramanu pudgal) vibrate (ejan), vibrate unusually (vejan), move (chalan), pulsate (spandan), quiver (prakampan), get agitated (kshobh) and precipitate (udirana)? And get transformed accordingly (into different forms)? [Ans.] Gautam ! Sometimes ultimate particle of matter (paramanu pudgal) vibrates (ejan), vibrates unusually (vejan)... and so on up to... gets transformed accordingly. Sometimes it does not vibrate (ejan), vibrate unusually (vejan)... and so on up to... get transformed accordingly. 2. [pra. 1 ] dupadesie NaM bhaMte ! khaMdhe eyai jAva pariNamai ? [u. ] goyamA ! siya eyai jAva pariNamai, siya No eyai jAva No pariNamai; siya dese eyai, dese no eyi| 2.[pra.1] bhagavan ! kyA dvipradezika skandha kA~patA hai, yAvat usa-usa bhAva meM pariNata hotA hai ? [u. ] he gautama ! kadAcit kampita hotA hai, yAvat pariNata hotA hai, kadAcit kampita nahIM hotA, yAvat pariNata nahIM hotaa| kadAcit eka deza (bhAga) se kampita hotA hai, eka deza se kampita nahIM hotaa| 2. [Q. 1] Bhante ! Does an aggregate of two ultimate particles vibrate (ejan)... and so on up to... get transformed accordingly ? ___ [Ans.] Gautam ! Sometimes it vibrates (ejan)... and so on up to... gets transformed accordingly. Sometimes it does not vibrate (ejan)... and so on up to... get transformed accordingly. Sometimes one of its sections (desh) paMcama zataka : saptama uddezaka (99) Fifth Shatak : Seventh Lesson %%%%%%%%%%%%Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya

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5555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 vibrates (ejan)... and so on up to... gets transformed accordingly and the other section does not vibrate (ejan)... and so on up to... get transformed accordingly. OM [pra. 2 ] tipadesie NaM bhaMte ! khaMdhe eyai ? / [u. ] goyamA ! siya eyai 1, siya no eyai 2, siya dese eyai, no dese eyai 3, siya dese eyai ma no desA eyaMti 4, siya desA eyaMti no dese eyai 5 / 3 [pra. 2 ] bhagavan ! kyA tripradezika skandha kampita hotA hai, yAvat pariNata hotA hai ? [u. ] gautama ! (1) kadAcit kampita hotA hai; (2) kadAcit kampita nahIM hotA; (3) kadAcit 3 eka deza se kampita hotA hai aura eka deza se kampita nahIM hotA; (4) kadAcit eka deza se kampita ma hotA hai aura bahuta dezoM se kampita nahIM hotA; (5) kadAcit bahuta dezoM se kampita hotA hai aura eka deza se kampita nahIM hotaa| [Q.2] Bhante ! Does an aggregate of three ultimate particles vibrate (ejan)... and so on up to... get transformed accordingly? (Ans.) Gautam ! (1) Sometimes it vibrates (ejan). (2) Sometimes it does not vibrate (ejan). (3) Sometimes one of its sections (desh) vibrates (ejan) and the other section does not vibrate (ejan). (4) Sometimes one of its sections (desh) vibrates (ejan) and not many other sections. (5) Sometimes many of its sections (desh) vibrate (ejan) and only one does not. (here desh means pradesh or ultimate particle of matte [pra. 3 ] cauppaesie NaM bhaMte ! khaMdhe eyai ? [u. ] goyamA ! siya eyai 1, siya no eyai 2, siya dese eyai No dese eyai 3, siya dese eyai No desA eyaMti 4, siya desA evaMi no dese eyai 5, siya desA eyaMti no desA eyaMti 6 / jahA cauppadesio tahA paMcapadesio, tahA jAva annNtpdesio| [pra. 3 ] bhagavan ! kyA catuSpradezika skandha kampita hotA hai ? _ [u. ] gautama ! (1) kadAcit kampita hotA hai; (2) kadAcit kampita nahIM hotA; (3) kadAcit usakA ekadeza kampita hotA hai, kadAcit ekadeza kampita nahIM hotA; (4) kadAcit ekadeza kampita hotA hai aura bahuta deza kampita nahIM hote; (5) kadAcit bahuta deza kampita hote haiM aura eka deza kampita nahIM hotA; (6) kadAcit bahuta deza kampita hote haiM aura bahuta deza kampita nahIM hote| ___jisa prakAra catuSpradezI skandha ke viSaya meM kahA gayA hai, usI prakAra paMcapradezI skandha se lekara yAvat anantapradezI skandha taka (pratyeka skandha ke lie) kahanA caahie| [Q. 3] Bhante ! Does an aggregate of four ultimate particle vibrate (ejan)? Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (100) Bhagavati Sutra (2) Yin Ya Ya Ya Ya Ya Ya Ya Ya Ya Xian Sheng Ya Sui Sui Nan %%%%%%%%%%%%%%%%%%%%

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[Ans.] Gautam! (1) Sometimes it vibrates (ejan). (2) Sometimes it does not vibrate (ejan). (3) Sometimes one of its sections (desh) vibrates (ejan) and the other section does not vibrate (ejan). (4) Sometimes one of its sections (desh) vibrates (ejan) and not many other sections. (5) Sometimes many of its sections (desh) vibrate (ejan) and only one does not. (6) Sometimes many of its sections (desh) vibrate (ejan) and many do not. What has been said about aggregate of four ultimate particles is also applicable to all aggregates of five to infinite ultimate particles. vivecana : pudgala kI sabase choTI ikAI paramANu hai| do paramANuoM kA yoga dvipradezI skandha, yAvat tIna, cAra Adi paramANuoM ke skandha se utane hI pradezI skandha banate haiN| pudgaloM meM kampanAdi kriyAe~ kadAcit hotI haiM, kadAcit nahIM hotii| isa kAraNa paramANupudgala meM kampana Adi viSayaka do bhaMga, dvipradezika skandha meM tIna bhaMga, tripradezika skandha meM, pA~ca bhaMga aura catuSpradezI skandha se lekara anantapradezI skandha taka pratyeka skandha meM kampanAdi ke chaha bhaMga hote haiN| Elaboration--The smallest single particle of matter is called paramanu or ultimate particle. An aggregate of two ultimate particles is called dvipradeshiya skandh. Aggregates of more ultimate particles are given the name of their respective numbers. Matter sometimes undergoes activities like vibration and sometimes does not. That is why there are two alternative situations with regard to action in a single paramanu, three in an aggregate of two, five in an aggregate of three and six in aggregates of four and more up to infinite. paramANupudgaloM meM chedana Adi PIERCING ETC. IN ULTIMATE PARTICLES 3. [pra. 1 ] paramANupoggale NaM bhaMte ! asidhAraM vA khuradhAraM vA ogAhejjA ? [u. ] haMtA, ogaahejjaa| [pra. 2 ] se NaM bhaMte ! tattha chijjeja vA bhijjejja vA ? [u. ] goyamA ! No iNaDhe samaThe, no khalu tattha satthaM kmti| 4. evaM jAva asNkhejjpesio| 3. [ pra. 1 ] bhagavan ! kyA paramANupudgala talavAra kI dhAra yA kSuradhAra (ustare kI dhAra) para avagAhana kara sakatA hai? [u. ] hA~, avagAhana kara sakatA hai| [pra. 2 ] bhagavan ! usa dhAra para avagAhita hokara rahA huA paramANupudgala chinna yA bhinna ho jAtA hai? paMcama zataka : saptama uddezaka (101) Fifth Shatak : Seventh Lesson

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5555555555555555555555558 [u. ] gautama ! yaha artha samartha nahIM hai| paramANupudgala meM zastra nahIM cala sktaa| 4. isI taraha (dvipradezI skandha se lekara) yAvat asaMkhyapradezI skandha taka samajha lenA caahie| (niSkarSa yaha hai ki eka paramANu se asaMkhyapradezI skandha taka zastra se chinna bhinna nahIM hotA, kyoMki koI bhI zastra isameM praviSTa nahIM ho sktaa|) 3. [Q. 1] Bhante ! Can paramanu-pudgal (ultimate particle of matter) accommodate itself (avagahana) on the edge of a sword or a razor? [Ans.] Yes, it can accommodate. [Q. 2] Bhante ! Can the paramanu-pudgal (ultimate particle of matter) accommodated on that edge get cut into two (chhedan) or more pieces (bhedan) (by that edge) ? [Ans.] Gautam ! That is not correct. No weapon is effective on paramanu-pudgal (ultimate particle of matter). 4. The same holds good for (aggregates of two ultimate particles)... and so on up to... aggregate of innumerable ultimate particles. (Conclusion is that no weapon can subdivide a single ultimate particle or aggregates of up to innumerable ultimate particles because there is no weapon that can penetrate these.) 5. [pra. 1 ] aNaMtapadesie NaM bhaMte ! khaMdhe asidhAraM vA khuradhAraM vA ogAhejjA ? [u. ] haMtA, ogaahejjaa| 5. [pra. 1 ] bhagavan ! kyA anantapradezI skandha talavAra kI dhAra para yA kSuradhAra para avagAhana kara sakatA hai? [u. ] hA~, gautama ! vaha kara sakatA hai| 5. [Q. 1] Bhante ! Can an aggregate of infinite paramanu-pudgals (ultimate particles of matter) accommodate itself (avagahana) on the edge of a sword or a razor? [Ans.] Yes, it can accommodate. [pra. 2 ] se NaM tattha chijjejja vA bhijjejja vA ? [ u. ] goyamA ! atthegaie chijjejja vA, atthegaie no chijjeja vA no bhijjeja vaa| [pra. 2 ] bhagavan ! kyA talavAra kI dhAra yA kSuradhAra para rahA huA anantapradezI skandha chinna yA bhinna ho sakatA hai ? _ [u. ] gautama ! koI anantapradezI skandha chinna-bhinna ho jAtA hai, aura koI chinna-bhinna nahIM hotA hai| 5555555555555555555555555 9 Wan bhagavatI sUtra (2) (102) Bhagavati Sutra (2) Ri Li Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 5555%%%%%%%%. ja

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phra [Q. 2] Bhante ! Can the aggregate of infinite paramanu-pudgals (ultimate particles of matter) accommodated on that edge get cut into two or more pieces (by that edge) ? [Ans.] Gautam! Some aggregate of infinite paramanu-pudgals (ultimate particles of matter) gets cut into two or more pieces and some does not. 6. evaM agaNikAyassa majjhamajjheNaM / tahiM NavaraM 'jhiyAejjA' bhANiyavvaM / 7. evaM pukkhalasaMvaTTagassa mahAmehassa majjhaMmajjheNaM / tarhi 'ulle siyA' / 6. jisa prakAra chedana - bhedana ke viSaya meM praznottara kie haiM, usI taraha se 'agnikAya ke bIca meM praveza karatA hai' - isI prakAra ke praznottara eka paramANupudgala se lekara anantapradezI skandha taka ke kahane caahie| kintu antara itanA hI hai ki jahA~ usa pATha meM sambhAvita chedana-bhedana kA kathana kiyA gayA hai, vahA~ isa pATha meM 'jalatA hai' isa prakAra kahanA caahie| 7. isI prakAra "puSkara - saMvarttaka nAmaka mahAmegha ke madhya meM (bIcoMbIca ) praveza karatA hai" isa prakAra ke praznottara (eka paramANupudgala se lekara anantapradezI skandha taka ke ) kahane caahie| kintu vahA~ sambhAvita chinna-bhinna hotA hai' ke sthAna para yahA~ 'gIlA hotA yA bhIga jAtA hai', kahanA caahie| 6. Like the questions and answers about chhedan-bhedan (cut and disintegrate) questions and answers with regard to a single ultimate particle of matter... and so on up to... aggregate of infinite ultimate particles 'entering a fire-body' should be stated. The difference being that 'burn' should be mentioned in place of options of 'cut and disintegrate'. 7. In the same way questions and answers with regard to a single ultimate particle of matter... and so on up to... aggregate of infinite ultimate particles 'entering the great cloud called Pushkar-samvartak' should be stated. The difference being that 'gets wet' should be mentioned in place of options of 'cut and disintegrate'. 8. evaM gaMgAe mahANadIe paDisoyaM havvamAgacchejjA / tahiM viNighAyamAvajjejjA, udagAvattaM vA udagabiduM vA ogAhejjA, se NaM tattha pariyAvajjejjA / 8. isI prakAra "gaMgA mahAnadI ke pratisrota (viparIta pravAha) meM vaha paramANupudgala AtA hai aura pratiskhalita hotA hai|' isa taraha ke tathA 'udakAvartta yA udakabindu meM praveza karatA hai, aura vahA~ vaha ( paramANu Adi) vinaSTa hotA hai' (isa taraha ke praznottara para paramANupudgala se lekara anantapradezI skandha taka ke kahane caahie|) 8. In the same way (questions and answers with regard to a single ultimate particle of matter... and so on up to... aggregate of infinite paMcama zataka saptama uddezaka (103) tlllillli***************tmimitimitittmitimititt Fifth Shatak: Seventh Lesson

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ultimate particles) it 'enters the great river Ganges against its flow and gets destroyed'. In the same way it 'enters a whirlpool or a drop of water 3 and gets destroyed'. + vivecana : chedana-do Tukar3e ho jaanaa| bhedana-vidAraNa ho yA bIca meM se cIrA jAnA yA khaNDa-khaNDa honaa| paramANupudgala se lekara asaMkhyapradezI skandha taka sUkSma pariNAma vAlA hone se usakA chedana-bhedana nahIM ho Wan paataa| kintu anantapradezI skandha bAdara pariNAma vAlA hone se kadAcit chedana-bhedana ko prApta ho jAtA hai, Wan kadAcit nhiiN| isI prakAra agnikAya meM praveza karane tathA jala jAne Adi sabhI praznoM ke uttara ke sambandha meM chedana-bhedana Adi kI taraha hI samajha lenA caahie| arthAt uttaroM kA spaSTIkaraNa kara lenA caahie| ma ukta varNana kA sArAMza yaha hai ki eka pradezI se asaMkhyapradezI skandha taka chinna-bhinna nahIM hotA, anantapradezI skandha chinna-bhinna hotA bhI hai, aura nahIM bhI hotaa| __Adhunika vijJAna kA pahale yaha mata thA ki paramANu kA vibhAjana nahIM hotaa| kintu aba usakA vibhAjana kiyA gayA hai| jainadarzana ke anusAra vijJAnasammata aNu anantapradezI skandha hai| Elaboration-Chhedan means to break into two pieces. Bhedan means to tear apart or to break into many pieces. As paramanu-pudgal or ultimate particle of matter and its aggregates of up to innumerable numbers are extremely minute they cannot be divided into pieces. But the aggregates of infinite pradeshas (ultimate particles) are gross and thus sometimes divisible and sometimes not. The answers to questions regarding entering fire and water should be understood likewise. The gist of the aforesaid description is that aggregates of one to innumerable ultimate particles are indivisible, whereas aggregates infinite ultimate particles are divisible as well as indivisible. Modern science initially maintained that atom was indivisible but now it has been divided. According to Jain philosophy the atom of modern science is an aggregate of infinite paramanus. paramANupudgalAdi ke vibhAga SECTIONS OF PARTICLES OF MATTER 9. [pra. ] paramANupoggale NaM bhaMte ! kiM saaDDhe samajhe sapadese ? udAhu aNaDDhe amajjhe apadese ? [u. ] goyamA ! aNaDDhe amajhe apadese, no saaDDhe no samajhe no spdese| 9. [pra. ] bhagavan ! kyA paramANupudgala sa-ardha-(barAbara AdhA bhAga) sa-madhya-(madhya sahita) aura sa-pradeza-(pradezayukta) hai, athavA anarddha-(ardha-bhAgarahita), amadhya-(madhya bhAgarahita) aura apradeza-(pradezarahita) haiM ? OM [u. ] gautama ! (paramANupudgala) anarddha, amadhya aura apradeza hai, kintu sa-ardha, samadhya aura sapradeza nahIM hai| | bhagavatI sUtra (2) (104) Bhagavati Sutra (2) 55555555555555555555555555

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ka F phra phra phra 9. [Q.] Bhante ! Is paramanu- pudgal ( ultimate particle of matter) 5 with halves (sa- ardh ), with a middle (sa-madhya) and with sections (sa-pradesh) or without halves (an-ardh), without a middle (a-madhya) f and without sections (a-pradesh ) ? [Ans.] Gautam ! It is without halves (an-ardh), without a middle (a-madhya) and without sections (a - pradesh ) but never with halves F (sa- ardh ), with a middle (sa-madhya) and with sections (sa-pradesh ). 10. [ pra. 1 ] duppadesie NaM bhaMte! khaMdhe kiM saaddhe samajjhe sapadese ? udAhu aNaddhe amajhe apadese ? [u. ] goyamA ! saaddhe amajjhe, sapadese, No aNaddhe No samajhe No apadese / [pra. 2] tippadesie NaM bhaMte ! khaMdhe. pucchA / [u.] goyamA ! aNaddhe, samajjhe sapadese, No saaddhe, No amajjhe, No apadese / hA dupadesio tahA je samA te bhANiyavvA / je visamA te jahA tippaesio tahA bhANiyavvA / 10. [ pra. 1 ] bhagavan ! kyA dvipradezika skandha sa-ardha, sa-madhya aura sa- pradeza hai, athavA anarddha, amadhya aura apradeza hai ? [pra.2 ] bhagavan ! kyA tripradezI skandha sa-ardha, amadhya aura sa- pradeza hai, athavA anarddha, amadhya aura apradeza hai ? [u.] gautama ! tripradezI skandha anardha hai, sa-madhya hai aura sapradeza hai; kintu sa - ardha nahIM hai, amadhya nahIM hai, aura apradeza nahIM hai| [u. ] gautama ! dvipradezI skandha sa-ardha, amadhya aura sa- pradeza hai, kintu anardha, sa-madhya aura 5 apradeza nahIM hai ? jisa prakAra dvipradezI skandha ke viSaya meM sa-ardha Adi vibhAga batalAe gae haiM, usI prakAra sama saMkhyA vAle skandhoM ke viSaya meM kahanA cAhie tathA viSama saMkhyA vAle skandhoM ke viSayoM meM tripradezI skandha kI bhA~ti kahanA caahie| 10. [Q. 1] Bhante ! Is an aggregate of two pradeshas ( ultimate particle of matter) with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh) or without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh ) ? [Ans.] Gautam ! It is with halves (sa- ardh), without a middle (a-madhya) and with sections (sa-pradesh) but never without halves (an-ardh), with a middle (sa-madhya) and without sections (a-pradesh ). paMcama zataka: saptama uddezaka Fifth Shatak: Seventh Lesson (105) kakakakaka phra Wan Wan $ Wan

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B555555555555555555555555555555555 ) ) )) ) ))) ))) ) )) ))) ) ))) [Q.2] Bhante ! Is an aggregate of three pradeshas (ultimate particle $ of matter) with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh) or without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh) ? $i (Ans.] Gautam ! It is without halves (an-ardh), with a middle (sa-madhya) and with sections (sa-pradesh) but never with halves (sa-ardh), without a middle (a-madhya) and without sections (a-pradesh). What has been stated about aggregates of two should be repeated for aggregates of even numbers. And what has been stated about aggregates of three should be repeated for aggregates of odd numbers. _ [pra. 3 ] saMkhejjapadesie NaM bhaMte ! khaMdhe kiM saaDDhe pucchA ? [u. ] goyamA ! siya saaddhe amajhe, sapadese, siya aNaDDhe samajhe spdese| jahA saMkhejjapadesio tahA asaMkhejjapadesio vi aNaMtapadesio vi| __ [pra. 3 ] bhagavan ! kyA saMkhyAtapradezI skandha sArdha, samadhya aura sapradeza hai, athavA anardha, amadhya OM aura apradeza hai ? ma [u. ] gautama ! vaha kadAcit sa-ardha hotA hai, amadhya hotA hai, aura sa-pradeza hai, aura kadAcita OM anardha hotA hai, sa-madhya hotA hai aura sapradeza hotA hai| jisa prakAra saMkhyAtapradezI skandha ke viSaya meM kahA gayA hai, usI prakAra asaMkhyAtapradezI skandha aura anantapradezI skandha ke viSaya meM bhI jAnanA caahie| [Q. 3] Bhante ! Is an aggregate of countable pradeshas (ultimate particle of matter) with halves (sa-ardh), with a middle (sa-madhya) and OM with sections (sa-pradesh) or without halves (an-ardh), without a middle Wan (a-madhya) and without sections (a-pradesh)? [Ans.) Gautam ! It is sometimes with halves (sa-ardh), without a 5 middle (a-madhya) and with sections (sa-pradesh); and sometimes without halves (an-ardh), with a middle (sa-madhya) and with sections (sa-pradesh). What has been stated about aggregates of countable should be repeated for aggregates of innumerable as well as aggregates of infinite. vivecana : niSkarSa-paramANupudgala vizuddha rUpa meM anardha (avibhAjita) amadhya aura apradeza hote haiN| parantu - jo dvipradezI jaise sama saMkhyA (do. cAra. chaha. ATha Adi saMkhyA) vAle skandha hote haiM. ve sa-ardha. amadha OM sa-pradeza hote haiM, jabaki jo tripradezI jaise viSama (tIna, pA~ca, sAta, nau Adi ekI) saMkhyA vAle skandha hote // haiN| ve anardha, sa-madhya aura sa-pradeza hote haiM, isI prakAra saMkhyAtapradezI, asaMkhyAtapradezI aura anantapradezI 35555555555555555555555555555555555555555555555555 )) )) Wan ) 55 5 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (2) (106) Bhagavati Sutra (2) |

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2 55 5 5 5 5 5 5 5 5 5 5 55 55 5 5 phra 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 5 skandhoM meM jo samasaMkhyakapradezI hote haiM, ve sa-ardha, amadhya aura sa-pradezI hote haiM, aura jo viSama saMkhyaka- 5 Wan phra pha usakA ardha hotA hai yA jisake pradeza viSama hote haiM usameM madhya hotA hai| saMkhyeya, asaMkhyeya aura anantapradezI 5 skandha donoM prakAra ke hote haiN| Wan pradezI hote haiM / ve anarddha, sa-madhya aura sa- pradeza hote haiM / bhAva yaha hai ki jisa skandha ke pradeza samAna hote haiM, Elaboration-Ultimate particle of matter is without halves (an-ardh), phaphaphaphaphaphaphapha Wan 5 seven and so on) are without halves (an-ardh), with a middle 5 5 without a middle (a-madhya) and without sections (a-pradesh). The aggregates of two and even numbers (four, six, eight and so on) are with 5 halves (sa-ardh), without a middle (a-madhya) and with sections 5 (sa-pradesh). The aggregates of three and odd numbers (three, five, 5 Wan Wan paramANupudgaloM kI paraspara sparzanA TOUCHING OF ULTIMATE PARTICLES OF MATER 11. [ pra. 1 ] paramANupoggale NaM bhaMte ! paramANupoggalaM pusamANe kiM deseNaM desaM phusati 1 deseNaM dese phusati 2 deseNaM savvaM phusati 3 desehiM desaM phusati 4 desehiM dese phusati 5 desehiM savvaM phusati 6 savveNaM detaM phusati 7 savveNaM dese phusati 8 savveNaM savvaM phusati 9 ? 11. [pra.1 ] bhagavan ! paramANupudgala, paramANupudgala ko sparza karatA huA - ( 1 ) kyA ekadeza se ekadeza ko sparza karatA hai ?, (2) ekadeza se bahuta dezoM ko sparza karatA hai ?, (3) athavA ekadeza 5 se sabako sparza karatA hai ?, (4) athavA bahuta dezoM se ekadeza ko sparza karatA hai ?, (5) yA bahuta dezoM se bahuta dezoM ko sparza karatA hai ?, (6) athavA bahuta dezoM se sabhI ko sparza karatA hai ?, (7) athavA sarva se ekadeza ko sparza karatA hai ?, (8) yA sarva se bahuta dezoM ko sparza karatA hai ?, athavA (9) sarva se sarva ko sparza karatA hai ? 5 [ u. ] goyamA ! no deseNaM desaM phusati, no deseNaM dese phusati, no deseNaM savvaM phusati, No desehiM desaM phusati, no desehiM dese phusati, no desehiM savvaM phusati, No savveNaM desaM phusati, No savveNaM dese phusati, savveNaM savvaM phusati / Wan 5 (sa-madhya ) and with sections (sa-pradesh ). The aggregates of 5 countable, innumerable and infinite numbers also follow the same rule 5 are Wan those of even numbers are with halves (sa-ardh), without a middle 5 (a-madhya) and with sections (sa-pradesh) and those of odd numbers 5 without halves (an-ardh), with a middle (sa - madhya) and with sections (sa-pradesh). In other words the aggregates with even numbers have halves and those with odd numbers have a middle. Aggregates of countable, innumerable and infinite have both these classes. [u.] gautama ! ( paramANupudgala paramANupudgala ko ) (1) ekadeza se ekadeza ko sparza nahIM karatA, (2) ekadeza se bahuta dezoM ko sparza nahIM karatA, (3) ekadeza se sarva ko sparza nahIM karatA, (4) bahuta paMcama zataka : saptama uddezaka Fifth Shatak: Seventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (107) Wan Wan phra Wan Wan Wan Wan 5 Wan Wan

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555555555555555555555558 dezoM se ekadeza ko sparza nahIM karatA, (5) bahuta dezoM se bahuta dezoM ko sparza nahIM karatA, (6) bahuta dezoM se sabhI ko sparza nahIM karatA, (7) na sarva se ekadeza ko sparza karatA hai, (8) na sarva se bahuta 9 dezoM ko sparza karatA hai, apitu (9) sarva se sarva ko sparza karatA hai| ___11. [Q. 1] Bhante ! When a paramanu-pudgal (ultimate particle of matter) touches another paramanu-pudgal (ultimate particle of matter) does it touch-(1) one section (desh) by one section ? (2) many sections by one section ? (3) all sections (or whole) by one section ? (4) one section by many sections ? (5) many sections by many sections ? (6) all sections by OM many sections ? (7) one section by all sections ? (8) many sections by all sections ? or (9) all sections by all sections ? (Ans.] Gautam ! (When a paramanu-pudgal touches another paramanu-pudgal it touches-(1) neither one section (desh) by one section, (2) nor many sections by one section, (3) nor all sections (or whole) by one section, (4) nor one section by many sections, (5) nor many sections by many sections, (6) nor all sections by many sections, (7) nor one section by all sections, and (8) nor many sections by all sections. But it touches (9) all sections by all sections. [2 ] evaM paramANupoggale dupadesiyaM phusamANaM sattama-NavamehiM phusti| [3] paramANupoggale tipadesiyaM phusamANe nippacchimaehiM tihiM pusti| [4 ] jahA paramANupoggalo tipadesiyaM phusAvio evaM phusAveyavyo jAva annNtpdesio| [ 2 ] isI prakAra dvipradezI skandha ko sparza karatA huA paramANupudgala sAtaveM (sarva se ekadeza kA) ma athavA nauveM (sarva se sarva kA), ina do vikalpoM se sparza karatA hai| [3] tripradezI skandha ko sparza karatA huA paramANupudgala (uparyukta nau vikalpoM meM se) antima ma tIna vikalpoM (arthAt-(7) sarva se ekadeza ko, (8) sarva se bahuta dezoM ko, aura (9) sarva se sarva ko sparza karatA hai|) ma [4 ] jisa prakAra eka paramANupudgala dvArA tripradezI skandha ke sparza karane kA AlApaka kahA hai, usI prakAra eka paramANupudgala se catuSpradezIskandha, paMcapradezIskandha yAvat saMkhyAtapradezI skandha, OM asaMkhyAtapradezIskandha evaM anantapradezIskandha taka ko sparza karane kA AlApaka kahanA caahie| + (arthAt-eka paramANupudgala anantapradezI skandha taka ko tIna vikalpoM se sparza karatA hai|) [2] In the same way a paramanu-pudgal touches an aggregate of two pradeshas (paramanu-pudgal) according to either the seventh (one section by all sections) or the ninth alternative (all sections by all sections) (from among the aforesaid nine alternatives).. | bhagavatI sUtra (2) Bhagavati Sutra (2) 8955555555555555555555))58 895955555555555555555555555555555555555 (108)

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2559595555 phaphaphaphaphaphaphaphaphaphapha Wan 5 [3] A paramanu-pudgal touches an aggregate of three pradeshas 5 th 5 (paramanu-pudgal) according to either of the last three alternatives (from among the aforesaid nine alternatives). [ Which means-- (7) one section by all sections, ( 8 ) many sections by all sections and (9) all sections by all sections.] 5 559555555559555555559555555559552 [4] As has been stated about a paramanu-pudgal touching an aggregate of three pradeshas (paramanu-pudgal) should be repeated for touching of aggregates of four, five... and so on up to... countable, innumerable and infinite numbers of ultimate particles. (In other words a paramanu-pudgal touches an aggregate of up to infinite pradeshas according to either of the aforesaid three alternatives.) 12. [pra.1 ] dupadesie NaM bhaMte ! khaMdhe paramANupoggalaM pusamANe0 pucchA ? [u.] tatiya- navamehiM phusati / [ 2 ] dupaesio dupadesiyaM phusamANo paDhama - taiya-sattama - NavamehiM phusati / [ 3 ] dupaesio tipadesiyaM phusamANo Aillaehi ya pacchillaehi ya tihiM phusati, majjhimahiM tihiM vi paDiseheyavvaM / [ 4 ] dupadesio jahA tipadesiyaM phusAvio evaM phusAveyavvo jAva aNaMtapadesiyaM / 12. [ pra. 1 ] bhagavan ! dvipradezI skandha paramANupudgala ko sparza karatA huA kisa prakAra sparza karatA hai ? [u. ] (he gautama! dvipradezI skandha paramANupudgala ko ) tIsare aura nauve vikalpa se ( arthAtekadeza se sarva ko, tathA sarva se sarva ko) sparza karatA hai| [ 2 ] dvipradezI skandha, dvipradezI skandha ko sparza karatA huA, pahale, tIsare, sAtaveM aura nauveM vikalpa se sparza karatA hai| [ 3 ] dvipradezI skandha, tripradezI skandha ko sparza karatA huA Adima tIna (prathama, dvitIya aura tRtIya) tathA antima tIna (saptama, aSTama aura navama ) vikalpoM se sparza karatA hai| isameM bIca ke tIna (caturtha, paMcama aura SaSTha) vikalpoM ko chor3a denA caahie| [4] jisa prakAra dvipradezI skandha dvArA tripradezI skandha ke sparza AlApaka kahA gayA hai, usI prakAra dvipradezI skandha dvArA catuSpradezI skandha, paMcapradezI skandha yAvat anantapradezI skandha ke sparza kA AlApaka kahanA caahie| 12. [Q. 1] Bhante ! When an aggregate of two pradeshas ultimate particle of matter) touches a paramanu-pudgal ( ultimate particle of matter), how does it touch ? paMcama zataka : saptama uddezaka phra (109) phaphaphaphaphaphaphaphaphaphapha Fifth Shatak: Seventh Lesson

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Wan ))))55555555))))))))))))))))))))))))))))) (Ans.) Gautam ! (When an aggregate of two pradeshas touches another paramanu-pudgal) it touches according to either the third (all sections by one section) or the ninth (all sections by all sections) alternative. 5 [2] An aggregate of two pradeshas touches an aggregate of two i pradeshas (paramanu-pudgal) according to either of the first, third, seventh or the ninth alternative. [3] An aggregate of two pradeshas touches an aggregate of three Wan pradeshas (paramanu-pudgal) according to either of the first three or the fi last three alternatives. The middle three alternatives (fourth, fifth and sixth) should be left alone. [4] As has been stated about an aggregate of two pradeshas touching an aggregate of three pradeshas (paramanu-pudgal) should be repeated for touching of aggregates of four, five... and so on up to... countable, innumerable and infinite numbers of ultimate particles. 13. [pra. 1 ] tipadesie NaM bhaMte ! khaMdhe paramANupoggalaM phusamANe0 pucchaa| [u.] tatiya-chaTTha-navamehiM phusti| [2] tipadesio dupadesiyaM phusamANo paDhamaeNaM, tatiyaeNaM, cauttha-chaTTha-sattama-NavamehiM phusti| [3] tipadesio tipadesiyaM phusamANo sabvesu vi ThANesu phusti| [4] jahA tipadesio tipadesiyaM phusAvio evaM tipadesio jAva aNaMtapaesieNaM sNjoeyvyo| [5] jahA tipadesio evaM jAva aNaMtapaesio bhaanniyvyo| 13. [pra. 1] bhagavan ! aba tripradezI skandha dvArA paramANupudgala ko sparza karane ke sambandha meM pRcchA hai| Wan [u. ] gautam ! tripradezI skandha paramANupudgala ko tIsare, chaThe aura nauveM vikalpa se; (arthAt ekadeza se sarva ko, bahuta dezoM se sarva ko aura sarva se sarva ko) sparza karatA hai| ma [2 ] tripradezI skandha, dvipradezI skandha ko sparza karatA huA pahale, tIsare, cauthe, chaThe, sAtaveM aura nauveM vikalpa se sparza karatA hai| + [3] tripradezI skandha ko sparza karatA tripradezI skandha pUrvokta sabhI sthAnoM (nau hI vikalpoM) se sparza karatA hai| 5 [4] jisa prakAra tripradezI skandha dvArA tripradezI skandha ko sparza karane ke sambandha meM AlApaka kahA gayA hai, usI prakAra tripradezI skandha dvArA catuSpradezI skandha, yAvat anantapradezI skandha ko sparza ma karane ke sambandha meM AlApaka kahanA caahie| AFFFFFFFFFFFFFF$$$$$$$$$$$$$$$$$$$ $ 55 55 $$$$$$Ting Ting Ting Ting Ting . | bhagavatI sUtra (2) (110) Bhagavati Sutra (2)

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puuttttttttttti**********mitttttttttlllilll [5] jisa prakAra tripradezI skandha ke dvArA sparza ke sambandha meM (terahaveM sUtra ke cAra bhAgoM meM ) kahA gayA hai, vaise hI (catuSpradezI skandha se) yAvat (anantapradezI skandha dvArA paramANupudgala se lekara ) anantapradezI skandha taka ko sparza karane ke sambandha meM kahanA caahie| 13. [Q. 1] Bhante ! Now the question is about an aggregate of three pradeshas (ultimate particle of matter) touching a paramanu-pudgal ( ultimate particle of matter ) ? [Ans.] Gautam ! (When an aggregate of three pradeshas touches another paramanu-pudgal) it touches according to either the third (all sections by one section), the sixth (all sections by many sections) or the ninth (all sections by all sections) alternative. [2] An aggregate of three pradeshas touches an aggregate of two pradeshas (paramanu-pudgal) according to either of the first, third, fourth, sixth, seventh or the ninth alternative. [3] An aggregate of three pradeshas touches an aggregate of three pradeshas (paramanu-pudgal) according to all the aforesaid nine alternatives. [4] As has been stated about an aggregate of three pradeshas touching an aggregate of three pradeshas (paramanu-pudgal) should be repeated for touching of aggregates of four, five... and so on up to... countable, innumerable and infinite numbers of ultimate particles. [5] As has been stated (in first four sections of aphorism 13) about an aggregate of three pradeshas touching a paramanu pudgal... and so on up to... aggregates of four, five... and so on up to ... countable, innumerable and infinite numbers of ultimate particles, should be repeated for touching of aggregates of four up to infinite numbers of ultimate particles. vivecana : paramANu jaba dUsare paramANu kA sparza karatA hai, taba vaha Adhe aMza se sparza karatA hai yA sarvAtmanA sparza karatA hai ? prastuta sUtra 11 meM inhIM nau vikalpoM ko prazna rUpa meM prastuta kara samAdhAna kiyA hai, unakA sAra isa prakAra hai - ( 9 ) ekadeza se ekadeza kA sparza, (2) ekadeza se bahuta dezoM kA sparza, (3) ekadeza se sarva kA sparza, (4) bahuta dezoM se eka deza kA sparza, (5) bahuta dezoM se bahuta dezoM kA sparza, (6) bahuta dezoM se sarva kA sparza, (7) sarva se ekadeza kA sparza, (8) sarva se bahuta dezoM kA sparza, aura (9) sarva se sarva kA sparza / deza kA artha bhAga hai, aura 'sarva' kA artha hai - sampUrNa bhAga / sarva se sarva kA sparza-sarva se sarva ko sparza karane kA artha yaha nahIM hai ki do paramANu paraspara milakara eka ho jAte haiM, parantu isakA artha yaha hai ki do paramANu samasta svAtmA dvArA paraspara eka-dUsare ko sparza karate haiM, kyoMki do paramANuoM ke AdhA Adi vibhAga nahIM hote / paMcama zataka: saptama uddezaka phra (111) Fifth Shatak: Seventh Lesson

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555555555555555555555555555555558 85555555555555555555555555555555555 U dvipradezI aura tripradezI skandha meM antara-dvipradezI skandha svayaM avayavI hai, vaha kisI kA avayava nahIM hai, 5 isalie isameM sarva se do (bahuta) dezoM kA sparza ghaTita nahIM hotA, jabaki tripradezI skandha meM tIna pradezoM kI apekSA do pradezoM kA sparza karate samaya eka pradeza bAkI rahatA hai| (ise vistAra se samajhane ke lie dekheM bhagavatIsUtra Wan hindI vivecana, bhAga 2, pR. 875-876 tathA bhagavai bhASya : bhAga 2, pRSTha 194) Elaboration--When a paramanu (ultimate particle) touches another paramanu, does it do partially or fully ? The aforesaid aphorism 11 provides answer to this question in nine alternatives--(1) one section (desh) by one section, (2) many sections by one section, (3) all sections (or whole) by one section, (4) one section by many sections, (5) many sections by many sections, (6) all sections by many sections, (7) one section by all sections, (8) many sections by all sections, and (9) all sections by all sections. Desh means part and sarva means whole. Touch of whole by whole- This does not mean that two ultimate particles coalesce into each other. It means they touch each other fully and completely. This is because these ultimate particles have no divisions or sections. Aggregates of two and three-An independent aggregate of two ultimate particles has sections but it is not a section, therefore the alternative of all by all is not applicable. Whereas in case of an aggregate of three when two sections are in touch one section remains free. (For more details refer to Bhagavati Sutra Hindi elaboration, part-2, pp. 875-876 and Bhagavai Bhashya, part-2, p. 194) paramANupudgaloM kI kAla sthiti LIFE-SPAN OF ULTIMATE PARTICLES OF MATTER 14. [pra. 1 ] paramANupoggale NaM bhaMte ! kAlao kevacciraM hoti ? [u. ] goyamA ! jahanneNaM egaM samayaM, ukkoseNaM asaMkhejjaM kaalN| [2] evaM jAva annNtpdesio| 14. [pra. 1 ] bhagavan ! paramANupudgala kAla kI apekSA kaba taka rahatA hai ? [u. ] gautama ! paramANupudgala (paramANupudgala ke rUpa meM) jaghanya eka samaya taka rahatA hai, aura utkRSTa asaMkhyAta kAla taka rahatA hai| [ 2 ] isI prakAra (dvipradezI skandha se lekara) anantapradezI skandha taka kahanA caahie| 14. [Q. 1] Bhante ! In terms of time how long does a paramanu-pudgal (ultimate particle of matter) exist ? 85) bhagavatI sUtra (2) (112) Bhagavati Sutra (2)

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phra [Ans.] Gautam ! A paramanu-pudgal ( ultimate particle of matter) exists (in the same form) for a minimum of one Samaya and a maximum of immeasurable period. [2] The same should be repeated for aggregates of two to infinite pradeshas. 15. [ pra. 1 ] egapadesogADhe NaM bhaMte! poggale see tammi vA ThANe annammi vA ThANe kAlao kevacciraM hoi ? [ u. goyamA ! jahantreNaM egaM samayaM ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / evaM jAva asNkhejjpdesogaaddhe| [pra. 2 ] egapadesogADhe NaM bhaMte ! poggale niree kAlao kevacciraM hoi ? [u. ] goyamA ! jahantreNaM egaM samayaM, ukkoseNaM asaMkhejjaM kAlaM / evaM jAva asNkhejjpdesogaaddhe| 15. [ pra. 1 ] bhagavan ! eka AkAza-pradezAvagAr3ha (eka AkAzapradeza para sthita ) pudgala usa sthAna meM yA anya sthAna meM kAla kI apekSA se kaba taka sakampa (sa-eja) rahatA hai ? [ u. ] gautama ! jaghanya eka samaya taka aura utkRSTa AvalikA ke asaMkhyeya bhAga taka sakampa rahatA hai| isI taraha (dvipradezAvagAr3ha se lekara) yAvat asaMkhyeya pradezAvagAr3ha taka kahanA cAhie / [pra. 2 ] bhagavan ! eka AkAzapradeza meM avagAr3ha pudgala kAla kI apekSA se kaba taka niSkampa (nireja) rahatA hai ? [u. ] gautama ! jaghanya eka samaya taka aura utkRSTa asaMkhyeya kAla taka niSkampa rahatA hai / isI prakAra (dvipradezAvagAr3ha se lekara) asaMkhyeya pradezAvagAr3ha taka (ke viSaya meM kahanA cAhie / ) 15. [Q. 1] Bhante ! How long does a paramanu-pudgal ( ultimate particle of matter) occupying one space-point remain in the state of vibration (sa-eja) at that point or another ? [Ans.] Gautam ! ( It remains in the state of vibration) For a minimum of one Samaya (the ultimate fractional unit of time that cannot be divided any further) and a maximum of innumerable fraction of an Avalika (innumerable Samayas). (The same is true for)... and so on up to... aggregates of infinite pradeshas. [Q. 2] Bhante ! How long does a paramanu-pudgal ( ultimate particle of matter) occupying one space-point remain in the state of stillness (nirej or non-vibration) at that point or another ? [Ans.] Gautam ! (It remains in the state of stillness) For a minimum of one Samaya (the ultimate fractional unit of time) and a maximum of paMcama zataka saptama uddezaka (113) Fifth Shatak: Seventh Lesson phra

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uphaphaphaphaphaphaphapha tmimimimimimimimimimimi Wan mitittmi Wan 5 immeasurable period. (The same is true for )... and so on up to... aggregates of infinite pradeshas. tmilllmilllti*******tllltinnn 16. [pra. ] egaguNakAlae NaM bhaMte! poggale kAlao kevacciraM hoi ? [u. ] goyamA ! jahantreNaM egaM samayaM, ukkoseNaM asaMkhejjaM kAlaM / evaM jAva anNtgunnkaale| 16. [ pra. ] bhagavan ! eka guNa kAlA pudgala kAla kI apekSA se kaba taka (eka guNa kAlA) rahatA hai ? [ u. ] gautama ! jaghanyataH eka samaya taka aura utkRSTataH asaMkhyeya kAla taka rahatA hai| isI prakAra 5 (dviguNa kAle pudgala se lekara) yAvat anantaguNa kAle pudgala kA kathana karanA caahie| 17. evaM vaNNa-gaMdha-rasa - phAsaM0 jAva anaMtaguNalukkhe / 17. isI prakAra (eka guNa ) varNa, gandha, rasa aura sparza vAle pudgala ke viSaya meM yAvat anantaguNa rUkSa pudgala taka pUrvokta prakAra se kAla kI apekSA se kathana karanA caahie| phra 16. [Q.] Bhante ! In terms of time how long does a paramanu-pudgal 5 (ultimate particle of matter) with one unit of black colour exist (as black) ? 5 [Ans.] Gautam ! It exists (in the same form) for a minimum of one Samaya and a maximum of immeasurable period. The same should be repeated for (with two units of black colour )... and so on up to ... with f innumerable units of black colour. 17. The same should be repeated for paramanu-pudgals with single units of (different ) colour, smell, taste and touch... and so on up to ... paramanu-pudgals with infinite units of coarse ( ruksha) touch. 18. evaM suhamapariNae poggale / 18. isI prakAra sUkSma - pariNata (sUkSma - pariNAmI ) pudgala ke sambandha meM kahanA caahie| 18. The same should be repeated for minute (sukshma) matter. 19. evaM bAdarapariNae poggale / 19. isI prakAra bAdara - pariNata sthUla - pariNAma vAle pudgala ke sambandha meM kahanA caahie| 19. The same should be repeated for gross (baadar) matter. 20. [.] saddari NaM bhaMte ! poggale kAlao kevacciraM hoi ? [u. ] goyamA ! jahantreNaM egaM samayaM, ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / 21. asaddapariNae jahA eggunnkaale| 20. [pra.] bhagavan ! zabdarUpa meM pariNata pudgala kAla kI apekSA se kaba taka ( zabda - pariNata ) rahatA hai ? bhagavatI sUtra ( 2 ) (114) Wan Bhagavati Sutra (2) | 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 phra Wan

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tmimimimimimimimimittmimimimimimimi****t************ [ u. ] gautama ! jaghanyataH eka samaya taka aura utkRSTataH AvalikA ke asaMkhyeya bhAga taka rahatA hai| 21. jisa prakAra eka guNa kAle pudgala ke viSaya meM kahA hai, usI taraha azabda - pariNata pudgala kI kAlAvadhi ke viSaya meM kahanA caahie| 20. [Q.] Bhante ! In terms of time how long does a paramanu-pudgal (ultimate particle of matter) turned into sound (shabd) exist (as sound) ? [Ans.] Gautam ! It exists (in the same form) for a minimum of one Samaya and a maximum of immeasurable fraction of Avalika. 21. What has been stated about one unit of black colour should be repeated for matter not turned into sound. vivecana : pudgala kA eka rUpa meM avasthAna sambandhI niyama- ukta sUtroM kA sAra yaha hai ki - ( 1 ) paramANu - paramANu rUpa meM adhikatama asaMkhyAta kAla taka raha sakatA hai, usake pazcAt vaha skandha rUpa meM badala jAtA hai| yahI niyama skandha para bhI lAgU hotA hai| (2) guNAMza meM parivartana-varNa, gaMdha, rasa aura sparza meM pudgala ke guNa haiN| kAlA varNa eka guNa (kvAliTI - Quality ) hai, usameM ananta guNAMza (Units- yUniTsa) sambhava ho sakate haiN| (3) sakampa - akampa - pudgala saprakampa adhika samaya taka nahIM raha sktaa| vaha jaghanya eka samaya, utkRSTa AvalikA kA asaMkhyAtavA~ bhAga taka, jabaki aprakampa jaghanya eka samaya, utkRSTa asaMkhyAta kAla taka raha sakatA hai| (vRtti patrAMka 235) Elaboration-Life of matter in one state-The gist of the aforesaid aphorisms is--(1) Paramanu ( ultimate particle) remains in its free state as a paramanu for a maximum of immeasurable period after which it essentially turns into an aggregate (skandh). The same rule applies to skandh as well. (2) Change in units of properties-colour, smell, taste and touch are attributes of matter. Black colour is an attribute or a property and it can have one to infinite units (gunamsh) in terms of intensity. (3) Vibrant and still-matter cannot remain in the state of vibration for a long period-only for a minimum of one Samaya and maximum of innumerable fraction of an Avalika. Whereas in the state of non-vibration the range is minimum of one Samaya and maximum of immeasurable time. (Vritti, leaf 235) vividha pudgaloM kA antarakAla INTERVENING PERIOD OF RE-TRANSFORMATION 22. [ pra. ] paramANupoggalassa NaM bhaMte aMtaraM kAlao kevacciraM hoi ? [u. ] goyamA ! jahantreNaM egaM samayaM, ukkoseNaM asaMkhejjaM kAlaM / 22. [pra.] bhagavan ! paramANu- pudgala kA kAla kI apekSA se kitanA lambA aMtara hotA hai ? arthAt-jo pudgala abhI paramANu rUpa hai use apanA paramANupana chor3akara, skandhAdi rUpa meM pariNata hone para, tathA punaH use paramANupana prApta karane meM kitane lambe kAla kA antara ( antarakAla) hotA hai ?) [ u. ] gautama ! jaghanya eka samaya aura utkRSTa asaMkhyAta kAla kA antara hotA hai| paMcama zataka : saptama uddezaka (115) phaphaphaphaphaphapha Fifth Shatak: Seventh Lesson

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Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yin %% %%%%% %% %% %%% %%% % 45 22. (Q.) Bhante ! In terms of time what is the intervening period 4 (of re-transformation) for a paramanu-pudgal (ultimate particle of 4 4 matter) ? (In other words the time taken by a paramanu to turn into an aggregate and regain its state of paramanu.) __[Ans.] Gautam ! (The intervening period is-) A minimum of one Samaya and a maximum of immeasurable period. 23. [pra. ] duppadesiyassa NaM bhaMte ! khaMdhassa aMtaraM kAlao kevaccira hoi ? [u. ] goyamA ! jahanneNaM egaM samayaM, ukkoseNa aNaMtaM kaalN| evaM jAva annNtpdesio| 23. [pra. ] bhagavan ! dvipradezika skandha kA kAla kI apekSA se kitanA lambA antara hotA hai ? / [u. ] gautama ! jaghanya eka samaya aura utkRSTataH anantakAla kA antara hotA hai| isI taraha (tripradezika skandha se lekara) yAvat anantapradezika skandha taka kahanA caahie| 23. (Q.) Bhante ! In terms of time what is the intervening period (of retransformation) for an aggregate of two pradeshas (ultimate particles)? [Ans.] Gautam ! (The intervening period is-) A minimum of one Samaya and a maximum of infinite time. Aggregate of three up to infinite space points. 24. [pra. 1 ] egapadesogADhassa NaM bhaMte ! poggalassa seyassa aMtaraM kAlao kevacciraM hoi ? . [u. ] goyamA ! jahanneNaM egaM samayaM, ukkoseNaM asaMkhejjaM kaalN| 24. [pra. 1 ] bhagavan ! ekapradezAvagAr3ha sakampa pudgala kA antara kitane kAla kA hotA hai? (arthAt-eka AkAza-pradeza meM sthita sakampa pudgala apanA kampana baMda kare, to use punaH kampana karane meM-sakampa hone meM kitanA samaya lagatA hai ?) [u. ] he gautama ! jaghanyataH eka samaya kA aura utkRSTataH asaMkhyeya kAla kA antara hotA hai| (arthAt-vaha pudgala jaba kampana karatA ruka jAye-akampa avasthA ko prApta ho aura phira kampana prArambha OM kare-sakampa bane to usakA antara kama se kama eka samaya aura adhika se adhika asaMkhyAta kAla kA hai|) ___24.1Q. 1] Bhante ! In terms of time what is the intervening period (of re-transformation) for a vibrating (sakamp) paramanu-pudgal occupying one space-point? (In other words the time taken by a vibrating paramanu occupying one space-point to become still and restart vibrating.) ___ [Ans.] Gautam ! (The intervening period is--) A minimum of one Samaya and a maximum of immeasurable period. (Which means that the time taken by a vibrating paramanu occupying one space-point to become still and restart vibrating is a minimum of one Samaya and a maximum of immeasurable period.) % %%% %%% % %%% %% %%% % | bhagavatI sUtra (2) (116) Bhagavati Sutra (2) %%

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[2 ] evaM jAva asNkhejpdesegaaddhe| [2] isI taraha (dvipradezAvagAr3ha sakampa pudgala se lekara) yAvat asaMkhyapradezAvagAr3ha taka kA antara kahanA caahie| [2] The same (about intervening period) should be repeated for (ultimate particle occupying two space-points)... and so on up to... occupying innumerable space-points. 25. [pra. 1 ] egapadesogADhassa NaM bhaMte ! poggalassa nireyassa aMtaraM kAlao kevacciraM hoi ? [u. ] goyamA ! jahanneNaM egaM samaya, ukkoseNaM AvaliyAe asNkhejjibhaag| [ 2 ] evaM jAva asNkhejjpesogaaddhe| 25. [pra. 1] bhagavan ! ekapradezAvagAr3ha niSkampa pudgala kA antarakAla kI apekSA kitanA hotA hai? [u. ] gautama ! jaghanya eka samaya kA aura utkRSTa AvalikA ke asaMkhyeya bhAga kA antara hotA hai| [2] isI taraha (dvipradezAvagAr3ha niSkampa pudgala se lekara) yAvat asaMkhyeyapradezAvagAr3ha taka kahanA caahie| 25. [Q. 1) Bhante ! In terms of time what is the intervening period (of re-transformation) for a still or non-vibrating (nishkamp) paramanupudgal occupying one space-point ? [Ans.] Gautam ! (The intervening period is---) A minimum of one Samaya and a maximum of innumerable fraction of an Avalika. [2] The same (about intervening period) should be repeated for (occupying two space-points)... and so on up to... occupying innumerable space-points. 26. vaNNa-gaMdha-rasa-phAsa-suhumapariNaya-bAdarapariNayANaM eesiM jaMcceva saMcaTThiNA taM ceva aMtaraM pi bhaanniyvyN| 26. varNa-gandha-rasa-sparzagata, sUkSmapariNata evaM bAdarapariNata pudgaloM kA jo saMsthitikAla (saMciTThaNAkAla) kahA hai, vahI unakA antarakAla samajhanA caahie| 26. The intervening period (antar kaal) with regard to colour, smell. taste and touch as well as minute (sukshma) and gross (baadar) form of matter should be stated to be same as respective period of existence (samsthiti kaal). 27. [pra. ] sahapariNayassa NaM bhaMte ! poggalarasa aMtaraM kAlao kevacciraM hoi ? paMcama zataka : saptama uddezaka (117) Fifth Shatak: Seventh Lesson Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFF

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055555555555555555))))))))))) wTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F555555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting [u. ] goyamA ! jahanneNaM egaM samayaM, ukkoseNaM asaMkhejjaM kaalN| 27. [pra. ] bhagavan ! zabdapariNata pudgala kA antarakAla kI apekSA kitanA hotA hai ? [u. ] gautama ! jaghanya eka samaya kA, utkRSTa asaMkhyeya kAla kA antara hotA hai| 27. [Q.] Bhante ! What is the intervening period (of re-transformation) for a paramanu-pudgal turned into sound? __[Ans.] Gautam ! (The intervening period is-) A minimum of one Samaya and a maximum of immeasurable time. 28. [pra. ] asaddapariNayassa NaM bhaMte ! poggalassa aMtaraM kAlao kevacciraM hoi ? [u. ] goyamA ! jahaNNeNaM egaM samayaM, ukkoseNaM AvaliyAe asNkhejjibhaag| 28. [pra. ] bhagavan ! azabdapariNata pudgala kA antarakAla kI apekSA kitanA hotA hai ? [u. ] gautama ! jaghanya eka samaya kA aura utkRSTa AvalikA ke asaMkhyeya bhAga kA hotA hai| 28. [Q.] Bhante ! What is the intervening period (of re-transformation) for a paramanu-pudgal not turned into sound? [Ans.] Gautam ! (The intervening period is--) A minimum of one Samaya and a maximum of innumerable fraction of an Avalika. ma sthAnAyu kA alpa-bahutva MAXIMUM AND MINIMUM PERIOD OF EXISTENCE 29. [pra.] eyassa NaM bhaMte ! davaTThANAuyassa khettaTThANAuyassa ogAhaNaTThANAuyassa bhAvaTThANAuyassa + kayare kayarehito jAva visesAhiyA vA ? 3 [u.] goyamA ! savvatthove khettaTThANAue, ogAhaNaTThANAue asaMkhejjaguNe, davaTThANAue asaMkhejjaguNe, bhAvaTThANAue asNkhejjgunne| khettogAhaNa-davve bhAvahANAuyaM ca appbhuN| khette savvatthove sesA ThANA asaMkhaguNA // 1 // ma 29. [pra. ] bhagavan ! dravyasthAnAyu, kSetrasthAnAyu, avagAhanAsthAnAyu aura bhAvasthAnAyu; ina sabameM kauna, kisase kama, adhika, tulya aura vizeSAdhika hai ? ma [u. ] gautama ! sabase kama kSetrasthAnAyu hai, usase avagAhanAsthAnAyu asaMkhyeyaguNA hai, usase dravyasthAnAyu asaMkhyeyaguNA hai aura usase bhAvasthAnAyu asaMkhyeyaguNA hai| gAthA kA bhAvArtha-kSetrasthAnAyu, avagAhanAsthAnAyu, dravyasthAnAyu aura bhAvasthAnAyu; inakA alpabahutva kahanA caahie| inameM kSetrasthAnAyu sabase alpa hai, zeSa tIna sthAnAyu kramazaH asaMkhyeyaguNA haiN| Wan 29. [Q.] Bhante ! Which one of these periods is comparatively less, Wan more, equal and much more-dravya-sthaan-ayu (period of existence as bhagavatI sUtra (2) (118) Bhagavati Sutra (2)

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Wan 559 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ; Ting Ting Ting Ting Ting Ting Ting Ting Ting Fhhh + matter),kshetra-sthaan-ayu (period of existence at a place), avagahanaWan sthaan-ayu (period of existence in a shape) and bhaava-sthaan-ayu + (period of existence of properties) ? (Ans.] Gautam ! Of these minimum is kshetra-sthaan-ayu (period of $ existence at a place), innumerable times more than that is avagahana sthaan-ayu (period of existence in a shape), innumerable times more than that is dravya-sthaan-ayu (period of existence as matter), and 5 innumerable times more than that is bhaava-sthaan-ayu (period of \i existence of properties). Verse : To be stated is the comparative maximum and minimum of kshetra-sthaan-ayu, avagahana-sthaan-ayu, dravya-sthaan-ayu and 4 bhaava-sthaan-ayu. Of these minimum is kshetra-sthaan-ayu and $1 following three are innumerable times more than the preceding in the said order. OM vivecana : dravyasthAnAyu Adi kA svarUpa-pudgala dravya kA paramANu, dvipradezikAdi skandha Adi rUpa meM OM avasthAna rahane kI Ayu arthAt sthiti dravyasthAnAyu hai| ekapradezAdi kSetra meM pudgaloM kA avasthAna kSetrasthAnAyu hai| - isI prakAra pudgaloM ke AdhAra-sthalarUpa eka prakAra kA AkAra avagAhanA hai, isa avagAhita kiye hue parimita kSetra meM pudgaloM kA rahanA avagAhanA sthAnAyu hai| dravya ke vibhinna rUpoM meM parivartita hone para bhI dravya ke OM Azrita zyAmatva Adi guNoM kA jo avasthAna rahatA hai, use bhAvasthAnAyu kahate haiN| kSetra va avagAhanA meM antara : pudgala jahA~ rahatA hai, vaha 'kSetra' tathA Thahare hue pudgala kA eka prakAra AkAra ke 'avagAhanA' hai| ___ dravyasthAnAyu Adi ke alpa-bahutva kA rahasya-dravyasthAnAyu Adi cAroM meM kSetra (AkAza) amUrtika hone se tathA usake sAtha pudgaloM ke baMdha kA kAraNa 'snigdhatva' na hone se pudgaloM ko kSetrAvasthAnakAla (arthAt- kSetrasthAnAyu) sabase thor3A batAyA hai| eka kSetra meM rahA huA pudgala dUsare kSetra meM calA jAtA hai, taba bhI usakI 5 'avagAhanA' vahI rahatI hai, isalie kSetrasthAnAyu kI apekSA avagAhanAsthAgayu asaMkhyaguNA hai| saMkocavikAsarUpa avagAhanA badala jAne para bhI dravya dIrghakAla taka rahatA hai; isalie avagAhanAsthAnAyu kI apekSA sthAnAyu asaMkhyaguNA hai| saMghAta aura bheda ke kAraNa skandha kI dravya rAzi meM antara A jAne para bhI bhAva varNa Adi guNoM kI sthiti cirakAla taka banI rahatI hai, saba guNoM kA nAza nahIM hotA; isalie dravyasthAnAyu kI apekSA 'bhAvasthAnAyu' asaMkhyaguNA hai| (vRtti patrAMka 235, hindI vivecana, bhAga 2, pR. 884) ____Elaboration-Definitions of dravya-sthaan-ayu etc.-The period of ! existence in any form of matter including paramanu (ultimate particle and aggregates of two or more is called dravya-sthaan-ayu (period of existence as matter). The period of occupation of a specific area in space, such as a space-point is called kshetra-sthaan-ayu (period of existence at a place). In the same way, while occupying an area in space the matter 5555555555555))))))))))))))))))))))))))))))))) 45454545 LLL LLL LLL |paMcama zataka : saptama uddezaka (119) Fifth Shatak : Seventh Lesson 15555%%%% %%%%%% %%$55555555559

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Yin 555555555555555555555555555555555555 54545454141414141 particles acquire a shape; the period of existence in that specific shape is called avagahana-sthaan-ayu (period of existence in a shape). Matter transforms into a variety of forms and shapes and still retains some properties, the period for which some specific property remains in existence is called bhaava-sthaan-ayu (period of existence of properties). Difference between kshetra and avagahana-The area or place where matter exists is called kshetra and the shape in which it occupies 'i space there is called avagahana. The reasons for comparative periods of existence_Of the said four kshetra-sthaan-ayu (period of existence at a place) is minimum because space is formless and adhesion is not the reason for its association with matter. When matter shifts from one place to another it still retains its shape therefore avagahana-sthaan-ayu (period of existence in a shape) is innumerable times more than kshetra-sthaan-ayu. Even when matter changes its shape it still exists as matter for a long period therefore dravya-sthaan-ayu (period of existence as matter) is innumerable times more than avagahana-sthaan-ayu. On disintegrating although the shape and mass of matter changes many of its properties, such as colour, do not change, therefore bhaava-sthaan-ayu (period of existence of properties) is innumerable times more than dravya-sthaan-ayu. (Vritti, leaf 235; Hindi Commentary, part-2, p. 884) nairayika AraMbhI aura parigrahI SINFUL ACTIVITY AND POSSESSIVENESS OF INFERNAL BEINGS 30. [9. 9 ] RSU via ! for HR 41 HP TET? JGLE 3R 997 379fTET? 4 [3. ] 7191 ! #541 HRT HYPE, 7 Suriant 3 feet 30. [pra. 1 ] bhagavan ! kyA nairayika Arambha aura parigraha se sahita hote haiM, athavA anArambhI ma evaM aparigrahI hote haiM ? 4 [3.] vitara ! #xfah Art ge Hufur aldt, fog har gat BRUGT 30. (Q. 1] Bhante ! Are the infernal beings equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession) or are they without these faculties (anaarambh and aparigraha)? (Ans.) Gautam ! Infernal beings are equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession). It is not that they are without these faculties (anaarambh and aparigraha)? 455 456 45 44 45 46 47 46 45 44 45 46 47 46 45 44 55 56 45 45 455 456 457 455 456 455 456 457 455 456 457 455 456 457 451 451 451 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 456 457 46 45 45 45454545454545 Le Le Le Yrit E (2) (120) Bhagavati Sutra (2) 4 2 44 445 446 447 444 445 446 447 44545454545454545454545454541

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B)))))))))))) ))) ))))))) ))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ja [pra. 2 ] se keNaTeNaM jAva apariggahA ? OM [u. ] goyamA ! neraiyA NaM puDhavikAyaM samAraMbhaMti jAva tasakAyaM samAraMbhaMti, sarIrA pariggahiyA // bhavaMti, kammA pariggahiyA bhavaMti, sacitta-acitta-mIsayAiM davvAiM pariggahiyAI bhavaMti; se teNaTeNaM taM cev| [pra. 2 ] bhagavan ! kisa kAraNa se ve Arambhayukta evaM parigraha-sahita hote haiM ? [u. ] gautama ! nairayika pRthvIkAya kA samArambha karate haiM, yAvat trasakAya kA samArambha karate haiM, (isalie ve Arambhayukta haiM) tathA unhoMne zarIra (mamatvarUpa se grahaNa kiye) haiM, karma (jJAnAvaraNIyAdi karmavargaNA ke pudgalarUpa dravyakarma tathA rAga-dveSAdirUpa bhAvakarma) parigRhIta kiye hue haiM, aura sacitta, . acitta evaM mizra dravya parigRhIta kiye (mamatvapUrvaka grahaNa kiye) hue haiM, isa kAraNa se gautama ! nairayika , parigraha-sahita haiM, kintu anArambhI aura aparigrahI nahIM haiN| [Q. 2] Why do you say that... and so on up to... it is not that they are without these faculties (anaarambh and aparigraha)? (Ans.] Gautam ! Infernal beings harm or destroy (samarambh) earthbodied beings (prithvikaya)... and so on up to... mobile beings (tras-kaya) 5 (therefore they are equipped with the faculty of action). Also, they have acquired bodies (with fondness), karmas (physical, like karmic particles such as knowledge obscuring and mental, like attachment and aversion) 4 and living, non-living and mixed things (with fondness). Therefore, Gautam ! It is said that infernal beings are equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession). It is not that they are without these faculties (anaarambh and aparigraha). asurakumAra AraMbhI-parigrahI SINFUL ACTIVITY AND POSSESSIVENESS OF ASUR KUMARS 31. [pra. 1 ] asurakumArA NaM bhaMte ! kiM sAraMbhA sapariggahA ? udAhu aNAraMbhA apariggahA ? [u. ] goyamA ! asurakumArA sAraMbhA sapariggahA, no aNAraMbhA aprigghaa| 31. [pra. 1 ] bhagavan ! asurakumAra kyA Arambha evaM parigraha-sahita hote haiM, athavA anArambhI evaM aparigrahI hote haiM ? __ [u. ] gautama ! asurakumAra bhI sArambha evaM saparigraha hote haiM, kintu anArambhI evaM aparigrahI nahIM hote| ____31. [Q. 1] Bhante ! Are the Asur Kumars equipped with faculties of faction (aarambh; sinful activity) and acquisition (parigraha; possession) for are they without these faculties (anaarambh and aparigraha)? Wan ))))))))))))))))))))))))))))))555555555558 h h n n n n t n t t t t t t t n b v |paMcama zataka : saptama uddezaka (121) Fifth Shatak: Seventh Lesson 15555555555555555555

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5 phra [Ans.] Gautam ! Asur Kumars are equipped with faculties of action 5 (aarambh; sinful activity) and acquisition (parigraha; possession). It is not that they are without these faculties (anaarambh and aparigraha)? [pra. 2] se keNaTTeNaM ? beindriya Adi AraMbhI - parigrahI TWO SENSED AND OTHER BEINGS 33. [ pra. ] beiMdiyA NaM bhaMte! kiM sAraMbhA sapariggahA0 ? bhagavatI sUtra ( 2 ) [u. ] goyamA ! asurakumArA NaM puDhavikAyaM samAraMbhaMti jAva tasakAyaM samAraMbhaMti, sarIrA pariggahiyA bhavaMti, kammA pariggahiyA bhavaMti, bhavaNA pariggahiyA bhavaMti devA devIo maNussA maNussIo phra tirikkhajoNiyA tirikkhajoNiNIo pariggahiyAo bhavaMti asaNa-sayaNa - bhaMDamattovagaraNA pariggahiyA bhavaMti, sacitta - acitta-mIsayAiM davvAiM pariggahiyAiM bhavaMti se teNaTTeNaM taheva / evaM jAva thnniykumaaraa| phra [pra. 2 ] bhagavan ! asurakumAra kisa kAraNa se sArambha evaM saparigraha hote haiM ? 5 Wan [ u. ] gautama ! asurakumAra pRthvIkAya se lekara trasakAya taka kA samArambha karate haiM, tathA unhoMne 5 zarIra parigRhIta kiye hue haiM, karma parigRhIta kiye hue haiM, bhavana parigRhIta kiye hue haiM, ve deva-deviyoM, puruSa - striyoM, tiryaJca - nara-mAdAoM ko parigRhIta kiye hue haiM, tathA ve Asana, zayana, bhANDamAtraka 5 ( bartana - kAMsI Adi dhAtuoM ke pAtra), evaM vividha upakaraNa parigRhIta kiye hue haiM; evaM sacitta, 5 acitta tathA mizra dravya parigRhIta kiye hue haiN| isa kAraNa se ve Arambhayukta evaM parigraha sahita haiM, kintu anArambhI aura aparigrahI nahIM haiN| isI prakAra (nAgakumAra se lekara) yAvat stanitakumAra taka 5 kahanA caahie| Wan [Q. 2] Why do you say that? Wan Wan [Ans.] Gautam ! Asur Kumars harm or destroy (samarambh) earth- 5 bodied beings (prithvikaya)... and so on up to... mobile beings (tras-kaya). phra Also, they have acquired bodies, karmas, mansions, gods-goddesses, phra men-women, male and female animals, seats, beds, utensils and a variety of other equipment as well as living, non-living and mixed things (with fondness). Therefore, Gautam ! It is said that Asur Kumars are equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha possession). It is not that they are without these 5 faculties (anaarambh and aparigraha). The same should be repeated for other divine beings (from Naag Kumars) up to Stanit Kumars. Wan Wan 32. egiMdiyA jahA neraiyA / 32. nairayikoM ke (sUtra 30) kathana kI taraha hI ekendriyoM ke viSaya meM kahanA cAhie / 32. What has been stated about infernal beings (aphorism 30 ) should be repeated for one-sensed beings. (122) phra Bhagavati Sutra (2) Wan 5 5 phra phra

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan 55555555)))) 055555555555555555555555555555555555550 ma [u. ] taM ceva jAva sarIrA pariggahiyA bhavaMti, bAhariyA bhaMDamattovagaraNA pariggahiyA bhavaMti, sacitta acitta bhavaMti evaM jAva criNdiyaa| ma 33. [pra.] bhagavan ! dvIndriya jIva kyA sArambha-saparigraha hote haiM, athavA anArambhI evaM aparigrahI hote haiM ? 33. [u. ] gautama ! dvIndriya jIva bhI Arambha-parigraha se yukta haiM, ve anArambhI-aparigrahI nahIM haiM, isakA kAraNa bhI vahI pUrvokta hai| (ve SaTkAya kA Arambha karate haiM) tathA yAvat unhoMne zarIra parigRhIta fa kiye hue haiM, unake bAhya bhANDa, mAtraka tathA vividha upakaraNa parigRhIta kiye hue hote haiM; evaM sacitta, ma acitta tathA mizra dravya bhI parigRhIta kiye hue hote haiN| isalie ve anArambhI, aparigrahI nahIM hote| isI prakAra trIndriya aura caturindriya jIvoM ke viSaya meM jAnanA caahie| 4. 33. (Q.) Bhante ! Are two-sensed beings (dvindriya jivas) equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession) or are they without these faculties (anaarambh and aparigraha)? (Ans.) Gautam ! Two-sensed beings (dvindriya jivas) too are equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession). It is not that they are without these faculties (anaarambh and aparigraha). The reason for this is also same as Wan aforesaid. (They harm or destroy six classes of living beings)... and so on up to... they have acquired bodies, ... seats, beds, utensils and a variety of other equipment as well as living, non-living and mixed things (with fondness). Therefore, they are said to be equipped with the said faculties and not without them. The same should be repeated for three-sensed and four-sensed beings. 34. [pra. ] paMciMdiyatirikkhajoNiyA NaM bhaMte ! [u.] taM ceva jAva kammA pariggahiyA bhavaMti, TaMkA kUDA selA siharI panbhArA pariggahiyA bhavaMti, jala-thala-bila-guha-leNA pariggahiyA bhavaMti, ujjhara-nijjhara-cillala-pallala-vappiNA pariggahiyA bhavaMti, agaDa-taDAga-daha-naio vAvi-pukkhariNI-dIhiyA guMjAliyA sarA sarapaMtiyAo * sarasarapaMtiyAo bilapaMtiyAo pariggahiyAo bhavaMti, ArAma-ujjANA kANaNA vaNAI vaNasaMDAI vaNarAIo pariggahiyAo bhavaMti, devaula-sabhA-pavA-thUbha khAiya-parikhAo pariggahiyAo bhavaMti, Wan pAgAra'TTAlaga-cariya-dAra-gopurA pariggahiyA bhavaMti, pAsAya-ghara-saraNa-leNa-AvaNA pariggahiyA OM bhavaMti, siMghADaga-tiga-caukka-caccara-mahApahA pariggahiyA bhavaMti, sagaDa-raha-jANa-jugga-gilli thilli-sIya-saMdamANiyAo pariggahiyAo bhavaMti, lohI-lohakaDAha-kaDucchuyA parigahiyA bhavaMti, OM bhavaNA-pariggahiyA bhavaMti, deva devIo maNussA cittAcitta maNussIo tirikkhajoNiyA $$$$$$$$$ $$$$ 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 855555555555555555555555555555555555555555 |paMcama zataka : saptama uddezaka (123) Fifth Shatak: Seventh Lesson

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ma tirikkhajoNiNIo AsaNa-sayaNa-khaMbha-bhaMDa-sacittAcitta-mIsiyAI davvAiM pariggahiyAI bhavaMti; se tennttennN0| 34. [pra. ] bhagavan ! paJcendriya tiryagyonika jIva kyA Arambha-parigrahayukta haiM ? [u. ] gautama ! paJcendriya tiryagyonika jIva, Arambha parigrahayukta haiM, kyoMki unhoMne zarIra yAvat ma karma parigRhIta kiye haiM tathA unake TaMka (parvata se vicchinna Tukar3A yA pahAr3a kI DhalAna), kUTa (parvata kI OM coTI), zaila (zikhararahita parvata), zikharI (coTI vAle parvata), prAgbhAra (kucha jhuke parvata ke pradeza) parigRhIta hote haiN| isI prakAra jala, sthala, bila, guphA, layana (pahAr3a khodakara banAe hue parvatagRha) bhI parigRhIta hote haiN| unake dvArA ujjhara (parvatataTa se nIce girane vAlA jalaprapAta), nirjhara (parvata se bahane ma vAlA jalasrota-jharanA), cillala (kIcar3a milA huA pAnI yA jalAzaya), pallala ( prahlAdadAyaka jalAzaya) tathA vaprINa (kyAriyoM vAlA jalasthAna athavA taTapradeza) parigRhIta hote haiN| unake dvArA kUpa, OM tar3Aga (tAlAba), draha (jhIla yA jalAzaya), nadI, vApI (caukona bAvar3I), puSkariNI (gola bAvar3I yA OM kamaloM se yukta bAvar3I), dIrghikA (hauja yA lambI bAvar3I), sarovara, sarapaMkti (sarovara zreNI), sarasarapaMkti (eka sarovara se dUsare sarovara meM pAnI jAne kA nAlA), evaM bilapaMkti (biloM kI zreNI) parigRhIta hote ke haiM tathA ArAma (latAmaNDala Adi se suzobhita Amoda-pramoda kA sthAna), udyAna (sArvajanika bagIcA), kAnana (sAmAnya vRkSoM se yukta grAma ke nikaTavartI vana), vana (gA~va se dUra sthita jaMgala), vanakhaNDa (eka hI OM jAti ke vRkSoM se yukta vana), vanarAji (vRkSoM kI paMkti), ye saba parigRhIta kiye hue hote haiN| phira devakula ke + (devamaMdira), sabhA, Azrama, prapA (pyAU), stUbha (khambhA yA stUpa), khAI, parikhA (Upara aura nIce samAna 5 khodI huI khAI), ye bhI parigRhIta kiye hote haiM; tathA prAkAra (kilA), aTTAlaka (aTArI yA kile para Wan banAyA huA makAna athavA jharokhA), carikA (ghara aura kile ke bIca meM hAthI Adi ke jAne kA mArga), dvAra, gopura (nagaradvAra), ye saba parigRhIta kiye hote haiN| inake dvArA prAsAda (devabhavana yA rAjamahala), OM ghara, saraNa (jhoMpar3A), layana, ApaNa (dukAna) parigRhIta kiye jAte haiN| zRGgATaka (siMghAr3e ke AkAra kA 5A trikoNa mArga), trika (tIna mArga milate haiM; aisA sthAna), catuSka (cauka-jahA~ cAra mArga 0 milate haiM); catvara (jahA~ saba mArga milate hoM aisA sthAna yA A~gana), caturmukha (cAra dvAroM vAlA makAna yA OM devAlaya), mahApatha (rAjamArga yA caur3I sar3aka) parigRhIta hote haiN| zakaTa (gAr3I), ratha, yAna (savArI yA vAhana), yugya (yugala hAtha pramANa eka prakAra kI pAlakhI), gillI (ambAr3I), thillI (ghor3e kA palAna kAThI), zivikA (pAlakhI yA DolI), syandamAnikA (myAnA yA sukhapAlakI) Adi parigRhIta kiye hote hai ke haiN| lohI (lohe kI dAla-bhAta pakAne kI degacI yA tavA), lohe kI kar3AhI, kur3achI Adi Adi cIjeM + parigraharUpa meM gRhIta hotI haiN| inake dvArA bhavana (bhavanapati devoM ke nivAsa sthAna) bhI parigRhIta hote haiN| ma (inake atirikta) deva-deviyA~ manuSya-nara-nAriyA~ evaM tiryaMca nara-mAdAe~, Asana, zayana, khaNDa + (Tukar3A), bhANDa (bartana yA kirAne kA sAmAna) evaM sacitta, acitta aura mizra dravya parigRhIta hote haiN| isa kAraNa se ye paJcendriya tiryaJcayonika jIva Arambha aura parigraha se yukta hote haiM, kintu OM anArambhI-aparigrahI nahIM hote| Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (124) Bhagavati Sutra (2)

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441441451461451455 456 414514614141414141414141414141414141451 451 451 451 451 455 456 457 451 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhh 45 34. (Q.) Bhante ! Are five-sensed animals (panchendriya tiryagyonik 4i jivas) equipped with faculties of action (aarambh; sinful activity) and 41 acquisition (parigraha; possession)? (Ans.) Gautam ! Five-sensed animals (panchendriya tiryagyonik 4 jivas) are equipped with faculties of action (aarambh; sinful activity) and acquisition (parigraha; possession). This is because they have acquired bodies and karmas. Also they acquire tank (a mountain with one face broken or straight), koot (peak or pinnacle), shail (flat-top mountain), shikhari (mountain with a peak), pragbhar (leaning mountain; mountain 4 with an overhang). In the same way they also acquire water, land, hole i or burrow, cave, and layan (a dugout or cave on a hill). They acquire ujjhar (waterfall), nirjhar (mountain stream), chillal (a turbid pond), pallal (a delightful lake), vapreen (estuary or a water body with gullies). 4 They acquire koop (well), tadag (pond), draha (lake), river, vapi (bavadi i or rectangular reservoir), pushkarini (lake or pond with lotuses), dirghika (large lake), sarovar (natural lake), sar-pankti (row of lakes), sar-sar-pankti (row of lakes connected with canals), and bil-pankti (row of narrow wells or water-pits). They also acquire aram (pleasure garden), udyan (public parks with a variety of flowering plants and fruit trees), si kanan (jungle near a town or village), van (forest away from town or village), van-khand (forest with similar flora), and van-raji (forest with rows upon rows of trees). They acquire devakul (temples), sabha (assembly hall), ashram (hermitage), prapa (water-hut), stupa (a memorial pillar or mound), khatika (trench or gully), parikha (a moat or trench with narrow bottom and wide top). They also acquire prakar (parapet wall), attalak (bastion on a rampart), charika (an eight cubit wide pathway between moat and rampart), dvar (door), and gopur (main 41 gate of entrance into a town). They acquire prasad (palace), ghar (house), saran (thatched hut), layan (a dugout or cave on a hill), apan (shop or marketplace). They acquire shringatak (a triangular marketplace), trik ir (meeting point of three roads), chatushk (meeting point of four roads), F chatvar (a square, court, circus, or plaza), chaturmukh (a temple with gates on all four sides), and mahapath (highway). They also acquire shakat (bullock-cart), rath (chariot), yan (vehicle), yugya (palanquin), gilli (howda or a seat on elephant's back), thilli (a coach driven by two horses), shivika (covered palanquin), and syandamanika (a palanquin as 4 long as a man). They acquire lohi (a steel pan or concave platen), i 414141414141414141414141414141414141414141414141414141414 LCLC ir ir 5555555555555555 |paMcama zataka : saptama uddezaka ( 125 ) Fifth Shatak: Seventh Lesson 1451 451 451 451 451 455 456 457 41 41 41 41 41 41 451 451 455 456 455 456 457 455 4 56 457 455 456 457 455 456 457 458 459 450

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55555555555555555555555555555555555 Wan lohakatah (steel cauldron), kadachi (serving spoons) and other such equipment. They also acquire mansions as well as gods-goddesses, men women, male and female animals, asan (seat), shayan (bed), khambh OM (pillar), bhand (earthen pots and grocery), as well as living, non-living and mixed things. Therefore, they are said to be equipped with the said faculties and not without them. OM 35. jahA tirikkhajoNiyA tahA maNussA vi bhaanniybvaa| 35. jisa prakAra tiryaJcapaJcendriya jIvoM ke (sArambha saparigraha hone ke) viSaya meM kahA, usI Wan prakAra manuSyoM ke viSaya meM bhI kahanA caahie| 35. What has been stated (with regard to action and possession) about five-sensed animals (panchendriya tiryagyonik jivas) should be repeated for human beings. OM 36. vANamaMtara-joisa-vemANiyA tahA neyavvA / 36. jisa prakAra bhavanavAsI devoM ke viSaya meM (sUtra 31) meM kahA, vaise hI vANavyantara, jyotiSka aura vaimAnika devoM ke (Arambha-parigrahayukta hone ke) viSaya meM kahanA caahie| 36. What has been stated (with regard to action and possession) about 55 abode dwelling gods (aphorism 31) should be repeated for interstitial 4 (Vanavyantar), stellar (Jyotishk) and celestial-vehicular (Vaimanik) gods. vivecana : caubIsa daNDakoM ke jIvoM ke Arambha-prastuta sAta sUtroM (sU. 30 se 36 taka) meM parigrahayukta hone Wan kI sahetuka prarUpaNA kI gaI hai| Arambha aura parigraha kA hetu-sthAnAMgasUtra meM tIna prakAra kA parigraha batAyA hai-zarIra, karma tathA upadhi OM (sacitta-acitta paudgalika drvy)| sAmAnya rUpa meM saMsArI jIva parigrahayukta hote haiN| (yadyapi ekendriya Adi Wan jIva Arambha karate va parigrahayukta hote dikhAI nahIM dete, tathApi jaba taka jIva dvArA mana-vacana-kAya se- svecchA se Arambha evaM parigraha kA pratyAkhyAna nahIM kiyA jAtA, taba taka Arambha aura parigraha kA doSa lagatA hai hI hai, isa dRSTi se unheM Arambha-parigrahayukta kahA gayA hai| dvIndriya, trIndriya, caturindriya prANiyoM ke bhI ma siddhAntAnusAra zarIra, karma evaM kucha sambandhita upakaraNoM kA parigraha hotA hai aura unake dvArA apane khAdya, zarIra rakSA Adi kAraNoM se Arambha bhI hotA hai| tiryaMcapaMcendriya jIvoM, manuSyoM, nArakoM tathA samasta prakAra ke devoM ke dvArA Arambha aura parigraha meM liptatA spaSTa dRSTigocara hotI hai| yadyapi manuSyoM meM vItarAga puruSa, kevalI Wan tathA nirgrantha sAdhu-sAdhvI Arambha-parigraha se mukta hote haiM, kintu yahA~ samagra manuSya jAti kI apekSA se manuSya ko sArambha-saparigraha batAyA gayA hai| (vRtti patrAMka 232) Elaboration--Sinful activities of twenty four places of suffering (Dandak)-Aforesaid seven aphorisms (30-36) inform that living beings in all Dandaks indulge in sinful activities and possession. 95555555555555555555555555555555555555555555593 bhagavatI sUtra (2) (126) Bhagavati Sutra (2)

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695555955 5 5 5 55 5 5 5 5 5 55555555955555559 The cause-Sthananga Sutra mentions three kinds of parigraha (possession)-Sharira (body), Karma, and Upadhi (living and non-living things). Worldly beings are generally with possessions. Although onesensed beings do not appear to be active or acquisitive, they are said to be so because in principle, as long as one does not renounce action and possessions formally and voluntarily by mind, speech, and action, he is liable to the faults of action and acquisition. Two, three and four-sensed beings are also said to possess body, karmas and some necessary equipment; they also indulge in action for food and security. Five sensed animals, human beings, infernal beings and all kinds of divine beings visibly indulge in action and acquisition. There are certain individuals like detached persons, Kevalis and ascetics who are free of action and acquisition but they are exceptions. In general human beings are said to indulge in action and acquisition. (Vritti leaf 232 ) hetu - ahetu HETU AHETU 37. paMca heU paNNattA, taM jahA- heuM jANati, heuM pAsati, heuM bujjhati, heuM abhisamAgacchai, heuM chaumatthamaraNaM mri| 37. hetu ke pA~ca prakAra haiM, yathA - (1) hetu ko jAnatA hai, (2) hetu ko dekhatA (sAmAnya rUpa se jAnatA hai, (3) hetu kA bodha prApta karatA - tAttvika zraddhAna karatA hai, (4) hetu kA abhisamAgama - abhimukha hokara samyak rUpa se prApta karatA hai, aura (5) hetuyukta chadmasthamaraNa maratA hai| 37. Hetu (cause/who knows cause) is of five kinds-(1) does (properly) know hetu, ( 2 ) does ( properly ) see hetu, ( 3 ) does have (proper ) understanding of and faith on hetu, (4) does (properly) accept and imbibe hetu and (5) embraces death of a chhadmasth with hetu. 38. paMca heU paNNattA, taM jahA- heuNA jANati jAva heuNA chaumatthamaraNaM marati / 38. pA~ca hetu ( prakArAntara se ) kahe haiM / yathA - (1) hetu (anumAna) dvArA (anumeya ko ) jAnatA hai, (2) hetu (anumAna) se dekhatA (sAmAnya jJAna karatA hai, (3) hetu dvArA ( vastu tattva ko samyak jAnakara zraddhA karatA hai, (4) hetu dvArA samyaktayA prApta karatA hai, aura (5) hetu se (adhyavasAyAdi) chadmasthamaraNa maratA hai / 38. Alternatively hetu (cause / who knows cause) is of five kinds - (1) does (properly) know through hetu, ( 2 ) does (properly ) see through hetu, ( 3 ) does have (proper ) understanding of and faith through hetu, (4) does (properly) accept and imbibe through hetu and (5) embraces death of a chhadmasth through hetu (endeavour). paMcama zataka : saptama uddezaka 6 (127) Fifth Shatak: Seventh Lesson

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Ri Li Li %%%%%%%%%%%%%%% %%%%%%%555558 ) Wan 5555555555555)))))))))))))))))))5555555598 39. paMca heU paNNattA, taM jahA-heuM na jANai jAva heuM aNNANamaraNaM mrti| OM 40. paMca heU paNNattA, taM jahA-heuNA Na jANati jAva heuNA aNNANamaraNaM mrti| OM 39. pA~ca hetu (mithyAdRSTi kI apekSA se) kahe haiN| yathA-(1) hetu ko nahIM jAnatA, (2) hetu ko nahIM dekhatA, (3) hetu kI bodhaprApti (zraddhA) nahIM karatA; (4) hetu ko prApta nahIM karatA, aura // 4 (5) hetuyukta ajJAnamaraNa maratA hai| 40. pA~ca hetu kahe haiN| yathA-(1) hetu se nahIM jAnatA, yAvat (5) hetu se ajJAnamaraNa maratA hai| 39. Hetu (cause/who knows cause) is of five kinds (in context of unrighteous standpoint)-(1) does not (properly) know hetu, (2) does not (properly) see hetu, (3) does not have (proper) faith on hetu, (4) does not (properly) accept hetu and (5) embraces death of an ignorant with hetu. ___40. Hetu (cause/who knows cause) is of five kinds-(1) does not (properly) know through hetu... and so on up to... (5) embraces death of an ignorant through hetu. 41. paMca aheU paNNattA, taM jahA-aheuM jANai jAva aheuM kevalimaraNaM mri| 42. paMca aheU paNNattA, taM jahA-aheuNA jANai jAva aheuNA kevalimaraNaM mri| 43. paMca aheU paNNattA, taM jahA-aheuM na jANai jAva aheuM chaumatthamaraNaM mri| 44. paMca aheU paNNattA, taM jahA-aheuNA na jANai jAva aheuNA chaumatthamaraNaM mri| sevaM bhaMte ! sevaM bhaMte ! tti0| // paMcamasae : sattamo uddesao samatto // 41. pA~ca ahetu kahe haiM-(1) ahetu ko jAnatA hai; yAvat (5) ahetuyukta kevalimaraNa maratA hai| 42. pA~ca ahetu kahe haiM-(1) ahetu dvArA jAnatA hai, yAvat (5) ahetu dvArA kevalimaraNa maratA hai| 43. pA~ca ahetu kahe haiM-(1) ahetu ko nahIM jAnatA, yAvat (5) ahetuyukta chadmasthamaraNa maratA hai| 44. pA~ca ahetu kahe haiM-(1) ahetu se nahIM jAnatA, yAvat (5) ahetu se chadmasthamaraNa maratA hai| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai; yoM kahakara yAvat zrI gautama svAmI vicaraNa karate haiN| ____41. Ahetu (non-cause) is of five kinds-(1) does know ahetu, (2) does see ahetu... and so on up to... (5) embraces death of a Kevali with ahetu. 42. Ahetu is of five kinds-(1) does know through ahetu... and so on + up to... (5) embraces death of a Kevali through ahetu. | bhagavatI sUtra (2) (128) Bhagavati Sutra (2) ))))))))5555555)))))) ) )) ) R)))))) Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

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43. Ahetu (non-cause) is of five kinds-(1) does not know ahetu... and so on up to... (5) embraces death of a chhadmasth with ahetu. 44. Ahetu is of five kinds-(1) does not know through ahetu... and so on up to... (5) embraces death of a chhadmasth through ahetu. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : hetu-ahetu sUtroM kA rahasya-prastuta ATha sUtroM meM se prArambha ke cAra sUtra chadmastha kI apekSA se aura bAda ke cAra sUtra kevalI kI apekSA se kahe haiN| 'hetu' kA artha hai sAdhya kI siddhi kA nizcita saadhn| chagrastha parokSa jJAnI hai, ataH vaha hetu dvArA jAnatA hai| kevalI pratyakSa jJAnI hai, unheM hetu kI jarUrata nahIM hai| pahale ke cAra sUtroM meM se pahalA-dUsarA (37-38) sUtra samyagdRSTi chadmastha kI apekSA se aura tIsarA-cauthA (39-40) sUtra mithyAdRSTi chadmastha kI apekSA se hai| ina do-do sUtroM meM antara yaha hai ki prathama do prakAra ke vyakti chadamastha hone se sAdhya kA nizcaya karane ke lie hetu ko athavA "hetu' se samyaka jAnate haiM aura samyagdRSTi chadmastha kA maraNa hetupUrvaka yA hetu se samajhakara hotA hai, ajJAnamaraNa nahIM hotA; jabaki Age ke do satroM se mithyAdaSTi chadamastha heta ko samyakatayA nahIM jAnatA-dekhatA, na hI samyaka zraddhA karatA hai, na vaha heta kA samyaka prayoga karake vastutattva ko prApta karatA hai aura mithyAdRSTi chadamastha hone ke nAte samyagjJAna na hone se ajJAnamaraNapUrvaka maratA hai| ___ Age ke cAra sUtroM meM se do sUtroM meM kevalajJAnI kI apekSA se kahA gayA hai ki kevalajJAnI pratyakSajJAnI hone se unheM hetu kI athavA hetu dvArA jAnane (anumAna karane kI AvazyakatA nahIM rhtii| kevalajJAnI svayaM 'ahetu' (pratyakSadraSTA) kahalAte haiN| ataH aheta se hI ve jAnate-dekhate haiM. aheta prayoga se hI ve kSAyika samyagdaSTi hote haiM, isalie pUrNa zraddhA karate haiM, vastutattva kA nizcaya bhI ahetu se karate haiM aura ve ahetu se yAnI binA kisI upakrama-hetu se nahIM marate haiM ki, ve nirupakramI hone se kisI bhI nimitta se mRtyu nahIM pAte, isalie ahetu kevalImaraNa hai unkaa| sAtavA~ aura AThavA~ sUtra avadhijJAnI, manaHparyAyajJAnI chadmastha kI apekSA se hai-ve ahetu vyavahAra karane vAle jIva sarvathA ahetu se nahIM jAnate, apitu kathaMcit jAnate haiM, kathaMcit nahIM jaante-dekhte| adhyavasAnAdi (rAga-dveSa) upakrama kAraNa na hone se ahetumaraNa, kintu chadmasthamaraNa (kevalimaraNa nahIM) hotA hai| ajJAnamaraNa sahetuka hai, chadmasthamaraNa sahetuka-ahetuka donoM prakAra kA ho sakatA, kevalImaraNa ahetuka hI hotA hai| (vRtti patrAMka 235) // paMcama zataka : saptama uddezaka samApta // Elaboration--Of the eight aforesaid aphorisms first four are in context of a chhadmasth (one who is short of omniscience due to residual karmic bondage) and last four are in context of a Kevali (omniscient). Hetu means causative phrase or statement that proves a point. Chhadmasth is a paroksh jnani (who perceives indirectly), therefore he sees and knows things through hetu (cause). Kevali is a pratyaksh jnani (who perceives directly), he is not dependent on hetu (cause). First two of the paMcama zataka : saptama uddezaka (129) Fifth Shatak: Seventh Lesson Ya %%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $ %%

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*555555555555555555555555 5555555555555555555555555555555555555 first four aphorisms (37, 38) are about samyagdrishti (righteous) chhadmasth and the last two (39, 40) are about mithyadrishti (unrighteous) chhadmasth. The difference between these two sets is that the first set of two is about people who are righteous chhadmasth and arrive at the conclusion by knowing the cause or know the truth through cause. A righteous (samyagdrishti) chhadmasth embraces death after knowing the cause or through cause; it is never out of ignorance. The following set of two is about unrighteous (mithyadrishti) chhadmasth who does not rightly know, see, or have faith in the cause; thus he does 457 not acquire the reality by right application. Being an unrighteous chhadmasth he is devoid of right knowledge and therefore he embraces an ignorant's death. 45 The last two aphorisms are about Avadhi Jnani and Manah-paryav Jnani. Although they fall in the cause-free category their knowledge is not completely cause-free, it is partly cause-free and partly not. As they are free of indulgence (attachment and aversion) they embrace causefree death but it is chhadmasth maran (non-omniscient death). Ignorant death is with cause, chhadmasth death is both with and without cause and omniscient death is without cause. (Vritti, leaf 235) END OF THE SEVENTH LESSON OF THE FIFTH CHAPTER Wan The first two of the following four aphorisms are about Keval Jnani Wan (omniscient). An omniscient has direct perception, he has no need of cause or acquiring knowledge through cause. That is why he is called ahetuk or free of cause (one having direct perception). He rightly knows, sees, or has faith in ahetu (cause-free perception); through application of ahetu (cause-free perception) he acquires the right perception leading to 557 destruction of karmas (kshayik samyaktva) and thus he has complete faith in ahetu (cause-free perception) and acquires the reality through ahetu. Being free of cause, he does not die due to some cause but embraces ahetuk death (without cause or timely death). bhagavatI sUtra (2) (130) 2 95 95 95 5 5 595959595955 595 5 5 555 5 5 5 5959595959595959595955 5955$$$2 457 Bhagavati Sutra (2) 55555555555555555555555555555555555

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95555555555555555555555555555555 paMcama zataka: aSTama uddezaka FIFTH SHATAK (Chapter Five) : EIGHTH LESSON foufou NIRGRANTH (ASCETIC) nirgranthIputra aura nAradaputra kI carcA DISCUSSIONS OF NIRGRINTHIPUTRA AND NARAD-PUTRA 1. teNaM kAleNaM teNaM samaeNaM jAva parisA pddigyaa| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI nArayaputte nAmaM aNagAre pagaibhaddae jAva vihri| 2. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI niyaMTiputte NAmaM aNagAre pagaibhaddae jAva vihri| 1. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra pdhaare| pariSad darzana ke liye gaI, yAvat dharmopadeza zravaNa kara vApasa lauTa gii| usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke antevAsI (ziSya) nAradaputra nAma ke anagAra the| ve prakRtibhadra the, yAvat AtmA ko bhAvita karate vicarate the| 2. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke antevAsI nirgranthIputra nAmaka anagAra the| ve prakRti se bhadra the, yAvat vicaraNa karate the| 1. During that period of time Bhagavan Mahavir arrived. People came out. Bhagavan gave his sermon. People dispersed. During that period of time there was an ascetic disciple of Bhagavan Mahavir wh name was Narad-putra. By nature he was noble (bhadra)... and so on up to... he moved about enkindling (bhaavit) his soul. 2. During that period of time there was an ascetic disciple of Bhagavan Mahavir whose name was Nirgranthiputra. By nature he was noble (bhadra)... and so on up to... he moved about enkindling (bhaavit) his soul. 3. [pra. ] tae NaM se niyaMThiputte aNagAre jeNAmeva nArayaputte aNagAre teNeva uvAgacchai, uvAgacchitA nArayaputtaM aNagAraM evaM vayAsI-sabbapoggalA te ajjo ! kiM saaDDA samajjhA sapadesA ? udAhu aNaDDA samajjhA apaesA ? [u. ] 'ajjo' tti nArayaputte aNagAre niyaMThiputtaM aNagAraM evaM vayAsI-sabbapoggalA te ajjo ! saaDDA samajjhA sapadesA, no aNaDDhA amajjhA apesaa| ___3. [pra. ] eka bAra nirgranthIputra anagAra, jahA~ nAradaputra nAmaka anagAra the, vahA~ Ae aura unake pAsa Akara unhoMne nAradaputra anagAra se isa prakAra pUchA-''he Arya ! tumhAre matAnusAra saba pudgala kyA sArddha, samadhya aura sapradeza haiM, athavA anarddha, amadhya aura apradeza haiM ?'' paMcama zataka : aSTama uddezaka (131) Fifth Shatak: Eighth Lesson

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555555555555555555555555555 ma [u. ] 'he Arya !' isa prakAra sambodhita kara nAradaputra anagAra ne nirgranthIputra anagAra se kahA- 5 4 "Arya ! mere matAnusAra sabhI pudgala sArddha, samadhya aura sapradeza haiM, kintu anarddha, amadhya aura apradeza OM nahIM haiN|" 3. [0.1 Once ascetic Nirgranthiputra came where ascetic Narad-putra was seated. Coming there he asked ascetic Narad-putra--"O noble one! In your view are all pudgalas (particles of matter and their aggregates) with halves (sa-ardh), with a middle (sa-madhya) and with sections $1 (sa-pradesh) or without halves (an-ardh), without a middle (a-madhya) // and without sections (a-pradesh) ? [Ans.] "O noble one !" Addressing thus ascetic Narad-putra replied to ascetic Nirgranthiputra--"O noble one! In my view all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), and not without halves (anardh), without a middle (a-madhya) and without sections (a-pradesh). 4. [pra. ] tae NaM se niyaMThiputte aNagAre nArayaputtaM aNagAraM evaM vayAsI-jai NaM te ajjo ! saba poggalA saaDDhA samajjhA sapadesA, no aNaDDhA amajjhA apadesA; kiM davvAdeseNaM ajjo ! sabapoggalA saaDDhA samajjhA sapadesA, no aNaDDhA amajjhA apadesA ? khettAdeseNaM ajjo ! sabapoggalA saaDDhA samajjhA sapadesA ? taha cev| kAlAdeseNaM0 taM ceva ? bhAvAdeseNaM0 taM ceva ? / [u.] tae NaM se nArayaputte aNagAre niyaMThiputtaM aNagAraM evaM vayAsI-davbAdeseNa vi me ajjo ! sabapoggalA saaDDhA samajjhA sapadesA, no aNaDDhA amajjhA apadesA; khettAdeseNa vi savvapoggalA saaDDhA0; taha ceva kAlAdeseNa vi; taM ceva bhAvAdeseNa vi| 4. [pra. ] tatpazcAt una nirgranthIputra anagAra ne nAradaputra anagAra se yoM kahA-"he Arya ! yadi tumhAre matAnusAra sabhI pudgala sArddha, samadhya aura sapradeza haiM, anarddha, amadhya aura apradeza nahIM haiM, to kyA, he Arya ! dravyAdeza (dravya kI apekSA) se ve sarvapudgala sArddha, samadhya aura sapradeza haiM, kintu anarddha, amadhya aura apradeza nahIM haiM ? athavA he Arya ! kyA kSetrAdeza se bhI pudgala sArddha, samadhya aura sapradeza Adi pUrvavat haiM ? yA kAlAdeza se sabhI pudgala usI prakAra haiM yA bhAvAdeza se samasta pudgala usI prakAra haiM ?" [u. ] tadanantara vaha nAradaputra anagAra, nirgranthIputra anagAra se yoM kahane lage-"he Arya ! mere OM matAnusAra (vicAra meM), dravyAdeza se bhI sabhI pudgala sArddha, samadhya aura sapradeza haiM, kintu anarddha, amadhya aura apradeza nahIM haiN| kSetrAdeza se bhI sabhI pudgala sArddha, samadhya Adi usI taraha haiM, kAlAdeza se bhI ve saba usI taraha haiM, tathA bhAvAdeza se bhI usI prakAra haiN|" 4. [Q.] Then ascetic Nirgranthiputra asked ascetic Narad-putra-- "O Noble one! If in your view all pudgalas (particles of matter Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (2) (132) Bhagavati Sutra (2)

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phra phaphaphaphaphaphaphapha pha Wan aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), and not without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh ); then O noble one ! in context of substance (dravyadesh) are all pudgalas (particles of matter and their aggregates ) with halves (sa- ardh), with a middle (sa-madhya), phra and with sections (sa-pradesh) and not without halves (an-ardh), 5 without a middle (a-madhya) and without sections (a-pradesh ) ? Also, OF noble one! In context of area (kshetradesh) also are all pudgalas (particles of matter and their aggregates ) with halves (sa-ardh), with a middle (sa-madhya), and with sections (sa-pradesh) etc. ? Also, does the f same hold good for all pudgalas (particles of matter and their aggregates) in context of time (kaaladesh) as well as in context of state (bhaavadesh)? Wan Wan Wan Jin 5. tae NaM se niyaMThiputte aNagAre nArayaputtaM aNagAraM evaM vayAsI - jai NaM ajjo ! davvAdeseNaM savyapoggalA saaDDhA samajjhA sapaesA, no aNaDDhA amajjhA apaesA; evaM te paramANupoggale vi saaDDhe samajhe sapaese, No aNaDDhe amajjhe apaese; jai NaM ajjo ! khettAdeseNavi savyapoggalA sa aDDhA samajjhA sapaesA evaM te egapaesogADhe vi poggale saaDDhe samajjhe sapaese; jai NaM ajjo ! kAlAdeseNaM 5 savyapoggalA saaDDhA samajjhA sapaesA; evaM te egasamayaThii vi poggale sa aDDhe, samajjhe, sapaese taM caiva jai NaM ajjo ! bhAvAdeseNaM savvapoggalA saaDDhA samajjhA sapaesA evaM te egaguNakAlae vi poggale 5 saaDDhe 3 taM caiva aha te evaM na bhavai, to jaM vadasi davvAdeseNa vi savvapoggalA saauDDhA, samajjhA sapadesA no aNaDDhA amajjhA apadesA, evaM khettAdeseNa vi, kAlAdeseNavi, bhAvAdeseNa vi taM NaM micchA / Chu [Ans.] Ascetic Narad-putra replied to ascetic Nirgranthiputra-- "O noble one ! In my view, in context of substance (dravyadesh) all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), 5 and not without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh ). In context of area (kshetradesh ) also all pudgalas (particles of matter and their aggregates) are with halves (saardh), with a middle (sa-madhya) etc. The same also holds good for all pudgalas (particles of matter and their aggregates) in context of time (kaaladesh) as well as in context of state (bhaavadesh). phra Wan 5. isa para nirgranthIputra anagAra ne nArada putra anagAra se isa prakAra pratiprazna kiyA- "he Arya ! tumhAre matAnusAra dravyAdeza se sabhI pudgala yadi sArddha, samadhya aura sapradeza haiM, to kyA tumhAre matAnusAra paramANupudgala bhI isI prakAra sArddha, samadhya aura sapradeza haiM, kintu anarddha, amadhya aura apradeza nahIM haiM ? aura he Arya ! kSetrAdeza se bhI yadi sabhI pudgala sArddha, samadhya aura sapradeza haiM to tumhAre matAnusAra ekapradezAvagAr3ha pudgala bhI sArddha, samadhya evaM sapradeza hone cAhie ! aura phira he Wan paMcama zataka aSTama uddezaka Fifth Shatak: Eighth Lesson phra Wan (133) Wan

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455 456 455 456 457 45541441454 455 456 457 455 456 457 454 4 55 456 457 454545454545454545 1465 456 457 455 456 45454545454 455 456 457 45 545454545454545454545454545454545454545454 455 456 457 45545555 456 454141414155156 $145 146 Arya ! yadi kAlAdeza se bhI samasta pudgala sArddha, samadhya aura sapradeza haiM, to tumhAre matAnusAra eka samaya kI sthiti vAlA pudgala bhI sArddha, samadhya aura sapradeza honA caahie| isI prakAra bhAvAdeza se bhI 5 OM he Arya ! sabhI pudgala yadi sArddha, samadhya aura sapradeza haiM, to tadanusAra ekaguNa kAlA pudgala bhI tumheM ma sArddha, samadhya aura sapradeza mAnanA caahie| yadi Apake matAnusAra aisA nahIM hai, to phira Apane jo yaha // kahA thA ki dravyAdeza se bhI sabhI pudgala sArddha, samadhya aura sapradeza haiM, kSetrAdeza se bhI usI taraha haiM, kAlAdeza se aura bhAvAdeza se bhI usI taraha haiM, kintu ve anarddha, amadhya aura apradeza nahIM haiM, isa Wan prakAra kA ApakA yaha kathana mithyA ho jAtA hai|" 5. At this ascetic Nirgranthiputra further asked ascetic Narad-putra"O noble one ! If in your view, in context of substance (dravyadesh), all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), then in your view is ultimate particle of matter (paramanu pudgala) too with halves (sa-ardh), with a middle (sa-madhya) and with sections (sapradesh), and not without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh)? And, O noble one! If in your view, in 45 context of area (kshetradesh), all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and (sa-pradesh), then in your view matter occupying point should also be with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh). And then, O noble one ! If in context of time (kaaladesh), all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), then in your view matter with an existence of one Samaya should also be with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh). In the same way, O noble one! If in context of state all nudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh), then in your view matter with one unit of blackness should i also be with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh). However, if in your opinion it is not so then your assertion that in context of substance (dravyadesh) all pudgalas (particles of matter and their aggregates) are with halves (sa-ardh), with a middle (sa-madhya) and with sections (sa-pradesh); the same also holds good for all pudgalas (particles of matter and their aggregates) in context of area (kshetradesh), in context of time (kaaladesh) as well as in context of state (bhaavadesh); but not without halves (an-ardh), without a middle (a-madhya) and without sections (a-pradesh) becomes wrong. 455 456 45 46 465 466 467 45 446 44 45 46 47 46 45 44 45 46 45 44 45 46 455 456 457 455 rarit E (2) (134) Bhagavati Sutra (2) 4 45 456 457 458 459 460 461 41 41 45155544545454545454545454545454545454545454545

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phra 6. tae NaM se nArayaputte aNagAre niyaMThiputtaM aNagAraM evaM kyAsino khalu vayaM devANuppiyA ! eyama jANAo-pAsAmo, jai NaM devANuppiyA ! no gilAyaMti parikahittae taM icchAmi NaM devANuppiyANaM aMtie eyama soccA nisamma jANittae / 6. [ jijJAsA ] taba nAradaputra anagAra ne nirgranthIputra anagAra se isa prakAra kahA - "he devAnupriya ! nizcaya hI hama isa artha (tathya) ko nahIM jAnate-dekhate (arthAt isa viSaya kA jJAna aura darzana hameM nahIM hai) / he devAnupriya ! yadi Apako isa artha ke parikathana - ( spaSTIkaraNapUrvaka kahane) meM kisI prakAra kI glAni, (Uba yA aprasannatA) na ho to maiM Apa devAnupriya se isa artha ko sunakara, avadhAraNApUrvaka jAnanA cAhatA hU~ / " 6. [Question] At this ascetic Narad-putra said to ascetic Nirgranthiputra-"O Beloved of gods! I certainly do not know or understand this matter. Beloved of gods! If it is not inconvenient to you, I would like to know and understand this matter from you." 7. tae NaM se niyaMThiputte aNagAre nArayaputtaM aNagAraM evaM kyAsI - davvAdeseNa vi me ajjo savvapoggalA sapadesA vi apadesA vi aNaMtA / khettAdeseNa vi evaM ceva / kAlAdeseNa vi evaM ceva / bhAvAdeseNa vi evaM caiva / je davyao apadese se khettao niyamA apadese, kAlao siya sapadese siya apadese, bhAvao siya sapadese, siya apdese| je khettao apadese se davyao siya sapadese siya apadese, kAlaobhayaNAe, bhAvao bhayaNAe / jahA khettao evaM kAlao, bhaavo| je davyao sapadese se khettao siya sapadese siya apadese, evaM kAlao bhAvao vi| je khettao sapadese se davvao niyamA sapadese, kAlao bhayaNAe, bhAvao bhayaNAe / jahA davvao tahA kAlao bhAvao vi| 7. [ samAdhAna ] isa para nirgranthIputra anagAra ne nAradaputra anagAra se isa prakAra samAdhAna kiyA"he Arya ! merI dhAraNAnusAra dravyAdeza se bhI pudgala sapradeza bhI haiM, apradeza bhI haiM aura ve pudgala ananta haiN| kSetrAdeza se bhI isI taraha haiM aura kAlAdeza se tathA bhAvAdeza se bhI ve isI taraha haiN| 1 jo pudgala dravyAdeza se apradeza haiM, kSetrAdeza se bhI niyamataH (nizcita rUpa se) apradeza haiN| kAlAdeza se unameM se koI sapradeza hote haiM, koI apradeza hote haiM aura bhAvAdeza se bhI koI sapradeza tathA koI apradeza hote haiN| jo pudgala kSetrAdeza se apradeza hote haiM, unameM koI dravyAdeza se sapradeza aura koI apradeza hote haiM, kAlAdeza aura bhAvAdeza se isI prakAra kI bhajanA (koI saMpradeza aura koI apradeza) jAnanA caahie| jasa prakAra kSetra (kSetrAdeza) se kahA, usI prakAra kAla se aura bhAva se bhI kahanA caahie| paMcama zataka : aSTama uddezaka (135) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 Fifth Shatak: Eighth Lesson

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)) )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5F 55 FFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma jo pudgala dravya se sapradeza hote haiM, ve kSetra se koI sapradeza aura koI apradeza hote haiM; isI prakAra kAla se aura bhAva se bhI ve sapradeza aura apradeza samajha lene caahie| hai jo pudgala kSetra se sapradeza hote haiM; ve dravya se niyamataH (nizcita hI) sapradeza hote haiM, kintu kAla se tathA bhAva se bhajanA se (vikalpa se-kadAcit sapradeza, kadAcit apradeza) jAnanA caahie| jaise OM (sapradezI pudgala ke sambandha meM) dravya se (dravya kI apekSA se) kahA, vaise hI kAla se (kAlAdeza se) aura bhAva (bhAvAdeza) se bhI kathana karanA caahie| 7. [Answer] Then ascetic Nirgranthiputra explained to ascetic Narad4 putra as follows----"Noble one ! In my view, in context of substance (dravyadesh), pudgalas are with sections (sa-pradesh) as well as without Wan sections (a-pradesh) and pudgalas are infinite. The same is true in Wan context of area, in context of time and also in context of state. Pudgalas that are without sections in context of substance are as a rule also without sections in context of area. In context of time they are with sections sometimes and without sections sometimes. In context of state also they are with sections sometimes and without sections sometimes. Pudgalas that are without sections in context of area are sometimes with sections and sometimes without sections in context of substance. 4 Same pattern follows in context of time as well as in context of state. As has been said about pudgalas in context of area should be repeated for pudgalas in context of time and state. Pudgalas that are with sections in context of substance are sometimes with sections and sometimes without sections in context of area. Same pattern follows in context of time as well as in context of state. Pudgalas that are with sections in context of area are as a rule also without sections in context of substance. However, in context of time as well as state they are with sections sometimes and without sections sometimes. As has been said about pudgalas in context of substance should be repeated for pudgalas in context of time and state. 8. [pra. ] eesi NaM bhaMte ! poggalANaM davvAdeseNaM khettAdeseNaM kAlAdeseNaM bhAvAdeseNaM sapadesANa ya + apadesANa ya kayare kayarehiMto jAva visesAhiyA vA ? [u. ] nArayaputtA ! savvatthovA poggalA bhAvAdeseNaM apadesA, kAlAdeseNaM apadesA asaMkhejjaguNA, davvAdeseNaM apadesA asaMkhejjaguNA, khettAdeseNaM apadesA asaMkhejjaguNA; khettAdeseNaM ceva sapadesA asaMkhejjaguNA, davvAdeseNaM sapadesA visesAhiyA, kAlAdeseNaM sapadesA visesAhiyA, bhAvAdeseNaM sapadesA visesaahiyaa| ))555555551555555555555;))))))))))) | bhagavatI sUtra (2) (136) Bhagavati Sutra (2) Wan ) B5555555555555555555555555555555555555 ,

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phaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 8. [.] he bhagavan ! (nirgranthIputra !) dravyAdeza se kSetrAdeza se, kAlAdeza se aura bhAvAdeza se, pradeza aura apradeza pudgaloM meM kauna kina se kama, adhika, tulya aura vizeSAdhika haiM ? [u. ] he nAradaputra ! bhAvAdeza se apradeza pudgala sabase thor3e haiN| unakI apekSA kAlAdeza se apradeza pudgala asaMkhyeguNA haiM; unakI apekSA dravyAdeza se apradeza pudgala asaMkhyeyaguNA haiM aura unakI apekSA bhI kSetrAdeza se apradeza pudgala asaMkhyeyaguNA haiN| unase kSetrAdeza se sapradeza pudgala asaMkhyAtaguNA haiM, unase dravyAdezena sapradeza pudgala vizeSAdhika haiM, unase kAlAdezena sapradeza pudgala vizeSAdhika haiM aura unase bhI bhAvAdezena sapradeza pudgala vizeSAdhika haiN| 8. [Q.] Bhante ! ( ascetic Nirgranthiputra) In context of substance (dravyadesh), in context of area (kshetradesh ), in context of time (kaaladesh) and in context of state (bhaavadesh ), out of pudgalas with sections (sa-pradesh) and those without sections (a-pradesh ), which are comparatively less, more, equal and much more ? [Ans.] O Narad - putra ! Pudgalas without sections (a-pradesh) in context of state (bhaavadesh) are minimum. As compared to them pudgalas without sections (a-pradesh ) in context of time (kaaladesh) are innumerable times more; as compared to them pudgalas without sections (a-pradesh) in context of substance (dravyadesh ) are innumerable times more, and as compared to them pudgalas without sections (a-pradesh) in context of area (kshetradesh) are innumerable times more. As compared to them pudgalas with sections (sa-pradesh) in context of area (kshetradesh) are innumerable times more; as compared to them 5 pudgalas with sections (sa-pradesh) in context of substance (dravyadesh ) are much more; as compared to them pudgalas with sections (sapradesh) in context of time (kaaladesh) are much more and as compared to them pudgalas with sections (sa-pradesh) in context of state (bhaavadesh) are much more. paMcama zataka : aSTama uddezaka 9. tae NaM se nArayaputte aNagAre niyaMThiputtaM aNagAraM vaMdai namasai / niyaMThiputtaM aNagAraM vaMdittA 5 sattA yama sammaM viNaeNaM bhujjo bhujjo khAmeti, khAmettA saMjameNaM tavasA appANaM bhAvemANe viharai / Wan 2595959595959 59555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 559 555 5 5 5 5 5 5 5 96 95 96 2 (137) Wan Wan 9. isake pazcAt (yaha sunakara ) nAradaputra anagAra ne nirgranthIputra anagAra ko vandana - namaskAra Wan kiyaa| unheM vandana - namaskAra karake unase isa ( apanI kahI huI mithyA) bAta ke lie samyak pha vinayapUrvaka bAra-bAra kSamAyAcanA kii| isa prakAra kSamAyAcanA karake ve (nAradaputra - anagAra) saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicaraNa karane lage / 5 Fifth Shatak: Eighth Lesson Wan Wan 9. At that ascetic Narad - putra paid homage and obeisance to ascetic 5 Nirgranthiputra and sought his forgiveness again and again with great Wan Wan Wan 5 tttittmitimitittmitimittmimimimimittmi***tmimimimimitttinnn Wan

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phaphaphaphaphaphaphaphaphaphaphapha ************************************ sincerity and humility for this (his false statement). After seeking forgiveness he (ascetic Narad-putra) resumed his activities enkindling his soul with ascetic-discipline and austerities. Wan (bhaavit) vivecana : dravyAdeza Adi kI paribhASA - dravya kI apekSA paramANutva Adi kA kathana karanA dravyAdeza, kSetra kI apekSA kathana karanA kSetrAdeza, kAla kI apekSA eka samaya kI sthiti Adi kA kathana kAlAdeza aura ekaguNa kAlA ityAdi kathana karanA bhAvAdeza hai| dravyAdi pudgaloM kI sapradezatA - apradezatA kA niyama - jo pudgala dravya kI apekSA se apradeza - ( paramANurUpa) hai, kSetra se ekapradezAvagAr3ha hone se niyamataH apradeza hai| kyoMki paramANu AkAza ke eka pradeza kA hI avagAhana / kAla se vaha pudgala yadi eka samaya kI sthiti vAlA hai to apradeza hai aura yadi aneka samaya kI karatA sthiti vAlA hai to sapradeza hai| bhAva kI apekSA se vaha ekaguNa kAlA Adi hai to apradeza hai aura anekaguNa kAlA Adi hai to sapradeza hai| jo pudgala kSetra kI apekSA apradeza (eka kSetrAvagAr3ha ) hotA hai, vaha dravya se kadAcit sapradeza aura kadAcit kyoMki kSetra (AkAza) ke eka pradeza meM rahane vAle dvayaNuka Adi sapradeza haiM, kintu kSetra kI apradeza hotA apekSA se ve apradeza haiM / jo pudgala kSetra se apradeza hai, vaha kAla se kadAcit apradeza aura kadAcit sapradeza isa prakAra hotA hai| jaise - koI pudgala kSetra se eka pradeza meM rahane vAlA hai, vaha yadi eka samaya kI sthiti vAlA hai to kAlApekSayA apradeza hai, kintu yadi vaha aneka samaya kI sthiti vAlA hai to kAlApekSayA bhI sapradeza hai| jo pudgala kSetra kI apekSA apradeza hai, yadi vaha ekaguNa kAlA Adi hai to bhAva kI apekSA bhI apradeza hai, kintu yadi vaha anekaguNa kAlA Adi hai to kSetra kI apekSA sapradeza hote hue bhI bhAva kI apekSA se apradeza hai| kSetra se apradeza pudgala ke kathana kI taraha kAla aura bhAva se bhI kathana karanA caahie| yathA-jo pudgala kAla se apradeza hotA hai, vaha dravya se, kSetra se aura bhAva se kadAcit sapradeza aura kadAcit apradeza hotA hai tathA jo pudgala bhAva se apradeza hotA hai, vaha dravya se, kSetra se aura kAla se kadAcit sapradeza hotA hai aura kadAcit apradeza | dravyAdi kI apekSA pudgaloM kI sapradezatA ke viSaya meM niyama- jo pudgala dvayaNukAdi rUpa hone se dravya se sapradeza hotA hai, vaha kSetra se kadAcit sapradeza aura kadAcit apradeza hotA hai, kyoMki vaha yadi do pradezoM meM rahatA hai to pradeza hai, aura eka hI pradeza meM rahatA hai to apradeza hai| isI taraha kAla se aura bhAva se bhI kahanA caahie| AkAza ke do yA adhika pradezoM meM rahane vAlA pudgala kSetra se sapradeza hai, vaha dravya se bhI sapradeza hI hotA hai; kyoMki jo pudgala dravya se apradeza hotA hai, vaha do Adi pradezoM meM nahIM raha sktaa| jo pudgala kSetra se sapradeza hotA hai, vaha kAla se aura bhAva se kadAcit sapradeza hotA hai, kadAcit apradeza hotA hai| jo pudgala kAla se sapradeza hotA hai, vaha dravya se, kSetra se aura bhAva se kadAcit sapradeza hotA hai, kadAcit apradeza hotA hai| jo pudgala bhAva se sapradeza hotA hai, vaha dravya se, kSetra se aura kAla se kadAcit sapradeza aura kadAcit apradeza hotA hai| [(ka) vRtti, patrAMka 241 se 243 taka, (kha) bhagavatI sUtra (hindI vivecana ), bhA. 2, pR. 900-901] Elaboration-Meanings of dravyadesh etc.-to describe particles of (etc.) in context of substance is dravyadesh (substantial or Wan Bhagavati Sutra (2) matter bhagavatI sUtra (2) phaphaphaphaphaphaphaphaphaphaphaphaphapha (138) kttimi****************************mitimiku

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$145454545454545454545454545454545454 455 456 457 455 456 455 456 457 458 455 456 457 455 456 457 457 physical) to do that in context of area is kshetradesh (spatial) in context of time (like existence of one or more Samaya) is kaaladesh (temporal) and in context of state (like one unit attribute of black colour) is bhaavadesh (qualitative). Sa-pradesh and a-pradesh-Pudgala (particle of matter) that is without sections (a-pradesh) in context of substance is as a rule also without sections in context of area as it occupies just a single spacepoint. This is because a single ultimate particle occupies only one spacepoint. In context of time if it has an existence of one Samaya it is without sections (a-pradesh) and if it has existence of more than one Samaya it is with sections. In context of state if it has one unit of an attribute (blackness etc.) it is without sections (a-pradesh) and if it has more than one unit of an attribute (blackness etc.) it is with sections. Pudgala that is without sections in context of area is sometimes with sections and sometimes without sections in context of substance. This is because an aggregate of two ultimate particles occupying one space-point is with sections in context of substance and without sections in context of area. Pudgala that is without sections in context of area is sometimes with sections and sometimes without sections in context of time. This is because an ultimate particle occupying one space-point and existence of more than one Samaya is with sections in context of time and without sections if it has existence of just one Samaya. Pudgala that is without sections in context of area is without sections in context of state if it has just one unit of an attribute (blackness etc.). However, if it has more than one unit of such attributes it is with sections in context of state although without sections in context of area. What has been said about Pudgala without sections in context of area also holds good in context of time and state. For example-pudgala that is without sections in context of time is sometimes with sections and sometimes ut sections in context of substance, area and state and pudgala that is without sections in context of state is sometimes with sections and sometimes without sections in context of substance, area and time. Pudgala, having two or more ultimate particles, that is with sections in context of substance is sometimes with sections and sometimes without sections in context of area. This is because if it occupies two space-points it is with sections and if it occupies just one space-point it is without sections. Same is true in context of time and state. paMcama zataka : aSTama uddezaka (139) Fifth Shatak: Eighth Lesson 455 456 457 455 456 457 45545454545454545454545454545454545454545454545454545454545

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))))))))))))))))555555 Wan Pudgala occupying two or more space-points is with sections in Wan $ context of area. It is also with sections in context of substance because a pudgala without sections cannot occupy two or more space-points. Pudgala that is with sections in context of area is sometimes with sections and sometimes without sections in context of time and state. Pudgalas that are with sections in context of time are with sections sometimes and without sections sometimes in context of substance, area and state. Pudgalas that are with sections in context of state are with sections sometimes and without sections sometimes in context of substance, area and time. (Vritti, leaves 241-243 and Bhagavati Sutra Hindi Commentary, part-2, pp. 900-901) jIvoM kI vRddhi-hAni INCREASE AND DECREASE IN NUMBER OF JNAS 10. [pra. ] 'bhaMte !' tti bhagavaM goyame samaNaM jAva evaM vayAsI-jIvA NaM bhaMte ! kiM vaDTaMti, ma hAyaMti, avaTThiyA ? [u. ] goyamA ! jIvA No vaDDhaMti, No hAyaMti, avtttthitaa| 10. [pra. ] 'bhagavan !' yoM kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra se isa prakAra pUchA"bhagavan ! kyA jIva bar3hate haiM yA ghaTate haiM yA avasthita rahate haiM ?'' / [u. ] gautama ! jIva na bar3hate haiM, na ghaTate haiM, kintu avasthita rahate haiN| 10. (Q.) "Bhante !" Addressing thus Bhagavan Gautam asked Shraman Bhagavan Mahavir as follows--"Bhante ! Do the living beings (jivas) increase (in number) or decrease or remain constant ? (Ans.] Gautam ! The living beings (jivas) neither increase (in number) nor decrease but remain constant ? 11. [pra. ] neraiyA NaM bhaMte ! kiM vaDDhaMti, hAyaMti, avaTThitA ? [u. ] goyamA ! neraiyA vaDDaMti vi, hAyaMti vi, avaTThiyA vi| 12. jahA neraiyA evaM jAva vemaanniyaa| 11. [pra. ] bhagavan ! kyA nairayika bar3hate haiM, ghaTate haiM, athavA avasthita rahate haiM ? [u. ] gautama ! nairayika bar3hate bhI haiM, ghaTate bhI haiM aura avasthita bhI rahate haiN| 12. jisa prakAra nairayikoM ke viSaya meM kahA, isI prakAra vaimAnika-paryanta (caubIsa hI daNDakoM ke jIvoM ke viSaya meM) kahanA caahie| ) 555555)))))))) 5 | bhagavatI sUtra (2) (140) Bhagavati Sutra (2) 5

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F F 11. [Q.] Bhante ! Do the infernal beings (jivas) increase (in number ) or y F decrease or remain constant ? 5 5 f 6 55555555555 [Ans.] Gautam ! The infernal beings (jivas) increase (in number), 4 F decrease and remain constant also. F F 12. As has been said about infernal beings so should be repeated up to Vaimaniks (for all the 24 Dandaks or places of suffering). 13. [ pra. ] siddhA NaM bhaMte ! pucchA / [ u. ] goyamA ! siddhA vaDDhati, no hAyaMti, avaTThiyA vi / 13 . [ pra. ] bhagavan ! siddhoM ke viSaya meM pRcchA hai| [ u. ] gautama ! siddha bar3hate haiM, ghaTate nahIM, ve avasthita bhI rahate haiN| 13. [Q.] Bhante ! What about Siddhas (liberated souls ) ? Fi [Ans.] Gautam ! Liberated souls (Siddhas) increase (in number), do not decrease and also remain constant. 44 f 14. [ pra. ] jIvA NaM bhaMte ! kevatiyaM kAlaM avaTThitA ? [u. ] goyamA ! savvaddhaM / 14. [ pra. ] bhagavan ! jIva kitane kAla taka avasthita rahate haiM ? [u. ] gautama ! sarvAddhA (saba kAla meM jIva avasthita hI rahate haiM) / 14. [Q.] Bhante ! How long do living beings remain constant (in number ) ? [Ans.] Gautam ! For all time (Sarvaddha ). caubIsa daNDakoM kI vRddhi-hAni aura kAlamAna kI prarUpaNA F DURATION OF INCREASE-DECREASE IN TWENTY FOUR DANDAKS F 15. [ pra. 1 ] neraiyA NaM bhaMte! kevaiyaM kAlaM vadaMti ? 5 [u. ] goyamA ! jahaneNaM egaM samayaM, ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / [ 2 ] evaM hAyaMti / 15. [ pra. 1 ] bhagavan ! nairayika kitane kAla taka bar3hate haiM ? [u.] gautama ! nairayika jIva jaghanyataH eka samaya taka aura utkRSTataH AvalikA ke asaMkhyAta bhAga taka bar3hate haiM / [ 2 ] jisa prakAra bar3hane kA kAla kahA hai, usI prakAra ghaTane kA kAla bhI ( utanA hI kahanA cAhie) / 15. [Q.1] Bhante ! How long do infernal beings increase ? paMcama zataka aSTama uddezaka (141) m ttttttttttttttttttttttttttttttttttttt bKHm Fifth Shatak: Eighth Lesson 155555555 5 pha

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a555555 5 55555555555 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$ $$$$$$$$$$$ $$ (Ans.] Gautam ! Infernal beings increase for a minimum of one Samaya and maximum of uncountable fraction of Avalika (innumerable Samayas). ___[2] The same is true for the duration of decrease. [pra. 3 ] neraiyA NaM bhaMte ! kevaiyaM kAlaM avaTThiyA ? hai [u. ] goyamA ! jahanneNaM egaM samaya, ukkoseNaM cauvvIsaM muhuttaa| [pra. 3 ] bhagavan ! nairayika kitane kAla taka avasthita rahate haiM ? [u.] gautama ! (nairayika jIva) jaghanyataH eka samaya taka aura utkRSTataH caubIsa muhUrta taka (avasthita rahate haiN|) ___ [Q.3] Bhante ! How long do infernal beings remain constant ? Ans.1 Gautam ! Thev (infernal beings) remain constant for a minimum of one Samaya and maximum of twenty four Muhurt (48 minutes). 3 [4] evaM sattasu vi puDhavIsu 'vaDDaMti, hAyaMti' bhaanniyvvN| navaraM avaviesu imaM nANattaM, taM jahAma rayaNappabhAe puDhavIe aDatAlIsaM muhuttA, sakkarappabhAe coddasa rAiMdiyAI, vAluyappabhAe mAsaM, paMkappabhAe do mAsA, dhUmappabhAe cattAri mAsA, tamAe aTThamAsA, tamatamAe bArasa maasaa| ma [4] isI prakAra sAtoM naraka-pRthviyoM ke jIva bar3hate haiM, kintu avasthita rahane ke kAla meM isa prakAra bhinnatA hai| yathA-ratnaprabhApRthvI meM 48 muhUrta kA, zarkarAprabhA meM caudaha ahorAtri kA, bAlukAprabhA Wan meM eka mAsa kA, paMkaprabhA meM do mAsa kA, dhUmaprabhA meM cAra mAsa kA, tamaHprabhA meM ATha mAsa kA aura tamastamaHprabhA meM bAraha mAsa kA avasthAna-kAla hai| [4] In the same way they increase and decrease in all the seven hells but the duration of remaining constant varies as follows-In Ratnaprabha Prithvi it is 48 Muhurts, in Sharkaraprabha Prithvi it is 14 Ahoratri (days and nights), in Balukaprabha Prithvi it is one month, in 45 Pankaprabha Prithvi it is two months, in Dhoom-prabha Prithvi it is four months, in Tamah-prabha Prithvi it is eight months and in Tamstamah-prabha Prithvi it is twelve months. 16. [1] asurakumArA vi vaDDaMti, hAyaMti, jahA neriyaa| avaTThiyA jahanneNaM ekkaM samayaM, ukkoseNaM aTThacAlIsaM muhuttaa| 16. [1] jisa prakAra nairayika jIvoM kI vRddhi-hAni ke viSaya meM kahA hai, usI prakAra asurakumAra devoM kI vRddhi hAni ke sambandha meM samajhanA caahie| asurakumAra deva jaghanya eka samaya taka hai aura utkRSTa 48 muhUrta taka avasthita rahate haiN| 16. [1] As has been stated about the increase and decrease of infernal beings should be repeated for Asur Kumar gods. Asur Kumar gods | bhagavatI sUtra (2) (142) Bhagavati Sutra (2) u5555555555555555555555555555555555 $$$$$ $$$ $$$ $$$ $

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan h Muhurts (48 minutes ). Wan Wan 5 fafa 5 5 remain constant for a minimum of one Samaya and maximum of 48 5 [ 2 ] evaM dasavihA vi / [ 2 ] isI prakAra dasa hI prakAra ke bhavanapatidevoM kI vRddhi-hAni aura avasthiti kA kathana karanA caahie| [2] The same should be repeated for increase, decrease and remaining constant with regard to all ten kinds of abode dwelling gods (Bhavanpati Devs). 17. egiMdiyA vaDUDhaMti vi, hAyaMti vi, avaTTiyA vi / eehiM tihi vi jahanneNaM ekkaM samayaM 5 ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / 17. ekendriya jIva bar3hate bhI haiM, ghaTate bhI haiM aura avasthita bhI rahate haiM / ina tInoM (vRddhi - hAni - avasthiti) kA kAla jaghanyataH eka samaya aura utkRSTataH AvalikA kA asaMkhyAtavA~ bhAga (samajhanA caahie)| 17. One sensed beings (ekendriya jivas) also increase, decrease and remain constant. The duration of these three (increase etc.) is minimum one Samaya and maximum uncountable fraction of one Avalika. 18. [ 1 ] beiMdiyA vaMti hAyaMti taheva avaTThiyA, jahantreNaM ekkaM samayaM, ukkoseNaM do aMtomuhuttA / [ 2 ] evaM jAva cauriMdiyA / 18. [1] dvIndriya jIva bhI isI prakAra bar3hate ghaTate haiN| inake avasthAna - kAla meM bhinnatA isa phra prakAra hai-ye jaghanyataH eka samaya taka aura utkRSTataH do antarmuhUrtta taka avasthita rahate haiN| Wan [2] dvIndriya kI taraha trIndriya aura caturindriya jIvoM taka (kA vRddhi - hAni - avasthitikAla ) 5 kahanA caahie| Wan Wan Wan phra Wan 18. [1] Two sensed beings (dvindriya jivas) also increase and decrease f in the same way. The difference in their duration of remaining constant is-they remain constant for a minimum of one Samaya and maximum of two Antar-muhurt (less than a Muhurt). phra Wan [2] The same (increase etc.) should be repeated for three and four phra sensed beings (trindriya and chaturindriya jivas). (143) 19. avasesA savve vadaMti, hAyaMti taheva / avaTThiyANaM NANattaM imaM taM jahA - ( 1 ) sammucchima - phra paMciMdiyatirikkhajoNiyANaM do aMtomuhuttA / (2) gabbhavakkaMtiyANaM cauvvIsaM muhuttA / (3) sammucchimamaNussANaM aTThacattAlIsaM muhuttA / (4) gabbhavakkaMtiyamaNussANaM cauvvIsaM muhuttA / (5) vANamaMtara - joisa - sohammIsANesu aTThacattAlIsaM muhuttA / ( 6 ) saNakumAre aTThArasa rAiMdiyAiM 5 phra paMcama zataka : aSTama uddezaka Wan fafa phaphaphaphapha Fifth Shatak: Eighth Lesson Wan phra

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555555555555555555555555555555 ma cattAlIsa ya muhuttaa| (7) mAhide cauvIsaM rAtidiyAI, vIsa ya muhuttaa| (8) baMbhaloe paMca cattAlIsaM raatiNdiyaaii| (9) laMtae nautiM raatiNdiyaaii| (10) mahAsukke sarlDa raaiNdiystN| (11) sahassAre do ma raaiNdiystaaii| (12) ANaya-pANayANaM saMkhejjA maasaa| (13) AraNa'ccuyANaM saMkhejjAiM vaasaaiN| evaM (14) gevejjgdevaannN| (15) vijaya-vejayaMta-jayaMta aparAjiyANaM asaMkhijjAI vaasshssaaiN| OM savvaTThasiddhe ya paliovamassa sNkhejjibhaago| evaM bhANiyavvaM-vaDTaMti hAyaMti jahanneNaM ekkaM samayaM, ukkoseNaM AvaliyAe asaMkhejjaibhAga; ma avaTThiyANaM jaM bhnniyN| 19. zeSa saba jIva bar3hate-ghaTate haiM, yaha pahale kI taraha hI kahanA caahie| kintu unake Wan avasthAnakAla meM isa prakAra bhinnatA hai, yathA-(1) sammUrchima paJcendriya tiryagyonika jIvoM kA (avasthAnakAla) do antarmuhUrta kA; (2) garbhaja paMcendriya tiryagyonikoM kA caubIsa muhUrta kA, (3) sammUrchima manuSyoM kA 48 muhUrta kA, (4) garbhaja manuSyoM kA caubIsa muhUrta kA, (5) vANavyantara jyotiSka aura saudharma, IzAna devoM kA 48 muhUrta kA, (6) sanatkumAra devoM kA aThAraha ahorAtri tathA cAlIsa muhUrta kA avasthAnakAla hai| (7) mAhendra devaloka ke devoM kA caubIsa rAtri-dina aura bIsa % muhUrta kA, (8) brahmaloka devoM kA 45 rAtri-divasa kA, (9) lAntaka devoM kA 90 rAtri-divasa kA, OM (10) mahAzukra-devaloka ke devoM kA 160 ahorAtri kA, (11) sahasrAra devoM kA 200 rAtri-dina kA, (12) Anata aura prANata devaloka ke devoM kA saMkhyeya mAsa kA, (13) AraNa aura acyuta OM devaloka ke devoM kA saMkhyeya varSoM kA avasthAnakAla hai| isI prakAra (14) nau graiveyaka devoM ke ma (avasthAnakAla ke) viSaya meM jAna lenA caahie| (15) vijaya, vaijayanta, jayanta aura aparAjita vimAnavAsI devoM kA avasthAnakAla asaMkhyeya hajAra varSoM kA hai tathA sArthasiddha-vimAnavAsI devoM kA OM avasthAnakAla palyopama kA saMkhyAtavA~ bhAga hai| ___aura ye saba jaghanya eka samaya taka aura utkRSTa AvalikA ke asaMkhyAtaveM bhAga taka bar3hate-ghaTate fa haiM; isa prakAra kahanA cAhie aura inakA avasthAnakAla jo Upara kahA gayA hai, vahI hai| 19. In the same way it should be stated as aforesaid that all the remaining beings increase and decrease (in numbers). However, the variation in their duration of remaining constant is--(1) Sammurchhim panchendriya tiryagyonik jivas (five-sensed animals of asexual origin) ___remain constant for two Antar-muhurt (less than a Muhurt). (2) Garbhaiy panchendriya tiryagyonik jivas (five-sensed animals born out of womb) for twenty four Muhurt. (3) Sammurchhim manushya (human beings of asexual origin) for 48 Muhurt. (4) Garbhaj manushya (human beings born out of womb) for twenty four Muhurt. (5) Vanavyantar, Jyotishk, Saudharma and Ishan Devs (Interstitial, Stellar, Saudharma and Ishan 4 gods) for 48 Muhurt. (6) Sanatkumar gods for 18 Ahoratra (days and 4 nights) and 40 Muhurt. (7) Gods of Maahendra divine realm for 244 Ting Ting Ting Ting Ting Ting Ting Ting $55555555555555555555555555555555555555 bhagavatI sUtra (2) (144) Bhagavati Sutra (2) 8))))))))))))5555555555555555555555

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phra Ahoratra (days and nights) and 20 Muhurt. (8) Gods of Brahmalok divine realm for 45 Ahoratra (days and nights). (9) Gods of Lantak divine realm for 90 Ahoratra (days and nights). (10) Gods of Mahashukra divine realm for 160 Ahoratra (days and nights). (11) Gods of Sahasrar divine realm for 200 Ahoratra (days and nights). (12) Gods of Anat and Pranat divine realm for countable months. (13) Gods of Aran and Achyut divine realm for countable years. (14) Same is true for Gods of nine Graiveyak divine realms. (15) Celestial-vehicular Gods of Vijaya, Vaijayant, Jayant and Aparajit divine realms for innumerable thousand years. (16) Celestialvehicular Gods of Sarvarth Siddha divine realm for countable fraction of one Palyopam (a metaphoric unit of time ). It should be stated that all these increase and decrease (in numbers) for a minimum of one Samaya and maximum of uncountable fraction of an Avalika, the duration of remaining constant being aforesaid. 20. [pra.1 ] siddhANaM bhaMte ! kaveiyaM kAlaM vaDUDhaMti ? [u. ] goyamA ! jahaNNeNaM ekkaM samayaM, ukkoseNaM aTTha samayA / 20. [ pra. 1 ] bhagavan ! siddha kitane kAla taka bar3hate haiM ? [ u. ] gautama ! jaghanyataH eka samaya aura utkRSTataH ATha samaya taka siddha bar3hate haiN| 20. [Q. 1] Bhante ! How long do liberated beings ( Siddhas) increase ? [Ans.] Gautam ! Liberated beings increase for a minimum of one Samaya and maximum of eight Samayas. [pra. 2] kevaiyaM kAlaM avaTTiyA ? [u. ] goyamA ! jahantreNaM ekkaM samayaM, ukkoseNaM chammAsA / [pra. 2 ] bhagavan ! siddha kitane kAla taka avasthita rahate haiM ? [ u. ] gautama ! jaghanya eka samaya aura utkRSTa chaha mAsa taka siddha avasthita rahate haiN| [Q. 2] Bhante ! How long do liberated beings ( Siddhas) remain constant ? [Ans.] Gautam ! Liberated beings remain constant for a minimum of one Samaya and maximum of six months. vivecana : vRddhi, hAni aura avasthiti kA tAtparya-saMsAra kA zAzvata niyama hai, jIva-ajIva nahIM banatA, ajIva - jIva nahIM banatA / saMsAra meM na to koI nayA jIva utpanna hotA aura na kisI jIva kA astitva samApta hotA hai| nairayika Adi caubIsadaNDaka ke jIva ke paryAya vizeSa haiN| isalie inameM hAni - vRddhi hotI rahatI hai| koI bhI jIva jaba bahuta utpanna hote haiM aura thor3e marate haiM, taba 've bar3hate haiM', aisA kahA jAtA hai aura jaba ve bahuta marate haiM aura thor3e utpanna hote haiM, taba 've ghaTate haiM', aisA kahA jAtA hai| jaba utpatti aura maraNa Fifth Shatak: Eighth Lesson paMcama zataka aSTama uddezaka phra (145)

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wan 555555555555555555555555555555 ma samAna saMkhyA meM hotA hai, arthAt-jitane jIva utpanna hote haiM, utane hI marate haiM, athavA kucha kAla taka na to jIva kA janma hotA hai aura na hI maraNa hotA, taba yaha kahA jAtA hai ki ve avasthita haiM' ise avasthAnakAla kahate haiN| Elaboration Increase, decrease and remaining constant-Soul or the living does not turn into matter or the non-living and vice versa; this is the eternal law of nature. In this world no new soul is created nor a single soul gets destroyed. The infernal and other kinds of beings belonging to the twenty four Dandaks are simply modes or varieties of living beings or souls. Therefore they continue to increase and decrease. When among one kind of beings the number of births are more than the number of deaths then it is said that they are increasing (in number)'. When it is the other way round it is said that 'they are decreasing'. When the number of births is same as that of deaths or when for a specific period their is neither birth nor death, it is said that they remain constant'. jIvoM meM sopacayAdi cAra bhaMga FOUR DMSIONS INCLUDING SOPACHAYA 21. [pra. ] jIvA NaM bhaMte ! kiM sovacayA, sAvacayA, sovacaya-sAvacayA, niruvacaya-niravacayA ? [u. ] goyamA ! jIvA No sovacayA, no sAvacayA, No sovacaya-sAvacayA, niruvcy-nirvcyaa| 21. [pra. ] bhagavan ! kyA jIva (1) sopacaya upacaya sahita haiM, (2) sApacaya apacaya-sahita haiM, OM (3) sopacayasApacaya upacaya-apacaya-sahita haiM, yA (4) nirupacaya upacayarahita-nirapacaya apacayarahita haiM ? [u. ] gautama ! jIva na sopacaya haiM aura na hI sApacaya haiM aura na sopacaya-sApacaya haiM, kintu nirupacaya-nirapacaya haiN| 21. [Q.] Bhante ! Are the living beings (souls) (1) with augmentation (sopachaya), (2) with de-augmentation (sapachaya), (3) with augmentation and de-augmentation (sopachaya-sapachaya) or (4) without augmentation and de-augmentation (nirupachaya-nirapachaya) (in their numbers)? ___ [Ans.] Gautam ! Living beings (souls) are neither with augmentation (sopachaya) nor with de-augmentation (sapachaya) or with augmentation and de-augmentation (sopachaya-sapachaya) but are 4 without augmentation and de-augmentation (nirupachaya-nirapachaya). 22. egiMdiyA tatiyapade, sesA jIvA cauhi vi padehi bhaanniyvaa| 22. ekendriya jIvoM meM tIsarA pada (sopacaya-sApacaya) kahanA caahie| zeSa saba jIvoM meM cAroM hI + pada (vikalpa) kahane caahie| Wan bhagavatI sUtra (2) (146) Bhagavati Sutra (2) 95555555555555555555555555 $$$$$$$ $$ Wan 8555555555555454555555545454545454545454545454545454550

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22. With regard to one-sensed beings the third alternative (with augmentation and de-augmentation) should be stated and with regard to all other beings all the four alternatives should be stated. 23. [pra. ] siddhA NaM bhaMte ! pucchaa| [u. ] goyamA ! siddhA sovacayA, No sAvacayA, No sovacaya-sAvacayA, niruvcy-nirvcyaa| 23. [pra. ] bhagavan ! kyA siddha bhagavAna sopacaya haiM, sApacaya haiM, sopacaya-sApacaya haiM yA nirupacaya-nirapacaya haiM ? [u. ] gautama ! siddha bhagavAna sopacaya haiM, sApacaya nahIM haiM, sopacaya-sApacaya bhI nahIM haiM, kintu nirupacaya-nirapacaya haiN| 23. [Q.] What in case of Siddhas ? (Ans.) Gautam ! Siddhas are with augmentation (sopachaya) and not with de-augmentation (sapachaya). They are also not with augmentation and de-augmentation (sopachaya-sapachaya) but are without augmentation and de-augmentation (nirupachaya-nirapachaya). 24. [pra. ] jIvA NaM bhaMte ! kevaiyaM kAlaM niruvacaya-niravacayA ? [u. ] goyamA ! svvddhN| 24. [pra. ] bhagavan ! jIva kitane kAla taka nirupacaya-nirapacaya rahate haiM ? [u. ] gautama ! jIva sarvakAla taka nirupacaya-nirapacaya rahate haiN| 24. (Q.) Bhante ! How long do living beings remain without augmentation and de-augmentation (nirupachaya-nirapachaya)? [Ans.] Gautam ! living beings remain without augmentation and deaugmentation (nirupachaya-nirapachaya) for all time. 25. [pra. 1 ] neraiyA NaM bhaMte ! kevaiyaM kAlaM sovacayA ? [u. ] goyamA ! jahanneNaM ekkaM samaya, ukkoseNaM AvaliyAe asNkhejjibhaagN| 25. [pra. 1 ] bhagavan ! nairayika kitane kAla taka sopacaya rahate haiM ? [u. ] gautama ! jaghanya eka samaya aura utkRSTa AvalikA ke asaMkhyeya bhAga taka nairayika sopacaya rahate haiN| 25. [Q. 1] Bhante ! How long do infernal beings remain with augmentation (sopachaya) ? [Ans.] Gautam ! Infernal beings remain with augmentation (sopachaya) for a minimum of one Samaya and maximum of uncountable fraction of an Avalika. paMcama zataka : aSTama uddezaka (147) Fifth Shatak : Eighth Lesson 555555)))))))))))))))))))))))

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2 95 95 95 96 95 95 49559595959595959595955 595959595959595959@ Wan Wan [ u. ] (gautama) usI prakAra (sopacaya ke pUrvokta kAlamAnAnusAra) sApacaya kA kAla jAnanA caahie| [Q. 2] Bhante ! How long do infernal beings remain with deaugmentation (sapachaya ) ? [Ans.] Gautam ! The same (as aforesaid regarding sopachaya ). [pra. 3 ] kevaiyaM kAlaM sovacaya - sAvacayA ? [ u. ] evaM caiva / [pra. 3] aura ve sopacaya-sApacaya kitane kAla taka rahate haiM ? [u. ] (gautama) ! sopacaya kA jitanA kAla kahA hai, utanA hI sopacaya - sApacaya kA kAla 5 jAnanA caahie| Wan Wan Wan Wan [pra. 2 ] kevaiyaM kAlaM sAvacayA ? phra [Q 4] Bhante ! How long do infernal beings remain without Wan 5 augmentation and de-augmentation (nirupachaya-nirapachaya ) ? Wan Wan Wan [ u. ] evaM ceva / [pra. 2 ] bhagavan ! nairayika kitane kAla taka sApacaya rahate haiM ? Wan [Q. 3] Bhante ! How long do infernal beings remain with augmentation and de-augmentation (sopachaya-sapachaya ) ? [Ans.] Gautam ! The same (as aforesaid regarding sopachaya ). [pra. 4 ] kevaiyaM kAlaM niruvacaya - niravacayA ? [u. ] goyamA ! jahantreNaM ekkaM samayaM, ukkoseNaM bArasa muhuttaa| [pra.4 ] nairayika kitane kAla taka nirupacaya - nirapacaya rahate haiM ? [u. ] gautama ! nairayika jIva jaghanya eka samaya aura utkRSTa bAraha muhUrtta taka nirupacaya - nirapacaya rahate haiM / phra [Ans.] Gautam ! Infernal beings remain without augmentation and de-augmentation (nirupachaya-nirapachaya ) for a minimum of one 5 augmentation (sopachaya-sapachaya ). (148) Samaya and maximum of twelve Muhurts. 26. egiMdiyA savve sovacaya- sAvacyA savvaddhaM / 26. sabhI ekendriya jIva sarvakAla (sarvadA) sopacaya -sApacaya rahate haiN| 26. All one-sensed beings always remain with augmentation and de bhagavatI sUtra ( 2 ) 295 5 5 5 5 5959595959 5555955959595959 555 595959595555 456 452 Bhagavati Sutra (2) phra

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27. sesA sabbe sovacayA vi, sAvacayA vi, sovacaya-sAvacayA vi, niruvacaya-niravacayA vi| jahanneNaM egaM samayaM, ukkoseNaM AvaliyAe asaMkhejjaibhAgaM avaTThiehiM vakkaMtikAlo bhaanniyvyo| 27. zeSa sabhI jIva sopacaya bhI haiM, sApacaya bhI haiM, sopacaya-sApacaya bhI haiM aura nirupacayanirapacaya bhI haiN| ina cAroM kA kAla jaghanya eka samaya aura utkRSTa AvalikA kA asaMkhyAtavA~ bhAga hai| avasthitoM (nirupacaya-nirapacaya) meM vyutkrAntikAla (virahakAla) ke anusAra kahanA caahie| 27. All the remaining beings are with augmentation (sopachaya), with de-augmentation (sapachaya), with augmentation and de-augmentation (sopachaya-sapachaya) and without augmentation and de-augmentation (nirupachaya-nirapachaya). The period they remain in these four conditions is minimum of one Samaya and maximum uncountable fraction of an Avalika. With regard to the constant state (without augmentation and de-augmentation) it is like the period when there is neither birth nor death (vyutkranti kaal or virah kaal). 28. [pra. 1] siddhA NaM bhaMte ! kevaiyaM kAlaM sovacayA ? [u. ] goyamA ! jahanneNaM ekkaM samayaM, ukkoseNaM aTTha smyaa| 28. [pra. 1 ] bhagavan ! siddha bhagavAna kitane kAla taka sopacaya rahate haiM ? [u. ] gautama ! jaghanya eka samaya aura utkRSTa ATha samaya taka ve sopacaya rahate haiN| 28. [Q. 1] Bhante ! How long do Siddhas (liberated souls) remain with augmentation (sopachaya) ? [Ans.] Gautam ! Siddhas remain with augmentation (sopachaya) for a minimum of one Samaya and maximum of eight Samayas. [pra. 2 ] kevaiyaM kAlaM niruvacaya-niravacayA ? [u. ] jahanneNaM ekkaM samayaM, ukkoseNaM chmmaasaa| sevaM bhaMte ! sevaM bhaMte ! tti| ||pNcmse : aTThamo uddesao samatto // [pra. 2 ] siddha bhagavAna, nirupacaya-nirapacaya kitane kAla taka rahate haiM ? [u. ] (gautama !) ve jaghanya eka samaya aura utkRSTa chaha mAsa taka nirupacaya-nirapacaya rahate haiN| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai' yoM kahakara gautama svAmI yAvat vecarane lge| [Q.2] Bhante ! How long do Siddhas (liberated souls) remain without augmentation and de-augmentation (nirupachaya-nirapachaya)? paMcama zataka : aSTama uddezaka (149) Fifth Shatak : Eighth Lesson

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5555555555555555554555555555454555545554545450 (Ans.] Gautam ! Siddhas remain without augmentation and deaugmentation (nirupachaya-nirapachaya) for a minimum of one Samaya and maximum of six months. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : sopacayAdi kA tAtparya-sopacaya kA artha hai-vRddhi-shit| arthAt-pahale ke jitane jIva haiM, unameM naye jIvoM kI utpatti hotI hai, use sopacaya kahate haiN| pahale ke jIvoM meM se kaI jIvoM ke mara jAne se saMkhyA ghaTa 3 jAtI hai, use sApacaya (hAni-sahita) kahate haiN| utpAda (utpatti) aura udvartana (maraNa) dvArA eka sAtha vRddhima hAni hotI hai, use sopacaya-sApacaya (vRddhi-hAni-sahita) kahate haiM, utpAda aura udvartana ke abhAva se vRddhi hAni na honA (virahakAla) 'nirupacaya-nirapacaya' kahalAtA hai| siddha eka samaya se ATha samaya taka nirantara utpanna ho sakate haiM, siddhoM kA virahakAla jaghanya eka samaya se utkRSTa chaha mAsa hotA hai| // paMcama zataka : aSTama uddezaka samApta // Elaboration-Sopachaya means with augmentation; in other words 45 new beings are born among the existing ones. When some beings from the existing number die, the total number is reduced. This is called sapachaya or with de-augmentation. With births and deaths at the same time there is increase as well as decrease. This called sopachaya- 4 sapachaya or with augmentation and de-augmentation. Absence of $i increase and decrease in numbers due to absence of birth and death is called nirupachaya-nirapachaya or without augmentation and deaugmentation. This is also called vyutkranti kaal or virah kaal. The number of Siddhas can increase continuously from one to eight Samayas and the minimum and maximum period of their number remaining constant is one Samaya and six months. * END OF THE EIGHTH LESSON OF THE FIFTH CHAPTER 55555555555555555555555555555))))) ) bhagavatI sUtra (2) (150) Bhagavati Sutra (9) ja

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paMcama zataka : navama uddezaka FIFTH SHATAK (Chapter Five): NINTH LESSON rAjagRha RAJAGRIHA rAjagRha kA svarUpa DESCRIPTION OF RAJAGRIHA 1. teNaM kAleNaM teNaM samaeNaM jAva evaM vayAsI1. usa kAla aura usa samaya meM gautama svAmI ne zramaNa bhagavAna mahAvIra se isa prakAra pUchA 1. During that period of time... and so on up to... Gautam Swami asked Shraman Bhagavan Mahavir 2.[pra. 1 ] kimidaM bhaMte ! 'nagaraM rAyagihaM' ti pavuccati ? kiM puDhavI 'nagaraM rAyagihaM' ti pavuccati ? AU 'nagaraM rAyagiha' ti pavuccati ? jAva vaNassai ! jahA eyaNudesae paMciMdiya-tirikkhajoNiyANaM vattabbayA tahA bhANiyab jAva sacitta-acitta-mIsiyAI dabAI 'nagaraM rAyagihaM' ti pavuccati ? * [u. ] goyamA ! puDhavI vi 'nagaraM rAyagihaM' ti pavuccati jAva sacitta-acitta-mIsiyAI davAiM 'nagaraM rAyagihaM' ti pvuccti| 2. [pra. 1 ] bhagavan ! yaha 'rAjagRha nagara' kyA kahalAtA hai ? kyA pRthvI rAjagRha nagara kahalAtA hai ?, athavA jala ? yAvat vanaspati kyA rAjagRha nagara kahalAtA hai ?, jisa prakAra 'ejana' nAmaka uddezaka (paMcama zataka ke saptama uddezaka) meM paJcendriya tiryagyonika jIvoM kI (parigraha-viSayaka) vaktavyatA kahI hai, kyA usI prakAra yahA~ bhI kahanI cAhie? (arthAt-kyA 'kUTa' rAjagRha nagara kahalAtA hai ? zaila rAjagRha nagara kahalAtA hai ? ityAdi); yAvat kyA sacitta, acitta aura mizra dravya (milakara) rAjagRha nagara kahalAtA hai ? [u. ] gautama ! pRthvI bhI rAjagRha nagara kahalAtI hai, yAvat sacitta, acitta aura mizra dravya (saba milakara) bhI rAjagRha nagara kahalAtA hai| 2. [Q. 1] Bhante ! What is it that is called 'Rajagriha City' ? Is this prithvi (land) called Rajagriha City ? Or is water... and so on up to... plants that are called Rajagriha City ? Or as has been stated in lesson titled Ejan (fifth chapter seventh lesson) in context of possession by five sensed animals, is it to be repeated like that about Rajagriha City (Is pinnacle (koot) called Rajagriha City ? Is flat-top mountain (shail) called Rajagriha City ?...]... and so on up to... living, non-living and mixed things (combined together) is called Rajagriha City ? |paMcama zataka : navama uddezaka (151) Fifth Shatak : Ninth Lesson

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Wan 55)))))))555555555555555555558 jama Yi [Ans.] Gautam ! This prithvi (land) is also called Rajagriha City... and so on up to... living, non-living and mixed things (combined together) is also called Rajagriha City. [pra. 2] se keNaTeNaM0? [u. ] goyamA ! puDhavI jIvA i ya ajIvA i ya 'nagaraM rAyagihaM' ti pavuccati; jAva sacittaacitta-mIsiyAI davvAiM jIvA ti ya ajIvA ti ya 'nagaraM rAyagihaM' ti pavuccati, se teNaTeNaM taM cev| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u. ] gautama ! pRthvI jIva (piNDa) hai aura ajIva-(piNDa) bhI hai, isalie yaha rAjagRha nagara kahalAtA hai, yAvat sacitta, acitta aura mizra dravya bhI jIva haiM, aura ajIva bhI haiM, isalie ye dravya (milakara) rAjagRha nagara kahalAte haiN| he gautama ! isI kAraNa se pRthvI Adi ko rAjagRha nagara kahA OM jAtA hai| [Q. 2) Bhante ! Why so ? [Ans.] Gautam ! This prithvi is a living thing (jiva) as well as a non thing (ajiva) (lump of living things as well as non-living things) 4 and therefore it is called Rajagriha City... and so on up to... living, noni living and mixed things are also living things as well as non-living i things, therefore they (combined together) are called Rajagriha City. Gautam ! That is why this prithvi etc. are called Rajagriha City. udyota aura andhakAra LIGHT AND DARKNESS 3. [pra. 1 ] se nUNaM bhaMte ! diyA ujjoe rAiM aMdhakAre ? [u. ] haMtA, goyamA ! jAva aNdhkaare| 3. [pra. 1 ] he bhagavan ! kyA dina meM udyota aura rAtri meM andhakAra hotA hai ? [u. ] hA~, gautama ! dina meM udyota aura rAtri meM andhakAra hotA hai| 3. [Q. 1] Bhante ! Is there light (udyot) during the day and darkness during the night? ___ [Ans.] Yes, Gautam ! There is light (udyot) during the day and darkness during the night. [pra. 2 ] se keNaTeNaM0? [u.] goyamA ! diyA subhA poggalA, subhe poggalapariNAme, rAI asubhA poggalA, asubhe poggalapariNAme, se teNaTeNaM0 ? [pra. 2 ] bhagavan ! kisa kAraNa se dina meM udyota aura rAtri meM andhakAra hotA hai ? bhagavatI sUtra (2) Bhagavati Sutra (2) 54555555 (152) 555555555555555555555555555558

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nimimimittmimimimimimimitimitimi tttttttttti*tmilllitllli [.] gautama ! dina meM zubha pudgala hote haiM zubha pudgaloM kA pariNamana hotA hai, kintu rAtri meM azubha pudgala hote haiM, azubha pudgaloM kA pariNamana hotA hai| isa kAraNa se dina meM udyota aura rAtri meM andhakAra hotA hai| [Q. 2] Bhante ! Why so ? [Ans.] Gautam ! During the day auspicious or bright (shubh) particles exist and function, but during the night inauspicious or dark (ashubh) particles exist and function. That is why there is light (udyot) during the day and darkness during the night. 4. [ pra. 1 ] neraiyANaM bhaMte! kiM ujjoe, aMdhakAre ? [u. ] goyamA ! neraiyANaM no ujjoe, aNdhkaare| 4. [ pra. 1 ] bhagavan ! nairayikoM ke ( nivAsa-sthAna meM) udyota hotA hai, athavA andhakAra hotA hai ? [ u. ] gautama ! nairayika jIvoM ke (sthAna meM) udyota nahIM hotA, (kintu) andhakAra hotA hai| 4. [Q. 1] Bhante ! Is there light or darkness in the world of infernal beings ? [Ans.] Gautam ! In the world of infernal beings there is no light but darkness. [pra. 2] se keNaTTeNaM0 ? [ u. ] goyamA ! neraiyANaM asubhA poggalA, asubhe poggalapariNAme, se teNaTTeNaM0 / [pra. 2 ] bhagavan ! kisa kAraNa se udyota nahIM hotA, andhakAra hotA hai ? [ u. ] gautama ! nairayika jIvoM ke azubha pudgala aura azubha pudgala - pariNAma hote haiM, isa kAraNa se vahA~ udyata nahIM, kintu andhakAra hotA hai| [Q. 2] Bhante ! Why so ? [Ans.] Gautam ! In the (world of) infernal beings only inauspicious or dark (ashubh) particles exist and function. That is why there is no light (udyot) but only darkness there. 5. [ pra. 1 ] asurakumArANaM bhaMte ! kiM ujjAte, aMdhakAre ? [ u. ] goyamA ! asurakumArANaM ujjoe, no aMdhakAre / 5. [pra.1 ] bhagavan ! asurakumAroM ke kyA udyota hotA hai, athavA andhakAra hotA hai ? [u.] gautama ! asurakumAroM ke udyota hotA hai, andhakAra nahIM hotA / 5. [Q. 1] Bhante ! Is there light or darkness in the world of Asur Kumar gods ? paMcama zataka navama uddezaka ( 153 ) Fifth Shatak: Ninth Lesson phaphaphaphapha

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5 Wan ***************************** [Ans.] Gautam ! In the world of Asur Kumar gods there is light and not darkness. [pra. 2] se keNaTTheNaM0 ? [u. ] goyamA ! asurakumArANaM subhA poggalA, subhe poggalapariNAme, se teNaTTeNaM evaM vuccati0 / evaM jAva thaNiyANaM / [pra. 2 ] bhagavan ! yaha kisa kAraNa se kahA jAtA hai ? [u. ] gautama ! asurakumAroM ke zubha pudgala yA zubha pudgala pariNAma hote haiM; isa kAraNa se kahA jAtA hai ki unake udyota hotA hai, andhakAra nahIM hotaa| isI prakAra ( nAgakumAra devoM se lekara ) stanitakumAra devoM taka ke lie kahanA caahie| [Q. 2] Bhante ! Why so ? [Ans.] Gautam ! In the (world of) Asur Kumar gods only auspicious or bright (shubh) particles exist and function. That is why there is only light (udyot) and not darkness there. The same should be repeated (for Naag Kumar gods and so on up to) up to Stanit Kumar gods. 6. puDhavikAiyA jAva teiMdiyA jahA neraiyA / 6. jisa prakAra nairayika jIvoM ke (udyota - andhakAra ke) viSaya meM kathana kiyA, usI prakAra pRthvIkAyika jIvoM se lekara trIndriya jIvoM taka ke viSaya meM kahanA caahie| 6. As has been stated with regard to infernal beings (about light and darkness) so should be repeated for earth-bodied beings... and so on up to... three-sensed beings. 7. [ pra. 1 ] cauriMdiyANaM bhaMte! kiM ujjoe, aMdhakAre ? [u. ] goyamA ! ujjoe vi, aMdhakAre vi| 7. [ pra. 1 ] bhagavan ! caturindriya jIvoM ke kyA udyota hai athavA andhakAra hai ? [u.] gautama ! caturindriya jIvoM ke udyota bhI hai, andhakAra bhI hai| 7. [Q. 1] Bhante! Is there light or darkness in the world of four-sensed beings? [Ans.] Gautam ! In the world of four-sensed beings there is light as well as darkness. [pra. 2] se keNaTTeNaM0 ? [u.] goyamA ! caturiMdiyANaM subhA'subhA poggalA, subhA'subhe poggalapariNAme, se teNaTThenaM0 / Bhagavati Sutra (2) bhagavatI sUtra ( 2 ) (154) klllimittmi**************************ti 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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mitittpuumimimimit****tmilll********mmmm 5 5 5 F phra [pra. 2 ] bhagavan ! kisa kAraNa se caturindriya jIvoM ke udyota bhI hai, andhakAra bhI hai ? [u.] gautama ! caturindriya jIvoM ke zubha aura azubha (donoM prakAra ke) pudgala hote haiM, tathA zubha aura azubha pudgala - pariNAma hote haiM, isalie unake udyota bhI haiM aura andhakAra bhI haiM, aisA kahA 5 jAtA hai| [Q. 2] Bhante ! Why so ? [Ans.] Gautam ! In (the world of) four-sensed beings auspicious or bright (shubh) as well as inauspicious or dark (ashubh) particles exist and function. That is why there is light (udyot) as well as darkness there. 9. As has been stated with regard to Asur Kumar gods (about light and darkness) so also should be repeated for interstitial gods (Vanavyantar Devs), stellar gods (Jyotishk Devs) and celestial-vehicular 5 gods (Vaimanik Devas). 8. evaM jAva maNussANaM / 9. vANamaMtara - jotisa - vemANiyA jahA asurakumArA / 8. isI prakAra ( tiryaJca paJcendriya aura ) yAvat manuSyoM taka ke lie kahanA cAhie / 9. jisa prakAra asurakumAroM ke viSaya meM kahA, usI prakAra vANavyantara, jyotiSka aura vaimAnika devoM ke viSaya meM bhI kahanA caahie| 8. The same should be repeated (for five sensed animals and so on ) up to human beings. vivecana : udyota aura andhakAra ke kAraNa-dina meM sUrya kI kiraNoM ke samparka ke kAraNa pudgala kA pariNamana pariNAma zubha hotA hai, kintu rAtri meM sUrya kiraNa kA samparka na hone se pudgaloM kA pariNamana azubha hotA hai| narakoM meM sUrya kiraNoM kA prakAza nahIM hai, isalie vahA~ andhakAra hai| pRthvIkAyika se lekara trIndriya taka ke 5 jIva, jo manuSyakSetra meM haiM, aura unheM sUrya kiraNoM Adi kA samparka bhI hai, phira bhI unameM andhakAra kahA hai, isakA 5 kAraNa yaha hai ki unake cakSurindriya na hone se dRzya vastu dikhAI nahIM detI, phalataH zubha pudgaloM kA kArya unameM nahIM phra 5 hotA, usa apekSA se unameM azubha pudgala haiM; ataH unameM andhakAra hI hai| caturindriya jIvoM se lekara manuSya taka meM 5 zubhAzubha donoM pudgala hote haiM, kyoMki unake A~kha hone para bhI jaba ravi-kiraNAdi kA sadbhAva hotA hai, taba dRzya Wan padArthoM ke jJAna meM nimitta hone se unameM zubha pudgala hote haiM, kintu ravi - kiraNAdi kA samparka nahIM hotA, taba padArthajJAna na hone se unameM azubha pudgala hote haiM / bhavanapati, vANavyantara, jyotiSka aura vaimAnika devoM ke rahane ke (sthAna) Adi kI bhAsvaratA ke kAraNa vahA~ nirantara zubha pudgala haiM, ataeva andhakAra nahIM udyota hai| Elaboration-Cause of light and darkness-The consequence (parinaam) of functioning (parinaman) of matter particles is auspicious due to contact with sun rays. However during the night it is inauspicious due to lack of contact with sun rays. paMcama zataka : navama uddezaka (155) phaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Fifth Shatak: Ninth Lesson Wan phra

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$i As infernal worlds are deprived of the glow of sun rays, darkness prevails there. The living beings, from earth-bodied beings to threesensed beings, dwelling in the world of humans and in physical contact with sun rays, are said to be in darkness. This is because of the fact that for the absence of the sense organ of seeing (chakshurindriya) they are devoid of vision and as a consequence there is no functioning of $ auspicious particles in them. In this context they have functioning of only inauspicious particles and as such they are in darkness only. Foursensed beings... and so on up to... human beings have both auspicious and inauspicious particles. This is because they are endowed with the sense organ of seeing (eyes) and have vision due to functioning of auspicious particles when in contact with sun rays. There is absence of ir vision in them due to functioning of inauspicious particles when not ir contact with sun rays. In abode dwelling gods (Bhavan-pati gods), interstitial, stellar and celestial-vehicular gods there is continuous functioning of auspicious particles because their realms are ever radiant. Thus they always have light and never darkness. nairayikAdi meM samaya jJAna AWARENESS OF TIME 10. [pra. 1] asthi NaM bhaMte ! neraiyANaM tattha gayANaM evaM paNNAyati, taM jahA-samayA ti vA AvaliyA ti vA jAva osappiNI ti vA ussappiNI ti vA ? [u. ] No iNaThe smtthe| 10. [pra. 1 ] bhagavan ! kyA narakakSetra meM rahe hue nairayikoM ko isa prakAra kA prajJAna (viziSTa jJAna) hotA hai, jaise ki-"yaha samaya hai, AvalikA hai, yAvat yaha utsarpiNI kAla yA avasarpiNI kAla hai?" + [u. ] gautama ! vahA~ rahe hue nairayika jIvoM ko samayAdi kA prajJAna nahIM hotaa| Wan 10. [Q. 1] Bhante ! Do the infernal beings living in hells have the specific awareness (prajnana) that this is Samaya, this is Avalika ... and so on up to... regressive cycle of time and progressive cycle of time? ____ [Ans.] Gautam ! No, they do not have that awareness of time. [pra. 2 ] se keNaTheNaM jAva samayA ti vA AvaliyA ti vA jAva osappiNI ti vA ussappiNI ti vA? / [u. ] goyamA ! ihaM tesiM mANaM, ihaM tesiM pamANaM, ihaM tesiM evaM paNNAyati, taM jahA-samayA ti vA jAva ussappiNI ti vaa| se teNaTaTheNaM jAva no evaM paNNAyati. taM jahA-samayA ti vA jAva ussappiNI ti vaa| [pra. 2 ] bhagavan ! kisa kAraNa se naraka meM rahane vAle nairayikoM ko samaya, AvalikA, yAvat // utsarpiNI-avasarpiNI kAla kA prajJAna nahIM hotA? bhagavatI sUtra (2) (156) Bhagavati Sutra (2)

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5555555 [ u. ] gautama ! yahA~ (manuSyaloka meM ) samayAdi kA mAna hai, yahA~ unakA pramANa hai, isalie yahA~ (samayAdi kA) aisA prajJApana hotA hai ki yaha samaya hai, yAvat yaha utsarpiNIkAla hai, (kintu naraka meM na to samayAdi kA mAna hai, na pramANa hai aura na hI prajJAna hai / ) isa kAraNa se narakasthita nairayikoM ko isa prakAra se samaya, AvalikA yAvat utsarpiNI-avasarpiNIkAla kA prajJAna nahIM hotA / [Q. 2] Bhante ! Why the infernal beings living in hells do not have the awareness (prajnana) of Samaya, Avalika and so on up to ... regressive cycle of time and progressive cycle of time? [Ans.] Gautam ! Here (in the world of humans) there are comparative measures (maan and pramaan) of units like Samaya and therefore there is the awareness that this is Samaya and so on up to... progressive cycle of time; (but in the infernal world there is neither comparative measure nor evidence or awareness of units like Samaya) that is why the infernal beings living in hells do not have the awareness (prajnana) of such units as Samaya, Avalika and so on up to... regressive cycle of time and progressive cycle of time. 11. evaM jAva paMceMdiyatirikkhajoNiyANaM / 11. jisa prakAra narakasthita nairayikoM ke (samayAdiprajJAna ke) viSaya meM kahA gayA hai; usI prakAra (bhavanapati devoM, sthAvara jIvoM, tIna vikalendriyoM se lekara) yAvat paMcendriya tiryagyonika jIvoM taka ke lie kahanA caahie| 11. As has been stated (about awareness of Samaya etc.) with regard to infernal beings dwelling in infernal abodes so should be repeated with regard to beings (from Bhavan-pati Devs, immobile beings, two to foursensed beings... and so on ) up to... five sensed animals. ... ... 12. [ pra. 1 ] atthi NaM bhaMte! maNussANaM ihagayANaM evaM paNNAyati, taM jahA - samayA ti vA jAva ussappiNI ti vA ? [u. ] haMtA, atthi / [pra. 2] se keNaTTeNaM0 ? [u.] goyamA ! ihaM tesiM mANaM, ihaM tesiM pamANaM, ihaM ceva tesiM evaM paNNAyati, taM jahA - samayA ti vA jAva ussappiNI ti vA / se teNaTTheNaM0 / paMcama zataka : navama uddezaka 12. [ pra. 1 ] bhagavan ! kyA yahA~ (manuSyaloka meM) rahe hue manuSyoM ko isa prakAra kA prajJAna hotA hai, ki (yaha ) samaya ( hai ), yAvat (yaha) utsarpiNIkAla ( hai ) ? [u.] hA~, gautama ! hotA hai| ***** (157) Fifth Shatak: Ninth Lesson

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Wan 5555555555555555555558 Wan Wan 5555555555555555555555) [pra. 2 ] bhagavan ! kisa kAraNa se (aisA kahA jAtA hai)? __[u. ] gautama ! yahA~ (manuSyaloka meM) unakA (samayAdi kA) mAna hai, yahA~ unakA pramANa hai, isalie yahA~ unako unakA (samayAdi kA) isa prakAra se prajJAna hotA hai, yathA-'yaha samaya hai, yA yAvat yaha utsarpiNI kAla hai| isa kAraNa se yahA~ rahe hue manuSyoM ko samayAdi kA prajJAna hotA hai|' ____12. [Q. 1] Bhante ! Do the human beings living here (in the world of humans) have the specific awareness (prajnana) that this is Samaya ... and so on up to... progressive cycle of time ? [Ans.) Yes, Gautam ! They have that awareness. [Q.2] Bhante ! Why is it so? [Ans.] Gautam ! Here (in the world of humans) there are comparative measures (maan and pramaan) and therefore there is the awareness that this is Samaya... and so on up to... progressive cycle of time; that is 4 why the human beings living here have the awareness (prajnana) of 41 such units like Samaya. 13. vANamaMtara-joisa-vemANiyANaM jahA neriyaannN| 13. jisa prakAra nairayika jIvoM ke viSaya meM kahA gayA hai, usI prakAra vANavyantara, jyotiSka evaM OM vaimAnika devoM ke (samayAdiprajJAna ke) viSaya meM kahanA caahie| 13. As has been stated (about awareness of Samaya etc.) with regard to infernal beings so should be repeated with regard to Vanavyantar, 4 Jyotishk and Vaimanik Deus. vivecana : jambUdvIpa, dhAtakIkhaNDa, ardhapuSkara dvIpa, yaha aDhAI dvIpa samaya kSetra (manuSyaloka) hai| yahA~ sUrya candra bhramaNa karate haiM, isalie dina-rAta hote haiN| manuSyaloka meM sthita manuSyoM ke atirikta manuSyaloka ke bAhara OM kisI bhI jIva ko samaya, AvalikA Adi kA jJAna nahIM hotA; kyoMki vahA~ sUrya-candra Adi sthira hone se samayAdi kA mAna-pramANa nahIM hotA hai| sUrya kI gati narakAdi meM nahIM hai| yadyapi manuSyaloka meM kitane hI tiryaMca-paMcendriya, bhavanapati, vANavyantara aura jyotiSka deva haiM, tathApi ve svalpa haiN| manuSyaloka ke bAhara ve OM bahuta haiN| ataH una bahutoM kI apekSA se yaha kahA gayA hai ki paMcendriyatiryaMca, bhavanapati, vANavyantara evaM jyotiSkadeva samaya Adi kAlavibhAga ko nahIM jaante| mAna aura pramANa kA artha-samaya, AvalikA Adi kAla ke vibhAga haiN| inameM apekSAkRta sUkSma kAla 'mAna' kahalAtA hai aura apekSAkRta prakRSTa kAla 'pramANa' / jaise-'muhUrta' mAna hai, muhUrta kI apekSA sUkSma hone se 'lava' pramANa hai| isa prakAra apekSA bheda se mAna, pramANa jAnanA caahie| (vRtti patrAMka 247) Elaboration-Jambudveep, Dhatakikhand and Ardhapushkar Dveep Wan (half Pushkar continent), these two and a half continents (Adhaidveep); comprise area of time (samaya kshetra) of the human world. Day and gLe 555555555555 555555555555555555555 55555555 55F 5FFF bhagavatI sUtra (2) (168) Bhagavati Sutra (2)

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night occur here because there is movement of the sun and the moon in this area. No living being other than the humans of the human world and living outside this world has awareness of units of time including Samaya and Avalika. This is because beyond the human world the sun and the moon are stationary and as a consequence there is neither measure nor evidence of units of time. In the infernal world sun does not exist. Although there are numerous five-sensed animals, abode dwelling, interstitial and stellar gods in the human world, their number is minimal as compared to that outside the human world. As such, the statement that five-sensed animals, abode dwelling, interstitial and stellar gods have no awareness of units of time is with regard to that larger number outside the human world. Maan and Pramaan-Samaya, Avalika etc. are units of time. Of these comparatively smaller units are classified as maan and larger units are classified as pramaan. For example when Muhurt comes under the class maan, Lava being smaller comes under the class maan. Thus maan and pramaan should be taken as relative terms. (Vritti leaf 247) pAzrvApatya sthaviroM dvArA paMcamahAvrata dharma svIkAra ACCEPTANCE OF FIVE GREAT VOWS BY PARSHVAPATYA ASCETICS 14. [pra. 1] teNaM kAleNaM teNaM samaeNaM pAsAvaccijjA therA bhagavaMto jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti, teNeva uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA evaM vayAsI-se nUNaM bhaMte ! asaMkhejje loe, aNaMtA rAIdiyA uppajjisu vA uppAjaMti vA uppagjissaMti vA ?, vigacchiMsu vA vigacchaMti vA vigachissaMti vA ?, parittA rAiMdiyA uppagjisu vA upajaMti vA uppajjissaMti vA ? vigacchiMsu vA 3 ? [u. ] haMtA, ajjo ! asaMkhejje loe, aNaMtA rAIdiyA0 taM cev| 14. [pra. 1] usa kAla aura usa samaya meM pArthApatya (pArzvanAtha bhagavAna ke santAnIya ziSya) sthavira bhagavanta, jahA~ zramaNa bhagavAna mahAvIra the, vahA~ aae| vahA~ Akara ve zramaNa bhagavAna mahAvIra se yathAyogya sthAna para khar3e rahakara isa prakAra pUchane lage-bhagavan ! asaMkhya loka meM kyA ananta rAtridivasa utpanna hue haiM, utpanna hote haiM aura utpanna hoMge; tathA naSTa hue haiM, naSTa hote haiM aura naSTa hoMge? athavA parimita (niyata parimANa vAle) rAtri-divasa utpanna hue haiM, utpanna hote haiM aura utpanna hoMge; tathA naSTa hue haiM, naSTa hote haiM aura naSTa hoMge? [u. ] hA~, Aryo ! asaMkhya loka meM ananta rAtri-divasa utpanna hue haiM, utpanna hote haiM, yAvat uparyukta rUpa sampUrNa pATha kahanA caahie| (paMcama zataka : navama uddezaka (159) Fifth Shatak: Ninth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%%

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B5555555555555555555555555555558 Wan 14. [Q. 1] During that period of time Parshvapatya (followers of Bhagavan Parshva Naath) senior ascetics came to Shraman Bhagavan Mahavir. After arriving, they stood keeping their proper distance from Shraman Bhagavan Mahavir and asked-Bhante ! In this occupied space (Lok) with innumerable space-points has there been, is there and will there be occurrence of dawning and fading of infinite days and nights ? Or has there been, is there and will there be occurrence of dawning and 41 fading of limited number of days and nights ? [Ans.) Yes, noble ones ! In this occupied space (Lok) with innumerable space-points there has been, there is... and so on up to... occurrence of dawning and fading of infinite days and nights (repeat the whole statement). [pra. 2 ] se kepaTTeNaM jAva vigacchissaMti vA ? [u. ] se nUNaM bhe ajjo ! pAseNaM arahayA purisAdANIeNaM "sAsae loe buie aNAdIe aNavadagge paritte parivuDe; heTThA vitthiNNe, majhe saMkhitte, uppiM visAle, ahe paliyaMkasaMThie, majjhe varavairaviggahie, + upiM uddhmuiNgaakaarsNtthie| taMsi ca NaM sAsayaMsi logaMsi aNAdiyaMsi aNavadaggaMsi parittaMsi parivuDaMsi heTThA vitthiNNaMsi, majhe saMkhittaMsi, uppiM visAlaMsi, ahe paliyaMkasaMThiyaMsi, majjhe varavairaviggahiyaMsi, ma uppi uddamuiMgAkArasaMThiyaMsi aNaMtA jIvaghaNA uppajjittA uppajjittA nilIyaMti, parittA jIvaghaNA uppajjittA uppajjittA niliiyNti| se bhUe uppanne vigae pariNae ajIvehiM lokkai, plokki| je lokkai 3 se loe ?" [u. ] 'haMtA, bhagavaM !' se teNaTTeNaM ajjo ! evaM vuccati asaMkheje taM cev| _ [3] tappabhii ca NaM te pAsAvacce therA bhagavaMto samaNaM bhagavaM mahAvIraM paccabhijANaMti 'savaNNuM svvdrisiN'| pra. 2. ] bhagavan ! kisa kAraNa se asaMkhya loka meM ananta rAtri-divasa utpanna yAvat naSTa hoMge? __[u. ] he Aryo ! yaha nizcita hai ki Apake (gurusvarUpa) puruSAdAnIya arhat pArzvanAtha ne loka ko zAzvata kahA hai| isI prakAra loka ko anAdi, anavadana (ananta), parimita, aloka se parivRta (ghirA huA), nIce vistIrNa, madhya meM saMkSipta, aura Upara vizAla tathA nIce palyaMkAkAra (Upara sa~kar3A, nIce ke meM vistRta padmAsana meM sthita) bIca meM uttama vajrAkAra (madhya meM patalA) aura Upara UrdhvamRdaMgAkAra (sIdhe mRdaMga hai OM para ulTA mRdaMga kI AkRti) kahA hai| usa prakAra ke zAzvata, anAdi, ananta, paritta, parivRtta, nIce ma vistIrNa, madhya meM saMkSipta, Upara vizAla, tathA nIce palyaMkAkAra, madhya meM uttamavajrAkAra aura Upara UrdhvamRdaMgAkArasaMsthita loka meM ananta jIvaghana (samUha) ho-hokara naSTa hote haiM aura paritta (niyama = Wan asaMkhya) jIvaghana bhI utpanna ho-hokara vinaSTa hote haiN| isIlie hI to yaha loka bhUta haiM, utpanna hai, vigata haiM, 9 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya 5Ri bhagavatI sUtra (2) (160) Bhagavati Sutra (2)

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655555555555555555555555555! pariNata hai / yaha, ajIvoM (pudgalAdi) se lokita - nizcita hotA hai, tathA yaha (bhUta Adi dharma vAlA loka) vizeSa rUpa se lokita - nizcita hotA hai| 'jo (pramANa se ) lokita - (jJAta) hotA hai, vahI loka hai na ?' (pArthyApatya sthavira - ) hA~, bhagavan ! ( vahI loka hai / ) isI kAraNa se, he Aryo ! aisA kahA jAtA hai ki asaMkhya loka meM (ananta rAtri - divasa... yAvat parimita rAtri - divasa yAvat vinaSTa hoMge / ) ityAdi saba pUrvavat kahanA caahie| [ 3 ] taba se ve pArthyApatya sthavira bhagavanta zramaNa bhagavAna mahAvIra svAmI ko sarvajJa aura sarvadarzI jAnane lage / [Q. 2] Bhante! Why is it so that... and so on up to... fading of infinite days and nights? [Ans.] O noble ones! It is a fact that your (preceptor) Purushadaniya (most respected among men) Arhat Parshva Naath has stated this universe (Lok) to be eternal. He has further stated that this universe is without a beginning (anaadi) and without an end (anant), limited (parimit), surrounded (parivrit) by unoccupied space (Alok), extended at the base, slender in the middle and vast at the top. It is shaped like paryank (extended like a bed) at the bottom, vajra (slender like thunderbolt) in the middle and urdhvamridang (upturned drum) at the top. In such universe without a beginning and without an end, limited, surrounded, extended at the base, slender in the middle and vast at the top, shaped like paryank at the bottom, vajra in the middle and urdhvamridang at the top, infinite clusters of living beings are born and destroyed as also limited number of clusters of living beings are born and destroyed. That is why this universe (Lok) is tangible, born, lost and transformed. This (universe with aforesaid attributes) is defined and specially defined by (various states of) the non-living (matter etc.). Is it not that because it is so defined (by evident reality) it is known as the universe (Lok)? (The ascetics-) Yes, Bhante! It is so. (Bhagavan-) That is why, O noble ones! It is said that in this occupied space (Lok) with innumerable space-points there has been, there is... and so on up to... occurrence of dawning and fading of infinite days and nights (repeat the whole statement). [3] Since that moment those senior ascetics (followers of Bhagavan Parshva Naath) accepted Shraman Bhagavan Mahavir to be all knowing and all seeing (omniscient). paMcama zataka navama uddezaka (161) 15555555555 Fifth Shatak: Ninth Lesson

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25 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5555 5 55 5 5 5 5 5 55 55 5552 phra Wan 15. [ 1 ] tae NaM te therA bhagavaMto samaNaM bhagavaM mahAvIraM vaMdaMti namaMsaMti, vaMdittA namaMsittA evaM 5 vayAsI - icchAmi NaM bhaMte ! tubbhaM aMtie cAujjamAo dhammAo paMcamahavvaiyaM sappaDikkamaNaM dhammaM 5 uvasaMpajjittANaM viharittae / phra phra phra Wan [ 2 ] 'ahAsuhaM devANuppiyA ! mA paDibaMdha kareha / ' 15. [ 1 ] isake pazcAt una (pAzrrvApatya) sthavira bhagavantoM ne zramaNa bhagavAna mahAvIra ko Wan 5 vandana - namaskAra kiyA / vandana - namaskAra karake isa prakAra bole- 'bhagavan ! cAturyAma dharma ke badale hama Apake pAsa pratikramaNa sahita paMcamahAvrata rUpa dharma ko svIkAra karake vicaraNa karanA cAhate haiN|' phra phra pha Wan 15. [1] Then those senior ascetics (followers of Bhagavan Parshva Naath) paid homage and obeisance to Shraman Bhagavan Mahavir. Doing that they submitted-Bhante! Instead of our four limbed religion (Chaturyam dharma) we want to embrace the religion of five great vows 5 (Panch Mahavrat) inclusive of Pratikraman (critical review ) under your 5 guidance, and move about. Wan phra [2] Bhagavan--"Beloved of gods ! Do as you please and avoid languor when doing a good auspicious deed." Wan Wan phra [ 2 ] bhagavan- 'devAnupriya ! jisa prakAra Apako sukha ho, vaisA karo, kintu pratibandha (zubha kArya meM DhIla) mata kro|' 5 savvadukkhappahINA, atthegaiyA devA devalogesu uvvnnaa| 16. tae NaM te pAsAvaccijjA therA bhagavaMto jAva carimehiM ussAsanissAsehiM siddhA jAva phra utpanna sAtha 16. isake pazcAt ve pAzrvApatya sthavira bhagavanta... yAvat antima ucchvAsa - niHzvAsa siddha hue yAvat sarvaduHkhoM se prahINa (mukta) hue aura unameM se kaI ( sthavira) devalokoM meM devarUpa meM Wan hue / 16. In due course some of those senior ascetics (followers of Bhagavan Parshva Naath )... and so on up to ... breathed their last to become Siddhas... and so on up to ... terminated all misery. And many of them (ascetics) were born as gods in divine realms. vivecana : pAzrvApatya sthaviroM ke praznoM kA Azaya - ( 1 ) prathama prazna kA Azaya yaha hai ki jo loka asaMkhyAta pradeza vAlA hai, usameM ananta rAtri - divasa (kAla), kaise ho yA raha sakate haiM ? (2) dUsare prazna kA Azaya yaha hai 5 ki jaba rAtri - divasa (kAla) ananta haiM, to paritta kaise ho sakate haiM ? samAdhAna- uparyukta donoM praznoM kA samAdhAna isa prakAra hai-jagat meM jIva do prakAra ke haiM, sAdhAraNa 5 zarIrI eka zarIra meM ananta jIva, pratyeka zarIrI-eka zarIra meM eka jIva / sAdhAraNa zarIrI kI avasthA meM eka zarIra meM ananta jIva utpanna hote haiM marate haiN| unakI apekSA se ananta rAta-dina utpanna hote haiM aura bIta 5 Bhagavati Sutra (2) bhagavatI sUtra ( 2 ) phra Wan (162) 5 pha tra

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ttttttttttttttttttttttttttti******Y jAte haiN| pratyeka zarIrI kI apekSA se parimita rAta-dina utpanna hote haiM aura bIta jAte haiN| isa prakAra ukta donoM kathana paraspara virodhI nahIM, apitu sApekSa haiN| asaMkhyeya pradeza vAle loka meM ananta rAta-dina tathA ananta jIvoM kA honA ukta apekSA se sambhava hai| sAdhAraNa zarIrI ananta paryAya kA samUha rUpa hone se tathA asaMkhyeya pradezoM kA piNDa rUpa hone se 'jIva ghana' kahalAte haiM, pratyeka zarIra vAle bhUta-bhaviSya kAla kI saMtati kI apekSA rahita hone se pUrvokta rUpa se 'parita jIva ghana' kahalAte haiN| cU~ki ananta aura paritta jIvoM ke sambandha se rAtri - divasarUpa kAlavizeSa bhI ananta aura paritta kahalAtA hai, isalie ananta jIvarUpa loka ke sambandha se rAtri divasa rUpa kAlavizeSa bhI ananta ho jAtA hai aura paritta jIvarUpa loka ke sambandha se rAtri - divasa rUpa kAlavizeSa bhI paritta ho jAtA hai| ataH ina donoM meM paraspara virodha nahIM hai| cAturyAma evaM sapratikramaNa paMcamahAvrata dharma-sarvathA prANAtipAta, mRSAvAda, adattAdAna aura bahiddhAdAna kA tyAga cAturyAma dharma hai, aura sarvathA prANAtipAta, mRSAvAda, adattAdAna, maithuna aura parigraha se viramaNa paMcamahAvrata dharma hai| baddhAdAna meM maithuna aura parigraha donoM kA samAveza ho jAtA hai| bharata aura airavata kSetra ke 24 tIrthaMkaroM meM se prathama aura antima tIrthaMkaroM ke sivAya bIca ke 22 tIrthaMkaroM ke zAsana meM tathA mahAvideha kSetra meM cAturyAma pratikramaNarahita (kAraNa hone para pratikramaNa) dharma pravRtta hotA hai, kintu prathama aura antima tIrthaMkaroM ke zAsana meM sapratikramaNa paMcamahAvrata dharma pravRtta hotA hai / ( vRtti patrAMka 244) * Elaboration--The questions - ( 1 ) The first question by followers of Bhagavan Parshva Naath means that in the universe having innumerable space-points how can infinite days and nights (time) exist? (2) The second question means that how can the number of days and nights be infinite and limited at the same time? The explanation of the answers to the aforesaid questions is as follows-In this world there are two categories of living beings. (1) Sadharan Shariri (clustered life forms) having infinite souls or beings in a single body. (2) Pratyek Shariri (individual life forms) having one soul in one body. In the clustered state infinite beings are born and die within one body. With reference to these, infinite days dawn and pass away. With reference to individual life forms only limited number of days dawn and pass away. Thus the aforesaid two statements are not contradictory but relative. Existence of infinite days-nights and infinite souls in the universe constituted of only innumerable space-points is not impossible in aforesaid context. As the Sadharan Shariri beings are clusters of infinite modes and lumps of innumerable ultimate particles they are called jiva-ghan Fifth Shatak: Ninth Lesson paMcama zataka: navama uddezaka (163) fafafafafafa

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$$ $$ $ $ $ $$ hhhhh i 1944 1945 1944 1945 19446 446 447 46 457 455 456 457 5 (clustered life forms). As the Pratyek Shariri beings are free of the 4 41 infinite modes of the past and future they are called paritta ji 45 (limited group of souls). The number of units of time expressed as day-night follows the pattern of infinite and limited with reference to infinite and limited number of beings. Thus with reference to universe with infinite beings the day-night units of time become infinite and with reference to universe with limited beings the day-night units of time become limited. Therefore there is no contradiction in the two statements. Religions with four limbs and five great vows-Complete abstention from praanatipaat (killing), mrishavaad (falsity), adattadaan (taking without being given; stealing) and bahiddhadaan (material involvements including libido and possessions) is Chaturyam dharma (four limbed religion). Complete abstention from praanatipaat (killing), Fi mrishavaad (falsity), adattadaan (taking without being given; stealing) maithun (libido) and parigrah (possessions) is Panch Mahavrat dharma (religion of five great vows). Bahiddhadaan covers both libido and possessions. Chaturyam dharma without Pratikraman (done only if and 4 when needed) prevails during the periods of influence of twenty two 4 Tirthankars each of Bharat and Airavat areas, leaving aside the first and the last ones. And during the periods of influence of the first and the last Tirthankars religion of five great vows with Pratikraman (critical review) prevails. (Vritti leaf 244) 96.[9. ] ASPart of a Carta qoutil ? [u. ] goyamA ! caubihA devalogA paNNattA, taM jahA-bhavaNavAsI-vANamaMtara-joisiya-vemANiya bheennN| bhavaNavAsI dasavihA, vANamaMtarA aTTavihA, joisiyA paMcavihA, vemANiyA duvihaa| 96.[9. ] 97797 ! daro fondatore che ? [3.] itan ! dahut aa fronte) are your TET-haar, amate, wulferoch i aura vaimaanik| bhavanavAsI dasa prakAra ke haiN| vANavyantara ATha prakAra ke haiM, jyotiSka pAMca prakAra ke haiM : aura vaimAnika do prakAra ke haiN| 17. (Q.) Bhante ! How many types of Dev-gan (gods or divine realms) are there? 5 (Ans.] Gautam ! There are four types of Dev-gan (gods or divine $i realms)-Bhavan-vaasi (abode dwelling), Vaanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial-vehicular). Bhavan-vaasi E%BE%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$ parit F () ( 164 ) Bhagavati Sutra (2) BBu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555 B%

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(abode dwelling) are of ten kinds, Vaanavyantar (interstitial) are of eight kinds, Jyotishk (stellar) are of five kinds and Vaimanik (celestialvehicular) are of two kinds. upasaMhAra rUpa saMgraha gAthA CONCLUSIVE COLLATIVE VERSE 18. kimiyaM rAyagihaM ti ya, ujjoe aMdhakAra-samae y| pAsaMtivAsi-pucchA, rAiMdiya devalogA y|| ||pNcmse : navamo uddesao samatto // 18. [ gAthArtha-] yaha rAjagRha nagara kyA hai ? dina meM udyota aura rAtri meM andhakAra kyoM hotA hai ? samaya Adi kAla kA jJAna kina jIvoM ko hotA hai, kinako nahIM? rAtri-divasa ke viSaya meM pAzvajinaziSyoM ke prazna aura devaloka viSayaka prazna; itane viSaya isa nauveM uddezaka meM kahe gae haiN| // paMcama zataka : navama uddezaka samApta // 18. What is this Rajagriha city ? Why there is light during the day and darkness during the night ? Which of the beings have awareness of time and which do not ? Questions about day and night by followers of Bhagavan Parshva Naath and question about divine realms. All these topics are included in this ninth lesson. * END OF THE NINTH LESSON OF THE FIFTH CHAPTER * paMcama zataka : navama uddezaka (165) Fifth Shatak: Ninth Lesson 5555555555555555

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255555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 tmillltmillltllltmilllmilllpuumimittmitmimimimimimimimimimimimimimimimimimimimitmilllklllilll Wan phra paMcama zataka : dazama uddezaka campA - candramA CHAMPA - CHANDRAMA (THE MOON IN CHAMPA) FIFTH SHATAK (Chapter Five): TENTH LESSON 1. teNaM kAleNaM teNaM samaeNaM caMpA NAmaM NayarI, jahA paDhimillo uddesao tahA Neyavvo eso vi, NavaraM caMdimA bhANiyavvA / // paMcamasae : dasamo uddesao samatto // 1. usa kAla aura usa samaya meM campA nAma kI nagarI thii| jaise (paMcama zataka kA) prathama uddezaka kahA hai, usI prakAra yaha uddezaka bhI kahanA caahie| vizeSatA yaha hai ki yahA~ 'candramA' kahanA caahie| 1. During that period of time there was a city named Champa. As has been stated in the first lesson (of the fifth chapter) so should be repeated here (verbatim). Only difference being the use of the word 'Chandrama'. vivecana : paMcama zataka ke prathama uddezaka meM varNita sUrya ke udaya-asta sambandhI varNana kI bhA~ti yahA~ candramA kA udaya asta varNana kahanA caahie| bhagavatI sUtra ( 2 ) // paMcama zataka : dazama uddezaka samApta // // paMcama zataka sampUrNa // Elaboration-Here the description of ascent and descent of the moon should be stated like the description of dawning and setting of the sun mentioned in the first lesson of the fifth chapter. * END OF THE TENTH LESSON OF THE FIFTH CHAPTER END OF THE FIFTH CHAPTER * (166) phaphaphaphaphapha Bhagavati Sutra (2)

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9595555555))))) )))) ))) ) chaThA zataka: prathama uddezaka SIXTH SHATAK (Chapter Six) : FIRST LESSON vedanA VEDANA (PAIN) prathama uddezaka meM mahAvedanA aura mahAnirjarA kA viSaya vibhinna udAharaNoM se spaSTa kiyA gayA hai| This first lesson contains explanation about extensive pain (mahavedana) and extensive shedding of karmas (mahanirjara) using various examples. saMgrahaNI gAthA COLLATIVE VERSE 1. veyaNa 1 AhAra 2 mahassave ya 3 sapadesa 4 tamuyAe 5 bhavie 6 / sAlI 7 puDhavI 8 kammaannautthi 9-10 dasa cha?gammi se||1|| 1. (1) vedanA, (2) AhAra, (3) mahAsrava, (4) sapradeza, (5) tamaskAya, (6) bhavya, (7) zAlI, (8) pRthvI, (9) karma, aura (10) anyayUthika-vaktavyatA; isa prakAra chaThe zataka meM ye dasa uddezaka haiN| ____ 1. In the sixth chapter there are ten lessons as follows-(1) Vedana (Pain), (2) Ahaar (Intake), (3) Mahasrava (Extensive Influx), (4) Sapradesh (With Sections), (5) Tamaskaaya (Agglomerative Entity of Darkness), (6) Bhavya (Worthy to be Born), (7) Shaali (Paddy), (8) Prithvi (Hells), (9) Karma, and (10) Anyayuthik (Heretics). vedanA evaM nirjarA ke sambandha meM dRSTAnta EXAMPLES OF PANAND SHEDDING 2. [pra. ] se nUNaM bhaMte ! je mahAveyaNe se mahAnijjare ? je mahAnijjare se mahAveyaNe ? mahAveyaNassa ya appaveyaNassa ya se see je pasatthanijjarAe ? [u. ] haMtA, goyamA ! je mahAveyaNe evaM cev| 2. [pra. ] bhagavan ! kyA yaha nizcita hai ki jo mahAvedanA vAlA hai, vaha mahAnirjarA vAlA hai aura jo mahAnirjarA vAlA hai, vaha mahAvedanA vAlA hai ? tathA kyA mahAvedanA vAlA aura alpavedanA vAlA, ina donoM meM vahI jIva zreSTha hai jo prazastanirjarA vAlA hai ? [u. ] hA~, gautama ! jaisA Upara kahA hai, vaisA hI hai| 2. [Q.] Bhante ! Is it for sure that one with extensive pain (mahavedana) is also with extensive shedding of karmas (mahanirjara) and one with extensive shedding of karmas is also with extensive pain ? And among the two, the one with extensive pain and the one with little pain, is the soul that is with extensive shedding of karmas superior ? [Ans.] Yes,Gautam ! It is as you have said. chaThA zataka : prathama uddezaka (167) Sixth Shatak: First Lesson faU UUUUUUUUU))))))))))

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8955555555555555555555555 5558 FFFFFFF5555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555FFFFFFFFFF555 3. [pra. 1 ] chaTThI-sattamAsu NaM bhaMte ! puDhavIsu neraiyA mahAveyaNA ? [u. ] haMtA, mhaaveynnaa| 3. [pra. 1 ] bhagavan ! kyA chaThI aura sAtavIM pRthvI (naraka) ke nairayika mahAvedanA vAle haiM ? [u.] hA~ gautama ! ve mahAvedanA vAle haiN| 3. [Q. 1] Bhante ! Are the infernal beings (nairayik) of the sixth and the seventh prithvi (hell) with extensive pain? [Ans.] Yes, Gautam ! They are with extensive pain. [pra. 2 ] te NaM bhaMte ! samaNehito niggaMthehito mahAnijjaratarA ? [u. ] goyamA ! No iNaDhe smtttte| [pra. 2 ] bhagavan ! to kyA ve (chaThI-sAtavIM pRthvI ke nairayika) zramaNa-nirgranthoM kI apekSA bhI mahAnirjarA vAle haiM ? [u. ] gautama ! yaha artha samartha nahIM hai| (arthAt-zramaNa-nirgranthoM kI apekSA mahAnirjarA vAle nahIM haiN| IQ. 2] Bhante ! Does this mean that they (infernal beings of the sixth and seventh hell) are with extensive shedding of karmas even as compared with shraman nirgranths (ascetics)? [Ans.] No, Gautam ! That is not correct (they are not with greater 5 shedding of karmas as compared with ascetics). 4. [pra. ] se keNaTeNaM bhaMte ! evaM vuccai je mahAveyaNe jAva pasatthanijjarAe ? + [u. ] goyamA ! se jahAnAmae duve vatthe siyA, ege vatthe kaddamarAgaratte, ege vatthe khNjnnraagrtte| etesi NaM goyamA ! doNhaM vatthANaM katare vatthe duddhoyatarAe ceva, duvAmatarAe ceva, duparikammatarAe ceva ? OM kayare vA vatthe suddhoyatarAe ceva, suvAmatarAe ceva, suparikammatarAe ceva, je vA se vatthe kaddamarAgarate ? je vA se vatthe khaMjaNarAgarate ? [pra. ] bhagavaM ! tattha NaM je se vatthe kaddamarAgaratte se NaM vatthe duddhoyatarAe ceva duvAmatarAe ceva dupparikammatarAe cev| [u. ] evAmeva goyamA ! neraiyANaM pAvAI kammAiM gADhIkayAI cikkaNIkayAiM siliTThIkayAI 5 khilIbhUyAiM bhavaMti; saMpagADaM pi ya NaM te veyaNaM veemANA no mahAnijjarA, No mahApajjavasANA bhvNti| se jahA vA kei purise ahigaraNI AuDemANe mahayA mahayA saddeNaM mahayA mahayA ghoseNaM mahayA mahayA 9 paraMparAghAeNaM no saMcAeti tIse ahigaraNIe kei ahAbAyare vi poggale prisaadditte| evAmeva goyamA ! neraiyANaM pAvAI kammAiM gADhIkayAiM jAva no mahApajjavasANA bhvNti| OM bhagavaM ! tattha je se vatthe khaMjaNarAgaratte se NaM vatthe suddhoyatarAe ceva suvAmatarAe ceva suparikammatarAe cev| | bhagavatI sUtra (2) (168) Bhagavati Sutra (2) 8455555555555))))))55555555555

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ku*******titi**********tttttttti********************** Wan Wan 5 vippariNAmiyAI khippAmeva vidvatthAiM bhavaMti / jAvaiyaM tAvaiyaM pi NaM te veyaNaM veemANA mahAnijjarA Wan 5 5 phra 5 phra evAmeva goyamA ! samaNANaM niggaMthANaM ahAbAyarAI kammAI siDhilIkayAiM niTThiyAI kaDAI phra 5 [u. ] gautama ! jaise do vastra haiN| unameM se eka kardama (kIcar3a ) ke raMga se raMgA huA hai aura dUsarA vastra khaMjana (gAr3I ke pahiye ke kITa) ke raMga se raMgA huA hai| gautama ! ina donoM vastroM meM se kauna-sA vastra 5 dudhatatara (kaThinAI se dhulane yogya), durvAmyatara (kaThinAI se utAre jA sakeM, aisA ) hai aura kauna-sA vastra tara (jo saralatA se dhoyA jA sake), suvAmyatara ( AsAnI se jisake dAga utAre jA sakeM), tathA suparikarmatara (jisa para camaka lAnA aura citrAdi banAnA sarala hai; kardamarAgarakta yA khaMjanarAgarakta ? (gautama) bhagavan ! una donoM vastroM meM se jo kardama-raMga se raMgA huA hai, vahI (vastra) durdhItatara, durvAmyatara evaM duSparikarmatara hai / mahApajjavasANA bhavaMti / se jahAnAmae kei purise sukkaM taNahatthayaM jAyateyaMsi pakkhivejjA, se nUNaM goyamA ! se sukke taNahatthae jAyateyaMsi pakkhitte samANe khippAmeva masamasAvijjati ? haMtA, masamasAvijjati / evAmeva goyamA ! samaNANaM niggaMthANaM ahAbAdarAI kammAI, jAva mahApajjavasANA bhavaMti / se jahAnAmae kei purise tattaMsi ayakavallaMsi udagabiMdU jAva haMtA, viddhaMsamAgacchati / evAmeva goyamA ! samaNANaM niggaMthANaM jAva mahApajjavasANA bhavaMti / se teNaTTeNaM je mahAvedaNe se mahAnijjare jAva nijjarAe / 4. [ pra. ] bhagavan ! taba yaha kaise kahA jAtA hai ki jo mahAvedanA vAlA hai, vaha mahAnirjarA vAlA hai, yAvat prazasta nirjarA vAlA hai? (bhagavAna) gautama ! isI taraha nairayikoM ke pApa karma gADhIkRta (gADha ba~dhe hue), cikkaNIkRta ( cikane kiye hue), zliSTa (nidhatta kiye hue) evaM khilIbhUta (nikAcita kiye hue) haiM, isalie ve sampragADha vedanA ko vedate hue bhI mahAnirjarA vAle tathA mahAparyavasAna vAle nahIM haiN| athavA jaise koI vyakti pracaNDa zabda ke sAtha mahAghoSa (dhvani) karatA huA lagAtAra jora-jora se coTa mArakara eraNa (aharana) ko (hathaur3e se) kUTatA - pITatA huA bhI usa eraNa ke sthUla pudgaloM ko vinaSTa karane meM samartha nahIM ho sakatA; isI prakAra he gautama! nairayikoM ke pApakarma gAr3ha kiye hue haiM, yAvat isalie ve mahAnirjarA evaM mahAparyavasAna vAle nahIM haiN| ( gautama svAmI ne pUchA ) 'bhagavan ! una donoM vastroM meM se jo khaMjana ke raMga se raMgA huA hai, vaha vastra sudhautatara, suvAmyatara aura suparikarmatara hai ?' (bhagavAna ne kahA-) hA~, gautama ! isI prakAra zramaNa-nirgranthoM ke yathAbAdara (sthUlatara karma pudgala, asAra pudgala) karma, zithilIkRta ( manda vipAka vAle), niSThitakRta (niHsatva kiye hue), vipariNAmita chaThA zataka : prathama uddezaka (169) Sixth Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 55555***************************tmilllinnn pha

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Wan 5 5 (jisa karma ke sthitighAta aura rasaghAta meM parivartana kiyA gayA ho / ) hote haiN| (isalie ve ) zIghra hI phra 5 vidhvasta ho jAte haiN| jisa kisI bhI vedanA ko vedate hue zramaNa-nirgrantha mahAnirjarA aura mahAparyavasAna vAle hote haiN|' Wan phra ( bhagavAna ne pUchA - ) he gautama! jaise koI puruSa sUkhe tRNahastaka ( ghAsa ke pUle) ko dhadhakatI huI agni meM DAla de to kyA vaha sUkhe ghAsa kA pUlA dhadhakatI Aga meM DAlate hI zIghra jala uThatA hai ? ( gautama ne uttara diyA-) hA~, bhagavan ! vaha zIghra hI jala uThatA hai / ( bhagavAna ne kahA-) gautama ! isI taraha zramaNa-nirgranthoM ke yathAbAdara karma zIghra hI vidhvasta ho jAte haiM, yAvat ve zramaNa-nirgrantha mahAnirjarA evaM mahAparyavasAna vAle hote haiN| isI kAraNa se aisA kahA jAtA hai ki jo mahAvedanA vAlA hotA hai, vaha mahAnirjarA vAlA hotA hai, pha yAvat vahI zreSTha hai jo prazastanirjarA vAlA hai| ba (athavA ) jaise koI puruSa atyanta tape hue lohe ke tave (yA kar3Aha) para pAnI kI bU~da DAle to vaha yAvat zIghra hI vinaSTa ho jAtI hai, isI prakAra, he gautama! zramaNa-nirgranthoM ke yathAbAdara karma bhI zIghra hI vidhvasta ho jAte haiM aura ve yAvat mahAnirjarA evaM mahAparyavasAna vAle hote haiN| 4. [Q.] Bhante ! Then why is it said that one with extensive pain (mahavedana) is also with extensive shedding of karmas (mahanirjara)... and so on up to... with extensive shedding of karmas superior ? Wan [Ans.] Gautam ! Suppose there are two pieces of cloth. One of these is soaked in slime (kardam) and the other in the dirt of a wheel (khanjan). Gautam ! Which one of these two pieces of cloth is more difficult to wash and more difficult to make free of stains; which one of these two is easier to wash, easier to make free of stains and easier to make sparkling (and paint)-the one soaked in slime or the one soaked in the dirt of a wheel? (Gautam) Bhante! Of these the one soaked in slime is more difficult to wash, more difficult to make free of stains and more difficult to make sparkling. Or suppose a man is continuously hammering an anvil with great force producing loud sound. Even then he is not able to destroy the gross matter particles of that anvil. In the same way the demeritorious bhagavatI sUtra ( 2 ) Bhagavati Sutra (2) phra Wan Wan 5 (Bhagavan) Gautam ! In the same way the demeritorious karmas (paap-karma) of the infernal beings (nairayik) are firmly adhered Wan 5 (gaadhikrit), smoothly fixed (chikkanikrit), assimilated (shlisht; partially phra 5 intransigent or nidhatt) and fully fused (khilibhoot; intransigent or 5 nikachit). Therefore, in spite of suffering intense agony they are neither with extensive shedding nor with a noble end (mahaparyavasaan). 5 Wan Wan Wan Wan Wan phra Wan Wan (170) **tmilll**************************milllilllil Wan Wan Wan 5 Wan

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HEN nA alpa nirjarA vedanA aura nirjarA eraNa para hathaur3e kI malina vastra svaccha honA kaThina coTa COM mahA vedanA mahA nirjarA agni meM sUkhA ghAsa karma mala tapta tave para jala bindu halkA raMga : zIghra svacchatA

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855555555555555555555555544 | citra paricaya-5 Illustration No.5 vedanA aura nirjarA Wan 555555555555555555555555555555555555558 (1) mahAvedanA-alpanirjarA-kucha jIva parAdhInatA ke kAraNa apane kRtakarmoM ke anusAra naraka Adi gatiyoM meM mahAbhaMyakara vedanA bhogate haiN| parantu Atma-vizuddhi kAraka karma nirjarA kI dRSTi se una nArakoM ko alpa nirjarA hI hotI hai| udAharaNa-jaise kIcar3a meM gaharA raMgA atyadhika malina vastra bahuta parizrama karake dhone para bhI bahuta kama sApha hotA / hai| athavA eraNa Adi para hathor3e kI coTa mArane para bhI usake loha paramANu atyadhika saghana hone se bahuta alpa mAtrA meM bikharate haiN| isI prakAra una nAraka jIvoM ke saghana, saMzliSTa karma bandha hone ke kAraNa vedanA bhogate hue vilApa, krandana karane ke kAraNa AtmA kI vizuddhi bahuta hI kama hotI hai| unako mAtra akAma nirjarA hI hotI hai| -(zataka 6, u. 1, sUtra 2-3) (2) isake viparIta jo samabhAvI zramaNa nirgrantha hote haiM, unako kadAcit ghora upasarga-parISaha utpanna hone para ve atyadhika samabhAva ke sAtha unheM sahana karate haiN| isa kAraNa unakI AtmA meM saMlagna karma rUpI malinatA dUra hone para mahAvedanA ke sAtha unheM mahAna karma nirjarA bhI hotI hai| (i) udAharaNa-jaise Aga meM sUkhA ghAsa DAlane para vaha turanta bhasma ho jAtA hai| (ii) jalate tave para pAnI kI bUMde girate hI ve jala jAtI haiM, tathA (iii) haldI Adi halke raMgoM se malina vastra dhone para zIghra svaccha ho jAtA hai| isI prakAra unakI Atma-vizuddhi zIghra hI hotI hai| -(zataka 6, u. 1, sUtra 3-4 85 5 5 5 55 5 5 5 5 5 5 5 $ 5 $ $ $ 5 5 5 5 5 5 5 5 5 5 $ 55 5 5 5 5 5 5 5 5 5 $ $$$ $ 5 5 5 Le PAIN AND SHEDDING (1) Extensive pain and little shedding-Depending on the acquired karmas, some beings suffer extensive pain during their birth in hell and other lowly genuses. But in terms of the shedding leading to spiritual purity those infernal beings have little shedding of karmas. Example-In spite of working hard, effort to wash a dirty cloth made black by slime fails to make it completely clean. In spit of hammering hard the densely packed molecules of an iron anvil hardly disintegrate. In the same way the densely fused karmic bondage of infernal beings undergoes very little shedding and they gain very little spiritual purity when they suffer the agonizing pain wailing and weeping. They only have involuntary shedding of karmas. -Shatak-6, lesson-1, Sutra-2, 3 (2) As against this, when the equanimous ascetics are faced with great affliction they endure it with great equanimity. As a consequence the acquired karmic dirt attached to their soul is removed and this great suffering is followed by extensive shedding. Example-(i) Dry hay is at once turned to ashes when put in fire. (ii) A drop of water falling on a hot platen at once evaporates. (iii) A cloth with light stains gets completely clean on washing. In the same way equanimous ascetics attain purity very soon. -Shatak-6, lesson-1, Sutra-3,4 Wan 5 8455555555555555555555555555555555558

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55555555555555555555555555555555 45 Wan 55555555555555555555555 karmas of infernal beings are firmly adhered (gaadhikrit)... and so on up to... they are neither with extensive shedding nor with a noble end (mahaparyavasaan). (Gautam Swami asked) Bhante! Of these, is the one soaked in the dirt of a wheel easier to wash, easier to make free of stains and easier to make sparkling? (Bhagavan replied) Yes, Gautam ! In the same way the gross (yathabaadar) karmic particles acquired by ascetics are loosely adhered (shithilikrit; having low intensity of fruition), devoid of potency (nishthitkrit) and transformed (viparinamit; in terms of duration and quality). Therefore, they are destroyed easily and soon. Whatever agony they suffer, ascetics are with extensive shedding of karmas (mahanirjara) and with a noble end (mahaparyavasaan). (Bhagavan asked) Gautam ! If a person throws a bundle of hay (trinahastak) in blazing fire, is that bundle of hay not aflame at once and soon consumed by that fire? (Gautam replied) Yes, Bhante! It is aflame at once and soon consumed by that fire. (Bhagavan said) Gautam ! In the same way the gross (yathabaadar) karmas of ascetics are soon destroyed... and so on up to... these ascetics are with extensive shedding of karmas (mahanirjara) and with a noble end (mahaparyavasaan). That is why it is said that one with extensive pain (mahavedana) is also with extensive shedding of karmas (mahanirjara)... and so on up to... one with extensive shedding of karmas superior. vivecana : mahAvedanA aura mahAnirjarA-karma kI do avasthAe~ hotI haiM- gADhIkRta aura zithilIkRta / gADhIkRta avasthA meM adhika kaSTa sahane para bhI nirjarA alpa hotI hai, jabaki zithilIkRta avasthA alpa kaSTa sahane para bhI nirjarA adhika hotI hai| 2 95 5 5 5 5 55955 5955 5 5 5 5 5 5 5 5 5 5 5 5 5955555 5 5 5 5 5 ! (171) 557 45 Wan 45 457 Also, if some person pours a drop of water on a red-hot iron platen or pan it at once evaporates. Gautam ! In the same way the gross karmas of ascetics are soon destroyed... and so on up to... these ascetics are with 457 extensive shedding of karmas and with a noble end. Wan 47 4575 457 557 Wan 47 bhagavAna ne kIcar3a se raMge aura khaMjana se raMge, vastra ke dRSTAnta dvArA batAyA hai jo mahAvedanA vAle hote haiM, ve sabhI mahAnirjarA vAle nahIM hote| jaise nAraka mahAvedanA vAle hote haiM, parantu ve use samabhAva se na sahakara pha ro-rokara, vilApa karate hue sahate haiM, jisase vaha mahAvedanA mahAnirjarA rUpa nahIM hotI, balki alpatara, Wan 45 chaThA zataka : prathama uddezaka Wan 475 5555555555555555555555555 Sixth Shatak: First Lesson 5575

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a5555555555555 55555FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF aprazasta, akAmanirjarA hokara raha jAtI hai| isake viparIta zramaNa-nirgrantha bar3e-bar3e upasargoM va parISahoM kA hai U samabhAva se sahana karane ke kAraNa mahAnirjarA aura vaha bhI prazastanirjarA kara lete haiN| + zramaNa-nirgranthoM ke karma zithila bandhana vAle suvizodhya hote haiM, jinheM ve zIghra hI sthitighAta aura rasaghAta OM OM Adi ke dvArA vipariNAma vAle kara dete haiN| ataeva ve zIghra vidhvasta ho jAte haiN| isake lie tIna udAharaNa diye + gaye haiM, khaMjana-arthAt sAmAnya kIcar3a kA dAga-dhabbA jaise zIghra hI dhula jAtA hai, tathA jisa prakAra se sUkhe ghAsa kA pUlA agni meM DAlate hI tathA tape hue tave para pAnI kI bU~da DAlate hI vinaSTa ho jAte haiM; vaise hI hai zramaNoM ke karma zIghra naSTa ho jAte haiN| ____ gADha baMdhana se ba~dhe karmoM ke lie bhI do udAharaNa diye haiM, jaise kardama (cikane kardama kA pakkA raMga) se raMgA OM vastra muzkila se sApha hotA hai, tathA eraNa ko loha ke hathor3e se jora-jora se kUTane para bhI usake sthUla pudgala OM naSTa nahIM hote isI prakAra gADha, sacikkaNa baMdhe karma durvizodhya hote haiN| Elaboration-Extensive pain and shedding--There are two states of 41 bonded karmas-firmly adhered (gaadhikrit) and loosely adhered (shithilikrit; having low intensity of fruition). In the state of a firm bond shedding is little in spite of great suffering whereas in the state of a loose bond shedding is extensive in spite of little suffering. By giving the example of cloth with stains of slime and dirt Bhagavan has explained that all those suffering great pain are not necessarily with 4 extensive shedding. For example the infernal beings are with extensive \ pain, but they do not endure the pain with equanimity; instead they suffer that pain weeping and wailing. As a consequence the shedding is not extensive but very little, ignoble and non-voluntary. On the other hand ascetics endure great afflictions and torments with equanimity. 4 As a result their shedding is extensive and noble. The karmic bonds of Shraman Nirgranths (ascetics) are loose and easily removable. The ascetics soon transform them through the process of curtailing duration and intensity of these karmas. As a consequence 41 they are destroyed quickly. Three examples have been mentioned here in 9 this regard as the stain of common dirt (khanjan) is removed easily; as a bundle of hay is destroyed the moment it is thrown in fire; and as a drop of water evaporates when poured on a red hot platen; in the same Hi way the karmas of ascetics are soon destroyed. Two examples have also been given for strong bonds of karmas-as a fast stain of slime is removed with great difficulty; and as an anvil 41 hammered with great force does not disintegrate easily; in the same way the strongly bound karmas are destroyed with great difficulty. a555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (172) Bhagavati Sutra (2) 85555555))))))))))))))))))))))))))

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) )) )) )) )) )))) ) )) ) )) ) )) )) ) )) ) ) OM vizeSa zabdoM kI vyAkhyA-gADhIkayAI = jo karma DorI se majabUta bA~dhI huI suiyoM ke Dhera ke samAna Atma-5 ke pradezoM ke sAtha gADha ba~dhe hue haiN| cikkaNIkayAI = miTTI ke cikane bartana ke samAna sUkSma-karmaskandhoM ke rasa ke . sAtha parasparagADha bandha vAle, durbhedya karmoM ko cikane kiye hue karma kahate haiN| siliTThIkayAI = rassI se OM dRr3hatApUrvaka bA~dhakara Aga meM tapAI huI suiyoM kA Dhera jaise paraspara cipaka jAtA hai, ve suiyA~ ekameka ho jAtI + haiM, usI taraha jo karma paraspara cipaka gaye haiM, aise nidhatta krm| khilIbhUyAI = khilIbhUta karma, ve nikAcita karma hote haiM, jo binA bhoge, kisI bhI anya upAya se kSINa nahIM hote| (vRtti patrAMka 251) ___ AcArya umAsvAti ne prazasta adhyavasAyoM ko AdhAra mAnakara nirjarA kI taratamatA batAte hue kahA hai, mithyAtvI se samyagdRSTi ko asaMkhya gunI nirjarA hotI hai| usase zrAvaka ko, zrAvaka saMyata ke kramazaH kSINamoha, jina ke asaMkhyeya gunI nirjarA hotI hai| TECHNICAL TERMS Gaadhikayaim or gaadhikrit (firmly adhered)--the karmas that are tightly tied to soul space-points like a bunch of needles strongly tied with a thread. Chikkanikayaim or chikkanikrit (smoothly fixed)--hard to penetrate karmas that are smoothly fixed due to their intensity just like an impervious glazed earthen pot. Silitthikayaim or shlisht-krit (assimilated)-partially intransigent or nidhatt karmas like a bunch of needles heated in fire and partially fused. Khilibhuyaim or khilibhoot (fully fused)--these are the intransigent or nikachit karmas that cannot be destroyed without fruition and suffering. (Vritti leaf 251) Assuming noble endeavour to be the basis of purification, Acharya Umasvati has given the progression of shedding of karmas. According to him the shedding by a righteous layman is innumerable times more than that by an unrighteous person; that by a Shravak (layman observing the prescribed code of conduct) is innumerable times more than that by righteous layman; and so on up to the absolutely detached one (Jina). ma karaNa kI apekSA sAtA-asAtA-vedana EXPERIENCE IN CONTEXT OF RARAN 5. [pra. ] kaivihe NaM bhaMte ! karaNe paNNatte ? [u. ] goyamA ! caubihe karaNe paNNatte, taM jahA-maNakaraNe, vaikaraNe, kAyakaraNe, kmmkrnne| 5. [pra. ] bhagavan ! karaNa kitane prakAra ke haiM ? A [u. ] gautama ! karaNa (jIva kA vIrya yA pravRtti) cAra prakAra ke haiN| yathA-manakaraNa, vacanakaraNa, / kAyakaraNa aura krmkrnn| vizeSa : jinase kriyA kI jAye, vaha karaNa hai| pravRtti ke hetubhUta jIva kI 'vIrya' zakti ko karaNa kahate haiN| vedanA kA mukhya kAraNa karaNa hI hai| )) ) )) )) )) ) ) ) )) ) nAaana )) )) ))) ) chaThA zataka : prathama uddezaka (173) Sixth Shatak: First Lesson Wan ) 155555555555555555555555558

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555 k Wan 5. [Q.] Bhante ! How many are the kinds of karan (instrument or means ) ? [Ans.] Gautam ! There are four kinds of karan (instrument or means of indulgence)-man-karan (mind-instrument), vachan-karan (speechinstrument), kaayakaran (body-instrument) and karmakaran (karmainstrument). Note: That which is instrumental in action is called karan. The potency of a being or soul that is the cause of its intent of indulgence is called karan. The main cause of sufferance is this karan. 6. [ pra. ] NeraiyANaM bhaMte ! karaNe paNNatte ? [u. ] goyamA ! cauvihe paNNatte, taM jahA -maNakaraNe, vaikaraNe, kAyakaraNe, kammakaraNe / evaM paMceMdiyANaM savvesiM cauvvihe karaNe pnnnntte| egiMdiyANaM duvihe - kAyakaraNe ya kammakaraNe y| vigaleMdiyANaM vaikaraNe, kAyakaraNe, kammakaraNe / 6. [ pra. ] bhagavan ! nairayika jIvoM ke kitane prakAra ke karaNa hote haiM ? [u.] gautama ! nairayika jIvoM ke cAra prakAra ke karaNa hote haiN| yathA-manakaraNa, vacanakaraNa, kAyakaraNa aura krmkrnn| isI prakAra paMcendriya jIvoM ke ye cAra prakAra ke karaNa hote haiN| ekendriya jIvoM ke do prakAra ke karaNa hote haiM-kAyakaraNa aura karmakaraNa / vikalendriya jIvoM ke tIna prakAra ke karaNa hote haiM - vacanakaraNa, kAyakaraNa aura krmkrnn| 6. [Q.] Bhante ! How many types of karans infernal beings have ? [Ans.] Gautam ! Infernal beings have four types of karan mind - instrument, speech-instrument, body-instrument and karmainstrument. In the same way five-sensed beings also have the said four types of karan. One-sensed beings have two types of karan-kaayakaran 5 (body-instrument) and karmakaran (karma - instrument ). Two to four- phra sensed beings (vikalendriya jivas) have three types of karan-vachan 5 karan (speech-instrument), body-instrument and karma-instrument. 7. [ pra. 1 ] neraiyANaM bhaMte! kiM karaNao vedaNaM vedeMti ? akaraNao vedaNaM vedeMti ? [ u. ] goyamA ! neraiyANaM karaNao vedaNaM vedeMti, no akaraNao vedaNaM vedeMti / 7. [ pra. 1 ] bhagavan ! nairayika jIva karaNa se asAtAvedanA vedate haiM athavA akaraNa asAtAvadenA vedate haiM ? [u.] gautama ! nairayika jIva karaNa se asAtAvedanA vedate haiM, akaraNa se asAtAvedanA nahIM vedate / 7. [Q. 1] Bhante ! Do infernal beings have unpleasant experience through karan (instrument) or do they have unpleasant experience through akaran (without instrument ) ? bhagavatI sUtra ( 2 ) (174) aphra Bhagavati Sutra (2) culllitpuumimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimitimitimitititllliE

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355555555555555555558 nAgAsAkakakakakakaka 451 (Ans.) Gautam ! Infernal beings have unpleasant experience through instrument and they do not have unpleasant experience without instrument. ma [pra. 2 ] se keNaTeNaM ? __ [u. ] goyamA ! neraiyANaM caubihe karaNe paNNatte, taM jahA-maNakaraNe, vaikaraNe, kAyakaraNe, kmmkrnne| icceeNaM caubiheNaM asubheNaM karaNeNaM neraiyA karaNao asAyaM vedaNaM vedeti, no akaraNao, se tennttennN0| 5 [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u.] gautama ! nairayika jIvoM ke cAra prakAra ke karaNa hote haiM, jaise ki manakaraNa, vacanakaraNa, OM kAyakaraNa aura krmkrnn| unake ye cAroM hI prakAra ke karaNa azubha hone se ve karaNa dvArA hai + asAtAvedanA vedate haiM, akaraNa dvArA nhiiN| isa kAraNa se aisA kahA gayA hai ki nairayika jIva karaNa se E asAtAvedanA vedate haiM, akaraNa se nhiiN| Si (Q. 2] Bhante ! Why is it so ? [Ans.] Gautam ! Infernal beings have four types of karan-man-karan 4 (mind-instrument), vachan-karan (speech-instrument), kaayakaran (body-instrument) and karmakaran (karma-instrument). With them all Wan f these four karans are ignoble, so they have unpleasant experience through these ignoble karans only and not through akaran. That is why it is said that infernal beings have unpleasant experience through karan (instrument) and not through akaran (without instrument). 8.[pra. 1 ] asurakumArA NaM kiM karaNao, akaraNao ? [u. ] goyama ! karaNao, no akrnno| 8.[pra. 1 ] asurakumAra deva kyA karaNa se sAtAvedanA vedate haiM, athavA akaraNa se? [u. ] gautama ! asurakumAra karaNa se sAtAvedanA vedate haiM, akaraNa se nhiiN| 8. [Q. 1] Bhante ! Do Asur Kumar gods have pleasant experience through karan or through akaran ? (Ans.] Gautam ! Asur Kumar gods have pleasant experience through karan (instrument) and not through akaran (without instrument). [pra. 2 ] se keNaTeNaM bhaMte ! [u. ] goyamA ! asurakumArANaM caubihe karaNe paNNatte, taM jahA-maNakaraNe, vaikaraNe, kAyakaraNe, kmmkrnne| icceeNaM subheNaM karaNeNaM asurakumArA NaM karaNao sAyaM vedaNaM vedeti, no akrnno| 9. evaM jAva thnniykumaaraa| a5555555 55 $$$$ $$$$$ $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | chaThA zataka : prathama uddezaka ___ (175) Sixth Shatak : First Lesson 15555555555555555555555555555))

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Wan ktttktttttttttt****ttttk Wan 6 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 n 52 Wan [pra. 2. ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ? [ u. ] gautama ! asurakumAroM ke cAra prakAra ke karaNa haiN| yathA-manakaraNa, vacanakaraNa, kAyakaraNa aura karmakaraNa / asurakumAroM ke ye cAroM karaNa zubha hone se ve karaNa se sAtAvedanA vedate haiM, kintu akaraNa se nahIM / 9. isI taraha (nAgakumAra se lekara) stanitakumAra taka kahanA caahie| [Q. 2] Bhante ! Why is it so? [Ans.] Gautam ! Asur Kumar gods have four types of karan mind - instrument, speech-instrument, body-instrument and karma instrument. With them all these four karans are noble, so they have pleasant experience through these and not through akaran. 9. The same should be repeated for Stanit Kumar gods (starting from Naag Kumar gods). phra 10. [ pra.] puDhavikAiyANaM evAmeva pucchA / [ u. ] navaraM icceeNaM subhAsubheNaM karaNeNaM puDhavikAiyA karaNao vemAyAe vedaNaM vedeMti, no akaraNao / 11. orAliyasarIrA savve subhAsubheNaM vemAyAe / 12. devA subheNaM sAyaM / 10. [ pra. ] bhagavan ! kyA pRthvIkAyika jIva karaNa dvArA vedanA vedate haiM, yA akaraNa dvArA / [u. ] gautama ! pRthvIkAyika jIva karaNa dvArA vedanA vedate haiM, kintu akaraNa dvArA nahIM / vizeSa yaha hai ki inake karaNa zubhAzubha hone se ye karaNa dvArA vimAtrA se (vividha prakAra se) vedanA vedate haiM; ye kintu akaraNa dvArA nahIM / arthAt pRthvIkAyika jIva zubhakaraNa hone se sAtAvedanA vedate haiM aura phra kadAcit azubha karaNa hone se asAtAvedanA vedate haiN| phra asAtAvedanA) vedate haiM / 12. deva (cAroM prakAra ke deva) zubha karaNa dvArA sAtAvedanA vedate haiN| 10. [Q.] Bhante ! Do Earth-bodied beings have experience through karan (instrument) or through akaran (without instrument) ? 11. audArika zarIra vAle sabhI jIva arthAt pA~ca sthAvara, tIna vikalendriya tiryaMcapaMcendriya 5 bhagavatI sUtra ( 2 ) Wan aura manuSya, zubhAzubha karaNa dvArA vimAtrA se vedanA (kadAcit sAtAvedanA aura kadAcit phra 2 45 5 5 5 5 55 55 46 5 5 5 5 5 5 5 5955555 5 5 55 5 5 5 5 5 5 5 5 595555 5552 (176) Wan Wan [Ans.] Gautam ! Earth-bodied beings have experience through 5 instrument and not without instrument. However, the difference in their case is that they have both noble and ignoble karans (instruments) resulting in diverse experiences through karan and not through akaran. This means that earth-bodied beings have pleasant experience when the karan is noble and unpleasant experience when the karan is ignoble. Wan Bhagavati Sutra (2) pha phra 2 5 5 5 5 55 55 5 5 5555 5 5 5 5 5 55 5555 5 5 5 5 5 59595952 Wan

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ttttt*****************************ti 11. All beings with Audarik Sharira or gross physical body (this includes five kinds of immobile beings, two to four sensed beings, five sensed animals and human beings) have diverse experiences (sometimes pleasant and sometimes unpleasant) through noble and ignoble karans. 12. Gods of all the four kinds have pleasant experience through noble karans. jIvoM meM vedanA aura nirjarA SUFFERING AND SHEDDING IN JIVAS 13. [ pra. 1 ] jIvA NaM bhaMte ! kiM mahAveyaNA mahAnijjarA ? mahAveyaNA appanijjarA ? appaveyaNA mahAnijjarA ? appaveyaNA appanijjarA ? [u. ] goyamA ! atthegaiyA jIvA mahAveyaNA mahAnijjarA, atthegaiyA jIvA mahAveyaNA appanijjarA, atthegaiyA jIvA appaveyaNA mahAnijjarA, atthegaiyA jIvA appaveyaNA appanijjarA / 13. [ pra. 1 ] bhagavan ! (1) jIva, ( kyA ) mahAvedanA aura mahAnirjarA vAle haiM, (2) mahAvedanA aura alpanirjarA vAle haiM, (3) alpavedanA aura mahAnirjarA vAle haiM, athavA (4) alpavedanA aura alpanirjarA vAle haiM ? [u.] gautama ! (9) kitane hI jIva mahAvedanA aura mahAnirjarA vAle haiM, (2) kitane hI jIva mahAvedanA aura alpanirjarA vAle haiM, (3) kaI jIva alpavedanA aura mahAnirjarA vAle haiM, tathA (4) kaI jIva alpavedanA aura alpanirjarA vAle haiN| 13. [Q. 1] Bhante ! (1) Are living beings (jiva) with extensive pain (mahavedana) and extensive shedding of karmas (mahanirjara), (2) with extensive pain and little shedding of karmas (alpanirjara), (3) with little pain (alpavedana) and extensive shedding of karmas, or (4) with little pain and little shedding of karmas? [Ans.] Gautam ! ( 1 ) Some living beings (jiva) are with extensive pain (mahavedana) and extensive shedding of karmas (mahanirjara), (2) some with extensive pain and little shedding of karmas (alpanirjara), (3) some with little pain and extensive shedding of karmas (mahanirjara), and (4) some with little pain (alpavedana) and little shedding of karmas (alpanirjara)? [pra. 2] se keNaTTeNaM bhaMte ! [ u. ] goyamA ! paDimApaDivannae aNagAre mahAveyaNe mahAnijjare / chaTTa-sattamAsu puDhavIsu neraiyA mahAvedaNA appnijjraa| selesiM paDivannae aNagAre appavedaNe mahAnijjare / aNuttarobavAiyA devA appavedaNA appanijjarA / sevaM bhaMte! sevaM bhaMte! ti0 / chaThA zataka : prathama uddezaka (177) nimimimimimimimimimimimimimi ****************mitttti Sixth Shatak: First Lesson

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aman 5 5555555555555555)) i ma [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ? [u. ] gautama ! pratimA-pratipanna (pratimAdhArI) anagAra mahAvedanA aura mahAnirjarA vAlA hotA hai| chaThI-sAtavIM naraka-pRthviyoM ke nairayika jIva mahAvedanA vAle, kintu alpanirjarA vAle hote haiN| zailezI ma avasthA ko prApta anagAra alpavedanA aura mahAnirjarA vAle hote haiN| tathA anuttaraupapAtika deva alpavedanA aura alpanirjarA vAle hote haiN| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai| [Q. 2] Bhante ! Why is it said to be so ? (Ans.) Gautam ! An ascetic observing pratimas (special codes and 4 resolutions) is with extensive pain (mahavedana) and extensive shedding of karmas (mahanirjara). Infernal beings of the sixth and seventh hells are with extensive pain and little shedding of karmas (alpanirjara). Ascetics having attained the Shaileshi (rock-like steady) state are with little pain (alpavedana) and extensive shedding of karmas, and divine beings of the Anuttaropapatik realm are with little pain and little shedding of karmas. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. OM upasaMhAra rUpa CONCLUDING VERSE 14. mahAveyaNe ya vatthe kaddama-khaMjaNamae ya adhikrnnii| taNahatthe'yakavalle karaNa mahAvedaNA jIvA // 1 // sevaM bhaMte ! sevaM bhaMte ! tti0| // chaTTha sayassa paDhamo uddeso samatto // 14. mahAvedana, kardama aura khaMjana ke raMga se raMge hue vastra, adhikaraNI (eraNa), ghAsa kA pUlA * (tRNahastaka), lohe kA tavA yA kar3Aha, karaNa aura mahAvedanA vAle jIva, itane viSayoM kA nirUpaNa isa 5 prathama uddezaka meM kiyA gayA hai| ___ he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai| // chaThA zataka : prathama uddezaka samApta // 14. Extensive pain (mahavedan), pieces of cloth stained with slime (kardam) and dirt (khanjan), anvil (adhikarani or airun), bundle of hay Wan (trinahastak), iron platen or pan, instrument (karan) and living beings with extensive pain are the topics discussed in this first lesson. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. END OF THE FIRST LESSON OF THE SIXTH CHAPTER 85555555 $ $$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fa | bhagavatI sUtra (2) (178) Bhagavati Sutra (2) U5555555555555555555555

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veTanA aura nirjarA kI caubhaMgI / mahAvedanA alpanirjarA nAraka jIva 90 mahAvedanA mahAnirjarA samabhAvI zramaNa alpavedanA mahAnirjarA kevalI samudghAta alpavedanA alpanirjarA anuttaraupapAtika deva GIRIDDP ALOO600

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8455555555555555555555555555555555558 | citra paricaya-6 / Illustration No.6 vedanA aura nirjarA kI caubhaMgI 1. mahAvedanA-mahAnirjarA-kucha jIva jaise pratimAdhArI aNagAra, unheM aneka prakAra ke ghorAtighora upasarga utpanna hone para ve pUrNa samatA va samAdhi pUrvaka use sahana kara mahAvedanA mahAnirjarA karate haiN| 2. mahAvedanA-alpanirjarA-kucha jIva, jaise chaThI-sAtavIM naraka ke nairayika aneka prakAra kI mahAvedanA to bhogate haiM, parantu sAtha meM Arta-raudra dhyAna rahane se unakI Atma-zuddhi nahIMvat rahatI hai| ve mahAvedanA alpanirjarA karate haiN| __3. alpevadanA-mahAnirjarA-kucha AtmAe~, jaise zailezI avasthA prApta aNagAra (14veM guNasthAnavartI kevalI) samudghAta Adi karake karmoM kI mahAnirjarA karate haiM, parantu isa avasthA meM unako alpavedanA hI hotI hai| 4. alpa vedanA-alpanirjarA-jaise anuttaraupapAtika devoM kI vedanA bhI alpa hotI hai aura karmanirjarA bhI alpa hotI hai| -zataka 6, u. 1, sUtra 13 85 5 5 55 5 5 5 55 5 5 5 5 5 5 $ $ 55 5 5 5 5 5 5 5 5 5 5 5 $ $ Ting Ting Ting $ $ $ 5 5 5 5 5 5 5 5 5 5 = A5 55 5 $ 55 $ $ 5 5 $ 55 55 5 5 5 5 $ $$ $ 55 5 $ $ Ting Ting Ting Ting Ting Ting $ 5 $ 55 5 $ 5 5 5 5 5 5 5 FOUR ALTERNATIVES OF PAIN AND SHEDDING (1) Extensive pain and extensive shedding-An ascetic observing pratimas endures extensive pain (mahavedana) with equanimity and thereby has extensive shedding of karmas (mahanirjara). (2) Extensive pain and little shedding-Infernal beings of the sixth and seventh hells suffer extensive pain but with grief and anger and thereby have little shedding of karmas (alpanirjara) and hardly any spiritual purity. (3) Little pain and extensive shedding--Ascetics having attained the Shaileshi (rock-like steady) state (Kevali at 14th Gunasthan) are with little pain (alpavedana) and extensive shedding of karmas through Samudghat. (4) Little pain and little shedding-Divine beings of the Anuttaropapatik realm are with little pain and little shedding of karmas. -Shatak-6, lesson-1, Sutra-13

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155 chaThA zataka : dvitIya uddezaka SIXTH SHATAK (Chapter Six): SECOND LESSON AhAra ke sambandha meM kathana STATEMENT ABOUT INTAKE 1. rAyagihaM nagaraM jAva evaM vayAsI- AhAruddeso jo paNNavaNAe so savvo niravaseso neyavvo / sevaM bhaMte ! sevaM bhaMte ! tti / AhAra AHAAR (INTAKE ) // chaTThe sae : bIo uddeso samatto // 1. rAjagRha nagara meM yAvat bhagavAna mahAvIra ne isa prakAra pharamAyA- yahA~ prajJApanAsUtra (28veM AhArapada) prathama uddezaka ke anusAra gyAraha prazna aura unake uttara jAna lenA caahie| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'| 1. In Rajagriha city... and so on up to ... Bhagavan Mahavir said thus-- Here the eleven questions and answers from the first lesson of the 28th chapter titled Ahaar-pad of Prajnapana Sutra should be quoted verbatim. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : prajJApanAsUtra ke 28veM AhArapada ke prathama uddezaka meM kramazaH ukta 11 adhikAroM meM varNita viSaya isa prakAra haiM 1. pRthvIkAya Adi jIva jo AhAra karate haiM, kyA vaha sacitta haiM, acitta haiM yA mizra haiM ? 2. nairayika Adi jIva AhArArthI haiM yA nahIM ? 3. kina jIvoM ko kitane-kitane kAla se, kitanI - kitanI bAra AhAra kI abhilASA utpanna hotI hai ? 4. kauna-se jIva kisa prakAra ke pudgaloM kA AhAra karate haiM ? 5. AhAra karane vAlA apane samagra zarIra dvArA AhAra karatA hai, yA anya prakAra se ? 6. AhAra ke lie grahIta pudgaloM ke kitane bhAga kA AhAra kiyA jAtA hai ? ityAdi / 7. mu~ha meM khAne ke lie rakhe hue sabhI pudgala khAye jAte haiM yA kitane hI gira jAte haiM / isakA spaSTIkaraNa / 8. khAyI huI vastue~ kisa-kisa rUpa meM pariNata hotI haiM ? 9. ekendriyAdi jIvoM ke zarIroM ko khAne vAle jIvoM se sambandhita varNana / 10. romAhAra se sambandhita vivecana | 11. mana dvArA tRpta ho jAne vAle manobhakSI devoM se sambandhita tathyoM kA nirUpaNa / chaThA zataka : dvitIya uddezaka (179) 755 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 56 5 Sixth Shatak: Second Lesson

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5555555555555555555555555555555555555 Wan 5555555555555555555555555555555555558 Wan vahIM para ina praznoM kA uttara bhI diyA gayA hai, jaisA prathama prazna ke uttara meM kahA hai, nairayika jIva 5 sacittAhArI yA mizraAhArI nahIM haiN| ve acittAhArI haiN| // chaThA zataka : dvitIya uddezaka samApta // Elaboration-The topics detailed in the aforesaid eleven questions from the first lesson of the 28th chapter titled Ahaar-pad of Prajnapana Sutra are as follows 1. Is the food intake by living beings including earth-bodied beings sachitt (infested with living organisms), achitt (free of living organisms), or mixed ? 2. Do the infernal beings have food intake or not? 3. Which living beings have desire of food intake, how many times, and after what intervals? 4. Which living beings have intake of what kinds of matter particles? 5. Does a being have food intake through its whole body or otherwise? 6. What portion of the acquired matter is consumed ? etc. 7. Clarification of whether all the quantity of food placed in mouth is eaten or some of it falls down. 8. What way the consumed matter is transformed? 9. Description about living beings that consume other living beings including one-sensed beings. 10. Elaboration of the process of intake through body-pores. 11. Description of facts related to divine beings that consume through mind and get sated. All these questions are with answers. For example the answer to the first question is-Infernal beings have intake of achitt (free of living organisms) things and not sachitt (infested with living organisms) or mixed things. END OF THE SECOND LESSON OF THE SIXTH CHAPTER. bhagavatI sUtra (2) (180) Bhagavati Sutra (2) 2 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 55 5 5 5 5 5552 1 95 95 95 95 955555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555

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55555555555555555555554))))) chaThA zataka : tRtIya uddezaka SIXTH SHATAK (Chapter Six) : THIRD LESSON HEREC MAHASRAVA (EXTENSIVE INFLUX) saMgrahaNI gAthAe~ COLLATIVE VERSES 1. bahukamma 1 vatthapoggala payogasA vIsasA ya 2 sAie 3 / kammaTThiti-tthi 4-5 saMjaya 6 sammaddiTThI 7 ya saNNI 8 ya // 1 // bhavie 9 daMsaNa 10 pajjatta 11 bhAsaya 12 paritta 13 nANa 14 joge 15 y| uvaogA-''hAraga 16-17 suhuma 18 carima 19 baMdhe ya, appabahuM 20 // 2 // - 1. (1) bahukarma, (2) vastra meM prayoga se aura svAbhAvika rUpa se pudgala, (3) sAdi (Adi sahita), (4) karmasthiti, (5) strI, (6) saMyata, (7) samyagdRSTi, (8) saMjJI, (9) bhavya, (10) darzana, (11) paryApta, (12) bhASaka, (13) paritta, (14) jJAna, (15) yoga, (16) upayoga, (17) AhAraka, (18) sUkSma, (19) carama-bandha, aura (20) alpabahuttva, (ina bIsa viSayoM kA varNana isa uddezaka meM kiyA gayA hai| ___ 1. (1) Bahukarma (Many Karmas), (2) Synthetic and natural matter in cloth, (3) Saadi (With a Beginning), (4) Karmasthiti (Duration of Karma), (5) Stree (Women), (6) Samyat (Restrained), (7) Samyagdrishti (Righteous), (8) Sanjni (Sentient), (9) Bhavya (Worthy of Liberation), (10) Darshan (Perception), (11) Paryapt (Fully Developed), (12) Bhashak (Capable of Speech), (13) Paritta (Limited), (14) Jnana (Knowledge), (15) Yoga (Association), (16) Upayog (Involvement), (17) Ahaarak (Having Intake), (18) Sukshma (Minute), (19) Charam (Final) and (20) Alpabahutva (Minimum-maximum). These twenty topics have been discussed in this lesson. 1. prathama dvAra : mahAkarmA aura alpakarmA FIRST PORT (DVAR) : WITH MORE KARMAS AND WITH LESS KARMAS 2. [pra. 1] se nUNaM bhaMte ! mahAkammassa mahAkiriyassa mahAsavassa mahAvedaNassa sabao poggalA bajhaMti, savao poggalA cijjaMti, savao poggalA uvacijaMti, sayA samiyaM ca NaM poggalA bajhaMti, miyaM poggalA cijati, sayA samiyaM poggalA uvacijati, sayA samiyaM ca NaM tassa AyA durUvattAe duvaNNattAe dugaMdhattAe durasattAe duphAsattAe aNiTTattAe akaMtattAe appiyattAe asubhattAe amaNuNNattAe amaNAmattAe aNicchiyattAe abhijjhiyattAe, ahattAe, no uddhRttAe, dukkhattAe, no suhattAe bhujjo bhujo pariNamai ? (181) Sixth Shatak : Third Lesson chaThA zataka : tRtIya uddezaka h$$ $ $ $ $$ $% %%% %% %%% %%% %% %% %

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Wan Wan 5 [u. ] haMtA, goyamA ! mahAkammassa taM ceva / 2. [ pra. 1 ] bhagavan ! kyA mahAkarma vAle, mahAkriyA vAle, mahAAsrava vAle aura mahAvedanA vAle jIva ke sarvataH - (sabhI pradezoM se aura sabhI prakAra se ) pudgaloM kA bandha hotA hai ? sarvataH pudgaloM kA caya hotA hai ? sarvataH pudgaloM kA upacaya hotA hai ? sadA satata pudgaloM kA bandha hotA hai ? sadA satata pudgaloM kA caya hotA hai ? sadA satata pudgaloM kA upacaya hotA hai ? kyA sadA nirantara usakA AtmA (sazarIra jIva) vIbhatsatA meM, durvarNatA meM, durgandhatA meM, duHrasatA meM, duHsparzatA meM, aniSTatA - (icchA se viparItarUpa) meM, akAntatA - ( asundaratA), apriyatA, azubhatA, amanojJatA aura akamanIyatA se avAMchanIyatA meM, anabhidhyitatA (jise prApta karane meM aruci ho) meM, adhamatA meM, anUrdhvatA (nIcatA) meM, duHkharUpa meM - asukharUpa meM bAra-bAra pariNata hotA hai ? [u.] hA~, gautama ! mahAkarma vAle jIva ke Upara kahe anusAra hI AtmA kA pariNamana hotA hai| 2. [Q. 1] Bhante ! Do living beings with extensive karmas (mahakarmaa), extensive activity (mahakriya) and extensive influx (mahashrava) get bonded with matter particles through all space-points 5 and every way ( sarvatah ) ? Do they assimilate (chaya) matter particles through all space-points and every way (sarvatah)? Do they augment (upachaya) matter particles through all space-points and every way (sarvatah)? Do they get bonded with matter particles always and continuously ( sada-satat ) ? Do they assimilate (chaya) matter particles 5 always and continuously ( sada - satat ) ? Do they augment (upachaya ) matter particles always and continuously (sada-satat)? Does his soul (embodied soul) continue to transform time and again into grotesqueness (vibhatsata), repulsive colour (durvarnata), repulsive smell (durgandhata), repulsive taste (duhrasata), repulsive touch F (duhsparshata); into something that is anisht ( undesirable), akaant (not beautiful), apriya (not lovable), ashubha ( ignoble), amanojna (not attractive), akamaniya (not adorable ), avaanchhaniya (not covetable); abhorrence (anabhidhyatata), vileness (adhamata), abjectness (anurdhvata), and states of misery and unhappiness ? [Ans.] Yes, Gautam ! Living beings with extensive karmas (mahakarmaa) undergo transformation as you have said. [pra. 2] se keNaTTeNaM ? [u.] goyamA ! se jahAnAmae vatthassa ahayassa vA dhoyassa vA taMtuggayassa vA ANupubbIe paribhujjamANassa savvao poggalA bajjhaMti, savvao poggalA cijjaMti jAva pariNamaMti, se teNaTTeNaM / [pra. 2 ] (bhagavan !) kisa kAraNa se aisA kahA hai ? bhagavatI sUtra ( 2 ) (182) phra Bhagavati Sutra (2) phra phra

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5hhhhhhhhhhhh ma [u. ] gautama ! jaise koI ahata-(binA pahanA huA), dhauta-(pahanane ke bAda dhoyA huA), aura, tantugata-(tAjA bunakara utarA huA) vastra ho, vaha vastra jaba kramazaH upayoga meM liyA jAtA hai, to ma usake pudgala saba ora se ba~dhate haiM, saba ora se caya hote haiM, yAvat kAlAntara meM vaha vastra atyanta mailA aura durgandhita rUpa meM pariNata ho jAtA hai; isI prakAra mahAkarma vAlA jIva uparyukta rUpa se yAvat asukharUpa meM bAra-bAra pariNata hotA hai| hai [Q.2] Bhante ! Why is it so? [Ans.] Gautam ! When a new or washed or fresh-from-loom piece of cloth is used regularly, it acquires and assimilates matter particles from all directions... and so on up to... in due course that piece of cloth turns dirty and malodorous. In the same way living beings with extensive karmas (mahakarma) undergo transformation... and so on up to... states fi of misery and unhappiness time and again. 3. [pra. 1 ] se nUNaM bhaMte ! appakammassa appakiriyassa appAsavassa appaveyaNassa savao poggalA bhijjaMti, savvao poggalA chijjaMti, sabao poggalA viddhaMsaMti, sabao poggalA parividdhaMsaMti, sayA samiyaM poggalA bhijjaMti chijjaMti viddhaMsaMti paribiddhaMsaMti, sayA samiyaM ca NaM tassa AyA surUvattAe pasatthaM # neyavvaM jAva suhattAe, no dukkhattAe bhujjo bhujjo pariNamaMti ? # [u. ] haMtA, goyamA ! jAva prinnmNti| 3. [pra. 1 ] bhagavan ! kyA alpakarma vAle, alpakriyA vAle, alpaAsrava vAle aura alpavedanA # vAle jIva ke pudgaloM kA bhedana hotA hai| pUrva sambandha-vizeSa ko chor3akara alaga hotA? sarvataH pudgala ke chinna hote (TUTate) jAte haiM ? sarvataH pudgala vidhvasta hote jAte haiM ? sarvataH pudgala samagrarUpa se dhvasta ho # jAte haiM ? kyA sadA satata pudgala bhinna, chinna, vidhvasta aura parividhvasta hote haiM ? kyA usa puruSa kI - AtmA (bAhya AtmA) sadA satata surUpatA meM yAvat sukharUpa meM aura aduHkharUpa meM bAra-bAra pariNata hotA hai ? (pUrvasUtra meM aprazasta padoM kA kathana kiyA hai, kintu yahA~ saba prazasta-padoM kA jaise-zubha varNa, # zubha gandha Adi kathana karanA caahie|) [u. ] hA~, gautama ! alpakarma vAle jIva kA AtmA Upara kahe anusAra hI yAvat pariNata hotA hai| + 3. [Q. 1] Bhante ! Do living beings with little karmas (alpakarma), little i activity (alpakriya), little influx (alpashrava) and little pain (alpavedana) get separated from matter particles through all space-points and every way (sarvatah) ? Do these matter particles break apart from all spacepoints and every way (sarvatah)? Do they get destroyed through all spacepoints and every way (sarvatah) ? Do they get completely destroyed 4 through all space-points and every way (sarvatah) ? Do they get separated, break apart, get destroyed and get completely destroyed gayA Le LC LE LE chaThA zataka : tRtIya uddezaka (183) Sixth Shatak : Third Lesson 5555555555555555555EE

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fafafa 5 5 always and continuously (sada-satat ) ? Does his soul ( embodied soul) 5 continue to transform time and again into perfection... and so on up to... 5 states of joy and happiness? (in the preceding aphorism ignoble attributes have been mentioned but here noble attributes like good colour and good odour should be mentioned) [Ans.] Yes, Gautam ! Living beings with little karmas (alpakarma) undergo transformation as you have said. 5 [pra. 2] se keNaTTeNaM ? [u.] goyamA ! se jahAnAmae vatthassa jalliyassa vA paMkiyassa vA mailliyassa vA railliyassa vA AvI parikammijjamANassa suddheNaM vAriNA dhovvemANassa savvao poggalA bhijjaMti jAva pariNamaMti, sete / vivecana : mahAkarma tathA alpakarma- ina donoM avasthAoM ko hI vastra ke dRSTAnta se samajhAyA gayA hai(1) nayA vastra pahanane se dhIme-dhIme malina hotA jAtA hai, vaise hI mahAAsrava vAlA AtmA azubha pravRttiyoM dvArA malina hotA jAtA hai| (2) jaise malina vastra dhone para ujjvala ho jAtA hai, vaise hI alpa Asrava vAlA 5 AtmA tapazcaraNa Adi ke dvArA karmanirjarA karatA huA nirmala hotA rahatA hai| phra [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u. ] gautama ! jaise koI jallita ( zarIra ke mala se-mailA), paMkita (kIcar3a sanA), mailasahita athavA dhUla se bharA vastra ho aura use zuddha karane kA kramazaH prayatna kiyA jAye, use svaccha pAnI se dhoyA jAye to usa para lage hue maile - azubha pudgala saba ora se alaga hone lagate haiM, yAvat usake pudgala zubharUpa meM pariNata ho jAte haiM, (isI taraha alpakarma vAle jIva ke viSaya meM bhI pUrvokta rUpa se saba kathana karanA caahie|) isI kAraNa se, (alpakarma vAle jIva ke lie kahA gayA hai ki vaha yAvat bAra-bAra pariNata hotA hai / ) [Q. 2] Bhante ! Why is it so? [Ans.] Gautam ! Suppose there is a dirty and stained piece of cloth covered with slime and dirt. When successive efforts are made to cleanse it and wash it with clear water, the bad matter particles start getting 5 separated from it from all directions... and so on up to... in due course its 5 constituent particles turn good and clean (in the same way the aforesaid statement about beings with little karmas should be repeated). That is why it is said so. (beings with little karmas continue to transform time and again into perfection) bhagavatI sUtra (2) mahAkarma vAle kI AtmA ke sAtha hI usakA zarIra, AbhAmaNDala Adi sabhI aniSTa adarzanIya, azobhanIya tathA malina hotA jAtA hai tathA alpakarma vAle kA zarIra sundara, zobhanIya, prabhAvazAlI, kAMtimAna hotA rahatA Wan Bhagavati Sutra (2) (184) phra 55 *********tmimimimimimimimittmitimitimittmimimimimitti Wan 5

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5 phaphaphaphaphaphaphapha phaphaphaphaphapha Wan Wan hai| ina sUtroM meM Adhunika AdhyAtmika cikitsA ke sUtra bhI khoje jA sakate haiN| karma, kriyA, Asrava tathA vedanA ina cAroM kA paraspara sambandha hai| karma kA saMcaya vizAla hogA to kriyA Asrava aura vedanA bhI vizAla hogii| Wan karmoM kI alpatA hone para kriyA, Asrava aura vedanA bhI alpa hogI / mahAkarmA - jisake karmoM kI sthiti Adi lambI ho| jisakI kAyikI Adi kriyAe~ adhika hoM, vaha mahAkriyA vaalaa| karmabandha ke hetubhUta mithyAtvAdi jisake vizAla gAr3ha evaM pracura hoM vaha mahAsrava vAlA, tathA mahApIr3A vAle ko mahAvedanA vAlA kahA gayA hai| ( vRtti patrAMka 253 ) phra Elaboration-Mahakarma and Alpakarma-Both these states have been explained with the help of the example of a piece of cloth. (1) A new piece of cloth gets dirty gradually by wearing, in the same way a being ZH with mahashrava (extensive influx) gets maligned with ignoble attitude. 5 (2) A dirty piece of cloth becomes clean on washing; in the same way a f being with little influx sheds karmas with the help of austerities and other such purifying activities and gradually attains purity. One with ignoble qualities of karmas, like long duration, is called mahakarmaa. One having intense activities, like those of the body, is called one with mahakriya. One having intense and numerous sources of influx of karmas, like unrighteousness, is called one with mahasrava. One having great sufferance of pain is called one with mahavedana. (Vritti leaf 253) phra Along with his soul the body, aura and other attributes of the being with extensive karmas become grotesque, repulsive, unattractive and dirty. The body and aura of a being with little karmas gradually become beautiful, attractive, imposing and radiant. These aphorism can also be explored for indicators of modern day spiritual healing. Karma, action, inflow and experience are mutually connected factors. If karmas are extensive, action, influx and experience of pain will also be extensive. If karmas are minuscule, action, influx and experience of pain will also be little. 2. dvitIya dvAra : vastra aura jIva ke pudgalopacaya SECOND PORT: ACQUISITION OF MATTER BY CLOTH AND SOUL 4. [ pra.] vatthassa NaM bhaMte ! poggalovacae kiM payogasA, vIsasA ? [u.] goyamA ! payogasA vi, vIsasA vi / 4. [ pra. ] bhagavan ! vastra meM jo pudgaloM kA upacaya (saMcaya) hotA hai, vaha kyA prayoga ( prayatna) se hotA hai, athavA vizrasA (svAbhAvika) rUpa se| [u.] gautama ! vaha prayoga se bhI hotA hai, svAbhAvika rUpa se bhI hotA hai| chaThA zataka : tRtIya uddezaka (185) Sixth Shatak: Third Lesson Wan phra phra phra Wan Wan Wan Wan Wan 5 5 Wan

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Kou 5555555555555555555555555555555555558 55555555555 Wan 5555555555555555555555555555555 45 4. (Q.) Bhante ! Are matter particles acquired (upachaya; here it 1 includes the whole process of acquisition, assimilation and augmentation) I by cloth through application (prayog) or naturally (vishrasa)? 4 (Ans.) Gautam ! It happens both through application as well as 5 naturally. 5. [pra. 1 ] jahA NaM bhaMte ! vatthassa NaM poggalovacae payogasA vi, vIsasA vi tahA NaM jIvANaM kammovacae kiM payogasA, vIsasA ? [u. ] goyamA ! payogasA, no viissaa| 5. [pra. 1] bhagavan ! jisa prakAra vastra meM pudgaloM kA upacaya prayoga se aura svAbhAvika rUpa se OM hotA hai, to kyA usI prakAra jIvoM ke karmapudgaloM kA upacaya bhI prayoga se aura svabhAva se hotA hai ? ma [u. ] gautama ! jIvoM ke karmapudgaloM kA upacaya prayoga se hotA hai, kintu svAbhAvika rUpa se nahIM hotaa| 3. 5. [Q. 1] Bhante ! Just as matter is acquired (upachaya) by cloth + 41 through application as well as naturally, are karma particles also acquired (upachaya) by living beings (souls) through application as well as naturally? [Ans.] Gautam ! Karma particles are acquired (upachaya) by living Wan beings (souls) only through application and not naturally. OM [pra. 2 ] se keNaTeNaM ? [u.] goyamA ! jIvANaM tivihe payoge paNNatte, taM jahA-maNappayoge vaippayoge kAyappayoge y| OM icceeNaM tiviheNaM payogeNaM jIvANaM kammovacae payogasA, no viissaa| evaM savvesiM paMceMdiyANaM tivihe payoge bhaanniyvye| puDhavikkAiyANaM egaviheNaM payogeNaM, evaM jAva vnnssikaaiyaannN| vigaliMdiyANaM duvihe OM payoge paNNatte, taM jahA-vaippayoge ya, kAyappayoge y| icceeNaM duviheNaM payogeNaM kammovacae payogasA, no viissaa| se eeNaTeNaM jAva-no viissaa| evaM jassa jo payogo jAva vemaanniyaannN| [pra. 2 ] bhagavan ! kisa apekSA se aisA kahA jAtA hai ? [u. ] gautama ! jIvoM ke tIna prakAra ke prayoga kahe haiM-manaHprayoga, vacanaprayoga aura kaaypryog| ina tIna prakAra ke prayogoM se jIvoM ke karmoM kA upacaya hotA hai| isa prakAra samasta paMcendriya jIvoM ke tIna prakAra kA prayoga kahanA caahie| pRthvIkAyika se lekara vanaspatikAyika (paMcasthAvara) jIvoM taka ke 5 eka prakAra ke (kAya) prayoga se (karmapudgalopacaya hotA hai|) vikalendriya jIvoM ke do prakAra se prayoga ke hote haiM, yathA-vacanaprayoga aura kaaypryog| ataH unake ina do prayogoM se karma (pudgaloM) kA upacaya hotA hai| yoM samasta jIvoM ke karmopacaya prayoga se hotA hai, svAbhAvika rUpa se nhiiN| isI kAraNa se kahA OM gayA hai ki yAvat svAbhAvika rUpa se nahIM hotaa| isa prakAra jisa jIva kA jo prayoga ho, vaha kahanA caahie| yAvat vaimAnika taka (yathAyogya) prayogoM se karmopacaya kA kathana karanA caahie| | bhagavatI sUtra (2) Bhagavati Sutra (2) 85455555555555555554)))))))))))))))))))))))))) (186)

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kutttttttttttttttmimimimittmimimimimimimimimimilll***** Wan 5 [Q. 2] Bhante ! Why is it so? [Ans.] Gautam ! Living beings are said to have three types of application (prayog ) - manah-prayog (mental application), vachan - + prayog (vocal application) and kaaya-prayog (physical application). With these three types of applications living beings (souls) acquire karmas. In the same way these three types of applications should be mentioned in 5 context of all five-sensed beings. Earth-bodied to plant-bodied beings 5 (the five immobile beings) do that (acquire karma particles) through one application (physical ). Two to four-sensed beings (vikalendriyas) have only two applications-vocal and physical. Thus they acquire karmas through these two applications. This way all beings acquires karmas through application and not naturally. That is why it is said... and so on Wan phra phra up to... not naturally. In the same way acquisition (upachaya ) of karmas 5 through applications specific to the type of being... and so on up to ... Wan Vaimaniks should be mentioned. Wan cu F F Elaboration-This aphorism details the process of bonding of karmas. The karmic particles (karma vargana) are spread all over the universe (Lok) and they have unending interaction with soul space-points in infinite numbers. However, as long as the soul does not acquire them by indulgence or actions through mental, vocal and physical instruments they do not get bonded. All the beings in the world acquire karma particles through such application and not naturally (time, nature, fate etc.). If this is not accepted, even Siddhas (the liberated souls) who are free of any association or application will also acquire karma particles, but that is not possible. Wan phra 3. tRtIya dvAra : karmopacaya kI sAdi- sAntatA THIRD PORT: ACQUISITION OF KARMA WITH BEGINNING AND END 6. [ pra. ] vatthassa NaM bhaMte ! poggalovacae kiM sAdIe sapajjavasie ? sAdIe apajjavasie ? aNAdIe sapajjavasie ? aNAdIe apajjavasie ? vivecana : prastuta sUtra meM karmabandha kI prakriyA batAI hai| karmavargaNA ke pudgala pUre loka meM vyApta haiM aura ve 5 Atma-pradezoM ke sAtha anantAvagADha bhI haiM, phira bhI jaba taka AtmA, mana, vacana tathA kAyayoga kI pravRtti kara unheM grahaNa nahIM karatA, taba taka unakA baMdhana nahIM hotaa| saMsAra ke samasta jIvoM ke karmapudgaloM kA upacaya prayoga - svaprayatna se hotA hai, svAbhAvikarUpa (kAla, svabhAva, niyati Adi) se nhiiN| agara aisA nahIM mAnA jAyegA to siddha jIva yogarahita haiM, unake bhI karmapudgaloM kA upacaya hone lagegA, parantu yaha sambhava nahIM / [ u. ] goyamA ! vatthassa NaM poggalovacae sAdIe sapajjavasie, no sAdIe apajjavasie no aNA dIe sapajjavasie, no aNAdIe apajjavasie / chaThA zataka : tRtIya uddezaka (187) *********************************** 25 95 95 95 95 5959595955 59595959595959595959595959 595 5 5 5 5 5 55 5 5 5 5 5 5955 5 5 5 5 5552 Sixth Shatak: Third Lesson Wan Wan Wan Wan Wan

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0 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 6 7 5 5 5 5 5 5 5 5 5 5 5 5 95 95 2 [u.] gautama ! vastra meM pudgaloM kA jo upacaya hotA hai, vaha sAdi- sAnta hotA hai, kintu na to vaha sAdi - ananta hai, na anAdi-sAnta hai aura na anAdi-ananta hotA hai| 6. [ pra. ] bhagavan ! vastra meM pudgaloM kA jo upacaya hotA hai- ( 9 ) kyA vaha sAdi - sAnta hai, 5 (2) sAdi - ananta hai, (3) anAdi- sAnta hai, athavA (4) anAdi - ananta hai ? 6. [Q.] Bhante ! Is the acquisition (upachaya ) of matter particles by cloth-- (1) with a beginning and with an end, ( 2 ) with a beginning and without an end, (3) without a beginning and with an end, or (4) without a beginning and without an end? [Ans.] Gautam ! The upachaya of matter particles by cloth--is with a beginning and with an end, and neither with a beginning and without an end, nor without a beginning and with an end, or without a beginning and without an end. 7. [ pra. 1 ] jahA NaM bhaMte ! vatthassa poggalovacae sAdIe sapajjavasie, no sAdIe apajjavasie, no aAdI sapajjavasie, no aNAdIe apajjavasie tahA NaM jIvANaM kammovacae pucchA / [u. ] goyamA ! atthegaiyANaM jIvANaM kampovacae sAIe sapajjavasie, atthegaiyANaM aNAIe sapajjavasie, atthegaiyANaM aNAIe apajjavasie, no ceva NaM jIvANaM kammovacae sAdIe apajjavasie / 7. [1] he bhagavan ! jisa prakAra vastra meM pudgalopacaya sAdi - sAnta hai, kintu sAdi - ananta, anAdi - sAnta aura anAdi-ananta nahIM hai, kyA usI prakAra jIvoM kA karmopacaya bhI sAdi - sAnta hai, sAdi - ananta hai, anAdi- sAnta hai, athavA anAdi-ananta hai ? [u.] gautama ! kitane hI jIvoM kA karmopacaya ( 9 ) sAdi - sAnta hai, (2) kitane hI jIvoM kA karmopacaya anAdi - sAnta hai, aura (3) kitane hI jIvoM kA karmopacaya anAdi - ananta hai, kintu (4) jIvoM kA karmopacaya sAdi-ananta nahIM hai / 7. [Q. 1] Bhante ! The acquisition (upachaya ) of matter particles by cloth is with a beginning and with an end, and neither with a beginning and without an end, nor without a beginning and with an end, or without a beginning and without an end; does the acquisition (upachaya) of karmas by living beings follow the same pattern? [Ans.] Gautam ! The acquisition (upachaya ) of karmas (1) by some beings is with a beginning and with an end, (2) that by some beings is without a beginning and with an end, (3) that by some beings is without a beginning and without an end, (4) but for no being it is with a beginning and without an end. bhagavatI sUtra ( 2 ) (188) Bhagavati Sutra (2) phaphaphaphaphaphaphaphapha ba phaphaphaphapha Wan phra Wan Wan phra cu 5 phra 5 pha Wan Wan

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855555555555555555555555555555555555 ) )))) )))))))))))))))))) 5 [pra. 2 ] se keNaTeNaM ? 3 [u. ] goyamA ! iriyAvahiyAbaMdhayassa kammovacae sAIe spjjvsie| bhavasiddhiyassa kammovacae aNAdIe spjjvsie| abhavasiddhiyassa kammovacae aNAIe apjjvsie| se tennttennN| [pra. 2 ] bhagavan ! yaha kisa kAraNa se kahA jAtA hai ? [u. ] gautama ! (1) IryApathika-bandha kI apekSA karmopacaya sAdi-sAnta hai, (2) bhavasiddhika jIvoM OM kA karmopacaya anAdi-sAnta hai, (3) abhavasiddhika jIvoM kA karmopacaya anAdi-ananta hai| isI kAraNa ma se, he gautama ! uparyukta rUpa se kahA gayA hai| [Q. 2] Bhante ! Why is it so ? [Ans.] Gautam ! (1) In context of Iryapathik-bandh (bondage due to passionless association) acquisition (upachaya) of karmas is with a beginning and with an end, (2) Acquisition of karmas by beings destined to be liberated (bhavasiddhik) is without a beginning and with an end, (3) Acquisition of karmas by beings not destined to be liberated (abhavasiddhik) is without a beginning and without an end. That is why, Gautam ! The aforesaid statement. vivecana : IryApathika bandha kA svarUpa ? karmabandha ke mukhya do kAraNa haiM (1) krodhAdi kaSAya, aura (2) yoga : OM = mana-vacana-kAyA kI prvRtti| jina jIvoM kA kaSAya sarvathA upazAnta yA kSINa nahIM huA hai, unako jo karmabandha hotA hai, vaha saba sAmparAyika (kASAyika) kahalAtA hai, aura jina jIvoM kA kaSAya sarvathA upazAnta yA kSINa ho cukA hai, unakI halana-calana Adi sArI pravRttiyA~ yaugika (mana, vacana, kAyAyoga se janita) hotI haiN| kaSAyarahita yogajanya karma ko hI IryApathika karma kahate haiN| upazAntamoha, kSINamoha aura sayogIkevalI ko IryApathika karmabandha hotA hai| yaha karma isa avasthA se pahale nahIM ba~dhatA, isa avasthA kI apekSA se isa karma kI Adi hai, ataeva isakA sAditva hai, kintu siddha ayogI (AtmA kI akriya) avasthA meM athavA upazamazreNI se 5 girane para isa karma kA bandha nahIM hotA, isa karma kA anta ho jAtA hai, isa dRSTi se isakA sAntatva hai| bhavasiddhika jIvoM kI apekSA se karmopacaya anAdi-sAnta hai| bhavyajIva ko bhavyajIvoM ke sAmUhika dRSTi karmabandha kI koI Adi nahIM hai pravAharUpa se unake karmopacaya anAdi haiM, kintu eka na eka dina ve karmoM kA ke sarvathA anta karake siddhi (mukti) prApta kareMge, isa apekSA se unakA karmopacaya sAnta hai| abhavasiddhika abhavya jIvoM kI apekSA se karmopacaya anAdi-ananta hai| jinake karmoM kA kabhI anta nahIM hogA, aise abhavya-jIvoM ke karmopacaya kI pravAharUpa se na to Adi hai, aura na anta hai| cauthA bhaMga zUnya hai| ma (vRtti patrAMka 255) Elaboration-Karmic bondage-There are two basic causes of karmic bondage-(1) passions including anger and (2) association (yoga) or : mental, vocal and physical indulgence. The karmic bondage of beings i whose passions have not been completely pacified or destroyed is called 15 saamparayik or kashayik (caused by passions). All activities and movements of living beings whose passions have been completely pacified | chaThA zataka : tRtIya uddezaka (189) Sixth Shatak: Third Lesson 15Sui Nan %%%%%%%%Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%Yin You FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF$$$$$$$$$$$ Wan ) gaganagAnAhhhiWan pha

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441 41 41 41 41 41 451 454 455 456 457 456 454545454545454541 41 41 41 41 414 415 416 417 41 41 413 or destroyed are caused exclusively by association (yoga) or mental, vocal and physical indulgence. It is this karmic bondage caused by passionless actions that is called Iryapathik-bandh. This bondage is acquired only by an ascetic with upashant-moha (pacified deluding karma), ksheen-moha (destroyed deluding karma) and Sayogi Kevali (omniscient with association or action). This karma is not bound prior to attaining these states. Thus in context of this state this bondage has a beginning. However, this bondage stops either when the Sayogi Kevali rises to the level of Ayogi Kevali (omniscient without association or action) or when he falls from that level of pacification. In this context this state of bondage has an end. In context of beings destined to liberation (bhavasiddhik) the acquisition (upachaya) of karmas is without a beginning and with an end. In generic context or from collective standpoint there is no beginning of karmic bondage of the beings destined to liberation. In other words in terms of continuity their acquisition of karmas is without a beginning. But they are sure to attain liberation by ending all karmas, therefore their acquisition of karmas is with an end. In context of beings not destined to liberation (abhavasiddhik) the acquisition of karmas is without a beginning and without an end. In terms of continuity the acquisition of karmas of beings not destined to liberation, there neither is a beginning nor an end. The fourth alternative is nonexistent. (Vritti leaf 255) pa ga vitet i afe- BEGINNING AND END OF CLOTH AND BEINGS C.[.] are of ! HICIS HYlfang ? TOM [u. ] goyamA ! vatthe sAdIe sapajjavasie, avasesA tiNNi vi pddiseheyvvaa| 8. [pra. ] bhagavan ! kyA vastra sAdi-sAnta hai ? ityAdi pUrvokta rUpa se cAra bhaMga karake prazna + karanA caahie| [3.] i ! a Hifa-HATI ; sta da TT C A RD I OTI 8. [QJ Bhante ! Is cloth with a beginning and with an end ? Put up all aforesaid four question in this context. [Ans.] Gautam ! Cloth is with a beginning and with an end. Remaining three questions should be answered in negative. 9. [pra. 1 ] jahA NaM bhaMte ! vatthe sAdIe sapajjavasie0 tahA NaM jIvA kiM sAdIyA sapajjavasiyA ? au, yooti 45 455 456 45 46 45 46 455 456 457 455 456 457 455 456 457 458 454 455 456 457 455 456 457 455 456 457 455 456 454 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 s pract E (2) (190) Bhagavati Sutra (2) 41414141414141414141414141414141414141454141414141414141414141414541

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phrafa phra [ u. ] goyamA ! atthegaiyA sAdIyA sapajjavasiyA cattAri vi bhANiyavvA / 9. [pra.1 ] bhagavan ! jaise vastra sAdi - sAnta hai, [ kintu sAdi - ananta nahIM hai, anAdi - sAnta nahIM hai aura na anAdi-ananta hai] vaise jIvoM ke viSaya meM bhI cAroM bhaMgoM ko lekara prazna karanA cAhie-arthAt (bhagavan ! kyA jIva sAdi - sAnta haiM, sAdi - ananta haiM, anAdi - sAnta haiM athavA anAdi-ananta haiM ?) [u.] gautama ! kitane hI jIva sAdi- sAnta haiM, [ kitane hI jIva sAdi - ananta haiM, kaI jIva anAdi - sAnta haiM aura kitaneka anAdi-ananta haiM ] isa prakAra jIva meM cAroM hI bhaMga kahane caahie| 9. [Q. 1] Bhante ! (As you have said) Cloth is with a beginning and with an end (but neither with a beginning and without an end, nor without a beginning and with an end, or without a beginning and without an end). In the same way are living beings (souls) with a beginning and with an end? All the four aforesaid questions should be asked (are they with a beginning and without an end, without a beginning and with an end, and without a beginning and without an end?) [Ans.] Gautam ! Some beings are with a beginning and with an end. All the four answers should be given here (some are with a beginning and without an end, some are without a beginning and with an end, and some are without a beginning and without an end). [pra. 2] se keNaTTeNaM ? [ u. ] goyamA ! neraiyA tirikkhajoNiyA maNussA deva gairAgaDaM paDucca sAdIyA sapajjavasiyA / siddhA gaI paDucca sAdIyA apajjavasiyA / bhavasiddhiyA laddhiM paDucca aNAdIyA sapajjavasiyA / abhavasiddhiyA saMsAraM paDucca aNAdIyA apajjavasiyA bhavaMti / se teNaTTeNaM / [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u.] gautama ! nairayika, tiryaMcayonika, manuSya aura deva, gati aura Agati kI apekSA se sAdisAnta haiM; siddhagati (eka siddha jIva ) kI apekSA se siddha jIva sAdi - ananta haiM; labdhi kI apekSA (bhavyatvalabdhi siddhi prApti taka rahatI hai ataH) bhavasiddhika jIva anAdi - sAnta haiM, aura saMsAra kI apekSA abhavasiddhika jIva anAdi-ananta haiM / [Q. 2] Bhante ! Why it is so ? [Ans.] Gautam ! With reference to birth and rebirth (aagati and gati) infernal beings, animals, human beings and divine beings are with a beginning and with an end. With reference to Siddha gati (state of perfection) a liberated soul is with a beginning and without an end. With reference to the quality (worthiness) the beings destined to be liberated (bhavasiddhik jivas) are without a beginning and with an end. With chaThA zataka : tRtIya uddezaka ( 191 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 Sixth Shatak: Third Lesson

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5555555555555555558 Wan 555555555555555555555555555555555Wan 555555555555558 reference to cycles of rebirth (samsar) beings not destined to liberation $i (abhavasiddhik jivas) are without a beginning and without an end). 4. caturtha dvAra : aSTa karmoM kI bandhasthiti FOURTH PORT : DURATION OF BONDAGE OF EIGHT KARMAS 10.[pra. ] kai NaM bhaMte ! kammapagaDIo paNNattAo ? [u. ] goyamA ! aTTha kammappagaDIo paNNattAo, taM jahA-NANAvaraNijjaM, daMsaNAvaraNijjaM jAva aNtraaiyN| 10.[pra. ] bhagavan ! karmaprakRtiyA~ kitanI haiM ? [u. ] gautama ! karmaprakRtiyA~ ATha haiM, yathA-jJAnAvaraNIya, darzanAvaraNIya yAvat antraay| 10. [Q.J Bhante ! How many are karma prakritis (species of karma)? [Ans.] Gautam ! There are eight species of karma-Jnanavaraniya (knowledge obscuring), Darshanavaraniya (perception obscuring)... and so on up to... Antaraya (energy hindering). 11. [pra. 1 ] nANAvaraNijjassa NaM bhaMte ! kammassa kevaiyaM kAlaM baMdhaThitI paNNattA ? [u.] goyamA ! jahanneNaM aMtomuhattaM, ukkoseNaM tIsaM sAgarovamakoDAkoDIo, tiNNi ya vAsasahassAiM abAhA, abAhUNiyA kammaThii kmmniseo| [2 ] evaM darisaNAvaraNijjaM pi| [3] vedaNijjaM jahaNNeNaM do samayA, ukkoseNaM jahA naannaavrnnijjN| [4] mohaNijjaM jahaNNeNaM aMtomuhuttaM, ukkoseNaM sattari sAgarovamakoDAkoDIo, satta ya vAsasahassANi abAdhA, abAhUNiyA kammaThiI kmmniseo| [5] AugaM jahanneNaM aMtomuhuttaM, ukkoseNaM tettIsaM sAgarovamANi puvakoDi-tibhAgamabhahiyANi, kammaTTii kmmniseo| [6] nAma-goyANaM jahanneNaM aTTha muhuttA, ukkoseNaM vIsaM sAgarovamakoDAkoDIo, doNNi ya vAsasahassANi abAhA, abAhUNiyA kammaTTii kmmniseo| [7] aMtarAyaM jahA naannaavrnnijj| 11.[pra. 1 ] bhagavan ! (1) jJAnAvaraNIya karma kI bandhasthiti kitane kAla kI hai ? [u. ] gautama ! jJAnAvaraNIya karma kI bandhasthiti jaghanya antarmuhUrta aura utkRSTa tIsa kroDAkor3I 5 sAgaropama kI hai| usakA abAdhAkAla tIna hajAra varSa kA hai| abAdhAkAla jitanI sthiti ko kama karane se zeSa karmasthiti-karmaniSekakAla jAnanA caahie| [2 ] isI prakAra darzanAvaraNIya karma ke viSaya meM bhI jAnanA caahie| 355555555555555555555555555555555545445548 bhagavatI sUtra (2) (192) Bhagavati Sutra (2) B555555555555555555555555555555555

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555555555555555555555555555555555559 [3] vedanIya karma kI jaghanya (bandha-) sthiti do samaya kI hai, utkRSTa sthiti jJAnAvaraNIya karma ke samAna tIsa kor3Akor3I sAgaropama kI jAnanI caahie| [4] mohanIya karma kI bandhasthiti jaghanya antarmuhUrtta kI aura utkRSTa 70 kroDAkor3I sAgaropama kI hai| sAta hajAra varSa kA abAdhAkAla hai| abAdhAkAla kI sthiti ko kama karane se zeSa karma-sthitikarmaniSekakAla jAnanA caahie| __ [5] AyuSya karma kI bandhasthiti jaghanya antarmuhUrtta kI aura utkRSTa pUrvakoTi ke tribhAga se adhika taitIsa sAgaropama kI hai| isakA karmaniSeka kAla (taitIsa sAgaropama kA tathA zeSa) abAdhAkAla jAnanA caahie| [6] nAma karma aura gotra karma kI bandhasthiti jaghanya ATha muhUrta kI aura utkRSTa 20 kror3Akror3I sAgaropama kI hai| isakA do hajAra varSa kA abAdhAkAla hai| abAdhAkAla kI sthiti ko kama karane se zeSa karmasthiti-karmaniSekakAla hotA hai| [7] antarAya karma ke viSaya meM jJAnAvaraNIya karma kI taraha (bandhasthiti Adi) samajha lenA caahie| 11. [Q. 1] Bhante ! What is the duration of bondage of Jnanavaraniya (knowledge obscuring) karma ? [Ans.] Gautam ! The minimum duration of bondage of Jnanavaraniya karma is Antar-muhurt (slightly less than 48 minutes) and maximum is thirty Kodakodi Sagaropam (a metaphoric unit of time). The duration of its dormant state (abaadha kaal) is three thousand years. Subtracting the dormant period from the total gives the karma-nishek kaal (duration of experience or effective duration). [2] Same is true for Darshanavaraniya (perception obscuring) karma. [3] The minimum duration of bondage of Vedaniya karma (karma responsible for mundane experience of pain and pleasure) is two Samaya (ultimate fractional unit of time) and maximum is thirty Kodakodi Sagaropam (a metaphoric unit of time) like Jnanavaraniya karma. ___ [4] The minimum duration of bondage of Mohaniya (deluding) karma is Antar-muhurt (slightly less than 48 minutes) and maximum is seventy Kodakodi Sagaropam (a metaphoric unit of time). The duration of its dormant state (abaadha kaal) is seven thousand years. Subtracting the dormant period from the total gives the karma-nishek kaal (duration of experience or effective duration). [5] The minimum duration of bondage of Ayushya (life-span determining) karma is Antar-muhurt (slightly less than 48 minutes) and (193) Sixth Shatak : Third Lesson chaThA zataka : tRtIya uddezaka 19 9 5 ) )) ) ) )

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595959595959595959595959595959555552 Wan phra Wan maximum is a third of Purva-koti added to thirty three Sagaropam pha ( a metaphoric unit of time ). Its karma - nishek kaal (effective duration) is pha (thirty three Sagaropam) and the remaining is the duration of its 5 dormant state (abaadha kaal ). [6] The minimum duration of bondage of Naam (form determining) 5 and Gotra (status determining) karmas is eight Antar-muhurts and maximum is twenty Kodakodi Sagaropam (a metaphoric unit of time). The duration of their dormant state is two thousand years. Subtracting the dormant period from the total gives the karma-nishek kaal (effective duration). [7] What has been stated about Jnanavaraniya karma should be repeated for Antaraya (energy hindering) karma. vivecana : caturthadvAra - bandhasthiti - karmabandha hone ke bAda vaha jitane kAla taka rahatA hai, use bandhasthiti kahate haiN| abAdhAkAla-karma kA udaya na honA 'abAdhA' kahalAtA hai| jisa samaya karma kA baMdha huA usa samaya se lekara jaba taka usa karma kA udaya nahIM hotA, taba taka ke kAla ko abAdhAkAla kahate haiN| karmasthiti - karmaniSeka kAla : karma kA vedana kAla bhogane kA kAla karmaniSeka kAla hai| pratyeka karma ba~dhane ke pazcAt usa karma ke udaya meM Ane para arthAt usa karma kA abAdhAkAla pUrA hone para karma ko vedana karane ke prathama samaya se lekara ba~dhe hue karmadalikoM meM se bhogane yogya karmadalikoM kI eka prakAra kI racanA hotI hai| use karmaniSeka kahate haiM / prathama samaya meM bahuta adhika karmaniSeka hotA hai, dvitIya tRtIya samaya meM uttarottara vizeSa hIna hotA jAtA hai| niSeka taba taka hotA rahatA hai, jaba taka vaha ba~dhA huA karma AtmA ke sAtha ba~dhA rahatA hai| bhagavatI sUtra ( 2 ) 3555555 5 5 5 5 5 55555 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5555544545542 karma kI sthiti : do prakAra kI eka to karma ke rUpa meM rahanA, aura dUsare, anubhava, (vedana) yogya karma rUpa meM rahanA / karma jaba se anubhava (vedana) meM AtA hai, usa samaya kI sthiti ko anubhava yogya karmasthiti jAnanA / arthAt karma kI kula sthiti meM se anudaya kA kAla (abAdhAkAla) bAda karane para jo sthiti zeSa rahatI hai, use anubhava yogya karmasthiti samajhanA caahie| karma kI sthiti jitane kror3Akror3I sAgaropama kI hotI hai, utane sau varSa taka vaha karma, anubhava (vedana) meM Aye binA AtmA ke sAtha akiMcitkara (aprabhAvI anudaya avasthA meM) 5 rahatA hai| jaise - mohanIya karma kI 70 kroDAkror3I sAgaropama kI utkRSTa sthiti hai, usameM se 70 sau (7,000 ) varSa taka to vaha karma yoM hI akiMcitkara par3A rahatA hai| vahI karma kA abAdhAkAla hai| usake pazcAt vaha mohanIya karma udaya meM AtA hai, to 7 hajAra varSa kama 70 kroDIkror3I sAgaropama taka apanA phala bhugatAtA rahatA 5 hai, usa kAla ko karma niSekakAla kahate haiM / Wan vedanIya karma kI sthiti - jisa vedanIya karma ke bandha meM kaSAya kAraNa nahIM hotA, kevala yoga nimitta hote haiM, phra vaha vedanIya karma bandha kI apekSA do samaya kI sthiti vAlA hai| vaha prathama samaya meM ba~dhatA hai, dUsare samaya meM vedA jAtA hai; kintu sakaSAya bandha kI sthiti kI apekSA vedanIya karma kI jaghanya sthiti 12 muhUrtta kI hotI hai / ( paMcasaMgraha, gA. 31-32, pRSTha 176 (dvAra 5 se 19) (194) 555555 Wan Bhagavati Sutra (2) pha .

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saMkhyA karma jaghanya sthiti 1. jJAnAvaraNIya antarmuhUrta darzanAvaraNIya antarmuhUrtta vedanIya mohanIya AyuSya 2. 3. 4. 5. 6. nAma gotra 7. phra 8. antarAya utkRSTa sthiti 30 kror3Akror3a sAgara 30 kror3Akror3a sAgara 2 samaya 30 kror3Akror3a sAgara antarmuhUrta 70 kror3Akror3a sAgara antarmuhUrta 33 sAgara 1/3 pUrvakoTi adhika 8 muhUrtta 20 kror3Akror3a sAgara 8 muhUrta 20 kroDAkror3a sAgara antarmuhUrta 30 kror3Akror3a sAgara abAdhAkAla 3 hajAra varSa 3 hajAra varSa 3 hajAra varSa 7 hajAra varSa 2 hajAra varSa 2 hajAra varSa 13 hajAra varSa niSekakAla 3 hajAra varSa nyUna 30 kror3Akror3a sAgara 3 hajAra varSa nyUna 30 kroDa kror3a sAgara 3 hajAra varSa nyUna 30 kror3Akror3a sAgara 7 hajAra varSa nyUna 70 kror3Akror3a sAgara Elaboration-Duration of bondage of karmas-The duration of existence of a karma after bonding is called bandh-sthiti (duration of bondage). Abaadha kaal-the duration for which a karma does not come to fruition is called abaadha kaal (duration of dormant state). The lapse of time from the moment of bonding to the moment of fruition is this duration of dormant state. Karma-nishek kaal-the duration of experiencing the fruits of karmas is called karma-nishek kaal. After bonding of each type of karma when its dormant state transforms to state of fruition, the clusters (dalik) of karma particles undergo a special configuration of fruition. This configuration is called karma-nishek. At the first Samaya maximum clusters of karmas come to fruition and every passing Samaya this number continues to reduce. This process of nishek continues as long as karma remains bonded with the soul. 33 sAgara 2 hajAra varSa nyUna 20 kor3Akror3a sAgara 2 hajAra varSa nyUna 20 kor3Akror3a sAgara 3 hajAra varSa nyUna 30 kror3Akror3a sAgara The duration of bondage has two divisions. First is to remain as dormant karma and second is to turn into experience causing karma. When karma comes to fruition the duration of experience commences. This means that when the duration of dormant state is subtracted from the total duration of bondage we get the duration of experience of karma. The formula for this is that when we turn the number of units of total duration from Kodakodi Sagaropam to hundred years it gives the duration of the dormant state. For example the maximum duration of the Mohaniya karma is 70 Kodakodi Sagaropam. Out of this 70 hundred years (7000 years) is the duration of dormant state. This is called the abaadha kaal (dormant state) of that karma. When this period ends. Mohaniya karma comes to fruition and continues to cause experience for chaTA zataka tRtIya uddezaka Sixth Shatak: Third Lesson (195) tttttt*****************************lll

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)))))) 7000 years less 70 Kodakodi Sagaropam. This period is called karma- 4 nishek kaal. Duration of Vedaniya karma-When passions are not the cause of bondage of Vedaniya karma and they are bonded exclusively due to association (yoga) its duration is only two Samayas. It is bound in the first Samaya and experienced in the second Samaya. But the minimum duration of the bondage of Vedaniya karma caused by passions is 12 Muhurts. (Panch-samgraha, verses 31, 32, p. 176, Dvar 5 to 19) )) ) ))))))))))))))555553 Sr. Karma ) Minimum Maximum Dormant Active Period INo. Duration Duration Period | Jnanavaraniya |Antarmuhurt|30 Kodakodi Sagar | 3000 years | 3000 years less 30 Kodakodi Sagar 2. JDarshanavaraniyaJAntarmuhurt | 30 Kodakodi Sagar 3000 years 3000 years less 30 Kodakodi Sagar | 3. |Vedaniya 2 Samaya 30 Kodakodi Sagar 13000 years | 3000 years less 30 Kodakodi Sagar | 4. Mohaniya Antarmuhurt | 70 Kodakodi Sagar | 7000 years | 7000 years less 30 Kodakodi Sagar 5. Ayushya Antarmuhurt 33 Sagar + 1/3 Purvakoti 33 Sagar 6. | Naam 8 Muhurt 120 Kodakodi Sagar 12000 years|2000 years less 20 Kodakodi Sagar Gotra 8Muhurt 120 Kodakodi Sagar 2000 years 2000 years less 20 Kodakodi Sagar 8. Antaraya | Antarmuhurt |30 Kodakodi Sagar 3000 years 3000 years less 30 Kodakodi Sagar )) ka )) )) 5. strI bAra FIFTH PORT : STREE (FEMALE) 12. [pra. 1 ] nANAvaraNijjaM NaM bhaMte ! kammaM kiM itthI baMdhati, puriso baMdhati, napuMsao baMdhati, / NoitthI-nopuriso-nonapuMsao baMdhai ? [u.] goyamA ! itthI vi baMdhai, puriso vi baMdhai, napuMsao vi baMdhai, noitthI-nopurisononapuMsao siya baMdhai, siya no bNdhi| [2] evaM AugavajjAo satta kmmppgddiio| 12. [pra. 1 ] 'bhagavan ! jJAnAvaraNIya karma kyA strI bA~dhatI hai ? puruSa bA~dhatA hai, athavA napuMsaka bA~dhatA hai ? athavA nostrI-nopuruSa-nonapuMsaka (upazAnta moha Adi guNasthAnavartI vedodaya mukta AtmA jo na strI, na puruSa yA napuMsaka na ho) bA~dhatA hai? [u. ] gautama ! jJAnAvaraNIya karma ko strI bhI bA~dhatI hai, puruSa bhI bA~dhatA hai aura napuMsaka 9 bhI bA~dhatA hai, parantu jo nostrI-nopuruSa-nonapuMsaka hotA hai, vaha kadAcit bA~dhatA hai, kadAcit nahIM baaNdhtaa| + [2] isI prakAra AyuSya karma ko chor3akara zeSa sAtoM karmaprakRtiyoM ke viSaya meM samajhanA caahie| phrajama 55555555)))) BS99) bhagavatI sUtra (2) (196) Bhagavati Sutra (2)

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Wan 555555555555555555555)))))))))))))) 12. [Q. 1] Bhante ! Does a female (stree) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does a male (purush) acquire that ? Does a neuter (napumsak) acquire that ? Or does a nonfemale (no-stree), non-male (no-purush) or non-neuter (no-napumsak) (having attained higher levels of purity or Gunasthan including Upashant Moha, a soul that is free of gender) acquire that ? [Ans.] Gautam ! A female acquires bondage of Jnanavaraniya karma and so does a male as well as a neuter. However, a non-female, non-male or non-neuter sometimes acquires and sometimes does not. [2] The same is true for all seven species of karmas except for Ayushya karma. 13. [pra. ] AugaM NaM bhaMte ! kammaM kiM itthI baMdhai, puriso baMdhai, napuMsao baMdhai ?0 pucchaa| [u. ] goyamA ! itthI siya baMdhai, siya no baMdhai, evaM tiNNi vi bhaanniyvyaa| noitthI-nopurisononapuMsao na bNdhi| 13. [pra. ] bhagavan ! AyuSya karma ko kyA strI bA~dhatI hai, puruSa bA~dhatA hai, napuMsaka bA~dhatA hai athavA nostrI-nopuruSa-nonapuMsaka bA~dhatA hai ? __ [u. ] 'gautama ! AyuSya karma strI kadAcit bA~dhatI hai aura kadAcit nahIM baaNdhtii| isI prakAra puruSa aura napuMsaka ke viSaya meM bhI kahanA caahie| nostrI-nopuruSa-nonapuMsaka AyuSya karma kA baMdha nahIM krtaa| (yaha aveda avasthA hai| aveda jIva AyuSya karma kA baMdha nahIM karatA) 13. (Q.) Bhante ! Does a female acquire bondage of Ayushya (life-span determining) karma ? Does a male acquire that ? Does a neuter acquire that? Or does a non-female, non-male or non-neuter acquire that? (Ans.) Gautam ! A female sometimes acquires bondage of Ayushya karma and sometimes does not. Same is true for a male as well as a neuter. However, a non-female, non-male or non-neuter does not (a nongenderic or gender transcendent being does not acquire bondage of Ayushya karma). 6. saMyata dvAra SIXTH PORT : SAMYAT (RESTRAINED) 14. [pra. 1 ] NANavaraNijjaM NaM bhaMte ! kammaM kiM saMjae baMdhai, asaMjate baMdhai, saMjayAsaMjae baMdhai, nosaMjae-noasaMjae-nosaMjayAsaMjae baMdhai ? [u. ] goyamA ! saMjae siya baMdhai siya no baMdhati, asaMjae baMdhai, saMjayAsaMjae vi baMdhai, nosaMjaenoasaMjae nosaMjayAsaMjae na bNdhi| | chaThA zataka : tRtIya uddezaka (197) Sixth Shatak : Third Lesson Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting }

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting U [2 ] evaM AugavajjAo satta vi| [3] Auge heDillA tiNNi bhayaNAe, uvarille NaM bNdhi| 14. [pra. 1 ] bhagavan ! jJAnAvaraNIya karma kyA saMyata bA~dhatA hai, asaMyata bA~dhatA hai, saMyatAOM saMyata bA~dhatA hai aura nosaMyata-noasaMyata-nosaMyatAsaMyata bA~dhatA hai ? kI [u. ] gautama ! (jJAnAvaraNIya karma ko) saMyata kadAcit bA~dhatA hai aura kadAcit nahIM bA~dhatA, OM kintu asaMyata bA~dhatA hai, saMyatAsaMyata bhI bA~dhatA hai, parantu nosaMyata-noasaMyata-nosaMyatAsaMyata (siddha + AtmA) nahIM baaNdhtaa| [ 2 ] isa prakAra AyuSya karma ko chor3akara zeSa sAtoM karmaprakRtiyoM ke viSaya meM samajhanA caahie| [3] AyuSya karma ke sambandha meM nIce ke tIna-saMyata, asaMyata aura saMyatAsaMyata ke lie bhajanA Wan samajhanI caahie| (arthAt-kadAcit bA~dhate haiM aura kadAcit nahIM bA~dhate) nosaMyata-noasaMyatanosaMyatAsaMyata (siddha) AyuSya karma ko nahIM baaNdhte| 14. (Q. 1] Bhante ! Does a samyat (the restrained) acquire bondage of Jnanavaraniya karma ? Does an asamyat (the unrestrained) acquire that ? Does a samyat-asamyat (the restrained-un-restrained) acquire that ? Or does a no-samyat, no-asamyat and no-samyatasamyat (the non-restrained, non-unrestrained and non-restrained-unrestrained) | acquire that? [Ans.] Gautam ! A samyat sometimes acquires bondage of Jnanavaraniya karma and sometimes does not. But an asamyat as well as a samyat-asamyat acquires that. However, no-samyat, no-asamyat and no-samyat-asamyat (a Siddha) does not. [2] The same is true for all seven species of karmas except for Ayushya karma. [3] Regarding Ayushya karma, the first three i. e. samyat (the restrained), asamyat (the non-restrained) and samyat-asamyat (the restrained-un-restrained) sometimes acquire bondage and sometimes 51 not. The last three i. e. no-samyat, no-asamyat and no-samyat-asamyat (a Siddha) do not acquire that. 7. samyagdraSTi dvAra SEVENTH PORT : SAMYAGDRISHTI (RIGHTEOUS) 15. [pra. 1] NANAvaraNijjaM NaM bhaMte ! kammaM kiM sammadiTThI baMdhai, micchadiTThI baMdhai, sammAmichadiTThI baMdhai ? ma [u. ] goyamA ! sammadiTThI siya baMdhai siya no baMdhai, micchadiTThI baMdhai, sammAmicchadiTThI bNdhi|| bhagavatI sUtra (2) (198) Bhagavati Sutra (2) .

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2] evaM AuyavajjAo satta vi| [3] Aue heTThillA do bhayaNAe, sammAmicchadiTThI na baMdhai / 15. [ pra. 1 ] bhagavan ! jJAnAvaraNIya karma kyA samyagdRSTi bA~dhatA hai, mithyAdRSTi bA~dhatA hai athavA samyag-mithyAdRSTi-bA~dhatA hai ? [u.] gautama ! (jJAnAvaraNIya karma ko ) samyagdRSTi kadAcit bA~dhatA hai, kadAcit ( vItarAga avasthA meM) nahIM bA~dhatA, mithyAdRSTi bA~dhatA hai aura samyag - mithyAdRSTi bhI bA~dhatA hai| [ 2 ] isI prakAra AyuSya karma ko chor3akara zeSa sAtoM karmaprakRtiyoM ke viSaya meM samajhanA cAhie / [ 3 ] AyuSya karma ko nIce ke do- samyagdRSTi aura mithyAdRSTi - bhajanA se bA~dhate haiM (arthAtkadAcit bA~dhate haiM, kadAcit nahIM bA~dhate / ) samyag - mithyAdRSTi (mizradRSTi avasthA meM) nahIM bA~dhate / 15. [Q. 1] Bhante ! Does a samyakdrishti (the righteous) acquire bondage of Jnanavaraniya (knowledge obscuring) karma? Does a mithyadrishti (the unrighteous) acquire that? Or does a samyakmithyadrishti (the righteous-unrighteous) acquire that ? [Ans.] Gautam ! A samyakdrishti sometimes acquires bondage of Jnanavaraniya karma and sometimes (in the detached state of mind) does not. But a mithyadrishti as well as a samyak-mithyadrishti acquires that. phra [2] The same is true for all seven species of karmas except for Ayushya karma. [3] Regarding Ayushya karma, the first two i. e. samyakdrishti (the righteous) and mithyadrishti (the unrighteous) sometimes acquire bondage and sometimes not. The samyak-mithyadrishti (the righteousunrighteous) (in the mixed state) do not acquire that. 8. saMjJI dvAra EIGHTH PORT : SANJNI (SENTIENT) 16. [ pra. 1 ] NANAvaraNijjaM kiM saNNI baMdhai, asaNNI baMdhaI, nosaNNI - noasaNNI baMdhai ? [u. ] goyamA ! saNNI siya baMdhai siya no baMdhai, asaNNI baMdhai, nosaNNI - noasaNNI na baMdhai / [ 2 ] evaM veyaNijjA''ugavajjAo cha kammappagaDIo / [ 3 ] veyaNijjaM heTThillA do baMdhaMti, uvarille bhayaNAe / AugaM heTThillA do bhayaNAe, uvarille na baMdhai / 16. [ pra. 1 ] bhagavan ! jJAnAvaraNIya karma ko kyA saMjJI bA~dhatA hai, asaMjJI bA~dhatA hai athavA nosaMjJI - noasaMjJI bA~dhatA hai ? [u.] gautama ! (jJAnAvaraNIya karma ko ) saMjJI kadAcit bA~dhatA hai, aura kadAcit ( vItarAga kI apekSA) nahIM bA~dhatA / asaMjJI bA~dhatA hai, aura nosaMjJI - noasaMjJI (sayogIkevalI ayogIkevalI tathA siddha) nahIM bA~dhatA / chaThA zataka tRtIya uddezaka : phrafa (199) Sixth Shatak: Third Lesson phra

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255555 5 5 5 5 5 5 5 5 5 55 55 55 5 5 555955555 5 5 5 5 5 55 5 5 5 5 5 5595592 5 [ 2 ] isa prakAra vedanIya aura AyuSya ko chor3akara zeSa chaha karmaprakRtiyoM ke viSaya meM kahanA caahie| phra [ 3 ] vedanIya karma ko saMjJI bhI bA~dhatA hai aura asaMjJI bhI bA~dhatA hai, kintu nosaMjJI noasaMjJI kadAcit 5 bA~dhatA hai aura kadAcit nahIM bA~dhatA / AyuSya karma ko nIce ke do-saMjJI aura asaMjJI jIva bhajanA se (kadAcit bA~dhate haiM, kadAcit nahIM) bA~dhate haiN| nosaMjJI - noasaMjJI jIva AyuSya karma ko nahIM bA~dhate / 16. [Q. 1] Bhante! Does a sanjni (the sentient) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does an asanjni (the Wan 5 non-sentient) acquire that ? Or does a nosanjni-noasanjni (the not 5 5 sentient, not non-sentient) acquire that ? F Wan Wan Wan [Ans.] Gautam Wan ! A sanjni sometimes acquires bondage of Jnanavaraniya karma and sometimes (in the detached state of mind) does not. An asanjni acquires that and a nosanjni-noasanjni does not (this is about Sayogikevali or omniscient with association, Ayogikevali or omniscient without association, and Siddha).. phra Wan Wan 9. bhavasiddhika dvAra NINTH PORT BHAVA SIDDHIK (WORTHY OF LIBERATION) Wan [2] The same is true for all six species of karmas except for Vedaniya 5 and Ayushya karmas. [3] Regarding Vedaniya karma, the first two i. e. the sentient and the non-sentient acquire bondage. The nosanjninoasanjni (the not sentient, not non-sentient) sometimes acquire and sometimes do not. As regards Ayushya karma, the first two i. e. sanjni and asanjni sometimes acquire bondage and sometimes not. The nosanjni-noasanjni (in the mixed state) does not acquire Ayushya karma. 17. [ pra. 1 ] NANAvaraNijjaM kammaM kiM bhavasiddhIe baMdhai, abhavasiddhIe baMdhai, nobhavasiddhIeno abhavasiddhIe baMdhai ? phra [u. ] goyamA ! bhavasiddhIe bhayaNAe, abhavasiddhIe baMdhai, nobhavasiddhIe - no abhavasiddhIe Na baMdhai / [ 2 ] evaM AugavajjAo satta vi / [ 3 ] AugaM heTThillA do bhayaNAe, uvarillo Na baMdhai / [ 2 ] isa prakAra AyuSya karma ko chor3akara zeSa sAta karmaprakRtiyoM ke viSaya meM kahanA caahie| [ 3 ] AyuSya karma ko nIce ke do (bhavasiddhika- bhavya aura abhavasiddhika- abhavya ) bhajanA se (kadAcit bA~dhate haiM, kadAcit nahIM) bA~dhate haiN| Upara kA (nobhavasiddhika-noabhavasiddhika) nahIM bA~dhatA / bhagavatI sUtra (2) 17. [ pra. 1 ] bhagavan ! jJAnAvaraNIya karma ko kyA bhavasiddhika bA~dhatA hai, abhavasiddhika bA~dhatA pha hai athavA nobhavasiddhika-noabhavasiddhika bA~dhatA hai ? [u. ] gautama ! (jJAnAvaraNIya karma ko) bhavasiddhika jIva bhajanA se (sarAga bhavasiddhika) kadAcit phra ( vItarAga) bA~dhatA hai, kadAcit nahIM bA~dhatA hai / abhavasiddhika jIva bA~dhatA hai aura nobhavasiddhika- 5 noabhavasiddhika jIva (siddha AtmA) nahIM bA~dhatA / ( 200 ) Wan Wan phaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (2) Wan Wan Wan

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jadha ))) ) )) ) )) )) )) ) ) ) ) )) )) ) ) 17. (Q. 1] Bhante ! Does a bhavasiddhik (the worthy of liberation) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does an abhavasiddhik (the non-worthy of liberation) acquire that ? Or does a nobhavasiddhik-noabhavasiddhik (the not worthy, not non-worthy) acquire that? (Ans.] Gautam ! A bhavasiddhik sometimes acquires bondage of Jnanavaraniya karma (when he has attachment) and sometimes in the detached state of mind) does not. An abhavasiddhik acquires that and a nobhavasiddhik-noabhavasiddhik does not (this is about a Siddha). [2] The same is true for all seven species of karmas except for Ayushya karmas. [3] As regards Ayushya karma, the first two i. e. bhavasiddhik (the worthy of liberation) and abhavasiddhik (the nonworthy of liberation) sometimes acquire bondage and sometimes not. The nobhavasiddhik-noabhavasiddhik (the not worthy, not non-worthy) (in the mixed state) does not acquire Ayushya karma. 10. darzana dvAra TENTH PORT : DARSHAN (PERCEPTION) 18.[pra. 1 ] NANAvaraNijjaM kiM cakkhudaMsaNI baMdhati, acakkhudaMsaNI, ohidaMsaNI, kevaladaMsaNI? [u. ] goyamA ! heTThillA tiNNi bhayaNAe, uvarille NaM bNdhi| [2 ] evaM vedaNijjavajjAo satta vi| [ 3 ] vedaNijjaM hechillA tiNNi baMdhaMti, kevaladasaNI bhynnaae| 18. [pra. 1 ] bhagavan ! jJAnAvaraNIya karma ko kyA cakSudarzanI bA~dhatA hai, acakSudarzanI bA~dhatA hai, avadhidarzanI bA~dhatA hai athavA kevaladarzanI bA~dhatA hai ? [u. ] gautama ! (jJAnAvaraNIya karma ko) nIce ke tIna (cakSu, acakSu aura avadhidarzanI) bhajanA se bA~dhate haiM kintu-kevaladarzanI nahIM baaNdhtaa| __[2] isI prakAra vedanIya ko chor3akara zeSa sAta karmaprakRtiyoM ke viSaya meM samajha lenA caahie| [3] vedanIya karma ko nicale tIna (cakSu, acakSu aura avadhidarzanI) bA~dhate haiM, kintu kevaladarzanI bhajanA se bA~dhate haiN| 18. [Q. 1] Bhante ! Does a chakshudarshani (one with visual perception) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does an achakshudarshani (one without visual perception) acquire that? Does an avadhidarshani (one with extrasensory perception of the physical dimension) acquire that? Or does a Keval-darshani (one with ultimate perception, that of an omniscient) acquire that? | chaThA zataka : tRtIya uddezaka (201) Sixth Shatak : Third Lesson Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 555555555555555555555554

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Wan Wan baphaphaphaphaphaphaphaphapha [Ans.] Gautam ! The first three (with visual, without visual and with 5 avadhi perception) sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. However, one with Keval-darshan does not acquire. [2] The same is true for all seven species of karmas except for 5 Vedaniya karma. [3] As regards Vedaniya karma, the first three acquire 5 the bondage but Keval-darshani sometimes acquires bondage and sometimes does not. vivecana : ukta chaha dvAroM meM pratipAdita jIvoM ke karmabandha-abandha-viSayaka spaSTIkaraNa (5) strI dvAra - strI, puruSa aura napuMsaka tInoM jJAnAvaraNIya karma ko bA~dhate haiN| jisa jIva ke kevala strI, pha puruSa yA napuMsaka kA zarIra hai, kintu veda ( kAmavikAra) kA udaya nahIM hotA, use nostrI - nopuruSa - nonapuMsaka jIva kahate haiM / vaha anivRttibAdara samparAyAdi guNasthAnavartI hotA hai| inameM se anivRttibAdara samparAya aura sUkSma samparAya guNasthAnavartI jIva jJAnAvaraNIya karma kA bandhaka hotA hai, upazAntamoha se ayogakevalI guNasthAnavartI (nostrI - nopuruSa - nonapuMsaka) jIva jJAnAvaraNIya karma ke abandhaka hote haiM / isIlie kahA gayA hainostrI - nopuruSa - nonapuMsaka jJAnAvaraNIya karma ko bhajanA (vikalpa) se bA~dhatA hai| aura yaha ( vedarahita) jIva AyuSya karma ko to bA~dhatA hI nahIM hai, kyoMki nivRttibAdara samparAya se lekara ayogIkevalI guNasthAna taka meM AyuSyabandha kA vyavaccheda ho jAtA hai| strIvedI, puruSavedI aura napuMsakavedI jIva AyuSya karma ko eka bhava meM eka hI bAra bA~dhatA hai, vaha bhI AyuSya kA bandhakAla hotA hai, tabhI AyuSya karma bA~dhatA hai| jaba AyuSya bandha kAla nahIM hotA, taba AyuSya nahIM bA~dhatA / isalie kahA gayA hai ye tInoM prakAra ke jIva AyuSya karma ko kadAcit bA~dhate haiM, kadAcit nahIM bA~dhate / phra Wan (6) saMyata dvAra - sAmAyika, chedopasthApanika, parihAravizuddhi aura sUkSma samparAya ina cAra saMyamoM meM rahane vAlA saMyata jIva jJAnAvaraNIya karma ko bA~dhatA hai, kintu yathAkhyAta saMyamavartI saMyata jIva upazAntamohAdi vAlA hone se jJAnAvaraNIya karma ko nahIM bA~dhatA; isIlie kahA gayA hai-saMyata bhajanA se jJAnAvaraNIya karma ko bA~dhatA hai, kintu asaMyata ( mithyAdRSTi Adi jIva) aura saMyatAsaMyata (paMcama guNasthAnavartI dezavirata ) jIva, jJAnAvaraNIya karma ko bA~dhate haiN| jabaki nosayaMta- noasaMyata-nosaMyatAsaMyata (arthAt siddha) jIva na to jJAnAvaraNIya karma bA~dhate haiM aura na hI AyuSyAdi anya karma / saMyata, asaMyata aura saMyatAsaMyata, ye tInoM pUrvavat AyuSya bandhakAla AyuSya bA~dhate haiM, anyathA nahIM bA~dhate / meM (7) samyagdRSTi dvAra - samyagdRSTi ke do bheda haiM-sarAga samyagdRSTi aura vItarAga samyagdRSTi / jo vItarAga samyagdRSTi haiM, ve jJAnAvaraNIya karma ko nahIM bA~dhate, jabaki sarAga samyagdRSTi jJAnAvaraNIya karma ko bA~dhate haiN| isIlie kahA hai - samyagdRSTi jJAnAvaraNIya karma kadAcit bA~dhatA hai, kadAcit nahIM bA~dhatA / mithyAdRSTi aura mizradRSTi to jJAnAvaraNIya karma ko bA~dhate hI haiN| samyagdRSTi aura mithyAdRSTi jIva AyuSya karma ko kadAcit bA~dhate haiM, kadAcit nahIM bA~dhate; isa kathana kA Azaya yaha hai ki apUrvakaraNAdi samyagdRSTi jIva AyuSya ko nahIM bA~dhate, jabaki inase bhinna caturtha Adi guNasthAnoM vAle samyagdRSTi tathA mithyAdRSTi jIva pUrvavat AyuSya pha bandhakAla meM AyuSya ko bA~dhate haiM, dUsare samaya meM nahIM bA~dhate / samyag - mithyAdRSTi jIvoM meM (mizradRSTi avasthA 5 meM) AyuSya bA~dhane ke adhyavasAya-sthAnoM kA abhAva hone se ye AyuSya bA~dhate hI nahIM haiN| bhagavatI sUtra ( 2 ) (202) ***********************************SS phra Bhagavati Sutra (2)

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pAvatA GF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 55 $$$$$$$$$$ $ 5Ting Ting 55555555555555555555555555555 (8) saMjJI dvAra-manaH-paryApti vAle jIvoM ko saMjJI kahate haiN| vItarAga saMjJI jIva jJAnAvaraNIya karma ko nahIM Wan bA~dhate, jabaki sarAga saMjJI jIva bA~dhate haiM, isIlie kahA hai-saMjJI jIva jJAnAvaraNIya karma ko kadAcit bA~dhatA + hai, kadAcit nahIM bA~dhatA, kintu manaHparyApti se rahita asaMjJI jIva jJAnAvaraNIya karma ko bA~dhate hI haiN| nosaMjJI noasaMjJI jIvoM ke tIna bheda hote haiM-sayogIkevalI, ayogIkevalI aura siddha bhagavAna, inake jJAnAvaraNIya karma Wan ke bandha ke kAraNa na hone se jJAnAvaraNIya karma nahIM baaNdhte| ayogIkevalI aura siddha bhagavAna ke sivAya zeSa sabhI saMjJI jIva evaM asaMjJI jIva vedanIya karma ko bA~dhate haiN| pUrvokta AzayAnusAra saMjJI aura asaMjJI, ye donoM AyuSya karma ko bhajanA se bA~dhate haiN| nosaMjJI-noasaMjJI jIva AyuSya karma ko bA~dhate hI nahIM haiN| (5) bhavasiddhika dvAra-jo bhavasiddhika vItarAga hote haiM, ve jJAnAvaraNIya karma nahIM bA~dhate, kintu jo 9 bhavasiddhika sarAga hote haiM, ve isa karma ko bA~dhate haiM, isIlie bhavasiddhika jIva jJAnAvaraNIya karma ko bhajanA se bA~dhate haiN| abhavasiddhika to jJAnAvaraNIya karma bA~dhate hI haiM, jabaki nobhavasiddhika-noabhavasiddhika (siddha) OM jIva jJAnAvaraNIya karma evaM AyuSya karmAdi ko nahIM baaNdhte| bhavasiddhika aura abhavasiddhika ye donoM AyuSya karma ko pUrvokta AzayAnusAra kadAcit bA~dhate haiM, kadAcit nahIM baaNdhte| (10) darzana dvAra-cakSudarzanI, acakSudarzanI aura avadhidarzanI, yadi chadmastha vItarAgI hoM to jJAnAvaraNIya Wan karma ko nahIM bA~dhate, kyoMki ve kevala vedanIya karma ke bandhaka hote haiN| ye yadi sarAgI-chadmastha hoM to ise bA~dhate haiN| isIlie kahA gayA hai ki ye tInoM jJAnAvaraNIya karma ko bhajanA se bA~dhate haiN| bhavastha kevaladarzanI aura siddha kevaladarzanI, ina donoM ke jJAnAvaraNIya karmabandha kA hetu na hone se, ye donoM ise nahIM baaNdhte| cakSudarzanI, acakSadarzanI aura avadhidarzanI. chadmastha vItarAgI aura sarAgI vedanIya karma ko bA~dhate hI haiN| sayogIkevalI bhI OM vedanIya karma bA~dhate haiM, kintu ayogIkevalI nahIM baaNdhte| Elaboration Explanation regarding acquiring and not acquiring bondage of karmas enumerated in the aforesaid six ports of influx (bandh dvar) (5) Stree dvar-Female, male and neuter, all the three acquire bondage of Jnanavaraniya (knowledge obscuring) karma. An individual with the physical body of female, male or neuter but devoid of the feelings associated with the respective gender is called a no-stree, nopurush and no-napumsak being. This being belongs to the Anivrittibaadar Samparaya (9th level of purity) and higher Gunasthans (levels of spiritual ascendance or level of purity of soul). Of these, a being at 4 Anivritti-baadar Samparaya (9th level of purity) and Sukshma Samparaya (10th level of purity) acquires bondage of Jnanavaraniya karma. Those at still higher levels Upashanta Moha (11th) to Ayogi Kevali (14th) (non-genderic or gender transcendent beings) do not acquire bondage of Jnanavaraniya karma. That is the reason for stating fi that non-genderic or gender transcendent beings sometimes acquire Jnanavaraniya karma and sometimes not. Such beings never acquire bondage of Ayushya karma (life-span determining karma) because at the 555555555 chaThA zataka : tRtIya uddezaka (203) Sixth Shatak : Third Lesson

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Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55 55 55 54 455 456 457 458 454 455 456 457 455 456 457 455 456 457 455 41 41 41 41 41 41 41 41 41 41 41 41 4 Anivritti-baadar Samparaya (9th level of purity) to Ayogi Kevali (14th) Gunasthans there is total absence of this bondage. Streevedi (female), i purush-vedi (male) and napumsak-vedi (neuter) beings acquire bondage of Ayushya karma (life-span determining karma) only once during one birth and that too only at the allotted time of this bondage. Other than the allotted time there is no bondage of Ayushya karma. That is why it is said that these three kinds of beings sometimes acquire bondage of 4 Ayushya karma and sometimes not. (6) Samyat dvar-A restrained being (samyat jiva) observing Samayik Chaaritra (equanimous conduct), Chhedopasthapanik 4i Chaaritra (conduct of re-initiation after rectifying faults), Parihar vishuddhi Chaaritra (destroying karma through special austerities) or Sukshma samparaya Chaaritra (discipline with residual subtle passions) acquires bondage of Jnanavaraniya karma. However, a restrained being observing Yathakhyat chaaritra (conduct conforming to perfect purity) 4i does not acquire bondage of Jnanavaraniya karma because he has completely pacified fondness (upashant moha). That is why it is said that a restrained being sometimes acquires bondage of Jnanavaraniya karma and sometimes not. However, asamyat (unrestrained or unrighteous) and samyatasamyat (restrained unrestrained or the partially detached one at the fifth Gunasthan) beings acquire bondage of Jnanavaraniya karma. The no-samyat, no-asamyat and no-samyatasamyat beings (Siddhas) do not acquire bondage of Jnanavaraniya karma as well as Ayushya karma (life-span determining karma) or any other karma. Samyat, asamyat and samyatasamyat beings acquire bondage of Ayushya karma only at the allotted time as aforesaid otherwise not. (7) Samyagdrishti dvar-There are two kinds of Samyagdrishti (righteous)-Saraag Samyagdrishti (righteous with attachment) and Vitaraag Samyagdrishti (righteous without attachment). Vitaraag Samyagdrishti beings do not acquire bondage of Jnanavaraniya karma (knowledge obscuring karma) whereas Saraag Samyagdrishti beings acquire bondage of Jnanavaraniya karma. That is why it is said that Samyagdrishti beings sometimes acquire bondage of Jnanavaraniya karma and sometimes not. The unrighteous and righteous-unrighteous (mixed) beings necessarily acquire bondage of Jnanavaraniya The righteous and unrighteous beings sometimes acquire bondage of $ Ayushya karma and sometimes not. This means that beings at higher levels including Apurvakaran do not acquire bondage of Ayushya karma 55 455 456 457 455 456 457 455 456 457 455 456 455 456 457 454 455 456 456 457 454545454545454545452 555555 456 457 455 456 457 45545 55 55 451 451 154 455 456 457 454 41 41 41 41 41 41 55 456 457 4 Parit E (2) ( 204 ) Bhagavati Sutra (2) 446 44 445 41 41 41 45 95 41 4 54 455 456 457 455 456 455 456 457 4554

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95%%%%%%%%%%%%%%%5555555555555559 554564542 ninhhinhhhhhhhhhh * * * * * * * $$1$$$$$$4545454545454 455 452 whereas righteous beings from fourth to seventh Gunasthan as well as 5 the unrighteous beings acquire bondage of Ayushya karma only at the 41 allotted time as aforesaid otherwise not. As regards righteousunrighteous beings, they do not acquire bondage of Ayushya karma in absence of intent of effort. (8) Sanjni dvar-A being endowed with fully developed mental faculty (manah-paryapti) is called sanjni. A detached sanjni (sentient) being does not acquire bondage of Jnanavaraniya karma whereas a sentient being with attachment acquires bondage of Jnanavaraniya karma. that is why it is said that sentient beings sometimes acquire 4 bondage of Jnanavaraniya karma and sometimes not. However, nonsentient (asanjni) beings or those devoid of fully developed faculty of mind necessarily acquire bondage of Jnanavaraniya karma. No-sanjnino-asanjni (not sentient, not non-sentient) beings have three categories-Sayogi Kevali, Ayogi Kevali, and Siddha. As they are above any cause of this bondage they do not acquire bondage of Jnanavaraniya karma (knowledge obscuring karma). Besides Ayogi Kevali and Siddha all other sentient and non-sentient beings acquire bondage of Vedaniya karma (sensation producing karma). Sentient and non-sentient beings fi acquire bondage of Ayushya karma (life-span determining karma) in aforesaid manner. No-sanjni-no-asanjni do not acquire bondage of Ayushya karma (life-span determining karma). (9) Bhavasiddhik dvar-Vitaraag Bhavasiddhik (detached ones destined to be liberated) beings do not acquire bondage of Jnanavaraniya karma (knowledge obscuring karma) whereas Saraag Bhavasiddhik (destined to be liberated but having attachment) beings acquire bondage of Jnanavaraniya karma. That is why it is said that Bhavasiddhik (destined to be liberated) beings sometimes acquire bondage of Jnanavaraniya karma and sometimes not. Abhavasiddhik (not destined to be liberated) beings necessarily acquire bondage of Jnanavaraniya karma whereas nobhavasiddhik-noabhavasiddhik beings (Siddhas) do not acquire bondage of Jnanavaraniya karma and other karmas. Bhavasiddhik and abhavasiddhik beings sometimes acquire bondage of Ayushya karma (life-span determining karma) in aforesaid manner and sometimes not. (10) Darshan dvar-If a chakshudarshani (one with visual perception), achakshudarshani (one without visual perception) or 245454545454 455 456 457 458 459 4 455 456 455 456 457 455 456 457 455 456 457 455 456 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 4 - chaThA zataka : tRtIya udezaka ( 205 ) Sixth Shatak : Third Lesson 35555555555555555555555555555555555555

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HFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFF Ri $$$$$$ $$$$$b55555555555555555555 avadhidarshani (one with extrasensory perception of the physical 4 dimension) is a chhadmasth vitaraag (one who is detached but short of omniscience due to residual karmic bondage), he does not acquire bondage of Jnanavaraniya karma (knowledge obscuring karma). This is because they are capable of acquiring bondage of Vedaniya karma (sensation producing karma) alone. However if he is saraagi chhadmasth (one who is not detached but short of omniscience due to residual karmic bondage), he acquires bondage of Jnanavaraniya karma . That is why it is said that these three sometimes acquire bondage of Jnanavaraniya (knowledge obscuring) karma and sometimes not. Bhavasth Kevaldarshani (a living omniscient) and Siddha Keval-darshani (a liberated omniscient) do not acquire bondage of Jnanavaraniya karma because they are above any cause of such bondage. Chakshudarshani, achakshudarshani, avadhidarshani, chhadmasth vitaraag and saraagi chhadmasth acquire bondage of Vedaniya karma. Sayogikevali also acquires bondage of Vedaniya karma but Ayogikevali does not. OM 11. paryAptaka dvAra ELEVENTH PORT : PARYAPTAK (FULLY DEVELOPED) ma 19. [pra. 1 ] NANAvaraNijjaM kammaM kiM pajjattao baMdhai, apajjattao baMdhai, nopajjattaeOM noapajjattae baMdhai ? [u. ] goyamA ! pajjattae bhayaNAe, apajjattae baMdhai, nopajjattae-noapajjattae na bNdhi| [2 ] evaM aaugvjjaao| [ 3 ] AugaM hechillA do bhayaNAe, uvarille NaM bNdhi| 19. [pra. 1] bhagavan ! kyA jJAnAvaraNIya karma ko paryAptaka jIva bA~dhatA hai, aparyAptaka jIva bA~dhatA hai athavA noparyAptaka-noaparyAptaka jIva bA~dhatA hai ? [u.] gautama ! (jJAnAvaraNIya karma ko) paryAptaka jIva bhajanA se bA~dhatA hai; aparyAptaka jIva bA~dhatA OM hai aura noparyAptaka-noaparyAptaka (siddha) jIva nahIM baaNdhtaa| _[2] isa prakAra AyuSya karma ke sivAya zeSa sAta karmaprakRtiyoM ke viSaya meM kahanA caahie| Wan [3] AyuSya karma ko nicale do (paryAptaka aura aparyAptaka jIva) bhajanA se bA~dhate haiN| noparyApta nahIM baaNdhtaa| 19. [Q. 1] Bhante ! Does a paryaptak jiva (fully developed being) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does an aparyaptak jiva (underdeveloped being) acquire that ? Or does a noparyaptak-no-aparyaptak jiva (neither developed nor underdeveloped being; Siddha) acquire that ? 55555555555555555555555555555555555555555 | bhagavatI sUtra (1) (206) Bhagavati Sutra (2)

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nimimimittmimimimitttttttttttttttti****** [Ans.] Gautam ! Paryaptak jiva (fully developed being) sometimes acquires bondage of Jnanavaraniya karma and sometimes does not. However, one with Keval-darshan does not acquire. Aparyaptak jiva (underdeveloped being) acquires that and no-paryaptak-no-aparyaptak jiva (neither developed nor underdeveloped being; Siddha ) does not acquire. [2] The same is true for all seven species of karmas except for Ayushya karma. [3] As regards Ayushya karma (life-span determining karma), the first two sometimes acquire bondage and sometimes do not. The third does not acquire. 12. bhASaka dvAra TWELFTH PORT BHASHAK (CAPABLE OF SPEECH) 20. [ pra. 1 ] nANAvaraNijjaM kiM bhAsae baMdhai, abhAsae baMdhai ? [ u. ] goyamA ! do vi bhayaNAe / [ 2 ] evaM veyaNijjavajjAo satta / [ 3 ] veyaNijjaM bhAsae baMdhai, abhAsae bhayaNAe / 20. [ pra. 1 ] bhagavan ! kyA jJAnAvaraNIya karma ko bhASaka jIva bA~dhatA hai, yA abhASaka jIva bA~dhatA hai ? [u. ] gautama ! jJAnAvaraNIya karma ko donoM bhASaka aura abhASaka bhajanA se bA~dhate haiM / [2] isI prakAra vedanIya ko chor3akara zeSa sAta karmaprakRtiyoM ke viSaya meM kahanA cAhie / [ 3 ] vedanIya karma ko bhASaka jIva bA~dhatA hai, abhASaka jIva bhajanA se bA~dhatA hai| 20. [Q. 1] Bhante ! Does a bhashak jiva (a being capable of speech) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Or does an abhashak jiva (a being not capable of speech) acquire that? [Ans.] Gautam ! Bhashak (a being capable of speech) and abhashak jiva (a being not capable of speech) both sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. [2] The same is true for all seven species of karmas except for Vedaniya karma (sensation producing karma). [3] As regards Vedaniya karma, bhashak jiva (a being capable of speech) acquires bondage and abhashak jiva (a being not capable of speech) sometimes acquires bondage and sometimes does not. 13. paritta dvAra THIRTEENTH PORT PARITTA (LIMITED) 21. [ pra. 1 ] NANAvaraNijjaM kiM paritte baMdhai, aparitte baMdhai, noparite - no aparitte baMdhai ? [ u. ] goyamA ! paritte bhayaNAe, aparitte baMdhai, noparitte-no aparitte na baMdhai / chaThA zataka : tRtIya uddezaka (207) Sixth Shatak: Third Lesson phra

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phaphaphaphaphaphapha - 5 5 5 5 5 55 555 46 4 95 96 97 95 595555 5 5555955 5 5 5 5 5 5 55555 5552 Wan Wan Wan [ 2 ] evaM AugavajjAo satta kammapagaDIo / [ 3 ] Aue paritto vi aparitto vi bhayaNAe / 5 noparitto-no aparitto na baMdhai / " 21. [ pra. 1 ] bhagavan ! kyA paritta jIva jJAnAvaraNIya karma ko bA~dhatA hai, aparitta jIva bA~dhatA hai, athavA noparitta - noaparitta jIva bA~dhatA hai ? [u. ] gautama ! paritta jIva jJAnAvaraNIya karma ko bhajanA se bA~dhatA hai, aparitta jIva bA~dhatA hai| aura noparitta-no aparitta (siddha) jIva nahIM bA~dhatA / [ 2 ] isa prakAra AyuSyakarma ko chor3akara zeSa sAta karmaprakRtiyoM ke viSaya meM kahanA cAhie / [ 3 ] AyuSyakarma ko parittajIva bhI aura aparittajIva bhI bhajanA se bA~dhate haiM tathA noaparittajIva nahIM bA~dhate / 21. [Q. 1] Bhante ! Does a paritta jiva ( limited in terms of body or cycles of birth) acquire bondage of Jnanavaraniya karma ? Does an aparitta jiva (unlimited in terms of body or cycles of birth) acquire that? Or does a no-paritta-no-aparitta jiva (neither limited nor unlimited; 5 Siddha) acquire that ? Wan [Ans.] Gautam ! Paritta jiva sometimes acquires bondage of Jnanavaraniya karma and sometimes does not. Aparitta jiva acquires that and no-paritta-no-aparitta jiva (Siddha) does not acquire. 14. jJAnadvAra FOURTEENTH PORT : JNANA (KNOWLEDGE) [2] The same is true for all seven species of karmas except for Ayushya karma. [3] As regards Ayushya karma, Paritta jiva and Aparitta both sometimes acquire bondage and sometimes do not. No paritta-no- phra aparitta jiva does not acquire. Wan 22. [ pra. 1 ] NANAvaraNijjaM kammaM kiM AbhiNibohiyanANI baMdhai, suyanANI0, ohinANI0, maNapajjavanANI0, kevalanANI baMdhai0 ? [ u. ] goyamA ! heTThillA cattAri bhayaNAe, kevalanANI na baMdhai / [ 2 ] evaM vedaNijjavajjAo satta vi / [ 3 ] vedaNijjaM heTThillA cattAri baMdhaMti, kevalanANI bhayaNAe / 22. [ pra. ] bhagavan ! jJAnAvaraNIya karma kyA Abhinibodhika (mati) jJAnI bA~dhatA hai, zrutajJAnI bA~dhatA hai, avadhijJAnI bA~dhatA hai, manaH paryavajJAnI bA~dhatA hai athavA kevalajJAnI bA~dhatA hai ? [u. ] gautama ! jJAnAvaraNIya karma ko nicale cAra ( AbhinibodhikajJAnI, zrutajJAnI, avadhijJAnI aura manaH paryavajJAnI) bhajanA se bA~dhate haiM; kevalajJAnI nahIM bA~dhatA / [ 2 ] isI prakAra vedanIya ko chor3akara zeSa sAtoM karma-prakRtiyoM ke viSaya meM samajha lenA caahie| [ 3 ] vedanIya karma ko nicale cAroM bA~dhate haiM; kevalajJAnI bhajanA se bA~dhatA hai| bhagavatI sUtra (2) phaphaphaphaphaphaphaphaphapha (208) Bhagavati Sutra (2) Wan Wan Wan Wan k*tmillltmilll******tmi***tmi*****lll***tmillliminnn Wan

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94155555555555555)))))))))))))) 22. (Q. 1] Bhante ! Does an abhinibodhik jnani (mati-jnani or one having sensory knowledge) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does a shrut jnani or avadhi jnani or manahparyav jnani or Keval jnani (one endowed with scriptural knowledge, extrasensory perception of the physical dimension, extrasensory perception and knowledge of thought process and thoughtforms of other beings or ultimate perfect knowledge) acquire that ? [Ans.] Gautam ! The first four (mati jnani, shrut jnani, avadhi jnani and manahparyav jnani) sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. However, Keval jnani does not acquire. [2] The same is true for all seven species of karmas except for Vedaniya karma (sensation producing karma). [3] As regards Vedaniya karma, the first four do not acquire bondage, Keval-jnani sometimes acquires bondage and sometimes does not. 23. [pra. ] NANAvaraNijjaM kiM matiaNNANI baMdhai, suyanANI aNNANI vibhaMganANI baMdhai ? [u. ] goyamA ! AugavajjAo satta vi bNdhNti| AugaM bhynnaae| 23. [pra. ] bhagavan ! kyA jJAnAvaraNIya karma ko mati-ajJAnI bA~dhatA hai, zruta-ajJAnI bA~dhatA hai yA vibhaMgajJAnI bA~dhatA hai ? __ [u. ] gautama ! AyuSya karma ko chor3akara zeSa sAtoM karmaprakRtiyoM ko ye ukta tInoM bA~dhate haiN| AyuSya karma ko ye tInoM kadAcit nahIM baaNdhte| 23. [Q.] Bhante ! Does a mati-ajnani (one not having sensory knowledge) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Does a shrut ajnani (one not endowed with scriptural knowledge) or a vibhang jnani (one endowed with pervert knowledge) acquire that? [Ans.] All these three acquire bondage of all the seven species of karmas excepting for Ayushya karma. They sometimes acquire bondage of Ayushya karma and sometimes not. 15. yoga dvAra FIFTEENTH PORT : YOGA (ASSOCIATION) 24. [pra. 1 ] NANAvaraNijjaM kiM maNajogI baMdhai, vaya jogI; kAya jogI, ajogI baMdhai ? [u. ] goyamA ! heDillA tiNNi bhayaNAe, ajogI na bNdhi| [2 ] evaM vednnijjvjjaao|[ 3 ] vedaNijjaM hechillA baMdhaMti, ajogI na bNdhi| 24. [pra. 1] bhagavan ! jJAnAvaraNIya karma ko kyA manoyogI bA~dhatA hai, vacanayogI bA~dhatA hai, kAyayogI bA~dhatA hai, yA ayogI bA~dhatA hai ? | chaThA zataka : tRtIya uddezaka 65Sui % %%% %%%% (209) %%% Sixth Shatak : Third Lesson %% %% %%% %%% %%% %%%%

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tttttt******************mimimimimimimimimimimillli phra [u. ] gautama ! jJAnAvaraNIya karma ko nicale tIna- (manoyogI, vacanayogI aura kAyayogI) bhajanA se bA~dhate haiM; ayogI nahIM bA~dhatA / [2] isI prakAra vedanIya ko chor3akara zeSa sAtoM karmaprakRtiyoM ke viSaya meM kahanA cAhie / [ 3 ] vedanIya karma ko manoyogI, vacanayogI aura kAyayogI bA~dhate haiM; ayogI nahIM bA~dhatA / 24. [Q. 1] Bhante ! Does a manoyogi (one having mental association ) 5 acquire bondage of Jnanavaraniya (knowledge obscuring) karma? Does a vachan-yogi or kaaya yogi or ayogi (one having vocal association, or Wan physical association or no association) acquire that? Wan [Ans.] Gautam ! The first three (mano yogi, vachan-yogi and kaaya yogi) sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. However, ayogi does not acquire. [2] The same is true for all seven species of karmas except for Vedaniya karma. [3] As regards Vedaniya karma (sensation producing karma), the first three acquire bondage and ayogi does not. 16. upayoga dvAra SIXTEENTH PORT : UPAYOG (INVOLVEMENT) 25. [ pra. ] NANAvaraNijjaM kiM sAgArovautte baMdhai, aNAgArovautte baMdhai ? [ u. ] goyamA ! aTThasu vi bhayaNAe / 25. [ pra. ] bhagavan ! jJAnAvaraNIya (Adi aSTavidha) karma ko kyA sAkAropayoga vAlA bA~dhatA hai yA anAkAropayoga vAlA bA~dhatA hai ? [ u. ] gautama ! (donoM prakAra ke jIva) AThoM karmaprakRtiyoM ko bhajanA se bA~dhate haiN| 25. [Q.] Bhante ! Does one with saakaar upayoga (cognitive involvement) acquire bondage of Jnanavaraniya (knowledge obscuring) karma? Or does one with anaakaar upayoga (perceptive involvement acquire that? [Ans.] Gautam ! Both these types of beings sometimes acquire bondage of all the eight species of karma and sometimes do not. 17. AhAraka dvAra SEVENTEENTH PORT : AHAARAK (HAVING INTAKE) 26. [ pra. 1 ] NANAvaraNijjaM kiM AhArae baMdhai, aNAhArae baMdhai ? [ u. ] goyamA ! do vi bhayaNAe / [2] evaM vedaNijja - AugavajjANaM chaNhaM / [ 3 ] vedaNijjaM AhArae baMdhati, aNAhArae bhayaNAe / AugaM AhArae bhayaNAe, aNAhArae na baMdhati / bhagavatI sUtra ( 2 ) (210) 29595955 5 595955 5959595555 55 55 5955 55955 595555959595952 Bhagavati Sutra (2) phra phra

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26. [pra. 1] bhagavan ! kyA jJAnAvaraNIya karma AhAraka jIva bA~dhatA hai yA anAhAraka jIva bA~dhatA hai? [u. ] gautama ! jJAnAvaraNIya karma ko AhAraka aura anAhAraka, donoM prakAra ke jIva, kadAcit bA~dhate haiM aura kadAcit nahIM baaNdhte| [2 ] isI prakAra vedanIya aura AyuSya karma ko chor3akara zeSa chahoM karmaprakRtiyoM ke viSaya meM samajha lenA caahie| [3] AhAraka jIva vedanIya karma ko bA~dhatA hai, anAhAraka bhajanA se bA~dhatA hai| (isI prakAra) AyuSya karma ko AhAraka bhajanA se bA~dhatA hai, anAhAraka nahIM baaNdhtaa| 26. [Q.1] Bhante ! Does an ahaarak jiva (a being capable of intake) acquire bondage of Jnanavaraniya (knowledge obscuring) karma ? Or does an anahaarak jiva (a being not capable of intake) acquire that ? [Ans.] Gautam ! Both ahaarak jiva and anahaarak jiva sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. [2] The same is true for all six species of karmas except for Vedaniya karma (sensation producing karma) and Ayushya karma (life-span determining karma). [3] As regards Vedaniya karma, ahaarak jiva acquires bondage and anahaarak jiva sometimes acquires bondage and sometimes not. As regards Ayushya karma, ahaarak jiva sometimes acquires bondage and sometimes not, and anahaarak jiva does not. 18. sUkSma dvAra EIGHTEENTH PORT : SUKSHMA (MINUTE) 27.[pra. 1 ] NANAvaraNijjaM kiM suhume baMdhai, bAdare baMdhai, nosuhume-nobAdare baMdhai ? [u. ] goyamA ! suhume baMdhai, bAdare bhayaNAe, nosuhume-nobAdare na bNdhi| [2 ] evaM AugavajjAo satta vi|[ 3 ] Aue suhume, bAdare bhayaNAe, nosuhume-nobAdare Na bNdhi| 27. [pra. 1 ] bhagavan ! jJAnAvaraNIya karma ko kyA sUkSma jIva bA~dhatA hai, bAdara jIva bA~dhatA hai, athavA nosUkSma-nobAdara jIva bA~dhatA hai ? [u. ] gautama ! jJAnAvaraNIya karma ko sUkSma jIva bA~dhatA hai, bAdara jIva bhajanA se bA~dhatA hai, kintu nosUkSma-nobAdara (siddha) jIva nahIM baaNdhtaa| _ [2] isI prakAra AyuSya karma ko chor3akara zeSa sAtoM karmaprakRtiyoM ke viSaya meM kahanA caahie| 3] AyuSya karma ko sUkSma aura bAdara jIva bhajanA se bA~dhate haiM, nobAdara jIva nahIM baaNdhtaa| - 27. [Q. 1] Bhante ! Does a sukshma jiva (minute being) acquire bondage of Jnanavaraniya karma ? Does a baadar jiva (gross being) icquire that? Or does a no-sukshma-no-baadar jiva (neither minute nor pross; Siddha) acquire that ? chaThA zataka : tRtIya uddezaka (211) Sixth Shatak : Third Lesson

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phaphaphaphaphaphaphaphaphaphaphaphaphaphA 20 5 5 5 5 5 5 5 5 5 5 5 555 595 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 2 Wan 5 5 4 [2] The same is true for all seven species of karmas except for y 5 Ayushya karma [3] As regards Ayushya karma, Sukshma jiva and 4 Baadar both sometimes acquire bondage and sometimes do not. Nosukshma-no-baadar jiva does not acquire. 5 [Ans.] Gautam ! Sukshma jiva acquires bondage of Jnanavaraniya karma. Baadar jiva sometimes acquire bondage. of Jnanavaraniya karma and sometimes not. And no-sukshma-no-baadar jiva (Siddha) does not acquire. pha Wan 19. carama dvAra NINETEENTH PORT CHARAM (FINAL) 28. [.] NANAvaraNijjaM kiM carime baMdhai, acarime baMdhai ? [ u. ] goyamA ! aTTha vi bhayaNAe / 28. [ pra.] bhagavan ! kyA jJAnAvaraNIya (Adi aSTavidha) karma ko carama jIva bA~dhatA hai, athavA acarama jIva bA~dhatA hai ? [ u. ] gautama ! carama aura acarama; donoM prakAra ke jIva, AThoM karmaprakRtiyoM ko kadAcit bA~dhate haiM, ( bhavAntakartA kevalI kI apekSA) kadAcit nahIM bA~dhate / 28. [Q. 1] Bhante ! Does a charam jiva (a being in his final birth) acquire bondage of Jnanavaraniya (knowledge obscuring) karma? Or does an acharam jiva (a being not in his final birth) acquire that? [Ans.] Gautam ! Both charam jiva and acharam jiva sometimes acquire bondage of Jnanavaraniya karma and sometimes (in context of an omniscient terminating birth-cycles) do not. (12) bhASaka dvAra - bhASAlabdhi vAle ko 'bhASaka' aura bhASAlabdhi se vihIna ko 'abhASaka' kahate haiN| bhASaka ke do bheda - vItarAga bhASaka aura sarAga bhASaka / vItarAga bhASaka jJAnAvaraNIya karma nahIM bA~dhate, sarAga bhASaka bA~dhate haiM / isIlie kahA gayA ki bhASaka jIva bhajanA se jJAnAvaraNIya karma bA~dhate haiN| abhASaka ke cAra bheda-ayogIkevalI, siddha bhagavAna, vigrahagati samApanna aura ekendriya pRthvIkAyikAdi ke jIva / inameM se prathama 5 do to jJAnAvaraNIya karma nahIM bA~dhate, kintu zeSa do bA~dhate haiN| Adi ke donoM abhASaka vedanIya karma ko nahIM 5 vivecana : ( 11 ) paryAptaka dvAra-jisa jIva ne utpanna hone ke bAda apane yogya AhAra - zarIrAdi paryAptiyA~ pUrNa kara lI hoM, vaha paryAptaka aura jisane pUrNa na kI hoM, vaha aparyAptaka kahalAtA hai| aparyAptaka jIva phra jJAnAvaraNIyAdi sAta karma bA~dhate haiN| paryAptaka jIvoM ke do bheda - vItarAga aura sraag| inameM se vItarAga paryAptaka 5 jJAnAvaraNIya karma ko nahIM bA~dhate, sarAga paryAptaka bA~dhate haiN| kahA gayA hai ki paryAptaka bhajanA se jJAnAvaraNIya karma bA~dhate haiN| noparyAptaka-noaparyAptaka (siddha) jIva jJAnAvaraNIyAdi AThoM karmoM ko nahIM bA~dhate / paryAptaka aura aparyAptaka donoM AyuSyabandha ke kAla meM AyuSya bA~dhate haiM, dUsare samaya meM nahIM, isIlie kahA gayA hai ki 5 ye donoM AyuSya bandha bhajanA se karate haiN| bhagavatI sUtra ( 2 ) (212) ********* Bhagavati Sutra (2) 55555555555

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bA~dhate, jabaki pichale donoM vedanIya karma bA~dhate haiN| isIlie kahA gayA hai ki abhASaka jIva jJAnAvaraNIya aura vedanIya karma bhajanA se bA~dhate haiN| bhASaka jIva (sayogIkevalI guNasthAna ke antima samaya taka ke bhASaka bhI ) vedanIya karma bA~dhate haiN| (13) paritta dvAra - eka zarIra meM eka jIva ho use 'paritta' athavA alpa-sImita saMsAra vAle ko bhI 'paritta' jIva kahate haiM / paritta ke do prakAra vItarAga-paritta aura sarAga paritta / vItarAga paritta jJAnAvaraNIya karma nahIM bA~dhatA, sarAga paritta bA~dhatA hai| isIlie kahA gayA hai ki paritta jIva bhajanA se jJAnAvaraNIya karma ko bA~dhatA hai| jo jIva ananta jIvoM ke sAtha eka zarIra meM rahatA hai, aise sAdhAraNa kAya vAle jIva ko 'aparitta' kahate haiM, athavA ananta saMsArI ko 'aparitta' kahate haiN| donoM prakAra ke aparita jIva jJAnAvaraNIya karma bA~dhate haiN| noparitta-noaparitta arthAt siddha jIva, jJAnAvaraNIyAdi aSTa karma nahIM bA~dhate / paritta aura aparita jIva AyuSya bandhakAla meM AyuSya bA~dhate haiM, kintu dUsare samaya meM nahIM, isIlie kahA gayA hai- paritta aura aparitta bhajanA se AyuSya bA~dhate haiN| (14) jJAna dvAra - prathama ke cAroM jJAna vAle vItarAga avasthA meM jJAnAvaraNIya karma nahIM bA~dhate, sarAga avasthA meM bA~dhate haiN| isIlie ina cAroM ke jJAnAvaraNIya karmabandha ke viSaya meM bhajanA kahI gaI hai| Abhinibodhika Adi cAra jJAnoM vAle vedanIya karma ko bA~dhate haiM, kyoMki chadmastha vItarAga bhI vedanIya karma ke bandhaka hote haiM / kevalajJAnI vedanIya karma ko bhajanA se bA~dhate haiM, kyoMki sayogIkevalI vedanIya ke bandhaka tathA ayogakevalI aura siddha vedanIya ke abandhaka hote haiN| (15) yoga dvAra - manoyogI, vacanayogI aura kAyayogI, ye tInoM sayogI jaba 11veM, 12veM, 13veM guNasthAnavartI hote haiM, taba jJAnAvaraNIya karma ko nahIM bA~dhate, inake atirikta anya sabhI sayogI jIva jJAnAvaraNIya karma bA~dhate haiN| isIlie kahA gayA hai ki sayogI jIva bhajanA se jJAnAvaraNIya karma bA~dhate haiN| ayogI ke do bheda - ayogIkevalI aura siddha / ye donoM jJAnAvaraNIya, vedanIyAdi karma nahIM bA~dhate, kintu sabhI sayogI jIva vedanIya karma ke bandhaka hote haiM, kyoMki sayogIkevalI guNasthAna taka sAtAvedanIya kA bandha hotA hai| 5 (16) upayoga dvAra - sayogI jIva aura ayogI jIva, ina donoM ke sAkAra (jJAna) aura anAkAra (darzana) ye donoM upayoga hote haiN| ina donoM upayogoM meM vartamAna sayogI jIva, jJAnAvaraNIyAdi AThoM karmaprakRtiyoM ko yathAyogya bA~dhatA hai aura ayogI jIva nahIM bA~dhatA, kyoMki ayogI jIva AThoM karmaprakRtiyoM kA abandhaka hotA hai| isIlie sAkAropayogI aura nirAkAropayogI donoM meM aSTakarmabandha kI bhajanA kahI hai| (17) AhAraka dvAra - AhAraka do prakAra ke haiM- vItarAgI aura sarAgI / vItarAgI AhAraka jJAnAvaraNIya karma nahIM bA~dhate, jabaki sarAgI AhAraka bA~dhate haiN| isI prakAra anAhAraka ke cAra bheda hote haiM - ( 9 ) vigrahagati samApanna, (2) samudghAtaprApta kevalI, (3) ayogIkevalI, aura (4) siddha / inameM se prathama bA~dhate haiM, zeSa tInoM jJAnAvaraNIya karma ko nahIM bA~dhate / isalie kahA gayA hai-AhAraka kI taraha anAhAraka bhI jJAnAvaraNIya karma ko bhajanA se bA~dhate haiN| AhAraka jIva (sayogIkevalI taka) vedanIya karma ko bA~dhate haiM, jabaki anAhArakoM meM se prathama va dvitIya ye donoM anAhAraka vedanIya karma ko bA~dhate haiM, ayogIkevalI aura siddha anAhAraka ise nahIM bA~dhate / isIlie kahA hai ki anAhAraka jIva vedanIya karma ko bhajanA se bA~dhate haiN| sabhI prakAra ke anAhAraka jIva AyuSya karma ke abandhaka haiM, jabaki AhAraka jIva AyuSya bandhakAla meM AyuSya bA~dhate haiM, dUsare samaya meM nahIM bA~dhate / chaTA zataka tRtIya uddezaka (213) Sixth Shatak: Third Lesson ttttttttttttttttmimimimimimimimimimimimimimimimittiti

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5 Wan Wan 555555 phra (18) sUkSma dvAra - sUkSma jIva jJAnAvaraNIya karma bA~dhate haiN| bAdara jIvoM ke do bheda haiM- (1) vItarAga bAdara 5 jIva jJAnAvaraNIya karma ke abandhaka haiM, (2) sarAga bAdara jIva isake bandhaka haiN| nosUkSma-nobAdara arthAt siddha 5 jJAnAvaraNIyAdi sabhI karmoM ke abandhaka haiN| sUkSma aura bAdara donoM AyuSya bandhakAla meM AyuSya karma bA~dhate haiM, dUsare samaya meM nahIM / isIlie inakA AyuSya karmabandha bhajanA se kahA gayA hai| Wan (19) carama dvAra - jisakA yaha bhava antima bhava hai yA hone vAlA hai, use 'carama' kahate haiM / yahA~ 'bhavya' ko 'carama' kahA gayA hai| acarama kA artha hai - jisakA antima bhava nahIM hone vAlA hai athavA jisane bhavoM kA anta kara diyA hai / isa dRSTi se abhavya aura siddha ko yahA~ 'acarama' kahA hai| carama jIva yathAyogya ATha karmaprakRtiyoM ko bA~dhatA hai aura jaba carama jIva ayogI avasthA meM ho, taba nahIM bhI bA~dhatA / isIlie kahA gayA hai ki carama jIva AThoM karmaprakRtiyoM ko bhajanA se bA~dhatA hai| jisakA kabhI carama bhava nahIM hogA- aisA abhavya-acarama to AThoM prakRtiyoM ko bA~dhatA hai, aura siddha acarama (bhavoM kA antakartA ) to kisI bhI karmaprakRti ko nahIM bA~dhatA / isIlie kahA gayA ki acarama jIva AThoM karmaprakRtiyoM ko bhajanA se bA~dhatA hai| (vRtti, patrAMka 256 se 259 taka) Elaboration (11) Paryaptak dvar-A being who has attained full development of physical and mental capacities including food intake and body formation is called paryaptak. One who has not attained this full development is called aparyaptak. The aparyaptak jivas acquire bondage of seven species of karmas including Jnanavaraniya karma. Paryaptak jivas (fully developed beings) are of two kinds-vitaraag and saraag. Out Wan of these vitaraag (detached) paryaptak jivas do not acquire bondage of Jnanavaraniya karma but saraag (with attachment) paryaptak jivas acquire. That is why the general statement that paryaptak jivas sometimes acquire bondage of Jnanavaraniya (knowledge obscuring) 5 harma and sometimes not. No-paryaptak-no-aparyaptak jiva ( neither 5 developed nor underdeveloped being; Siddha) does not acquire bondage of any of the eight karma species. Paryaptak and aparyaptak jivas both acquire bondage of Ayushya karma (life-span determining karma) only at the allotted time and not otherwise. That is why it is mentioned that these two sometimes acquire bondage of Ayushya karma and sometimes not. Wan (214) 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5 5 595959595555 55 2 Bhagavati Sutra (2) Wan (12) Bhashak dvar-A being capable of speech is called bhashak jiva and that not capable of speech is called abhashak jiva. Bhashak jivas are of two kinds-vitaraag bhashak and saraag bhashak. A Vitaraag bhashak does not acquire bondage of Jnanavaraniya karma but saraag bhashak does so. That is why it is mentioned that bhashak jivas sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. Abhashak jivas are of four kinds-Ayogikevali (omniscient without 5 association), Siddha ( liberated soul), Vigrahagati Samapanna (those 5 phra Wan bhagavatI sUtra (2) phaphaphaphapha Wan Wan Wan Wan phra Wan

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41414141414 415 416 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 45 Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhhhhhhhhhhhhhhWu i undergoing oblique movement) and Ekendriya jivas (one-sensed beings $ like earth-bodied beings). Out of these, the first two do not acquire bondage of Jnanavaraniya karma but the remaining two do so. The first two of the abhashak jivas do not acquire bondage of Vedaniya karma (sensation producing karma), whereas the last two do so. That is why it is said that abhashak jiva (a being not capable of speech) sometimes acquires bondage Jnanavaraniya karma and Vedaniya karma and sometimes does not. Bhashak jivas (even those at the last moment of the Sayogikevali Gunasthan) acquire bondage of Vedaniya karma. (13) Paritta dvar-Paritta means one soul confined to one body or a being with limited cycles of birth. Paritta (limited in terms of body or cycles of birth) are of two kinds--Vitaraag paritta and saraag paritta. Vitaraag paritt does not acquire bondage of Jnanavaraniya karma but saraag does. That is why it is mentioned that paritta jiva sometimes acquire bondage of Jnanavaraniya (knowledge obscuring) kurma and sometimes not. A soul that lives in a body along with infinite other souls is called aparitta jiva or saadhaaran kaaya jiva. Also, a being with infinite cycles of birth is called aparitta jiva. Both these kinds of aparitta jivas acquire bondage of Jnanavaraniya karma. No-paritta-no-aparitta jiva or Siddha does not acquire any of the eight species of karmas including Jnanavaraniya karma. Paritta jiva and aparitta both acquire bondage of Ayushya karma at the allotted time otherwise not. That is why it is said fi that they sometimes acquire bondage and sometimes do not. (14) Jnana dvar-Those endowed with first four jnanas (knowledge) do not acquire bondage of Jnanavaraniya karma in their vitaraag f(detached) state but do so in their saraag (with attachment) state. That fi is why it is stated that they sometimes acquire bondage of f Jnanavaraniya karma and sometimes not. Those with the first four jnanas including mati-jnana acquire bondage of Vedaniya karma (sensation producing karma) because even the chhadmasth vitaraag (one fi who is detached but short of omniscience due to residual karmic Fi bondage) acquire bondage of Vedaniya karma. Keval-jnani (omniscient) sometimes acquires bondage of Vedaniya karma (sensation producing karma) and sometimes not because Sayogikevali acquires that bondage and Ayogikevali and Siddha does not. F (15) Yoga dvar--Manoyogi, vachan-yogi or kaaya yogi (one having mental association, vocal association, or physical association), all these t t t t t t t t t t t t t t chaTA zataka : tRtIya uddezaka 04455 456 455 456 457 455 456 4 ( 215 ) 57 455 456 457 455 456 457 458 455 456 455 456 Sixth Shatak: Third Lesson 457 458 455 4 56 457 4554 195 3

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0555555555555 5555555555555555555555550 Wan three sayogi (with association) do not acquire bondage of Jnanavaraniya karma when they are at 11th, 12th or 13th Gunasthan. Besides these, all sayogis acquire bondage of Jnanavaraniya karma. That is why it is said that sayogis sometimes acquire bondage of Jnanavaraniya karma and sometimes do not. Ayogis (without association) are of two kindsAyogikevali and Siddha. Both these do not acquire bondage of karmas including Jnanavaraniya karma and Vedaniya karma. However, all sayogi jivas acquire bondage of Vedaniya karma because even at Sayogikevali Gunasthan there is a bondage of sata-vedaniya karma (the karma that causes feelings of pleasure). (16) Upayog dvar-Both sayogi and ayogi jivas have saakaar upayoga (cognitive involvement; jnana) and anaakaar upayoga (perceptive involvement; darshan). Sayogi jiva with both these involvements acquires bondage of all the eight species of karmas including Jnanavaraniya karma depending on the involvement. However, ayogi jiva does not do so because he is beyond the scope of bondage of all the eight species of karmas. That is why it is said that both these types of beings sometimes acquire bondage of all the eight species of karma and sometimes do not. (17) Ahaarak dvar-Ahaarak jivas (beings capable of intake) are of two kinds-vitaraag and saraag. Vitaraag ahaarak jivas do not acquire bondage of Jnanavaraniya karma whereas saraag ahaarak jivas do so. In the same way there are four categories of anahaarak jivas(1) Vigrahagati Samapanna (those undergoing oblique movement), (2) Samudghat-prapt Kevali (omniscient undergoing the special process of expanding and contracting sections of soul), (3) Ayogikevali (omniscient without association) and (4) Siddha (liberated soul). Of these, the first category acquires bondage of Jnanavaraniya karma and the remaining three do not. That is why it is stated that like ahaarak jivas, anahaarak jivas also sometimes acquire bondage of Jnanavaraniya karma and sometimes not. Ahaarak jivas (up to sayogikevali) acquire bondage of Vedaniya karma (sensation producing karma) whereas among the anahaarak jivas the first two acquire bondage of Vedaniya karma, the remaining two do not. That is why it is mentioned that anahaarak jivas Wan sometimes acquire bondage of Vedaniya karma and sometimes not. All categories of anahaarak jivas do not acquire bondage of Ayushya karma (life-span determining karma) whereas ahaarak jivas acquire bondage of Ayushya karma only at the allotted time and not otherwise. 47 45 bhagavatI sUtra (2) (216) 2555955555555 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595 Bhagavati Sutra (2) Wan 57

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t t t t t 1 1 1 1 mmmmmmmmmmm 3414414514614545454545454545454545454545455 456 457 46 45 46 47 46 45 45 455 456 457 4545 5 (18) Sukshma dvar-Sukshma jivas (minute beings) acquire bondage of Jnanavaraniya karma. Baadar jivas (gross beings) are of two kinds(1) Vitaraag baadar jivas (detached gross beings) do not acquire bondage of Jnanavaraniya karma. (2) Saraag baadar jivas (gross beings with attachment) acquire this bondage. No-sukshma-no-baadar jiva (neither h minute nor gross; Siddha) do not acquire bondage of any of the eight 45 species of karmas including Jnanavaraniya karma. Both sukshma and baadar jivas acquire bondage of Ayushya karma (life-span determining karma) only at the allotted time and not otherwise. That is why it is stated that they sometimes acquire bondage of Jnanavaraniya karma Fi and sometimes not. (19) Charam dvarA being in his final birth before liberation is called charam jiva. Here the term charam has been used for bhavya (worthy of being liberated). Acharam jiva is one who has no final birth. Generally it means unworthy of being liberated but here it also means one who has terminated his final birth (Siddha). Thus here both abhavya as well as Siddha have been called acharam. A charam jiva Fi acquires bondage of the eight species of karmas depending on his mental state, however when he is in ayogi state, he does not do so. That is why it is mentioned that a charam jiva sometimes acquires bondage of eight species of karmas and sometimes not. An abhavya charam acquires bondage of all eight species of karmas where as a Siddha charam does not do so. That is why it is said that acharam jiva sometimes acquires bondage of all eight species of karmas and sometimes not. (Vritti, leaves 256 to 259) teas what ay pa- ALPABAHUTVA (MINIMUM-MAXIMUM) OF GENDERIC BEINGS 29. [pra. 1 ] eesi NaM bhaMte ! jIvANaM itthiveyagANaM purisaveyagANaM napuMsagaveyagANaM aveyagANa ya kayare kayare hito appA vA 4 ? [3. ] tert! Marestat pret graderm, skerder Fourgo, sum stigum, napuMsagaveyagA annNtgunnaa| 29. [pra. 1 ] bhagavan ! strIvedaka, puruSavedaka, napuMsakavedaka aura avedaka; ina jIvoM meM se kauna kisase alpa haiM, bahuta haiM, tulya haiM athavA vizeSAdhika haiM ? __ [u. ] gautama ! sabase thor3e jIva puruSavedaka haiM, unase saMkhyeyaguNA adhika strIvedaka jIva haiM, unase anantaguNA avedaka haiM aura unase bhI anantaguNA napuMsakavedaka haiN| chaThA zataka : tRtIya uddezaka (217) Sixth Shatak : Third Lesson 455 456 457 4545454545454545455 455 456 457 455 456 457 455 456 457 45454545454545454545454545 11 EL LEIP ur IPIPIR. IPIPIRIPI 41 45 455 456 457 455 456 45 46 45 46 47 1954 455 456 457 454 455 456 457 455 55 55 55 456 455 456 457 458 45955 1954454545454545

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a55 55$ $$$$$ $$$ $$$$$$$$$$$ $$$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $$ 29. [Q. 1) Bhante ! Of the streevedak jivas (beings with female gender), $i purush-vedak jivas (beings with male gender), napumsak-vedak jivas (beings with neuter gender) and avedak jivas (beings with no gender; Siddha) which one are comparatively less, more, equal and much more? (Ans.] Gautam ! Purush-vedak jivas (beings with male gender) are minimum, streevedak jivas (beings with female gender) are countable times more then these, avedak jivas (beings with no gender; Siddha) are infinite times more than these and napumsak-vedak jivas (beings with neuter gender) are infinite times more than these. [2 ] eesiM savvesiM padANaM appabahugAI uccAreyavvAiM jAva samvatthovA jIvA acarimA, carimA OM annNtgunnaa| sevaM bhaMte ! sevaM bhaMte ! tti ! ||chtttthse : taio uddeso samatto // OM [2] ina (pUrvokta) sarva padoM (saMyatAdi se lekara carama taka caturdaza dvAroM meM ukta padoM) kA alpa bahutva kahanA caahie| (saMyata pada se lekara) yAvat sabase thor3e acarama (siddha tathA abhavya) jIva haiM, Wan aura unase anantaguNA carama (bhavya) jIva haiN| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara yAvat gautama svAmI OM vicarane lge| [2] In the same way comparative minimum-maximum for all these (preceding fourteen ports from samyat to charam) should be stated. Starting from samyat jivas... and so on up to... minimum are acharam (Siddhas) and infinite times more than these are charam jivas (beings worthy of liberation). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : vedakoM ke alpa-bahutva kA spaSTIkaraNa-yahA~ puruSavedaka jIvoM kI apekSA strIvedaka jIvoM ko saMkhyAtaguNA adhika batAne kA kAraNa yaha hai ki devoM kI apekSA deviyA~ battIsa guNI aura battIsa adhika haiM, + nara manuSya kI apekSA nArI sattAIsa guNI aura sattAIsa adhika haiM aura tiryaMca nara kI apekSA tiryaMcanI tIna guNI aura tIna adhika haiN| strIvedakoM kI apekSA avedakoM ko anantaguNA batAne kA kAraNa yaha hai ki anivRtti OM bAdara samparAyAdi vAle jIva aura siddha jIva ananta haiM, isalie ve strIvedakoM kI apekSA anantaguNA haiN| ma avedakoM se napuMsakavedI ananta isalie haiM ki siddhoM kI apekSA anantakAyika jIva anantaguNA haiM, jo saba napuMsaka haiN| (vRtti, patrAMka 260) // chaThA zataka : tRtIya uddezaka samApta // 84555555))))))555555555555555555555555555555555555 bhagavatI sUtra (2) (218) Bhagavati Sutra (2) 85 5 5555555555555555555558

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95555555555%%%%% %%%%%$55555555555 445 4459 5 44 45 46 45 44 Elaboration-Alpabahutva (minimum-maximum) of genderic beings-The reason for stating females to be more than' males is that it # is believed that among divine beings goddesses are thirty two times and thirty two more than gods, among human beings females are twenty seven times and twenty seven more than males and among animals females are three times and three more than males. The reason for stating that non-genderic or gender transcendent beings are infinite times more than those with female gender is that the beings at Anivritti \i Baadar Samparaaya and higher Gunasthans inclusive of Siddhas are infinite, therefore they are infinite times more than those with female gender. Beings with neuter gender are infinite times more than nongenderic or gender transcendent beings because as compared with Siddhas, anantakaayik jivas (infinite souls in one body) are infinite times more, and they all are with neuter gender. (Vritti leaf 260) * END OF THE THIRD LESSON OF THE SIXTH CHAPTER 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 454 455 45 455 454 455 456 457 41 41 41 414 415 416 414 415 414 415 41 41 45 46 45 44 45 46 45 455 456 4 455 456 457 456 457 455 456 457 455 456 457 455 456 457 458 454 chaThA zataka : tRtIya uddezaka 55456454 (219) Sixth Shatak: Third Lesson 04451 456 457 455 456 457 455 456 457 455 456 457 458 459 46414141414141414141414141414141414141 0

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5555555555555555)))))))))))))) 4 )1 chaThA zataka :caturtha uddezaka SIXTH SHATAK (Chapter Six) : FOURTH LESSON ) ) ) ) ) ) ) ) ))))) )))) sapradeza SAPRADESH (WITH SECTIONS) prastuta uddezaka meM jIva kI sapradezatA-apradezatA para kAla Adi vibhinna apekSAoM se cintana kiyA Wan gayA hai| This lesson discusses the sectional (sapradeshi) and non-sectional (apradeshi) states of jiva (soul; living being) from different viewpoints 5 including time. 1. pradeza dvAra : jIva-pradeza nirUpaNa PRADESH DVAR (PORT OF SECTIONS) : SOUL-SECTIONS 1.[pra. ] jIve NaM bhaMte ! kAlApadeseNaM kiM sapadese, apadese ? [u. ] goyamA ! niyamA spdese| 1. [pra. ] bhagavan ! kyA jIva kAlAdeza (kAla kI apekSA) se sapradeza hai yA apradeza hai ? [ u. ] gautama ! kAlAdeza se jIva niyamataH (nizcita rUpa se) sapradeza hai| 1. [Q.] Bhante ! Relative to time (kaaladesh), is soul (jiva) with sections (sapradesh) or without sections (apradesh) ? ___ [Ans.] Gautam ! As a rule it is with sections relative to time. 2. [pra. ] neraie NaM bhaMte ! kAlAdeseNaM kiM sapadese, apadese ? [u. ] goyamA ! siya sapadese, siya apdese| evaM jAva siddhe| 2. [pra. ] bhagavan ! kyA nairayika jIva kAlAdeza se sapradeza hai yA apradeza hai ? __ [u. ] gautama ! eka nairayika jIva kAlAdeza se kadAcit sapradeza hai aura kadAcit apradeza hai| isa # prakAra yAvat (bhavanapati se vaimAnika deva) yAvat siddha-jIva-paryanta kahanA caahie| 2. [Q.] Bhante ! Relative to time (kaaladesh), is an infernal being (nairayik jiva) with sections (sapradesh) or without sections (apradesh)? (Ans.] Gautam ! Relative to time, single infernal being is sometimes with sections and sometimes without sections. The same should be repeated for... and so on up to... (divine beings up to Vaimaniks)... and so on up to... Siddha. 3. [pra. ] jIvA NaM bhaMte ! kAlAdeseNaM kiM sapadesA, apadesA ? 3 [u. ] goyamA ! niyamA spdesaa| 85555555555555555555555555555555555555555555555558 ))) )))) ))) ))))) Wan ))) bhagavatI sUtra (2) (220) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya

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8555555555555555555)))))))) ) )))))) 35555 FFFFFFFFFFFFFFFFFFFFFFFFFFFhhhhhhhhhhhhh 3. [pra.] bhagavan ! kAlAdeza kI apekSA bahuta jIva (aneka jIva) sapradeza haiM yA apradeza haiM ? [u. ] gautama ! aneka jIva kAlAdeza kI apekSA niyamataH sapradeza haiN| 3. (Q.) Bhante ! Relative to time (kaaladesh), are many souls (i with sections (sapradesh) or without sections (apradesh)? ___[Ans.] Gautam ! As a rule many souls are with sections relative to time. 4. [pra. ] neraiyA NaM bhaMte ! kAlAdeseNaM kiM sapadesA, apadesA ? __ [u.] goyamA ! sabve vi tAva hojja sapadesA, ahavA sapadesA ya apadese ya, ahavA sapadesA ya apadesA yA evaM jAva thnniykumaaraa| 4. [pra. ] bhagavan ! nairayika jIva (bahuta-se nairayika) kAlAdeza kI apekSA kyA sapradeza haiM yA apradeza haiM ? [u. ] gautama ! (1) sabhI (nairayika) sapradeza haiM, (2) bahuta-se sapradeza aura eka apradeza haiM, aura (3) bahuta-se sapradeza aura bahuta-se apradeza haiN| isI prakAra asurakumAroM se stanita kumAroM taka kahanA caahie| 4. [Q.] Bhante ! Relative to time (kaaladesh), are many infernal beings (nairayik jiva) with sections (sapradesh) or without sections (apradesh)? ____ [Ans.] Gautam ! Relative to time (1) all infernal beings are with sections, (2) many are with sections and one without sections, and (3) many are with sections and many are without sections. The same should be repeated for divine beings from Asur Kumars to Stanit Kumars. 5. [pra. ] puDhavikAiyA NaM bhaMte ! kiM sapadesA, apadesA ? [u. ] goyamA ! sapadesA vi, apadesA vi| evaM jAva vnnpphtikaaiyaa| 6. sesA jahA neraiyA tahA jAva siddhaa| 5. [pra. ] bhagavan ! pRthvIkAyika jIva sapradeza haiM yA apradeza haiM ? __ [u. ] gautama ! pRthvIkAyika jIva sapradeza bhI haiM, apradeza bhI haiN| isI prakAra (apkAyika se) vanaspatikAyika taka kahanA caahie| 6. zeSa sabhI jIvoM ke lie jisa prakAra nairayika jIvoM kA kathana kiyA gayA hai, usI prakAra siddhaparyanta kahanA caahie| 5. [Q.] Bhante ! Relative to time (kaaladesh), are earth-bodied F beings (prithvikaayik jivas) with sections (sapradesh) or without sections (apradesh) ? nAma chaThA zataka : caturtha uddezaka (221) Sixth Shatak: Fourth Lesson Wan ))))))))) ))))))))))) ))))))

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5 Wan 55555555555555555555555555555555555555555555555 5 5555555555555555555555 (Ans.] Gautam ! Earth-bodied beings (prithvikaayik jivas) are with 11 sections (sapradesh) as well as without sections (apradesh). The same should be repeated for (apkaayiks or water-bodied beings)... and so on up to... plant-bodied beings (vanaspatikaayiks). 6. For all the remaining jivas (souls; living beings) up to Siddhas the statement about infernal beings should be repeated. vivecana : isa uddezaka meM bhI 14 dvAroM ke mAdhyama se jIvoM kI sapradezatA, apradezatA kA varNana hai| vRttikAra dvArA inakA spaSTIkaraNa isa prakAra kiyA gayA hai 1. sapradeza dvAra-kAlAdeza kA artha hai-kAla kI apekSA se| vibhAgarahita ko apradeza aura vibhAgasahita ko sapradeza kahate haiN| samuccaya meM jIva anAdi hai, isalie usakI sthiti ananta samaya kI hai| isalie vaha sapradeza hai| jo jisa bhAva (paryAya va avasthA) meM prathama samayavartI hotA hai vaha kAla kI apekSA apradezI hotA hai aura eka samaya se adhika do-tIna-cAra Adi samayoM meM vartane vAle kAla kI apekSA sapradeza hotA hai| kAlAdeza kI apekSA jIvoM ke bhaMga-jisa nairayika jIva ko utpanna hue eka samaya huA hai, vaha kAlAdeza se apradeza hai, aura prathama samaya ke pazcAt dvitIya-tRtIyAdi samayavartI nairayika sapradeza hai| isa prakAra audhika jIva kA eka nairayika Adi ke 24 daNDaka aura siddha ke milAkara 26 daNDakoM meM ekavacana ko lekara kadAcit apradeza, kadAcit sapradeza, ye do-do bhaMga hote haiN| inhIM 26 daNDakoM meM bahuvacana ko lekara vicAraka karane para tIna bhaMga (vikalpa) hote haiM (1) upapAta ke virahakAla meM pUrvotpanna jIvoM kI saMkhyA asaMkhyAta hone se sabhI sapradeza hote haiM, ataH ve // - saba sapradeza haiN| (2) pUrvotpanna nairayikoM meM jaba eka nayA nairayika utpanna hotA hai, taba usakI prathama samaya kI utpatti kI U apekSA se vaha 'apradeza' kahalAtA hai| bAkI nairayika jIva jinakI utpatti ko do-tIna-cAra Adi samaya ho gaye haiM, ve 'sapradeza' kahalAte haiN| (3) pUrvotpanna nairayikoM ke madhya aneka nairayika eka sAtha utpanna hote haiM, taba tIsarA bhaMga banatA hai, aneka Wan sapradeza (pUrvotpanna kI apekSA) aneka apradeza (tatkAla utpadyamAna kI apekSA) pRthvIkAyikAdi ekendriya jIvoM ke __ meM do bhaMga hote haiM-ve kadAcit sapradeza bhI hote haiM, aura kadAcit apradeza bhii| kyoMki unameM prati samaya aneka Wan jIva utpanna hote rahate haiN| dvIndriyoM se lekara siddhaparyanta pUrvavat (nairayikoM kI taraha) tIna-tIna bhaMga hote haiN| ma Elaboration--This lesson describes sectionality and non-sectionality of jivas (souls; living beings) under 14 duars (ports; headings). The commentator (Vritti) has explained these as follows (1) Sapradesh Dvar-Kaaladesh means relative to time (here it means in terms of sections or units of time). One without sections is apradesh (without sections) and one with sections is sapradesh (with 4 sections). Collectively speaking jiva (souls; living beings) are without a beginning, therefore their existence is of infinite duration and thus 355555555555555555555555555)555555555555555555555 | bhagavatI sUtra (2) (222) Bhagavati Sutra (2)

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55555555555555555555555555555555 relative to time it falls in the category of sapradesh (with sections or with units of time). A being commencing its existence in a particular mode or state (paryaya) is apradesh (without sections) at the first Samaya (Samaya being the smallest unit of time, it does not have any further sections). As time passes and its existence is two, three, four and more Samayas long it is sapradesh (with sections) relative to time. Divisions of beings in relation to time-The infernal being at the first Samaya of its birth is apradesh relative to time. When its existence is two, three, four and more Samayas long it is sapradesh (with sections). This way generally speaking a single jiva, belonging to any of the 24 Dandaks (places of suffering) including infernal beings and 26 Dandaks including Siddha, has two alternatives (bhang)-sometimes apradesh and sometimes sapradesh. For the same 26 places when the general statement is about many jivas there are three alternatives (1) During the intervening time (virah kaal) after an instantaneous birth (upapaat) the number of living beings already born is innumerable and they all are sapradesh (with sections) relative to time (2) Among the already born infernal beings when one new being is born then at that moment of birth he is apradesh relative to time and all other previously born beings are sapradesh because they are already past two, three, four or more Samayas after birth. (3) Among the already born infernal beings when many new being are born at the same moment then at that moment of birth they all are apradesh relative to time and all other previously born beings are sapradesh. This is the third alternative. Among one-sensed beings, including earth-bodied beings, there are only two alternatives-they are sometimes apradesh (without sections) and sometimes sapradesh. This is because they have numerous beings born among them every moment. All other beings from two-sensed ones to Siddhas have three alternatives just like infernal beings. 2. AhAraka dvAra AHARAK DVAR (PORT OF BEINGS WITH INTAKE) 7. 1] AhAragANaM jIvegeMdiyavajjo tiybhNgo| [2] aNAhAragANaM jIvegiMdiyavajjA chabbhaMgA evaM bhANiyavvA - sapadesA vA, apadesA vA, ahavA sapadese ya apadese ya, ahavA sapadese ya apadesA ya, ahavA sapadesA ya apadese ya, ahavA sapadesA ya apadesAya / siddhehiM tiybhNgo| chaTA zataka : caturtha uddezaka (223) ********************************tti Sixth Shatak: Fourth Lesson

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55555555555555555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 7. [1] jIva aura ekendriyoM ko chor3akara zeSa sabhI AhAraka jIvoM ke lie tIna bhaMga kahane cAhie-yathA (1) sabhI sapradeza, (2) bahuta sapradeza aura eka apradeza, tathA (3) bahuta sapradeza aura bahuta aprdesh| [2] anAhAraka jIvoM ke lie ekendriya ko chor3akara chaha bhaMga isa prakAra hote haiM-yathA-(1) sabhI sapradeza, (2) sabhI apradeza, (3) eka sapradeza aura eka apradeza, (4) eka sapradeza aura bahuta apradeza, (5) bahuta sapradeza aura eka apradeza, tathA (6) bahuta sapradeza aura bahuta aprdesh| siddhoM ke lie tIna bhaMga (sUtra 4-1) kahane caahie| 7. [1] Leaving aside jiva (in general) and one-sensed beings, three alternative should be stated for all other ahaarak jivas (living beings with intake)-Relative to time (1) all beings are with sections, (2) many are with sections and one without sections, and (3) many are with sections and many are without sections. [2] For anahaarak jivas (living beings without intake) other than onesensed beings, there are six alternatives for all beings-(1) all beings are with sections (sapradesh), (2) all are without sections (apradesh), (3) one with sections and one without sections, (4) one with sections and many without sections, (5) many with sections and one without sections, and Wan (6) many with sections and many without sections. With regard to Siddhas three alternatives should be stated (aphorism 4/1). vivecana : 2. AhAraka dvAra-AhAraka aura anAhAraka donoM prakAra ke jIvoM ke pratyeka ke ekavacana aura bahuvacana ko lekara kramazaH eka-eka daNDaka yAnI do-do daNDaka kahane caahie| jo jIva vigrahagati meM yA . kevalI samudghAta meM anAhAraka hokara phira AhArakatva ko prApta karatA hai, vaha AhAraka kAla ke prathama samaya vAlA jIva 'apradeza' aura prathama samaya ke atirikta dvitIya-tRtIyAdi samayavartI jIva 'sapradeza' kahalAtA hai| isIlie kadAcit koI sapradeza aura kadAcit koI apradeza kahA gayA hai-isI prakAra sabhI Adi vAle (zurU hone vAle) bhAvoM meM ekavacana meM jAna lenA caahie| anAdi vAle bhAvoM meM to sabhI niyamataH sapradeza hote , haiN| bahuvacana vAle daNDaka meM bhI isI prakAra-kadAcit sapradeza bhI aura kadAcit apradeza bhI hote haiN| jaiseAhArakapane meM rahe hue bahuta jIva hone se unakA sapradezatva hai, tathA bahuta-se jIva vigrahagati ke pazcAt prathama " samaya meM turanta hI anAhAraka hone se unakA apradezatva bhI hai| isa prakAra AhAraka jIvoM meM sapradezatva aura, apradezatva ye donoM pAye jAte haiN| isI prakAra ekendriya (pRthvIkAyika Adi) jIvoM ke lie bhI kahanA caahie| siddha anAhAraka hone se unameM AhArakatva nahIM hotA hai| ataH siddha pada aura ekendriya ko chor3akara nairayikAdi jIvoM meM mUla pAThokta tIna bhaMga-(1) sabhI sapradeza, athavA (2) bahuta sapradeza aura eka apradeza, athavA (3) bahuta sapradeza aura bahuta apradeza kahane caahie| anAhAraka ke bhI isI prakAra ekavacana-bahuvacana ko , lekara do daNDaka kahane caahie| ye jaba anAhArakatva ke prathama samaya meM hote haiM to 'apradeza' aura dvitIya-tRtIya Adi samaya meM hote haiM to 'sapradeza' kahalAte haiN| bahuvacana ke daNDaka meM jIva aura ekendriya ko nahIM lenA # cAhie, kyoMki ina donoM padoM meM 'bahuta sapradeza aura bahuta apradeza', yaha eka hI bhaMga pAyA jAtA hai; kyoMki ina 5 | bhagavatI sUtra (2) (224) Bhagavati Sutra (2)

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55555555555555555 donoM padoM meM vigrahagati samApana aneka jIva sapradeza aura aneka jIva apradeza milate haiN| nairayikAdi tathA dvIndriya Adi jIvoM meM thor3e jIvoM kI utpatti hotI hai| ataeva unameM eka-do Adi anAhAraka hone se chaha bhaMga saMbhavita hote haiM; yahA~ ekavacana kI apekSA do bhaMga nahIM hote, kyoMki yahA~ bahuvacana kA adhikAra calatA hai| siddhoM meM tIna bhaMga hote haiM, unameM sapradeza pada bahuvacanAnta hI sambhavita hai / Elaboration-(2) Aharak Dvar-For ahaarak (with intake) and anahaarak jivas each one has two alternatives (bhang) depending on singularity and plurality. The beings who become anahaarak (without intake) when they commence either the process of oblique movement or Kevali Samudghat and then again become ahaarak are apradesh (without sections) at the first moment of this transformation and later become sapradesh (with sections). That is why it is said that sometimes some are sapradesh and sometimes some are apradesh. The same is true. for all in context of singularity and the moment of commencement. In post-commencement cases all are sapradesh as a rule. In case of plurality also sometimes sapradesh and sometimes apradesh is applicable. For example as there are numerous ahaarak beings sapradesh is applicable and as there are numerous anahaarak beings in the first moment of their transformation after oblique movement apradesh (without sections) is applicable. Thus sapradesh and apradesh both states are found in ahaarak jivas. Same is true for one-sensed beings including earth-bodied beings. As all Siddhas are anahaarak they do not have ahaarak category. Therefore, leaving aside one-sensed beings and Siddhas three alternatives should be mentioned for all beings including infernal ones-(1) all beings are with sections, (2) many are with sections and one without sections, and (3) many are with sections and many are without sections. For anahaarak jivas also two divisions related to singularity and plurality should be stated. At the first moment of their being ahaarak they are apradesh and during the second, third and more Samayas they are sapradesh (with sections). In case of plurality, jivas (in general) and one-sensed beings should not be included because in both these cases only one state (abhang) is applicable-many sapradesh (with sections) and many apradesh (without sections). This is because in both these cases many post-oblique-movement beings are sapradesh and many apradesh. Comparatively less beings are born among infernal beings and other beings including two-sensed ones. Therefore there are periods when there are only one, two or more anahaarak jivas among them. As such there are six alternatives (bhang) of sapradesh and apradesh possible for them. In these cases there is an Sixth Shatak: Fourth Lesson chaThA zataka : caturtha uddezaka (225) 99999996666

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Shan Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555555555FFFFFFFFFFFFFFFFFFF. absence of even two alternatives related to singularity because only plurality is possible here. Siddhas have three alternatives, because for them sapradesh is possible only with respect to plurality. 41 3. Hau ar BHAVYA DVAR (PORT OF THE WORTHY) 8.[1] bhavasiddhiyA abhavasiddhiyA jahA ohiyaa| _ [2 ] nobhavasiddhiya-noabhavasiddhiyA jIva-siddhehiM tiybhNgo| 8. [1] bhavasiddhika (bhavya) aura abhavasiddhika (abhavya) jIvoM meM audhika (sAmAnya) jIvoM kI taraha hote haiN| [2] nobhavasiddhika-noabhavasiddhika jIva aura siddhoM meM (pUrvavat) tIna bhaMga hote haiN| 8. [1] Bhavasiddhik (worthy of liberation) and abhavasiddhik (unworthy of liberation) follow the pattern of the general statement (aughik) about jivas. [2] No-bhavasiddhik-no-abhavasiddhik (neither worthy of liberation nor unworthy of liberation) and Siddhas have three alternatives (as aforesaid). 4. saMjJI dvAra SANNI DVAR (PORT OF THE SENTIENT) 9.[1] saNNIhiM jIvAdio tiybhNgo| [2 ] asaNNIhiM egiMdiyavajjo tiybhNgo| neraiya-deva-maNuehiM chbbhNgaa| [3] nosaNNi-noasaNNiNo jIva-maNuya-siddhehiM tiybhNgo| 9. [1] saMjJI jIvoM meM jIva Adi tIna bhaMga pAye jAte haiN| [2] asaMjJI jIvoM meM ekendriya ko chor3akara tIna bhNg| nairayika, deva aura manuSyoM meM chaha bhaMga kahane caahie| [3] nosaMjJI-noasaMjJI jIva, manuSya aura siddhoM meM tIna bhaMga kahane caahie| 9. [1] Sanjni jivas (sentient beings) have three alternatives (bhang) Si including general statement about jivas. [2] Three alternatives should be stated for Asanjni jivas (non-sentient beings) leaving aside one-sensed beings. Six alternatives should be stated for infernal, divine and human beings. [3] No-sanjni-no-asanjni (neither sentient nor non-sentient) beings have three alternatives each, related to jiva (in general), humans and Siddhas. 555555555555555555555555555555555555555555555 | bhagavatI sUtra (2) (226) Bhagavati Sutra (2) 95%%%%% %%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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vivecana : 3. bhavya dvAra-bhavasiddhika aura abhavasiddhika, ina donoM ke pratyeka ke do-do daNDaka haiM, jo audhika (sAmAnya) jIva-daNDaka kI taraha haiN| inameM bhavasiddhika aura abhavasiddhika jIva, niya hai| kyoMki ye donoM bhAva anAdipAriNAmika haiN| ataH bhavyatva aura abhavyatva kA prathama samaya kabhI nahIM hotaa| nairayika Adi jIva, sapradeza bhI hotA hai, apradeza bhii| bahuta jIva to sapradeza hI hote haiN| nairayika Adi jIvoM meM tIna bhaMga hote haiN| ekendriya jIvoM meM 'bahuta sapradeza aura bahuta apradeza', yaha eka hI bhaMga hotA hai| kyoMki ye bahuta saMkhyA meM hI prati samaya utpanna hote rahate haiN| yahA~ bhavya aura abhavya ke prakaraNa meM siddhapada nahIM kahanA cAhie, kyoMki ve nobhavasiddhika-noabhavasiddhika hote haiN| ataH unameM ekavacana aura bahuvacana ko lekara do daNDaka kahane caahie| isameM jIvapada aura siddhapada, ye do pada hI kahane cAhie; kyoMki nairayika Adi jIvoM ke sAtha 'nobhavasiddhika-noabhavasiddhika' vizeSaNa laga nahIM sktaa| 4. saMjJI dvAra-saMjJI jIvoM ke ekavacana aura bahuvacana ko lekara do daNDaka hote haiN| bahuvacana ke daNDaka meM jIvAdi padoM meM tIna bhaMga hote haiM, yathA-(1) jina saMjJI jIvoM ko utpanna hue bahuta-sA samaya ho gayA hai, ve kAlAdeza se sapradeza haiM, (2) utpAtaviraha ke bAda jaba eka jIva kI utpatti hotI hai, taba usako prathama samaya kI apekSA 'bahuta jIva sapradeza aura eka jIva apradeza' kahA jAtA hai, aura (3) jaba bahuta jIvoM kI utpatti eka hI samaya meM hotI hai, taba 'bahuta sapradeza aura bahuta apradeza' yoM bhI kahA jAtA hai| isa prakAra ye tIna bhaMga sabhI padoM meM jAna lene caahie| kintu ina do daNDakoM meM ekendriya, vikalendriya aura siddhapada nahIM kahanA cAhie, kyoMki inameM 'saMjJI' vizeSaNa hI nahIM hai| asaMjJI jIvoM meM ekendriya padoM ko chor3akara dUsare daNDaka meM ye hI tIna bhaMga kahane caahie| pRthvIkAyikAdi ekendriyoM meM sadA bahuta jIvoM kI utpatti hotI hai, isalie una padoM meM 'bahuta sapradeza aura bahuta apradeza', yaha eka hI bhaMga sambhava hai| nairayikoM se lekara vyantara devoM taka asaMjJI jIva utpanna hote haiM, ve jaba taka saMjJI na hoM, taba taka unakA asaMjJIpana jAnanA caahie| nairayika Adi meM asaMjJIpana kAdAcitka hone se ekatva evaM bahutva kI sambhAvanA hone ke kAraNa meM 6 bhaMga batAye gaye haiN| asaMjJI prakaraNa meM jyotiSka, vaimAnika aura siddha kA kathana nahIM karanA cAhie, kyoMki unameM asaMjJIpana sambhava nahIM hai| nosaMjJInoasaMjJI vizeSaNa vAle jIvoM ke do daNDaka kahane caahie| usameM bahuvacana ko lekara dvitIya daNDaka meM jIva, manuSya aura siddha meM uparyukta tIna bhaMga kahane cAhie, kyoMki unameM bahuta-se avasthita milate haiN| unameM utpadyamAna ekAdi sambhava haiN| nosaMjJI-noasaMjJI ke ina do daNDakoM meM jIva, manuSya aura siddha, ye tIna pada hI kahane cAhie, kyoMki nairayikAdi jIvoM ke sAtha 'nosaMjJI-noasaMjJI' vizeSaNa ghaTita nahIM ho sktaa| Elaboration (3) Bhavya dvar-Bhavasiddhik (worthy of liberation) and abhavasiddhik (unworthy of liberation) have two categories each similar to those of jiva in general). Bhavasiddhik and abhavasiddhik beings are as a rule sapradesh. This is because both these states are without a beginning and thus there is never a first Samaya related to these states. Infernal beings are sapradesh as well as apradesh. In context of plurality of beings the state is always sapradesh (with sections). Infernal and other beings have three alternatives (bhang). One-sensed beings have no alternative (abhang) just one state--many sapradesh and many apradesh. This is because they are born in large numbers every moment. Here Siddhas should not be included with | chaTA zataka : caturtha uddezaka (227) Sixth Shatak : Fourth Lesson

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Jin hhhh annnnnnnnnn * $444444444444444 bhavya and abhavya because they are no-bhavasiddhik-no- ! abhavasiddhik. Therefore only two categories of singular and plural 9 should be stated for them. This is applicable only to categories of jiva (in general) and Siddhas because other beings including infernal ones do not qualify for the category no-bhavasiddhik-no-abhavasiddhik. (4) Sanjni dvar-Sanjni (sentient) beings have two categories of singular and plural. In the plural category there are three alternatives for jiva (in general)-(1) The sanjni jivas past the moment of birth are sapradesh relative to time, (2) after the intervening period when one being is born then in context of its first Samaya of birth it is said that many beings are sapradesh and one is apradesh, and (3) when numerous beings are born at the same Samaya it is said that many beings are sapradesh and many are apradesh. Thus these three alternatives are applicable to all categories. However, one-sensed beings, two to four sensed beings (vikalendriya), and Siddhas should not be included in these two categories. This is because these beings are never sentient. For asanjni (non-sentient) jivas other than one-sensed beings these three y alternatives (bhang) should be stated. One-sensed beings have no y fi alternative (abhang) just one state-many sapradesh and many apradesh (without sections). This is because they are born in large numbers every moment. Asanini jivas are born among all beings from infernal to interstitial gods. As long as they do not become sentient they fi should be treated as asanjni. For infernal beings six alternatives have been mentioned due to probability of non-sentience as well as singularity and plurality. Jyotishk gods, Vaimanik gods and Siddhas should not be included in asanjni category because that state is impossible in them. There are two categories of no-sanjni-no-asanjni beings. Of these the second category of plurality has three aforesaid alternatives for jiva (in fi general), humans and Siddhas. This is because among them many are already born and there is possibility of one or more being born. In the said two categories of no-sanini-no-asanjni, only jiva (in general), humans and Siddhas are included because infernal and other beings do not qualify for this class. 4. stran ar LESHYA-DVAR (PORT OF SOUL-COMPLEXION) 10. [1] salesA jahA ohiyaa| kaNhalessA nIlalessA kAulessA jahA AhArao, navaraM jassa * asthi eyaao| teulessAe jIvAdio tiyabhaMgo, navaraM puDhavikAiesu Au-vaNapphatIsu chnbhNgaa| # pamhalesa-sukkalessAe jIvAio tiybhNgo| hhhhh hhhhhhhhhhhhhhhhhhhhh t t n t t t t n n t qrafit E (R) ( 228 ) Bhagavati Sutra (2) n t 347414541414141414141414141414141414 14141414141414141 E

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SAGAR ASS SCIE Si Shi Ting Ting Chen Si Si Si Ting Shi Chen Si Si Fang Si Tuo Si ] phaphapha [ 2 ] alesehiM jIva - siddhehiM tiyabhaMgo, maNuesu chabbhaMgA / 10. [1] salezya jIvoM kA audhika jIvoM kI taraha kathana karanA caahie| kRSNalezyA, 5 nIlalezyA, kApotalezyA vAle jIvoM kA kathana AhAraka jIva kI taraha (sUtra 7 - 1) kahanA cAhie / kintu itanA vizeSa hai ki jisake jo lezyA ho, usake vaha lezyA kahanI caahie| tejolezyA meM jIva Adi tIna bhaMga kahane cAhie; kintu itanI vizeSatA hai ki pRthvIkAyika, apkAyika aura vanaspatikAyika jIvoM meM chaha bhaMga kahane caahie| padmalezyA aura zuklalezyA meM jIvAdika tIna bhaMga kahane caahie| [ 2 ] alezya (lezyArahita ) jIva aura siddhoM meM tIna bhaMga kahane cAhie, tathA alezya manuSyoM meM (pUrvavat) chaha bhaMga kahane caahie| [2] For aleshya (without complexion of soul) beings and Siddhas three alternatives should be mentioned. For aleshya human beings six alternatives (as aforesaid ) should be stated. 10. [1] Living beings with leshyas (soul-complexions) follow the pattern of statement about jiva (in general). Beings with krishna leshya (black complexion of soul), neel leshya (blue complexion of soul) and kapot leshya (pigeon complexion of soul) follow the pattern of ahaarak jivas (aphorism 7/1). The difference is that the related leshya should be mentioned. As regards tejoleshya (fiery complexion of soul) three alternatives (bhang) including jiva (in general) should be stated with the difference that for earth-bodied, water-bodied and plant-bodied beings 5 six alternatives should be stated. For padma leshya (yellow complexion of soul) and shukla leshya (white complexion of soul) three alternatives including jiva (in general) should be stated. Wan chaThA zataka : caturtha uddezaka vivecana : 5. lezyA dvAra-lezyA vAle jIvoM ke do daNDakoM meM jIva aura nairayikoM kA kathana sAmAnya daNDaka ke samAna karanA cAhie, kyoMki jIvatva kI taraha salezyatva bhI anAdi isalie ina donoM meM kisI prakAra kI vizeSatA nahIM hai, kintu itanA vizeSa hai ki salezya prakaraNa meM siddha pada nahIM kahanA caahie| kRSNa-nIlakApotale zyAvAn jIva aura nairayikoM ke pratyeka ke do-do daNDaka AhAraka jIva kI taraha kahane caahie| jina jIva evaM nairayikAdi meM jo lezyA ho, vahI kahanI caahie| jaise ki kRSNAdi tIna lezyAe~, jyotiSka evaM vaimAnika devoM meM nahIM hotIM / tejolezyA ke ekavacana aura bahuvacana ko lekara do daNDaka kahane caahie| bahuvacana kI apekSA dvitIya daNDaka meM jIvAdi padoM ke tIna bhaMga hote haiN| pRthvIkAya, apkAya aura vanaspatikAya meM 6 bhaMga hote haiM, kyoMki pRthvIkAyAdi jIvoM meM tejolezyA vAle ekAdi jIva- (pUrvotpanna aura utpadyamAna donoM prakAra ke) pAye jAte haiN| tejolezyA prakaraNa meM nairayika, tejaskAyika, vAyukAyika, vikalendriya aura siddha, ye pada nahIM kahane cAhie, kyoMki inameM tejolezyA nahIM hotI / padmalezyA aura zuklalezyA ke do-do daNDaka kahane caahie| 5 dUsare daNDaka meM jIvAdi padoM meM tIna bhaMga kahane caahie| padma- zuklalezyA prakaraNa meM paMcendriya tiryaMca, manuSya phra Wan (229) phra Sixth Shatak: Fourth Lesson mimimimimimimi*****************************&

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2555555555555555555 295 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 55 55555$2 Wan phra aura vaimAnika deva hI kahane cAhie; kyoMki inake sivAya dUsare jIvoM meM ye lezyAe~ nahIM hotiiN| alezya jIva ke ekavacana aura bahuvacana ko lekara do daNDakoM meM jIva, manuSya aura siddha pada kA hI kathana karanA cAhie; 5 kyoMki dUsare jIvoM meM alezyatva sambhava nahIM hai| inameM jIva aura siddha meM tIna bhaMga aura manuSya meM chaha bhaMga kahane cAhie; kyoMki alezyatva pratipanna ( prApta kiye hue) aura pratipadyamAna ( prApta karate hue) ekAdi manuSyoM kA OM sambhava hone se sapradezatva meM aura apradezatva meM ekavacana aura bahuvacana sambhava hai| Elaboration-(5) Leshya dvar-The two categories of beings with leshya-jiva (in general) and infernal beings-follow the pattern of the general category. This is because like life the complexion of soul is also without a beginning and thus there is no difference. The only difference is that Siddhas should not be included among beings with leshya. Beings with krishna leshya (black complexion of soul), neel leshya (blue complexion of soul) and kapot leshya (pigeon complexion of soul) have two categories each like ahaarak jivas. The specific related leshya should also be mentioned. For example the said three leshyas including the black hue are not applicable to Jyotishk and Vaimanik gods. Tejoleshya has two categories of singular and plural. In context of plural, jiva (in general) and others belonging to the plural category have three alternatives (bhang). Earth, water and plant-bodied beings have six alternatives because among these one or more beings with tejoleshya in states of 'already born' and just born' are available. Infernal beings, fire-bodied beings, airbodied beings, two to four sensed beings and Siddhas are not included in the tejoleshya category because they are devoid of this leshya. Padma leshya and shukla leshya have two categories each. For jiva (in general) and others belonging to the second category three alternatives should be 57 stated. Only five-sensed animals, human beings and Vaimanik gods are 5 included in these two leshyas because beings other than these do not have these two leshyas. Aleshya (without soul complexion) beings have two categories of singular and plural. These beings include only jiva (in general), humans, and Siddhas. Beings other than these cannot be without leshyas. Among these, jiva (in general) and Siddhas have three alternatives and humans have six alternatives (bhang). This is because one or more human beings are in states of having already become and just become without leshyas. Thus there are chances of singularity and plurality of states of sapradesh (with sections) and apradesh. 5 6. dRSTi dvAra DRISHTI DVAR (PORT OF ATTITUDE ) 11. [ 1 ] sammaddiTThIhiM jIvAio tiybhNgo| vigaliMdiesu chbbhNgaa| bhagavatI sUtra (2) (230) 555555555555555555555555 5 Bhagavati Sutra (2) SF Wan 57

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phaphaphaphaphaphaphaphapha Wan ktktkmitimittmimitimititpuumimimimimimimimittmi****SUS [ 2 ] micchaddiTThIhiM egiMdiyavajjo tiybhNgo| [ 3 ] sammAmicchaddiTThIhiM chabbhaMgA / 11. [ 1 ] samyagdRSTi jIvoM meM jIvAdika tIna bhaMga kahane cAhie / vikalendriyoM meM chaha bhaMga kahane caahie| [ 2 ] mithyAdRSTi jIvoM meM ekendriya ko chor3akara tIna bhaMga kahane cAhie / [ 3 ] samyag - mithyAdRSTi jIvoM meM chaha bhaMga kahane caahie| 11. [1] For Samyagdrishti jivas (righteous beings) three alternatives, including jiva (in general) should be mentioned. For vikalendriyas (two to four sensed beings) six alternatives should be mentioned. [2] For Mithyadrishti jivas (unrighteous beings), leaving aside onesensed beings, three alternatives should be mentioned. [3] For Samyag-mithyadrishti jivas (righteous-unrighteous beings) six alternatives should be mentioned. vivecana : 6. dRSTi dvAra - samyagdRSTi ke do daNDakoM meM samyagdarzana prApti ke prathama samaya meM apradezatva hai aura bAda ke dvitIya - tRtIyAdi samayoM meM sapradezatva hai| inameM dUsare daNDaka meM jIvAdi padoM meM pUrvokta tIna bhaMga kahane cAhie / vikalendriyoM meM pUrvotpanna aura utpadyamAna ekAdi sAsvAdana samyagdRSTi jIva pAye jAte haiM, isa kAraNa inameM 6 bhaMga jAnane cAhie / ekendriya sarvathA midhyAdRSTi hote haiM, unameM samyagdarzana na hone se samyagdRSTi dvAra meM 5 ekendriya pada kA kathana nahIM karanA caahie| mithyAdRSTi ke ekavacana aura bahuvacana se do daNDaka kahane caahie| unameM se dUsare daNDaka meM jIvAdi padoM ke tIna bhaMga hote haiM; kyoMki mithyAtva - pratipanna ( prApta ) jIva bahuta haiM aura samyaktva se bhraSTa hone ke bAda mithyAtva ko pratipadyamAna eka jIva bhI sambhava hai| mithyAdRSTi ke prakaraNa meM ekendriya jIvoM meM 'bahuta sapradeza aura bahuta apradeza', yaha eka hI bhaMga pAyA jAtA hai, kyoMki ekendriya jIvoM meM avasthita aura utpadyamAna bahuta hote haiN| isa ( mithyAdRSTi - ) prakaraNa meM siddhoM kA kathana nahIM karanA cAhie- samyag - mithyAdRSTi jIvoM ke ekavacana aura bahuvacana, ye do daNDaka kahane caahie| unameM se bahuvacana ke daNDaka meM 6 bhaMga hote haiM; kyoMki samyag - mithyAdRSTitva ko prApta aura pratipadyamAna ekAdi jIva bhI pAye jAte haiN| isa samyag - mithyAdRSTi dvAra meM ekendriya, vikalendriya aura siddha jIvoM kA kathana nahIM karanA cAhie, kyoMki unameM samyag mithyAdRSTitva asambhava hai| Elaboration-(6) Drishti dvar-In the two categories of Samyagdrishti at the first moment of attaining righteousness it is apradesh state and after that it is sapradesh. For the second category aforesaid three alternatives should be stated for beings including jiva (in general). In vikalendriyas one or more sasvadan samyagdrishti jivas (one who had a fleeting taste of righteousness) already born or just born are available. For this reason six alternatives (bhang) should be mentioned for them. One-sensed beings are exclusively unrighteous, as such they are not Sixth Shatak: Fourth Lesson chaThA zataka : caturtha uddezaka (231) ***tmilll******************mimimimitk*tmilllil ba

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1545454545454545454545454545454545454545454545454545454545454545454545455 456 457 455 44 445 444 451 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 46 47 46 45 46 45 44 445 446 447 448 included among the righteous. For unrighteous jivas two categories of singular and plural should be stated. For the second category aforesaid three alternatives should be stated for beings including jiva (in general). This is because there are numerous beings who have become unrighteous and there may be one being who falls from righteousness. In context of unrighteousness there is no alternative (abhang) just one state possible for one-sensed beings-many with sections and many without sections. This is because every moment many one-sensed beings are born. In the unrighteous category Siddhas are not included. For righteous-unrighteous jivas two categories of singular and plural should be stated. For the second category there are six aforesaid alternatives. This is because one or more righteous-unrighteous jivas already born or just born are available. In this category of righteous-unrighteous onesensed beings, two to four sensed beings and Siddhas are not to be included because that is impossible. v. Fa ar SAMYAT DVAR (PORT OF THE RESTRAINED) 92.[9] Far stangan feteria [?] Brief yfifequit fargent [7] Ficari farquinia 311 [4 ] nosaMjaya-noasaMjaya-nosaMjatAsaMjata jIva-siddhehiM tiybhNgo| 12. [1] saMyatoM meM jIvAdi tIna bhaMga kahane caahie| [? ] Brian #genset ant atsont dit in the a i [3 ] Feriea uitat #whale ata og betales [4] nosaMyata-noasaMyata-nosaMyatAsaMyata jIva aura siddhoM meM tIna bhaMga kahane caahie| 12. [1] For samyat jivas (restrained beings) three alternatives, including jiva (in general), should be mentioned. [2] For asamyat jivas (unrestrained beings), other than one-sensed beings three alternatives, including jiva (in general), should be mentioned. [3] For samyat-asamyat jivas (restrained-unrestrained beings) three alternatives, including jiva (in general), should be mentioned. [4] For no-samyat - no-asamyat - no-samyat-asamyat jivas (neither 4 restrained nor unrestrained or restrained-unrestrained beings) and 4 Siddhas three alternatives should be mentioned. 4444444444444444444455455 41 41 41 41 41 41 44 45 46 45 44 45 46 47 46 45 444$ $ 544 act E (2) ( 232 ) Bhagavati Sutra (2) Ri Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555555g

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vivecana : 7. saMyata dvAra-'saMyata' jIvoM meM tIna bhaMga kahane cAhie, kyoMki saMyama ko prApta bahuta jIva hote ko pratipadyamAna ekAdi jIva hote haiN| saMyata dvAra meM kevala do hI pada kahane cAhie-jIva pada aura manuSya pada, kyoMki dUsare jIvoM meM saMyatatva kA abhAva hai| asaMyata jIvoM ke ekavacana aura bahuvacana ko lekara do daNDaka kahane caahie| unameM se bahuvacana sambandhI dvitIya daNDaka meM tIna bhaMga hote haiM, kyoMki asaMyatatva ko prApta bahuta jIva hote haiM, tathA saMyatatva se bhraSTa hokara asaMyatatva ko prApta karate hue ekAdi jIva hote haiM, isalie unameM tIna bhaMga ghaTita ho sakate haiN| ekendriya jIvoM meM pUrvokta yukti ke anusAra 'bahuta sapradeza aura bahuta apradeza'-yaha eka hI bhaMga pAyA jAtA hai| isa asaMyata prakaraNa meM 'siddha pada' nahIM kahanA cAhie; kyoMki siddhoM meM asaMyatatva nahIM hotaa| 'saMyatAsaMyata' pada meM bhI ekavacana-bahuvacana ko lekara do daNDaka kahane caahie| unameM se dUsare daNDaka meM bahuvacana kI apekSA pUrvokta tIna bhaMga kahane cAhie; kyoMki saMyatAsaMyatva-dezaviratipana ko prApta bahuta jIva hote haiM; aura usase bhraSTa hokara yA asaMyama kA tyAga kara saMyatAsaMyatatva ko prApta hote hue ekAdi jIva hote haiN| ataH tIna bhaMga ghaTita hote haiN| isa saMyatAsaMyata dvAra meM bhI jIva, paMcendriyatiryaMca aura manuSya, ye tIna pada hI kahane cAhie; kyoMki ina tIna padoM ke atirikta anya jIvoM meM saMyatAsaMyatatva nahIM pAyA jaataa| nosayaMta-noasaMyata-nosaMyatAsaMyata dvAra meM jIva aura siddha, ye do pada hI kahane cAhie, bhaMga bhI pUrvokta tIna hote haiN| Elaboration-(7) Samyat dvar-For restrained beings three alternatives should be stated because there are numerous beings who have attained that state and there are one or more beings in the process of attaining that state. In the samyat state there are only two classesjiva (in general) and human beings. In all beings other than humans there is absence of restraint. In unrestrained (asamyat) there are two categories of singular and plural. For the second category aforesaid three alternatives (bhang) should be stated. This is because there are numerous beings who have become unrestrained and there may be one or more beings who fall from the state of restraint to become unrestrained. For one-sensed beings there is no alternative (abhang) just one state as aforesaid-many sapradesh and many apradesh. Siddhas are not included in this class of unrestrained because they are beyond it. For samyat-asamyat too there are two categories of singular and plural. For the second category aforesaid three alternatives should be stated. This is because there are numerous beings who have become samyatasamyat (partial detachment or desh-virati) and there may be one or more beings who shift from the state of asamyat to become samyatasamyat. In this samyat-asamyat dvar too only jiva (in general), fivesensed animals and humans are included because this state is not possible in other beings. In the no-samyat - no-asamyat - no-samyatasamyat class only jiva (in general) and Siddhas should be stated and they too have three alternatives as aforesaid. | chaThA zataka : caturtha uddezaka (233) Sixth Shatak : Fourth Lesson ka))))))))) ))555555555555555

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35555555555555555555555555555555555555555555555 OM 8. kaSAya dvAra KASHAAYADVAR (PORT OF PASSIONS) 13. [1] sakasAIhiM jIvAdio tiybhNgo| egidiesu abhNgkN| kohakasAIhiM jIvegiIdeyavajjo + tiybhNgo| devehiM chnbhNgaa| mANakasAI mAyAkasAI jIvegiMdiyavajjo tiybhNgo| neraiyadevehiM chbhNgaa| lobhakasAyIhiM jIvegiMdiyavajjo tiybhNgo| neraiesu chnbhNgaa| ma [2] akasAI jIva-maNuehiM siddhehiM tiybhNgo| 13. [1] sakaSAyI jIvoM meM jIvAdi tIna bhaMga kahane caahie| ekendriyoM (sakaSAyI) meM abhaMgaka (tIna bhaMga nahIM, kintu mAtra eka bhaMga) kahanA caahie| krodhakaSAyI jIvoM meM jIva aura ekendriya ko chor3akara tIna bhaMga kahane caahie| mAnakaSAyI aura mAyAkaSAyI jIvoM meM jIva aura ekendriya ko 5 chor3akara tIna bhaMga kahane caahie| nairayikoM aura devoM meM chaha bhaMga kahane caahie| lobhakaSAyI jIvoM meM jIva aura ekendriya ko chor3akara tIna bhaMga kahane caahie| nairayika jIvoM meM chaha bhaMga kahane caahie| [2] akaSAI jIvoM, jIva, manuSya aura siddhoM meM tIna bhaMga kahane caahie| 13. [1] For sakashaayi jivas (beings with passions) three alternatives, including jiva (in general) should be stated. For one-sensed (with passions) no alternative (abhang) just one state should be stated. For krodh-kashaayi jivas (beings with anger), leaving aside one-sensed beings, three alternatives should be stated. For maan-kashaayi and 4 maaya-kashaayi jivas (beings with conceit and deceit), leaving aside jiva (in general) and one-sensed beings, three alternatives should be stated. For infernal and divine beings six alternatives should be stated. For lobh-kashaayi jivas (beings with greed), leaving aside jiva (in general) Wan and one-sensed beings, three alternatives (bhang) should be stated. For infernal beings six alternatives should be stated. OM [2] For akashaayi jivas (beings without passions)-three alternatives should be stated for jiva (in general), humans and Siddhas. vivecana : 8. kaSAya dvAra-sakaSAyI jIvoM meM tIna bhaMga pAye jAte haiM, yathA-(1) sakaSAyI jIva, sadA OM avasthita hone se sapradeza hote haiM-yaha prathama bhaMga; (2) upazamazreNI se girakara sakaSAyAvasthA ko prApta hote hue ekAdi jIva pAye jAte haiM isalie 'bahuta sapradeza aura eka apradeza' yaha dUsarA bhaMga tathA 'bahuta sapradeza aura bahuta apradeza' yaha tIsarA bhNg| nairayikAdi meM tIna bhaMga pAye jAte haiN| ekendriya jIvoM meM abhaMga hai-arthAt unameM Wan aneka bhaMga nahIM, kintu 'bahuta sapradeza aura bahuta apradeza' yaha eka hI bhaMga pAyA jAtA hai; kyoMki ekendriya / jIvoM meM bahuta jIva 'avasthita' aura bahuta jIva 'utpadyamAna' pAye jAte haiN| sakaSAyI dvAra meM 'siddha pada' nahIM kahanA cAhie, kyoMki siddha kaSAyarahita hote haiN| isI taraha krodhAdi kaSAyoM meM kahanA caahie| krodhakaSAya ke ma ekavacana-bahuvacana daNDakadvaya meM se dUsare daNDaka meM bahuvacana se jIva pada meM aura pRthvIkAyAdi padoM meM 'bahuta sapradeza aura bahuta apradeza' yaha eka bhaMga hI kahanA cAhie; kyoMki mAna, mAyA aura lobha se nivRtta hokara 5 45455555555555555555555555555555555555555555555 bhagavatI sUtra (2) (234) Bhagavati Sutra (2) B555555555555555555555555555555

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8555555555555555555555555555555555555555555555 OM krodhakaSAya ko prApta hote hue jIva ananta hone se yahA~ ekAdi kA sambhava nahIM hai, isalie sakaSAyI jIvoM kI 5 Wan taraha tIna bhaMga nahIM ho skte| zeSa (ekavacana) meM tIna bhaMga kahane caahie| devapada meM devoM sambandhI teraha hI daNDakoM meM chaha bhaMga kahane cAhie; kyoMki unameM krodhakaSAya ke udaya vAle jIva alpa hone se ekatva aura bahutva, donoM sambhava haiM; ataH sapradezatva-apradezatva donoM sambhava haiN| mAnakaSAya + aura mAyAkaSAya vAle jIvoM ke bhI ekavacana-bahuvacana ko lekara daNDadvaya krodhakaSAya kI taraha kahane caahie| unameM se dUsare daNDaka meM nairayikoM aura devoM meM 6 bhaMga hote haiM, kyoMki mAna aura mAyA ke udaya vAle jIva thor3e hI pAye jAte haiN| lobhakaSAya kA kathana, krodhakaSAya kI taraha karanA caahie| lobhakaSAya ke udaya vAle nairayika alpa hone se unameM 6 bhaMga pAye jAte haiN| niSkarSa yaha hai ki devoM meM lobha bahuta hotA hai, aura nairayikoM meM krodha adhik| isalie krodha, mAna aura mAyA meM devoM ke 6 bhaMga aura mAna, mAyA aura lobha meM nairayikoM ke 6 bhaMga kahane caahie| akaSAyI dvAra ke bhI ekavacana aura bahuvacana ye do daNDaka hote haiN| unameM se dUsare daNDaka meM Wan jIva, manuSya aura siddha pada meM tIna bhaMga kahane caahie| ina tIna padoM ke sivAya anya daNDakoM kA kathana nahIM hai karanA cAhie, kyoMki dUsare jIva akaSAyI nahIM ho skte| Elaboration--(8) Kashaaya dvar-There are three alternatives for beings with passions (sakashaayi)--(1) Because they always exist, sakashaayis are sapradesh; there are one or more beings falling from the path of pacification (upasham shreni) to the state maligned with 4 passions involving two alternatives--(2) many sapradesh and one 5 apradesh and (3) many sapradesh and many apradesh. Infernal and other beings also have three alternatives. For one-sensed beings there is no alternative (abhang) just one state-many sapradesh (with sections) and many apradesh (without sections). This is because in one-sensed beings there are always many existent beings and many in the process of 41 being born. Siddhas are not included among the sakashaayi jivas because they are absolutely free of passions. The same should be crepeated for other passions including anger. Out of the singular and plural categories of krodh-kashaaya (anger) in the plural category there is only one state 'many sapradesh and many apradesh' for jiva (in general) and one-sensed beings including earth-bodied ones. This is because every moment there are infinite beings rising above conceit, deceit and greed into anger alone, thus singular option is not applicable here. As regards the singular category all the three alternatives should Wan be stated. In the class of divine beings six alternatives (bhang) should be stated for all the thirteen kinds. This is because among divine beings the number of those with fruition of anger is very low and thus one and more both are possible; therefore both the states of sapradesh and apradesh chaThA zataka : caturtha uddezaka (235) Sixth Shatak: Fourth Lesson

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B55555555555555555555555555555555555558 Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45 are possible. For beings with conceit and deceit two categories of 41 4 singular and plural should be stated just like anger. In the plural category there are six alternatives for infernal and divine beings because 4 there are very few beings with the fruition of conceit and deceit. What has been stated for anger should be repeated for greed. As the number of infernal beings with greed is low, for them six alternatives should be 41 stated. This means that greed is more among divine beings and anger is more among infernal beings. Therefore with regard to anger, conceit and deceit there are six alternatives among divine beings and with regard to conceit, deceit and greed there are six alternatives among infernal beings. In akashaayi (without passions) class also there are two categories of singular and plural. In the plural category three alternatives should be stated for jiva (in general), humans and Siddhas. No other class of beings are included here because besides these three other beings cannot be without passions. 9. jJAna dvAra JNANA DVAR (PORT OF KNOWLEDGE) 14. [1] ohiyanANe, AbhiNibohiyanANe, suyanANe, jIvAdio tiybhNgo| vigaliMdiehiM chnbhNgaa| ohinANe maNapajjavamANe kevalanANe jIvAdio tiybhNgo| [2] ohie aNNANe, matiaNNANe, suyaaNNANe egidiyavajjo tiybhNgo| vibhaMgagANe jIvAdio tiybhNgo| ma 14. [1] audhika (samuccaya) jJAna Abhinibodhika jJAna, aura zrutajJAna meM jIvAdi tIna bhaMga kahane caahie| vikalendriyoM meM chaha bhaMga kahane caahie| avadhijJAna, manaHparyavajJAna aura kevalajJAna meM OM jIvAdi tIna bhaMga kahane caahie| [2] audhika (samuccaya) ajJAna, mati-ajJAna aura zruta-ajJAna meM ekendriya ko chor3akara tIna OM bhaMga kahane caahie| vibhaMgajJAna meM jIvAdi tIna bhaMga kahane caahie| 14. [1] For jnana (in general), abhinibodhik jnana (sensory knowledge) and shrut jnana (scriptural knowledge) three alternatives (bhang) should be stated for jiva (in general). For vikalendriyas six 5 alternatives should be stated. For avadhi jnana, manah-paryav jnana 4 and Keval jnana three alternatives should be stated for jiva (in general). [2] For ajnana (in general), abhinibodhik ajnana (lack of sensory knowledge) and shrut ajnana (lack of scriptural knowledge) three alternatives should be stated for beings other than one-sensed ones. For vibhang jnana (perverse knowledge) three alternatives should be stated 41 for jiva (in general). 555555555555555555555555555555555555445555555558 bhagavatI sUtra (2) (236) Bhagavati Sutra (2) 85555555555)))))) ) ) ) )) ) ) ) ) ) ) ))

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Wan phra ktimittmitimitimi tmillltmimimimimimimitimititimimimimimimimimimi vivecana : 9. jJAna dvAra-mati Adi sAmAnya jJAna ko audhika jJAna kahate haiM / audhika (sAmAnya) jJAna meM pha padoM ke tIna bhaMga hote haiN| yathA-audhikajJAnI, matijJAnI aura zrutajJAnI sadA avasthita hone se ve sapradeza haiM, yaha tathA matijJAna aura zrutajJAna meM ekavacana aura bahuvacana ko lekara do daNDaka hote haiN| dUsare daNDaka meM jIvAdi 5 2555955 5 5 5 5 5 5 5 5 55 5 5 5 5 5 55 5 5 5 5955 5 5 55 5 5 5 5 5 5 5 5 5 5555956952 Wan eka bhaMga, mithyAjJAna se nivRtta hokara mAtra matyAdijJAna ko prApta hone vAle evaM zruta- ajJAna se nivRtta hokara Wan zrutajJAna ko prApta hone vAle ekAdi jIva pAye jAte haiM, isalie, tathA mati- ajJAna se nivRtta hokara matijJAna ko 5 prApta hone vAle 'bahuta sapradeza aura ekAdi apradeza' yaha dUsarA bhaMga, tathA 'bahuta sapradeza aura bahuta apradeza' yaha tIsarA bhaMga hotA hai| vikalendriyoM meM sAsvAdana samyaktva hone se matyAdijJAna vAle ekAdi jIva pAye jAte haiM, isalie unameM 6 bhaMga ghaTita ho jAte haiN| yahA~ pRthvIkAyAdi jIva tathA siddhapada kA kathana nahIM karanA cAhie, kyoMki unameM matyAdijJAna nahIM hote| isI prakAra avadhijJAna Adi meM bhI tIna bhaMga sambhava haiM / vizeSatA yaha hai ki avadhijJAna ke ekavacana bahuvacana - daNDakadvaya meM ekendriya, vikalendriya aura siddhoM kA kathana nahIM karanA caahie| manaH paryavajJAna ke ukta daNDakadvaya meM jIva aura manuSya kA hI kathana karanA cAhie, kyoMki inake sivAya phra anyoM ko manaH paryavajJAna nahIM hotA / kevalajJAna ke ukta donoM daNDakoM meM bhI manuSya aura siddha kA hI kathana 5 karanA cAhie, kyoMki dUsare jIvoM ko kevalajJAna nahIM hotA / Wan Wan mati Adi sAmAnya ( audhika) ajJAna, mati - ajJAna aura zruta- ajJAna, inameM jIvAdi padoM meM tIna bhaMga pha ghaTita ho jAte haiM, tathA - (1) ye sadA avasthita hote haiM, isalie 'sabhI sapradeza' yaha prathama bhaMga huA, (2-3) avasthita ke sivAya jaba dUsare jIva, jJAna ko chor3akara mati- ajJAnAdi ko prApta hote haiM, taba unake ekAdi kA sambhava hone se dUsarA aura tIsarA bhaMga bhI ghaTita ho jAtA hai| ekendriya jIvoM meM 'bahuta sapradeza aura bahuta pradeza' yaha eka hI bhaMga pAyA jAtA hai| siddhoM meM tInoM ajJAna asambhava hone se unameM ajJAnoM kA kathana nahIM karanA caahie| vibhaMgajJAna meM jIvAdi padoM meM mati - ajJAnAdi kI taraha tIna bhaMga kahane caahie| isameM ekendriya, vikalendriya aura siddhoM kA kathana nahIM karanA caahie| (237) Elaboration-(9) Jnana dvar-Aughik jnana means knowledge in general. There are two categories of singular and plural for jnana (in general) and Mati and Shrut jnana. For jiva (in general) there are three alternatives in the plural category-(1) As beings with aughik-jnana, mati-jnana and shrut-jnana always exist they are sapradesh; there are one or more beings progressing from states of ignorance, mati-ajnana and shrut-ajnana to state of knowledge, mati-jnana and shrut-jnana respectively, involving two alternatives-(2) many sapradesh and one apradesh and (3) many sapradesh and many apradesh. As vikalendriyas have saasvadan samyaktva (fleeting taste of righteousness), one or more beings with jnana including the right one are available among them; for this reason there are six alternatives (bhang) for them. Here one-sensed beings including earth-bodied beings and Siddhas are to be excluded Wan because they are devoid of the said jnanas. In the same way, for avadhijnana and other higher jnanas there are three alternatives each. The difference is that in the two categories of beings with avadhi-jnana one to chaThA zataka : caturtha uddezaka Wan Wan Wan Sixth Shatak: Fourth Lesson Wan tttitmilll*******************mitmimitt***** Wan

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phra phra phra four sensed beings and Siddhas are not included. In the two categories of beings with manah-paryav jnana only jiva (in general) and humans are included because all others are incapable of acquiring manah-paryav jnana. In the two categories of beings with Keval jnana only humans and Siddhas are included because others cannot acquire Keval-jnana. Wan For ajnana (in general) and Mati and Shrut ajnana, for jiva (in 5 general) there are three alternatives in the plural category-(1) As beings with aughik-ajnana, mati-ajnana and shrut-ajnana always exist they are sapradesh (with sections); there are one or more beings regressing from states of knowledge, mati-jnana and shrut-jnana to states of ignorance, mati-ajnana and shrut-ajnana respectively, involving two alternatives F th ( 2 ) many sapradesh and one apradesh and (3) many sapradesh and many apradesh (without sections). For one-sensed beings there is only one state possible-many sapradesh and many apradesh. As there is no scope of any of these three ajnanas in Siddhas they are not included here. With regard to vibhang jnana the pattern of ajnana is to be followed. Here one to four sensed beings and Siddhas are not included. Wan 10. yoga dvAra YOGA DVAR (PORT OF ASSOCIATION) 15. [1] sajogI jahA ohio / maNajogI vayajogI kAyajogI jIvAdio tiyabhaMgo, NavaraM kAyajogI egiMdiyA tesu abhaMgakaM / [ 2 ] ajogI jahA alesA / 15. [ 1 ] audhika jIvoM kI bhA~ti sayogI jIvoM kA kathana karanA caahie| manoyogI, vacanayogI aura kAyayogI meM jIvAdi tIna bhaMga kahane caahie| vizeSatA yaha hai ki jo kAyayogI ekendriya hote haiM, unameM abhaMgaka (adhika bhaMga nahIM, kevala eka bhaMga) hotA hai / [ 2 ] ayogI jIvoM kA kathana alezya jIvoM ke samAna 1 [2] Ayogi jivas (beings without association) follow the pattern of aleshya jivas (beings without soul complexion). 15. [1] Sayogi jivas (beings with association ) should be described like jivas (in general). For manoyogi, vachan-yogi and kaaya yogi three f alternatives including jiva etc. should be stated. The difference is that for one-sensed kaaya yogi beings there is only one state (abhang). Wan Wan 5 vivecana : 10. yoga dvAra-sayogI jIvoM ke eka bahuvacana donoM daNDaka audhika jIvAdi kI taraha kahane caahie| yathA-sayogI jIva niyamataH sapradezI hote haiN| nairayikAdi sayogI to sapradeza aura apradeza donoM hote haiM, kintu bahuta jIva sapradeza hI hote haiN| isa prakAra nairayikAdi sayogI meM tIna bhaMga hote haiM- ekendriyAdi sayogI 5 bhagavatI sUtra ( 2 ) Wan Bhagavati Sutra (2) 5 (238) phaphaphaphaphapha cumititt*****mimimimimimitittttttttttttttmititil

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ja ) ) ) ) )) )) ))) )) ) ) ) ) ) jIvoM meM kevala tIsarA hI bhaMga pAyA jAtA hai| yahA~ siddha kA kathana nahIM karanA cAhie, kyoMki ve ayogI hote haiN| manoyogI, arthAt tInoM yogoM vAle saMjJI jIva, vacanayogI arthAt ekendriyoM ko chor3akara zeSa sabhI jIva, aura kAyayogI, arthAt ekendriyAdi sabhI jiiv| inameM jIvAdi pada meM tIna bhaMga hote haiN| jaba manoyogI Adi jIva avasthita hote haiM, taba unameM 'sabhI sapradeza' yaha prathama bhaMga pAyA jAtA hai aura jaba amanoyogIpana chor3akara manoyogIpana Adi meM utpatti hotI hai, taba prathama samayavartI apradezatva kI dRSTi se dUsare do bhaMga pAye jAte haiN| vizeSa yaha hai-kAyayogI meM ekendriyoM meM aneka bhaMga na hokara sirpha eka hI bhaMga hotA hai 'bahuta sapradeza aura bahata aprdesh'| tInoM yogoM ke daNDakoM meM yathAsambhava jIvAdi pada kahane cAhie: kinta siddhapada kA kathana nahIM karanA caahie| ayogI dvAra kA kathana alezya dvAra ke samAna kahanA caahie| ataH isake dUsare daNDaka meM ayogI jIvoM meM, jIva aura siddhapada meM tIna bhaMga aura ayogI manuSya meM chaha bhaMga kahane caahie| Elaboration-(10) Yoga dvar-Two categories of Sayogi jivas (beings with association) should be described like jivas (in general). As a rule sayogi jivas are sapradeshi. Sayogi infernal beings are sapradesh as well as apradesh but most of them are sapradesh (with sections) therefore sayogi infernal beings have three alternatives. For one-sensed sayogi beings there is only the third alternative. Siddhas are not included here because they are ayogi. Manoyogi means sentient beings with three yogas. Vachan-yogi means all beings besides one-sensed beings. Kaayayogi means all beings including one-sensed beings. Among these for jiva etc. there are three alternatives (bhang)-in context of existent beings the first alternative of 'all sapradesh' is applicable. In context of the transitional state from non-association to association the other two alternatives related to the first moment of transition are applicable. The difference is that with regard to kaayayogis there is only one alternative for one-sensed beings--many sapradesh and many apradesh. For all categories of the three yogas mostly jiva etc. should be stated but never Siddha. Ayogi jivas (beings without association) follow the pattern of aleshya jivas (beings without soul-complexion). Thus for the plural category of ayogi jivas three alternatives for jiva (in general) and Siddhas and six alternatives for humans should be stated. 11. upayoga bAra UPAYOGA DVAR (DOOR OF INVOLVEMENT) 16. sAgArovautta-aNAgArovauttehiM jIvegiMdiyavajjo tiybhNgo| 16. sAkAra upayoga vAle aura anAkAra upayoga vAle jIvoM meM jIva aura ekendriya ko chor3akara tIna bhaMga kahane caahie| 16. For jivas with saakaar upayoga (cognitive involvement) and anaakaar upayoga (perceptive involvement), leaving aside jiva (in general) and one-sensed beings, three alternatives should be stated. chaThA zataka : caturtha uddezaka (239) Sixth Shatak : Fourth Lesson

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a FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting s 055555555555555555555555555555555554550 vivecana : 11. upayoga dvAra-sAkAropayogI aura anAkAropayogI nairayika Adi meM tIna bhaMga tathA jIva pada aura pRthvIkAyAdi padoM meM eka hI bhaMga (bahuta sapradeza aura bahuta apradeza) kahanA caahie| ina donoM upayogoM meM se kisI eka meM se dUsare upayoga meM jAte hue prathama samaya meM apradezatva aura itara samayoM meM sapradezatva svayaM ghaTita kara lenA caahie| siddhoM meM to eka samayopayogIpana hai, to bhI sAkAra aura anAkAra upayogI kI Wan bArambAra prApti hone se sapradezatva aura eka bAra prApti hone se apradezatva hotA hai| isa prakAra sAkAra-upayoga ko bArambAra prApta aise bahuta siddhoM kI apekSA eka bhaMga (sabhI sapradeza), unhIM siddhoM kI apekSA tathA eka bAra sAkAropayoga ko prApta eka siddha kI apekSA-'bahuta sapradeza aura eka apradeza', yaha dUsarA bhaMga tathA bArambAra Wan sAkAropayoga prApta bahuta siddhoM kI apekSA evaM eka bAra sAkAropayoga-prApta bahuta siddhoM kI apekSA-'bahuta sapradeza aura bahuta apradeza'-yaha tRtIya bhaMga samajhanA caahie| anAkAra upayoga meM bArambAra anAkAropayoga ko prApta bahuta siddhoM kI apekSA prathama bhaMga, unhIM siddhoM kI apekSA tathA eka bAra anAkAropayoga prApta eka siddha jIva kI apekSA dvitIya bhaMga aura bArambAra anAkAropayoga prApta bahuta siddhoM kI apekSA tathA eka bAra anAkAropayoga prApta bahuta siddhoM kI apekSA tRtIya bhaMga jAnanA caahie| Elaboration-(11) Upayoga dvar-For infernal beings with saakaar upayoga (cognitive involvement) and anaakaar upayoga (perceptive involvement) three alternatives should be stated. For jiva (in general) and one-sensed beings including earth-bodied ones only one alternative (many sapradesh and many apradesh) should be stated. For transitional state from one to another of these two, apradesh for the first moment of transition and sapradesh for post transition should be stated. Siddhas have a continuous transition of involvement (samayopayogi) but they have two alternatives (bhang)-sapradesh related to continuous transition and apradesh related to one time transition. Thus the three alternatives for saakaar upayoga are-in context of many Siddhas with continuous transition to saakaar state it is 'all sapradesh'; in context of many Siddhas with continuous transition to saakaar state and one Siddha with one time transition to saakaar state it is 'many sapradesh and one apradesh'; in context of many Siddhas with continuous i transition to saakaar state and many Siddhas with one time transition to saakaar state it is 'many sapradesh and one apradesh'. Three alternatives for anakaar upayoga are-in context of many Siddhas with continuous transition to anakaar state it is 'all sapradesh'; in context of $ many Siddhas with continuous transition to anakaar state and one Siddha with one time transition to anakaar state it is 'many sapradesh and one apradesh'; in context of many Siddhas with continuous transition to anakaar state and many Siddhas with one time transition to anakaar state it is 'many sapradesh and one apradesh'. 85555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting . | bhagavatI sUtra (2) (240) Bhagavati Sutra (2)

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55555555555555555555555555555 12. veda bAra VEDA DVAR (DOOR OF GENDER) - 17. [1] saveyagA ya jahA sksaaii| ithiveyaga-purisaveyaga-napuMsagaveyagesu jIvAdio tiyabhaMgo, navaraM napuMsagavede egidiesu abhNgyN| [ 2 ] aveyagA jahA aksaaii| 17. [1] savedaka jIvoM kA kathana sakaSAyI jIvoM ke samAna hai| strIvedI, puruSavedI aura napuMsakavedI jIvoM meM jIvAdi tIna bhaMga pAye jAte haiN| vizeSa yaha hai ki napuMsakaveda meM jo ekendriya hote haiM, unameM abhaMgaka (adhika bhaMga nahIM, kintu eka bhaMga) hai| [2] jaise akaSAyI jIvoM ke viSaya meM kathana kiyA, vaise hI avedaka (vedarahita) jIvoM ke viSaya meM kahanA caahie| 17. [1] Jivas with vedas (genderic beings) should be described like sakashaayi jivas (beings with passions). In feminine, masculine and neuter beings there are three alternatives of jiva etc. Difference is that in the one-sensed neuter beings there is only one state (abhang). [2] What has been stated about akashaayi jivas (beings without passions) should be repeated for aveda jivas (non-genderic beings). vivecana : 12. veda dvAra-savedaka jIvoM kA kathana sakaSAyI jIvoM ke samAna hai| savedaka jIvoM meM bhI jIvAdi-pada meM veda ko prApta bahuta jIvoM aura upazama zreNI se girane ke bAda saveda avasthA ko prApta hone vAle ekAdi jIvoM kI apekSA tIna bhaMga ghaTita hote haiN| ekendriyoM meM eka hI bhaMga tathA strIvedaka Adi meM tIna bhaMga pAye jAte haiN| jaba eka veda se dUsare veda meM saMkramaNa hotA hai, taba prathama samaya meM apradezatva aura dvitIya Adi samayoM meM sapradezatva hotA hai, yoM tIna bhaMga ghaTita hote haiN| napuMsakaveda ke ekavacana-bahuvacana rUpa do daNDakoM meM tathA ekendriyoM meM 'bahuta sapradeza aura bahuta apradeza' yaha eka bhaMga pAyA jAtA hai| strIveda aura puruSaveda ke daNDakoM meM deva, paMcendriya tiryaMca evaM manuSya hI kahane caahie| siddhapada kA kathana tInoM vedoM meM nahIM karanA caahie| avedaka jIvoM kA kathana akaSAyI kI taraha karanA caahie| isameM jIva, manuSya aura siddha ye tIna pada hI kahane caahie| inameM tIna bhaMga pAye jAte haiN| ___Elaboration-(12) Veda dvar-Savedak jivas (genderic beings or beings classified on the basis of their mental and physical sexual functionsmale, female and neuter) are described like sakashaayi jivas (beings with passions). To savedak jivas (genderic beings) three alternatives, including jiva (in general) are applicable because of the existence of many beings with gender and one or more in transitional state from upasham shreni (higher level of pacification; eighth and higher Gunasthans) to genderic state. For one-sensed beings there is only one alternative and for each gender including feminine there are three alternatives. This is because in these cases also there is existence of | chaThA zataka : caturtha uddezaka (241) Sixth Shatak : Fourth Lesson

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2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 55 5 5 5 5 5 59595952 Wan phra phra many beings with one particular gender and one or more in transitional state from one gender to another. For the two categories of singular and plural in neuter gender as well as one-sensed beings there is only one state many sapradesh and many apradesh'. In the class of feminine and masculine genders only divine beings, five-sensed animals humans are included. Siddhas are not included in any of these three Wan genders. Avedak jivas (non-genderic or gender transcendent beings) are to be described as akashaayi jivas (beings without passions). These include only jiva (in general), humans and Siddhas and there are alternatives (bhang). Wan three 13. zarIra dvAra SHARIRA DVAR (PORT OF THE BODY) 18. [1] sasarIrI jahA ohio / orAliya- veuvviyasarIrANaM jIvaegiMdiyavajjo tiybhNgo| AhAragasarIre jIva- maNuesu chabbhaMgA / teyaga-kammagANaM jahA ohiyA / [ 2 ] asarIrehiM jIva - siddhehiM tiybhNgo| 18. [ 1 ] audhika jIvoM ke samAna hI sazarIra jIvoM ke viSaya meM kahanA caahie| audArika aura vaikriyazarIra vAle jIvoM meM jIva aura ekendriya ko chor3akara tIna bhaMga kahane caahie| AhAraka vAle jIvoM meM jIva aura manuSya meM chaha bhaMga kahane caahie| taijas aura kArmaNa zarIra vAle jIvoM kA kathana audhika jIvoM ke samAna kahanA caahie| phra pha and Wan zarIra 6 95 95 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955555 5 5 5 5 5 59595952 [ 2 ] azarIrI, jIva aura siddhoM ke lie tIna bhaMga kahane caahie| 18. [1] Sasharira jivas (beings with a body ) should be described as aughik jivas (beings in general). For beings with Audarik and Vaikriya sharira (gross physical and transmuted body), leaving aside jiva (in general) and one-sensed beings, three alternatives should be stated. For jiva (in general) and humans among beings with ahaarak sharira (telemigratory body) six alternatives are to be stated. Beings with taijas and karman sharira (fiery and karmic bodies) should be described like phra aughik jivas (beings in general). phra Bhagavati Sutra (2) Wan Wan [2] Three alternatives should be stated for ashariri jivas (soul S without body), jiva ( in general) and Siddhas. phra Wan Wan vivecana : 13. zarIra dvAra-sazarIra ke do daNDakoM meM audhika daNDaka ke samAna jIvapada meM sapradezatva hI kahanA caahie| kyoMki sazarIrIpana anAdi hai| nairayikAdi meM sazarIratva kA bAhulya hone se tIna bhaMga aura ekendriyoM meM 5 kevala tRtIya bhaMga hI kahanA caahie| audArika aura vaikriyazarIra vAle jIvoM meM jIvapada aura ekendriya padoM meM bahutva ke kAraNa kevala tIsarA bhaMga hI pAyA jAtA hai; kyoMki jIvapada aura ekendriya padoM meM pratikSaNa zarIra pratipanna aura pratipadyamAna jIva bahuta pAye jAte haiN| zeSa jIvoM meM tIna bhaMga pAye jAte haiM, kyoMki unameM pratipanna bahuta phra bhagavatI sUtra (2) (242) phra Wan

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ttttttttmimimimimimimittti*******mitmimimimimimimimiY pAye jAte haiN| eka audArika yA eka vaikriyazarIra ko chor3akara dUsare audArika yA dUsare vaikriyazarIra ko prApta hone vAle ekAdi jIva pAye jAte haiN| audArikazarIra ke daNDakadvaya meM nairayikoM aura devoM kA kathana tathA vaikriyazarIra ke daNDakadvaya meM pRthvIkAya, apkAya, tejaskAya, vanaspatikAya aura vikalendriya jIvoM kA kathana nahIM karanA cAhie; kyoMki nArakoM aura devoM ke audArika tathA (vAyukAya ke sivAya) pRthvIkAyAdi meM vaikriyazarIra nahIM hotA / vaikriya daNDaka meM ekendriya pada meM jo tRtIya bhaMga- ( bahuta sapradeza aura bahuta apradeza) kahA gayA hai, vaha asaMkhyAta vAyukAyika jIvoM meM pratikSaNa hone vAlI vaikriya kriyA kI apekSA se kahA gayA hai| yadyapi vaikriyalabdhi vAle paMcendriya tiryaMca aura manuSya alpa hote haiM, tathApi unameM jo tIna bhaMga kahe gaye haiM, ve vaikriyAvasthA vAle adhika saMkhyA meM haiM, isa apekSA se sambhAvita haiN| isake atirikta paMcendriya tiryaMca aura manuSyoM meM ekAdi jIvoM kI vaikriyazarIra kI pratipadyamAnatA jAnanI caahie| AhArakazarIra kI apekSA jIva aura manuSyoM meM pUrvokta chaha bhaMga hote haiM, kyoMki AhAraka- zarIra jIva aura manuSya padoM ke sivAya anya jIvoM meM na hone se AhArakazarIrI thor3e hote haiN| taijasa aura kArmaNa zarIra kA kathana audhika jIvoM ke samAna karanA caahie| audhika jIva sapradeza hote haiM, kyoMki taijasa-kArmaNazarIra-saMyoga anAdi hai| nairayikAdi meM tIna bhaMga aura ekendriyoM meM kevala tRtIya bhaMga kahanA caahie| ina sazarIrAdi daNDakoM meM siddhapada kA kathana nahIM karanA caahie| (sapradezatvAdi se kahane yogya) azarIra jIvAdi meM jIvapada aura siddhapada hI kahanA cAhie; kyoMki inake sivAya dUsare jIvoM meM azarIratva nahIM pAyA jaataa| isa taraha azarIrapada meM tIna bhaMga kahane caahie| Elaboration (13) Sharira dvar-Like the general category the plural and singular categories of beings (in general) with a body (sashariri) are to be described in the sapradesh (with sections) class. This is because the association of soul and body is without a beginning. For infernal beings three alternatives should be stated because majority of them possess a body. For one-sensed beings only the third alternative should be stated. In beings with audarik and vaikriya shariras for beings (in general) and one-sensed beings only third alternative is applicable due to their numbers. This is because in these two categories the number of jivas born and in process of being born every moment is very high. In other types of jivas there are three alternatives because among them there are many already born jivas and one or more beings in states of transition from one type of audarik or vaikriya body to another type of audarik and vaikriya body. In the two categories of audarik sharira infernal and divine beings are not included as they do not have audarik bodies. In the two categories of vaikriya sharira earth-bodied, water-bodied, firebodied, plant-bodied beings and two to four sensed beings are not included because they do not have vaikriya bodies. For the vaikriya category the third alternative (many sapradesh and many apradesh) is stated because of the process of transmutation the air-bodied beings undergo every moment. Although the number of five-sensed animals and humans endowed with power of transmutation is small, the three chaTA zataka : caturtha uddezaka Sixth Shatak: Fourth Lesson phra (243)

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phaphaphaphaphaphapha Wan Wan Wan Wan alternatives (bhang) attributed to them could be because of the larger number of those in the state of transmutation. Besides this there are one or more jivas in the process of transition. In the aharak sharira category for jiva (in general) and human beings there are six categories as aforesaid. This is because aharak shariras are available only in jiva (in general) and humans and thus the number of beings with this type of body is very small. Taijas and karman shariras follow the pattern of jivas in general. They are only sapradesh because the association of soul with taijas and karman shariras is without a beginning. For infernal beings three alternatives should be stated and for one-sensed beings only third alternative. In all these categories of soul with a body Siddhas are not included. For jivas without body (asharira) only jiva ( in general) and Siddha should be included because no other jiva class can be without a body. Thus there are three alternatives for asharira category. Wan 5 phra cu phra 14. paryApti dvAra PARYAPTI DVAR (DOOR OF FULL DEVELOPMENT) 19. [ 1 ] AhArapajjattIe sarIrapajjattIe iMdiyapajjattIe ANApANapajjattIe jIvegiMdiyavajjo tiyabhaMgo| bhAsAmaNapajjattI jahA saNNI / [2] AhAra apajjattIe jahA aNAhAragA / sarIra apajjattIe iMdiya apajjattIe ANa ApANaapajjattIe jIvegiMdiyavajjo tiyabhaMgo, neraiya- deva - maNuehiM chnbhNgaa| bhAsAmaNa apajjattIe jIvAdio tiyabhaMgo, Neraiya- deva - maNuehiM chabbhaMgA / 19. [1] AhAra -paryApti, zarIra paryApti, indriya-paryApti aura zvAsocchvAsa paryApti vAle jIvoM meM jIva aura ekendriya ko chor3akara tIna bhaMga kahane cAhie / bhASA - paryApti aura manaH - paryApti vAle jIvoM kA kathana saMjJI jIvoM ke samAna kahanA caahie| Wan [ 2 ] AhAra - aparyApti vAle jIvoM kA kathana anAhAraka jIvoM ke samAna kahanA caahie| zarIra phra aparyApti, indriya- aparyApti aura zvAsocchvAsa-aparyApti vAle jIvoM meM jIva aura ekendriya ko chor3a tIna bhaMga kahane caahie| (aparyAptaka) nairayika, deva aura manuSyoM meM chaha bhaMga kahane caahie| bhASAaparyApta aura manaH - aparyApti vAle jIvoM meM jIva Adi tIna bhaMga kahane caahie| nairayika, deva aura 5 manuSyoM meM chaha bhaMga jAnane cAhie / Wan Chu 19. [1] For jivas with fully developed faculties of intake, body, sense 5 organs and respiration (ahaar-paryapti, sharira-paryapti, indriya- Wan paryapti, and shvasochhavas-paryapti), leaving aside jiva (in general) and one-sensed beings, three alternatives should be stated. Jivas with fully developed faculties of speech and mind (bhasha-paryapti and manah-paryapti) follow the pattern of sentient beings (sanjni jivas). bhagavatI sUtra ( 2 ) (244) 5 Bhagavati Sutra (2) Wan Wan

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phaphaphaphaphaphaphapha [2] Beings with underdeveloped faculty of intake (ahaar-aparyapti) follow the pattern of anahaarak jivas (beings without intake). For jivas. with underdeveloped faculties of body, sense organs and respiration (sharira-aparyapti, indriya-aparyapti, and shvasochhavas-aparyapti), leaving aside jiva (in general) and one-sensed beings, three alternatives should be stated. For underdeveloped infernal, divine and human beings six alternatives should be stated. For beings with underdeveloped faculties of speech and mind (bhasha-paryapti and manah-paryapti) three alternatives (bhang) should be stated including jiva (in general). In this context six alternatives should be stated for infernal, divine and human beings. vivecana : 14. paryApti dvAra - jIvapada aura ekendriya padoM meM AhAra-paryApti Adi ko prApta tathA AhArAdi kI aparyApta se mukta hokara AhArAdi-paryApti ko prApta hone vAle jIva bahuta haiM, isalie inameM 'bahuta sapradeza aura bahuta apradeza' yaha eka hI bhaMga hotA hai; zeSa jIvoM meM tIna bhaMga pAye jAte haiN| yadyapi bhASA paryApti aura manaHparyApti, ye donoM paryAptiyA~ bhinna-bhinna haiM, tathApi bahuzruta mahApuruSoM dvArA sammata hone se ye donoM paryAptiyA~ ekarUpa mAna lI gaI haiN| ataeva bhASA - manaH-paryApti dvArA paryApta jIvoM kA kathana saMjJI jIvoM kI taraha karanA caahie| ina saba padoM meM tIna bhaMga kahane cAhie / yahA~ kevala paMcendriya pada hI lenA caahie| AhAra aparyApti daNDaka meM jIvapada aura pRthvIkAyika Adi padoM meM 'bahuta sapradeza - bahuta apradeza' yaha eka hI bhaMga kahanA caahie| kyoMki AhAra - paryApti se rahita vigrahagati samApana bahuta jIva nirantara pAye jAte haiN| zeSa jIvoM meM pUrvokta 6 bhaMga hote haiM, kyoMki zeSa jIvoM meM AhAra -paryApti rahita jIva thor3e pAye jAte haiN| zarIra - aparyApta dvAra meM jIvoM aura ekendriyoM meM eka bhaMga evaM zeSa jIvoM meM tIna bhaMga kahane cAhie, kyoMki zarIrAdi se aparyApta jIva kAlAdeza kI apekSA sadA sapradeza hI pAye jAte haiM, apradeza to kadAcit ekAdi pAye jAte haiN| nairayika, deva aura manuSyoM meM chaha bhaMga kahane caahie| bhASA aura mana kI paryApti se aparyApta jIva ve haiM, jinako janma bhASA aura mana kI yogyatA to ho, kintu usakI siddhi na huI / aise jIva paMcendriya hI hote haiN| ataH ina jIvoM meM aura paMcendriya tiryaMcoM meM bhASA va mana- aparyApti ko prApta bahuta jIva hote haiM, aura isakI aparyApti ko prApta hote hue ekAdi jIva hI pAye jAte haiN| isalie unameM pUrvokta tIna bhaMga ghaTita hote haiN| nairayikAdi meM bhASAmanaH aparyAptakoM kI alpataratA hone se unameM ekAdi sapradeza aura apradeza pAye jAne se pUrvokta 6 bhaMga hote haiN| ina paryApti - aparyApti ke daNDakoM meM siddhapada nahIM kahanA cAhie, kyoMki siddhoM meM paryApti aura aparyApta nahIM hotI / [vRtti, patrAMka 261 se 266 taka, bhagavatI sUtra (hindI vivecanayukta) bhA. 2, pRSTha 984 se 995 taka ] Elaboration--(14) Paryapti dvar - Among jiva (in general) and onesensed beings there is a large number of beings having attained and in the process of attaining the said full developments, therefore only one state is applicable-many sapradesh and many apradesh (without sections). For the remaining jivas three alternatives are applicable. Although bhasha-paryapti and manah-paryapti are different they are considered as one by great scholarly sages. Therefore, jivas with fully chaThA zataka : caturtha uddezaka Sixth Shatak: Fourth Lesson (245) fafa

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5555555555555555 25555 5 555 55 5 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555552 Wan Wan 45 Wan Wan developed faculties of speech and mind (bhasha-manah-paryapti) follow the pattern of sentient beings (sanjni jivas). For all these categories that are applicable only to five-sensed beings three alternatives are Wan applicable. In the ahaar-aparyapti category for jiva (in general) and onesensed beings including earth-bodied beings only one state-many sapradesh and many apradesh-should be stated. This is because always a large number of beings devoid of the faculty of intake and undergoing oblique movement exist. For remaining beings aforesaid six alternatives are applicable because there are very few beings devoid of ahaarparyapti. For the sharira-aparyapti category there is only one state in jivas (in general) and one-sensed beings and three alternatives in other beings. This is because underdeveloped beings are always sapradesh in relation to time; very rarely they are apradesh. Here six alternatives (bhang) should be stated for infernal, divine and human beings. Beings with underdeveloped faculties of speech and mind are only those that do have these faculties but have not attained full development. Such beings are always five-sensed beings. Therefore in these beings and five-sensed animals there is a large number of beings with bhasha-manah-aparyapti and one or more in process. That is the reason three alternatives are applicable to them. In infernal beings there are only a few in this category. As such, among them there are only one or more sapradesh (with sections) and apradesh requiring aforesaid six alternatives. In these categories of fully developed and underdeveloped beings Siddha category is not included because they are beyond these. (Vritti, leaves 261266 and Bhagavati Sutra with Hindi commentary, part 2, pp. 984-995) upasaMhAra CONCLUSION 20. gAhA - sapadesA''hAraga bhaviya saNNi lessA diTThI saMjaya kasAe / joguvaoge vede yasarIra pajjattI // 1 // 20. saMgrahaNI gAthA - sapradeza, AhAraka, bhavya, saMjJI, lezyA, dRSTi, saMyata, kaSAya, jJAna, yoga, upayoga, veda, zarIra aura paryApti, ina caudaha dvAroM kA kathana Upara kiyA gayA hai| 20. Collative verse-Sapradesh (with sections), ahaarak (beings with intake), bhavya (worthy), sanjni (sentient), leshya (soul complexion), drishti (attitude), samyat (restrained), kashaaya (passions), jnana (knowledge), yoga (association), upayog (involvement), veda (gender), sharira (body) and paryapti (full development)-these fourteen dvars (ports; categories) have been mentioned above. bhagavatI sUtra ( 2 ) (246) Bhagavati Sutra (2) 05555555555555555555555555 577 Wan 57 Wan 47 5575 47 57 47 45 Wan 45 45 Wan 55 455

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)1555555555555 jIva aura pratyAkhyAna BEING AND RENUNCIATION ma 21. [pra. 1] jIvA NaM bhaMte ! kiM paccakkhANI, apaccakkhANI, paccakkhANApaccakkhANI ? ma [u. ] goyamA ! jIvA paccakkhANI vi, apaccakhANI vi, paccakkhANA'paccakkhANI vi| 21. [pra. 1] bhagavan ! kyA jIva (1) pratyAkhyAnI haiM (pApa kA tyAga karane vAle), Wan (2) apratyAkhyAnI haiM, yA (3) pratyAkhyAnA-pratyAkhyAnI haiM ? 4 [u. ] gautama ! jIva pratyAkhyAnI bhI haiM, apratyAkhyAnI bhI haiM aura pratyAkhyAnA-pratyAkhyAnI bhI haiN| 21. [Q. 1] Bhante ! Are living beings (jivas) (1) with pratyakhyan + (renunciation of sinful activities), (2) with apratyakhyan (non renunciation of sinful activities) or (3) with pratyakhyan-apratyakhyan (renunciation - non-renunciation of sinful activities)? [Ans.] Gautam ! Living beings are with pratyakhyan (renunciation of sinful activities), with apratyakhyan (non-renunciation of sinful activities) as well as with pratyakhyan-apratyakhyan (renunciation - f non-renunciation of sinful activities). [pra. 2 ] savvajIvANaM evaM pucchaa| __ [u.] goyamA ! neraiyA apaccakkhANI jAva cauridiyA, sesA do pddiseheyvyaa| paMceMdiyatirikkhajoNiyA No paccakkhANI, apaccakkhANI vi, paccakkhANApaccakkhANe vi| maNussA tiNNi vi| sesA jahA neriyaa| 2 [pra. 2.] isI taraha sabhI jIvoM ke sambandha meM yahI prazna hai, (ki ve pratyAkhyAnI haiM, apratyAkhyAnI haiM yA pratyAkhyAnA-pratyAkhyAnI haiM ?) # [u. ] gautama ! nairayika jIva apratyAkhyAnI haiM, yAvat caturindriya jIvoM taka apratyAkhyAnI haiM, / ataH ina jIvoM meM zeSa do bhaMgoM kA niSedha karanA caahie| paMcendriya tiryaMca pratyAkhyAnI nahIM haiM, kintu apratyAkhyAnI haiM aura pratyAkhyAnA-pratyAkhyAnI bhI haiN| manuSya tInoM bhaMga ke svAmI haiN| zeSa jIvoM kA kathana nairayikoM kI taraha karanA caahie| __ [Q.2] Is it universally true for all jivas (living beings; souls) ? (Ans.] Gautam ! Infernal beings are apratyakhyani (without renunciation of sinful activities)... and so on up to... four-sensed beings are apratyakhyani, therefore the other two aforesaid alternatives are not applicable to them. Five-sensed animals are not pratyakhyani (with renunciation) but apratyakhyani (without-renunciation) as well as pratyakhyani-apratyakhyani (with and without renunciation). To humans all the three said alternatives are applicable. All the remaining i beings follow the pattern of infernal beings. EF5F5F5FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le 5555 nAgagagagaga Sixth Shatak : Fourth Lesson chaThA zataka : caturtha uddezaka (247) 1555 ))))))))) ) )) )))) ))))

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFFFFFFFFFFFF ma 22. [pra.] jIvA NaM bhaMte ! kiM paccakkhANaM jANaMti, apaccakkhANaM jANaMti, paccakkhANApaccakkhANaM jANaMti ? [u. ] goyamA ! je paMceMdiyA te tiNNi vi jANaMti, avasesA paccakkhANaM na jaannNti| 22. [pra. ] bhagavan ! kyA jIva pratyAkhyAna ko jAnate haiM, apratyAkhyAna ko jAnate haiM aura pratyAkhyAnA-pratyAkhyAna ko jAnate haiM ? [u. ] gautama ! jo paMceMdriya jIva haiM, ve tInoM ko jAnate haiN| zeSa jIva pratyAkhyAna Adi tInoM ko nahIM jaante| 22. (Q.) Bhante ! Do living beings (jivas) know pratyakhyan (renunciation of sinful activities), do they know apratyakhyan (nonrenunciation of sinful activities) and do they know pratyakhyanapratyakhyan (renunciation - non-renunciation of sinful activities)? [Ans.] Gautam ! The five-sensed beings know all the three. The rest do not know renunciation (any of the three). 23. [pra. ] jIvA NaM bhaMte ! kiM paccakkhANaM kubvaMti apaccakkhANaM kuvvaMti, paccakkhANApaccakkhANaM kuvvaMti ? [u. ] jahA ohiyA tahA kubnnaa| 23. [pra. ] bhagavan ! kyA jIva pratyAkhyAna karate haiM, apratyAkhyAna karate haiM, pratyAkhyAnapratyAkhyAna karate haiM ? [u. ] gautama ! jisa prakAra audhika daNDaka (samuccaya meM) kahA hai, usI prakAra pratyAkhyAna karane ke Wan viSaya meM kahanA caahie| 23. (Q.) Bhante ! Do living beings (jivas) practice pratyakhyan (renunciation of sinful activities), do they practice apratyakhyan (nonrenunciation of sinful activities) and do they practice pratyakhyanapratyakhyan (renunciation - non-renunciation of sinful activities)? [Ans.] Gautam ! What has been stated about beings in general (aphorism 21) should be repeated for practice of pratyakhyan. pratyAkhyAna nibaddha Ayu LIFE SPAN DETERMINED BY PRATYAKHYAN ___ 24. [pra.] jIvA NaM bhaMte ! kiM paccakkhANanivvattiyAuyA, apaccakkhANanivvattiyAuyA, paccakkhANA-paccakkhANanivvattiyAuyA ? [u.] goyamA ! jIvA ya vemANiyA ya paccakkhANaNivattiyAuyA tiNNi vi| avasesA apcckkhaannnivvttiyaauyaa| 855555555555555555555555555555555555555555555555558 | bhagavatI sUtra (2) (248) Bhagavati Sutra (2) 05555545455555554555555545455555555555454545555550

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****************************tmi**llli 24. [ pra.] bhagavan ! kyA jIva, pratyAkhyAna se nibaddha AyuSya vAle haiM ? apratyAkhyAna se nibaddha AyuSya vAle haiM athavA pratyAkhyAnA - pratyAkhyAna se nibaddha AyuSya vAle haiM ? ( arthAt-kyA jIvoM kA AyuSya pratyAkhyAna se ba~dhatA hai yAvat ....) [ u. ] gautama ! jIva aura vaimAnika deva pratyAkhyAna se nibaddha AyuSya vAle haiM, apratyAkhyAna se aura pratyAkhyAnA - pratyAkhyAna se nibaddha AyuSya vAle bhI haiN| zeSa sabhI jIva apratyAkhyAna se nibaddha AyuSya vAle haiN| 24. [Q.] Bhante ! Are beings with a life-span determined by pratyakhyan, are they with a life-span determined by apratyakhyan, or are they with a life-span determined by pratyakhyan-apratyakhyan? [Ans.] Gautam ! Jiva (in general) and Vaimanik gods are with a lifespan determined by pratyakhyan, they are with a life-span determined by apratyakhyan as well as by pratyakhyan-apratyakhyan. All other beings are with a life-span determined by apratyakhyan. vivecana : pratyAkhyAnI - sAvadya pravRtti kA tyAgI / apratyAkhyAnI-avirata, jisane koI bhI vrata svIkAra nahIM kiyA ho / pratyAkhyAnA'pratyAkhyAnI- dezavirata / vratadhArI zrAvaka / cAritramoha karma ke kSayopazama se pratyAkhyAna kI pAtratA AtI hai| (1) jIva pratyAkhyAnI bhI haiM, apratyAkhyAnI bhI haiM, pratyAkhyAnI - apratyAkhyAnI bhI haiM / (2) nairayikoM se lekara caturindriya jIva taka tathA bhavanapati, vANavyantara, jyotiSka aura vaimAnika deva apratyAkhyAnI hote haiN| tiryaMca paMcendriya apratyAkhyAnI aura pratyAkhyAnA - pratyAkhyAnI donoM hote haiM, tathA manuSya tInoM hI hote haiN| (3) saMjJI paMcendriya ke sivAya koI bhI jIva pratyAkhyAnAdi ko nahIM jAnate haiN| (4) samuccaya jIva aura manuSya pratyAkhyAnAdi tInoM hI karate haiM, tiryaMca paMcendriya apratyAkhyAna aura pratyAkhyAnA - pratyAkhyAna karate haiM aura zeSa 22 daNDaka ke jIva pratyAkhyAna nahIM krte| (5) samuccaya jIva aura vaimAnika devoM meM utpanna hone vAle jIva pratyAkhyAna Adi tInoM bhaMgoM meM AyuSya bA~dhate haiM, zeSa 23 daNDaka ke jIva apratyAkhyAna meM AyuSya bA~dhate haiN| pratyAkhyAnakaraNa kA Azaya - pratyAkhyAna tabhI hotA hai, jabaki vaha kiyA jAtA hai| sacce arthoM meM pratyAkhyAna vahI karatA hai, jo pratyAkhyAna evaM pratyAkhyAna - apratyAkhyAna ko jAnatA ho / pratyAkhyAnAdi nirvartita AyuSyabandha kA Azaya - pratyAkhyAna Adi se AyuSya bA~dhe hue ko pratyAkhyAnAdinirvartita AyuSyabandha kahate haiN| pratyAkhyAna vAle jIvoM kI utpatti prAyaH vaimAnikoM meM, evaM apratyAkhyAnI avirata jIvoM kI utpatti prAyaH nairayika Adi meM hotI hai| (vRtti, patrAMka 267 ) Elaboration-Pratyakhyani means one who has renounced all sinful activities. Apratyakhyani means one who is attached and who has not taken any vow of abstainment. Pratyakhyani-apratyakhyani means one with partial detachment or a shraavak who has taken vows. The capacity of renunciation develops with the destruction-cum-pacification of Chaaritramoha karma (conduct-disturbing karma). chaThA zataka : caturtha uddezaka (249) 5 5 5 5 5 5 55 5 5 555 555 5 5 5 5 5 5 5 5 5 5 Sixth Shatak: Fourth Lesson

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444 445 446 447 444 445 44 445 446 45 44 455 456 457 445 446 447 44 456 455 456 457 451 45 456 457 455 456 454 455 456 457 452 5 5 4 5 4545454545454545455 455 456 457 45454545454 455 456 457 458 459 455 456 457 455 456 455 456 457 455 456 457 454 455 456 455 (1) Generally speaking living beings are pratyakhyani, apratyakhyani as well as pratyakhyan-apratyakhyani. (2) Starting from infernal beings up to four-sensed beings as also Bhavanpati, Vaanavyantar, Jyotishk and Vaimanik gods are apratyakhyani. Five-sensed animals are apratyakhyani as well as pratyakhyan-apratyakhyani. Humans can be of all the three classes. (3) Besides five-sensed beings no other beings know of these three. (4) Jiva (in general) and humans practice all the three. Five-sensed animals practice apratyakhyan as well as pratyakhyanapratyakhyan. All other beings belonging to 22 Dandaks practice only apratyakhyan. (5) Jiva (in general) and Vaimanik gods are with a lifespan determined by all the three alternatives of pratyakhyan. All other beings belonging to 23 Dandaks are with a life-span determined by apratyakhyan. Doing pratyakhyan-Pratyakhyan manifests only when it is resolved or formally accepted. In the true sense of the word, pratyakhyan is done only by a person who knows and understands these three alternatives (bhang). Life-span--The life-span determined by the bondage of karmas acquired through pratyakhyan (etc.) is called pratyakhyan (etc.) nirvartit ayushya bandh. Living beings practicing pratyakhyan are generally born as Vaimanik gods and those who are attached and do not practice pratyakhyan are generally born in the infernal world. (Vritti, leaf 267) JUHET : 77277 CONCLUDING VERSE 25. paccakkhANaM 1 jANai 2 kuvvati 3 teNeva AunivvattI 4 / sapadesuddesammi ya emee daMDagA curo||2|| Panjat ! # ja! faol Il y HS : GOTT JE HT HATTIL 25. pratyAkhyAna, pratyAkhyAna kA jAnanA, karanA, tInoM kA (jAnanA, karanA), tathA AyuSya kI nirvRtti, isa prakAra ye cAra daNDaka sapradeza (nAmaka caturtha) uddezaka meM kahe gaye haiN| he bhagavan ! yaha isI prakAra hai, bhagavan yaha isI prakAra hai| 1 GOT STAF : TE TEOTE 1418 25. Pratyakhyan, knowing and practicing pratyakhyan, knowing and practicing all three and determining of life-span, these four topics have been discussed in this lesson titled Sapradesh (fourth lesson). "Bhante ! Indeed that is so. Indeed that is so." * END OF THE FOURTH LESSON OF THE SIXTH CHAPTER * 55 456 457 455 456 457 455 456 457 454 455 456 457 455 456 455 456 457 454545454545454 455 456 454 4 ( 250 ) Bhagavati Sutra (2) Ya E (2) 491 454 455 454 455 456 457 1 $ 454 455 456 457 454 455 456 457 455 456 457 454 41 41 41 411

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phaphaphaphaphaphaphaphaphapha phra chaThA zataka : paMcama uddezaka SIXTH SHATAK (Chapter Six): FIFTH LESSON tamaskAya TAMASKAAYA (BODY OF DARKNESS) tamaskAya kyA, kaisI hai ? WHAT IS TAMASKAAYA ? 1.[pra.1] kimiyaM bhaMte! tamukkAe tti pavuccati, kiM puDhavI tamukkAe tti pavuccati, AU tamukkAe ti pavuccati ? [ u. ] goyamA ! no puDhavI tamukkAe tti pavuccati, AU tamukkAe tti pavuccati / 1. [ pra. 1 ] bhagavan ! 'tamaskAya' kise kahA jAtA hai ? kyA pRthvI ko 'tamaskAya' kahate pAnI ko ? [Ans.] Earth is not called Tamaskaaya (body of darkness) but water is called Tamaskaaya. yA [ u. ] gautama ! pRthvI tamaskAya nahIM kintu pAnI 'tamaskAya' kahalAtA hai| Wan 1. [Q. 1] Bhante ! What is called Tamaskaaya (body of darkness or F agglomerative entity of water-derived darkness) ? Is earth called Tamaskaaya or water? [pra. 2] se keNadveNaM ? [u. ] goyamA ! puDhavikAe NaM atthegaie subhe desa pakAseti, atthegaie desaM no pakAsei, se NaNaM / [pra. 2 ] bhagavan ! isakA kyA kAraNa hai ? [u. ] gautama ! kucha pRthvIkAya aisI zubha hai, jo deza (kucha bhAga ) ko prakAzita karatI hai aura kucha pRthvIkAya aisI hai, jo deza (bhAga) ko prakAzita nahIM krtii| isa kAraNa se pRthvI tamaskAya nahIM kahalAtI, pAnI hI tamaskAya kahalAtA hai| [Q. 2] Bhante ! Why is it so? 5 [Ans.] Gautam ! There are some earth-bodies that glow in sections fi and there are some earth-bodies that do not glow in sections. Therefore earth is not called Tamaskaaya but water is called Tamaskaaya. 2. [ pra.] tamukkAe NaM bhaMte ! kahiM samuTThie ? kahiM sanniTTie ? [u.] goyamA ! jaMbuddIvassa dIvassa bahiyA tiriyamasaMkhejje dIva-samudde vIivaittA aruNavarassa dIvassa bAhirillAo veiyaMtAo aruNodayaM samuhaM bAyAlIsaM joyaNasahassANi ogAhittA uvarillAo chaThA zataka : paMcama uddezaka Sixth Shatak: Fifth Lesson (251) Wan Wan SHtttttttttttttttttttttttt 55555555

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))) Wan 55555555555555555555)))))))))))))) 4555555555555555555555555555555555555 # jalaMtAo ekapadesiyAe seDhIe ittha NaM tamukkAe smutttthie| sattarasa ekkavIse joyaNasae uDDhaM uppatittA fa tao pacchA tiriyaM pavittharamANe pavittharamANe sohammIsANa-saNaMkumAra-mAhiMde cattAri vi kappe AvarittA ke ma NaM uDDhaM pi ya NaM jAva baMbhaloge kappe riTThavimANapatthaDaM saMpatte, ettha NaM tamukkAe snitttthie| OM 2. [pra. ] bhagavan ! tamaskAya kahA~ se samutthita (utpanna-prArambha) hotI hai aura kahA~ jAkara saniSThita (samApta) hotI hai? fa [u. ] gautama ! jambUdvIpa nAmaka dvIpa ke bAhara tirache asaMkhyAta dvIpa-samudroM ko pAra karane ke bAda aruNavara dvIpa AtA hai, usa dvIpa kI bAharI vedikA ke anta se aruNodaya samudra meM 42,000 yojana jAne para vahA~ jala ke Upara ke sire se eka pradeza kI zreNI meM tamaskAya uThatI hai| (arthAt nIce se Wan lekara Upara uThatI eka samAna dIvAra rUpa hai|) vahA~ se 1,721 yojana U~cI jAne ke bAda tirachI vistRta hotI huI, saudharma, IzAna, sanatkumAra aura mAhendra, ina cAra devalokoM (kalpoM) ko AcchAdita karake unase bhI Upara paMcama brahmalokakalpa ke riSTavimAna nAmaka pAthaDe taka paha~ca jAtI hai| yahIM Wan tamaskAya samApta hotI hai| 2. (Q.) Bhante ! Where does Tamaskaaya (agglomerative entit darkness) begin (samutthit) and where does it end ? (Ans.) Gautam ! Outside the Jambudveep continent after obliquely crossing innumerable pairs of island-seas (dveep-samudra) one reaches Arunavar continent. At the end of its outer vedika (plateau) is Arunavar 5 sea. Crossing 42 thousand Yojans (a linear measure approximately equal 4 to 8 miles) in that sea comes a point on the water surface from where Tamaskaaya (agglomerative entity of darkness) rises into space as a + matrix (shreni) of single space-point dimension (depth). Going perpendicular for 1721 Yojans it turns and extends to envelope four divine dimensions (heavens), namely Saudharma, Ishan, Sanatkumar and Maahendra kalps, and goes up to Risht Vimaan of the fifth Brahmalok kalp. This is the point where Tamaskaaya ends. 3. [pra. ] tamukkAe NaM bhaMte ! kiMsaMThie paNNatte ? [u. ] goyamA ! ahe mallagamUlasaMThie, uppiM kukkuDagapaMjaragasaMThie pnnnntte| ___3. [pra. ] bhagavan ! tamaskAya kA saMsthAna (AkAra) kisa prakAra kA hai ? [u. ] gautama ! tamaskAya nIce to mallaka (zarAba yA sikore) ke mUla ke AkAra kA hai aura Upara OM kukkupaMjaraka arthAt murge ke piMjare ke AkAra kA hai| 3.[Q.] Bhante ! What is the shape of Tamaskaaya ? [Ans.] Gautam ! At the base it is of the shape of the base of a mallak (earthen pot of the shape of a conical tumbler) and at the top it is like cage of a cock (square shaped) B5555555555555555555555555555555555555555555555553 | bhagavatI sUtra (2) (252) Bhagavati Sutra (2)

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aruNavara samudra meM se uchalatA tamaskAya kA dRzya Rs135-ARO 2300 mAhe. sana. Mob SHEE ANCYHIMA NANA. CSIAwar, FamPt.SEALList anwAAN.. SAMACHAR SE/IASKEy. tamaskAya DXNAYAPAMrant SWIMANY SERIEatreen 18 Urdhvaloka meM aSTakRSNarAjI pUrva arcimAlI 2. i. sau. .MMSsA.TA 8 sapratiSTAbha HTML AD CARE PROBIOS 2 dakSiNa uttara BHISAROKAward 3 vairocanA 1 arci 19 riSTAbha D7zukrAbha KA EVAPID 4prabhaMkara 5candrAbha . pazcima aruNavara samudra

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55555555555555555555555)))))))) | citra paricaya-7 Illustration No. 7 tamaskAya kahA~ se kahA~ taka-madhyaloka sthita jambUdvIpa ke bAhara asaMkhya dvIpa samudroM ke bAda aruNavara samudra AtA hai| isa samudra meM 42,000 yojana bhItara jAne para jala ke saghana pudgaloM kA eka aMdhakAra maya samUha sIdhA Upara kI ora uThatA hai| yaha aMdhakArAcchanna jala jAtIya pudgaloM kA samUha hai| ise tamaskAya (aMdhakAra samUha) kahate haiN| yaha sIdhI Wan dIvAra kI AkRti meM Upara uThatI huI 1721 yojana Upara jAne ke bAda tirachI vistAra letI huI Upara kI ora jAtI hai| 1. saudharma, 2. IzAna ina donoM devalokoM ko gheratI huI Upara, 3. sanatkumAra, 4. mAhendra devaloka se bhI Upara jAkara pA~caveM devaloka ke riSTa vimAna ke prastaTa taka pahu~ca jAtI hai| yaha itanA saghana aMdhakAra samUha hotA hai ki devatA bhI ise pAra karane meM bhayabhIta hote haiN| __-zataka 6, u. 5, sUtra 1 se 15 ___aSTa kRSNarAji-pA~caveM devaloka ke tRtIya prastaTa ke nIce samacaurasa AkAra vAlI ATha kRSNarAjiyA~ haiN| ye tamaskAya jaisI hI bhayAnaka hai| parantu yaha bAdara apkAyika jIva nahIM, kintu pRthvIkAyika jIvoM kA pudgala piNDa hai| inako pAra karane meM atyanta zIghra gati vAle deva ko bhI 15 dina taka laga sakate haiN| inake bIca konoM para ATha lokAntika devoM ke (kAle aMdhakAra kI zreNI) ATha vimAna haiN| tathA nauvAM riSTAbha vimAna madhya meM sthita hai| kRSNarAjipUrva-pazcima SaTkoNa, uttara-dakSiNa trikoNa tathA madhya konoM meM catuSkoNa AkRti meM hai| -zataka 6, u. 5, sUtra 17-18 TAMASKAAYA In the middle world outside the Jambudveep continent after crossing innumerable pairs of island-seas one reaches Arunavar sea. Crossing 42 thousand Yojans in that sea comes a point on the water surface from where Tamaskaaya rises into space as a matrix (shreni) of single space-point dimension (depth). Going perpendicular for 1721 Yojans it turns and extends to envelope four divine dimensions (heavens), namely Saudharma, Ishan, Sanatkumar and Maahendra kalps, and goes up to Risht Vimaan of the fifth Brahmalok kalp. This conglamorative entity of water-derived darkness is so dense that even gods are afraid to cross it. --Shatak-6, lesson-5, Sutra-1 . 15 Eight Krishna-rajis-Below the third level of the fifth heaven there are eight square shaped krishna-rajis. They are as fierce as Tamaskaaya. But they are earthderived and not water-derived. To cross these even the fastest gods may take fifteen days. Eight celestial vehicles of eight Lokantik gods are located between the corners of these Rajis. A ninth celestial vehicle called Rishtabh is at the center. The outer krishna-rajis of east and west are hexagonal and those of north and south are 41 triangular. All the inner krishna-rajis are square. -Shatak-6, lesson-5, Sutra-17. 18 Wan 9555555555555555555555555555555555

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55555555595555555955555559555552 4. [.] tamukkAe NaM bhaMte kevaiyaM vikkhaMbheNaM ? kevaiyaM parikkheveNaM paNNatte ? [u.] goyamA ! duvihe paNNatte, taM jahA - saMkhejjavitthaDe yaM asaMkhejjavitthaDe ya / tattha NaM je se saMkhejjavitthaDe se NaM saMkhejjAI joyaNasahassAiM vikkhaMbheNaM, asaMkhejjAiM joyaNasahassAiM parikkheveNaM paNNatte / tattha NaM je se asaMkhijjavitthaDe se asaMkkhejjAI joyaNasahassAiM vikkhaMbheNaM, asaMkhejjAI joyaNasahassAiM parikkheveNaM paNNatte / 4. [ pra.] bhagavan ! tamaskAya kA viSkambha - vistAra aura parikSepa-gherA kitanA hai ? [u. ] gautama ! tamaskAya do prakAra kI hai - eka to saMkhyeya vistRta aura dUsarI asaMkheya vistRta / inameM se jo saMkhyeya vistRta hai, usakA vistAra saMkhyeya hajAra yojana hai aura gherA asaMkhyeya hajAra yojana hai| jo tamaskAya asaMkhyeya vistRta hai, usakA viSkambha, asaMkhyeya hajAra yojana aura parikSepa bhI asaMkhyeya hajAra yojana hai| 4. [Q.] Bhante ! What is the vishkambh (spread or area ) and parikshep (circumference) of Tamaskaaya ? [Ans.] Gautam ! Tamaskaaya is of two kinds -- with limited expanse and with unlimited expanse. One with limited expanse has a spread of countable thousand Yojans and a circumference of innumerable thousand Yojans. One with unlimited expanse has a spread of innumerable thousand Yojans and a circumference of innumerable thousand Yojans. 5. [.] mukkANaM bhaMte ! kemahAlae paNNatte ? [u. ] goyamA ! ayaM NaM jaMbuddIve dIve savva dIva-samuddANaM sabhaMtarAe jAva parikkheveNaM paNNatte / deve NaM mahiDDhIe jAva 'iNAmeva iNAmeva' tti kaTTu kevalakappaM jaMbuddIvaM dIvaM tihiM accharAnivAehiM tisattakhutto aNupariyaTTittANaM havvamAgacchijjA se NaM deve tAe ukkiTThAe turiyAe jAva devagaIe bIIvayamANe vIIvayamANe jAva ekAhaM vA duyAhaM vA tiyAhaM vA ukkoseNaM chammAse vIIvaejjA, atthegaiyaM 5 tamukkAyaM bIIvaejjA, atthegaiyaM tamukkAyaM no vIIvaejjA / emahAlae NaM goyamA ! tamukkAe pannatte / 5. [ pra. ] bhagavan ! tamaskAya kitanI bar3I hai ? phra deva deva yAvat eka dina, do dina, tIna dina cale, yAvat utkRSTa chaha mahIne taka cale taba jAkara kucha chaThA zataka : paMcama uddezaka ( 253 ) - 5 95 5 5 5 555959595959595959 59555 5 55 5 5 5 5 5 5 5 5 5 55 5 595555 5552 [u.] gautama ! samasta dvIpa - samudroM ke bIcoMbIca yaha jambUdvIpa hai / yAvat yaha eka lAkha yojana kA 5 lambA-caur3A hai| isakI paridhi tIna lAkha solaha hajAra do sau sattAIsa yojana tIna kosa eka sau aTThAIsa dhanuSa aura sAr3he teraha aMgula se kucha adhika hai| koI mahARddhi yAvat mahAnubhAva vAlA deva'yaha calA, yaha calA'; aisA karake tIna cuTakI bajAye, utane samaya meM sampUrNa jambUdvIpa kI ikkIsa bAra 5 parikramA karake zIghra vApasa A jAye, isa prakAra kI phra aura tvarAyukta utkRSTa phaphaphaphaphaphapha phra Sixth Shatak: Fifth Lesson phra Wan gati se calatA huA pha Wan Wan Wan Wan

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6555555555555555555555555555555555555g OM tamaskAya kA ullaMghana kara pAtA hai aura kucha tamaskAya kA ullaMghana nahIM kara paataa| he gautama ! tamaskAya itanA bar3A hai| 4 5. IQ.] Bhante ! How large is Tamaskaaya ? [Ans.) At the center of all continents and all oceans there is a continent named Jambudveep. Its length and breadth is one hundred thousand Yojans. Its circumference is slightly more than three hundred sixteen thousand two hundred twenty seven (3,16,227) Yojans, three Kos (a linear measure equal to 2 miles), twenty eight Dhanush (a linear measure equivalent to four cubits), and thirteen and a half Angul (a linear measurement equal to the width of a finger). Suppose a god with great opulence... and so on up to... great influence goes around this Jambudveep 21 times and returns within the time taken in uttering'Here I go.'-and snapping his finger thrice. If such a god moves with such great and fast divine speed for one day, two days, three days... and 4 so on up to... a maximum of six months then he is able to cross some portion of Tamaskaaya and fails to cross some portion of Tamaskaaya. Gautam ! So large is Tamaskcaya. 6.[pra. ] asthi NaM bhaMte ! tamukAe gehA ti vA, gehAvaNA ti vA ? [ u. ] No iNaDhe smddhe| 7. [pra. ] atthi NaM bhaMte ! tamukkAe gAmA ti vA jAba sannivesA ti vA ? [u. ] No iNaDhe smddhe| 8. [pra. 1 ] asthi NaM bhaMte ! tamukkAe orAlA balAhayA saMseyaMti, sammucchaMti, vAsaM vAsaMti ? [u. ] haMtA, atthi| [pra. 2 ] taM bhaMte ! kiM devo pakareti, asuro pakareti? NAgo pakareti? [u. ] goyamA ! devo vipakareti, asuro vi pakareti, NAgo vi pkreti| 6.[pra.] bhagavan ! tamaskAya meM gRha (ghara) haiM, athavA gRhApaNa (dukAneM) haiN| [u. ] gautama ! yaha artha samartha nahIM hai| 7. [pra. ] bhagavan ! tamaskAya meM grAma haiM yAvat athavA sanniveza haiM ? [u. ] gautama ! aisA nahIM hai| 8. [pra. 1] bhagavan ! kyA tamaskAya meM udAra (vizAla) megha saMsveda ko prApta hote haiM, sammUrchita Wan megha kA AkAra lete haiM aura varSA barasAte haiM ? . 35555555555555555555555555555555555555555555558 | bhagavatI sUtra (2) (254) Bhagavati Sutra (2)

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5555555555555555555555555555555555 [u. ] hA~, gautama ! aisA hai| [pra. 2 ] bhagavan ! kyA vaha (megha saMsvedana-sammUrchana-varSaNa) deva karatA hai, asura karatA hai yA nAga karatA hai? [u. ] hA~, gautama ! (aisA) deva bhI karatA hai, asura bhI karatA hai aura nAga bhI karatA hai| 6. IQ.] Bhante ! Are there houses or shops (grihapan) in Tamaskaaya [Ans.] Gautam ! It is not so. 7. [Q.] Bhante ! Are there villages... and so on up to... sannivesh (temporary settlement) in Tamaskaaya ? [Ans.] Gautam ! It is not so. 8. [Q. 1] Bhante ! In Tamaskaaya do great clouds accumulate moisture, form into rain-clouds and cause shower ? [Ans.) Yes, Gautam ! It is so. [Q.2] Bhante ! Is it (aforesaid activities of clouds) done by a Dev, Asur or Naag (classes of divine beings)? (Ans.) Yes, Gautam ! It is done by a Dev, Asur as well as a Naag. 9.[pra. 1 ] asthi NaM bhaMte ! tamukkAe bAdare thaNiyasade, bAyare vijjue ? [u. ] haMtA, atthi| [pra. 2 ] taM bhaMte ! kiM devo pakareti 3? [u. ] tiNNi vi pkreNti| 9. [pra. 1] bhagavan ! tamaskAya meM kyA bAdara stanita zabda (sthUla meghagarjana) hai, kyA bAdara vidyut hai ? [u. ] hA~, gautama ! hai| [pra. 2 ] bhagavan ! kyA use deva karatA hai, asura karatA hai yA nAga karatA hai? [u. ] gautama ! tInoM hI karate haiN| 9. [Q. 1] Bhante ! In Tamaskaaya is there loud thundering sound (of clouds) and gross (bright) lightening? [Ans.) Yes, Gautam ! It is so. [Q.2] Bhante ! Is it produced by a Dev, Asur or Naag ? [Ans.] Yes, Gautam ! It is done by all three. 10. [pra. ] asthi NaM bhaMte ! tamukkA bAyare puDhavikAe, bAyare agaNikAe ? chaThA zataka : paMcama uddezaka (255) Sixth Shatak: Fifth Lesson %%%%%%%%%%%%%Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

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059595 55 59595555555555555555555555555555555555555555559 phra [ u. ] No tiNaTTe samaTThe, NaNNattha viggahagatisamAvannaeNaM / 10. [ pra. ] bhagavan ! kyA tamaskAya meM bAdara pRthvIkAya hai aura bAdara agnikAya hai ? [u. ] gautama ! aisA nahIM hai / kintu vahA~ vigrahagatisamApanna bAdara pRthvI aura bAdara agni ho sakatI hai| 10. [Q.] Bhante ! Does Tamaskaaya contain gross (baadar) earthbodies (prithvikaaya) and gross fire-bodies (tejaskaaya ) ? 5 [Ans.] Gautam ! That is not so. However, it may contain gross earth- 5 bodies and gross fire-bodies with oblique movement (vigrahagati samapanna ). [Ans.] Gautam ! It is not so. However, such formations including moon are in its vicinity. 12. [ pra.] atthi NaM bhaMte ! tamukkAe caMdAbhA ti vA, sUrAbhA ti vA ? [u. ] No tiNaTTe samaTTe, kAdUsaNiyA puNa sA / 11. [ pra. ] atthi NaM bhaMte ! tamukkAe caMdima - sUriya- gahagaNa - Nakkhatta-tArArUvA ? [u. ] No tiNaTTe samaTTe, paliyassao puNa atthi / 11. [ pra. ] bhagavan ! kyA tamaskAya meM candramA, sUrya, grahagaNa, nakSatra aura tArArUpa haiM ? [u. ] gautama ! yaha aisA nahIM hai, kintu ve (candrAdi) tamaskAya ke paripArzva meM haiN| 11. [Q.] Bhante ! Does Tamaskaaya have cosmic formations like moon, 5 sun, planets, constellations and stars ? Wan 12. [ pra. ] bhagavan ! kyA tamaskAya meM candramA kI AbhA ( prabhA) yA sUrya kI AbhA hai ? [ u. ] gautama ! yaha artha aisA nahIM hai; kintu tamaskAya meM (jo prabhA hai, vaha) kAdUSaNikA - (candrasUrya kI prabhA ko dUSita karane vAlI ) hai / 12. [Q.] Bhante ! Does Tamaskaaya have glow like the moon or the sun ? [Ans.] Gautam ! It is not so. However, it has murkiness (the attribute that defiles or darkens the glow of the sun and the moon). 13. [ pra. ] tamukkAe NaM bhaMte ! kerisae vaNNeNaM paNNatte ? [u. ] goyamA ! kAle kAlobhAse gaMbhIralomaharisajaNaNe bhIme uttAsaNe paramakiNhe vaNNeNaM paNNatte / deve viNaM atthegaie je NaM tappaDhamayAe pAsittA NaM khubhAejjA / ahe NaM abhisamAgacchejjA, tato pacchA sahaM sIhaM turiyaM turiyaM khippAmeva vIIvaejjA / bhagavatI sUtra ( 2 ) (256) Y aanyc595959595959555 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Bhagavati Sutra (2) kmittti**********tmi***tt*********tmilllilllil

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5 5 5 5 5 5 5 5 5 5 5 555 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 13. [ pra. ] bhagavan ! tamaskAya kA varNa kaisA hai ? [u. ] gautama ! tamaskAya varNa se kAlA, kAlI kAnti vAlA, gambhIra (gaharA ), romaharSaka ( roMgaTe khar3e karane vAlA), bhIma ( bhayaMkara), uttrAsajanaka aura parama kRSNa hai / koI eka deva bhI usa tamaskAya ko dekhate hI sarvaprathama to ghabarA jAtA hai| kadAcit koI deva usa tamaskAya meM praveza karatA hai to vaha zIghrAtizIghra tvarita gati se jhaTapaTa use pAra kara jAtA hai| 13. [Q.] Bhante ! What is the appearance (colour) of Tamaskaaya ? [Ans.] Gautam ! In appearance Tamashaaya is black, with a black hue, dense, gruesome, hideous, terrifying and deep black. At its first sight even a god is horrified. If by chance a god enters it, he at once rushes out with great speed. 14. [ pra. ] tamukkAyassa NaM bhaMte ! kai nAmadhejjA paNNattA ? [u. ] goyamA ! terasa nAmadhejja paNNattA, taM jahA - tame ti vA, tamukAe ti vA, aMdhakAre i vA, mahaMdhakAre ivA, logaMdhakAre i vA, logatamisse i vA, devaMdhakAre ti vA, devaMtamisse ti vA, devAraNNe ti vA, devavUhe ti vA, devaphalihe ti vA, devapaDikkho bhe ti vA, aruNodae ti vA samudde / 14. [ pra. ] bhagavan ! tamaskAya ke kitane nAma haiM ? [u. ] gautama ! tamaskAya ke teraha nAma haiM, yathA - (1) tama, (2) tamaskAya, (3) andhakAra, (4) mahAndhakAra, (5) lokAndhakAra, (6) lokatamisra, (7) devAndhakAra, (8) devatamisra, (9) devAraNya (devoM ke lie bhI araNya jaMgala ke samAna bhayAvaha), (10) devavyUha (devoM ke lie bhI cakravyUha ke samAna durbhedya), (11) devaparidha (gaharI khAI ke samAna gati meM bAdhaka), (12) devapratikSobha (devoM ke kSobha kA viSaya), (13) aruNodaka samudra / 14. [Q.] Bhante ! How many names Tamashaaya has ? [Ans.] Gautam ! Tamaskaaya has thirteen names - (1) Tam, (2) Tamaskaaya, (3) Andhakaar, (4) Mahandhakaar, (5) Lokandhakaar, (6) Lokatamisra, (7) Devandhakaar, (8) Devatamisra, (9) Devaranya (terrifying like a forest even for gods), (10) Devavyuha (like a labyrinth impassable even for gods ), (11) Devaparigh (impassable like a gorge), (12) Devapratikshobh (matter of disappointment for gods) and (13) Arunodak Samudra. 15. [ pra. ] tamukkAe NaM bhaMte ! kiM puDhavipariNAme, AupariNAme, jIvapariNAme, poggalapariNAme ? [u. ] goyamA ! no puDhavipariNAme, AupariNAme vi, jIvapariNAme vi, poggalapariNAme vi / chaThA zataka : paMcama uddezaka Sixth Shatak: Fifth Lesson ( 257 ) phaphaphaphaphaphaphaphapha

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5 ) 5555555555555555555555555555 Wan 55555555555555555555555555555555555555555555558 15. [pra. ] bhagavan ! kyA tamaskAya pRthvI kA pariNAma hai, jala kA pariNAma hai, jIva kA pariNAma hai athavA pudgala kA pariNAma hai? [u. ] gautama ! tamaskAya pRthvI kA pariNAma nahIM hai, kintu jala kA pariNAma hai, jIva kA pariNAma bhI hai aura pudgala kA pariNAma bhI hai| 15. (Q.) Bhante ! Is Tamaskaaya a derivative of earth, a derivative of water, a derivative of jiva (life force or soul) or a derivative of matter ? (Ans.) Gautam ! Tamaskaaya is not a derivative of earth, but a derivative of water, a derivative of jiva (life force or soul) as well as a derivative of matter. 16. [pra. ] tamukkAe NaM bhaMte ! savve pANA bhUtA jIvA sattA puDhavikAiyattAe jAva tasakAiyattAe uvavatrapuvA ? [u. ] haMtA, goyamA ! asaI, aduvA aNaMtakhutto, No ceva NaM bAdarapuDhavikAiyattAe vA, bAdaraagaNi kAiyattAe vaa| 16. [pra. ] bhagavan ! kyA tamaskAya meM sarva prANa, bhUta, jIva aura sattva-pRthvIkAyika rUpa meM OM yAvat trasakAyika rUpa meM pahale utpanna ho cuke haiM ? [u.] hA~, gautama ! (ve sabhI prANa, bhUta, jIva aura sattva, tamaskAya meM) aneka bAra athavA ananta OM bAra pahale utpanna ho cuke haiM; kintu bAdara pRthvIkAyika rUpa meM yA bAdara agnikAyika rUpa meM utpanna nahIM mTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFs 16. (Q.) Bhante ! Have all beings (praan), organisms (bhoot), souls jiva), and entities (sattva) been born in Tamaskaaya earlier in the form of earth-bodied... and so on up to... mobile beings many times or infinite times? (Ans.] Yes, Gautam ! All these have been born many times or infinite times but never in the form of gross earth-bodies or gross fire-bodies. vivecana : tamaskAya kA artha-yaha andhakAramaya saghana pudgaloM kA samUha hai| tamaskAya udakarajaHskandharUpa hai|" kyoMki jala aprakAzaka hotA hai aura tamaskAya bhI aprakAzaka hai| donoM (apkAya aura tamaskAya) kA samAna svabhAva hone se tamaskAya apkAya kA hI pariNAma hai| tamaskAya ekapradeza zreNIrUpa hai, isakA artha hai ki vaha samabhitti vAlI arthAta nIce se lekara Upara taka eka samAna bhIMta rUpa zreNI hai| eka AkAza-pradeza kI zreNIrUpa nhiiN| tamaskAya kA saMsthAna miTTI ke sakore ke (mala kA) AkAra-sA aura Upara murge ke gai ke piMjare ke jaisA hai| vaha do prakAra kA hai-saMkhyeya yojana vistRta aura asaMkhyeya yojana vistRt| pahalA jalAnta (jala ke Upara kA OM stara) se prArambha hokara saMkhyeya yojana taka phailA huA hai, dUsarA asaMkhyeya yojana taka vistRta aura asaMkhyeya OM Wan dvIpoM ko ghere hue hai| tamaskAya itanA vistRta hai ki koI deva 6 mahIne taka apanI utkRSTa zIghra divyagati se cale // bhagavatI sUtra (2) (258) Bhagavati Sutra (2) 5555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya %%%%%%Hui

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nitimitimimimimimimimimit*******tmimimimitti*****S to bhI vaha saMkhye yojana vistRta tamaskAya taka pahu~catA hai, asaMkhyeya yojana tamaskAya taka pahu~canA bAkI raha jAtA hai| tamaskAya meM ghara, grAma, nagara Adi nahIM haiM, kinta vahA~ bar3e-bar3e megha uThate haiM, umar3ate haiM, garjate haiM, barasate haiN| bijalI bhI camakatI hai| deva, asura yA nAgakumAra ye saba kArya karate haiN| vigrahagatisamApanna bAdara pRthvI yA agni ko chor3akara tamaskAya meM na bAdara pRthvIkAya hai, na agnikAya / tamaskAya meM candra-sUryAdi nahIM haiM, kintu usake AsapAsa meM haiM, unakI prabhA tamaskAya meM par3atI bhI hai, kintu tamaskAya ke pariNAma se pariNata ho jAne ke kAraNa nahIM jaisI hai / tamaskAya kAlA, bhayaMkara kAlA aura romaharSaka tathA trAsajanaka hai| devatA bhI use dekhakara ghabarA jAte haiN| yadi koI deva sAhasa karake usameM ghusa bhI jAye to bhI vaha bhaya ke mAre kAyagati se atyanta tejI se aura manogati se atizIghra bAhara nikala jAtA hai| tamaskAya pAnI, jIva aura pudgaloM kA pariNAma hai, jalarUpa hone ke kAraNa vahA~ bAdara vAyu, vanaspati aura trasa jIva utpanna hote haiM / inake atirikta anya jIvoM kA svasthAna na hone se unakI utpatti tamaskAya meM sambhava nahIM hai| kRSNa vivara ke sAtha samAnatA - Adhunika vaijJAnikoM ne baramUdA - trikoNa (triniDADa samudra taTa) ke rahasyamaya kSetra meM yAtrA karate hue jala kA eka atyanta saghana kAlA bhayAnaka parvatAkAra aMdhakAra dekhaa| usake nikaTa jAte hI rADAra Adi ne kAma karanA banda kara diyaa| jahAja kI saba battiyA~ bujha giiN| iMjana kA sTIma prezara bhI khatma ho gyaa| vaijJAnikoM ne usa yAtrA kA pUrA vivaraNa diyA hai| jo sAptAhika hindustAna 9 sitambara 1979 meM 'baramUdA - trikoNaH naye purAne kitane koNa' nAma se chapA hai| vaijJAnikoM ne ise kRSNa vivara nAma diyA hai| tamaskAya ke ukta varNana se kRSNa vivara kA varNana bahuta hI Azcaryajanaka samAnatA rakhatA hai| (vizeSa draSTavya : bhagavaI bhASya, bhAga 2, pRSTha 277) Elaboration-Tamaskaaya means a dense cluster of dark matter particles (pudgala). It is formed of water-bodies because water-bodies do not emit light and Tamaskaaya too does not. As they have same properties it can be inferred that Tamaskaaya is a derivative of waterbodies. Tamaskaaya is a matrix of one space-point depth. It has a uniform wall like structure from base to top and not a row of single space-points. At the base it is of the shape of the base of a mallak (earthen pot of the shape of a conical tumbler) and at the top it is like cage of a cock (square shaped). Tamaskaaya is of two kinds-with limited expanse and with unlimited expanse. The first starts at water surface and has a spread of countable thousand Yojans. The second has a spread of innumerable thousand Yojans and envelopes innumerable continents. The expanse of Tamaskaaya is so great that a god travelling with his maximum divine speed can cover only the Tamaskaaya with countable Yojan expanse and not that with innumerable Yojan expanse. There are no houses, villages or cities in Tamaskaaya but gigantic clouds are formed there producing thunder and rain. There is lightening also. These acts are performed by gods including Dev, Asurs and Naag chaThA zataka : paMcama uddezaka (259) fafafa phra Sixth Shatak: Fifth Lesson

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457 455 456 457 455 456 457 451 455 456 4545454545454 4454 455 456 445 $454 455555 $45 $1 455 456 55555555555555555555555555555555555 Kumars. Except for gross earth-bodies and fire-bodies with oblique movement there are no other gross earth-bodies and fire-bodies in Tamaskaaya. There are no suns, moons or other cosmic bodies within Tamaskaaya but there are in its vicinity. Their light falls on Tamaskaaya but it is reduced to nothing due to its unique properties. In appearance Tamaskaaya is oppressively black, gruesome and terrifying. Even gods are horrified seeing it. If by chance a god enters it, he at once rushes out 15 with great speed and mental alacrity. Tamaskaaya is a derivative of water, jiva (life force or soul) and matter. Being a form of water it is conducive to origin of gross air-bodies, plant-bodies and mobile beings. No other beings are born here because it is hostile to them. Similarity with areas of darkness-Modern scientists observed an intense dark and ominous mountain-like water body while travelling in the mysterious Bermuda triangle area (near Trinidad coast). When they approached this body radar and other instruments stopped functioning. All the lights went off and the steam pressure in the engine was reduced 4 to zero. Scientists have described that voyage in details. An article based i on that and titled "Bermuda Trikone : Naye Purane Kitne Kone" (Bermuda triangle : Many angles new and old) was published in Saptahik Hindustan (a Hindi weekly) of 9th September 1979. The scientists named it as area of darkness (krishna vivar). The aforesaid description of Tamaskaaya has astonishing similarities with that description of area of darkness. (Bhagavai Bhashya, part 2, p. 277) ATha kRSNarAjiyA~ EIGHT KRISHNA-RAJIS 91. [.] 255 vi via ! 26 31 quorfri37 ? [3.] 1991 ! 378 DAUERT 3T 4TBNT ! 96.[4.] 197! Tourite fancti ? [3.] itay ! qaburcuffPIT 3176 17. (Q.) Bhante ! How many are the krishna-rajis (cluster of darkness or agglomerative entity of earth-derived darkness)? [Ans.] Gautam ! There are eight krishna-rajis. 96.[4. ) ale oj ja! 2739 3TE FUE CISTI TOUTEISTI ? _[u. ] goyamA ! uppiM saNaMkumAra-mAhiMdANaM kappANaM, havviM baMbhaloge kappe riTe vimANapatthaDe, ettha NaM , 9 akkhADaga-samacauraMsaThANasaMTiyAo aTTha kaNharAIo paNNattAo, taM jahA-purathimeNaM do, paccatthimeNaM . 41 414 415 41 451 4 455 456 44 445 446 45 44 45 46 47 455 456 457 456 457 458 459 460 461 414 415 41656 457 4555 45454545456 455 456 457 458 459 41 $ 45 $ Tract E (R) ( 260 ) Bhagavati Sutra (2) 41464565 41 414141414141414141414141414141414141414141414 455 41 41 41 41 41 41 42

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444646 46 46 46 46 44 444 46 46 LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE klllittlllilllt***mittttt*******************tl y do, dAhiNeNaM do, uttareNaM do / puratthima'bbhaMtarA kaNharAI dAhiNabAhiraM kaNharAI puTThA, dAhiNa'ntarA kaNharAI paccatthimabAhiraM kaNharAI puTThA, paccatthima'bbhaMtarA kaNharAI uttarabAhiraM kaNharAI puTThA, 5 uttarabhaMtarA kaNharAI puratthimabAhiraM kaNharAI putttthaa| do puratthimapaccatthimAo bAhirAo kaNharAIo chalaMsAo, do uttaradAhiNabAhirAo kaNharAIo taMsAo, do puratthimapaccatthimAo abbhiMtarAo kaNharAI o cauraMsAo, do uttaradAhiNAo abhiMtarAo kaNharAIo cauraMsAo / y Y y y y puvvAvarA chalaMsA, taMsA puNa dAhiNuttarA bjjhaa| abhaMtara cauraMsA savvA vi ya kaNharAI o // 1 // 18. [ pra. ] bhagavan ! ye ATha kRSNarAjiyA~ kahA~ haiM ? Y [ u. ] gautama ! Upara sanatkumAra (tRtIya) aura mAhendra (caturtha) kalpoM (devalokoM) para aura nIce 5 brahmaloka (paMcama) devaloka ke ariSTa nAmaka vimAna ke (tRtIya) pAthar3e se nIce, (arthAt ) isa sthAna meM, akhAr3A (prekSAsthala) ke AkAra kI samacaturasra (sama caurasa) saMsthAna - vAlI ATha kRSNarAjiyA~ haiM / yathA- pUrva meM do, pazcima meM do, dakSiNa meM do aura uttara meM do / pUrvAbhyantara arthAt-pUrva dizA kI 5 5 Abhyantara kRSNarAji dakSiNa dizA kI bAhya kRSNarAji se saTI huI hai| dakSiNa dizA kI Abhyantara kRSNarAja ne pazcima dizA kI bAhya kRSNarAji ko sparza kiyA huA hai| pazcima dizA kI Abhyantara 5 # kRSNarAja ne uttara dizA kI bAhya kRSNarAji ko sparza kiyA huA hai, aura uttara dizA kI Abhyantara kRSNarAja pUrva dizA kI bAhya kRSNarAji ko sparza kI huI hai| pUrva aura pazcima dizA kI do bAhya #kRSNarAjiyA~ SaDaMza (SaTkoNa) haiM, uttara aura dakSiNa kI do bAhya kRSNarAjiyA~ tryasra (trikoNa) haiM; pUrva 5 aura pazcima kI do Abhyantara kRSNarAjiyA~ caturasra (catuSkoNa - caukona) haiM, isI prakAra uttara aura dakSiNa kI do Abhyantara kRSNarAjiyA~ bhI catuSkoNa haiN| Y [ gAthArtha - ] " pUrva aura pazcima kI kRSNarAji SaTkoNa haiM, tathA dakSiNa aura uttara kI bAhya kRSNarAja trikoNa haiN| zeSa sabhI Abhyantara kRSNarAjiyA~ catuSkoNa haiN|" (spaSTatA ke lie citra dekheM) 18. [Q.] Bhante ! Where are these eight krishna-rajis ? [Ans.] In the space above the Sanatkumar kalp (a divine dimension or the third heaven) and the Maahendra kalp (the fourth heaven) and below the celestial vehicle (vimaan) named Risht belonging to the F Brahmalok kalp (the fifth heaven) there are eight krishna-rajis Fresembling the shape (cross section) of a square wrestling arena two in the east, two in the west, two in the south and two in the north. The inner krishna-raji of the east touches the outer krishna-raji of the south; the inner krishna-raji of the south touches the outer krishna-raji of the west; the inner krishna-raji of the west touches the outer krishna-raji of the north; and the inner krishna-raji of the north touches the outer krishna-raji of the east. The two outer krishna-rajis of east and west are chaThA zataka : paMcama uddezaka (261) Y Sixth Shatak: Fifth Lesson 5555 5 4 Y y 4 Y 4 5 5 5 ZH * * * * * *****50 5 ZH ZH phra ZH phra

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2 5 5 5 5 5 5 5 5 5 5 5 5555555 5 5 5 5 5 55555555 5 55 5 5955555555595$52 Wan phra hexagonal; the two outer krishna-rajis of north and south are triangular; the two inner krishna-rajis of east and west are square; and the two inner krishna-rajis of north and south are also square. Wan Verse-The outer krishna-rajis of east and west are hexagonal and Wan those of north and south are triangular. All the inner krishna-rajis are square. (see the illustration) 19. [pra.] kaNharAIo NaM bhaMte ! kevaiya AyAmeNaM, kevaiyaM vikkhaMbheNaM, kevaiyaM parikkheveNaM paNNattAo ? [u. ] goyamA ! asaMkhejjAI joyaNasahassAiM AyAmeNaM, saMkhejjAI joyaNasahassAiM vikkhaMbheNaM, asaMkhejjAI joyaNasahassAiM parikkheveNaM paNNattAo / 19. [pra. ] bhagavan ! kRSNarAjiyoM kA AyAma - (lambAI), viSkambha - (vistAra- caur3AI) aura parikSepa - (gherA = paridhi) kitanA hai ? [u. ] gautama ! kRSNarAjiyoM kA AyAma asaMkhyAta hajAra yojana hai, viSkambha saMkhyAta hajAra yojana hai aura parikSepa asaMkhyAta hajAra yojana hai| 19. [Q.] Bhante ! What is the length (aayaam), breadth or spread (vishkambh) and circumference (parikshep) of the krishna-rajis ? 2595959595959595555555 5 55 55 5 5955 59595955 55 5 5 555 5955 595959595959595952 Wan Wan [Ans.] The length (aayaam) of the krishna-rajis is innumerable phra thousand Yojans, the breadth or spread (vishkambh) is countable thousand Yojans and the circumference (parikshep) is innumerable thousand Yojans. Wan Wan 20. [pra.] kaNharAIo NaM bhaMte ! kemahAliyAo paNNattAo ? [u. ] goyamA ! ayaM NaM jaMbuddIve dIve jAva addhamAsaM vItIvaejjA / atthegaiyaM kaNharAI vItIvaejjA, 5 atthegaiyaM kaNharAI No vIIvaejjA / emahAliyAo NaM goyamA ! kaNharAIo pnnnnttaao| Wan 20. [ pra. ] bhagavan ! kRSNarAjiyA~ kitanI bar3I haiM ? [ u. ] gautama ! tIna cuTakI bajAye, utane samaya meM isa sampUrNa jambUdvIpa kI ikkIsa bAra parikramA phra karake A jAye - itanI zIghra divyagati se koI deva lagAtAra eka dina, do dina, yAvat arddha-mAsa (15 dina ) taka cale, taba kahIM vaha deva kisI kRSNarAji ko pAra kara pAtA hai aura kisI kRSNarAji ko pAra nahIM kara pAtA / gautama ! kRSNarAjiyA~ itanI bar3I haiN| 20. [Q.] Bhante ! How vast are the krishna-rajis ? [Ans.] Gautam ! Suppose a god goes around this Jambudveep 21 phra times and returns within the time taken in snapping his finger thrice. If such a god moves with such great and fast divine speed for one day, two bhagavatI sUtra (2) Bhagavati Sutra (2) Wan Wan Wan ( 262 ) ku**************mimimimimimitt*tmi*******tinnn Wan Wan

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nimimimimimimimimimimimimimimimimimimimimimimimimitmimimimimittiY and so on up to... a maximum of half a month (15 days) then he is able to cross some krishna-raji and unable to cross some krishna-raji. Gautam! So large are krishna-rajis. days, 21. [ pra.] asthi NaM bhaMte ! kaNharAIsu gehA ti vA, gehAvaNA i vA ? [ u. ] no iNaTTe samaTTe / 22. [ pra.] atthi NaM bhaMte ! kaNharAIsu gAmA i vA ? [ u. ] No iNaTTe samaTThe / 23. [ pra. 1 ] atthi NaM bhaMte ! kaNharAIsu orAlA balAhayA saMseyaMti sammucchaMti vAsaM vAsaMti ? [u. ] haMtA, atthi / [pra. 2 ] taM bhaMte ! kiM devo pakarei, asuro pakarei, nAgo pakarei ? u. ] goyamA ! devo pakarei, no asuro, no nAgo ya / 21. [ pra. ] bhagavan ! kyA kRSNarAjiyoM meM gRha haiM athavA gRhApaNa haiM ? [ u. ] gautama ! yaha artha samartha nahIM hai / 22. [ pra. ] bhagavan ! kyA kRSNarAjiyoM meM grAma Adi haiM ? [ u. ] yaha artha samartha nahIM hai| 23. [ pra. 1 ] bhagavan ! kyA kRSNarAjiyoM meM udAra (vizAla) mahAmegha saMsveda ko prApta hote haiM, sammUrcchita hote haiM aura varSA barasAte haiM ? [ u. 1 ] hA~, gautama ! kRSNarAjiyoM meM aisA hotA hai / [pra. 2 ] bhagavan ! kyA ina sabako deva karatA hai, asura (kumAra) karatA hai athavA nAga (kumAra) karatA hai ? [ u. 2 ] gautama ! ( vahA~ yaha saba ) deva hI karatA hai, kintu na asura (kumAra) karatA hai aura na nAga (kumAra) karatA hai| 21. [Q.] Bhante ! Are there houses or shops (grihapan) in krishnarajis. [Ans.] Gautam ! It is not so. 22. [Q.] Bhante ! Are there villages... and so on up to ... sannivesh (temporary settlement) in krishna-rajis ? [Ans.] Gautam ! It is not so. 23. [Q. 1] Bhante ! In krishna-rajis do great clouds accumulate moisture, form into rain-clouds and cause shower? chaThA zataka : paMcama uddezaka (263) *****phra Sixth Shatak: Fifth Lesson

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555555 phra 5 [Ans.] Yes, Gautam ! It is so. [Q. 2] Bhante ! Is it (aforesaid activities of clouds ) done by a Dev, Asur or Naag (classes of divine beings)? [Ans.] Yes, Gautam ! It is done by a Dev only and not by an Asur or a Naag. 24. [ pra. ] atthi NaM bhaMte ! kaNharAIsu bAdare thaNiyasadde ? [u. ] jahA orAlA (su. 23) thaa| 24. [ pra. ] bhagavan ! kyA kRSNarAjiyoM meM bAdara stanita zabda hai ? [u.] gautama ! jisa prakAra udAra meghoM ke viSaya meM kahA hai, usI prakAra inakA bhI kathana karanA caahie| (arthAt-kRSNarAjiyoM meM bAdara stanita zabda haiM aura use deva karatA hai, kintu asurakumAra yA nAgakumAra nahIM karatA / ) 24. [Q. 1] Bhante ! In krishna-rajis is there loud thundering sound ? [Ans.] What has been said about clouds should be repeated here. (It is done by a Dev only and not by an Asur or a Naag) 25. [.] atthi NaM bhaMte ! kaNharAIsu bAdare AukAe, bAdare agaNikAe, bAyare vaNarasaikAe ? [ u. ] No iNaTThe samaTThe, Na'NNattha viggahagatisamAvannaeNaM / 25. [ pra. ] bhagavan ! kyA kRSNarAjiyoM meM bAdara apkAya, bAdara agnikAya aura bAdara vanaspatikAya hai ? [ u. ] gautama ! yaha artha samartha nahIM hai / yaha niSedha vigrahagatisamApanna jIvoM ke viSaya meM nahIM hai| 25. [Q.] Bhante ! Do krishna-rajis contain gross (baadar) earth-bodies and gross fire-bodies ? [Ans.] Gautam ! That is not so. However, this negation is not for bodies with oblique movement (vigrahagati samapanna). 26. [ pra. ] atthi NaM bhaMte ! kaNharAIsu caMdima-sUriya0 4 ? [u. ] No iNaTThesayaTThe / 27. [ pra. ] atthi NaM kaNharAIsu caMdAbhA ti vA 2 ? [ u. ] No iNaTThe samaTThe / 26. [ pra. ] bhagavan ! kyA kRSNarAjiyoM meM candramA, sUrya, grahagaNa, nakSatra aura tArArUpa haiM ? [ u. ] gautama ! yaha artha samartha nahIM hai / bhagavatI sUtra ( 2 ) (264) Bhagavati Sutra (2) Wan Wan phaphaphaphaphaphapha Wan Wan phra

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27. [pra. ] bhagavan ! kyA kRSNarAjiyoM meM candra kI kAnti yA sUrya kI kAnti (AbhA) hai? [u. ] gautama ! yaha artha samartha nahIM hai| 26. (Q.) Do krishna-rajis have formations like moon, sun, planets, constellations and stars ? [Ans.] Gautam ! It is not so. 27. (Q.) Bhante ! Do krishna-rajis have glow like the moon or the sun ? [Ans.] Gautam ! It is not so. 28. [ pra. ] kaNharAIo NaM bhaMte kerisiyAo vaNNeNaM pannattAo? [u. ] goyamA ! kAlAo jAva khippAmeva viiiivejjaa| 28. [pra. ] bhagavan ! kRSNarAjiyoM kA varNa kaisA hai ? [u. ] gautama ! kRSNarAjiyoM kA varNa kAlA hai, yaha kAlI kAnti vAlI hai, yAvat parama kRSNa Wan (ekadama kAlA) hai| tamaskAya kI taraha atIva bhayaMkara hone se ise dekhate hI deva kSubdha ho jAtA hai; yAvat agara koI deva (sAhasa karake inameM praviSTa ho jAye, to bhI vaha) zIghra gati se jhaTapaTa ise pAra Wan kara jAtA hai| 28. (Q.) Bhante ! What is the appearance (colour) of krishna-rajis? Wan [Ans.] Gautam ! In appearance krishna-rajis are black... and so on up to... deep black. They are as horrifying as Tamaskaaya... and so on up to... if a god enters these he rushes out with great speed. 29. [pra. ] kaNharAINaM bhaMte ! kati nAmadhejjA paNNattA ? [u. ] goyamA ! aTTha nAmadhejjA paNNattA, taM jahA-kaNharAI i vA, meharAI i vA, maghA i vA, ma mAdhavatI i vA, vAtaphalihe i vA, vAtapalikkhobhe i vA, devaphalihA i vA, devapalikkhobhA i vaa| 29. [pra. ] bhagavan kRSNarAjiyoM ke kitane nAma haiM ? [u. ] gautama ! kRSNarAjiyoM ke ATha nAma haiN| yathA-(1) kRSNarAji, (2) megharAji, (3) maghA, (4) mAghavatI, (5) vAtaparighA, (6) vAtaparikSobhA, (7) devaparighA, aura (8) devprikssobhaa| 29. (Q.) Bhante ! How many names krishna-rajis have ? [Ans.) Gautam ! Krishna-rajis have eight names--(1) Krishna-raji, (2) Megh-raji, (3) Maghaa, (4) Maaghavati, (5) Vaat-parigha, (6) VaatWan parikshobh, (7) Devaparigha and (8) Devaparikshobh. 30. [pra. ] kaNharAIo NaM bhaMte ! kiM puDhavipariNAmAo, AupariNAmAo, jIvapariNAmAo, ma puggalapariNAmAo? chaThA zataka : paMcama uddezaka (265) Sixth Shatak : Fifth Lesson

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[u. ] goyamA ! puDhavipariNAmAo, no AupariNAmAo, jIvapariNAmAo vi, puggalapariNAmAo vi| 9595955555558 30. [pra. ] bhagavan ! kyA kRSNarAjiyA~ pRthvI ke pariNAmarUpa haiM, jala ke pariNAmarUpa haiM, yA jIva ke pariNAmarUpa haiM, athavA pudgaloM ke pariNAmarUpa haiM ? [u. ] gautama ! kRSNarAjiyA~ pRthvI ke pariNAmarUpa haiM, kintu jala ke pariNAmarUpa nahIM haiM, ve jIva ke pariNAmarUpa bhI haiM aura pudgaloM ke pariNAmarUpa bhI haiN| 30. (Q.) Bhante ! Are krishna-rajis derivatives of earth, derivatives of water, derivatives of jiva (life force or soul) or derivatives of matter? [Ans.] Gautam ! Krishna-rajis are derivatives of earth and not derivatives of water, but are derivatives of jiva (life force or soul) as well as derivatives of matter. 31. [pra. ] kaNharAIsu NaM bhaMte ! sabve pANA bhUyA jIvA sattA uvavannapuvvA ? [u.] haMtA, goyamA ! asaI aduvA aNaMtakhutto, no ceva NaM bAdaraAukAiyattAe, bAdaraagaNikAiyattAi, bAdaravaNassaikAiyattAe vaa| 31. [pra. ] bhagavan ! kyA kRSNarAjiyoM meM sabhI prANa, bhUta, jIva aura sattva pahale utpanna ho 55555555555555555 5F FFFFF Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFF cuke haiM ? OM [u. ] hA~, gautama ! sabhI prANa, bhUta, jIva aura sattva kRSNarAjiyoM meM aneka bAra athavA ananta bAra utpanna ho cuke haiM, kintu bAdara apkAya rUpa se, bAdara agnikAya rUpa se aura bAdara vanaspatikAya OM rUpa se utpanna nahIM hue haiN| 31. (Q.) Bhante ! Have all beings (praan), organisms (bhoot), souls (jiva), and entities (sattva) been born earlier in krishna-rajis? (Ans.] Yes, Gautam ! All these have been born many times or infinite times but never in the form of gross water-bodies, gross fire-bodies or gross plant-bodies. vivecana : ATha nAmoM kI vyAkhyA-kRSNarAji = kAle varNa kI pRthvI aura pudgaloM ke pariNAmarUpa hone se kAle pudgaloM kI rAji = rekhaa| megharAji = kAle megha kI rekhA ke sdRsh| maghA = chaThI naraka ke samAna andhakAra vaalii| mAghaktI = sAtavIM naraka ke samAna gADhAndhakAra vaalii| vAtaparighA = A~dhI ke samAna andhakAra vAlI aura drlNghy| vAtaparikSobhA = A~dhI ke samAna andhakAra vAlI aura kssobhjnk| devaparighA -- de durladhya khAI ke sdRsh| devaparikSobhA = devoM ko kSubdha karane vaalii| Elaboration-The eight names-Krishna-rajisrow of black matter particles derived from black earth matter. Megh-raji = resembling a row of black clouds. Maghaa = dark like the sixth hell named Maghaa. 3599999455555555555555))))5555 (266) Bhagarati Sutra (2) | bhagavatI sUtra (2) By5 5555555555553

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********************************** phra = Maaghavati = intensely dark like the seventh hell. Vaat-parigha and impassable like a storm. Vaat-parikshobh = dark and tormenting like a storm. Devaparigha = like a gorge impassable even for gods. 5 Devaparikshobh = tormenting even for gods. Wan 32. eyAsiM NaM aTThaNhaM kaNharAINaM aTThasu ovAsaMtaresu aTTha logaMtiyavimANA paNNattA, taM jahAaccI, accimAlI, vairoyaNe, pabhaMkare, caMdAbhe, sUrAbhe, sukkAbhe, supatiTThAbhe, majjhe riTThA / 32. ina (pUrvokta) ATha kRSNarAjiyoM ke ATha avakAzAntaroM meM ATha lokAntika vimAna haiN| yathA - (9) arci, (2) arcimAlI, (3) vairocana, (4) prabhaMkara, (5) candrAbha, (6) sUryAbha, (7) zukrAbha, 5 aura (8) suprtisstthaabh| ina sabake madhya meM riSTAbha vimAna hai| 32. In the eight intervening (avakashantar) areas between the (aforesaid) eight krishna-rajis there are eight Lokantik Vimaans (celestial vehicles at the edge of the universe) - (1) Archi, (2) Archimali, (3) Vairochan, ( 4 ) Prabhankar, ( 5 ) Chandraabh, (6) Suryaabh, (7) Shukraabh and (8) Supratishtaabh. At the center of all these is the Rishtaabh Vimaan. 33. [ pra. ] kahi NaM bhaMte ! accI vimANe paNNatte ? [ u. ] goyamA ! uttarapuratthimeNaM / 34. [ pra. ] kahi NaM bhaMte ! accimAlI vimANe paNNatte ? [u. ] goyamA ! puratthimeNaM / 35. [pra. ] evaM parivADIe neyavvaM jAva kahi NaM bhaMte! riTTe vimANe paNNatte ? [u. ] goyamA ! bahumajjhadesa bhAge / 33. [ pra. ] bhagavan ! arci vimAna kahA~ hai ? [ u. ] gautama ! arci vimAna uttara aura pUrva ke bIca meM hai / 34. [ pra. ] bhagavan ! arcimAlI vimAna kahA~ hai ? [u. ] gautama ! arcimAlI vimAna pUrva meM hai| 35. [ pra.] isI krama (paripATI) se sabhI vimAnoM ke viSaya meM jAnanA caahie| yAvat- - he bhagavan ! riSTa vimAna kahA~ batAyA gayA hai ? [u.] gautama ! riSTa vimAna bahumadhyabhAga (sabake madhya ) meM hai| 33. [Q.] Where is the Archi Vimaan ? [Ans.] Archi Vimaan is in the north-east. chaThA zataka : paMcama uddezaka dark (267) *********************************** phra Sixth Shatak: Fifth Lesson 5 555 595 5955555555955559555595959595555595959595952

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9555555555555555555555555555555555)))))))))))))) kadhaka 5 55555555555555 34. [Q.] Where is the Archimali Vimaan ? [Ans.] Archimali Vimaan is in the east. 35. [Q.] In this order the directions of all the Vimaans should be known... and so on up to... Bhante ! Where is the Risht Vimaan? (Ans.] Gautam ! Rishtaabh Vimaan is at the center of all these. 36. eesu NaM aTThasu logaMtiyavimANesu aTThavihA logaMtiyA devA parivasaMti, taM jahA sArassayamAiccA vaNhI varuNA ya gaddatoyA y| tusiyA avvAbAhA aggiccA ceva riTThA y||1|| ___36. ina ATha lokAntika vimAnoM meM aSTavidha (ATha jAti ke) lokAntika deva nivAsa karate haiN| jaise (1) sArasvata, (2) Aditya, (3) vahni, (4) varuNa, (5) gardatoya, (6) tuSita, (7) Agneya, aura (8) riSTa deva (bIca meN)| 36. In these eight Lokantik Vimaans reside eight classes of Lokantik Devs (gods of the edge of the universe) (1) Saarasvat, (2) Aditya, (3) Vahni, (4) Varun, (5) Gardatoya, (6) Tushit, (7) Aagneya and (8) Risht (at the center). 37. [pra. ] kahi NaM bhaMte e sArassatA devA parivasaMti ? [u. ] goyamA ! accimmi vimANe privsNti| 38. [pra. ] kahi NaM bhaMte ! AdiccA devA parivasaMti ? [u. ] goyamA ! accimAlimmi vimaanne0| 39. [pra. ] evaM neyavvaM jahANupubIe jAva kahi NaM bhaMte ! riTThA devA parivasaMti ? [u. ] goyamA ! riTThammi vimaanne| 37. [pra. ] bhagavan ! sArasvata deva kahA~ rahate haiM ? [u. ] gautama ! sArasvata deva arci vimAna meM rahate haiN| 38. [pra. ] bhagavan ! Aditya deva kahA~ rahate haiM ? [u. ] gautama ! Aditya deva arcimAlI vimAna meM rahate haiN| 39. [pra.] isa prakAra anukrama se yAvat riSTa vimAna taka jAna lenA cAhie ki bhagavan ! riSTa deva kahA~ rahate haiM ? 5 [u. ] gautama ! riSTa deva riSTa vimAna meM rahate haiN| | bhagavatI sUtra (2) __ (268) Bhagavati Sutra (2) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$ 495555555555555555555555Wan 55555555555555555555558

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Wan fa phra 37. [Q.] Bhante ! Where do the Saarasvat Devs live ? [Ans.] Gautam ! Saarasvat Devs live in the Archi Vimaan. 38. [Q.] Bhante ! Where do the Aditya Devs live ? [Ans.] Gautam ! Aditya Devs live in the Archimali Vimaan. 39. [Q.] In this order the vimaans of all the (aforesaid ) gods should be known... and so on up to... Bhante ! Where do the Risht Devs live ? [Ans.] Gautam ! Risht Devs live in the Risht Vimaan. 40. [ pra. 1 ] sArassaya mAiccANaM bhaMte! devANaM kai devA, kai devasayA paNNattA ? [u.] goyamA ! satta devA, satta devasayA parivAro paNNatto / [ 2 ] vaNhI - varuNANaM devANaM cauddasa devA, cauddasa devasahassA parivAro paNNatto / [ 3 ] gaddatoya-tusiyANaM devANaM satta devA, satta devasahassA parivAro paNNatto / [ 4 ] avasesANaM nava devA, nava devasayA parivAro paNNattA / paDhamajugalammi satta usayANi bIyammi coddasa sahassA / tatie satta sahassA nava ceva sayANi sesesu // 3 // 40. [pra.1] bhagavan ! sArasvata aura Aditya, ina do devoM ke kitane deva haiM aura kitane sau devoM kA parivAra hai ? [u.] gautama ! sArasvata aura Aditya ina do devoM ke sAta deva (svAmI) haiM aura inake 700 devoM kA parivAra hai| [ 2 ] vahni aura aruNa, ina do devoM ke 14 deva svAmI aura 14 hajAra devoM kA parivAra hai / [ 3 ] gardatoya aura tuSita devoM ke 7 deva svAmI aura 7 hajAra devoM kA parivAra hai| [4] zeSa (avyAbAdha, Agneya aura riSTa, ina) tInoM devoM ke nau deva svAmI aura 900 devoM kA parivAra hai| ( gAthArtha - ) prathama yugala meM 700, dUsare yugala meM 14,000 6 devoM kA parivAra aura zeSa tIna devoM ke 900 devoM kA parivAra hai| F devoM kA parivAra, tIsare yugala meM 7,000 [Ans.] Gautam ! In the two classes Saaraswat and Aditya there are seven overlord gods and a family of 700 gods. [2] In the two classes Vahni and Varun there are fourteen overlord gods and a family of 14, 000 gods. chaThA zataka : paMcama uddezaka (269) Sixth Shatak: Fifth Lesson ttttttt t t t t t t t t t t t 5 5 5 5 5 5 5 25 phra Wan Wan 5 5 5 5 5 5 40. [Q. 1] Bhante ! How many are the divine overlords and families of divine subjects among the gods of the two classes Saaraswat and pra Aditya ? 5 5 4 5 5 5 5 5 Y= ddo Sheng phra phra phra Wan Wan

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[3] In the two classes Gardatoya and Tushit there are seven overlord gods and a family of 7000 gods. [4] In the remaining three classes (Avyabadh, Agneya and Risht) there are nine overlord gods and a family of 900 gods. Verse--First pair has family of 700 gods, second pair has that of 14000 gods, third pair has that of 7000 gods, and the remaining three classes has family of 900 gods. 41. [pra. 1 ] logaMtiyavimANA NaM bhaMte! kiMpaiTThiA paNNattA ? [ u. ] goyamA ! vAupaiTThiyA paNNattA / 41. [ pra. 1 ] bhagavan ! lokAntika vimAna kisake AdhAra para ( sthita ) haiM ? [ u. ] gautama ! lokAntika vimAna vAyupratiSThita (vAyu ke AdhAra para rahe hue) haiN| 41. [Q. 1] Bhante ! On what rest Lokantik Vimaans ? [Ans.] Gautam ! Lokantik Vimaans rest on air. [ 2 ] evaM neyavyaM - 'vimANANaM paiTThANaM bAhalluccattameva saMThANaM', baMbhaloyavattavvayA neyavyA jAva haMtA goyA ! asai aduvA aNaMtakhutto, no ceva NaM devattAe / phra [ 2 ] isa prakAra - jisa taraha vimAnoM kA pratiSThAna, vimAnoM kA bAhalya, vimAnoM kI U~cAI aura vimAnoM ke saMsthAna Adi kA varNana; jIvAbhigamasUtra ke deva - uddezaka meM brahmaloka kI vaktavyatA meM kahA hai, tadanusAra yahA~ bhI kahanA cAhie, yAvat-hA~, gautama ! sabhI prANa, bhUta, jIva aura sattva yahA~ aneka bAra aura ananta bAra pahale utpanna ho cuke haiM, kintu lokAntika vimAnoM meM devarUpa meM utpanna nahIM hue / [2] In the same way the details about the situation (pratishthaan), dimensions, height and structure etc. should be mentioned according to that about Brahmalok given in the chapter titled Dev in Jivabhigam Sutra... and so on up to... Gautam ! All beings (praan ), organisms (bhoot), souls (jiva), and entities (sattva) have been born many times or infinite times but never in the form of divine beings in the Lokantik Vimaans. 42. [ pra. ] logaMtigavimANesu logaMtiyadevANaM bhaMte ! kevaiyaM kAlaM TitI paNNattA ? [ u. ] goyamA ! aTTha sAgarovamAiM ThitI paNNattA / 42. [ pra. ] bhagavan ! lokAntika vimAnoM meM devoM kI kitane kAla kI sthiti hai ? [u. ] gautama ! lokAntika vimAnoM meM ATha sAgaropama kI sthiti hai| 42. [Q.] Bhante! What is the life-span of gods in Lokantik Vimaans? Bhagavati Sutra (2) bhagavatI sUtra (2) (270) phaphaphaphaphaphaphaphapha

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555555555555555555555555555555555555 (Ans.) Gautam ! The life-span of gods in Lokantik Vimaans is eight Sagaropam (a metaphoric unit of time). 43. [pra. ] logaMtiyavimANehi NaM bhaMte ! kevaiyaM abAhAe logaMte paNNatte ? [u.] goyamA ! asaMkhejjAI joyaNasahassAI abAhAe logaMte pnnnntte| sevaM bhaMte ! sevaM bhaMte ! tti.| ||ch? sae : paMcamo uddesao samatto / 43. [pra. ] bhagavan ! lokAntika vimAnoM se lokAnta kitanA dUra hai ? [u.] gautama ! lokAntika vimAnoM se asaMkhyeya hajAra yojana dUra lokAnta hai| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai;' isa prakAra kahakara yAvat gautama svAmI vicaraNa karane lge| 43. [Q.] Bhante ! How far is the edge of the universe from the Lokantik Vimaans ? [Ans.] Gautam ! The edge of the universe is innumerable thousand Yojans away from the Lokantik Vimaans. ___"Bhante ! Indeed that is so. Indeed that is so. "With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : sUtra 1 se 16 taka tamaskAya kA varNana hai, tathA 17 se 43 taka kRSNarAji kaa| donoM meM kucha samAnatAe~ haiM, kucha bhinnatAe~ haiN| samAnatA nimna haiM-(1) donoM kA varNa kAlA, bhayajanaka parama kRSNa hai| (2) donoM meM hI rikta sthAna haiM, vahA~ ghara hai. na hI grAma aadi| bhinnatAe~-(1) donoM kA parimANa tathA paridhi bhinna-bhinna hai| (2) tamaskAya mukhya rUpa se apkAyika (jala) hai, jabaki kRSNarAji mukhyataH pRthvIkAyika (pRthvI) hai| (3) tamaskAya meM bAdara pRthvIkAya, bAdara agnikAya nahIM hai| kRSNarAji meM bAdara apkAya, bAdara agnikAya aura bAdara vanaspatikAya nahIM hai| lokAntika deva brahmaloka nAmaka paMcama devaloka ke pAsa loka ke kinAre para rahate haiM, isalie inheM lokAntika kahate haiN| athavA ye saMsAra rUpa loka ke anta (karane meM) karane meM nikaTa haiM, kyoMki ye saba svAmI deva ekabhavAvatArI (eka bhava ke pazcAt mokSagAmI) hote haiM, isalie bhI inheM lokAntika kahate haiN| ina vimAnoM kA varNa lAla, pIlA aura zveta hotA hai, ye prakAzayukta, iSTa varNa-gandhayukta evaM sarvaratnamaya hote haiN| ina vimAnoM ke nivAsI deva samacaturasra saMsthAna vAle, padmalezyAyukta evaM samyagdRSTi hote haiN| (jIvAbhigamasUtra dvitIya vaimAnika uddezaka) ||chtthaa zataka : paMcama uddezaka samApta / / chaThA zataka : paMcama uddezaka (271) Sixth Shatak: Fifth Lesson ja) )))))))))55555555555555)

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2 5 5 5 5 555 5555 5555 5 555 55555 5 5 5 5 5 5 5 52 555555555555555555555555 S Wan Elaboration-Aphorisms 1 to 16 contain information Tamaskaaya and aphorisms 17 to 43 about krishna-rajis. These two have some similarities and some differences Similarities (1) The appearance of both is black, terrifying pitch black. (2) Both have only empty space where neither houses nor inhabited places exist. Differences (1) The spread and circumferences of the two differ. (2) Tamaskaaya is mainly apkaayik (water-bodied) and krishna-rajis are mainly prithvi-kaayik (earth-bodied). (3) Tamaskaaya does not contain gross earth-bodies and gross fire-bodies. Krishna-rajis do not contain gross water-bodies, gross fire-bodies and gross plant-bodies. about Lokantik gods live at the edge of the universe (lokant) near the fifth divine realm called Brahmalok, that is why they are called Lokantik. Also, the overlords of these gods are destined to be liberated after just one rebirth. Thus they are about to end the cycles of rebirth in the Lok. That is another reason they are called Lokantik. bhagavatI sUtra (2) The colour of these vimaans is red, yellow and white. They are illuminated, have pleasant appearance and smell and are embellished with all kinds of gems. The gods residing there have perfect body constitution (sam-chaturasra samsthan), Padma leshya (yellow soulcomplexion) and are righteous. (Jivabhigam Sutra, chapter 2, Vaimanik) END OF THE FIFTH LESSON OF THE SIXTH CHAPTER (272) Bhagavati Sutra (2) *555555555555555555555555555 Wan Wan Wan Wan 25555555555 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 Wan

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fafa) ))))))) )))))))))))))) ) chaThA zataka :chaThA uddezaka SIXTH SHATAK (Chapter Six) : SIXTH LESSON Wan 5555555555555555555555555555555555)) HOU BHAVYA (WORTHY OF LIBERATION) pRthviyA~ aura anuttara vimAna HELLS AND ANUTTAR VIMAAN 1. [pra. 1 ] kai NaM bhaMte ! puDhavIo paNNattAo ? [u. ] goyamA ! satta puDhavIo paNNattAo, taM jahA-rayaNappabhA jAva tmtmaa| 1. [pra. 1 ] bhagavan ! pRthviyA~ kitanI haiM ? [u.] gautama ! pRthviyA~ sAta haiN| yathA-ratnaprabhA yAvat [zarkarAprabhA, vAlukAprabhA, paMkaprabhA, dhUmaprabhA, tamaHprabhA] tmstmHprbhaa| __ 1.[Q. 1] Bhante ! How many hells (prithvi) are there ? [Ans.] Gautam ! There are seven hells-Ratnaprabha... and so on up to... (Sharkaraprabha, Balukaprabha, Pankaprabha, Dhoom-prabha, Tamah-prabha and) Tamstamah-prabha. OM [2] rayaNappabhAINaM AvAsA bhANiyavvA jAva ahesttmaae| evaM je jattiyA AvAsA te __ bhANiyabvA jaav| [2] ratnaprabhA pRthvI se lekara adhaHsaptamI (tamastamaHprabhA) pRthvI taka, jisa pRthvI ke jitane AvAsa hoM, utane kahane cAhie yaavt| [2] From Ratnaprabha Prithvi to Adhah-saptami (Tamstamahprabha) the number of abodes in each hell respectively should be mentioned. 2. [pra. ] kai NaM bhaMte ! aNuttaravimANA paNNattA ? [u. ] goyamA ! paMca aNuttaravimANA paNNattA, taM jahA-vijae jAva svvtttthsiddhe| 2. [pra. ] bhagavan ! anuttara vimAna kitane haiM ? [u.] gautama ! pA~ca anuttaravimAna haiN| yathA-vijaya, vaijayanta, jayanta, aparAjita aura sarvArthasiddha vimaan| 2. (Q.) Bhante ! How many Anuttar Vimaans are there? [Ans.] Gautam ! There are five Anuttar Vimaans (matchless celestial OM vehicles or divine realms)-Vijaya, Vaijayant, Jayant, Aparajit and Wan Sarvarthasiddha Vimaan. . 4555555555555555555555555555555555555555555555558 chaThA zataka : chaThA uddezaka . (273) Sixth Shatak : Sixth Lesson %%%%%% %%%%%%% %%%%%%% %% %%%%%%

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555555555555555555555555555555555558 Wan mAraNAntika samudghAta MARANANTIK SAMUDGHAT 3. [pra. ] jIve NaM bhaMte ! mAraNaMtiyasamugyAeNaM samohae, samohaNittA je bhavie imIse rayaNappabhAe ma puDhavIe tIsAe nirayAvAsasayasahassesu annayaraMsi nirayAvAsaMsi neraiyattAe uvavajjittae se NaM bhaMte ! # tatthagae ceva AhAreja vA, pariNAmejja vA, sarIraM vA baMdhejjA ? [u. ] goyamA ! atyaMgaie tatthagae ceva AhArejja vA, pariNAmejja vA, sarIraM vA baMdhejjA, fa atthegaie tao paDiniyattittA, ihamAgacchai, AgacchittA doccaM pi mAraNaMtiyasamugyAeNaM samohaNai, samohaNittA imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu anayaraMsi nirayAvAsaMsi neraiyattAe uvavajjittae tao pacchA AhArejja vA pariNAmeja vA sarIraM vA bNdhejjaa| evaM jAva ahesattamA puddhvii| a5FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 3. [pra. ] bhagavan ! jo jIva mAraNAntika samudghAta se samavahata huA (samudghAta kiyA) hai aura Wan samavahata hokara isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM se kisI eka nArakAvAsa meM nairayika rUpa meM utpanna hone ke yogya hai, bhagavana ! kyA vaha vahA~ jAkara AhAra karatA hai? AhAra ko pariNamAtA fa hai? aura zarIra bA~dhatA hai ? [u. ] gautama ! koI jIva vahA~ jAkara hI AhAra karatA hai, AhAra ko pariNamAtA hai yA zarIra Wan bA~dhatA hai; aura koI jIva vahA~ jAkara vApasa lauTatA hai, vApasa lauTakara yahA~ AtA hai| yahA~ Akara vaha phira dUsarI bAra mAraNAntika samudghAta dvArA samavahata hotA hai| samavahata hokara isa ratnaprabhApRthvI ke tIsa lAkha nArakAvAsoM meM se kisI eka nArakAvAsa meM nairayika rUpa se utpanna hotA hai| isake pazcAta AhAra grahaNa karatA hai, pariNamAtA hai aura zarIra bA~dhatA hai| isI prakAra yAvat adhaHsaptamI (tamastamaH prabhA) pRthvI taka kahanA caahie| 3. (Q.) Bhante ! When a soul (jiva) having undergone maranantik samudghat (bursting forth of some soul-space-points before the moment of death) is destined to be born as an infernal being in any one of the three million hell-abodes; on reaching there does this soul have food intake, does it transform that food and does it take a body ? [Ans.] Gautam ! On reaching there, some soul (jiva) has food intake, it transforms that food and it takes a body, while some other soul goes there, returns and once again undergoes maranantik samudghat. After this it is born as an infernal being in any one of the three milli abodes. After that it has food intake, it transforms that food and it takes a body. The same should be repeated for all hells up to Adhah-saptami (Tamstamah-prabha). wTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF | bhagavatI sUtra (2) (274) Bhagavati Sutra (2)

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h$$$$$$ $$$$$$ $$$$$$$ $ $$$$ $$ $$ 4. [pra.] jIve NaM bhaMte ! mAraNaMtiyasamugghAeNaM samohae, samohaNittA je bhavie causaTTIe asurakumArAvAsasayasahassesu annayaraMsi asurakumArAvAsaMsi asurakumArattAe uvvjjitte| [u. ] jahA neraiyA tahA bhANiyavyA jAva thnniykumaaraa| 4. [pra. ] bhagavan ! jo jIva mAraNAntika samudghAta se samavahata huA hai aura samavahata hokara asurakumAroM ke cauMsaTha lAkha AvAsoM meM se kisI eka AvAsa meM utpanna hone ke yogya hai; kyA vaha jIva vahA~ jAkara hI AhAra karatA hai ? usa AhAra ko pariNamAtA hai aura zarIra bA~dhatA hai ? [u. ] gautama ! jisa prakAra nairayikoM ke viSaya meM kahA, usI prakAra asurakumAroM ke viSaya meM, yAvat stanitakumAroM taka kahanA caahie| 4. [Q.] Bhante ! When a soul (jiva) having undergone maranantik samudghat is destined to be born as a divine being in any one of the 6.4 million abodes of Asur Kumar gods; on reaching there does this soul ve food intake, does it transform that food and does it take a body? (Ans.] Gautam ! What has been stated about infernal beings should be repeated for Asur Kumar gods... and so on up to... Stanit Kumar gods. ___5. [pra. 1 ] jIve NaM bhaMte ! mAraNaMtiyasamugghAeNaM samohae, samohaNittA je bhavie asaMkhejesu puDhavikAiyAvAsasayasahassesu anayaraMsi puDhavikAiyAvAsaMsi puDhavikAiyattAe uvavajjittae se NaM bhaMte ! maMdarassa pavvayassa purathimeNaM kevaiyaM gacchejjA, kevaiyaM pAuNejjA ? [u. ] goyamA ! loyaMtaM gacchejjA, loyaMta paaunnijjaa| 5. [pra. 1] bhagavan ! jo jIva mAraNAntika samudghAta se samavahata huA hai, aura samavahata hokara asaMkhyeya lAkha pRthvIkAAyika AvAsoM meM se kisI eka pRthvIkAyika AvAsa meM pRthvIkAyika rUpa se utpanna hone ke yogya hai, bhagavan ! vaha jIva maMdara (meru) parvata se pUrva meM kitanI dUra jAtA hai ? aura kitanI dUrI ko prApta karatA hai? [u.] he gautama ! vaha lokAnta taka jAtA hai aura lokAnta ko prApta karatA hai| 5. [Q. 1] Bhante ! When a soul (jiva) having undergone maranantik samudghat is destined to be born as a divine being in any one of the innumerable million abodes of earth-bodied beings, Bhante ! What distance to the east of Mandar (Meru) mountain does it cover and how far does it reach? (Ans.] Gautam ! It goes up to the edge of the universe (Lokaant) and reaches the edge of the universe. [pra. 2 ] se NaM bhaMte ! tatthagae ceva AhArejja vA, pariNAmejja vA, sarIraM vA baMdhejjA ? chaThA zataka : chaTA uddezaka (275) Sixth Shatak : Sixth Lesson 1995 ))) ))))))))))))))) ) ))

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*********************t****tmimimimittmilllillli [ u. ] goyamA ! atthegaie tatthagaeceva AhArejja vA, pariNAmejja vA, sarIraM vA baMdhejja, atthegaie tao paDiniyattai, paDiniyattittA ihamAgacchai, AgacchittA doccaM pi mAraNaMtiyasamugdhAeNaM samohaNai, samohaNittA maMdarassa pavvayassa puratthimeNaM aMgulassa asaMkhejjaibhAgamettaM vA saMkhejjaibhAgamettaM vA, vAlaggaM vA, vAlaggapuhuttaM vA evaM likkhaM jUyaM javaM aMgulaM jAva joyaNakoDiM vA, joyaNakoDAkoDiM vA, saMkhejjesu vA asaMkhejje vA joyaNasahassesu, logaMte vA egapaesiyaM seTiM mottUNa asaMkhejjesu puDhavikAiyAvAsa sahasahassesu antrayaraMsi puDhavikAiyAvAsaMsi puDhavikAiyattAe uvavajjettA tao pacchA AhArejja vA, pariNAmejja vA, sarIraM vA baMdhejjA / [ 3 ] jahA puratthimeNaM maMdarassa pavvayassa AlAvago bhaNio evaM dAhiNeNaM, paccatthimeNaM, uttareNaM, uDDhe, ahe / [pra. 2 ] bhagavan ! kyA pRthvIkAyika jIva, vahA~ jAkara hI AhAra karatA hai, AhAra ko . pariNamAtA hai aura zarIra bA~dhatA hai ? [ u. ] gautama ! koI jIva, vahA~ jAkara hI AhAra karatA hai| usa AhAra ko pariNamAtA hai aura zarIra bA~dhatA hai; aura koI jIva vahA~ jAkara vApasa lauTatA hai, vApasa lauTakara yahA~ AtA hai; yahA~ Akara phira dUsarI bAra mAraNAntika samudghAta se samavahata hotA hai| samavahata hokara meru parvata ke pUrva meM aMgula ke asaMkhyeya bhAgamAtra, yA saMkhyeya bhAgamAtra, yA bAlAgra, athavA bAlAgra - pRthaktva (do se nau taka bAlAgra), isI taraha lIkha, jU~, yava, aMgula yAvat koTi yojana, koTAkoTi yojana, saMkhyeya hajAra yojana aura asaMkhyeya hajAra yojana meM, athavA eka pradezAtmaka zreNI ko chor3akara lokAnta meM pRthvIkAya ke asaMkhya lAkha AvAsoM meM se kisI AvAsa meM pRthvIkAyika rUpa se utpanna hotA hai aura usake pazcAt AhAra karatA hai, usa AhAra ko pariNamAtA hai aura zarIra bA~dhatA hai| 3 [ 3 ] jisa prakAra meru parvata kI pUrva dizA ke viSaya meM kathana kiyA gayA hai, usI prakAra se dakSiNa, pazcima, uttara, Urdhva aura adhodizA ke sambandha meM kahanA caahie| [Q. 2] Bhante ! On reaching there does this earth-bodied being have food intake, does it transform that food and does it take a body? [Ans.] Gautam ! On reaching there some soul (jiva) has food intake, it transforms that food and it takes a body. While some other soul goes there, returns and once again undergoes maranantik samudghat. After this it is born as an earth-bodied being in any one of the innumerable million abodes of earth-bodied beings to the east of Meru mountain located at a distance of innumerable fraction of an Angul, or countable fraction of an Angul, or Baalaagra (hair-tip), or Baalaagra prithakatva (two to nine Baalaagras ), or Leekh, or Joon, or Yava, or Angul... and so on up to... billion Yojans, or billion-billion Yojans or at Lokaant except for Bhagavati Sutra (2) bhagavatI sUtra (2) (276) mimimimimimi**********tmi***t*********tmilll

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ja))))))))555555555555)))) a single space-point row. After that it has food intake, it transforms that food and it takes a body. (3) What has been stated for the area east of Meru mountain should be repeated for south, west, north, above and below of Meru mountain. 6. jahA puDhavikAiyA tahA egidiyANaM savvesiM ekkekkassa cha AlAvagA bhaanniybvaa| 6. jisa prakAra pRthvIkAyika jIvoM ke viSaya meM kahA hai, usI prakAra se sabhI ekendriya jIvoM ke viSaya meM kahanA caahie| eka-eka ke chaha-chaha AlApaka kahane caahie| 6. What has been said about earth-bodied beings should be repeated for all one-sensed beings. Six statements each. ____7. [pra.] jIve NaM bhaMte ! mAraNaMtiyasamugyAeNaM samohai, samohaNittA je bhavie aMsakhejjesu beiMdiyAvAsasayasahassesu anataraMsi beiMdiyAvAsaMsi beiMdiyattAe uvavajjittae se NaM bhaMte tatthagate ceva0 ! [u. ] jahA neriyaa| evaM jAva annuttrovvaaiyaa| 7. [pra. ] bhagavan ! jo jIva, mAraNAntika samudghAta se samavahata huA hai aura samavahata hokara dvIndriya jIvoM ke asaMkhyeya lAkha AvAsoM meM se kisI eka AvAsa meM dvIndriya rUpa meM utpanna hone vAlA hai; bhagavan ! kyA vaha jIva vahA~ jAkara hI AhAra karatA hai, usa AhAra ko pariNamAtA hai, aura zarIra bA~dhatA hai? [u. ] gautama ! jisa prakAra nairayikoM ke lie kahA gayA, usI prakAra dvIndriya jIvoM se lekara anuttaraupapAtika devoM taka saba jIvoM ke lie kathana karanA caahie| 7. [Q.] When a soul (jiva) having undergone maranantik samudghat is destined to be born as a two-sensed being in any one of the innumerable million abodes; on reaching there does this soul have food intake, does it transform that food and does it take a body ? (Ans.) What has been said about infernal beings should be repeated for all beings starting from two-sensed beings... and so on up to... Anuttaropapatik gods. 8. [pra.] jIve NaM bhaMte ! mAraNaMtiyasamugghAeNaM samohae, samohaNittA je bhavie evaM paMcasu aNuttaresu mahatimahAlaesu mahAvimANesu anayaraMsi anuttaravimANaMsi aNuttarovavAiyadevattAe uvavajjittae, se NaM bhaMte tatthagae ceva ! [u.] taM ceva jAva AhArejja vA, pariNAmeja vA, sarIraM vA bNdhejaa| sevaM bhaMte ! sevaM bhaMte ! tti| ||chtte sae : chaTTho uddeso samatto // chaThA zataka: chaThA uddezaka (277) Sixth Shatak: Sixth Lesson

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8. [pra. ] he bhagavan ! jo jIva mAraNAntika samudghAta se samavahata huA hai aura samavahata hokara sabase mahAn mahAvimAnarUpa paMca anuttaravimAnoM meM se kisI eka anuttara vimAna meM anuttaraupapAtika devarUpa meM utpanna hone vAlA hai, kyA vaha jIva vahA~ jAkara hI AhAra karatA hai, AhAra ko pariNamAtA hai aura zarIra bA~dhatA hai? [u. ] gautama ! pahale kahA gayA hai, usI prakAra kahanA cAhie yAvat AhAra karatA hai, use pariNamAtA hai aura zarIra bA~dhatA hai| _ 'he bhagavan ! yaha isI prakAra hai, bhagavan / yaha isI prakAra hai', aisA kahakara yAvat gautama svAmI vicaraNa karate haiN| 8. [Q.] When a soul (jiva) having undergone maranantik samudghat is destined to be born as an Anuttaropapatik god in any one of the five great celestial vehicles called Anuttaropapatik Vimaans; on reaching there does this soul have food intake, does it transform that food and does it take a body? / (Ans.] Gautam ! It is as stated before... and so on up to... it has food intake, it transforms that food and it takes a body. ___"Bhante ! Indeed that is so. Indeed that is so. "With these words.. and so on up to... ascetic Gautam resumed his activities. vivecana : niSkarSa-eka jIvana meM mAraNAntika samudghAta (maraNa ke samaya hone vAlI AtmA kI ugra kriyA) kA prayoga do bAra hotA hai-(1) kucha jIva mAraNAMtika samudghAta kA prayoga karake apane utpattisthAna para janma le lete haiN| jo jIva mAraNAntika samudghAta karake narakAvAsAdi meM apane AgAmI utpattisthAna para jAte haiM, usa kAla meM unameM se koI eka jIva, jo samudghAta-kAla meM hI maraNa prApta ho jAtA hai, vaha vahA~ mAraNAntika samudghAta karake punaH utpattisthAna para AtA hai; phira AhArayogya pudgaloM ko grahaNa karatA hai, tatpazcAt grahaNa kiye hue una pudgaloM ko pacAkara unakA khalarUpa aura rasarUpa vibhAga karatA hai| phira pudgaloM se zarIra kI racanA karatA hai| dvIndriya Adi jIvoM ke AvAsasthAna loka ke eka bhAga meM haiN| ekendriya ke AvAsasthAna sampUrNa loka meM hai| isalie ve jIva lokAnta taka utpanna hote haiN| pratyeka jIva kA AkAza ke asaMkhya pradezoM meM avagAhana hotA hai| isalie vaha eka pradezAtmaka AkAza zreNI ko chor3akara aneka pradezAtmaka-asaMkhya pradezAtmaka AkAza zreNI meM utpanna hotA hai| (vatti, patrAMka 273-274) ||chtthaa zataka : chaThA uddezaka samApta // Elaboration Conclusion-In one rebirth a soul may undergo maranantik samudghat (bursting forth of some soul-space-points before the moment of death) twice. After maranantik samudghat some souls (jiva) take rebirth at their destined place including infernal abodes. Out | bhagavatI sUtra (2) (278) Bhagavati Sutra (2)

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245454545454545454545454545454545454545454 5 4 4 4 4 4 4 4 4 4 of these some soul goes there, returns and once again undergoes maranantik samudghat to be born at the destined place. After that it acquires suitable particles as food, transforms these particles into digestible solids and liquids, and finally forms its body with these particles. The abodes of two sensed and higher beings are only in a portion of Lok (occupied space) whereas those of one-sensed beings are in the whole Lok. That is why these beings are born right up to Lokaant (the edge of the universe). Every single being occupies innumerable space-points and therefore it takes birth in areas of innumerable space-point dimension and not those with single space-point dimension. (Vritti, leaves 273-274) * END OF THE SIXTH LESSON OF THE SIXTH CHAPTER - HI-III aaaaaaaahhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh chaThA zataka : chaThA uddezaka ( 279 ) Sixth Shatak: Sixth Lesson 15%%%%%% %%%%%%%%%%%% %%% %% %%%%%%%%Yi

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chaThA zataka: saptama uddezaka SIXTH SHATAK (Chapter Six) : SEVENTH LESSON Shan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting u 'zAlI' SHAALI (PADDY) ma dhAnyoM kI yoni-sthiti SPROUTING OF CORN 1. [pra.] aha NaM bhaMte ! sAlINaM, vIhINaM, godhUmANaM, javANaM, javajavANaM, eesi NaM dhannANaM koTThAuttANaM pallAuttANaM maMcAuttANaM mAlAuttANaM olittANaM littANaM pihiyANaM muddiyANaM laMchiyANaM kevaiyaM kAlaM joNI saMciTThai ? goyamA ! jahanneNaM aMtomuhattaM ukkoseNaM tiNNi saMvaccharAI, teNa paraM joNI pamilAyai, teNa paraM joNI paviddhaMsati, teNa paraM bIe abIe bhavati, teNa paraM joNivocchede pannatte samaNAuso! 1. [pra. ] bhagavan ! zAlI (kamala Adi zreSTha jAti kA cAvala), vrIhi (sAmAnya cAvala), godhUma ma (gehU~), yava (jau) tathA yavayava (viziSTa prakAra kA jau = jaI dhAnya) ityAdi dhAnya koThe meM surakSita rakhe hoM, bA~sa ke palle (chabar3e), maMca (macAna) para rakhe hoM, mAla meM DAlakara rakhe hoM, (bartana meM DAlakara) gobara se unake mukha ullipta (vizeSa prakAra se lIpe hue) hoM, lipta hoM, DhaMke hue hoM, miTTI Adi se una * bartanoM ke mukha mudrita hoM, (unake mu~ha banda karake) lAMchita (sIla lagAkara cinhita) kiye hue hoM; (isa OM prakAra surakSita kiye hue hoM) to una (dhAnyoM) kI yoni (aMkurotpAdaka zakti) kitane kAla taka rahatI hai? [u. ] he gautama ! unakI yoni kama se kama antarmuhUrta taka aura adhika se adhika tIna varSa taka* rahatI hai| usake pazcAt una (dhAnyoM) kI yoni mlAna ho jAtI hai, vidhvaMsa ko prApta ho jAtI hai, phira vaha bIja, abIja ho jAtA hai| isake pazcAt he AyuSmAn zramaNa ! usa yoni kA viccheda ho jAtA hai| 1. (Q.) Bhante ! Say there are corns including shali (fine paddy), brihi (coarse paddy), godhoom (wheat), yav (barley) and yav-yav (special variety of barley, also called jayi) stored safely in a barn, a basket, a loft si after being filled in large containers covered and sealed after properly besmearing and plastering with clay and cow-dung. How long does the si sprouting capacity (yoni) of these secured corns remain intact? [Ans.) Gautam ! The sprouting capacity of these remains intact for a minimum period of Antar-muhurt (less than 48 minutes) and a maximum period of three years. After that this capacity of these corns fades and gets destroyed to make that seed a non-seed. After that,Olong lived Shraman, that sprouting capacity ends. | bhagavatI sUtra (2) (280) Bhagavati Sutra (2)

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 2. [pra. ] aha bhaMte ! kalAya-masUra-tila-mugga-mAsa-nipphAva-kulattha-AlisaMdaga-saINapalimaMthagamAINaM eesiM NaM dhannANaM0? [u. ] jahA sAlINaM tahA eyANa vi, navaraM paMca sNvcchraaii| sesaM taM cev| 2. [pra.] bhagavan ! kalAya, masUra, tila, mUMga, ur3ada, bAla (bAlora), kulatha, Alisandaka (eka prakAra kA caMvalA), satINa (arahara), palimaMthaka (gola canA yA kAlA canA) ityAdi (dhAnya pUrvokta rUpa se koThe Adi meM rakhe hue hoM to ina) dhAnyoM kI (yoni kitane kAla taka kAyama rahatI hai ?) [u. ] gautama ! jisa prakAra zAlI dhAnya ke viSaya meM kahA, usI prakAra ina dhAnyoM ke lie bhI kahanA caahie| vizeSatA itanI hI hai ki yahA~ utkRSTa pA~ca varSa kahanA caahie| zeSa sArA varNana usI taraha hai| 2. (Q.) Bhante ! For how long the aforesaid capacity of pulses including Kalaaya, Masoor (a small-grained pulse; Lens esculenta), Til (sesame seed), Moong (green gram), Urad (a pulse; Phaseolus mungo), baal or Balor (a bean; Canavalia giadiata and Canavalia ensiformis). Kulath (a kind of gray or black gram; Dolichos biflorus), Aalisandak (a kind of bean), Satina or Arahar (a type of pulse; Cajamus Indicus), Palimanthak (round or black gram) lasts (if they are safely stored as aforesaid)? (Ans.] Gautam ! As has been stated about shali or corns so should be repeated for these pulses. The only difference being that in this case the maximum period is five years. Remaining details are same. 3. [pra.] aha bhaMte ! ayasi-kusuMbhaga-kodava-kaMgu-varaga-rAlaga-kodUsaga-saNa-sarisavamUlagabIyamAINaM eesiM NaM dhannANaM0? [u. ] eyANi vi taheva, navaraM satta sNvcchraaii| sesaM taM cev| 3. [pra. ] he bhagavan ! alasI, kusumbha, kodrava (kodoM) kAMgaNI, baraTa (baMTI), rAla, saNa, sarasoM, mUlaka bIja (eka jAti ke zAka ke bIja) Adi dhAnyoM kI yoni kitane kAla taka kAyama rahatI hai ? [u.] gautama ! usI prakAra ina dhAnyoM ke lie bhI kahanA caahie| vizeSatA itanI hI hai ki inakI yoni utkRSTa sAta varSa taka rahatI hai| zeSa varNana pUrvavat samajha lenA caahie| 3. [Q.] Bhante ! For how long the aforesaid capacity of seeds including Alasi (linseed; Linum Usita-tssium), Kusumbh, Kodrav or Kodon (Paspalum scrobiculum), Kaangani (a millet; Setaria italica), Barat or Bunty, Raal, Sarason (mustard), and Moolak beej lasts (if they are safely stored as aforesaid) ? chaThA zataka : saptama uddezaka (281) Sixth Shatak : Seventh Lesson 5555555555555555555555555555555

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)))) ) )) ))))) (Ans.) Same as aforesaid (aphorism 2). The only difference being that in this case the maximum period is seven years. Remaining details are $ same. gaNanIya kAla : muhUrta kA mAna MEASURABLE TIME : MUHURT 4. [pra.] egamegassa NaM bhaMte ! muhuttassa kevaiyA UsAsaddhA viyAhiyA ? [u. ] goyamA ! asaMkhejjANaM samayANaM samudaya-samiti-samAgameNaM sA egA Avaliya tti pavuccai, saMkhejjA AvaliyA UsAso, saMkhejjA AvaliyA nissaaso| havassa aNavagallassa niruvakiTThassa jNtunno| ege UsAsanIsAse, esa pANu tti vucci||1|| satta pANUNi se thove, satta thovAiM se lve| lavANaM sattahattarie esa muhutte viyaahie||2|| tiNNi sahassA satta ya sayAiM tevattari ca uusaasaa| esa muhutto divo savvehiM annNtnaanniihiN||3|| 4. [pra. ] bhagavan ! eka-eka muhUrta ke kitane ucchvAsa hote haiM ? [u. ] gautama ! asaMkhyAta samaya milakara jitanA kAla hotA hai, use eka 'AvalikA' kahate haiN| OM saMkhyeya AvalikA kA eka 'ucchvAsa' hotA hai aura saMkhyeya AvalikA kA eka 'niHzvAsa' hotA hai| 4. [Q.] Bhante ! How many Uchchhavaases are there in each Muhurt? (Or how many Uchchhavaases make a Muhurt ?) [Ans.] Gautam ! Innumerable Samayas (the smallest indivisible unit of time; something even beyond nanosecond) make one Avalika. Countable Avalikas make one Uchchhavaas (time taken for one inhalation) and countable Avalikas make one Nihshvaas (time taken for one inhalation). [gAthAoM kA artha-] (1) hRSTa-puSTa, vRddhAvasthA aura vyAdhi se rahita mAnasika saMkleza (TeMzana) se rahita prANI kA eka ucchvAsa aura eka niHzvAsa-(ye donoM milakara) eka 'prANa' kahalAte haiN| (2) sAta prANoM kA eka 'stoka' hotA hai| sAta stokoM kA eka 'lava' hotA hai| 77 lavoM kA eka muhUrta kahA OM gayA hai| (3) athavA 3,773 ucchvAsoM kA eka muhUrta hotA hai, aisA samasta anantajJAniyoM ne dekhA hai| ___Verses-(1) One inhalation (Uchchhavaas) and one exhalation of a healthy, young, person free of any disease or stress make one Praan. (2) Seven Praans make one Stoka. Seven Stokas make one Lava and 77 Lavas make one Muhurt. Also 3773 Uchchhavaasas make one Muhurt. Such Muhurt has been seen by all sages possessing infinite knowledge. 555554))))))555555555555555)) ))) ))))))) )))))) ) Wan bhagavatI sUtra (2) (282) Bhagavati Sutra (2) B5555 % %% % % % % % % %% % %% %% %% % %% %% %% %% %% %

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555555555555555555555555555555555555 5. eeNaM muhuttapamANeNaM tIsamuhutto ahoratto, paNNarasa ahorattA pakkho, do pakkhA mAso, do mAsA UU, tiNNi uU ayaNe, do ayaNA saMvacchare, paMcasaMvaccharie juge, vIsaM jugAI vAsasayaM, dasa vAsasayAI ma vAsasaharasaM, sayaM vAsasahassAI vAsasatasahassaM, caurAsIiM vAsasatasahassANi se ege pubaMge, caurAsIiM puvvaMgasayasahassAiM se ege pube, evaM tuDiaMge tuDie, aDaDaMge aDaDe, avayaMge avave, hUhUaMge hUhUe, uppalaMge uppale, paumaMge paume, naliNaMge naliNe, atthaniuraMge atthaniure, auaMge aue, pauaMge paue ya, nauaMge naue ya, cUliaMge cUliA ya, sIsapaheliaMge siispheliyaa| etAva tAva gnnie| etAva tAva gaNiyassa vise| teNa paraM ovmie| 5. isa muhUrta ke anusAra tIsa muhUrta kA eka 'ahorAtra' hotA hai| pandraha ahorAtra kA eka 'pakSa', Wan do pakSoM kA eka 'mAsa', do mAsoM kI eka 'Rtu', tIna RtuoM kA eka 'ayana', do ayana kA eka 'saMvatsara' (varSa), pA~ca saMvatsara kA eka 'yuga', bIsa yuga kA eka 'varSazata' (sau varSa) hai, dasa varSazata F kA eka 'varSasahasra' (eka hajAra varSa), sau varSa sahasroM kA eka 'varSazatasahasra' (eka lAkha varSa), 84 9 lAkha varSoM kA eka puurvaaNg'| 84 lAkha pUrvAMga kA eka 'pUrva', 84 lAkha pUrva kA eka 'truTitAMga' aura ' 84 lAkha truTitAMga kA eka 'truTita' hotA hai| isa prakAra pahale kI rAzi ko 84 lAkha se guNA karane se hI uttarottara rAziyA~ banatI haiN| ve isa prakAra haiM-aTaTAMga, aTaTa, avavAMga, avava, hUhUkAMga, hUhUka, + utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, arthanupUrAMga, arthanupUra, ayutAMga, ayuta, prayutAMga, meM prayuta, nayutAMga, nayuta, cUlikAMga, cUlikA, zIrSaprahelikAMga aura shiirssprhelikaa| isa saMkhyA taka gaNita Wan hai| yaha gaNita kA viSaya hai| isake bAda aupamika kAla hai (upamA kA viSaya hai-upamA dvArA jAnA jAtA // 1 hai, gaNita (gaNanA) kA nhiiN)| 5. 30 such Muhurts make one Ahoratra (day and night). 15 Ahoratras make one Paksha. 2 Pakshas make one Maas (30 days or a month). 2 Maases make one Ritu (season). 3 Ritus make one Ayan (the time from one solstice to another, 6 months). 2 Ayans make one Samvatsar (year). 5 Samvatsars make one Yug. 20 Yugs make one Varshashat (century). 10 Varshashat make one Varshasahasra (millennium). 100 Varshasahasra make one Varshashatsahasra (one hundred thousand years). 8.4 million Varsh make one Purvanga. 8.4 million Purvangas make one Purva. 8.4 million Purvas make one Trutitanga. 8.4 million Trutitanga make one Trutit. In the same way multiplying the preceding unit by 8.4 million gives the following units that are --- Adadanga, Adada, Avavanga, Avava, Huhukanga, Huhuka, Utpalanga, Utpala, Padmanga, Padma, Nalinanga, Nalina, Arthanupuranga, Arthanupura, Ayutanga, Ayut, Prayutanga, Prayuta, Nayutanga, Nayuta, Chulikanga, Chulika, Sheershaprahelikanga, and Sheershaprahelika (a number having 194 digits). This is the point up to which arithmetic is applicable. Up to this Wan 55555555555555555555555555555555555558 999955555555 chaThA zataka : saptama uddezaka (283) Sixth Shatak : Seventh Lesson

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kulll******************************mimimillli Wan point is the subject of arithmetic. After this comes metaphoric time (expressed through metaphors not numerals or arithmetic). Wan vivecana : gaNanIya kAla- muhUrtta se lekara zIrSa - prahelikAparyanta gaNitayogya kAla hai| kAla kA sUkSmatama bhAga 5 samaya hotA hai| asaMkhyAta samaya kI eka 'AvalikA' hotI hai| 256 AvalikA kA eka kSullakabhavagrahaNa hotA 5 hai| 17 se kucha adhika kSullakabhavagrahaNa (4446 3773 2458 AvalikA) kA eka ucchvAsa- niHzvAsakAla hotA hai| pha mAnasika saMklezarahita vyakti ke zvAsa- nizvAsa kI saMkhyA sama va sthira rahatI hai| ataH vahI pramANa mAnA gayA hai| eka pUrNa ucchvAsa- niHzvAsa kA eka 'prANa' isake Age kI saMkhyA spaSTa hai| sabase antima gaNanIya kAla 5 'zIrSaprahelikA' hai, aura jo 194 aMkoM kI saMkhyA hai| (kAla kA vistRta varNana anuyogadvAra, bhAga 1, pRSTha 289, tathA bhAga 2, kAla pramANa, pRSTha 158 para kiyA jA cukA hai|) Wan Elaboration-Countable or measurable time is expressed by various aforesaid units from Muhurt to Sheershaprahelika. The smallest indivisible unit of time is called one Samaya; it is something even 15 beyond nanosecond Innumerable Samayas make one Avalika. 2565 5 Avalikas make one Kshullak-bhava-grahan. Slightly more than 175 Kshullak-bhava grahan (444623458 Avalika) make one UchchhavaasNihshvaas. The rhythm of respiration of a healthy and stress free person is uniform and that is why it is taken as a standard unit. Time taken in one complete inhalation and exhalation is called Praan. The following units are exact and as aforesaid. The last countable unit of time is Sheershaprahelika (a number having 194 digits). (for more details refer to 5 Illustrated Anuyogadvar Sutra, part 1, p. 289 and part 2, p. 158) 3773 aupamika kAla kA svarUpa METAPHORIC UNITS TIME 6. [ pra. ] se kiM taM ovamie ? [u.] omie duvihe paNNatte, taM jahA - paliovame ya, sAgarovame ya / 6. [ pra. ] bhagavan ! vaha aupamika (kAla) kyA hai ? [u. ] gautama ! aupamika kAla do prakAra hai / yathA- palyopama aura sAgaropama / 6. [Q.] Bhante ! What is this metaphoric unit of time ? [Ans.] Gautam ! There are two metaphoric units of time-Palyopam and Sagaropam. 7. [pra.] se kiM taM paliovame ? se kiM taM sAgarovame ? bhagavatI sUtra ( 2 ) sattheNa sutikkheNa vi chettuM bhettuM ca jaM kira na sakkA / taM paramANuM siddhA vadaMti Adi pamANANaM // 4 // (284) phaphaphaphaphaphaphapha Bhagavati Sutra (2) - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 Wan Wan Wan

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kucuttt********tmimimimimimimitt*********** phaphaphaphaphaphaphaphaphaphapha Wan Wan saNhasahiyA ti vA, uDDhareNU ti vA, tasareNU ti vA, rahareNU ti vA, vAlagge ti vA, likkhA ti vA, jUyA ti vA, javamajjhe ti vA, aMgule ti vA / aTTha ussaNhasahiyAo sA egA saNhasahiyA, aTTha sahasahiyAo sA egA uDDareNU, aTTha uDareNUo sA egA tasareNU, aTTha tasareNUo sA egA rahareNU, aTTha rahareNUo se ege devakuru - uttarakurugANaM maNUsANaM vAlagge, evaM harivAsa - rammaga - hemavata - eraNNavatANaM puvvavidehANaM maNUsANaM aTTha vAlaggA sa egA likkhA, aTTha likkhAo sA egA jUyA, aTTha jUyAo se ege vajhe, aTTha javamajjhA se ege aMgule, eteNaM aMgulapamANeNaM cha aMgulANi pAdo, bArasa aMgulAI vihatthI, cavI aMgulANi rayaNI, aDayAlIsaM aMgulAI kucchI, chaNNautiM aMgulANi se ege daMDe ti vA, dhaNU vA, jUe ti vA, nAliyA ti vA, akkhe ti vA, musale ti vA, eteNaM dhaNuppamANeNaM do dhaNusahassAI gAuyaM, cattAri gAuyAiM joyaNaM / eeNaM joyaNappamANeNaM je palle joyaNaM AyAmavikkhaMbheNaM, joyaNaM uDuM uccatteNaM taM tiuNaM savisesaM pariraeNaM / se NaM egAhiya - beyAhiya- teyAhiya ukkosaM sattarattapparUDhANaM saMsaTTe sannicite bharite vAlaggakoDINaM, te NaM vAlagge no aggI dahejjA, no vAU harejjA, no kutthejjA no parividdhaMsejjA, no pUittAe havvamAgacchejjA / tao NaM vAsasate vAsasate gate egamegaM vAlaggaM avahAya jAvaieNaM kAleNaM se palle khINe nIrae nimmale niTThie nilleve avahaDe visuddhe bhavati / se taM paliovame / anaMtANaM paramANupoggalANaM samudaya samiti-samAgameNaM sA egA ussaNhasahiyA ti vA, 5 gAhA - etesiM pallANaM koDAkoDI havejja dasaguNiyA / taM sAgarovamassa tu ekkassa bhave parImANaM // 5 // 7. [ pra.] bhagavan ! palyopama' (kAla) kyA hai ? tathA 'sAgaropama' (kAla) kyA hai ? [ u. ] he gautama ! jo sutIkSNa zastroM dvArA bhI chedA-bhedA na jA sake, aise parama - aNu (paramANu) ko siddha (kevalI) bhagavAna samasta pramANoM kA AdibhUta pramANa kahate haiM / aise ananta paramANu pudgaloM ke samudAya kI samitiyoM ke samAgama se eka ucchlakSNa zlakSNikA, zlakSNa - zlakSNakA, UrdhvareNu, trasareNu, rathareNu, bAlAgra, likSA, yUkA, yavamadhya aura aMgula hotA hai / ATha ucchlakSNa - zlakSNikA ke milane se eka zlakSNa - zlakSNakA hotI hai / ATha zlakSNa - zlakSNikA se eka UrdhvareNu, ATha UrdhvareNu se eka trasareNu, ATha trasareNuoM ke milane se eka rathareNu aura ATha rathareNuoM ke milane se devakuru- uttarakuru kSetra ke manuSyoM kA eka bAlAgra hotA hai, tathA devakuru aura uttarakuru kSetra ke manuSyoM ke ATha bAlAgroM se harivarSa aura ramyakvarSa ke manuSyoM kA eka bAlAgra hotA hai| harivarSa aura ramyakvarSa ke manuSyoM ke ATha bAloM se haimavata aura hairaNyavata ke manuSyoM kA eka bAlAgra hotA hai / haimavata aura hairaNyavata ke manuSyoM ke ATha bAlAgroM se pUrvavideha ke manuSyoM kA eka bAlAgra hotA hai / pUrvavideha ke manuSyoM ke ATha bAlAgroM se eka lakSA ( lIkha ), ATha likSA se eka yUkA (jU~), ATha yUkA se eka yavamadhya aura ATha yavamadhya se eka aMgula hotA hai| isa prakAra ke chaha aMgula kA eka pAda (paira), bAraha aMgula kI eka vitasti (beMta), caubIsa aMgula kA eka hAtha, ar3atAlIsa aMgula kI eka kukSi, chiyAnave aMgula kA daNDa, dhanuSa, yuga, chaTA zataka : saptama uddezaka (285) Wan Sixth Shatak: Seventh Lesson 75 5 5 5 5 55 5955 595959595959595959595959 555 595959595555952 - 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 555 55 5 5 5 5 5 5 5 5 52 Wan

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Wan Wan phra nAlikA, akSa athavA mUsala hotA hai| do hajAra dhanuSa kA eka gAU hotA hai aura cAra gAU kA eka phra yojana hotA hai| Wan phra 5 phra ktimitklll**************************mitimi Wan phra Wan Wan [Ans.] Gautam ! The ultimate (param) particle (anu) of matter that phra cannot be pierced and divided even by sharpest of weapons is called the first of all validations (Adi-pramaan) by the Omniscient. Combinations of lumps of clusters of such infinite paramanu pudgals (ultimate5 particles of matter ) form (the following linear units) - Uchchhlakshn 5 shlakshnika, Shlakshn-shlakshnika, Urdhvarenu, Trasarenu, phra phra Ratharenu, Baalaagra (hair - tip ), Liksha, Yuka, Yavamadhya and Angul. 5 8 Uchchhlakshn-shlakshnikas make one Shlakshn-shlakshnika. 8 phra phra Shlakshn-shlakshnikas make one Urdhvarenu. 8 Urdhvarenus make one 5 Trasarenu. 8 Trasarenus make one Ratharenu. 8 Ratharenus make one 5 Wan Baalaagra (hair-tip) of humans of Devakuru and Uttarakuru area. 8 Baalaagras (hair-tips) of humans of Devakuru and Uttarakuru area phra Wan phra make one Baalaagra (hair-tip) of humans of Harivarsha-Ramyakvarsha phra area. 8 Baalaagras (hair-tips) of humans of Harivarsha-Ramyakvarsha area make one Baalaagra (hair-tip) of humans of Haimavat- Hairanyavat 5 area. 8 Baalaagras (hair-tips) of humans of Haimavat-Hairanyavat area Wan make one Baalaagra (hair-tip) of humans of Purva-videh area. 8 Wan Baalaagras (hair-tips) of humans of Purva-videh area make one Liksha (Leekh). 8 Likshas make one Yuka. 8 Yukas make one Yavamadhya. 8 5 Yavamadhyas make one Angul (finger-width ). Such 6 Anguls make one 5 Bhagavati Sutra (2) phra pha isa yojana ke parimANa se eka yojana lambA, eka yojana caur3A aura eka yojana gaharA (Upara meM U~cA ), tiguNI se adhika paridhi vAlA eka palya (koThA) ho, usa palya meM eka dina ke uge hue, dina ke uge hue, tIna dina ke uge hue, aura adhika se adhika sAta rAtri ke uge hue karor3oM bAlAgra, kinAre taka aise ThUMsa-ThUMsakara bhare hoM, saMnicita ( ikaTThe ) kiye hoM, atyanta bhare hoM, ki una bAlAgroM ko agni na jalA sake aura havA unheM ur3Akara na le jA sake; ve bAlAgra sar3eM nahIM, na hI paridhvasta ( naSTa) hoM, aura na hI ve zIghra durgandhita hoN| isake pazcAt usa palya meM se sau-sau varSa meM eka-eka bAlAgra ko nikAlA jaaye| isa krama se taba taka nikAlA jAye, jaba taka ki vaha palya kSINa ho jAya nIraja, nirmala aura niSThita (pUrNa) ho jAye, nirlepa, apaharita aura vizuddha ( pUrI taraha khAlI) ho jAye / utane kAla ko eka 'palyopama kAla' (vyAvahArika) kahate haiM / (sAgaropama kAla ke parimANa ko batAne vAlI gAthA kA artha-) isa palyopama kAla kA jo parimANa Upara batalAyA gayA hai, vaise dasa koTAkoTi palyopamoM kA eka sAgaropama - kAlaparimANa hotA hai| 7. [Q.] Bhante ! What is this Palyopam unit of time ? And what is this Sagaropam unit of time? bhagavatI sUtra ( 2 ) (286) phra Wan phra ttttkmi*******mitmitimitittmitimitimicuttmitimil phrafala .

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555555555 Paad (foot), 12 Anguls make one Vitasti (Baint or Bitta), 24 Anguls make one Haath, 48 Anguls make one Kukshi, 96 Anguls make one Dand or Dhanush or Yuga or Nalika or Aksha or Musal. 2000 Dhanush make one Gau (Gavyut or Kosa) and 4 Gau make one Yojan. With this Yojan measure, take for example a silo one Yojan long, one Yojan wide, one Yojan high and with a circumference of a little more than three times (three Yojans). That silo is filled to the brim with hair tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head). The hair are tightly packed into a solid mass so that afterwards they cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied. Now, Palyopam (Vyavaharik ) is the total time taken in completely emptying this silo by taking out one hair-tip at a time every one hundred years and sweeping it clean and free from any sand particles, slime, and even odour so that it remains itself only. (Verse--) Such ten Kotakoti (1014) Palyopams make one Sagaropam. utsarpiNI - avasarpiNI UTSARPINI AVASARPINI 8. eeNaM sAgarovama pamANeNaM cattAri sAgarovamakoDAkoDIo kAlo susamasusamA 1, tiNNi sAgarovamakoDAkoDIo kAlo susamA 2, do sAgarovamakoDAkoDIo kAlo susama - dUsamA 3, egA sAgarovamakoDAkoDI bAyAlIsAe vAsasahassehiM UNiyA kAlo dUsama - susamA 4, ekkavIsaM vAsasahassAI kAlo dUsamA 5, ekkavIsaM vAsasahassAI kAlo dUsama - dUsamA 6 / puNaravi ussappiNIe ekkavIsaM vAsasahassAiM kAlo dUsamadUsamA 1 / ekkavIsaM vAsasahassAiM jAva cattAri sAgarovamakoDAkoDIo kAlo susamasusamA 6 / dasa sAgarovamakoDAkoDIo kAlo osappiNI / dasa sAgarovamakoDAkoDIo kAlo ussappiNI, vIsaM sAgarovamakoDAkoDIo kAlo osappiNI ya ussappiNI ya / 8. isa sAgaropama - parimANa ke anusAra cAra koTAkoTi sAgaropama - kAla kA eka (1) suSama - suSamA ArA hotA hai| (2) tIna koTAkoTi sAgaropama - kAla kA eka suSamA ArA hotA hai| (3) do koTAkoTi sAgaropama - kAla kA eka suSama - duHSamA ArA hotA hai| (4) bayAlIsa hajAra varSa kama eka koTAkoTi sAgaropama - kAla kA eka duHSama - suSamA ArA hotA hai / ( 5 ) ikkIsa hajAra varSa kA eka duHSama ArA hotA hai| (6) ikkIsa hajAra varSa kA eka duHSama- duHSamA ArA hotA hai| isI prakAra utsarpiNIkAla meM punaH ikkIsa hajAra varSa parimita kAla kA prathama duHSama-duSamA ArA hotA hai| ikkIsa hajAra varSa kA dvitIya duHSama ArA hotA hai, bayAlIsa hajAra varSa kama eka koTAkoTi sAgaropama kAla kA tIsarA duHSamA- suSamA ArA hotA hai, do koTAkoTi sAgaropamakAla kA cauthA chaThA zataka : saptama uddezaka Sixth Shatak: Seventh Lesson (287) nONtttttttttttmi****kmitimimimittmimimitt

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BJ555555555555555555555555555555555555 OM suSamA-duHSamA ArA hotA hai| tIna koTAkoTi sAgaropamakAla kA pA~cavA~ suSama ArA hotA hai aura cAra / koTAkoTi sAgaropamakAla kA chaThA suSama-suSamA ArA hotA hai| isa prakAra (kula) dasa koTAkoTi sAgaropamakAla kA eka avasarpiNIkAla hotA hai aura dasa koTAkoTi sAgaropama kAla kA hI Wan utsarpiNIkAla hotA hai| yoM bIsa koTAkoTi sAgaropamakAla kA eka avasarpiNI-utsarpiNI-kAlacakra hotA hai| 8. (In the Avasarpini kaal or regressive cycle of time) In this Sagaropam measure (1) Sukham-sukhama Ara (epoch of extreme happiness) is 4 Kotakoti Sagaropam long; (2) Sukhama Ara (epoch of happiness) is 3 Kotakoti Sagaropam long; (3) Sukham-dukhama (epoch 4 of more happiness than sorrow) is 2 Kotakoti Sagaropam long; (4) 4 Dukham-sukhama (epoch of more sorrow than happiness) is 42,000 year y less one Kotakoti Sagaropam long; (5) Dukhama (epoch of sorrow) is 21,000 years long and (6) Dukham-dukhama (epoch of extreme sorrow) is 21,000 years long. In the same way in the Utsarpini kaal (progressive cycle of time) the first Dukham-dukhama (epoch of extreme sorrow) is 21,000 years long%3; the second Dukhama (epoch of sorrow) is 21,000 years long; the third Dukham-sukhama (epoch of more sorrow than happiness) is 42,000 year less one Kotakoti Sagaropam long; the fourth Sukham-dukhama (epoch of more happiness than sorrow) is 2 Kotakoti Sagaropam long; the fifth Sukhama Ara (epoch of happiness) is 3 Kotakoti Sagaropam long; and the sixth Sukham-sukhama Ara (epoch of extreme happiness) is 4 % Kotakoti Sagaropam long. This way there is one Avasarpini kaal (regressive half-cycle of time) ten Kotakoti Sagaropam long and one Utsarpini kaal (progressive half-cycle of time) also ten Kotakoti Sagaropam long. Thus one complete progressive-regressive cycle of time Avasarpini Utsarpini kaal-chakra is of 20 Kotakoti Sagaropam duration. vivecana : palyopama kA svarUpa-yahA~ jo palyopama kA svarUpa batalAyA hai, vaha vyavahAra addhApalyopama kA # svarUpa hai| palyopama ke mukhya tIna bheda haiM-(1) uddhArapalyopama, (2) addhApalyopama, aura (3) kssetrplyopm|| uddhArapalyopama Adi ke pratyeka ke do prakAra haiM-vyavahAra uddhArapalyopama evaM sUkSma uddhArapalyopama, vyavahAra addhApalyopama evaM sUkSma addhApalyopama, tathA vyavahAra kSetrapalyopama evaM sUkSma kssetrplyopm| (vistRta varNana anuyogadvAra, bhAga 1 meM kiyA jA cukA hai) Elaboration-Palyopam-the Palyopam unit detailed here is Vyavahar 1 Addhapalyopam. There are three kinds of Palyopam units-(1) Uddhar Palyopam, (2) Addha Palyopam, and (3) Kshetra Palyopam. All these have two sub-categories each-Vyavahar Uddhar Palyopam, Sukshma FFFFFFFFFFFFFFFF5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F F$ $$$$$$$55FFF bhagavatI sUtra (2) (288) Bhagavati Sutra (2)

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n t n t t n t t t h t t t t t t t t h t t h t t t t t t t t t t t t fi Uddhar Palyopam, Vyavahar Addha Palyopam, Sukshma Addha fi Palyopam, Vyavahar Kshetra Palyopam, and Sukshma Kshetra y f Palyopam. (for detailed description refer to Illustrated Anuyogadvar Sutra, part 1) suSamasuSamAkAlIna bhAratavarSa ke bhAva BHARAT VARSH IN SUKHAM-SUKHAMA ARA 9. [pra. ] jaMbuddIve NaM bhaMte ! dIve imIse osappiNIe susamasusamAe samAe uttamaTThapattAe bharahassa vAsassa kerisae AgArabhAvapaDoyagAre hotthA ? [u. ] goyamA ! bahusamaramaNijje bhUmibhAge hotthA, se jahAnAmae AliMgapukkhare i vA, evaM uttarakuruvattavvayA neyavvA jAva AsayaMti syNti| tIse NaM samAe bhArahe vAse tattha tattha dese dese tahiM tahiM ma bahave urAlA kuddAlA, jAva kusavikusa-visuddharukkhamUlA jAva chabihA maNUsA aNusajjitthA, taM0-1. pamhagaMdhA, 2. miyagaMdhA, 3. amamA, 4. teyalI, 5. sahA, 6. snniNcaarii| sevaM bhaMte ! sevaM bhaMte ! tti0| ||chtttte sae : sattamo sAliuddeso samatto / 9. [pra. ] bhagavan ! isa jambUdvIpa nAmaka dvIpa meM uttamArtha-prApta (AyuSya Adi uttama avasthA / prApta) isa avasarpiNIkAla ke suSama-suSamA nAmaka Are meM bharatakSetra (bhAratavarSa) ke AkAra (AcAra-) # bhAva-pratyavatAra (AcAroM aura padArthoM ke bhAva-paryAya-avasthA) kisa prakAra ke the? [u. ] gautama ! (usa samaya) bhUmibhAga bahuta sama hone se atyanta ramaNIya thaa| jaise-koI AliMga muraja (tabalA) nAmaka vAdya kA carmamaNDita mukhapaTa ho, vaisA bahuta hI sama bharatakSetra kA bhUbhAga thaa| isa ! / prakAra usa samaya ke bharatakSetra ke lie uttarakuru kI vaktavyatA (varNana) ke samAna kahanI caahie| yAvat : # baiThate haiM, sote haiN| usa kAla (avasarpiNI ke prathama Are) meM bhAratavarSa meM una-una dezoM ke una-una / sthaloM meM udAra (pradhAna) evaM kuddAlaka yAvat kuza aura vikuza se vizuddha vRkSamUla the; yAvat chaha prakAra ke manuSya the| yathA-(1) padmagandha vAle, (2) mRga (kastUrI ke samAna) gandha vAle, (3) amama (mamatvarahita), (4) tejastalI (tejasvI evaM rUpavAn), (5) sahA (sahanazIla), aura (6) zanaizcara (utAvala va utsukatArahita hone se dhIre-dhIre gajagati se calane vAle) the| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai' yoM kahakara yAvat gautama svAmI vicarane lge| ||chtthaa zataka : saptama uddezaka samApta // 9. [Q.] Bhante ! In this Avasarpini kaal (regressive half-cycle of time) in the noblest Sukham-sukhama Ara what were the forms (things and conduct) and appearances (modes or variety of conduct and things) that prevailed in Bharat area (Bharat-varsh or Indian sub-continent)? n t t t t t t t t t t t t t t t t n t n t t t n t t t t t t t t t t t | chaThA zataka : saptama uddezaka (289) Sixth Shatak : Seventh Lesson )) ) ))))) ))) )))) )55)

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05555555555555555555 55555555555555555555555555555555555 [Ans.] Gautam ! Being very even, the land was delightful. The land of the Bharat area was as even and smooth as the leather mounted surface of Muraj (a tabla-like hand-drum). The description of Bharat area of that period should follow the pattern of Uttar Kuru... and so on up to... they sit, they sleep. During that period in those countries and those places in Bharat area there were luxuriant trees free of Uddalak, Kuddalak... and so on up to... grass and weeds... and so on up to... six kinds of human beings (1) with lotus fragrance, (2) with musk fragrance, (3) free of attachment, (4) imposing and handsome, (5) tolerant, and (6) with serene gait (free of curiosity and rush). "Bhante! Indeed that is so. Indeed that is so. "With these words... and so on up to... ascetic Gautam resumed his activities. END OF THE SEVENTH LESSON OF THE SIXTH CHAPTER. bhagattI sUtra (2) ( 290 ) Bhagavati Sutra (2) 2544545555 5555555565555555 5 55 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 52 Wan 45 @55555555555555555555555555555555555@ Wan

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************************tmi****tmilllillli chaThA zataka : aSTama uddezaka SIXTH SHATAK (Chapter Six): EIGHTH LESSON ratnaprabhAdi pRthviyoM ke nIce BELOW THE WORLDS 1. [ pra. ] kai NaM bhaMte ! puDhavIo paNNattAo ? [ u. ] goyamA ! aTTha puDhavIo paNNattAo, taM jahA - rayaNappabhA jAva IsIpanbhArA / 1. [ pra. ] bhagavan ! kitanI pRthviyA~ haiM ? [u. ] gautama ! ATha pRthviyA~ haiM / ve yathA - (1) ratnaprabhA [ ( 2 ) zarkarAprabhA, (3) bAlukAprabhA, (4) paMkaprabhA, (5) dhUmaprabhA, (6) tamaH prabhA, (7) mahAtamaH prabhA ], aura (8) iisstpraagbhaaraa| 1. [Q.] Bhante ! How many prithvis (worlds) are there ? pRthvI PRITHVI (WORLDS) [Ans.] Gautam ! There are eight prithvis (worlds ) - ( 1 ) Ratnaprabha, and SO on up to... [ ( 2 ) Sharkaraprabha, ( 3 ) Balukaprabha, (4) Pankaprabha, ( 5 ) Dhoom-prabha, ( 6 ) Tamah-prabha, (7) Adhah saptami (Tamstamah-prabha) and] (8) Ishatpragbhara (Siddhashila). 2. [.] atthi NaM bhaMte ! imIse rayaNaNabhAe puDhavIe ahe gehA i vA gehAvaNA i vA ? [u. ] goyamA ! No iNaTTe samaTThe / 3. [ pra. ] atthi NaM bhaMte ! imIse rayaNappabhAe ahe gAmA i vA jAva sannivesA i vA ? [ u. ] no iNaTThe samaTThe / 4. [ pra.] atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe urAlA balAhayA saMseyaMti, sammucchaMti, vAsaM vAsaMti ? [ u. ] haMtA, atthi / 5. tiNNi vi pakareMti - devo vi pakarei, asuro vi, nAgo vi pakare / 6-7 . [ pra. ] atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe bAyare thaNiyasadde ? [u. ] haMtA, atthi / tiNNi vi pakareMti / 8. [ pra.] atthi NaM bhaMte ! imIse rayaNappabhAe ahe bAdare agaNikAe ? [ u. ] goyamA ! no iNaTThe samaTThe, na'nnattha viggahagatisamAvannaeNaM / 9. [ pra.] atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe caMdima jAva tArArUvA ? chaThA zataka : aSTama uddezaka (291) 5959595 5 5 5955555 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5559 Sixth Shatak: Eighth Lesson

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[u. ] no iNaTTe samaTThe / 10. [ pra.] atthi NaM bhaMte ! imIse rayaNappabhAe puDhabIe caMdAbhA / ti vA sUrAbhA ti vA / [u. ] No iNaTTe samaTTe / 2. [ pra. ] bhagavan ! kyA isa ratnaprabhA pRthvI ke nIce gRha (ghara) athavA gRhApaNa (dukAneM) Adi haiM ? [u.] gautama ! ratnaprabhA pRthvI ke nIce gRha yA gRhApaNa nahIM haiN| 3. [ pra. ] bhagavan ! kyA isa ratnaprabhA pRthvI ke nIce grAma yAvat sanniveza Adi haiM ? [ u. ] gautama ! ratnaprabhA pRthvI ke nIce grAma yAvat sanniveza nahIM haiN| 4. [ pra.] bhagavan ! kyA isa ratnaprabhA pRthvI ke nIce mahAn ( udAra) megha saMsveda (bAdaloM ke rUpa meM) ko prApta hote haiM, (ghaTA ke rUpa meM) sammUrcchita hote haiM aura varSA barasAte haiM ? [u. ] hA~, gautama ! aisA hotA hai| 5. bhagavan ! (mahAmeghoM ko saMsvedita karane, sammUrcchita karane tathA varSA barasAne kA kArya) ye tInoM kArya deva bhI karate haiM, asura bhI karate haiM aura nAga bhI karate haiN| 6-7. [ pra. ] bhagavan ! kyA isa ratnaprabhA pRthvI ke nIce bAdara (sthUla) stanita zabda (meghagarjanA kI AvAja ) hai ? [ u. ] hA~, gautama ! bAdara stanita zabda hai, jise (uparyukta) tInoM hI karate haiN| 8. [ pra. ] bhagavan ! kyA ratnaprabhA pRthvI ke nIce bAdara agnikAya hai ? [u. ] gautama ! yaha artha samartha nahIM hai| yaha niSedha vigrahagati samApannaka jIvoM ke sivAya (dUsare jIvoM ke lie samajhanA caahie)| 9. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI ke nIce kyA candramA, sUrya, graha, nakSatra aura tArArUpa haiM ? [u. ] ( gautama !) yaha artha samartha nahIM hai| 10. [ pra. ] bhagavan ! kyA isa ratnaprabhA pRthvI meM candrAbhA (candramA kA prakAza), sUryAbhA ( sUrya kA prakAza Adi) haiM ? # [u. ] ( gautama !) aisA nahIM hai| 2. [Q.] Bhante ! Are there houses or shops (grihapan) below this Ratnaprabha prithvi ? [Ans.] Gautam ! It is not so. 3. [Q.] Bhante ! Are there villages... and so on up to... sannivesh (temporary settlement) below this Ratnaprabha prithvi ? [Ans.] Gautam ! It is not so. bhagavatI sUtra ( 2 ) (292) Bhagavati Sutra (2) phaphaphaphaphaphaphapha

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ka))))))55555555555555555555555555 4. (Q) Bhante ! Below this Ratnaprabha prithvi do great clouds accumulate moisture, form into rain-clouds and cause shower ? [Ans.] Yes, Gautam ! It is so. 5. These activities of clouds are done by a Dev, Asur as well as a Naag. 6-7. [Q.] Bhante ! Below this Ratnaprabha prithvi is there loud thundering sound (of clouds) and gross (bright) lightening ? [Ans.] Yes, Gautam ! It is so. And it is produced by all three. 8. Bhante ! Does this Ratnaprabha prithvi contain gross (baadar) firebodies ? (Ans.] Gautam ! That is not so. However, this negation is for beings other than those with oblique movement (vigrahagati samapanna). 9. (Q.) Does this Ratnaprabha prithvi have formations like moon, sun, planets, constellations and stars ? (Ans.) Gautam ! It is not so. 10. [Q.] Bhante ! Does this Ratnaprabha prithvi have glow of the moon or the sun ? [Ans.] Gautam ! It is not so. 11. evaM doccAe vi puDhavIe bhaanniyvvN| 12. evaM taccAe vi bhANiyavyaM, navaraM devo vi pakareti, asuro vi pakareti, No NAgo pkreti| 13. cautthIe vi evaM, navaraM devo ekko pakareti, no asuro, no nAgo pkreti| 14. evaM heDillAsu sabbAsu devo ekko pkreti| 11. isI prakAra (pUrvokta sabhI bAteM) dUsarI pRthvI (zarkarAprabhA) ke lie bhI kahanA caahie| 12. isI prakAra (pUrvokta saba bAteM) tIsarI pRthvI (bAlukAprabhA) ke lie bhI kahanA caahie| itanA vizeSa hai ki vahA~ deva bhI (ye saba) karate haiM, asura bhI karate haiM, kintu nAga (kumAra) nahIM krte| 13. cauthI pRthvI meM bhI isI prakAra saba bAteM kahanI caahie| itanA vizeSa hai ki vahA~ deva hI akele (yaha saba) karate haiM, kintu asura aura nAga nahIM karate haiN| 14. isI prakAra nIce kI (pA~cavIM, chaThI aura sAtavIM naraka) saba pRthviyoM meM kevala deva hI (yaha saba kArya) karate haiM (asurakumAra aura nAgakumAra nahIM krte)| 11. The same (aforesaid statements) should be repeated for the second world (Sharkaraprabha). (293) Sixth Shatak : Eighth Lesson | chaThA zataka : aSTama uddezaka Wu Ya Ya Ya Ya Ya Ya $$ $$$ $ %%% %%%%%%% %%%%%

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12. The same (aforesaid statements) should be repeated for the third world (Balukaprabha). The only exception is that here all activities are done by gods and Asur Kumars but not by Naag Kumars. 555555555555 13. The same (aforesaid statements) should be repeated for the fourth world (Pankaprabha). The only exception is that here all activities are done by gods alone and not by Asur Kumars or Naag Kumars. 14. In the same way in the three lower most worlds (fifth, sixth and seventh) all activities are done by gods alone and not by Asur Kumars or Naag Kumars. devalokoM ke nIce BELOW THE DIVINE REALMS 15. [pra.] atthi NaM bhaMte ! sohammIsANANaM kappANaM ahe gehA i vA 2 ? [ u. ] no iNaTThe samaTThe / 16. [ pra. ] atthi NaM bhaMte ! urAlA balAhayA ? [ u. ] haMtA, atthi | 17. devo pakareti, asuro vi pakarei, no nAgo pakareti / 18. evaM thaNiyasadde vi| 15. [ pra. ] bhagavan ! kyA saudharma aura IzAna kalpoM ke nIce gRha athavA gRhApaNa haiM ? [ u. ] gautama ! yaha artha samartha nahIM hai / 16. [ pra. ] bhagavan ! kyA saudharma aura IzAna devaloka ke nIce mahAmegha ( udAra balAhaka ) haiM ? [u. ] hA~, gautama ! ( vahA~ mahAmegha haiM) / 17. (saudharma aura IzAna devaloka ke nIce pUrvokta saba kArya (bAdaloM kA chAnA, megha umar3anA, varSA barasAnA Adi) deva karate haiM, asura bhI karate haiM, kintu nAgakumAra nahIM karate / 18. isI prakAra vahA~ stanita zabda ke lie bhI kahanA caahie| 15. [Q.] Bhante ! Are there houses or shops (grihapan) below Saudharma and Ishan kalps (divine realms)? [Ans.] Gautam ! It is not so. 16. [Q.] Bhante ! Below Saudharma and Ishan kalps are there great clouds ? [Ans.] Yes, Gautam ! It is so. 17. These activities of clouds (accumulate moisture, form into rainclouds and cause shower) are done by a Dev, an Asur but not a Naag. bhagavatI sUtra (2) (294) nimimimimimimimimimimimimimimimimimimimimitmi**********lll Bhagavati Sutra (2)

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Wang Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen 555555555555Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Wan Qu Wan Wan phaphaphaphaphaphapha 5 18. The same should be repeated for loud thundering sound (of 5 clouds). 19. [pra.] atthi NaM bhaMte ! bAdare puDhavikAe, bAdare agaNikAe ? [u. ] no iNaTTe samaTThe, na'nnattha viggahagatisamAvannaeNaM / 20. [ pra. ] atthi NaM bhaMte ! caMdima0 ? [ u. ] No iNaTThe samaTThe / 21. [ pra.] atthi NaM bhaMte ! gAmAi vA0 ? [u. ] No iNaTTe samaTThe / 22. [pra.] asthi NaM bhaMte ! caMdAbhA ti vA 2 ? [u. ] goyamA ! iNaTTe samaTThe / 23. evaM saNaMkumAra- mAhiMdesu, navaraM devo ego pakareti / 24. evaM baMbhaloe vi / 25. evaM baMbhalogassa uvariM savvahiM devo pakareti / 4 4 19. [ pra. ] bhagavan ! kyA vahA~ (saudharma aura IzAna devaloka ke nIce) bAdara pRthvIkAya aura 5 bAdara agnikAya hai ? Y y [ u. ] gautama ! yaha artha samartha nhiiN| yaha niSedha vigrahagati samApana jIvoM ke sivAya dUsare jIvoM ke 5 lie jAnanA caahie| 4 5 20. [ pra.] bhagavan ! kyA vahA~ candra, sUrya, graha, nakSatra aura tArArUpa haiM ? [u.] gautama ! yaha artha samartha nahIM hai / 21. [ pra. ] bhagavan ! kyA vahA~ grAma yAvat sanniveza haiM ? [u.] gautama ! yaha artha samartha nahIM hai| 22. [ pra. ] bhagavan ! kyA yahA~ candrAbhA, sUryAbhA Adi haiM ? [ u. ] gautama ! yaha artha samartha nahIM hai| 23. isI prakAra sanatkumAra aura mAhendra devalokoM meM bhI kahanA caahie| vizeSa yaha hai ki vahA~ ( yaha saba ) kevala deva hI karate haiN| 24. isI prakAra brahmaloka (paMcama devaloka ) meM bhI kahanA cAhie / 25. isI taraha brahmaloka se Upara (paMca anuttaravimAna devaloka taka ) sarvasthaloM meM pUrvokta prakAra se kahanA caahie| ina saba sthaloM meM kevala deva hI (pUrvokta kArya) karate haiN| chaThA zataka : aSTama uddezaka ****** h ( 295 ) Sixth Shatak: Eighth Lesson Wan phra Wan phra ************************************ Wan

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ahhhhh 19. [Q.] Bhante ! Do Saudharma and Ishan kalps contain gross (baadar) earth-bodies and gross fire-bodies? phra [Ans.] Gautam ! That is not so. However, this negation is for beings other than those with oblique movement (vigrahagati samapanna). 20. [Q.] Do Saudharma and Ishan kalps have formations like moon, sun, planets, constellations and stars ? [Ans.] Gautam ! It is not so: 21. [Q.] Bhante ! Are there villages... and so on up to... sannivesh (temporary settlement) in Saudharma and Ishan kalps? [Ans.] Gautam ! It is not so. 22. [Q.] Bhante ! Do Saudharma and Ishan kalps have glow like the moon or the sun? [Ans.] Gautam ! It is not so. 23. The same (aforesaid statements) should be repeated for Sanatkumar and Maahendra kalps. The only exception is that here all activities are done by gods alone. 24. The same (aforesaid statements) should be repeated for Brahmalok (the fifth kalp). 26. [ pra. u. ] pucchiyavve ya bAdare AukAe, bAdare teukAe, bAyare vaNassaikAe / annaM taM caiva / 25. The same (aforesaid statements) should be repeated for kalps 5 above Brahmalok (up to the five Anuttar Vimaan kalps). In all these kalps all activities are done by gods alone. tamukkAe kappapaNae agaNI puDhavI ya, agaNI puDhavIsu / AU - teu - vaNassati kappuvarima - kaNharAIsu // 1 // ( gAhA ) 26. [ pra. u. ] ina saba sthaloM meM bAdara apkAya, bAdara agnikAya aura bAdara vanaspatikAya ke viSaya meM prazna (pRcchA karanA caahie| unakA uttara bhI pUrvavat kahanA cAhie / anya saba bAteM pUrvavat kahanI caahie| [ gAthA kA artha - ] tamaskAya meM aura pA~ca devalokoM taka meM agnikAya aura pRthvIkAya ke sambandha meM prazna karanA cAhie / ratnaprabhA Adi narakapRthviyoM meM agnikAya ke sambandha meM prazna karanA cAhie / isI taraha paMcama kalpa - devaloka se Upara saba sthAnoM meM tathA kRSNarAjiyoM meM apkAya, tejaskAya aura vanaspatikAya ke sambandha meM prazna karanA caahie| (296) 255 5555 5 5 5 5 5 555 55555 5 5 5 5 5 55 55 5 55 5 5 5 5 5 55 5 5 5 5 5 555552 Wan 26. [Q. Ans.] For all these areas questions should be asked about 5 gross (baadar) water-bodies, gross fire-bodies and gross plant-bodies. bhagavatI sUtra ( 2 ) Bhagavati Sutra (2) Wan pha Wan Wan Wan

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EFFFFFFFFFFhhhhhhhhhhhhh 5 Same answers should also be repeated. All other information is also as 41 aforesaid. [Verse] With regard to Tamaskaaya and five divine realms questions about fire-bodies and earth-bodies should be asked. With regard to Ratnaprabha and other worlds questions about fire-bodies should be asked. In the same way with regard to all areas above the fifth kalp and krishna-rajis questions about water-bodies, fire-bodies and plant-bodies should be asked. vivecana : ratnaprabhAdi pRthviyoM ke nIce bAdara pRthvIkAya aura bAdara agnikAya nahIM hai, kintu vahA~ ghanodadhi Adi hone se apkAya, vAyukAya aura vanaspatikAya hai| saudharma, IzAna Adi devalokoM meM bAdara pRthvIkAya nahIM hai; kyoMki vahA~ usakA svasthAna na hone se utpatti nahIM hai tathA saudharma, IzAna udadhipratiSThita hone se vahA~ bAdara apkAya, vAyukAya aura vanaspatikAya kA sadbhAva hai| isI taraha sanatkumAra aura mAhendra meM tamaskAya hone se vahA~ bAdara apkAya aura vanaspatikAya kA honA susaMgata hai| tamaskAya meM aura pA~caveM devaloka taka bAdara, agnikAya aura bAdara pRthvIkAya kA astitva nahIM hai| zeSa tIna kA sadbhAva hai| bArahaveM devaloka taka isI taraha jAna lenA caahie| pA~caveM devaloka se Upara ke sthAnoM meM tathA kRSNarAjiyoM meM bhI bAdara apkAya, tejaskAya aura vanaspatikAya kA sadabhAva nahIM hai, kyoMki unake nIce vAyukAya kA hI sadbhAva hai| saMkSepa meM sAra yaha hai-pahalA, dUsarA svarga ghanodadhi para pratiSThita hai| 3, 4, 5 ghanavAta para, 6, 7, 8 ghanodadhi aura ghanavAta para, 9 se 12veM 9 graiveyaka tathA pA~ca anuttara vimAna ye saba AkAza pratiSThita haiN| (vRtti, patrAMka 279) Elaboration-Gross earth-bodies (baadar prithvikaaya) and gross firebodies (baadai agnikaaya) do not exist below Ratnaprabha and other worlds. However, due to the presence of Ghanodadhi (dense water) gross water-bodies (baadar apkaaya), gross air-bodies (baadar vayukaaya) and gross plant-bodies (baadar vanaspatikaaya) do exist there. In divine realms including Saudharma and Ishaan there are no gross earth-bodies because those areas are not conducive to evolution of these. However, as Saudharma and Ishan kalps rest on water, gross water-bodies, gross airbodies and gross plant-bodies do exist there. In the same way due to the ! presence of Tamaskaaya in Sanatkumar and Maahendra kalps, there is existence of gross water-bodies and gross plant-bodies there. In Tamaskaaya and up to the fifth divine realm (Dev Lok) there is no i existence of gross earth-bodies and gross fire-bodies. Remaining three do exist there. The same holds true up to the twelfth heaven (Dev Lok). Above the fifth heaven and in krishna-rajis there is absence of gross water-bodies, gross fire-bodies and gross plant-bodies; this is because only gross air-bodies can exist there. In brief - First and second heavens rest on dense water; third, fourth and fifth on dense air; sixth seventh Lirir chaThA zataka : aSTama uddezaka (297) Sixth Shatak: Eighth Lesson

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555555555555555555555555555555 5555555555555555 5 and eighth on dense water and dense air; ninth to twelfth, the nine OM Graiveyaks and five Anuttar Vimaans, all rest on space. (Vritti, leaf 279) what a nirgen 77 THE LIFE-SPAN BONDAGE OF LIVING BEINGS 27.[pra.] kativihe NaM bhaMte ! AuyabaMdhe paNNatte ? [u.] goyamA ! chabihe AuyabaMdhe paNNatte, taM jahA-jAtinAmanihattAue gatinAmanihattAue + ThitinAmanihattAue ogAhaNAnAmanihattAue padesanAmanihattAue annubhaagnaamnihttaaue| 27. [pra. ] bhagavan ! AyuSyabandha kitane prakAra kA hai ? ma [u.] gautama ! AyuSyabandha chaha prakAra kA hai| vaha isa prakAra hai-(1) jAtinAmanidhattAyu, (2) gatinAmanidhattAyu, (3) sthitinAmanidhattAyu, (4) avagAhanAmanidhattAyu, (5) pradezanAmanidhattAyu, Wan aura (6) anubhaagnaamnidhttaayu| 27. (Q.) Bhante ! Of how many kinds is life-span bondage (ayushyaWan bandh)? [Ans.) Gautam ! Life-span bondage (az'ushya-bandh) is of six kinds(1) Jati-naam-nidhatt-ayu (race programmed life-span), (2) Gati-naamnidhatt-ayu (genus programmed life-span), (3) Sthiti-naam-nidhatt-ayu (duration programmed life-span), (4) Avagahana-naam-nidhatt-ayu (space-occupation or form programmed life-span), (5) Pradesh-naamnidhatt-ayu (space-point programmed life-span), and (6) Anubhag-naamnidhatt-ayu (potency programmed life-span). 28. evaM daMDao jAva vemaanniyaannN| 28. yAvat vaimAnikoM taka daNDaka kahanA caahie| 28. Repeat these for all Dandaks (places of suffering) up to Vaimaniks. 29. [pra. ] jIvA NaM bhaMte ! kiM jAtinAmanihattA, gatinAmanihattA jAva aNubhAganAmanihattA ? / [u. ] goyamA ! jAtinAmanihattA vi jAva aNubhAganAmanihattA vi| 30. daMDao jAva vemaanniyaannN| 29. [pra.] bhagavan ! kyA jIva jAtinAmanidhatta haiM? gatinAmanidhatta haiM? yAvat anubhAganAmanidhatta haiM ? [u. ] gautama ! jIva jAtinAmanidhatta bhI haiM, yAvat anubhAganAmanidhatta bhI haiN| 30. yaha daNDaka yAvat vaimAnika taka kahanA caahie| Wan 5555555555555555 45555555555555555554 bhagavatI sUtra (2) (298) Bhagavati Sutra (2) $$ $$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong $$$$$$$$$$g $

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nitimittmimimimimimimimimimimimimittmi************** phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 29. [Q.] Bhante ! Have beings undergone (these kinds of karma programming)--Jati-naam-nidhatt (race programming), Gati-naam- 5 nidhatt (genus programming )... and so Sonup to... Anubhag-naam- 5 nidhatt (potency programming ) ? Wan Wan [Ans.] Gautam ! They have undergone Jati-naam-nidhatt (race 5 programming)... and so on up to... Anubhag-naam-nidhatt (potency 5 programming). 30. Repeat these for all Dandaks (places of suffering) up to Vaimaniks. 31. [.] jIvANaM bhaMte ! kiM jAtinAmanihittAuyA jAva aNubhAganAmanihittAuyA ? [u.] goyamA ! jAtinAmanihittAuyA vi jAva aNubhAganAmanihittAuyA vi / 32. daMDao jAva vemANiyANaM / 3 1 . [ pra. ] bhagavan ! kyA jIva jAtinAmanidhattAyuSka haiM, yAvat anubhAganAmanidhattAyuSka haiM ? [ u. ] gautama ! jIva, jAtinAmanidhattAyuSka bhI haiM, yAvat anubhAganAmanidhattAyuSka bhI haiN| 32. yaha daNDaka yAvat vaimAnika taka kahanA caahie| 31. [Q.] Bhante ! Are beings with bondage of Jati-naam-nidhattayushk (race programmed life-span)... and so on up to... Anubhag-naamnidhatt-ayushk (potency programmed life-span). [Ans.] Gautam ! They are with bondage of Jati-naam-nidhatt-ayushk (race programmed life-span )... and so on up to ... Anubhag-naam-nidhattayushk (potency programmed life-span). 32. Repeat these for all Dandaks (places of suffering) up to 5 Vaimaniks. 33. [pra. ] evamee duvAlasa daMDagA bhANiyavvA - jIvA NaM bhaMte ! kiM jAtinAmanihattA 1, jAtinAmanihattAuyA 2, jIvA NaM bhaMte ! kiM jAtinAmaniuttA 3, jAtinAmaniuttAuyA 4, jAtigoyanihattA 5, jAtigoyanihattAuyA 6, jAtigottaniuttA 7, jAtigottaniuttAuyA 8, jAtiNAmagottanihattA 9, jAtiNAmagoyanihattAuyA 10, jAtiNAmagoyaniuttA 11, jIvA NaM bhaMte ! kiM jAtinAmagottaniuttAuyA jAva aNubhAganAmagottaniuttAuyA 12 ? [ u. ] goyamA ! jAtinAmagoyaniuttAuyA vi jAva aNubhAganAmagottaniuttAuyA vi| 34. daMDao jAva vemANiyANaM / 33. [ pra. ] isa prakAra ye bAraha daNDaka kahane cAhie- bhagavan ! kyA jIva, 1 jAtinAmanidhatta haiM ? 2. jAtinAmanidhattAyu hai ? 3. kyA jIva, jAtinAmaniyukta haiM ? 4. jAtinAmaniyuktAyu haiM ? chaThA zataka : aSTama uddezaka Sixth Shatak: Eighth Lesson Wan ( 299 ) phra phra phra

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))))))))))))))))))))555555555555555)))))) OM 5. jAtigotranidhatta haiM ? 6. jAtigotranidhattAyu haiM ? 7. jAtigotraniyukta haiM ? 8. jAtigotraniyuktAyu haiM ? + 9. jAtinAmagotranidhatta haiM ? 10. jAtinAmagotranidhattAyu haiM ? bhagavan ! 11. jAtinAmagotraniyukta haiM ? 12. kyA jAtinAmagotraniyuktAyu haiM ? yAvat anubhAganAmagotraniyuktAyu haiM ? [u. ] gautama ! jIva, jAtinAmagotranidhatta bhI haiM, yAvat anubhAganAmagotraniyuktAyu bhI haiN| ja 34. yaha daNDaka yAvat vaimAnikoM taka kahanA caahie| 33. [Q.] This way these twelve kinds (dandaks) should be statedBhante ! Are beings with-1. Jati-naam-nidhatt (race programming)? 2. Jati-naam-nidhatt-ayu (race programmed life-span) ? 3. Jati-naamniyukt (race programme activation) ? 4. Jati-naam-niyukt-ayu (race programme activated life-span) ? 5. Jati-gotra-nidhatt (race-status programming) ? 6. Jati-gotra-nidhatt-ayu (race-status programmed lifespan)? 7. Jati-gotra-niyukt (race-status programme activation)? 8. Jatigotra-niyukt-ayu (race-status programme activated life-span) ? 9. Jatinaam-gotra-nidhatt (race-form-status programming) ? 10. Jati-naamgotra-nidhatt-ayu (race-form-status programmed life-span) ? 11. Jatinaam-gotra-niyukt (race-form-status programme activation) ? 12. Are they with Jati-naam-gotra-niyukt-ayu (race-form-status programme activated life-span) ?... and so on up to... Anubhag-naam-gotra-niyuktayu (potency-race-status programme activated life-span). (Ans.) Gautam ! Beings are with Jati-naam-gotra-niyukt-ayu (racestatus programme activated life-span) ?... and so on up to... Anubhagnaam-gotra-niyukt-ayu (potency-race-status programme activated life )))555555555555555555555558 Wan span). ema) + 34. Repeat these for all Dandaks (places of suffering) up to Vaimaniks. vivecana : prastuta ATha sUtroM (sUtra 27 se 34 taka) meM jIvoM ke AyuSyabandha ke 6 prakAra, tathA caubIsa hI daNDaka ke jIvoM meM jAtinAmanidhattAdi bAraha daNDakoM--AlApakoM kI prarUpaNA kI gaI hai| SaDvidha AyuSyabandha kI vyAkhyA-ATha karmoM meM pA~cavA~ karma hai AyuSya ! isake pudgaloM se jIvanI zakti kA nirmANa hotA hai| agale janma ke AyuSya kA bandha vartamAna jIvana kAla meM hI ho jAtA hai| AyuSya bandha ke samaya chaha anya karmaprakRtiyoM kA bhI bandha hotA hai| jaise-(1) jAtinAmakarma-isase agale janma meM ekendriya se paMcendriya Wan taka kI jAti kA nirdhAraNa hotA hai, (2) gatinAmakarma-isase narakagati se devagati taka cAra gatiyoM kA, (3) sthitinAmakarma-isase jIvana kI kAlAvadhi kA, (4) avagAhanAnAmakarma-isase audArika-vaikriya Adi zarIra ; kA, (5) pradezanAmakarma-isase AyuSya karma ke pudgaloM kA parimANa, tathA (6) anubhAganAmakarma-AyuSya karma ke OM pudgaloM kA vipAka nirdhArita hotA hai| jAti, gati nAma, ke sAtha hI ina chahoM prakRtiyoM kA baMdha hotA hai| . bha jaba | bhagavatI sUtra (2) (300) Bhagavati Sutra (2) Wan

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5555555555 Wan 55 F5555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting B55555555555555555555555555555555558 ekendriya se paMcendriya taka jAti rUpa karma-jAti nAma hai| usake sAtha pratisamaya anubhava meM Ane yogya hai Wan karmapudgaloM kI racanA ko 'jAtinAmanidhattAyu' kahate haiN| isI prakAra gati Adi ko samajhanA caahie| nidhatta (niSikta)-karma ke udaya meM Ane kI eka svAbhAvika vyavasthA hai| nidhatta (niSikta) saba karmapudgala + OM eka sAtha udaya meM nahIM Ate, kintu unakI eka kramika zreNI bana jAtI hai, vipAka meM Ane vAle pudgaloM ke ma niSeka (zreNI) bana jAte haiN| pratisamaya udaya meM Ane vAle karmapudgaloM kI viziSTa racanA hotI hai jise 'niSeka' kahA jAtA hai| vipAka kI pUrvavartI avasthA meM niSeka kI dravya rAzi adhika hotI hai, uttara avasthA meM vaha kama hotI jAtI hai| karma kI sthiti kI samApti ke kSaNa taka niSeka vyavasthA sakriya rahatI hai| nAmakarma se vizeSita 12 daNDakoM kI vyAkhyA-(1) jAtinAma-nidhatta-jina jIvoM ne jAtinAma niSikta (nizcita bA~dhA hai) kiyA hai ve jIva 'jAtinAmanidhatta' kahalAte haiN| (2) jAtinAmanidhattAyu-jina jIvoM ne jAtinAma ke sAtha AyuSya ko nidhatta kiyA hai, unheM 'jAtinAmanidhattAyu' kahate haiN| (3) jAtinAmaniyukta-jina Wan jIvoM ne jAtinAma ko niyukta (sambandha-nikAcita) kiyA hai athavA vedana prArambha kiyA hai, ve| (4) E jAtinAmaniyukta-Ayu-jina jIvoM ne jAtinAma ke sAtha AyuSya niyukta kiyA hai athavA usakA vedana prArambha kiyA hai| isI prakAra gatinAma, sthitinAma, avagAhanAnAma, pradezanAma aura anubhAganAma ke sabhI padoM kA artha bhI jAna lenA caahie| (5) jAtigotranidhatta-jina jIvoM ne ekendriyAdirUpa jAti tathA gotra-ekendriyAdi jAti ke yogya nIcagotrAdi ko nidhatta kiyA hai| (6) jAtigotranidhattAyu-jina jIvoM ne jAti aura gotra ke sAtha AyuSya ko nidhatta kiyA hai| (7) jAtigotraniyukta-jina jIvoM ne jAti aura gotra ko niyukta kiyA hai| (8) U jAtigotraniyuktAyu-jina jIvoM ne jAti aura gotra ke sAtha AyuSya ko niyukta kara liyA hai| (9) +jAtinAma-gotra-nidhatta-jina jIvoM ne jAti, nAma aura gotra ko nidhatta kiyA hai| isI prakAra dUsare padoM kA 4 artha bhI jAna leN| (10) jAti-nAma-gotranidhattAyu-jina jIvoM ne jAti, nAma aura gotra ke sAtha AyuSya ko nidhatta kara liyA hai| (11) jAti-nAma-gotra-niyukta-jina jIvoM ne jAti, nAma aura gotra ko niyukta kiyA hai| (12) jAti-nAma-gotra-niyuktAyu-jina jIvoM ne jAti, nAma aura gotra ke sAtha AyuSya ko niyukta kiyA hai| isI taraha anya sabhI padoM kA artha bhI samajha lenA caahie| (vRtti, patrAMka 280-281 evaM hindI vivecana, bhA. 2, pR. 1053 se 1056 taka) ___Elaboration-These eight aphorisms (27-34) discuss six kinds of lifespan bondage of beings and twelve statements about various levels of bondage including Jati-naam-gotra-niyukt-ayu (race-status programme Wan activated life-span). Six kinds of bondage-Of the eight karmas fifth is Ayushya or lifespan determining karma. The particles of this karma impart the life force. The bondage of life-span of next birth is concluded during this birth. With this life-span bondage six other species of karmas (karma prakritis) are also bound. (1) Jati-naam-karma-this karma determines + the race (one-sensed to five-sensed beings) during the next birth. (2) Gati-naam-karma-it determines the genus (infernal to divine) during the next birth. (3) Sthiti-naam-karma-it determines the Le Le 555555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting chaThA zataka : aSTama uddezaka (301) Sixth Shatak: Eighth Lesson 9559999999999999999)))))))

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55 456 455 456 457 458 459 460 455 456 457 4545 9 4651 445 456 455 456 457 4 duration of the karma or the life-span. (4) Avagahana-naam-karma-this determines space-occupation or form of the body (Audarik, Vaikriya etc.). (5) Pradesh-naam-karma-this determines the total number of spacepoints of the acquired Ayushya karma. (6) Anubhag-naam-karma-it determines the potency of fruition of Ayushya karma. Along with the jati and gati naam species all these six species of karmas are bound. Jati-naam-karma is the karma that determines the race (one-sensed to five-sensed beings) during the next birth. While assimilating these karmas they are also programmed for fruition in bunches every passing moment. This process of programming is called nidhatt and the so 45 programmed karma is called Jati-naam-nidhatt-ayu (race programmed i life-span). This is also true for other aforesaid karmas including gati. There is an inherent programming of activation or fruition of the so assimilated karmas. All the programmed karmas do not come to fruition at the same time. A series of karmas due for fruition is formed. This special arrangement of karmas to come to fruition every passing moment is called nishek. At the initial levels of fruition the density of the nishek is highest and it gradually reduces. This special arrangement of nishek 4 continues till the duration of the karmic bondage. The twelve statements about naam-karma-1. Jati-naam-nidhattThe beings that have undergone race programming are called Jati. naam-nidhatt. 2. Jati-naam-nidhatt-ayu-The beings that have undergone race programming along with life-span programming are called Jati-naam-nidhatt-ayu. 3. Jati-naam-niyukt-The beings that have undergone race programme activation are called Jati-naam-niyukt. 4. Jati-naam-niyukt-ayu-The beings that have undergone race and lifespan programme activation are called Jati-naam-niyukt-ayu. The same pattern holds good for Gati-naam, Sthiti-naam, Avagahana-naam, Pradesh-naam and Anubhag-naam. 5. Jati-gotra-nidhatt-The beings that have undergone race and status programming are called Jati-gotranidhatt. 6. Jati-gotra-nidhatt-ayu-The beings that have undergone 4 race-status programming along with life-span programming are called Jati-gotra-nidhatt-ayu. 7. Jati-gotra-niyukt-The beings that have undergone race-status programme activation are called Jati-gotraniyukt. 8. Jati-gotra-niyukt-ayu-The beings that have undergone racestatus and life-span programme activation are called Jati-gotra-niyukt- 4 ayu. The same pattern holds good for other aforesaid bondages. 9. Jati. \i 455 456 457 455 456 457 458 45 54545455 456 455 456 457 455 456 455 454 Marit E (2) (302) Bhagavati Sutra (2) 4 41 41 41 41 41 41 41 455 456 457 455 456 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 45 0

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jae // 5 // // // // 55555555555 naam-gotra-nidhatt-The beings that have undergone race-form-status programming are called Jati-naam-gotra-nidhatt. 10. Jati-naam-gotranidhatt-ayu-The beings that have undergone race-form-status programming along with life-span programming are called Jati-naamgotra-nidhatt-ayu. 11. Jati-naam-gotra-niyukt-The beings that have undergone race-form-status programme activation are called Jati-naamgotra-niyukt. 12. Jati-naam-gotra-niyukt-ayu-The beings that have undergone race-form-status and life-span programme activation are called Jati-naam-gotra-niyukt-ayu. The same pattern holds good for other aforesaid bondages. (Vritti, leaves 280-281; Hindi Commentary, part 2, pp. 1053-1056) asaMkhyAta-dvIpa-samudra INNUMERABLE ISLANDS AND SEAS 35. [pra. ] lavaNe NaM bhaMte ! samudde kiM ussiodae, patthaDodae, khubbhiyajale, akhubbhiyajale ? [u. ] goyamA ! lavaNe NaM samudde ussiodae, no patthaDodae; khubbhiyajale, no akhubhiyjle| etto ADhattaM jahA jIvAbhigame jAva se teNa0 goyamA ! bAhiriyA NaM dIva-samuddApuNNA puNNappamANA bolaTTamANA vosaTTamANA samabharaghaDattAe ciTThati, saMThANao egavihivihANA, vittharao aNegavihivihANA, duguNA duguNappamANAo jAva assiM tiriyaloe asaMkhejA dIva-samuddA sayaMbhUramaNapajjavasANA paNNattA samaNAuso! 35. [pra. ] bhagavan ! kyA lavaNasamudra, ucchitodaka (uchalate hue jala vAlA) hai, prastRtodaka (sama jala vAlA) hai, kSubdha jala vAlA hai athavA akSubdha jala vAlA hai ? [u. ] gautama ! lavaNasamudra ucchitodaka hai, kintu prastRtodaka nahIM hai; vaha kSubdha jala vAlA hai, kintu akSubdha jala vAlA nahIM hai| yahA~ se prArambha karake jisa prakAra jIvAbhigama sUtra (tRtIya pratipatti) meM kahA hai, isI prakAra se jAna lenA cAhie; yAvat isa kAraNa, he gautama ! (aDhAI dvIpa se) bAhara ke (dvIpa-) samudra pUrNa, pUrNa pramANa vAle (akSubdha evaM sama jala vAle), chalAchala bhare hue, chalakate hue aura samabhara ghaTa ke rUpa meM, (arthAt paripUrNa bhare hue ghar3e ke samAna) tathA saMsthAna se eka hI taraha ke svarUpa vAle, kintu vistAra kI apekSA aneka prakAra ke svarUpa vAle haiM; dviguNa-dviguNa vistAra vAle haiM; (arthAt apane pUrvavartI dvIpa se dugune pramANa vAle haiM) yAvat isa tiryakuloka meM asaMkhyeya dvIpa-samudra haiN| sabase anta meM 'svayambhUramaNa-samudra' hai| he zramaNAyuSman ! isa prakAra dvIpa aura samudra kahe gaye haiN| 35. [Q.] Bhante ! Does Lavan Samudra (Salt Sea) have surging water (uchchhritodak), level water (prastritodak), turbulent water or calm water ? [Ans.] Gautam ! Lavan Samudra (Salt Sea) has surging water (uchchhritodak) and not level water (prastritodak); it has turbulent chaThA zataka : aSTama uddezaka (303) Sixth Shatak : Eighth Lesson 555555555555555555555555555555

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1 water and not calm water. Starting from this point read Jivabhigam y 4 Sutra (third chapter)... and so on up to... For this reason, Gautam, they outer seas (beyond Adhai Dveep) are full, filled to capacity (with level and serene waters) filled to the brim, splashing like a filled pitcher. They are similar in shape but different in size or double the preceding one in 4 size... and so on up to... In this transverse world there are innumerable 4 such islands and seas, the last one being Svayambhuraman sea. O long lived one! This is what is said about islands and seas. OM vivecana : asaMkhyAta dvIpa samudra-madhyaloka meM asaMkhya dvIpa tathA asaMkhya samudra haiN| unameM prathama lavaNa-samudra hai // 5 aura sabase anta meM svayaMbhUramaNa-samudra hai| lavaNa-samudra meM jala-stara Upara uchalatA hai aura usakA jala kSubdha rahatA hai| usameM jvAra-bhATA AtA rahatA hai| usameM varSA hotI rahatI hai| samaya-kSetra ke bAhyavartI samudroM kA OM jala-stara sama rahatA hai| unameM varSA nahIM hotI tathA jvAra-bhATA nahIM aataa| unameM udaka yonika jIva aura " pudgala udaka rUpa meM utpanna hote rahate haiM. vinaSTa hote rahate haiN| Elaboration In the middle or transverse world there are innumerable islands and seas. First of these is Lavan Samudra and the last one is Svayambhuraman sea. The waters in the Lavan Samudra are surging and turbulent. It has ebb and tide as well as rains. The seas beyond the area of time (Adhai Dveep), where humans live, have level and serene water. There are neither rains nor ebb and tide. In these seas water 4 bodies and matter particles continue to be created and destroyed. OM dvIpa samudroM ke zubha nAma NAMES OF ISLANDS AND SEAS 36. [pra. ] dIva-samuddA NaM bhaMte ! kevaiyA nAmadhejehiM paNNattA ? [u. ] goyamA ! jAvaiyA loe subhA nAmA, subhA rUvA, subhA gaMdhA, subhA rasA, subhA phAsA evaiyANaM dIva-samuddA nAmadhejehiM pnnnnttaa| evaM neyavvA subhA nAmA, uddhAro pariNAmo svvjiivaannN| sevaM bhaMte ! sevaM bhaMte ! tti0| ||chtte sae : aTThamo uddesao samatto // 36. [pra. ] bhagavan ! dvIpa-samudroM ke kitane nAma haiM ? [u. ] gautama ! isa loka meM jitane bhI zubha nAma haiM, zubha rUpa, zubha rasa, zubha gandha aura zubha sparza haiM, utane hI nAma dvIpa-samudroM ke haiN| isa prakAra saba dvIpa-samudra zubha nAma vAle jAnane caahie| tathA + uddhAra, pariNAma aura sarva jIvoM kA (dvIpoM evaM samudroM meM) utpAda jAnanA caahie| ____ he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat zrI gautama svAmI fa vicaraNa karane lge| | bhagavatI sUtra (2) (304) Bhagavati Sutra (2) Wan Wan 55555555555555555555

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b t tA tb tb t t t t t t t b t t t t 8hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh An hhh t 36. (Q.) Bhante ! How many are the names of islands and seas? fi (Ans.) Gautam ! Islands and seas have as many names as are all 9 noble names, noble forms, noble tastes, noble smells and noble touches in .. this universe (Lok). This way all island-seas have noble names. The numbers, attributes and evolutionary activities of these should be stated. "Bhante ! Indeed that is so. Indeed that is so. "With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : dvIpa-samudroM ke zubha nAma-ye samudra bahuta-se utpala, padma, kumuda, nalina, sundara evaM sugandhita puNDarIka-mahApuNDarIka, zatapatra, sahasrapatra, kezara evaM vikasita padmoM Adi se yukta haiN| svastika, zrIvatsa Adi suzabda, pItAdi sundara rUpavAcaka zabda, kapUra Adi sugandhavAcaka zabda, madhurarasavAcaka zabda tathA navanIta Adi mRdusparzavAcaka zabda jitane bhI isa loka meM haiM, utane hI zubha nAmoM vAle dvIpa-samudra haiN| ye dvIpa-samudra uddhAra, pariNAma aura utpAda vAle-DhAI sUkSma uddhAra sAgaropama yA 25 kor3A-kror3I sUkSma uddhAra palyopama meM jitane samaya hote haiM, utane loka meM dvIpa-samudra haiM, ye dvIpa-samudra pRthvI, jala, jIva aura pudgaloM ke pariNAma vAle haiM, inameM jIva pRthvIkAyika se yAvat trasakAyika rUpa meM aneka yA ananta bAra pahale utpanna ho cuke haiN| (jIvAbhigama. savRttika patra 372-373) ||chtthaa zataka : aSTama uddezaka samApta // Elaboration--Names-These seas are filled with a variety of blooming lotuses including-Utpal, Padma, Kumud, Nalin, beautiful and fragranti Pundarik-Mahapundarik with hundred and thousand petals as well as y pollen. There are island-seas with all the noble names including good y sounding names like Swastika, Shrivatsa; names depicting good colour like yellow; names depicting good smell like camphor; names depicting good taste like sweet; and names depicting good touch like butter. The number of island-seas in this universe is equal to the number of Samayas in two and a half Sukshma Uddhar Palyopam or 25 Kotakoti Sukshma Uddhar Palyopam. These have attributes of earth, water, fi living beings and matter. Many beings have taken birth many or infinite Fi times in these island-seas in the form of earth-bodied to mobile beings. 4 (Jivabhigam Sutra with Vritti, leaves 372-373) * END OF THE EIGHTH LESSON OF THE SIXTH CHAPTER b t t b b t t t t t t t t t t t t t t nAganAnAnAnAnAmA h t t t t | chaThA zataka : aSTama uddezaka (305) Sixth Shatak: Eighth Lesson t 155 ))))))))) ) ) )))))))B SH t

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B55 ))))))555555555 )) )))))) )) chaThA zataka :navama uddezaka SIXTH SHATAK (Chapter Six) : NINTH LESSON CHH KARMA karmabandha ke prakAra TYPES OF KARMIC BONDAGE 1. [pra. ] jIve NaM bhaMte ! NANAvaraNijjaM kammaM baMdhamANe kai kammappagaDIo baMdhai ? [u. ] goyamA ! sattavihabaMdhae vA, aTThavihabaMdhae vA, chabihabaMdhae vaa| baMdhuddeso paNNavaNAe neyvyo| 1. [pra. ] bhagavan ! jJAnAvaraNIya karma ko bA~dhatA huA jIva kitanI karma-prakRtiyoM ko bA~dhatA Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting [u. ] gautama ! sAta prakRtiyoM ko bA~dhatA hai, ATha prakAra ko bA~dhatA hai athavA chaha prakRtiyoM ko / bA~dhatA hai| yahA~ prajJApanAsUtra kA bandha-uddezaka kahanA caahie| 1. [Q.) Bhante ! While acquiring bondage of Jnanavaraniya karma (knowledge obscuring karma), how many species of karma (karmaprakriti) does a being (jiva) acquire ? (Ans.) Gautam ! He acquires bondage of seven species, eight species $1 or six species. Here the lesson titled Bandh from Prajnapana Sutra should be quoted. vivecana : prajJApanA sUtrAnusAra spaSTIkaraNa-jisa samaya jIva kA AyuSyabandhakAla nahIM hotA, usa samaya vaha jJAnAvaraNIya karma ko bA~dhate samaya AyuSyakarma ko chor3akara sAta karmoM ko bA~dhatA hai, AyuSya ke bandhakAla meM ATha karmaprakRtiyoM ko bA~dhatA hai, kintu sUkSmasamparAya guNasthAna kI avasthA meM mohanIya karma aura Ayukarma ko OM nahIM bA~dhatA, isalie vahA~ jJAnAvaraNIya karma bA~dhatA huA jIva chaha karmaprakRtiyoM ko bA~dhatA hai| (prajJApanA pada 24, bandhoddezaka) Elaboration Explanation according to Prajnapana Sutra-While acquiring bondage of Jnanavaraniya karma (knowledge obscuring karma), if it is not the proper time for acquiring bondage of ayushya karma (life-span determining karma) a living being binds seven out of y the total eight species of karma. If the time is ripe for acquiring ayushya y karma, he binds all the eight species. However, if he is at the level of 9 Sukshma Samparaya Gunasthan he does not bind Mohaniya karma (deluding karma) and Ayushya karma; therefore at that level he binds only six species while acquiring bondage of Jnanavaraniya karma $1 (knowledge obscuring karma). (Prajnapana Sutra, Bandhoddeshak, verse 24) y t n t t t t t bhagavatI sUtra (2) (306) Bhagavati Sutra (2) t Yin Wei Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%% %%%%%%%%%%.

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maharddhika devoM kI vikurvaNA SELF-MUTATION BY GODS WITH GREAT OPULENCE 2. [pra. ] deve NaM bhaMte ! mahiDDIe jAva mahANubhAge bAhirae poggale apariyAittA pabhU egavaNaM egarUvaM viuvittae ? [u. ] goyamA : no inndvesmtte| 2. [pra. ] bhagavan ! kyA maharddhika yAvat mahAnubhAga deva bAhara ke pudgaloM ko grahaNa kiye binA eka varNa vAle aura eka rUpa (eka AkAra vAle) (svazarIrAdi) kI vikurvaNA karane meM samartha hai ? [u. ] gautama ! yaha artha samartha nahIM hai| 2.[Q.] Bhante ! Is a god with great opulence... and so on up to... great influence capable of self-mutation (vikurvana) into a body of single colour and single form without acquiring external matter? [Ans.] Gautam ! This is not possible. 3. [pra. ] deve NaM bhaMte ! bAhirae poggale pariyAittA pabhU ? [u. ] haMtA, pbhuu| 3. [pra. ] bhagavan ! kyA vaha deva bAhara ke pudgaloM ko grahaNa karake (uparyukta rUpa se) vikurvaNA karane meM samartha hai ? [u. ] hA~ gautama ! hA~, (vaha aisA karane meM) samartha hai| 3. [Q.] Bhante ! Is a he capable of the said self-mutation (vikurvana) by acquiring external matter? [Ans.] Yes, Gautam ! He is capable of doing that. 4. [pra.] se NaM bhaMte ! kiM ihagae poggale pariyAittA viuvvati, tatthagae poggale pariyAittA vikubbati, annatthagae poggale pariyAittA viuvvati ? _ [u. ] goyamA ! no ihagate poggale pariyAittA viuvvati, tatthagate poggale pariyAittA vikuvvati, no annatthagae poggale pariyAittA viuvvti| 4. [pra. ] bhagavan ! kyA vaha deva ihagata (yahA~ manuSyaloka yA pArzvavartI kSetra meM rahe hue) pudgaloM ko grahaNa karake vikurvaNA karatA hai athavA tatragata (vahA~-devaloka meM deva ke pArzvavartI kSetra rahe hue) pudgaloM ko grahaNa karake vikurvaNA karatA hai yA anyatragata (kisI anya sthAna meM rahe hue) pudgaloM ko grahaNa karake vikurvaNA karatA hai? [u. ] gautama ! vaha deva, yahA~ rahe hue pudgaloM ko grahaNa karake vikurvaNA nahIM karatA, vaha vahA~ (devaloka meM rahe hue tathA jahA~ vikurvaNA karatA hai vahA~) ke pudgaloM ko grahaNa karake vikurvaNA karatA hai, kintu anyatra rahe hue pudgaloM ko grahaNa karake vikurvaNA nahIM krtaa| | chaThA zataka : navama uddezaka (307) Sixth Shatak: Ninth Lesson

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-ttttt 5 6 ! 4. [Q.] Bhante ! Does he perform the said self-mutation by acquiring ! matter particles from here (the world of humans or adjoining areas)?! 5 Does he perform the said self-mutation by acquiring matter particles from there (the divine realm or adjoining areas)? Or does he perform the said self-mutation by acquiring matter particles from elsewhere (some area other then the said two areas)? F B F F F 5 [Ans.] Gautam ! He does not perform the said self-mutation by acquiring matter particles from here. He performs the said self-mutation by acquiring matter particles from there (the divine realm or the place F where he is performing the act). He also does not perform the said self 9 mutation by acquiring matter particles from elsewhere. 5 hhhhhhhhhhhhh phrA 5 5 5. evaM eeNaM gameNaM jAva egavaNNaM egarUvaM, egavaNNaM aNegarUvaM, aNegavaNNaM egarUvaM, aNegavaNNaM 5 agarUvaM, cauNhaM cubhNgo| pra 5. isa prakAra isa gama (AlApaka) dvArA vikurvaNA ke cAra bhaMga kahane cAhie - (1) eka varNa 4 vAlA, eka AkAra (rUpa) vAlA, (2) eka varNa vAlA, aneka AkAra vAlA, (3) aneka varNa vAlA 5 aura eka AkAra vAlA, tathA (4) aneka varNa vAlA aura aneka AkAra vaalaa| (arthAt vaha ina cAroM prakAra ke rUpoM ko vikurvita karane meM samartha hai / ) 5 5 5. In the same way four alternatives of self-mutation described in the fi aforesaid statement should be stated-(1) of single colour and single y fiform (or shape), (2) of single colour and many forms (or shapes), (3) of many colours and single form (or shape), and (4) of many colours and many forms (or shapes). 6. [ pra. ] deve NaM bhaMte ! mahiDDIe jAva mahANubhAge bAhirae poggale apariyAittA pabhU kAlagaM poggalaM nIlagoggalattA pariNAmittae ? nIlagaM poggalaM vA kAlagapoggalattAe pariNAmittAe ? y [u. ] goyamA ! no iNaTThe samaTThe, pariyAittA pabhU / 6. [ pra. ] bhagavan ! kyA maharddhika yAvat mahAnubhAga deva, bAhara ke pudgaloM ko grahaNa kiye binA pudgala ko nIle pudgala ke rUpa meM aura nIle pudgala ko kAle pudgala ke rUpa meM pariNata karane meM y samartha hai ? kAle [ u. ] gautama ! yaha artha samartha nahIM hai; kintu bAharI pudgaloM ko grahaNa karake deva vaisA karane meM samartha hai| 6. [Q.] Bhante ! Is a god with great opulence... and so on up to ... great influence capable of transforming black matter into blue matter and blue pha matter into black matter without acquiring external matter particles? Wan Wan bhagavatI sUtra ( 2 ) 5 (308) 4 4 Bhagavati Sutra (2) phrA

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[Ans.] Gautam ! This is not possible. However, he is capable of doing that by acquiring external matter particles. 7. [ pra. ] se NaM bhaMte ! kiM ihagae poggale0 ? [ u. ] taM ceva, navaraM pariNAmeti tti bhANiyavvaM / 8. [ 1 ] evaM kAlagapoggalaM lohiyapoggalattAe / [ 2 ] evaM kAlaeNaM jAva sukkilaM / 9. evaM NIlaeNaM jAva sukkilaM / 10. evaM lohieNaM jAva sukkilaM / 11. evaM hAlieNaM jAva sukkilaM / 7. [ pra. ] bhagavan ! vaha deva ihagata, tatragata yA anyatragata pudgaloM meM se kina) ko grahaNa karake vaisA karane meM samartha hai ? fafa [u.] gautama ! vaha ihagata aura anyatragata pudgaloM ko grahaNa karake vaisA nahIM kara sakatA, kintu tatra (devaloka - ) gata pudgaloM ko grahaNa karake vaisA pariNata karane meM samartha hai| (vizeSa yaha hai ki yahA~ 'vikurvita karane meM' ke badale 'pariNata karane meM' kahanA caahie|) 8. [1] isI prakAra kAle pudgala ko lAla pudgala ke rUpa meM (pariNata karane meM samartha hai| [2] isI prakAra kAle pudgala ke sAtha yAvat zukla pudgala taka samajhanA / 9. isI prakAra nIle pudgala ke sAtha yAvat zukla pudgala taka jAnanA / 10. isI prakAra lAla pudgala ko yAvat zukla taka / 11. isI prakAra pIle pudgala ko yAvat zukla taka (pariNata karane meM) samartha hai| 7. [Q.] Bhante ! By acquiring matter particles from which placeexisting here (ihagat), there (tatragat) or elsewhere (anyatragat) -- is he capable of doing so? [Ans.] Gautam ! He cannot do so by acquiring matter particles existing here (ihagat) and elsewhere (anyatragat) but is capable of doing so by acquiring matter particles existing there (tatragat). (instead of selfmutation transforming should be stated here). 8. [1] In the same way he is capable of transforming black matter into red matter. [2] In the same way he is capable of transforming black matter into matter with colours up to white. 9. The same should be repeated for blue matter... and so on up to ... white matter. 10. The same should be repeated for red matter... and so on up to ... white matter. chaTA zataka : navama uddezaka (309) puut*ttt***************************tt Sixth Shatak: Ninth Lesson

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)))))5555555555555558 )))))))))))))))) 4. 11. The same should be repeated for yellow matter... and so on up to... 4 4 white matter. 12. evaM etAe parivADIe gaMdha-rasa-phAsa0 kakkhaDaphAsapoggalaM muyphaaspogglttaae| evaM do do garuya-lahuya 2, sIya-usiNa 2, giddha-lukkha 2, vaNNAi sambattha prinnaamei| * AlAvagA ya do do-poggale apariyAittA, priyaaittaa| 12. isI prakAra isa krama (paripATI) ke anusAra gandha, rasa aura sparza ke viSaya meM bhI samajhanA # caahie| yathA-(yAvata) karkaza sparza vAle pudgala ko muda (komala) sparza vAle (padagala meM pariNata karane / U meM samartha hai|) isI prakAra do-do viruddha guNoM ko arthAt guru aura laghu, zIta aura uSNa, snigdha aura rUkSa, varNa OM Adi ko vaha sarvatra pariNamAtA hai| pariNamAtA hai' isa kriyA ke sAtha yahA~ isa prakAra do-do AlApaka hai kahane cAhie; yathA-(1) pudgaloM ko grahaNa karake pariNamAtA hai, (2) pudgaloM ko grahaNa kiye binA OM nahIM prinnmaataa| 12. The same pattern is applicable to matter with properties of smell, taste and touch in this order... and so on up to... capable of transforming matter with hard touch into matter with soft touch. In the same way he is capable of transforming matter with pairs of si opposite qualities--heavy-light, cold-hot, smooth-rough, etc. (one into the other). With this act of transformation two statements should be added(1) transforms by acquiring matter particles, and (2) does not transform without acquiring matter particles. vivecana : sUtra 2 se 12 taka kA niSkarSa-maharddhika yAvat mahAprabhAvazAlI deva devaloka meM rahe hue pudgaloM ko grahaNa karake uttaravaikriyarUpa banA sakatA (vikurvaNA karatA) hai aura phira dUsare sthAna meM jAtA hai, kintu ke ihagata arthAt praznakAra ke samIpastha kSetra meM rahe hue pudgaloM ko tathA anyatragata-prajJApaka ke kSetra aura deva ke 5 sthAna se bhinna kSetra meM rahe hue pudgaloM ko grahaNa karake vikurvaNA nahIM kara sktaa| ukta sUtrAnusAra pA~ca varNa ke 10, do gaMdha kA eka, pA~ca rasa ke 10 tathA ATha sparza ke cAra vikalpa karane ke para kula 25 bhaMga (vikalpa) hote haiN| vistAra ke lie dekheM, bhagavatI sUtra bhAga 2 pR. 95 Agama prakAzana samiti, byAvara) Elaboration-A god with great opulence... and so on up to... great influence is capable of self-mutation (vikurvana) into a secondary transmutated body by acquiring matter particles from the divine realm. He then goes to other places. But he is not capable of performing selfmutation by acquiring matter particles from here (place where the question has been raised) or elsewhere (other than his own divine realm). Wan )))))) | bhagavatI sUtra (2) (310) Bhagavati Sutra (2) 8955555555555555555555555555555558

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a$$ $$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFhhh According to the aforesaid aphorism there are 25 alternatives--10 for 4 five colours, 1 for two tastes, 10 for five tastes, and 4 for eight touches. Si (for more details refer to Bhagavati Sutra, part 2, p. 95; Agam Prakashan Samiti, Beawar) ma devoM kI jAnane-dekhane kI kSamatA CAPACITY OF GODS TO SEE AND KNOW 13. [pra. 1 ] avisuddhalese NaM bhaMte ! deve asamohaeNaM appANeNaM avisuddhalesaM devaM deviM annayaraM jANati pAsati ? [u. ] No iNaTe samaDhe 1 / 13. [pra. 1 ] bhagavan ! kyA avizuddha lezyA vAlA deva asamavahata-(upayogarahita) AtmA se ma avizuddha lezyA vAle deva ko yA devI ko yA anyatara ko (-ina donoM meM se kisI eka ko) jAnatA aura dekhatA hai ? [u. ] gautama ! yaha artha samartha nahIM hai| 13. (Q. 1] Bhante ! Does a god with impure leshya (complexion of soul) 41 and a soul devoid of application (asamvahat or upayogarahit) know and see a god and a goddess or either of them with impure leshya ? 4i (Ans.] Gautam ! That is not possible. + [2] evaM avisuddhalesedeve asamohaeNaM appANeNaM visuddhalesaM devaM0 ? 2 avisuddhalesedeve samohaeNaM appANeNaM avisuddhalesaM devaM0 ? 3 / avisuddhalese deve samohaeNaM appANeNaM visuddhalesaM devaM0 ? 4 / , avisuddhalesedeve samohayAsamohaeNaM appANeNaM avisuddhalesaM devaM0 ? 5 / avisuddhalesedeve + samohayAsamohaeNaMappANeNaM visuddhalesaM devaM0 ? 6 / visuddhalesedeve asamohaeNaM appANeNaM avisuddhalesaM devaM0 7 / visuddhalesedeve asamohaeNaM visuddhalesaM devaM0 8 / ___ [pra. 9 ] visuddhalese NaM bhaMte ! deve samohaeNaM0 avisuddhalesaM devaM0 jANai0 ? [u. ] haMtA, jaanni0| [pra. 10 ] evaM visuddhalesedeve samohaeNaM0 visuddhalesaM devaM0 jANai0 ? [u. ] haMtA, jaanni0| [pra. 11 ] visuddhalesedeve samohayAsamohaeNaM appANeNaM avisuddhalesaM devaM jANai 2 ? [u.] haMtA jaanni0| __ [pra. 12 ] visuddhalesedeve samohayAsamohaeNaM appANeNaM visuddhalesaM devaM0 ? ka [u. ] haMtA, jaanni0| chaThA zataka : navama uddezaka (311) Sixth Shatak : Ninth Lesson

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0555555555555555555555555555555555 evaM heDillaehiM ahiM na jANai na pAsai, uvarillaehiM cauhiM jANai paasi| sevaM bhaMte ! sevaM bhaMte ! tti| ||chtttth sae : navamo uddeso samatto // [2] (2) isI taraha avizuddha lezyA vAlA deva anupayukta (asamavahata) AtmA se, vizuddha lezyA vAle deva ko, devI ko yA anyatara ko jAnatA aura dekhatA hai ? (3) avizuddha lezyA vAlA deva upayukta AtmA se avizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? (4) avizuddha lezyA Wan vAlA deva upayukta AtmA se vizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? (5) avizuddha lezyA vAlA deva upayuktAnupayukta AtmA se avizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? (6) avizuddha lezyA vAlA deva, upayuktAnupayukta AtmA se vizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? (ukta chaha vikalpoM vAle deva mithyAtvI hone se vibhaMga jJAnI hote haiN|) (7) vizuddha lezyA vAle deva, anupayukta AtmA dvArA, avizuddha lezyA vAle deva, devI yA . anyatara ko jAnatA-dekhatA hai ? (8) vizuddha lezyA vAlA deva, anupayukta AtmA dvArA, vizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? [AThoM praznoM kA uttara] gautama ! yaha artha samartha fa nahIM hai| (arthAt nahIM jaantaa-dekhtaa|) [ [pra. 9 ] bhagavan ! vizuddha lezyA vAlA deva kyA upayukta AtmA se avizuddha lezyA vAle deva, devI ma yA anyatara ko jAnatA-dekhatA hai? 3 [u. ] hA~ gautama ! aisA deva jAnatA aura dekhatA hai| [pra. 10 ] isI prakAra kyA vizuddha lezyA vAlA deva, upayukta AtmA se vizuddha lezyA vAle deva, OM devI yA anyatara ko jAnatA-dekhatA hai ? __[u. ] hA~ gautama ! vaha jAnatA-dekhatA hai| fa [pra. 11 ] vizuddha lezyA vAlA deva, upayuktAnupayukta AtmA se, avizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? [u. ] hA~ gautama ! vaha jAnatA aura dekhatA hai| ___ [pra. 12 ] vizuddha lezyA vAlA deva, upayuktAnupayukta AtmA se, vizuddha lezyA vAle deva, devI yA anyatara ko jAnatA-dekhatA hai ? [u.] kintu pIche (Upara ke) jo cAra bhaMga kahe gaye haiM, una cAra bhaMgoM vAle deva, jAnate aura B4)))))5555555555555555555555555555555555555 55555555555555555555555555555555555555555555558 + dekhate haiN| ___yoM pahale (nicale) jo ATha bhaMga kahe gaye haiM, una ATha bhaMgoM vAle deva nahIM jaante-dekhte| _ 'he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai', yoM kahakara zrI gautama svAmI fa yAvat vicaraNa karane lge| (ina cAra vikalpoM vAle deva samyag dRSTi hone ke kAraNa jAnate-dekhate haiN|) | bhagavatI sUtra (2) (312) Bhagavati Sutra (2)

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2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 52 Wan 457 457 47 45 4757 Wan atma) know and see a god and a goddess or either of them with pure 45 F 45 leshya ? [3] Does a god with impure leshya and a soul capable of application (samvahat atma) know and see a god and a goddess or either of them with impure leshya ? [4] Does a god with impure leshya (soulcomplexion) and a soul capable of application (samvahat atma) know and see a god and a goddess or either of them with pure leshya ? [5] Does a god with impure leshya and a soul capable and incapable of application (samvahat-asamvahat atma) know and see a god and a goddess or either Wan Wan 57 5 5 5 F F 5 Also, the same answer applies to the following questions-[2] Does a god with impure leshya and a soul devoid of application (asamvahat F F F F of them with impure leshya ? [6] Does a god with impure leshya and a soul capable and incapable of application (samvahat-asamvahat atma) know and see a god and a goddess or either of them with pure leshya? [7] Does a god with pure leshya (soul-complexion) and a soul incapable of application (asamvahat atma) know and see a god and a goddess or either of them with impure leshya ? [8] Does a god with pure leshya and a soul incapable of application (asamvahat atma) know and see a god and a goddess or either of them with pure leshya? [Q. 11] Does a god with pure leshya and a soul capable and incapable of application (samvahat-asamvahat) know and see a god and a goddess For either of them with impure leshya? [Ans.] Yes, Gautam ! He knows and sees. [Q. 9] Bhante! Does a god with pure leshya and a soul capable of application (samvahat or upayogasahit) know and see a god and a goddess or either of them with impure leshya? [Ans.] Yes, Gautam ! He knows and sees. [Q. 10] In the same way does a god with pure leshya and a soul capable of application (samvahat or upayogasahit) know and see a god and a goddess or either of them with pure leshya (soul-complexion)? [Ans.] Yes, Gautam ! He knows and sees. [Q. 12] Does a god with pure leshya and a soul capable and incapable of application (samvahat-asamvahat) know and see a god and a goddess For either of them with pure leshya? [Ans.] Yes, Gautam ! He knows and sees. Thus the first eight types of gods do not know and see but the last four types of gods do know and see. chaThA zataka navama uddezaka (313) 555555555555555555555555555555555 Sixth Shatak: Ninth Lesson Wan Wan Wan Wan 15 5 5 5 5 55 5 55 55 5 5 5 5555 5 5 5 5 5 5 5 5 55 555 5552 Wan

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Ri Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%%%%%%%%%%%%%%%%%% "Bhante ! Indeed that is so. Indeed that is so." With these words... and $1 so on up to... ascetic Gautam resumed his activities. vizeSArtha : avizuddha lezyA-kRSNa, nIla, kApota lezyA vAlA dev| vaha mithyAtvI hone se vibhaMgajJAnI hotA 5 10- 3 31 (: Shi ?cx) 11 | 50 H : 97 AUTA IN Elaboration-Avishuddha leshya-impure leshya-black, blue and gray (kapot) leshyas. Being unrighteous (mithyatvi), the gods with these leshyas are with pervert knowledge (vibhang jnana). Samvahat-with 45 upayoga or application (a soul with an inclination to know and see). * END OF THE NINTH LESSON OF THE SIXTH CHAPTER 1555555555 5 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting s 855555555555555555555555555555555555 55555555555555 Qian Bao (8) (314) Bhagavati Sutra (2) Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%

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aphra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 5 Wan chaThA zataka : dazama uddezaka SIXTH SHATAK (Chapter Six): TENTH LESSON anyatIrthI ANYATIRTHI (HERETICS) sukha-duHkha kA pradarzana sambhava nahIM DISPLAY OF PLEASURE AND PAIN 1. [ pra. 1 ] annautthiyA NaM bhaMte ! evamAikkhaMti jAva parUveMti - jAvaiyA rAyagihe nayare jIvA evaiyANaM jIvANaM no cakkiyA kei suhaM vA duhaM vA jAva kolaTThigamAyamavi niSphAvamAyamavi kalamamAyamavi mAsamAyamavi muggamAyamavi jUyAmAyamavi likkhAmAyamavi abhinivaTTettA uvadaMsittae, se kahameyaM bhaMte ! evaM ? [ u. ] goyamA ! jaM NaM te annautthiyA evamAikkhaMti jAva micchaM te evamAhaMsu, ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi, savvaloe vi ya NaM savvajIvANaM No cakkiyA kei suhaM vA taM caiva jAva uvadaMsittae / 1. [ pra. 1 ] bhagavan ! anyatIrthika isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki - 'rAjagRha nagara meM jitane jIva haiM, una sabake duHkha yA sukha ko kolAsthika (bera kI guThalI ) jitanA bhI, bAla(niSpAva nAmaka dhAnya) jitanA bhI kalAya ( gvAra ke dAne yA kAlI dAla athavA maTara yA cAvala ) jitanA bhI, ur3ada ke jitanA bhI, mU~ga - pramANa, yUkA (jUM) pramANa, likSA ( lIkha ) pramANa bhI bAhara nikAlakara nahIM dikhA sktaa| bhagavan ! yaha bAta yoM kaise ho sakatI hai ? [u.] gautama ! jo anyatIrthika uparyukta prakAra se kahate haiM, yAvat prarUpaNA karate haiM, ve mithyA kahate haiN| he gautama! maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA hU~ ki (kevala rAjagRha nagara meM hI nahIM) sampUrNa loka meM rahe hue sarva jIvoM ke sukha yA duHkha ko koI bhI puruSa uparyuktarUpa se yAvat kisI bhI pramANa meM bAhara nikAlakara nahIM dikhA sktaa| 1. [Q. 1] Bhante ! People of other faiths (anyatirthik) or heretics say (akhyanti)... and so on up to ... propagate (prarupayanti) that --- It is not possible to bring out and display (physically) the misery and happiness of all the living beings in Rajagriha city even to the extant matching the size of a berry seed (Kolasthik), grain of Baal (a type of corn), pea, rice, Udad (a pulse), Moong (green gram), a louse (joon), or even a nit (leekh). 5 Bhante ! How is it so? [Ans.] Gautam ! What the heretics say (akhyanti )... and so on up to ... propagate (prarupayanti) is not true. Gautam ! I say (@khyanti )... and so on up to... propagate (prarupayanti) that it is not possible for any person to bring out and display (physically) the misery and happiness of all the chaTA zataka : dazama uddezaka Sixth Shatak: Tenth Lesson (315) ******************************** phaphaphaphaphaphaphaphaphaphaphaphaphapha .

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85955555555555555;)))))))))))))) Wan 5555555555555;)))))))))))5555555555555555555 4 living beings in the whole universe (what to say of Rajagriha city) to any 41 extant as aforesaid. [pra. 2] se keNaTeNaM0? [u. ] goyamA ! ayaM NaM jaMbuddIve dIve jAva-visesAhie parikkheveNaM pnntte| deve NaM mahiDDIe jAva OM mahANubhAge egaM mahaM savilevaNaM gaMdhasamuggagaM gahAya taM avaddAleti, taM avadAlittA jAva iNAmeva kaTu ma kevalakappaM jaMbuddIvaM dIvaM tihiM accharAnivAehiM tisattakhutto aNupariyaTTittANaM havyamAgacchejjA, se nUNaM OM goyamA ! se kevalakappe jaMbuddIve dIve tehiM ghANapoggalehiM phuDe ? / hatA, phuDe, cakkiyA NaM goyamA ! kei tesiM ghANapoggalANaM kolaTThiyamAyamavi jAva uvadaMsittae ? No iNaDhe smddhe| se teNaTeNaM jAva uvdNsette| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? + [u. ] gautama ! yaha jambUdvIpa nAma dvIpa eka lAkha yojana kA lambA-caur3A hai| isakI paridhi 3 3 lAkha 16 hajAra 227 yojana 128 dhanuSa, 13 : aMgula se kucha adhika hai| koI maharddhika yAvat Wan mahAnubhAga deva eka bar3e vilepana vAle (sugaMdhita cUrNa) gandhadravya ke Dibbe ko lekara ughAr3e aura ughAr3a kara tIna cuTakI bajAe (lagabhaga eka sekaMDa) utane samaya meM uparyukta jambUdvIpa kI 11 bAra parikramA OM karake vApasa zIghra Ae to he gautama ! (maiM tumase pUchatA hU~-) usa deva kI isa prakAra kI zIghra gati se U gandha pudgaloM ke sparza se yaha sampUrNa jambUdvIpa spRSTa huA yA nahIM? OM (gautama-) hA~ bhagavan ! vaha spRSTa ho gyaa| (bhagavAna-) gautama ! koI puruSa una gandhapudgaloM ko bera ma kI guThalI jitanA bhI, yAvat likSA jitanA bhI dikhalAne meM samartha hai ? (gautama-) bhagavan ! yaha artha samartha nahIM hai| (bhagavan-) he gautama ! isI prakAra jIva ke sukha-duHkha ko bhI bAhara nikAlakara batalAne meM, yAvat koI bhI vyakti samartha nahIM hai| [Q.2] Bhante ! Why is it so? [Ans.] Gautam ! The length and breadth of this Jambudveep is one hundred thousand Yojans. Its circumference is slightly more than three hundred sixteen thousand two hundred twenty seven (3,16,227) Yojans, three Kos (a linear measure equal to 2 miles), twenty eight Dhanush (a 4 linear measure equivalent to four cubits), and thirteen and a half Angul (a linear measurement equal to the width of a finger). Suppose a god with great opulence... and so on up to... great influence takes a box of fragrant paste, removes its cover and carrying it goes around this Jambudveep 11 times and returns within the time taken in snapping his i fingers thrice. (Now, I ask you--) Gautam ! Due to this speedy movement 4 of that god, did the smell particles of the fragrant paste touch the whole Jambudveep or not? Wan 95545555555555555555555555555555555555555 bhagavatI sUtra (2) (316) Bhagavati Sutra (2)

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84555555555))))5555558 555555555 FF 555555555555555555FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (Gautam) Yes, Bhante ! It is so touched. (Bhagavan) Gautam ! Is it possible for some person to bring out and display (physically) those smell particles to the extant matching the size of a berry seed (Kolasthik)... and so on up to... a nit (leekh) ? (Gautam) Bhante ! That is not possible. (Bhagavan) Gautam ! In the same way it is not possible for any person to bring out and display (physically) the misery and happiness of living beings. ___sAra : sukha-duHkha mAnasika saMvadena hai, unheM paudgalika padArtha ke samAna AkAra dekara pradarzita nahIM kiyA jA sktaa| yadyapi unako pratyakSa darzana, anumAna aura sUkSma chAyAMka (phoTogrAphI) dvArA jAnA jA sakatA hai, kintu AkAra meM nahIM batAyA jA sktaa| Gist-Happiness and sorrow are feelings or psychological activities. It is not possible to display them in some physical form like matter. They can be assessed through direct perception, hypothetically or through micro-photography (or some other advanced technology) but cannot be physically shown. jIva aura prANa kA svarUpa SOUL AND LIFE-FORCE 2.[pra. ] jIve NaM bhaMte ! jIve ? jIve jIve ? / [u. ] goyamA ! jIve tAva niyamA jIve, jIve vi niyamA jiive| 2. [pra. ] bhagavan ! kyA jIva caitanya hai yA caitanya jIva hai ? [u. ] gautama ! jIva to niyamataH (nizcitarUpa se) jIva (caitanya svarUpa hai) aura jIva (caitanya) bhI nizcitarUpa se jIvarUpa hai| 2. (Q. ) Bhante ! Is soul (jiva) sentience (jiva) or is sentience soul ? (Ans.] Gautam ! As a rule soul (jiva) is sentience (jiva) and also sentience is soul. 3. [pra. ] jIve NaM bhaMte ! neraie ? neraie jIve ? [u. ] goyamA ! neraie tAva niyamA jIve, jIve puNa siya neraie, siya anerie| 4. [pra. ] jIve NaM bhaMte ! asurakumAre ? asurakumAre jIve ? [u. ] goyamA ! asurakumAre tAva niyamA jIve, jIve puNa siya asurakumAre, siya No asurkumaare| 5. evaM daMDao Neyabbo jAva vemaanniyaannN| ___3. [pra. ] bhagavan ! kyA jIva nairayika hai yA nairayika jIva hai ? __ [u. ] gautama ! nairayika to niyamataH jIva hai aura jIva to kadAcit nairayika bhI ho sakatA hai, kadAcit nairayika se bhinna bhI ho sakatA hai| B55555555555555555555555555555555555555555553 chaThA zataka : dazama uddezaka (317) Sixth Shatak : Tenth Lesson

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85555555555555555555555555555555555558 u5555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555555 F FFFFFFFFFFFFFFFFFF Wan 4. [pra. ] bhagavan ! kyA jIva asurakumAra hai yA asurakumAra jIva hai? OM [u. ] gautama ! asurakumAra to nizcita hI jIva hai, kintu jIva to kadAcit asurakumAra bhI hotA fa Wan hai, kadAcit asurakumAra nahIM bhI hotaa| 5. isI prakAra vaimAnika taka sabhI daNDaka (AlApaka) kahane caahie| 3. Bhante ! Is soul (jiva) infernal being (nairayik) or is infernal-being soul? [Ans.] Gautam ! As a rule infernal being is soul but soul (jiva) may be # an infernal being or sometimes other than an infernal being. 4. Bhante ! Is soul (jiva) Asur Kumar (a class of divine beings) or is Wan Asur Kumar soul ? (Ans.] Gautam ! As a rule Asur Kumar is soul but soul (jiva) ma an Asur Kumar or sometimes not an Asur Kumar. 5. Same statement should be repeated for all Dandaks (places of + suffering) up to Vaimanik. OM 6. [pra. ] jIvati bhaMte ! jIve ? jIve jIvati ? [u. ] goyamA ! jIvati tAva niyamA jIve, jIve puNa siya jIvati, siya no jiivti| 6. [pra. ] bhagavan ! jo jItA-prANa dhAraNa karatA hai, vaha jIva kahalAtA hai yA jo jIva hai, vaha OM jItA-prANa dhAraNa karatA hai? [u. ] gautama ! jo jItA-prANa dhAraNa karatA hai, vaha to nizcita hI jIva kahalAtA hai, kintu jo OM jIva hotA hai, vaha prANa dhAraNa karatA (jItA) bhI hai aura kadAcit prANa dhAraNa nahIM bhI krtaa| (siddha AtmA kI apekSA, cU~ki ve jIva hote hue bhI dravya prANa dhAraNa nahIM krte|) 6. (Q.) Bhante ! Is one who lives called jiva (soul) or is it soul that is _called a living being (or one possessing life force)? (Ans.] Gautam ! As a rule one who lives is called jiva (soul) but soul is sometimes a living being and sometimes not. (This relates to Siddha who, although a soul, does not exist as a physical living being.) 7. [pra. ] jIvati bhaMte ! neraie ? neraie jIvati ? [u. ] goyamA ! neraie tAva niyamA jIvati, jIvati puNa siya neraie, siya anerie| 8. evaM daMDao neyavvo jAva vemaanniyaannN| 7. [pra.] bhagavan ! jo jItA hai, vaha nairayika kahalAtA hai yA jo nairayika hotA hai, vaha jItAOM prANa dhAraNa karatA hai? )))))5555555555555555555555555555555555 bhagavatI sUtra (2) (318) Bhagavati Sutra (2) ja B555555555555555555555555555555555555

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659595955 5 5 55 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 55 55 [u.] gautama ! nairayika to nizcita hI jItA hai, kintu jo jItA hai, vaha nairayika bhI hotA hai aura anairayika bhI hotA hai / 8. isI prakAra yAvat vaimAnikaparyanta sabhI daNDaka (AlApaka) kahane cAhie / 7. [Q.] Bhante ! Is one who lives called infernal being (nairayik) or is an infernal being called living? [Ans.] Gautam ! As a rule an infernal being is called living but one who lives is sometimes infernal being (nairayik) and sometimes not. 8. Same statements should be repeated for all Dandaks (places of suffering) up to Vaimanik. vivecana : jIva dravya hai, caitanya usakA guNa hai| guNa-guNI meM avinAbhAva sambandha hai| naraka Adi jIva ke paryAya haiM, paryAya ke sAtha avinAbhAva sambandha nahIM hotA jIvana kA mUla AdhAra AyuSya karma hai| koI bhI saMsArI jIva AyuSya karma ke binA nahIM rahatA / Elaboration Jiva (soul) is an entity and sentience is its attribute. An object and its attributes have a perennial relationship. Infernal and other states are modes of soul and modes do not have such perennial relationship with the object. 9. [ pra. ] bhavasiddhie NaM bhaMte ! neraie ? neraie bhavasiddhie ? [u. ] goyamA ! bhavasiddhie siya neraie, siya aneraie / neratie vi ya siya bhavasiddhie, siya abhavasiddhie / 10. evaM daMDao jAva vemANiyANaM / 9. [ pra. ] bhagavan ! jo bhavasiddhika hotA hai, vaha nairayika hotA hai yA jo nairayika hotA hai, vaha bhavasiddhika hotA hai ? [u. ] gautama ! jo bhavasiddhika (bhavya ) hotA hai, vaha nairayika bhI hotA hai aura anairayika bhI hotA hai| tathA jo nairayika hotA hai, vaha bhavasiddhika bhI hotA hai aura abhavasiddhika bhI hotA hai / 10. isI prakAra yAvat vaimAnikaparyanta sabhI daNDaka (AlApaka) kahane caahie| 9 [Q.] Bhante ! Is a bhavasiddhik (destined to be liberated ) an infernal being or is an infernal being a bhavasiddhik? [Ans.] Gautam ! A bhavasiddhik ( destined to be liberated) can be an infernal being and some other being as well. An infernal being can be a bhavasiddhik as well as an abhavasiddhik (not destined to be liberated). 10. Same statements should be repeated for all Dandaks (places of suffering) up to Vaimanik. chaThA zataka : dazama uddezaka (319) 0 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Sixth Shatak: Tenth Lesson

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55555555555555555555555555555555555555555555 + jIvoM kI sukha-duHkha dhAraNA CONCEPT OF HAPPINESS AND SORROW 11.[pra. 1 ] annautthiyA NaM bhaMte ! evamAikkhaMti jAva parUveti-"evaM khalu sabbe pANA savve bhUyA + save jIvA save sattA egaMtadukkhaM vedaNaM vedeti se kahameyaM bhaMte ! evaM ? [u. ] goyamA ! jaM NaM te annautthiyA jAva micchaM te evmaahNsu| ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi-atthegaiyA pANA bhUyA jIvA sattA egaMtadukkhaM vedaNaM vedeti, Ahacca saayN| atthegaiyA pANA bhUyA jIvA sattA egaMtasAyaM vedaNaM vedeti, Ahacca asAyaM veyaNaM vedeti| atthegaiyA pANA bhUyA jIvA sattA vemAyAe veyaNaM veyaMti, Ahacca saaymsaayN| 11. [pra. 1 ] bhagavan ! anyatIrthika isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki sabhI prANa, bhUta, jIva aura sattva, ekAntaduHkharUpa vedanA ko vedate (anubhava karate) haiM, to bhagavan ! aisA kaise ho sakatA hai? [u. ] gautama ! anyatIrthika jo yaha kahate haiM, yAvat prarUpaNA karate haiM, ve mithyA kahate haiN| he gautama ! maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA hU~-kitane hI prANa, bhUta, jIva aura sattva, ekAntaduHkha rUpa vedanA vedate haiM aura kadAcit sAtA (sukha) rUpa vedanA bhI vedate haiM; kitane hI prANa, bhUta, jIva aura sattva, ekAntasAtA (sukha) rUpa vedanA vedate haiM aura kadAcit asAtA (duHkha) rUpa vedanA bhI vedate haiM; tathA kitane hI prANa, bhUta, jIva aura sattva vimAtrA (vividha prakAra) se vedanA vedate haiM; OM (arthAt-) kadAcit sAtArUpa aura kadAcit asAtArUpa (vedanA vedate haiN|) 11. [Q. 1] Bhante ! People of other faiths (anyatirthik) or heretics say (akhyanti)... and so on up to... propagate (prarupayanti) that-all praan (two to four sensed beings; beings), bhoot (plant bodied beings; * organisms), jiva (five sensed beings; souls), and sattva (immobile beings; entities) exclusively suffer pain. Bhante ! How is it so? [Ans.] Gautam ! What the people of other faiths (anyatirthik) or 4 heretics say (akhyanti)... and so on up to... propagate (prarupayanti) is wrong. I say (akhyanti)... and so on up to... propagate (prarupayanti) that--some praan (two to four sensed beings; beings), bhoot (plant bodied beings; organisms), jiva (five sensed beings; souls), and sattva (immobile beings; entities) exclusively suffer pain (asaata) but sometimes experience happiness (saata). Some praan, bhoot, jiva, and sattva exclusively experience happiness but sometimes experience pain. And some praan, bhoot, jiva, and sattva have diverse experiences (they sometimes suffer happiness and sometimes pain). OM [pra. 2 ] se keNaTeNaM0 ? 85Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (320) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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15555 $ $$$$$$$$$$$ $$$$$$$$$$$$$$$$$$$$s hhhhhhhhhhhh n EFFFF [u.] goyamA ! neraiyA egaMtadukkhaM veyaNaM veyaMti, Ahacca saayN| / bhavaNavati-vANamaMtara-joisa-vemANiyA egaMtasAyaM vedaNaM vedeti, Ahacca asaayN| puDhavikkAiyA jAva # maNussA vemAyAe vedaNaM veti, Ahacca saaymsaayN| se tennttennN| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kathana kiyA jAtA hai ? [u. ] gautama ! nairayika jIva, ekAntaduHkharUpa vedanA vedate haiM aura kadAcit sAtArUpa vedanA bhI vedate haiN| bhavanapati, vANavyantara, jyotiSka aura vaimAnika ekAntasAtA (sukha) rUpa vedanA vedate haiM, meM kintu kadAcit asAtArUpa vedanA bhI vedate haiN| tathA pRthvIkAyika jIvoM se lekara manuSyoM paryanta vimAtrA se vedanA vedate haiN| (arthAt) kadAcit sukha aura kadAcit duHkha vedate haiN| isI kAraNa se, he gautama ! uparyukta rUpa se kahA gayA hai| [Q. 2) Bhante ! Why is it so ? [Ans.] Gautam ! Infernal beings exclusively suffer pain (asaata) but sometimes experience happiness (saata). Bhavan-pati (abode dwelling), Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial ! vehicular) gods exclusively experience happiness but sometimes experience pain. And living beings from earth-bodied ones to humans have diverse experiences (they sometimes suffer happiness and sometimes pain). That is the reason, Gautam, for stating as aforesaid. vivecana : prAcIna bhAratIya darzanoM meM sAMkhya (yoga) aura bauddha darzana ekAnta duHkhavAdI darzana hai| duHkhamevaM sarva vivekinaH (pAtaMjala 2/15) kintu jaina darzana sApekSavAdI hai, sukha-duHkha donoM ko hI ekAnta sApekSa mAnatA hai| Elaboration--In the ancient Indian philosophies Sankhya (Yoga) philosophy and Buddhist philosophy are based exclusively on sufferance. But Jain philosophy is relativistic as it considers happiness and sorrow to be absolutely relative states. nairayikAdi kA AhAra INTAKE OF INFERNAL AND OTHER BEINGS 12. [pra.] neraiyA NaM bhaMte ! je poggale attamAyAe AhAreMti te kiM AyasarIrakkhettogADhe poggale attamAyAe AhAreMti ? aNaMtarakhettogADhe poggale attamAyAe AhAreMti ? paraMparakhettogADhe poggale attamAyAe AhAreMti ? [u. ] goyamA ! AyasarIrakhettogADhe poggale attamAyAe AhAreMti, no aNaMtarakhettogADhe poggale attamAyAe AhAreMti, no prNprkhettogaaddhe| 13. jahA neraiyA tahA jAva vemANiyANaM dNddo| 12. [pra.] bhagavan ! nairayika jIva, jina pudgaloM kA AtmA (apane) dvArA grahaNa karake AhAra karate haiM, kyA ve Atma-zarIra kSetrAvagAr3ha (jina AkAzapradezoM meM apanA zarIra hai, unhIM pradezoM meM nAgama IFIPIFFr chaThA zataka : dazama uddezaka (321) Sixth Shatak: Tenth Lesson 19555555555555555555555555555555E

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Wan )))))))))))))))))))5555555555555555555555555558 U sthita) pudgaloM ko AtmA dvArA grahaNa karate haiM ? yA anantarakSetrAvagAr3ha (AtmA se dUra) pudgaloM ko AtmA dvArA grahaNa karate haiM ? athavA paramparakSetrAvagAr3ha (parakSetra) pudgaloM ko AtmA dvArA grahaNa karate haiM ? [u. ] gautama ! ve Atma-zarIra-kSetrAvagAr3ha pudgaloM ko AtmA dvArA grahaNa karate haiM, kintu na to anantara kSetrAvagAr3ha pudgaloM ko AtmA dvArA grahaNa karate haiM aura na hI paramparakSetrAvagAr3ha pudgaloM ko AtmA dvArA grahaNa karate haiN| 13. jisa prakAra nairayikoM ke lie kahA, usI prakAra yAvat vaimAnika-paryanta daNDaka (AlApaka) kahanA caahie| 12. (Q.) Bhante ! Infernal beings have intake of matter particles through the soul (self). Do they have this intake of matter particles through soul from the area occupied by their own body (atma kshetravagadh) ? Or from an area away from their own body (anantar kshetravagadh) ? Or from an area far away from their bodies (parampar 4. kshetravagadh)? [Ans.] Gautam ! They have this intake of matter particles through soul from the area occupied by their own body (atma kshetravagadh) but neither form an area away from their own body (anantar kshetravagadh) nor from an area far away from their bodies (parampar kshetravagadh). 13. As has been said about infernal beings so should be repeated for all Dandaks (places of suffering) up to Vaimanik. kevalI anindriya hote haiM OMNISCIENT IS WITHOUT SENSE ORGANS 14. [pra. 1 ] kevalI NaM bhaMte ! AyANehiM jANati pAsati ? [u. ] goyamA ! no inntte0| 14. [pra. 1 ] bhagavan ! kyA kevalI bhagavAna indriyoM dvArA jAnate-dekhate haiM ? [u. ] gautama ! yaha artha samartha nahIM hai| 14. [Q. 1] Bhante ! Do the omniscient know and see with the help of sense organs ? [Ans.] Gautam ! That is not correct. [pra. 2 ] se keNadveNaM ? [u. ] goyamA ! kevalI NaM purathimeNaM miyaM pi jANati amiyaM pi jANati jAva nibuDe daMsaNe Wan kevalissa, se tennttennN| bhagavatI sUtra (2) (322) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Ri

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[pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [ u. ] gautama ! kevalI bhagavAna pUrva dizA meM mita (parimita) ko bhI jAnate haiM aura amita (aparimita) ko bhI jAnate haiM; yAvat kevalI kA (jJAna aura ) darzana nirvRtta, (paripUrNa aura nirAvaraNa) hotA hai| he gautama! isa kAraNa se aisA kahA jAtA hai| [Q. 2] Bhante ! Why is it so? [Ans.] The omniscient knows the limited as well as the unlimited in the east... and so on up to... the (knowledge and) perception of the omniscient is unobstructed (complete and unveiled). Gautam ! That is why it is so? upasaMhAra kI saMgrahaNI gAthA CONCLUSIVE COLLATIVE VERSE 15. jIvANa suhaM dukkhaM jIve jIvati taheva bhaviyA ya / etadukkhaveyaNa attamAyAya kevalI // 1 // sevaM bhaMte ! sevaM bhaMte ! ti0 / // chaTThe sae : dasamo uddesao samatto // // chaTuM sataM samattaM // 15. jIvoM kA sukha - duHkha, jIva, jIva kA prANadhAraNa, bhavya, ekAnta duHkha - vedanA, AtmA dvArA pudgaloM kA grahaNa aura kevalI, ina viSayoM para dasaveM uddezaka meM vicAra kiyA gayA hai| phra 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara yAvat gautama svAmI vicarane lage / // chaThA zataka : dazama uddezaka samApta // // chaTA taka sampUrNa // 15. Happiness and misery of living beings, living beings, life-force of living beings, the worthy, exclusive misery, intake of matter by soul and the omniscient, all these topics have been discussed in this tenth lesson. "Bhante! Indeed that is so. Indeed that is so." With these words.... and so on up to... ascetic Gautam resumed his activities. END OF THE TENTH LESSON OF THE SIXTH CHAPTER END OF THE SIXTH CHAPTER. chaThA zataka : dazama uddezaka Sixth Shatak: Tenth Lesson 69595959595959 555 5 5 5 5 5 5 5955555555555959595 (323)

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ba))) ))))) ))))) ))))) ))) ))))) ))) )))) %%% saptama zataka : prathama uddezaka SEVENTH SHATAK (Chapter Seven): FIRST LESSON %%%% %%%%% %%%% % %% 3116R AHAAR (INTAKE) upodghAta INTRODUCTION 1. AhAra 1 virati 2 thAvara 3 jIvA 4 pakkhI 5 ya Au 6 aNagAre / chaumattha 8 asaMvuDa 9 annautthi 10 dasa sattamammi se||1|| (saMgrahaNI gAthA) 1. isa sAtaveM zataka meM nimna dasa uddezaka haiM-(1) AhAra, (2) virati, (3) sthAvara, (4) jIva, 4 (5) pakSI, (6) AyuSya, (7) anagAra, (8) chadmastha, (9) asaMvRta, aura (10) anytiirthik| prastuta zataka meM AhAra, (AhAra sambandhI vividha vikalpa tathA AhAra ke doSoM kA varNana) loka * saMsthAna, jIva kI Urdhvagati, supratyAkhyAna Adi aneka prakAra ke rocaka jJAnavardhaka tAtkAlika, praznoM ma kA vividha dRSTiyoM se samAdhAna prastuta hai| 1. This seventh chapter (shatak) has the following ten lessons 5 (uddeshak)41) Ahaar (Food Intake), (2) Virati (Renunciation), (3) Sthavar (Immobile Beings), (4) Jiva (Living Beings), (5) Pakshi (Aerial + Beings; Birds), (6) Ayushya (Life-span), (7) Anagaar (Homeless), (8) Chhadmasth (Ascetic), (9) Asamurit (Unrestrained) and (10) Anyatirthik (Heretics). Food and its range as well as faults, structure of the universe, ascent of soul, noble renunciation and many other interesting and edify questions related to general as well as periodic information have been answered in this chapter from varied angles anAhAra aura sarvAlpAhAra kA kAla PERIOD OF TOTAL AND PARTIAL FASTING 2. teNaM kAleNaM teNaM samaeNaM jAva evaM vayAsI3. [pra. 1 ] jIve NaM bhaMte ! kaM samayamaNAhArae bhavati ? [u. ] goyamA ! paDhame samae siya AhArae, siya annaahaare| bitie samae siya AhArae, siya annaahaare| tatie samae siya AhArae, siya annaahaare| cautthe samae niyamA aahaare| [ 2 ] evaM dNddo| jIvA ya egiMdiyA ya cautthe sme| sesA taie sme| 2. usa kAla aura usa samaya meM gautama svAmI ne (zramaNa bhagavAna mahAvIra se) vandanA namaskAra karake isa prakAra pUchA 3. [pra. 1 ] bhagavan ! (parabhava meM jAtA huA) jIva kisa samaya meM anAhAraka hotA hai ? %%%% %%%%% % %%%% 55Sui Sui %%%%% | bhagavatI sUtra (2) (324) Bhagavati Sutra (2) &Wan 555555555555555555555555555558

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OM [u. ] gautama ! (parabhava meM jAtA huA) jIva, prathama samaya meM kadAcit AhAraka hotA hai aura I + kadAcit anAhAraka hotA hai; dvitIya samaya meM bhI kadAcit AhAraka aura kadAcit anAhAraka hotA hai, tRtIya samaya meM bhI kadAcit AhAraka aura kadAcit anAhAraka hotA hai; parantu cauthe samaya meM avazya AhAraka hotA hai| [2] isI prakAra nairayika Adi caubIsa hI daNDakoM meM kahanA caahie| sAmAnya jIva aura ekendriya hI cauthe samaya meM AhAraka hote haiN| inake sivAya zeSa jIva, tIsare samaya meM AhAraka hote haiN| 2. During that period of time Indrabhuti Anagar, the senior disciple of Bhagavan Mahavir... and so on up to... paid his homage and obeisance and submitted 3. [Q. 1] Bhante ! When does a soul (while going to its next birth) remain without food intake (anahaarak)? [Ans.] Gautam ! At the first moment (Samaya) (while going to its next birth) a soul sometimes remains with food intake (ahaarak) and sometimes without food intake; at the second Samaya also it sometimes remains with food intake and sometimes without food intake; at the third Samaya too it sometimes remains with food intake and sometimes f without food intake; but at the fourth Samaya it is necessarily with food intake. [2] The same should be repeated for all twenty four Dandaks (places of suffering) including infernal beings. Jiva (in general) and onesensed beings become ahaarak (with food intake) at the fourth Samaya. All the remaining living beings become ahaarak at the third Samaya. 4. [pra. 1 ] jIve NaM bhaMte ! kaM samayaM savappAhArae bhavati ? 1 [u.] goyamA ! paDhamasamayovavannae vA, caramasamayabhavatthe vA, ettha NaM jIve sabappAhArae bhvti| [2] daMDao bhANiyavvo jAva vemaanniyaannN| 4. [pra. 1 ] bhagavan ! jIva kisa samaya meM sabase alpa AhAra letA hai ? # [u. ] gautama ! utpatti ke prathama samaya meM athavA bhava (jIvana) ke antima samaya meM jIva / sabase alpa AhAra vAlA hotA hai| [2] vaimAnika paryanta caubIsa hI daNDakoM meM isI prakAra kahanA caahie| 4. [Q. 1] Bhante ! When does a jiva (soul; living being) have least intake of food ? (Ans.) Gautam ! A jiva (soul; living being) has least intake of food at E the first Samaya of its birth or the last Samaya of a life-span. [2] The i same should be repeated for all twenty four Dandaks (places of suffering) _up to Vaimanik. 545GEEEEEELE LE IF IE IF LE LE IFIFIF saptama zataka : prathama uddezaka (325) Seventh Shatak : First Lesson

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B995 ))) )))))))))5555555555555 t t Wan 5555555555555555555555555555555555555555555555555 ke vivecana : AhAra cAra prakAra kA hai-(1) oja AhAra-janma ke prArambha meM antarmuhUrta taka kiyA jAtA hai| ! (2) loma AhAra-(zvAsocchvAsa dvArA) janma se jIvana ke antima kSaNa taka kiyA jAtA hai| (3) prakSepa AhAra-mukha se (kavala rUpa) bhojana kAla meM kiyA jAtA hai| (4) manobhakSya-mAnasika saMkalpa dvArA grahaNa kiyA jAtA hai| do sthitiyoM meM jIva anAhAraka hotA hai-(1) antarAla gati-mRtyu ke pazcAt janma-sthAna taka jAne ke OM madhya kA smy| (2) kevalI smudghaat| antarAla gati do prakAra kI hai-(1) Rju gati, aura (2) vakra gti|| (1) saMsArI jIva jaba AyuSya pUrNa karake Rjugati (sIdhI gati daMDAkAra) se parabhava meM utpatti sthAna meM : OM calA jAtA hai, taba parabhava-sambandhI AyuSya ke prathama samaya meM hI AhAraka hotA hai, kintu jaba vakra (mor3a / OM vAlI) vigrahagati (vakragati) se jAtA hai, taba prathama samaya meM vakra mArga meM calatA huA vaha anAhAraka hotA hai; / isalie vaha kadAcit AhAraka aura kadAcit anAhAraka hotA hai| tathA (2) jaba eka vakra (mor3a) lekara do samaya meM utpanna hotA hai, taba pahale samaya meM anAhAraka aura dvitIya samaya meM AhAraka hotA hai, (3) jaba do / OM vakroM (mor3oM) se tIna samaya meM utpanna hotA hai, taba prArambha ke do samayoM taka anAhAraka rahatA hai, tIsare samaya meM / AhAraka hotA hai, aura (4) jaba tIna vakra mor3a lekara cAra samaya meM utpanna hotA hai, taba tIna samaya taka anAhAraka aura cauthe samaya meM avazya AhAraka hotA hai| tIna mor3oM kA krama isa prakAra hotA hai-trasanAr3I se - OM bAhara vidizA meM rahA huA koI jIva, jaba adholoka se Urdhvaloka meM trasanAr3I se bAhara kI dizA meM jAkara ma utpanna hotA hai, taba vaha prathama eka samaya meM vizreNI se samazreNI meM AtA hai| dUsare samaya meM trasanAr3I meM praviSTa hai hotA hai, tRtIya samaya meM Urdhvaloka meM jAtA hai aura cauthe samaya meM lokanAr3I se bAhara nikalakara utpatti-sthAna 3 meM utpanna hotA hai| inameM se pahale ke tIna samayoM meM tIna vakra samazreNI meM jAne se ho jAte haiN| jaba trasanAr3I se , OM nikala kara jIva bAhara vidizA meM hI utpanna ho jAtA hai to cAra samaya meM cAra vakra bhI ho jAte haiM, pA~caveM samaya meM meM vaha utpattisthAna ko prApta karatA hai| aisA kaI AcArya kahate haiN| vigraha gati vigraha gati hotI hai| (saMlagna rekhAcitra se spaSTa samajhA jA sakegA) jo nArakAdi trasa, trasajIvoM meM hI utpanna hotA hai, usakA gamanAgamana trasanAr3I se bAhara nahIM hotA, ataeva / vaha tIsare samaya meM niyamataH AhAraka ho jAtA hai| jaise-koI matsyAdi bharata kSetra ke pUrva bhAga meM sthita hai, vaha vahA~ se marakara airavata kSetra ke pazcima bhAga meM nIce naraka meM utpanna hotA hai, taba eka samaya meM bharata kSetra ke pUrva , OM bhAga se pazcima bhAga meM calA jAtA hai, dUsare samaya meM airavata kSetra ke pazcima bhAga meM jAtA hai aura tIsare samaya meM meM naraka meM utpanna hotA hai| ina tInoM samayoM meM se prathama do meM vaha anAhAraka aura tIsare samaya meM AhAraka , hotA hai| ___ sarvAlpAhAratA-AhAra grahaNa karane kA hetu zarIra hai| utpatti ke prathama samaya meM AhAra grahaNa karane vAlA zarIra alpa hotA hai, isalie usa samaya jIva sarvAlpAhArI hotA hai tathA antima samaya meM pradezoM ke saMkucita ho / jAne evaM jIva ke zarIra ke alpa avayavoM meM sthita ho jAne ke kAraNa jIva sarvAlpAhArI hotA hai| yaha kathana ' anAbhoga nivartita (binA icchA ke gRhIta) AhAra kI apekSA se hai| (vRtti, patrAMka 287-288) Elaboration-Intake (ahaar) is of four kinds-(1) Ojahaar (energy intake)-intake at the time of conception of a being lasting one Antarmuhurt (less than forty eight minutes). (2) Loam ahaar (intake through t t t h h t h t t t t t h t t t t t t t t t t t t t t t t t h h h h h t bhagavatI sUtra (2) (326) Bhagavati Sutra (2) 554))5555555555555555555555555

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trasanAr3I vigraha gati aura loka saMsthAna siddha zilA 26 deva vimAna paMca anuttara vimAna nava greveyaka vimAna 5 rajju pramANa jIva kI gati kA samaya 1 eka samaya : Rjagati 2 do samaya, eka mor3a 3 tIna samaya, do mor3a 4 cAra samaya, tIna mor3a 5 pA~ca samaya, cAra mor3a vimAna 12 kalpa meM Urdhva loka Urdhva mRdaMga AkRti jyotiSa maMDala graMthAnusAra jIva kI vigraha gati jhAlara AkRti meM madhya loka manuSya kSetra 1 rajju pramANa ratnaprabhA -naraka 1 la 1. ghanodadhivalaya 2. ghanavAtavalaya 3. tanavAtavalaya zarkarA pramA -naraka 2 vAlukA prabhA / -naraka 3 jIva kI gati kA samaya 1 eka samaya : Rjugati 2 do samaya, eka moDa 3 tIna samaya, do mor3a 4 cAra samaya, tIna mor3a paMka prabhA ulTe sikore kI AkRti meM adholoka (-naraka4 dhUma prabhA -naraka 5 tamaH prabhA -naraka6 tamastamaH pramA -naraka 7 sAta rajju pramANa AkAza 1 aloka 67 aloka sUtrAnusAra jIva kI vigraha gati trasanAr3I adholoka Jalin Education International

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$ $$ $ 5 $ $ $ $ 5 5 5 $ $ $ $$ $$ $ $$ $$ $$ $$$ $$ $$ $ $ 5Si | citra paricaya-8 Illustration No. 8 55555555555555555555555555555555555555555555558 vigraha gati aura loka saMsthAna 1. eka samaya kI Rjugati-mRtyu sthAna se utpatti sthAna para eka samaya kI Rjugati se jAne vAlA jIva prathama samaya meM AhArI hotA hai| 2. do samaya kI vakragati-mRtyu sthAna se eka mor3a lekara vakragati se utpatti sthAna para jAne vAle jIva ko do samaya lagate haiN| taba prathama samaya anAhAraka, dUsare samaya AhAraka hotA hai| 3. tIna samaya-trasa nAr3I ke bAhara se trasa nAr3I meM praveza kara punaH trasa nAr3I ke bAhara utpanna hone vAle jIva ko utpatti sthAna taka jAne meM do mor3a lene par3ate haiM, tIna samaya lagate haiN| prathama do samaya meM vaha anAhAraka tathA tIsare samaya meM AhAraka hotA hai| 4. cAra samaya-trasa nAr3I ke bAhara vidizA se pahale sIdhI dizA meM phira trasa nAr3I meM, phira Upara sIdha meM tathA punaH mor3a lekara trasa nAr3I ke bAhara utpanna hone para cAra samaya lagate haiN| jIva prathama tIna samaya anAhAraka rahatA hai| TIkA Adi granthoM meM pA~ca samaya kI vakra gati kA kathana bhI hai| -zataka 7, u. 1, sUtra 3 loka saMsthAna-caudaha rAjU U~cA loka nIce mUla meM, adholoka meM sAta rajjU caur3A hai| adholoka kA saMsthAna ulTe sikore jaisI AkRti meM banatA hai| madhyaloka jhAlara; pUrNa candramA yA thAlI kA AkAra meM dikhAI detA hai aura Urdhvaloka khar3e mRdaMga (Dholaka) kI AkRti meM nIce-Upara sa~kar3A bIca meM caur3A dikhAI detA hai| (citra meM tInoM dRzya alaga-alaga dikhAye haiM) -zataka 7.u. 1. sUtra 4 OBLIQUE MOVEMENT AND STRUCTURE OF LOK 1. Straight movement of one Samaya-On death when a jiva moves in a straight line to the new place of birth then at the first Samaya he is ahaarak (with intake). 2. Oblique movement of two Samayas-In the oblique movement if he takes just one turn and takes birth at the second Samaya then at the first Samaya he remains anahaarak and at the second Samaya he becomes ahaarak. 3. Three Samayas-A jiva entering Tras Nadi, going out again and then taking birth, has to take two turns taking three Samayas. During the first two Samayas he remains anahaarak and at the third Samaya he becomes ahaarak. 4. Four Samayas-Ajiva entering Tras-naadi from some other direction first has a vertical movement. Then it takes a horizontal turn to enter the Tras-naadi. It then takes a vertical turn and again a horizontal turn to come out of the Tras-naadi and get born. He takes four Samayas in this process and during the first three remains anahaarak. In Tika and other commentaries there is a mention of oblique movements taking five Samayas. -Shatak-7, lesson-1, Sutra-3 Structure of Lok-The total height of Lok from base to top is 14 Rajjus. It is 7 4 Rajjus wide at the base. The shape of Adholok is like an upturned cup. Middle world or Tiryak Lok is like a cymbal, full moon or a round plate and Urdhvalok is wide at 4 middle and narrow at ends like an upturned Mridang (a cask-shaped drum). -Shatak-7, lesson-1, Sutra-4 85 5 55 5 5 5 5555 5 $ $ 55 5 5 5 5 $ 5 5 5 5 $ $$ $ $ $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 4 8555555555555555555555555555555 // // // // // //

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29454545454545454545454545454545454545454545454545454545 455 456 457 455 456 457 454 45 46 45 455 456 457 454 44 46 45 46 45 44 445 body hair or follicle)--this also includes respiration and continues till the 47 4 last moment of life. (3) Prakshep ahaar or Kavalahar intake of morsel)-intake through mouth or the normal act of eating. (4) Manobhakshya (mental food intake)----This is done with the help of mental resolve. In two states a jiva (soul) is anahaarak-(1) Antaraal gati (transitional movement)--this is the movement when on death a soul moves to the new place of birth. (2) Kevali Samudghat-bursting forth and withdrawal of soul-space-points by an omniscient just before his death (see chapter 2, lesson 2). Transitional movement is of two types-- (a) Riju gati (straight movement) and (2) Vakra gati (oblique movement). In context of intake there are four alternatives of the transitional movement--(1) When a worldly being completes his life-span and moves in a straight line (riju gati) to the new place of birth then right at the first Samaya of life-span of the new birth he is ahaarak (with intake). However, if he moves in a oblique way (vakra gati) he is anahaarak (without intake) in the first Samaya of movement. That is why the general statement about the first Samaya of movement is that a jiva may be ahaarak or anahaarak. (2) Now in the oblique movement if he takes just one turn and takes birth at the second Samaya then at the first Samaya he remains anahaarak and at the second Samaya he becomes ahaarak. (3) If he takes two turns and takes birth at the third Samaya then during the first two Samayas he remains anahaarak and at the third Samaya he becomes ahaarak. (4) If he takes three turns and takes birth at the fourth Samaya then during the first three Samayas he remains anahaarak and at the fourth Samaya he becomes ahaarak. The sequence of three turns is like this-Suppose a being is located outside 4 the Tras-naadi (the central spine of the Lok or occupied space where living beings exist) in some direction. When he goes from lower world to C upper world and gets reborn outside the Tras-nadi then at the first moment it has a vertical movement to come in line with the point of entry into the Tras-naadi. In the second Samaya it takes a horizontal turn to enter the Tras-naadi. In the third Samaya it takes a vertical turn and moves to the upper world. In the fourth Samaya it again takes a 4 horizontal turn to come out of the Tras-naadi moving to the place of 451 birth and get born. Of these the first three movements are oblique. (see illustration). 44 45 44 45 45 446 44 45 46 44 45 46 45 saptama zataka : prathama uddezaka ( 327 ) Seventh Shatak: First Lesson

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2 55 5555 5 5 5 5 5 5 5 5 5 5 5 555 5555 55555 5 5 5 5 5 5555555555955 Wan pha Wan Wan phra ************tmitimitittmi***tmilll*****kllli 5 loka ke saMsthAna STRUCTURE OF LOK phra Wan Those infernal and mobile beings that are reborn as mobile beings only, do not move outside the Tras-naadi, therefore as a rule they become ahaarak in the third Samaya. For example-Suppose a fish or other animal lives in the eastern part of Bharat area. If it dies there and is reborn in a hell below western Airavat area, then at the first Samaya it moves from east Bharat to west Bharat, in the second Samaya it moves to west Airavat and in the third Samaya it moves to the infernal world and gets born. Of these three Samayas it is anahaarak for first two and ahaarak at the third. 5 [ u. ] goyamA ! supatiTThigasaMThie loe paNNatte, heTThA vitthiNNe jAva uppiM uddhamuiMgAkAra saMThie / taMsi 5 ca NaM sAsayaMsi logaMsi heTThA vitthiNNaMsi jAva uSpiM uddhamuiMgAkArasaMrTiyaMsi uppannanANadaMsaNadhare arahA jiNe kevalI jIve vi jANati pAsati, ajIve vi jANati pAsati / tato pacchA sijjhati jAva aMtaM kareMti / phra Wan Sarvalpahaarata-The purpose of food intake is creation and sustenance of body. The body of an ahaarak (with intake) at the first Samaya of birth is minute. Therefore at that moment a jiva (soul) is 6 sarvalpahaari (with minute food intake). Also at the last moment before death as the space-points of soul undergo contraction and are occupying a very small fraction of the body, the soul becomes sarvalpahaari. This statement is in context of non-voluntary food intake (anaabhog nivartit). (Vritti, leaf 287-288) 5 5. [ pra. ] kiMsaMThie NaM bhaMte ! loe paNNatte ? 5. [.] bhagavan ! loka kA saMsthAna (AkAra) kisa prakAra kA hai ? [ u. ] gautama ! loka kA saMsthAna supratiSThika (sakore) ke AkAra kA hai| vaha nIce vistIrNa ( caur3A ) 5 hai aura kramazaH Upara Urdhva mRdaMga ke AkAra kA hai| aise nIce se vistRta Upara Urdhva mRdaMgAkAra isa zAzvata loka meM utpanna kevalajJAna-darzana ke dhAraka, arhanta, jina, kevalI, jIvoM ko bhI jAnate aura dekhate haiM tathA ajIvoM ko bhI jAnate aura dekhate haiN| isake pazcAt ve siddha, buddha aura mukta hote haiM, 5 yAvat saba duHkhoM kA anta karate haiN| Wan pha 5 5. [Q.] Bhante ! What is the structure (samsthaan) of the Lok (universe)? 5 Wan Wan [Ans.] The shape of the Lok is like that of a supratishthit (an earthen pot of the shape of a wine glass). It is wide at the base with a gradual taper ending with the shape of an upturned Mridang (a two sided drum 5 (328) Wan 5 with bulging middle and unequal ends ). Arhants, Jinas, Kevalis 5 bhagavatI sUtra (2) Bhagavati Sutra (2) phra phra phra

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Wan ))))))))))))5555555555555555555555555555555555558 4i (synonyms of Tirthankar), endowed with perfect knowledge and perception (Keval jnana-darshan) and born in this Lok that is wide at the base with a gradual taper ending with the shape of an upturned Mridang, know and see jivas (souls; living beings) as well as non-souls (matter, space, time and other entities). Finally they become Siddha 4 (perfected), buddha (enlightened), mukta (liberated)... and so on up to... end all miseries. vivecana : loka kA vistAra nIce sAta rajjUparimANa hai| Upara kramazaH ghaTate hue sAta rajjU kI U~cAI para OM eka rajjU vistRta hai| tatpazcAt uttarottara kramazaH bar3hate hue sAr3he dasa rajjU (nIce se) kI U~cAI para pA~ca rajjU aura zirobhAga meM eka rajjU vistAra hai| mUla (nIce) se lekara Upara taka kI kula U~cAI 14 rajjU hai| loka kA saMsthAna-loka kI AkRti ko yathArtharUpa se samajhAne ke lie loka ke tIna vibhAga kiye gaye haiMOM adholoka, tiryakloka aura uurdhvlok| adholoka kA AkAra ulaTe sakore (zarAva) jaisA hai, tiryakloka kA AkAra jhAlara thAlI yA pUrNa candramA jaisA hai aura Urdhvaloka kA AkAra Urdhva mRdaMga jaisA hai| (saMlagna rekhA citra dekheM) Elaboration--The spread of Lok is seven Rajjus (a very large linear measure) at the base. With a gradual taper it becomes one Rajju at the height of seven Rajjus. After that it gradually expands to five Rajjus at the height of ten and a half Rajjus. Then it again reduces gradually to one Raiju at the height of 14 Raijus. Thus the total height from base to top is 14 Rajjus. Structure-In order to properly understand the structure, Lok has been divided into three parts-lower world (Adholok), transverse world (Tiryak lok) and upper world (Urdhvalok). The shape of Adholok is like an upturned cup, Tiryak Lok is like a disc or full moon and Urdhvalok is like an upturned Mridang. (see illustration) zramaNopAsaka kI kitanI kriyA ACTIVITIES OF SHRAMANOPASAK 6. [pra. 1 ] samaNovAsagassa NaM bhaMte ! samAiyakaDassa samaNovassae acchamANassa tassa NaM bhaMte ! kiM IriyAvahiyA kiriyA kajjai ? saMparAiyA kiriyA kajjai ? [u. ] goyamA ! no iriyAvahiyA kiriyA kajjai, saMparAiyA kiriyA kjji| [pra. 2 ] se keNaTeNaM jAva saMparAiyAkiriyA kajjai ? [u. ] goyamA ! samaNovAsayassa NaM sAmAiyakaDassa samaNovassae acchamANassa AyA ahikaraNI bhvti| AyAhigaraNavattiyaM ca NaM tassa no IriyAvahiyA kiriyA kajjai, saMparAiyA kiriyA kjji| se teNaTeNaM jAva sNpraaiyaa0| Wan 555555555555555555555555555)))))))))5555 saptama zataka : prathama uddezaka (329) Seventh Shatak: First Lesson

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6555555555555555555555555555555555555 + 6. [pra. 1] bhagavan ! zramaNa ke upAzraya (dharmasthAna) meM baiThe hue sAmAyika kiye hue zramaNopAsaka (zrAvaka) ko kyA airyApathikI kriyA lagatI hai athavA sAmparAyikI kriyA lagatI hai ? [u. ] gautama ! use sAmparAyikI kriyA lagatI hai, airyApathikI kriyA nahIM lgtii| [pra. 2 ] bhagavan ! kisa hetu se aisA kahA jAtA hai ? [u.] gautama ! zramaNa ke upAzraya meM baiThe hue sAmAyika kiye hue zramaNopAsaka kI AtmA OM adhikaraNI (kaSAya ke sAdhana se yukta) hotI hai| jisakI AtmA adhikaraNa kA nimitta hotI hai, use OM airyApathikI kriyA nahIM lagatI, kintu sAmparAyikI kriyA lagatI hai| he gautama ! isI kAraNa se (kahA gayA hai ki use) sAmparAyikI kriyA lagatI hai| 4 6. [Q. 1] Bhante ! Is a shramanopasak (follower of Shraman) seated in upashraya (place of stay for ascetics) and performing Samayik (a formal Jain meditational practice) said to be performing Iryapathiki kriya (careful activity of an accomplished ascetic) or Samparayik kriya (passion inspired activity)? (Ans.] Gautam ! He is said to be performing Samparayik kriya (passion inspired activity) and not Iryapathiki kriya (careful activity of 5 an accomplished ascetic). [Q. 2] Bhante ! Why is it so ? (Ans.] The soul of a shramanopasak (follower of Shraman) seated in upashraya (place of stay for ascetics) and performing Samayik is still an instrument of passions (adhikarani). A person who is an instrument of passions is not qualified for Iryapathiki kriya but only for Samparayik kriya. That is why Gautam ! He is said to be performing Samparayik kriya (passion inspired activity). vivecana : pravRtti nimitta se hone vAlI do kriyAe~ mukhya haiM-airyApathikI tathA saaNpraayikii| sAMparAyika kriyA karma baMdha kA kAraNa hai| vItarAga AtmA evaM upayoga yukta saMyata AtmA ko airyApathikI kriyA lagatI hai tathA kaSAyayukta evaM anupayukta AtmA ko sAMparAyikI kriyaa| jo zrAvaka sAmAyika karake zramaNopAzraya meM baiThA hai. use sAmparAyika kriyA lagane kA kAraNa hai, ukta zrAvaka meM kaSAya kA sdbhaav| jaba taka AtmA meM kaSAya (apratyAkhyAna yA avirati vidyamAna hai) rahegA, taba taka tannimittaka sAmparAyika kriyA lagegI, kyoMki sAmparAyika kriyA kaSAya ke kAraNa lagatI hai| Elaboration-Among voluntary activities two are main-Iryapathiki and Samparayiki. The Samparayiki kriya is the cause of karmic bondage. A detached soul and a restrained soul aspiring for liberation qualify for Iryapathiki kriya (careful movement of apramatt chhadmast sadhu (accomplished ascetic who is short of omniscience due to residual EFFFFFFFFFFF5FFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (2) (330) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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55555555555555555)))))))) Wan 451 karmic bondage) or sayogi Kevali (an omniscient with non-vitiating 4 karmas)]. A soul infested with passions and no aspiration for liberation qualifies for Samparayiki kriya (activity inspired by association and passions and leading to karmic bondage). A shramanopasak (follower of Shraman) seated in upashraya (place of stay for ascetics) and performing Samayik qualifies for Samparayik kriya because he is still i under the influence of passions. As long as a soul is not free of passions (also non-abstainment and attachment) he qualifies only for Samparayik kriya, which is an outcome of passions. zramaNopAsaka kA vrata-pratyAkhyAna ABSTAINMENT OF SHRAMANOPASAK ____7. [pra. ] samaNovAsagassa NaM bhaMte ! puvAmeva tasapANasamAraMbhe paccakkhAe bhavati, puDhavisamAraMbhe apaccakkhAe bhavati, se ya puDhaviM khaNamANe anayaraM tasaM pANaM vihiMsejjA, se NaM bhaMte ! taM vayaM aticarai ? [u.] No iNaTe samaDhe, no khalu se tassa aivAyAe aauttttti| 7. [pra. ] bhagavan ! jisa zramaNopAsaka ne pahale se hI trasa-prANiyoM ke samArambha kA pratyAkhyAna # kara liyA ho, kintu pRthvIkAya ke samArambha kA pratyAkhyAna nahIM kiyA ho, usa zramaNopAsaka se pRthvI khodate hue kisI trasajIva kI hiMsA ho jAe, to bhagavan ! kyA usake vrata (trasajIvavadha-pratyAkhyAna) ma kA ullaMghana hotA hai ? OM [u. ] gautama ! aisA nahIM hai| kyoMki vaha zramaNopAsaka trasajIva ke atipAta (vadha) ke lie pravRtta nahIM hotaa| 7. [Q.] Bhante ! A shramanopasak who has already renounced violence towards mobile beings but has not renounced violence towards earth-bodied beings; if while digging earth he happens to harm some mobile being, Bhante, does this amount to transgression of his aforesaid vow? ___[Ans.] Gautam ! It is not so. This is because that shramanopasak does not intend to kill a mobile being. 8. [pra. ] samaNovAsagassa NaM bhaMte ! puvAmeva vaNassaisamAraMbhe paccakkhAe, se ya puDhaviM khaNamANe annayarassa rukkhassa mUlaM chiMdejjA, se NaM bhaMte ! taM vayaM aticarati ? [u. ] No iNaDhe samaDhe, no khalu se tassa aivAyAe aauttttti| 8. [pra. ] bhagavan ! jisa zramaNopAsaka ne pahale se hI vanaspati ke samArambha kA pratyAkhyAna kiyA // ke ho (kintu pRthvI ke samArambha kA pratyAkhyAna na kiyA ho), pRthvI ko khodate hue (usake hAtha se) kisI ke vRkSa kA mUla chinna (kaTa) ho jAe, to bhagavan ! kyA usakA vrata bhaMga hotA hai ? 15Sui Bu Bu 55555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya saptama zataka : prathama uddezaka (331) Seventh Shatak : First Lesson 3555555555555555555555))))))))

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25555555 5 5 5 55 5 5 5 5 555 55555555592 [u.] gautama ! aisA nahIM hai, kyoMki vaha zramaNopAsaka usa (vanaspati) ke vadha ke lie pravRtta nahIM hotA / 8. [Q.] Bhante ! A shramanopasak who has already renounced violence towards plants (but has not renounced violence towards earthbodied beings); if while digging earth he happens to cut roots of some tree, Bhante, does this amount to transgression of his aforesaid vow ? [Ans.] Gautam ! It is not so. This is because that shramanopasak does not intend to kill it (the plant). Elaboration-There are two conditions of violence-(1) intentional violence and (2) unintentional violence. Generally a shravak (lay follower) following partial detachment abstains from violence. Therefore as long as he is not involved in intentional killing of beings he had resolved not to harm, his vow is not broken. 5 Wan phra zramaNoM ko dAna dene kA lAbha BENEFITS OF DONATION TO ASCETICS 9. [pra.] samaNovAsae NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA phAsueNaM esaNijjeNaM asaNa- pANa- khAima - sAimeNaM paDilA bhemANe kiM labhati ? vivecana : hiMsA ke do mukhya vikalpa haiM - ( 1 ) Abhoga janita hiMsA - saMkalpapUrvaka kI jAne vAlI hiMsA / (2) pha 5 anAbhoga janita hiMsA-anajAne meM hone vAlI hiMsA / (samAdhAna) sAmAnyataH dezavirati zrAvaka ke Abhoga janita saMkalpapUrvaka ArambhI hiMsA kA tyAga hotA hai, isalie jina jIvoM kI hiMsA kA usane pratyAkhyAna kiyA hai, una jIvoM kI saMkalpapUrvaka hiMsA karane meM jaba taka vaha pravRtta nahIM hotA, taba taka usakA vrata bhaMga nahIM hotA / [u. ] goyamA ! samaNovAsae NaM tahArUvaM samaNaM vA mAhaNaM vA jAva paDilAbhemANe tahArUvassa samaNassa vA mAhaNassa vA samAhiM uppAeti, samAhikArae NaM tameva samAhiM paDilabhati / 9. [ pra. ] bhagavan ! tathArUpa (uttama) zramaNa evaM mAhana ko prAsuka (acitta), eSaNIya (nirdoSa) azana, pAna, khAdima aura svAdima rUpa (caturvidha AhAra) dvArA pratilAbhita karate ( vidhipUrvaka baharAte ) hue zramaNopAsaka ko kyA lAbha hotA hai ? [ u. ] gautama ! tathArUpa zramaNa yA mAhana ko yAvat pratilAbhita karatA huA zramaNopAsaka, tathArUpa zramaNa yA mAhana ko samAdhi pahu~cAtA hai| unheM samAdhi prApta karAne vAlA zramaNopAsaka usI prakAra 5 samAdhi ko prApta karatA hai| 5 5 9. [Q.] Bhante ! What benefit does a shramanopasak derive by giving Wan (following prescribed procedure) pure (achitt) and faultless (eshaniya ) bhagavatI sUtra (2) 5 staple food, liquids, general food, and savoury food (ashan, paan, phraM 255555 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 59595 5959592 5 khadya, svadya) to an ascetic (Shraman or Brahmin ) conforming to the 5 Wan description in Agams (tatharupa ) ? phra (332) pha Wan Bhagavati Sutra (2) Wan *******************tmimimimimimimi****tmilllinnn

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phra 55**t****************************** 5 [Ans.] Gautam ! A shramanopasak by giving donation to an ascetic (etc.) helps him attain equanimous serenity (samadhi ). By helping him i (Shraman) attain equanimous serenity (samadhi) he (shramanopasak) himself attains the same samadhi. phra phra Wan 10. [pra.] samaNovAsae NaM bhaMte! tahArUvaM samaNaM vA mAhaNaM vA jAva paDilA bhemANe kiM cayati ? [u. ] goyamA ! jIviyaM cayati, duccayaM cayati, dukkaraM kareti, dullabhaM labhati, bohiM bujjhati tao phra pacchA sijjhati jAva aMtaM kareti / 10. [ pra. ] bhagavan ! tathArUpa zramaNa yA mAhana ko yAvat pratilAbhita karatA huA zramaNopAsaka kyA tyAga (yA saMcaya) karatA (detA ) hai ? Wan phra phra [u.] gautama ! vaha zramaNopAsaka jIvita ( jIvananirvAha ke sahAyaka annapAnAdi dravya) kA tyAga ka karatA - ( detA hai, dustyaja vastu kA tyAga karatA hai, duSkara kArya karatA hai, durlabha vastu kA lAbha letA hai, bodhi (samyagdarzana) kA bodha prApta ( anubhava) karatA hai, usake pazcAt vaha siddha (mukta) hotA hai, yAvat saba duHkhoM kA anta karatA hai| phra 10. [Q.] Bhante ! What does a shramanopasak give (or give up ) by donating to an ascetic (Shraman or Brahmin) conforming to the description in Agams (tatharupa) ? [Ans.] Gautam ! That shramanopasak gives (and gives up ) the living (food, water and other life-sustaining things), he gives up things difficult to renounce, he performs difficult tasks, draws benefits difficult to attain, attains right perception (samyagdarshan) and then becomes 5 Siddha (perfected)... and so on up to... end all miseries. Wan vivecana : 'cayati' kriyA pada ke phalitArtha ke rUpa meM vRttikAra ne zramaNopAsaka ko hone vAle 8 lAbhoM kA nirUpaNa isa prakAra kiyA hai- (1) 'anna-pAnI' prANa tulya hai, ataH anna-pAnI denA - jIvanadAna denA hai, ataH vaha jIvana kA dAna karatA hai| (2) jIvana kA sabase priya dustyAjya annAdi dravya kA duSkara tyAga karatA hai / (3) karmoM kI dIrghasthiti ko hasva (alpa) karatA hai| (4) duSTa karmadravyoM ke saMcaya kA, usakA tyAga karatA hai| (5) phira apUrvakaraNa ke dvArA granthibhedarUpa duSkara kArya karatA hai| (6) isake phalasvarUpa durlabha - anivRttikaraNarUpa 5 durlabha vastu ko upalabdha (caya) karatA hai| (7) tatpazcAt bodhi kA lAbha (caya) = upArjana = anubhava karatA hai| (8) tadanantara paramparA se siddha, buddha, mukta hotA hai, yAvat samasta karmoM - duHkhoM kA anta (tyAga) kara detA hai| ( vRtti, patrAMka 289) saptama zataka : prathama uddezaka phra Wan 5 phra Wan Elaboration-Interpreting the verb root chayati, the commentator phra (Vritti) has listed eight benefits to a shramanopasak-(1) Food and water sustain life and as such giving these is like bestowing life; thus he bestows life. (2) The most difficult thing to give up is food and water; thus he gives up things difficult to renounce. (3) He shortens the (333) cu Wan Wan Seventh Shatak: First Lesson phra phra - 5 5 5 5 55 5 5555 5 55 5 5 55 5 5 555555555 5 52 cu phra

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))555555555555555555555555555555 5 duration of long lasting karmas. (4) He gives up accumulating malignant 4 karmic matter. (5) He then attains the unprecedented level of fi 4 Apurvakaran (a Gunasthaan) and accomplishes the difficult task of terminating the bonds. (6) As a result of this he acquires (chaya) the rare status of Anivrittikaran. (7) After this he earns (chaya) and experiences enlightenment. (8) At last he gradually becomes Siddha (perfected). buddha (enlightened), mukta (liberated)... and so on up to... destroys (gives up) all karmas to end all miseries. (Vritti, leaf 289) karmarahita jIva kI gati MOVEMENT OF AKARMA-FREE SOUL 11. [pra. ] atthi NaM bhaMte ! akammassa gatI paNNAyati ? [u. ] haMtA, atthi| 12. [pra. ] kahaM NaM bhaMte ! akammassa gatI paNNAyati ? [u. ] goyamA ! nissaMgayAe 1 niraMgaNayAe 2 gatipariNAmeNaM 3 baMdhaNacheyaNayAe 4 niriMdhaNayAe 5 puvvapaogeNaM 6 akammassa gatI pnnnnaayti| 11. [pra. ] bhagavan ! kyA karmarahita jIva kI gati hotI hai ? [u. ] hA~, gautama ! hA~, akarma jIva kI gati hotI hai| 12. [pra. ] bhagavan ! akarma jIva kI gati kaise hotI hai ? [u. ] gautama ! niHsaMgatA se, nIrAgatA (niraMjanatA) se, gatipariNAma se, bandhana kA cheda (viccheda) ho jAne se, nirindhanatA-(karmarUpI IMdhana ke abhAva meM) hone se aura pUrva prayoga se karmarahita jIva kI gati hotI hai| 11. (Q.) Bhante ! Does a karma-free soul have movement (gati)? [Ans.] Yes, Gautam ! A soul without karma has movement. 12. (Q.) Bhante ! How does a karma-free soul move ? [Ans.] Gautam ! A karma-free soul moves due to non-association (nihsangata), detachment (niraagata or niranjanata), due to movement orientation (gati parinaam), destruction of bondage, absence of fuel of karmas (nirindhanata), and prior endeavour (purva prayogata). 13. [pra. 1 ] kahaM NaM bhaMte ! nissaMgayAe 1 niraMgaNayAe 2 gatipariNAmeNaM 3 baMdhaNacheyaNayAe 4 niridhaNayAe 5 puvappaogeNaM 6 akammassa gatI paNNAyati ? [u. ] goyamA ! se jahAnAmae kei purise sukkaM tuMbaM nicchidaM niruvahayaM ANupubIe parikammemANe + parikammemANe danbhehi ya kusehi ya veDhei, veDhittA aTThahiM maTTiyAlevehiM liMpati, liMpittA uNhe dalayati, bhUI Wan ))) | bhagavatI sUtra (2) (334) Bhagavati Sutra (2)

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E 5555555555 355555555555555555555555555555555555 9 bhUI sukkaM samANaM atthAhamatAramaporisiyaMsi udagaMsi pakkhivejjA, se nUNaM goyamA ! se tuMbe tesiM aTThaNhaM maTTiyAlevANaM guruyattAe bhAriyattAe salilatalamaivaittA ahe dharaNitalapaiTThANe bhavati ? haMtA, bhvti| ____ ahe NaM se tuMbe tesiM aTThaNhaM maTTiyAlevANaM parikkhaeNaM dharaNitalamaivaittA uppiM salilatalapaiTThANe OM bhavati ? haMtA bhvti| evaM khalu goyamA ! nissaMgayAe niraMgaNayAe gatipariNAmeNaM akammassa gatI pnnnnaayti| 13. [pra. 1 ] bhagavan ! niHsaMgatA se, nIrAgatA se, gatipariNAma se, bandhana kA cheda hone se, nirindhanatA se aura pUrvaprayoga se karmarahita jIva kI gati kaise hotI hai ? OM [u. ] gautama ! jaise koI puruSa eka chidrarahita aura nirupahata (binA phaTe-TUTe) sUkhe tumbe para kramazaH parikarma (saMskAra) karatA-karatA usa para DAbha (nAriyala kI jaTA) aura kuza lpette| phira usa OM para ATha bAra miTTI ke lepa lagA de, phira use (sUkhane ke lie) dhUpa meM rakha de| bAra-bAra (dhUpa meM dene pha se) atyanta sUkhe hue usa tumbe ko athAha, ataraNIya (jisa para tairA na jA sake), puruSa-pramANa se bhI adhika jala meM DAla de, to he gautama ! vaha tumbA miTTI ke una ATha lepoM se adhika bhArI ho jAne se ke kyA pAnI ke uparitala ko chor3akara nIce pRthvItala para jA baiThatA hai ? (gautama-) hA~, bhagavan ! vaha tumbA nIce pRthvItala para jA baiThatA hai| (bhagavAna ne punaH pUchA-) gautama ! (pAnI meM par3A rahane ke kAraNa) AThoM hI miTTI ke lepoM ke (galakara) naSTa ho jAne se kyA vaha tumbA pRthvItala ko chor3akara pAnI ke uparitala para A jAtA hai ? (gautama-) hA~, bhagavan ! vaha pAnI ke uparitala para A jAtA hai| (bhagavAna-) he gautama ! isI taraha niHsaMgatA (karmamala lepa haTa jAne) se, nIrAgatA (rAgarahita) se evaM gatipariNAma se karmarahita jIva kI hai bhI (Urdhva) gati hotI jAtI hai| 13. (Q. 1] Bhante ! How does a karma-free soul move due to nonassociation (nihsangata), detachment (niraagata or niranjanata), due to movement orientation (gati parinaam), destruction of bondage, absence of fuel of karmas (nirindhanata), and prior endeavour (pu prayogata)? (Ans.) Gautam ! Suppose a person carefully anoints and wraps an intact (nirupahat) and dry gourd with coconut husk and grass. After that he plasters it eight times with clay and puts it in sun (to dry). He then throws that repeatedly dried (in sun) gourd in a more than man-height 4 deep water-body difficult to cross. Now, Gautam ! Does that gourd weighed by eight layers of clay go below the surface of water and reach the bottom ? Yes, Bhagavan ! That gourd sectles at the bottom. (Bhagavan asked further-) Gautam ! When the eight layers of clay y get destroyed by dissolving into the water it is lying) does that gourd not %%%%%%%%%%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling Yin naman rua ---nAnAgAnA saptama zataka: prathama uddezaka (335) Seventh Shatak: First Lesson

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5555555555555555555555555555555555 leave the bottom and come to the surface of water again ? (Gautam-) Yes, Bhagavan ! It returns to the surface. (Bhagavan--) Gautam ! In the same way on becoming free of karmic association (nihsangata) and attachment (niraagata), a karma-free soul moves upward due to its natural movement orientation (gati parinaam). [pra. 2 ] kahaM NaM bhaMte ! baMdhaNachedaNattAe akammassa gatI paNNattA ? [u.] goyamA ! se jahAnAmae kalasiMbaliyA i vA, muggasiMbaliyA i vA, mAsasiMbaliyA i vA, siMbalisiMbaliyA i vA, eraMDamiMjiyA i vA uNhe diNNA sukkA samANI phuDittANaM egaMtamaMtaM gacchai evaM khalu goyamA !0 / [pra. 2 ] bhagavan ! bandhana kA cheda ho jAne se akarma (karmamukta) jIva kI gati kaise hotI hai ? _[u. ] gautama ! jaise koI maTara kI phalI, mUMga kI phalI, ur3ada kI phalI, sema kI phalI aura eraNDa ke phala (bIja) ko dhUpa meM rakhakara sukhAe to sUkha jAne para vaha phaTatA hai aura usameM kA bIja uchalakara dUra jA giratA hai, he gautama ! isI prakAra karmarUpa bandhana kA cheda ho jAne para karmarahita jIva kI gati hotI hai| [Q. 2] Bhante ! How does a karma-free soul move on destruction of bondage ? ___ [Ans.] Gautam ! When a pod of pea, green gram, Urad and beans or Erand fruit is put in sun to dry, it bursts and the seed is thrown out at a distance. In the same way when the bondage of karma is destroyed a karma-free soul move away. [pra. 3 ] kahaM NaM bhaMte ! niriMdhaNayAe akammassa gatI0 ? [u. ] goyamA ! se jahAnAmae dhUmassa iMdhaNavippamukkassa uDe vIsasAe nivvAghAeNaM gatI pavattati evaM khalu goyamA !0 / [pra. 3 ] bhagavan ! IMdhanarahita hone (nirindhanatA) se karmarahita jIva kI gati kisa prakAra hotI hai? [u. ] gautama ! jaise-IMdhana se chUTe hue dhue~ kI gati kisI prakAra kI rukAvaTa na ho to svAbhAvika rUpa se Upara kI ora hotI hai, isI prakAra, he gautama ! karmarUpa IMdhana se rahita hone se karmarahita jIva kI gati (Upara kI ora) hotI hai| 13. (Q.3] Bhante ! How does a karma-free soul move in absence of fuel of karmas (nirindhanata) ? [Ans.] Gautam ! When smoke emanating from a (burning) fuel naturally moves upwards in absence of any obstruction. In the same way, bhagavatI sUtra (2) (336) Bhagavati Sutra (2) ka ) ) )))))))))) )))) ) Wan

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baMdhaccheda : phalI phaTa jAne para bIja nikalatA hai dhanuSa se chUTA tIra * karma rahita jIva kI UrdhvaM gati tumbe para miTTI lepa kA dRSTAMta pUrva prayoga nirindhanatA : dhu~A Upara jAtA hai cakragati vata

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855555555555555555555555555555555555 __ citra paricaya-9 / Illustration No. 9 karmarahita jIva kI Urdhvagati kaise ? karmarahita jIva Urdhvagati meM kaise jAtA hai ? isake chaha hetu haiM-1. niHsaMgatA-nirlepa hone se, 2. nIrAgatA-moha mukta ho jAne se, 3. gatipariNAma-jIva kA Urdhvagamana svabhAva hone ke kAraNa, 4 baMdha cheda-gati meM bandhana yA rukAvaTa htt| 5 jAne para, 5. nirindhanatA-IMdhana kA abhAva hone se, 6. pUrva prayoga-pahale kiye gaye prayatna kI saMpreSaNatA banI rahane se| udAharaNa-1., 2., 3. kisI ne eka akhaNDa sUkhA tumbA lekara usa para nAriyala kI jaTA tathA kuza-sUkhI ghAsa lpettii| phira usa para ATha bAra miTTI kA lepa lagAkara dhUpa meM sukhaayaa| sUkhane para use gahare jala meM Dubo diyaa| miTTI Adi ke lepa se bhArI tumbA jala meM DUba gyaa| phira dhIre-dhIre jyoM-jyoM miTTI ke lepa haTate gaye, tumbA halkA hokara svataH Upara uThatA gyaa| isI prakAra karmamala kA lepa haTane se, bhogAsakti kama hone se tathA halkI vastue~ Upara uThane kA Wan svabhAva hone ke kAraNa AtmA Urdhvagamana karatA hai| 4. baMdhaccheda-mUMga kI phalI, (athavA eraNDa va sema Adi kI phalI) sUkha jAne para apane Apa phaTa jAtI hai aura usakA bIja (dAnA) uchalakara bAhara A jAtA hai| 5. nirindhanatA-IMdhana jalane para dhuA~ halkA hone se svabhAvataH Upara uThatA hai| 6. pUrva prayoga-kisI ne pUrI tAkata lagAkara bANa chor3A to dhanuSa se chUTA bANa binA ruke apane lakSya taka pahu~ca jAtA hai| athavA kumhAra ne daNDe se cAka ghumAkara chor3a diyA taba bhI bahuta dera taka vaha pUrva-prayoga vaza svataH ghUmatA rahatA hai| isI prakAra karmarahita jIva zarIra kA baMdhana chUTa jAne se Urdhvagamana karatA hai| --zataka 7, u. 1, sUtra 11 $ 5 5 5 5 5 5 5 5 5 5 5 5 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 $ $ 55 5 5 5 5 5 55 B // // // // // // // // // // 555555555555555555555555544444448 UPWARD MOVEMENT OF KARMA-FREE SOUL There are six reasons for the upward movement of karma-free--(1) Nihsangata---nonassociation, (2) Niraagata---absence of attachment or fondness, (3) Gati parinaamupward movement orientation, (4) Bandhachhed-destruction of bondage or obstruction, (5) Nirindhanata-absence of fuel, and (6) Purva prayogata-inertia of prior endeavour. Examples 1, 2, 3. A person anoints and wraps an intact and dry gourd with coconut husk and grass. After that he plasters it eight times with clay and puts it in sun (to dry). He then throws it in a deep water body. That gourd weighed by layers of clay submerges in the water. When the layers of clay dissolve into the water, it gradually rises to the surface. In the same way on becoming free of karmic association and attachment, a karma-free soul moves upward due to its natural upward movement orientation. 4. Bandhachhed-When a pod of pea, green gram, Udad and beans or Erand fruit is put in sun to dry, it bursts and the seed is thrown out at a distance. 5. Nirindhanata-Smoke emanating from a (burning) fuel naturally moves upwards in absence of any obstruction. 6. Purva prayogata--An arrow launched from a bow rushes towards the target in absence of an obstructions. Also a potter's wheel continues to rotate even after the hand stops moving it. In the same way a karma-free soul moves with the force of prior endeavour when free of the bondage of its body. -Shatak-7, lesson-1, Sutra-11 . 845555 // // // // // // // // )))))))))))))))))))))))

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555555555555555555555555555555555555 % %%%%%%% Wan 5555555555)Wan 5555555) %%%%%%% % % %% %%%%% Ting Ting Fhhhhhhhhh F FF 4. Gautam ! Getting free from the fuel of karmas a karma-frec soul naturally moves upwards. [pra. 4 ] kahaM NaM bhaMte ! pubappayogeNaM akammassa gatI paNNattA ? __ [u. ] goyamA ! se jahAnAmae kaMDassa kodaMDavippamukkassa lakkhAbhimuhI nivvAghAeNaM gatI pavattati evaM khalu goyamA ! nIsaMgayAe niraMgaNayAe pubbappayogeNaM akammassa gatI pnnnnttaa| [pra. 4 ] bhagavan ! pUrvaprayoga se karmarahita jIva kI gati kisa prakAra hotI hai ? [u. ] gautama ! jaise-dhanuSa se chUTe hue bANa kI gati binA kisI rukAvaTa ke lakSyAbhimukhI (nizAne E kI ora) hotI hai, isI prakAra, he gautama ! pUrvaprayoga se karmarahita jIva kI gati hotI hai| isIlie he OM gautama ! aisA kahA gayA ki niHsaMgatA se, nIrAgatA se yAvat pUrvaprayoga se karmarahita jIva kI (Urdhva) gati hotI hai| [Q. 4] Bhante ! How does a karma-free soul move due to prior Wan endeavour (purva prayogata)? [Ans.] Gautam ! An arrow launched from a bow rushes towards the target without any obstructions. In the same way, Gautam ! A karma free soul moves with the force of prior endeavour. That is why, Gautam ! 11 it is said that a karma-free soul moves (upwards) due to non-association, detachment... and so on up to... prior endeavour. vivecana : jainadarzana AtmA ko zarIravyApI mAnatA hai, tathA karmamukta hone para Urdhvagati svabhAva vAlA bhii| %23 pudgala kI svAbhAvika gati nIce kI ora hotI hai tathA AtmA (jIva) Urdhvagati svabhAva vAlA hai| karma saMyoga 5 se jIva nIcI, tirachI va U~cI gati meM jAtA hai| kintu AtmA kI svAbhAvika gati, Urdhvagati hai| prastuta sUtra meM , ma AtmA (karmamukta jIva) kI Urdhvagati ke chaha kAraNa batAye haiM-(1) niHsaMgatA-karmoM se nirlepatA miTTI ke lepa # se rahita tumbe kI trh| (2) nIrAgatA-moha (rAga) rhittaa| (3) gatipariNAma-jisa prakAra dIpazikhA svabhAva , se Upara kI ora gamana karatI hai, vaise hI mukta (karmarahita) AtmA bhI jIva ke Urdhvagati svabhAva hone se Upara kI ora hI gati karatA hai| (tattvArtha rAja. 10/6) (4) bandhacheda-jisa prakAra bIjakoSa ke bandhana ke TUTa / eraNDa Adi kI phalI ke bIja kI Urdhvagati dekhI jAtI hai, vaise hI mukta jIva kI Urdhvagati jAnI jAtI hai| " (5) nirindhanatA-jaise IMdhana se rahita hone se dhuMA svabhAvataH Upara kI ora gati karatA hai, vaise hI karmarUpa meM / indhana se rahita akarma jIva kI svabhAvataH Urdhvagati hotI hai| (6) pUrvaprayoga-dhanuSa se chUTe hue bANa kI nirAbAdha lakSyAbhimukha gati kA dRSTAnta sUtra meM diyA gayA hai| dUsarA dRSTAnta (tattvArtha rAja.) yaha bhI hai-jaise - / kumhAra ke prayoga se kiyA gayA hAtha, daNDa aura cakra ke saMyogapUrvaka jo cAka ghUmatA hai, vaha cAka usa prayatna ke , / banda hone para bhI pUrvaprayogavaza saMskArakSaya hone taka ghUmatA hai, isI prakAra saMsArasthita AtmA ne mokSa prApti ke hai lie jo aneka bAra praNidhAna (prayala) kiyA hai, usakA abhAva hone para bhI usake AvezapUrvaka mukta jIva kA gamana nizcita hotA hai| (vRtti, patrAMka 290, dekho saMlagna citra) Elaboration-Jain philosophy believes that although soul is confined in a body, it has a tendency to move upwards when free of karmic bondage. The natural movement of matter is downward and that of soul saptama zataka : prathama uddezaka (337) Seventh Shatak: First Lesson 155555555))) ) ) )) )) ) ) )) )) ) ))) ) %%%%%%% %%% %%%%% LEER %%% %%%%

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Wan 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5555555555555555555555555 Wan Wan Wan Wan 47 Wan Wan Wan the is upwards. It is due to the association with karmas that a soul moves in all directions including downwards, transverse and upwards. But natural direction of movement of soul is upwards. In this aphorism six reasons for the upward movement of karma-infested soul have been discussed-(1) Nihsangata (non-association)-absence of any association with karmas like a clean gourd not plastered with clay. (2) Niraagata (detachment)-absence of attachment or fondness. (3) Gati parinaam(movement orientation)-As the flame of a lamp always moves upwards, so does a liberated soul (from bondage of karmas) tends to move upwards (Tattvarth Rajavartika 10/6). (4) Bandhachhed (destruction of bondage)-As the seeds of Erand fruit are thrown upwards when its pod breaks, likewise soul moves upwards when its bondage of karmas is shattered. (5) Nirindhanata (absence of fuel)-When fuel is consumed the smoke moves upwards in the same way free from of the fuel of karmas, the soul naturally moves upwards. (6)-Purva prayogata (prior endeavour)-An arrow launched from a bow rushes unobstructed towards the target, in the same way, karma-free soul moves with the force of prior endeavour. Another example of this is the continuing movement of a potter's wheel even after the hand stops moving it. The movement is due to the prior effort. In the same way a mundane soul moves towards liberation due to the prior efforts made during past numerous births even in absence of efforts at the present time. (Vritti, leaf 290) (see illustration). spRSTatA TOUCH OF MISERY 14. [pra.] dukkhI bhaMte ! dukkheNaM phuDe ? adukkhI dukkheNaM phuDe ? [3.] 1941 ! gereft gerevi gis, it argaret garevi ys | 14. [ pra. ] bhagavan ! kyA duHkhI jIva (karmasahita jIva) duHkha se spRSTa (baddha yA vyApta) hotA hai athavA aduHkhI (karmarahita ) jIva duHkha se spRSTa hotA hai ? duHkha kI se [u. ] gautama ! duHkhI jIva hI duHkha se spRSTa hotA hai, kintu aduHkhI (duHkharahita ) jIva duHkha spRSTa nahIM hotaa| 14. [Q.] Bhante! Is a miserable jiva (karma infested soul) touched (bound or overwhelmed) by misery? Or a non-miserable jiva (karma-free soul) touched (bound or overwhelmed) by misery? [Ans.] Gautam ! Only a miserable jiva (karma infested soul) is touched (bound or overwhelmed) by misery and not a non-miserable jiva (karma-free soul). bhagavatI sUtra (2) (338) Bhagavati Sutra (2) 5555555555555555555 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 Wan Wan Wan

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15. [pra. 1 ] dukkhI bhaMte ! neraie dukkheNaM phuDe ? adukkhI neraie dukkheNaM phuDe ? [u. ] goyamA ! dukkhI neraie dukkheNaM phuDe, no adukkhI neraie dukkheNaM phudde| [ 2 ] evaM daMDao jAva vemaanniyaannN| [ 3 ] evaM paMca daMDagA neyavvA-dukkhI dukkheNaM phuDe 1 dukkhI dukkhaM pariyAyai 2 dukkhI dukkhaM udIrei 3 dukkhI dukkhaM vedei 4 dukkhI dukkhaM nijarei 5 / 15. [pra. 1 ] bhagavan ! kyA duHkhI nairayika duHkha se spRSTa hotA hai yA aduHkhI nairayika duHkha se spRSTa hotA hai? [u. ] gautama ! duHkhI nairayika hI duHkha se spRSTa hotA hai, aduHkhI nairayika duHkha se spRSTa nahIM hotaa| [2 ] isI taraha vaimAnika paryanta caubIsa hI daNDakoM meM kahanA caahie| [ 3 ] isI prakAra ke pA~ca daNDaka (AlApaka) kahane cAhie, yathA-(1) duHkhI duHkha se spRSTa hotA hai, (2) duHkhI duHkha kA parigrahaNa karatA hai, (3) duHkhI duHkha kI udIraNA karatA hai, (4) duHkhI duHkha kA vedana karatA hai, aura (5) duHkhI duHkha kI nirjarA karatA hai| 15. (Q.) Bhante ! Is a miserable infernal being touched (bound or overwhelmed) by misery ? Or a non-miserable infernal beings touched (bound or overwhelmed) by misery? [Ans.] Gautam ! Only a miserable infernal being is touched (bound or overwhelmed) by misery and not a non-miserable one. [2] The same should be repeated for all twenty four Dandaks (places of suffering) including Vaimanik. [3] In the same way five statements should be mentioned-(1) The miserable is touched (sprisht) by misery. (2) The miserable acquires (parigrahan) misery. (3) The miserable fructifies (udirana) misery. (4) The miserable suffers (vedan) misery. (5) The miserable sheds (nirjara) misery. anagAra ko sAmparAyikI kriyA SAMPARAYIKI KRIYA OF ANASCETIC 16. [pra. 1 ] aNagArassa NaM bhaMte ! aNAuttaM gacchamANassa vA, ciTThamANassa vA, nisIyamANassa vA, tuyaTTamANassa vA; aNAuttaM vatthaM paDiggahaM kaMbalaM pAdapuMchaNaM geNhamANassa vA, nikkhivamANassa vA, tassa NaM bhaMte ! kiM iriyAvahiyA kiriyA kajjai ? saMparAiyA kiriyA kajjai ? [u. ] goyamA ! no IriyAvahiyA kiriyA kajjai, saMparAiyA kiriyA kjji| 16. [pra. 1 ] bhagavan ! upayogarahita gamana karate hue, khar3e hote (Thaharate) hue, baiThate hue, yA sote hue aura isI prakAra binA upayoga ke vastra, pAtra, kambala aura pAdapoMchana (pramArjanikA yA rajoharaNa) grahaNa karate (uThAte) hue yA rakhate hue anagAra ko airyApathikI kriyA lagatI hai athavA sAmparAyikI kriyA lagatI hai ? saptama zataka : prathama uddezaka (339) Seventh Shatak: First Lesson

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)))))5555555555555555555555558 U [u.] gautama ! aise (pUrvokta) anagAra ko airyApathika kriyA nahIM lagatI, sAmparAyika kriyA ! Wan lagatI hai| 16. [Q. 1] Bhante ! When an ascetic moves, stands, sits or sleeps 41 without upayog (careful application of knowledge) and also handles ! __clothes, pots, blanket and ascetic-broom in the same way, is he liable of involvement in Airyapathiki kriya (careful movement of an accomplished : ascetic or an omniscient with non-vitiating karmas) or Samparayiki kriya (activity inspired by association and passions and leading to karmic bondage) ? __[Ans.] Gautam ! Such art ascetic is liable of involvement in Samparayiki kriya and not in Airyapathiki kriya. [pra. 2 ] se keNaTeNaM0 ? [u. ] goyamA ! jassa NaM koha-mANa-mAyA-lobhA vocchinnA bhavaMti tassa NaM iriyAvahiyA kiriyA kajjati, no saMparAiyA kiriyA kjti| jassa NaM koha-mANa-mAyA-lobhA avocchinnA bhavaMti tassa NaM saMparAiyA kiriyA kajjati, no iriyaavhiyaa| ahAsuttaM riyaM rIyamANassa iriyAvahiyA kiriyA kjjti| ustuttaM rIyamANassa saMparAiyA kiriyA kajjati, se NaM ussuttameva riyti| se tennttennN0| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ? [u.] gautama ! jisa jIva ke krodha, mAna, mAyA aura lobha vyucchinna (udayAvasthArahita athavA , kSINa) ho gae, usI ko airyApathikI kriyA lagatI hai, use sAmparAyikI kriyA nahIM lgtii| kintu jisa ! jIva ke krodha, mAna, mAyA aura lobha (ye cAroM) vyucchinna nahIM hue, usako sAmparAyikI kriyA lagatI hai, airyApathikI kriyA nahIM lgtii| sUtra (Agama) ke anusAra pravRtti karane vAle anagAra ko airyApathikI hai kriyA lagatI hai aura utsUtra pravRtti karane vAle anagAra ko sAmparAyikI kriyA lagatI hai| upayogarahita ! gamanAdi pravRtti karane vAlA anagAra, sUtraviruddha pravRtti karatA hai| he gautama ! isa kAraNa se use OM sAmparAyikI kriyA lagatI hai| 16. [Q.2] Bhante ! Why is it so? [Ans.] Gautam ! Only that soul whose anger, conceit, deceit and greed 41 are free of the state of fruition or have been destroyed (vyuchchhinn) is y liable of involvement in Airyapathiki kriya but not in Samparayiki kriya. But the soul whose anger, conceit, deceit and greed are not free of the state of fruition or have not been destroyed is liable of involvement in Samparayiki kriya but not in Airyapathiki kriya. An ascetic who acts 41 according to Sutra (Agam) is liable of involvement in Airyapathiki kriya 4 and an ascetic who acts contrary to Sutra (Agam) is liable of involvement in Samparayiki kriya. An ascetic indulging in movement and other | bhagavatI sUtra (2) (340) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan %%%%%%%%%%%%%%Ma gAgAgAgA1111111111 Wan )))))))))))) 5 55555

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activities without upayog (careful application of knowledge) acts contrary to Sutra (Agam). Gautam ! That is why he is liable of involvement in Samparayiki kriya. vivecana : prastuta sUtra meM 'ahAsuttaM' kA vizeSa artha hai-11veM se 13veM guNasthAnavartI yathAkhyAta cAritrI anagAra tathA 'utsUtra' kA artha hai-yathAkhyAta cAritra ke viparIta pravRtti krnaa| Elaboration - In this aphorism the term ahasuttam (according to Agams) has a special meaning that points at the ascetics at the level of 11 to 13 Gunasthaans and follow Yathakhyat chaaritra (conduct conforming to perfect purity). And utsutra means acting contrary to the same. aMgArAdi doSayukta pAna- bhojana FAULTY FOOD 17. [pra. ] aha bhaMte ! saiMgAlassa sadhUmassa saMjoyaNAdosaduTThassa pANabhoyaNassa ke aTe paNNatte ? _[u. ] goyamA ! je NaM niggaMthe vA niggaMthI vA phAsuesaNijjaM asaNa-pANa-khAima-sAimaM paDigAhittA mucchie giddhe gaDhie ajjhovavanne AhAraM AhArei esa NaM goyamA ! saiMgAle paann-bhoynne| je NaM niggaMthe vA niggaMdhI vA phAsuesaNijjaM asaNa-pANa-khAima-sAimaM paDigAhittA mahayAappattiyaM kohakilAmaM karemANe AhAramAhArei esa NaM goyamA ! sadhUme paannbhoynne| je NaM niggaMthe vA 2 jAva paDiggAhittA guNuppAyaNahetuM annadagheNaM saddhiM saMjoettA AhAramAhArei esa NaM goyamA ! saMjoyaNAdosaduDhe paann-bhoynne| esa NaM goyamA ! saiMgAlassa sadhUmassa saMjoyaNAdosaduTThassa pANa-bhoyaNassa aTThe pnnnntte| 17. [pra. ] bhagavan ! aMgAradoSa, dhUmadoSa aura saMyojanAdoSa se dUSita pAna-bhojana (AhAra-pAnI) kA kyA artha kahA hai ? [u. ] gautama ! jo nirgrantha athavA nirgranthI prAsuka aura eSaNIya azana-pAna-khAdima-svAdima rUpa AhAra grahaNa karake usameM mUrchita, gRddha, grathita aura Asakta (moha meM ekAgracitta) hokara AhAra karate haiM, he gautama ! yaha aMgAra-doSa se dUSita AhAra-pAnI kahalAtA hai| jo nirgrantha athavA nirgranthI, prAsuka aura eSaNIya azana-pAna-khAdima-svAdima rUpa AhAra grahaNa karake, usake prati atyanta aprItipUrvaka, krodha se khinnatA karate hue AhAra karate haiM, to he gautama ! yaha dhUma-doSa se dUSita AhAra-pAnI kahalAtA hai| jo nirgrantha yA nirgranthI prAsuka yAvat AhAra grahaNa karake guNa (svAda) utpanna karane hetu dUsare padArthoM ke sAtha saMyoga karake AhAra-pAnI karate haiM, he gautama ! vaha AhAra-pAnI saMyojanAdoSa se dUSita kahalAtA hai| he gautama ! yaha aMgAradoSa, dhUmadoSa aura saMyojanAdoSa se dUSita pAna-bhojana kA artha kahA hai| 17. (Q.) Bhante ! What is the meaning of food and drink with these faults-angaar dosh, dhoom dosh and samyojana dosh ? [Ans.] Gautam ! When a male or female ascetic collects pure (prasuk) and prescribed (eshaniya) staple food, liquids, general food, and savoury saptama zataka : prathama uddezaka (341) Seventh Shatak : First Lesson

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phaphaphaphaphaphaphaphapha food (ashan, paan, khadya, svadya ), and while eating gets fond of (murchhit), infatuated with (griddha ), captivated by ( baddha) and obsessed with (aasakt) that food, then Gautam ! that food is said to have the fault called angaar dosh. When a male or female ascetic collects pure (prasuk) and prescribed (eshaniya ) staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya), and while eating, gets dissatisfied, angry and irritated with that food, then Gautam ! that food is said to have the fault called dhoom dosh. When a male or female ascetic collects pure (prasuk)... and so on up to... savoury food, and while eating, mixes enriching (taste etc.) ingredients with that food, then Gautam that food is said to have the fault called samyojana dosh. Gautam! This is the meaning of food and drink with these faultsangaar dosh, dhoom dosh and samyojana dosh. 18. [ pra. ] aha bhaMte ! vItiMgAlassa vIyadhUmassa saMjoyaNAdosavippamukkassa pANa- bhoyaNassa ke aTThe paNNatte ? [ u. ] goyamA ! je NaM NiggaMthe vA 2 jAva paDigAhettA amucchie jAva AhArei esa NaM goyamA ! vItiMgale pANa - bhoyaNe / je NaM niggaMthe vA 2 jAva paDigAhettA No mahayAappattiyaM jAva AhArei, esa NaM goyamA ! vItadhUme pANa- bhoyaNe / je NaM niggaMthe vA 2 jAva paDigAhettA jahA laddhaM tahA AhAraM AhArei esa NaM goyamA ! saMjoyaNAdosavippamukke pANa- bhoyaNe / esa NaM goyamA ! vItiMgAlassa vItadhUmassa saMjoyaNAdosavipyamukkassa pANa- bhoyaNassa aTThe paNNatte / 18. [ pra. ] bhagavan ! aMgAradoSa, dhUmadoSa aura saMyojanAdoSa; ina tIna doSoM se mukta pAna - bhojana kA kyA artha kahA hai ? [u.] gautama ! jo nirgrantha yA nirgranthI prAsuka aura eSaNIya azana-pAna - khAdima - svAdima rUpa caturvidha AhAra ko grahaNa karake mUrcchArahita yAvat Asaktirahita hokara AhAra karate haiM, he gautama! yaha aMgAradoSarahita pAna- bhojana kahalAtA hai| jo nirgrantha yA nirgranthI yAvat azanAdi ko grahaNa karake atyanta aprItipUrvaka yAvat AhAra nahIM karatA hai, he gautama ! yaha dhUma doSarahita pAna - bhojana hai| jo nirgrantha yA nirgranthI yAvat azanAdi ko grahaNa karake, jaisA milA hai, vaisA hI AhAra kara lete haiM (dUsare padArthoM kA saMyoga nahIM karate), to he gautama! yaha saMyojanAdoSarahita pAna-bhojana kahalAtA hai| he gautama ! yaha aMgAradoSarahita, dhUmadoSarahita evaM saMyojanAdoSavimukta pAna - bhojana kA artha kahA gayA hai| 18. [Q.] Bhante ! What is the meaning of food and drink without these faults----angaar dosh, dhoom dosh and samyojana dosh ? [Ans.] Gautam ! When a male or female ascetic collects pure (prasuk) and prescribed (eshaniya) staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya), and while eating, does not get fond bhagavatI sUtra (2) Bhagavati Sutra (2) (342) phra

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)) )))) )) ) )) 555555555555555))))))))))))))))) + of (murchhit), infatuated with (griddha), captivated by (baddha) and obsessed with (aasakt) that food, then Gautam ! that food is said to be free of the fault called angaar dosh. When a male or female ascetic collects pure (prasuk) and prescribed (eshaniya) staple food, liquids, Wan general food, and savoury food (ashan, paan, khadya, svadya), and while eating, does not get dissatisfied, angry and irritated with that food, then Gautam ! that food is said to be free of the fault called dhoom dosh. 5. When a male or female ascetic collects pure (prasuk)... and so on up to... 451 savoury food, and while eating does not mix enriching (taste etc.) ingredients with that food, then Gautam ! that food is said to be free of the fault called samyojana dosh. Gautam ! This is the meaning of food and drink without these faults-angaar dosh, dhoom dosh and samyojana dosh. 19. [pra.] aha bhaMte ! khettAtikkaMtassa kAlAtikkaMtassa maggAtikkaMtassa pamANAtikkaMtassa + pANabhoyaNassa ke aTe paNNatte? _ [u. ] goyamA ! (1) je NaM niggaMthe vA niggaMthI vA phAsuesaNijjaM asaNa-pANa-khAima-sAimaM + aNuggate sUrie paDiggAhittA uggate sUrie AhAraM AhAreti esa NaM gotamA ! khettAtikkaMte pANa bhoynne| ma (2) je NaM niggaMthe vA 2 jAva0 sAimaM paDhamAe porisIe paDigAhettA pacchimaM porisiM uvAyaNAvettA AhAraM AhAreti esa NaM goyamA ! kAlAtikkaMte paann-bhoynne| (3) je NaM niggaMthe vA 2 jAva0 sAtimaM paDigAhittA paraM addhajoyaNamerAe vItikkamAvettA + AhAramAhAreti esa NaM goyamA ! maggAtikkaMte paann-bhoynne| 4 (4) jeNaM nigaMthe vA nigaMthI vA phAsuesaNijjaM jAva sAtima paDigAhittA paraM battIsAe kukkuDiaMDagappamANettANaM kavalANaM AhAramAhAreti esa NaM gotamA ! pamANAtikkaMte paann-bhoynne| ke aTThakukkuDiaMDagappamANamette kavale AhAramAhAremANe appAhAre, duvAlasakukkuDiaMDagappamANamette * kavale AhAramAhAremANe avaTThomoyariyA, solasakukkuDiaMDagappamANamette kavale AhAramAhAremANe dubhAgappatte, cauvvIsaM kukkuDiaMDagappamANamette jAva AhAramAhAremANae omodariyA, battIsaM kukkuDiaMDagappamANamette kavale AhAramAhAremANe pamANapatte, etto ekkeNa vi gAseNaM UNagaM 5 AhAramAhAremANe samaNe niggaMthe no pakAmarasabhoI iti vattavvaM siyaa| esa NaM goyamA ! khettAtikkaMtassa kAlAtikkaMtassa maggAtikkaMtassa pamANAtikkaMtassa pANa-bhoyaNassa aTTe pnnnnnntte| 19. [pra.] bhagavan ! (1) kSetrAtikrAnta, (2) kAlAtikrAnta, (3) mArgAtikrAnta, aura (4) pramANAtikrAnta pAna-bhojana kA kyA artha hai ? ))) ))) bhabhabhabhabhabhabhabhabhabhabha) bha saptama zataka : prathama uddezaka (343) Seventh Shatak : First Lesson ja

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$$ $$$ $ $ $$ 20155 55555-55555555555555555555555-5 5 5 45 55555555-555545550 [u. ] gautama ! (1) jo nirgrantha yA nirgranthI, prAsuka aura eSaNIya azana-pAna-khAdima-svAdima + rUpa caturvidha AhAra ko sUryodaya se pUrva grahaNa karake sUryodaya ke pazcAt usa AhAra ko sevana karate haiM, he gautama ! yaha kSetrAtikrAnta pAna-bhojana kahalAtA hai| (2) jo nirgrantha yA nirgranthI yAvat caturvidha AhAra ko prathama prahara meM grahaNa karake antima prahara 5 taka rakhakara sevana karate haiM, he gautama ! yaha kAlAtikrAnta pAna-bhojana kahalAtA hai| (3) jo nirgrantha yA nirgranthI yAvat caturvidha AhAra ko grahaNa karake Adhe yojana (do kosa) kI maryAdA (sImA) kA ullaMghana karake khAte haiM, he gautama ! yaha mArgAtikrAnta pAna-bhojana kahAlAtA hai| (4) jo nirgrantha yA nirgranthI prAsuka evaM eSaNIya yAvat AhAra ko grahaNa karake kukkuTIaNDaka OM (murgI ke aNDe ke) pramANa battIsa kavala (kaura yA grAsa) kI mAtrA se adhika (uparAnta) AhAra karatA hai, to he gautama ! yaha pramANAtikrAnta pAna-bhojana kahalAtA hai| kukkuTI-aNDe jitane ATha kavala kA AhAra karane vAlA sAdhu 'alpAhArI' kahalAtA hai| ma kukkuTI-aNDe jitane bAraha kavala kA AhAra karane vAlA sAdhu apArddha avamodarikA (kiMcit nyUna ardha UnodarI) vAlA hotA hai| kukkuTI-aNDe jitane solaha kavala kA AhAra karane vAlA sAdhu dvibhAgaprApta AhAra vAlA (ardhAhArI) kahalAtA hai| kukkuTI-aNDe jitane caubIsa kavala kA AhAra karane vAlA hai sAdhu UnodarikA vAlA hotA hai| kukkuTI-aNDe jitane battIsa kavala kA AhAra karane vAlA sAdhu pramANaprApta (pramANopeta) AhArI kahalAtA hai| isa (battIsa kavala) se eka bhI grAsa kama AhAra karane vAlA zramaNanirgrantha 'prakAmarasabhojI' (atyadhika madhurAdi rasabhoktA) nahIM hai, yaha kahA jA sakatA hai| he gautama ! yaha kSetrAtikrAnta, kAlAtikrAnta, mArgAtikrAnta aura pramANAtikrAnta pAna-bhojana kA artha OM kahA hai| 19. (Q.) Bhante ! What is the meaning of taking food and drink with following transgressions-(1) Kshetratikrant (transgression related to movement of the sun). (2) Kaalatikrant (transgression related 41 to time). (3) Maargatikrant (transgression related to distance). Si (4) Pramanatikrant (transgression related to quantity). [Ans.] Gautam ! (1) Suppose a male or female ascetic collects pure (prasuk) and prescribed (eshaniya) staple food, liquids, general food, and savoury food (ashan, paan, khadya, svadya), before sunrise and eats it after sunrise. Gautam ! This is called eating and drinking with the fault of transgression of prescribed code related to the movement of the sun (Kshetratikrant paan-bhojan). ____ (2) Suppose a male or female ascetic collects pure (prasuk)... and so on up to... savoury food during the first quarter of the day and eats it is during the last quarter of the day. Gautam ! This is called eating and Wan 555555555555555555))))))))))))))))))))))))) $ Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%$$$$ | bhagavatI sUtra (2) (344) Bhagavati Sutra (2) G555555555555555555555555555555

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454545454545 454545451 451 4545454545454545454545455 456 457 455 456 457 455 456 457 455 456 457 458 45 455 455 456 457 454 455 456 457 454 455 456 457 5454545454545454545454545454545454545454545454545454545452 drinking with the fault of transgression of prescribed code related to time (Kaalatikrant paan-bhojana). 45 (3) Suppose a male or female ascetic collects pure (prasuk)... and so on up to... savoury food at a place and eats it after crossing the prescribed limit of walking half a Yojan (four miles) distance. Gautam ! This is called eating and drinking with the fault of transgression of prescribed code related to distance (Maargatikrant paan-bhojana). (4) Suppose a male or female ascetic collects pure (prasuk)... and so on up to... savoury food and eats a quantity more than thirty two morsels, each more than the size of hen's egg (kukkuti andak). Gautam ! This is called eating and drinking with the fault of transgression of prescribed code related to quantity (Pramanatikrant paan-bhojana). An ascetic who eats a quantity equivalent to eight morsels of the size of hen's egg is called Alpahaari (one who eats very little). An ascetic who eats a quantity equivalent to twelve morsels of the size of hen's egg is called Apardha Avamodarika (eating a little less than half Unodari). An ascetic who eats a quantity equivalent to sixteen morsels of the size of hen's egg is called Duibhaag-prapt (eating half the standard quantity). An ascetic who eats a quantity equivalent to twenty four morsels of the size of hen's egg is called Unodaarika (eating less than the standard quantity) observer. An ascetic who eats a quantity equivalent to thirty two morsels of the size of hen's egg is called Pramaan-prapt (eating standard quantity). An ascetic who eats a quantity even one morsel less than this thirty two morsels of the size of hen's egg cannot be called Prakamarasabhoji (one who eats very sweet and rich food). Gautam ! This is the meaning of taking food and drink with transgressions like Kshetratikrant, Kaalatikrant, Maargatikrant and Pramanatikrant. 444141414141414141414545454545454545454545454545454545454545454541414141414141 zastrAtIta Adi doSa FAULTS INCLUDING SHASTRATEET 20. [pra. ] aha bhaMte ! satthAtItassa satthapariNAmitassa esiyassa vesiyassa sAmudANiyassa pANabhoyaNassa ke aTe paNNatte ? ma [u. ] goyamA ! je NaM nigaMthe vA niggaMthI vA nikkhittasatthamusale vavagayamAlA-vaNNagavilevaNe # vavagayacuya-caiya-cattadehaM jIva-vappajaDhaM akayaMakAriyaMasaMppiyaMaNAhUyaMmakIyakaDaMaNudiTuM navakoDI parisuddhaM dasadosaviSpamakkaM uggama-uppAyaNesaNAsuparisuddhaM vItiMgAlaM vItadhUmaM saMjayoNAdosa-vippamukkaM * asurasuraM acavacavaM adutamavilaMbitaM aparisADiM akkhovaMjaNa-vaNANulevaNabhUyaM saMyamajAyA mAyAvattiyaM kI | saptama zataka : prathama uddezaka ( 345 ) Seventh Shatak: First Lesson 4541414141414 415 414545454545454545454545454545454545454545454545454

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 Wan saMjama bhAravahaNaTTayAe bilamiva pannagabhUeNaM appANeNaM AhAramAhAreti; esa NaM goyamA ! satthAtItassa Wan satthapariNAmitayassa jAva pANa- bhoyaNassa aTThe pannatte / Wan [u. ] gautama ! jo nirgrantha yA nirgranthI zastra (cAkU Adi) aura mUsalAdi kA prayoga na karane vAle 5 hai / puSpa - mAlA aura candanAdi ke vilepana se rahita haiM, ve yadi usa AhAra ko karate haiM, jo (bhojya vastu 5 meM paidA hone vAle) kRmi Adi jantuoM se rahita, jIvacyuta aura jIvavimukta (prAsuka) hai, jo sAdhu ke nahIM banAyA gayA hai, na banavAyA gayA hai, jo asakaMlpita - (AdhAkarmAdi doSarahita) hai, 5 anAhUta - (AmaMtraNarahita) hai, akrItakRta - (nahIM kharIdA huA) hai, anuddiSTa - ( auddezika doSa se rahita ) navakoTivizuddha hai, ( zaMkita Adi) dasa doSoM se vimukta hai, udgama ( 16 udgama - doSa) aura utpAdanA ( 16 utpAdana sambandhI) eSaNA doSoM se rahita parizuddha hai, aMgAradoSarahita hai, dhUmadoSarahita hai, 5 saMyojanAdoSarahita hai| tathA jo 'surasura' aura 'capacapa' zabda nahIM karate hue bahuta zIghratA aura atyanta vilamba se rahita, AhAra kA lezamAtra bhI chor3e binA, bhUmi para nahIM girAte hue, gAr3I kI dhurI ke / / sattama sae : paDhamo uddeso samatto // 20. [ pra. ] bhagavan ! zastrAtIta ( agni se pakA huA), zastrapariNAmita (acitta kiyA huA), eSita, vyeSita, (muniveza ke kAraNa prApta) sAmudAyika bhikSArUpa pAna - bhojana kA kyA artha hai ? lie Jin hai, 5 aura saMyama - bhAra ko vahana karane ke uddezya se jisa prakAra sarpa bila meM (sIdhA ) praveza karatA hai, usI 5 aMjana athavA ghAva para lagAye jAne vAle lepa (malhama ) kI taraha kevala saMyamayAtrA ke nirvAha ke lie 'he bhagavan ! yaha isa prakAra hai, bhagavan ! yaha isI prakAra hai' (yoM kahakara yAvat gautama svAmI 5 vicarate haiM) / prakAra (sahajatA va saralatApUrvaka) jo AhAra karate haiM, to he gautama ! vaha zastrAtIta, zastrapariNAmita, eSita, vezita aura sAmudAyika pAna - bhojana kA artha hai / 20. [Q.] Bhante ! What is the meaning of taking food and drink with following qualities-Shastrateet (cooked in fire), Shastraparinanamit f (made life-less), Eshit (suitable for an ascetic), Vyeshit (offered due to ascetic garb), Saamudayik (collected from various houses ) ? [Ans.] Gautam ! Suppose there is a male or female ascetic (nirgranth 5 or nirgranthi) who does not use a weapon (knife etc.) or mace etc., does 5 not have flowers or garlands and does not apply any fragrant paste like sandal-wood. He or she takes food that is free or made free of any insect or other living organism, that conforms to the code of purity prescribed for an ascetic (prasuk), that has neither been cooked or got cooked for an ascetics, that is not predetermined (free of faults like Aadhaakarma), that is not an outcome of an invitation (anaahoot), that is neither bought (akritakrit) nor meant (anuddisht) for an ascetic, that has nine purities bhagavatI sUtra ( 2 ) (346) Bhagavati Sutra (2) phra phra

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FFFFFF Wan 55555555))))))))))))))))))))))) 85555555555555555555555555555555555 4 (navakoti vishuddha), that is free of ten faults including doubtful, that is i free of faults of exploring related to origin (sixteen faults of udgam) and 45 production (sixteen faults of utpadan), that is free of any contamination, and that is free of (aforesaid) faults like Angaar-dosh, Dhoom-dosh and Samyojana dosh. And he or she eats that food without producing any slurping or chewing sound, without any haste or delay, without leaving any leftovers, without dropping on the ground. He or she eats only small quantity, just like grease on an axle or ointment on a wound, simply for 41 the purpose of facilitating his path of discipline and carrying the burden of restraint. He or she eats simply and naturally just like a snake enters (straight) into its hole. Gautam ! That food (taken thus) is called Shastrateet (cooked in fire), Shastraparinanamit (made life-less), Eshit (suitable for an ascetic), Vyeshit (offered due to ascetic garb), Saamudayik (collected from various houses). ___"Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : aMgArAdi doSoM kA svarUpa- muni gaveSaNaiSaNA aura grahaNaiSaNApUrvaka jo AhAra lAtA hai| usa AhAra ko sAdhuoM ke maNDala (mAMDale) meM baiThakara sevana karate samaya jo doSa lagate haiM, unheM grAsaiSaNA Wan (paribhogaiSaNA) ke pA~ca doSa kahate haiN| ve isa prakAra haiM-(1) aMgAra-sarasa svAdiSTa AhAra meM Asakta hokara khaanaa| isa prakAra agni se saMyama rUpa IMdhana koyale (aMgAra) kI taraha dUSita ho jAtA hai| (2) dhUma-nIrasa yA amanojJa AhAra karate hue AhAra yA dAtA kI nindA krnaa| (3) saMyojanA-svAdiSTa evaM rocaka banAne ke lie OM lolupatAvaza eka dravya ke sAtha dUsare dravyoM ko milaanaa| (4) apramANa-zAstroktapramANa se adhika AhAra + karanA, aura (5) akAraNa-sAdhu ke lie 6 kAraNoM se AhAra karane aura 6 kAraNoM se chor3ane kA vidhAna hai, kintu ukta kAraNoM ke binA kevala balavIryavRddhi ke lie AhAra krnaa| ina 5 doSoM kA varNana sUtra 17 se 20 taka meM kiyA gayA hai| kukkuTI-aNDapramANa kA tAtparya-AhAra kA pramANa batAne ke lie 'kukkuTI-aNDakapramANa' zabda diyA hai| hai isake do artha hote haiM-(1) kukkuTI (murgI) ke aMDe ke jitane pramANa kA eka kavala (grAsa) hotA hai| tathA (2) ma jIvarUpI pakSI ke lie Azraya rUpa hone se yaha gandI azuciprAya kAyA 'kukuTI' hai, isa kukuTI ke udarapUraka paryApta AhAra ko kukuTI-aNDakapramANa kahate haiN| zastrAtItAdi kI vyAkhyA-zastrAtIta = agni Adi zastra se pakA huA, zastra pariNAmita = zastroM se varNagandha-rasa-sparza anya rUpa meM pariNata kiyA huA, arthAta-acitta kiyA huaa| esiyassa = eSaNIya-gaveSaNA // Adi se gvessit| vesiyassa = vizeSa yA vividha prakAra se gaveSaNA, grahaNaiSaNA evaM grAsaiSaNA se vizodhita muni * veSa ke nimitta se praapt| sAmudANiyassa = gRhasamudAyoM se praapt| 5 navakoTivizuddha kA artha-(1) kisI jIva kI hiMsA na karanA, (2) na karAnA, (3) na hI anumodana karanA, (4) svayaM na pakAnA, (5) dUsaroM se na pakavAnA, (6) pakAne vAloM kA anumodana na karanA, (7) svayaM na saptama zataka : prathama uddezaka (347) Seventh Shatak : First Lesson 855555555555555555555555555))))))))))

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55555555555555555555555555555555 Wan kharIdanA, (8) dUsaroM se na kharIdavAnA, aura (9) kharIdane vAle kA anumodana na krnaa| ina doSoM se rahita 5 AhArAdi navakoTivizuddha kahalAte haiN| udgama, utpAdanA aura eSaNA ke doSa - zAstra meM AdhAkarma Adi 16 udgama ke, dhAtrI, dUtI Adi 16 pha utpAdanA ke, evaM zaMkita Adi 10 eSaNA ke doSa batAe haiN| unameM se prathama varga ke doSa dAtA se, dvitIya varga ke sAdhu se aura tRtIya varga ke donoM se lagate haiN| (vistAra ke lie dekheM, hindI vivecana, bhAga 3, pRSTha 1104 se 1109 taka, vRtti, patrAMka 294) Wan // saptaka zataka : prathama uddezaka samApta || Elaboration-The faults-An ascetic collects food with careful exploration and careful acquisition. He then sits in the group of other ascetics and eats it. The faults applicable at the time of eating are called five faults of grasaishana or paribhogaishana (care in eating). They are as follows (1) Angaar-to eat with excessive liking for tasty and rich food. Here angaar means coal and infatuation for foods tarnishes restraint like a piece of coal. (2) Dhoom-to criticize food or its donor while eating drab and repulsive food. (3) Samyojana-to mix one item of food with another to improve its taste in order to satiate taste buds. (4) Apramaan-to eat more then the quantity prescribed in scriptures. (5) Akaaran-There are six reasons to eat food and six to avoid food prescribed in the ascetic code. To eat in absence of these reasons just for taste or to enhance one's physical strength and potency is akaaran eating. These five faults have been discussed in aphorisms 17 to 20. 47 Shastrateet-Cooked by fire or other means. Shastra-parinamittransformed by fire or other means in terms of colour, smell, taste and touch, in other words made free of any living organism (achitt). Esiyassa (eshaniya)-explored with proper care. Vesiyassa (vyeshaniya)-explored with particular care regarding exploration, acceptance and eating prescribed for an ascetic. Samudaaniyassa (saamudaniya)- collected from various houses. 4F Wan Wan 57 Kukkuti-and pramaan-In order to explain the quantity of food to be eaten this term has been used. It has two interpretations-(1) equivalent to the size (pramaan) of hen's egg (kukkuti-andak) is the size of a morsel. (2) This filthy body (kukuti) is the resting place of the bird that is soul. The quantity of food required to satiate the hunger of this body (kukuti) is called kukuti-and pramaan. (348) 5555555555555555 Wan 5 5 Wan Wan Navakoti vishuddha-Food that is free of the following nine faults-5 (1) to kill, (2) to get killed, or (3) to approve killing of a living being for 47 45 bhagavatI sUtra ( 2 ) Bhagavati Sutra (2) 47 457 457 475 Wan 457 Wan 457 457 cu Wan

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55555555555555555555555555555555555555555555 555555555555555555555555 Wan Wan food; (4) to cook, (5) to get cooked, or (6) to approve cooking of food; (7) to buy, (8) to get bought, or (9) to approve buying of food. Faults of udgam, utpaadan and eshana-According to scriptures there are 16 faults of udgam (origin) including aadhaakarma (food specifically prepared for an ascetic), 16 faults of utpaadan (production) including dhaatri (food prepared for a nurse) and dooti (food prepared for a maid), and 10 faults of eshana (exploration) including doubt. Of these the faults of first group are caused by donor, those of the second group are caused by ascetic and those of the third group are caused by both. (for details refer to Hindi commentary, part-3, pp. 1104-1109 and Vritti leaf 294) END OF THE FIRST LESSON OF THE SEVENTH CHAPTER. saptama zataka : prathama uddezaka (349) 555555555555555555555555555 Seventh Shatak: First Lesson - 5 5 55 55 55555655555555595555555555555 5 5 5 5 5 Wan 4 Wan Wan Wan Wan Wan

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) )) ))))) )))) ) ))) )))) saptama zataka :dvitIya uddezaka SEVENTH SHATAK (Chapter Seven) : SECOND LESSON 55555555555555555))))))))))))))))))))))))) forfa VIRATI (RENUNCIATION) supratyAkhyAnI aura duSpratyAkhyAnI RIGHT AND WRONG RENUNCIATION 1. [pra. 1] se nUNaM bhaMte ! savvapANehiM savvabhUtehiM savvajIvehiM savvasattehiM 'paccakkhAyaM' iti / vadamANassa supaccakkhAyaM bhavati ? dupaccakkhAyaM bhavati ? __ [u. ] goyamA ! savvapANehiM jAna savvasattehiM 'paccakkhAya' iti vadamANassa siya supaccakkhAyaM bhavati, siya dupaccakkhAyaM bhvti| 1. [pra. 1 ] bhagavan ! 'maiMne sarva prANa, sarva bhUta, sarva jIva aura sabhI sattvoM kI hiMsA kA pratyAkhyAna kiyA hai', isa prakAra kahane vAle ke supratyAkhyAna hotA hai yA duSpratyAkhyAna ? [u. ] gautama ! 'maiMne sabhI prANa yAvat sabhI sattvoM kI hiMsA kA pratyAkhyAna kiyA hai', isa prakAra kahane vAle ke kadAcit supratyAkhyAna hai aura kadAcit duSpratyAkhyAna hotA hai| 1. [Q. 1] Bhante ! Is a person saying--"I have renounced violence towards all praan (two to four sensed beings; beings), all bhoot (plant + bodied beings; organisms), all jiva (five sensed beings; souls), and all sattva (immobile beings; entities)"-liable of achieving good renunciation or bad renunciation ? (Ans.] Gautam ! A person saying--"I have renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities)" -is some times liable of achieving good renunciation and sometimes bad renunciation. [pra. 2 ] se keNaTeNaM bhaMte ! evaM vucai 'savvapANehiM jAva siya dupaccakkhAyaM bhavati ?' [u.] goyamA ! jassa NaM savvapANehiM jAva savvasattehiM 'paccakkhAyaM' iti vadamANassa No evaM abhisamantrAgayaM bhavati 'ime jIvA, ime ajIvA, ime tasA, ime thAvarA' tassa NaM savvapANehiM jAva savvasattehiM 'paccakkhAyaM' iti vadamANassa no supaccakkhAyaM bhavati, dupacakkhAyaM bhvti| evaM khalu se dupaccakkhAI sabapANehiM jAva savvasattehiM 'paccakkhAya' iti vadamANo no saccaM bhAsaM bhAsati, mosaM bhAsaM bhAsai, evaM khalu se musAvAI sabapANehiM jAva savvasattehiM tivihaM tiviheNaM assaMjayavirayama paDihayapaccakkhAyapAvakamme sakirie asaMvuDe egaMtadaMDe egaMtabAle yAvi bhvti| jassa NaM savvapANehiM jAva savvasattehiM 'paccakkhAyaM' iti vadamANassa evaM abhisamannAgayaM bhavati 'ime ma jIvA, ime ajIvA, ime tasA, ime thAvarA' tassa NaM savvapANehiM jAva savvasattehiM 'paccakkhAya' iti , | bhagavatI sUtra (2) (350) Bhagavati Sutra (2)

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9555555555555555555555555555555 vadamANassa supaccakkhAyaM bhavati, no dupaccakkhAyaM bhvti| evaM khalu se supaccakkhAI savvapANehiM jAva sabyasattehiM 'paccakkhAya' iti vayamANe saccaM bhAsaM bhAsati, no mosaM bhAsaM bhaasti| __ evaM khalu se saccavAdI sabapANehiM jAva sabasattehiM tivihaM tiviheNaM saMjayavirayapaDihayapaccakkhAyapAvakamme akirie saMvuDe [ egaMtaadaMDe ] egaMtapaMDie yAvi bhvti| se teNaTeNaM goyamA ! evaM vuccai jAva siya dupaccakkhAyaM bhvti| [pra. 2 ] bhagavan ! aisA kyoM kahA jAtA hai ki sabhI prANa yAvat sabhI sattvoM kI hiMsA kA pratyAkhyAna-uccAraNa karane vAle ke kadAcit supratyAkhyAna aura kadAcit duSpratyAkhyAna hotA hai ? __ [u. ] gautama ! 'maiMne samasta prANa yAvat sarva sattvoM kI hiMsA kA pratyAkhyAna kiyA hai', isa prakAra kahane vAle puruSa ko yadi isa prakAra yaha abhisamanvAgata kA jJAna nahIM hotA ki 'ye jIva haiM, ye ajIva haiM, ye trasa haiM, ye sthAvara haiM'; usa puruSa kA pratyAkhyAna supratyAkhyAna nahIM hotA, kintu duSpratyAkhyAna hotA hai| sAtha hI, 'maiMne sabhI prANa yAvat sabhI sattvoM kI hiMsA kA pratyAkhyAna kiyA hai', isa prakAra kahane vAlA vaha duSpratyAkhyAnI puruSa satya bhASA nahIM bolatA; kintu mRSA bhASA bolatA hai| isa prakAra vaha mRSAvAdI sarva prANa yAvat samasta sattvoM ke prati tIna karaNa, tIna yoga se asaMyata (saMyamarahita), avirata (hiMsAdi se anivRtta yA viratirahita), pApakarma se apratihata (nahIM rukA huA) aura pApakarma kA apratyAkhyAnI (jisane pApakarma kA pratyAkhyAna-tyAga nahIM kiyA hai), (kAyikI Adi) kriyAoM se yukta-(sakriya), asaMvRta (saMvararahita), ekAntadaNDa (hiMsA) karane vAlA evaM ekAntabAla (ajJAnI va virati zUnya) hai| 'maiMne sarva prANa yAvat sarva sattvoM kI hiMsA kA pratyAkhyAna kiyA hai', yoM kahane vAle puruSa ko yaha jJAta hotA hai ki 'ye jIva haiM, ye ajIva haiM, ye trasa haiM, aura ye sthAvara haiM', usa (sarva prANa, yAvat sarva sattvoM kI hiMsA kA maiMne tyAga kiyA hai, yoM kahane vAle) puruSa kA pratyAkhyAna supratyAkhyAna hai, kintu daSpratyAkhyAna nahIM hai| 'maiMne sarva prANa yAvata sarva sattvoM kI hiMsA kA pratyAkhyAna kiyA hai. isa prakAra kahatA huA vaha supratyAkhyAnI satya bhASA bolatA hai, muSA bhASA nahIM bolatA, isa prakAra supratyAkhyAnI satyabhASI, sarva prANa yAvat sattvoM ke prati tIna karaNa, tIna yoga se saMyata, virata hai| (atItakAlIna) pApakarmoM ko (pazcAttApa-AtmanindA se) usane pratihata (ghAta) kara roka diyA hai, (anAgata pApoM ko) pratyAkhyAna se tyAga diyA hai. vaha akriya (karmabandha kI kAraNabhata kriyAoM se rahita) hai, saMvRta-(AsravadvAroM ko rokane vAlA, saMvarayukta) hai, (ekAnta adaNDarUpa hai) aura ekAnta paNDita hai| isIlie, he gautama ! aisA kahA jAtA hai ki yAvat kadAcit supratyAkhyAna hotA hai aura kadAcit duSpratyAkhyAna hotA hai| __ 1. [Q. 2] Bhante ! Why do you say that a person saying-"I have renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities)"-is sometimes liable of achieving good renunciation and sometimes bad renunciation ? | saptama zataka : dvitIya uddezaka (351) Seventh Shatak: Second Lesson 555555555555555))))))))))))

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4545454 455 456 41 $ 454 455 456 454 45 46 47 44 45 46 44 45 46 45 45 456 457 455 454 455 456 454 4545454545454545454545454545454545454545455 41 41 41 41 41 41 41 41 41 41 41 41 45 45 45 (Ans.] "I have renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities)"--Gautam ! If a person saying thus does not have complete awareness about, "These are jivas (souls), these are ajivas (non-souls), these are mobile beings and these are immobile beings,' then his renunciation (pratyakhyan) is not good renunciation but bad renunciation. Also, that person, with bad renunciation, who utters that he has renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities), is not telling the truth but is telling a lie. Thus that liar is devoid of restraint (asamyat), detachment (avirat), control on and renunciation of sinful indulgence (apratihat and apratyakhyan) towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities) through three means (karan) and three methods (yoga). He is active (physically and otherwise), devoid of blockage of inflow of karmas (asamurit), with singular indulgence in violence (ekaant dand) and a complete ignorant (ekaant baal). In contrast, Gautam !~_"I have renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities)"-if a person saying thus does have complete awareness about, "These are jivas (souls), these are ajivas (non-souls), these are mobile beings and these are immobile beings,' then his renunciation (pratyakhyan) is good renunciation and not bad renunciation. Also, that person, with good renunciation, who utters that he has renounced violence towards all praan (two to four sensed beings; beings)... and so on up to... all sattua (immobile beings; entities), is telling the truth and not telling a lie. Thus that speaker of truth is 45 endowed with restraint (samyat) and detachment (virat). He blocks (the fruition of) or destroys (pratihat) demeritorious karmas (acquired in the past) and renounces (pratyakhyan) sinful indulgence (the source of future acquisition of karmas) towards all praan (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities), through three means (karan) and three methods (yoga). He is inactive (in terms of all activities that cause acquisition of karmas). He blocks the inflow of karmas (samvrit). He accomplishes singular abstinence from violence (ekaant adand) and is completely sagacious (ekaant pundit). That is why I say that... and so on up to... some times liable of achieving good renunciation and sometimes bad renunciation. 414541414141414141414141456 457 455 radit E (2) (352) Bhagavati Sutra (2) 0454545454545454545454545454545454545454545454545454545454545454545454545

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pratyAkhyAna ke bheda-prabheda CATEGORIES AND SUB-CATEGORIES OF RENOUNCING 2. [pra. ] kativihe NaM bhaMte ! paccakkhANe paNNatte ? [u.] goyamA ! duvihe paccakkhANe paNNatte, taM jahA-mUlaguNapaccakkhANe ya uttaraguNapaccakkhANe y| 2. [pra. ] bhagavan ! pratyAkhyAna kitane prakAra kA hai ? [u. ] gautama ! pratyAkhyAna do prakAra kA hai| yathA-(1) mUlaguNa pratyAkhyAna, aura (2) uttaraguNa prtyaakhyaan| 2. (Q.) Bhante ! Of how many kinds is renunciation (pratyakhyan) ? [Ans.) Gautam ! Renunciation is of two kinds--(1) Mool-guna pratyakhyan (basic-virtue enhancing renunciation) and (2) Uttar-guna pratyakhyan (auxiliary-virtue enhancing renunciation). 3. [pra. ] mUlaguNapaccakkhANe NaM bhaMte ! kativihe paNNatte ? [u. ] goyamA ! duvihe paNNatte, taM jahA-savamUlaguNapaccakkhANe ya desamUlaguNapaccakkhANe y| 4. [pra. ] sabamUlaguNapaccakkhANe NaM bhaMte ! kativihe paNNatte ? _[u. ] goyamA ! paMcavihe paNNatte, taM jahA-savvAo pANAtivAyAo, veramaNaM jAva sabbAo pariggahAo vermnnN| 3. [pra. ] bhagavan ! mUlaguNa pratyAkhyAna kitane prakAra kA hai? [u. ] gautama ! vaha do prakAra kA hai| yathA-(1) sarva-mUlaguNa pratyAkhyAna, aura (2) deza-mUlaguNa prtyaakhyaan| 4. [pra. ] bhagavan ! sarva-mUlaguNa pratyAkhyAna kitane prakAra kA hai? [u.] gautama ! vaha pA~ca prakAra kA hai| yathA-(1) sarva-prANAtipAta se viramaNa, (2) sarva-mRSAvAda se viramaNa, (3) sarva-adattAdAna se viramaNa, (4) sarva-maithuna se viramaNa, aura (5) sarva-parigraha se virmnn| 3. (Q.) Bhante ! Of how many kinds is Mool-guna pratyakhyan (basicvirtue enhancing renunciation)? [Ans.] Gautam ! It is of two kinds-(1) Sarva-mool-guna pratyakhyan (complete basic-virtue enhancing renunciation) and (2) Desh-mool-guna pratyakhyan (partial basic-virtue enhancing renunciation). 4. (Q.) Bhante ! Of how many kinds is Sarva-mool-guna pratyakhyan (complete basic-virtue enhancing renunciation) ? [Ans.] It is of five kinds-(1) Sarva Pranatipat viraman (to abstain completely from harming or destroying life), (2) Sarva Mrishavad | saptama zataka : dvitIya uddezaka (353) Seventh Shatak: Second Lesson 155555555555) ) ) ) ) ) )) )) ) )) )))

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)) ))) ))) )) )) )) )) 5 Wan Wan 5555555555555555555555555 Wan viraman (to abstain completely from falsity), (3) Sarva Adattadan viraman (to abstain completely from taking without being given; to abstain completely from acts of stealing), (4) Sarva Maithun viraman (to abstain completely from indulgence in sexual activities), and (5) Sarva 5 Parigraha viraman (to abstain completely from acts of possession of things). 5. [pra. ] desamUlaguNapaccakkhANe NaM bhaMte ! kativihe paNNatte ? / [u.] goyamA ! paMcavihe paNNatte, taM jahA-thUlAo pANAtivAyAo veramaNaM jAva thUlAo OM pariggahAo vermnnN| 5. [pra. ] bhagavan ! deza-mUlaguNa-pratyAkhyAna kitane prakAra kA hai ? Wan [u.] gautama ! vaha pA~ca prakAra kA hai| yathA-sthUla prANAtipAta se viramaNa yAvat sthUla parigraha se virmnn| 5. (Q.) Bhante ! Of how many kinds is Desh-mool-guna pratyakhyan $ (partial basic-virtue enhancing renunciation) ? __ [Ans.] It is of five kinds-(1) Sthula Pranatipat viraman (to abstain grossly or partially from harming or destroying life)... and so on up to... Sthula Parigraha viraman (to abstain grossly or partially from acts of possession of things). 6. [pra. ] uttaraguNapaccakkhANe NaM bhaMte ! kativihe paNNatte ? ___ [u. ] goyamA ! duvihe paNNatte, taM0-savvuttaraguNapaccakkhANe ya, desuttaraguNapaccakkhANe y| 6.[pra.] bhagavan ! uttaraguNa pratyAkhyAna kitane prakAra kA hai? [u.] gautama ! vaha do prakAra kA hai| yathA-(1) sarva-utaraguNa pratyAkhyAna, aura (2) deshuttrgunn-prtyaakhyaan| 5 6. (Q.) Bhante ! Of how many kinds is Uttar-guna pratyakhyan (auxiliary-virtue enhancing renunciation)? [Ans.] Gautam ! It is of two kinds--(1) Sarva-uttar-guna pratyakhyan 45 (complete auxiliary-virtue enhancing renunciation) and (2) Desh-uttarOM guna pratyakhyan (partial auxiliary-virtue enhancing renunciation). ___7. [pra. ] savvuttaraguNapaccakkhANe NaM bhaMte ! kaivihe paNNatte ? [u. ] goyamA ! dasavihe paNNatte, taM jahA aNAgataM 1 atikkaMtaM 2 koDIsahitaM 3 niyaMTiyaM 4 ceva / sAgAramaNAgAraM 5-6 parimANakaDaM 7 niravasesaM 8 // 1 // AFFFFFFFFFFFFFFFFFF$$$$$$$$$$$$$$$ $$$$$$$$$$$$$$55 | bhagavatI sUtra (2) (354) Bhagavati Sutra (2)

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sAkeyaM 9 ceva addhAe 10, paccakkhANaM bhave dshaa| .. 7. [pra. ] bhagavan ! sarva-uttaraguNa pratyAkhyAna kitane prakAra kA hai ? [u.] gautama ! vaha dasa prakAra kA hai| yathA-(1) anAgata, (2) atikrAnta, (3) koTisahita, (4) niyaMtrita, (5) sAkAra (sAgAra), (6) anAkAra (anAgAra), (7) parimANakRta, (8) niravazeSa, (9) saMketa, aura (10) addhaa-prtyaakhyaan| isa prakAra (sarvottaraguNa) pratyAkhyAna dasa prakAra kA hotA hai| 7. (Q.) Bhante ! Of how many kinds is Sarva Uttar-guna pratyakhyan (complete auxiliary-virtue enhancing renunciation)? (Ans.) Gautam ! It is of ten kinds--(1) Anagat, (2) Atikrant, (3) Kotisahit, (4) Niyantrit, (5) Sagaar, (6) Anagaar, (7) Parimanakrit, (8) Niravashesh, (9) Sanket, and (10) Addha-pratyakhyan. Thus pratyakhyan is of ten kinds. 8. [pra. ] desuttaraguNapaccakkhANe NaM bhaMte ! kaivihe paNNatte ? __ [u.] goyamA ! sattavihe paNNatte, taM jahA-disivvayaM 1 uvabhoga-parIbhogaparimANaM 2 aNatthadaMDaveramaNaM 3 sAmAiyaM 4 desAvagAsiyaM 5 posahovavAso 6 atihisaMvibhAgo 7 apacchimamAraNaMtiyasaMlehaNA jhuusnnaa''raahnntaa| 8. [pra.] bhagavan ! deza-uttaraguNa pratyAkhyAna kitane prakAra kA hai ? / [u.] gautama ! deza-uttaraguNa pratyAkhyAna sAta prakAra kA hai| yathA-(1) digvrata (dizAparimANavrata), (2) upabhoga-paribhogapariNAma, (3) anarthadaNDaviramaNa, (4) sAmAyika, (5) dezAvakAzika, (6) pauSadhopavAsa, aura (7) atithi-saMvibhAga tathA apazcima maarnnaantiksNlekhnaa-jossnnaa-aaraadhnaa| ____8. [Q.] Bhante ! Of how many kinds is Desh Uttar-guna pratyakhyan (partial auxiliary-virtue enhancing renunciation) ? (Ans.] Gautam ! It is of seven kinds--(1) Digurat or dishaparimaan vrat (limiting movement in each direction), (2) Upabhoga-paribhogaparimaan (limiting of means of subsistence and comforts), (3) Anarthdanda viraman (abstention from needless and wanton violence), (4) Samayik (meditational and other prescribed practices), (5) Deshavakashik (limiting area of activity), (6) Paushadhopavas (partial ascetic vow and fasting) and (7) Atithi Samvibhag (taking care of the guests or the needy) and Apashchim maranantik-samlekhana-joshanaaradhana (accepting final ultimate vow till death). vivecana : mUlaguNa-cAritra rUpa kalpavRkSa ke mUla (jar3a) ke samAna jo guNa hai, jaise prANAtipAta viramaNa aadi| uttaraguNa-vRkSa kI zAkhA ke samAna jo guNa hai, (Age batAye anusaar)| sarva-mUlaguNa pratyAkhyAna muni ke tathA deza-mUlaguNa pratyAkhyAna dezavirata zrAvaka ke hotA hai| saptama zataka : dvitIya uddezaka (355) Seventh Shatak : Second Lesson

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phra ttttmi********mimimimimitt***mimimimimimittmillltmilll dazavidha sarvottaraguNa pratyAkhyAna - ( 1 ) anAgata- bhaviSya meM jo tapa, niyama yA pratyAkhyAna karanA hai, usameM 5 phra bhaviSya meM bAdhA par3atI dekhakara use pahale hI kara lenA / (2) atikrAnta- pahale jo tapa, niyama, vrata- pratyAkhyAna Wan karanA thA, usameM guru, tapasvI evaM rugNa kI sevA Adi kAraNoM se bAdhA par3ane ke kAraNa usa tapa, vrata- phra pratyAkhyAna Adi ko bAda meM karanA, (3) koTisahita - jahA~ eka pratyAkhyAna kI samApti tathA dUsare pratyAkhyAna phra kI Adi eka hI dina meM ho jAye / tapa kI kar3I nahIM ttuutte| jaise-upavAsa ke pAraNe meM AyaMbila Adi tapa 5 karanA / ( 4 ) niyaMtrita - jisa dina jo pratyAkhyAna karane kA nizcaya kiyA hai, usa dina rogAdi bAdhAoM ke Ane 5 para bhI use nahIM chor3anA, niyamapUrvaka karanA / (5) sAkAra (sAgAra) - jisa pratyAkhyAna meM kucha AgAra (chUTa yA apavAda) rakhA jaay| una AgAroM meM se kisI AgAra ke upasthita hone para tyAgI huI vastu ke tyAga kA kAla phra 5 Wan 5 5 pUrA hone se pahale hI use sevana kara lene para bhI pratyAkhyAna bhaMga nahIM hotaa| jaisA - navakArasI, porasI aadi| 5 Wan 25 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5559555555 5 5 5 5 5 5 5 5 5 5 5 55 5 55 55 59595955 baa Wan (6) anAkAra ( anAgAra) - jisa pratyAkhyAna meM 'mahattarAgAra' Adi koI AgAra na hoN| 'anAbhoga' aura 'sahasAkAra' to usameM hote hI haiN| (7) parimANakRta - datti, kavala (grAsa), ghara, bhikSA yA bhojyadravyoM kI maryAdA Wan Chu 5 krnaa| (8) niravazeSa- azana, pAna, khAdima aura svAdima, ina cAroM prakAra ke AhAra kA sarvathA pratyAkhyAna-tyAga krnaa| (9) saMketapratyAkhyAna - aMgUThA, muTThI, gA~Tha Adi kisI bhI vastu ke saMketa ko lekara 5 kiyA jAne vAlA pratyAkhyAna / (10) addhApratyAkhyAna - addhA arthAt kAla vizeSa ko niyata karake jo pratyAkhyAna kiyA jAtA hai| jaise-porisI, do porisI, mAsa, arddha-mAsa Adi / zrAvaka ke digvrata Adi tIna guNavrata aura Wan sAmAyika Adi cAra zikSAvrata ye sAta dezAntara guNa pratyAkhyAna haiN| Wan Wan phra Wan apazcima - mAraNAntika-saMlekhanA - joSaNA - ArAdhanA kI vyAkhyA - apazcima arthAt jisake pIche koI saMlekhanAdi kArya karanA zeSa nahIM, aisI antima mAraNAntika ( AyuSyasamApti ke anta - maraNakAla meM) kI jAne 5 vAlI zarIra aura kaSAya Adi ko kRza karane vAlI tapasyAvizeSa 'apazcima - mAraNAntika saMlekhanA hai| usakI joSaNA - svIkAra karane kI ArAdhanA AyuH samApti taka jAtI hai / antima samaya meM yaha sabake lie pha avazyakaraNIya hai| (vRtti, patrAMka 297) Wan Elaboration-Mool-guna-mool means root and guna means virtues. Wan The virtues (complete abstention from violence, etc.) that are like roots of the tree of conduct. Uttar-guna-the auxiliary virtues that are like 5 branches of the tree of conduct (detailed as following ). Sarva-mool-guna 5 pratyakhyan (complete basic-virtue enhancing renunciation) is meant for Sascetics and Desh-mool-guna pratyakhyan (partial basic-virtue enhancing renunciation) is meant for vow observing shravak (layman). phra Wan phra Wan Ten Sarva-uttar- guna pratyakhyan (complete basic - virtue enhancing 5 5 renunciation ) ( 1 ) Anagat-pratyakhyan--to advance, under special 5 circumstances (like anticipated impediments in future), the observation of some austerity resolved to be observed in future. (2) Atikrantpratyakhyan-to postpone for future the observation of some austerity for some specific reason (like serving senior and ailing ascetics). (3) Kotisahit-pratyakhyan-where the last day of one abstainment and the first day of the immediate next abstainment become common (for Wan Wan Wan Wan Wan bhagavatI sUtra (2) (356) Bhagavati Sutra (2) 255555555955 5 555 5555 5555955555555 5552 Wan Wan

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45155 41 41 41 41 41 41 41 41 41 41 41 41 414 444 445 446 447 444 445 446 447 41 example breaking a fast with the austerity of ayambil). (4) Niyantritpratyakhyan-a tap (austerity) done with complete control, following prescribed rules, irrespective of being normal or ailing. (5) Sagaarpratyakhyan-austerities done with some predetermined relaxations (like observing some vow and concluding it prematurely in case some predetermined cause occurs). (6) Anagaar-pratyakhyan-austerities done without any relaxations (unforeseen obstructions being allowed). (7) Parimanakrit-pratyakhyan-abstainment related to specific quantity or number of things like servings, morsels, houses, things and alms. (8) Niravashesh-pratyakhyan-abstaining completely from all the four kinds of food (staple food, liquids, general food, and savoury food). (9) Sanket-pratyakhyan-abstainment done with specific signs or indications (done with fingers, thumb, fist etc.) or that done with special resolves. (10) Addha-pratyakhyan--abstainment done for specific duration such as Muhurt (48 minutes), Prahar (three hours), etc. Apashchim maranantik-samlekhana-joshana-aradhana-the practice (aradhana) of acceptance (joshana) of final (apashchim) ultimate vow (samlekhana) till death (maranantik). This emaciates passions and other vices as well as the body. This is done when the end of life is near and is obligatory for all indoctrinated people. (Vritti, leaf 297) pratyAkhyAnI-apratyAkhyAnI RENOUNCER AND NON-RENOUNCER 9. [pra. ] jIvA NaM bhaMte ! kiM mUlaguNapaccakkhANI, uttaraguNapaccakkhANI, apaccakkhANI ? [ u. ] goyamA ! jIvA mUlaguNapaccakkhANI vi, uttaraguNapaccakkhANI vi, apaccakkhANI vi| 9. [pra. ] bhagavan ! kyA jIva, mUlaguNa pratyAkhyAnI haiM, uttaraguNa pratyAkhyAnI haiM, athavA apratyAkhyAnI haiM ? [u. ] gautama ! jIva mUlaguNa pratyAkhyAnI bhI haiM, uttaraguNa pratyAkhyAnI bhI haiM aura apratyAkhyAnI 9. (Q.) Bhante ! Are living beings (jiva) mool-guna-pratyakhyani (basic-virtue enhancing renouncers), uttar-guna pratyakhyani (auxiliaryvirtue enhancing renouncers), or apratyakhyani (non-renouncers) ? (Ans.] Gautam ! Living beings (jiva) are basic-virtue enhancing renouncers, auxiliary virtue enhancing renouncers as well as nonrenouncers. 90.[4.] #547 vi sia ! F 1994 pretuito? yoll [u. ] goyamA ! neraiyA no mUlaguNapaccakkhANI, no uttaraguNapaccakkhANI, apcckkhaannii| | saptama zataka : dvitIya uddezaka ( 357 ) Seventh Shatak : Second Lesson 1554545454545454545454 455 456 457 454 455 456 457 454 455 456 457 455 456 457 454 455 456 457 45

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11. evaM jAva curidiyaa| 12. paMceMdiyatirikkhajoNiyA maNussA ya jahA jIvA (sU. 9) / 13. vANamaMtara-jotisiya-vemANiyA jahA neraiyA (sU. 10) / 10. [pra. ] bhagavan ! kyA nairayika jIva, mUlaguNa pratyAkhyAnI haiM, uttaraguNa pratyAkhyAnI haiM yA apratyAkhyAnI haiM ? [u. ] gautama ! nairayika jIva, na to mUlaguNa pratyAkhyAnI haiM aura na uttaraguNa pratyAkhyAnI haiM, kintu OM apratyAkhyAnI haiN| 11. isI prakAra caturindriya jIvoM paryanta kahanA caahie| 12. paMcendriyatiryaMcoM aura manuSyoM ke viSaya meM (samuccaya-audhika) jIvoM kI taraha kahanA caahie| 13. vANavyantara, jyotiSka aura vaimAnika devoM ke sambandha meM nairayika jIvoM kI taraha kathana ma karanA caahie| ye saba apratyAkhyAnI haiN| ___10. [Q.] Bhante ! Are infernal beings (nairayik jiva) mool-gunapratyakhyani (basic-virtue enhancing renouncers), uttar-guna pratyakhyani (auxiliary virtue enhancing renouncers), or apratyakhyani (non-renouncers)? [Ans.) Gautam ! Infernal beings are neither basic-virtue enhancing $ renouncers nor auxiliary-virtue enhancing renouncers but nonrenouncers only. 11. Same should be repeated for living beings up to four sensed beings. ____12. What has been said about living beings (in general) should be repeated for five sensed animals and human beings. 13. What has been said about infernal beings should be repeated for Vanavyantar, Jyotishk and Vaimanik gods. They all are apratyakhyani (non-renouncers). vivecana : niSkarSa-nairayikoM, paMcasthAvaroM, tIna vikalendriya jIvoM, tathA vANavyantara, jyotiSka aura vaimAnikoM meM mUlaguNa pratyAkhyAnI yA uttaraguNa pratyAkhyAnI nahIM hote, ve sarvathA apratyAkhyAnI hote haiN| tiryaMcapaMcendriya jIvoM aura manuSyoM meM tInoM hI vikalpa pAye jAte haiN| kintu tiryaMcoM meM mAtra dezapratyAkhyAnI hI ho sakate haiN| Elaboration-Infernal, immobile (five kinds), and two to four sensed beings as well as divine beings like interstitial, stellar and celestial vehicular gods are all singularly non-renouncers; they are neither basic bhagavatI sUtra (2) (358) Bhagavati Sutra (2) kakakakakaka555555555555555555555558

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))) ))) )) ) )) ) ) )) ) 9 ))) )) ))) ))))))))))))) virtue enhancing renouncers nor auxiliary virtue enhancing renouncers. 4 The said three alternatives are applicable only to five sensed animals and human beings. In animals there can only be partial renouncers ma (desh-pratyakhyani). 14. [pra. ] eesi NaM bhaMte ! jIvANaM mUlaguNapaccakkhANINaM jAva apaccakkhANINa ya kayare kayarehiMto jAva visesAhiyA vA ? __[u. ] goyamA ! savvatthovA jIvA mUlaguNapaccakkhANI, uttaraguNapaccakkhANI asaMkhejjaguNA, apaccakkhANI annNtgunnaa| 14. [pra. ] bhagavan ! mUlaguNa pratyAkhyAnI, uttaraguNa pratyAkhyAnI aura apratyAkhyAnI, ina jIvoM meM kauna kisase alpa, bahuta, tulya yA vizeSAdhika haiM ? OM [u. ] gautama ! sabase thor3e jIva mUlaguNa pratyAkhyAnI haiM, (unase) uttaraguNa pratyAkhyAnI + asaMkhyeya guNA haiM, aura (unase) apratyAkhyAnI anantaguNA haiN| 14. Bhante ! Of these mool-guna-pratyakhyani (basic-virtue enhancing renouncer), uttar-guna pratyakhyani (auxiliary-virtue enhancing renouncer), and apratyakhyani (non-renouncer) living beings Gjivas), which are less (or more or equal or much more) than the other ? [Ans.] Gautam ! Of the said living beings minimum (in number) are 4 basic-virtue enhancing renouncers, innumerable times more than these are auxiliary-virtue enhancing renouncers, and infinite times more than these are non-renouncers. 15. [pra. ] eesi NaM bhaMte ! paMceMdiyatirikkhajoNiyANaM0 pucchaa| [u.] goyamA ! savvatthovA jIvA paMceMdiyatirikkhajoNiyA mUlaguNapaccakkhANI, uttaraguNapaccakkhANI asaMkhejaguNA, apaccakkhANI asNkhijjgunnaa| 16. [pra. ] eesi NaM bhaMte ! maNussANaM mUlaguNapaccakkhANINaM0 pucchaa| [u. ] goyamA ! savvatthovA maNussA mUlaguNapaccakkhANI, uttaraguNapaccakkhANI saMkhejjaguNA, OM apaccakkhANI asNkhejjgunnaa| 15. [pra. ] bhagavan ! ina mUlaguNa pratyAkhyAnI Adi (pUrvokta) jIvoM meM paMcendriyatiryagyonika OM jIva kauna kinase alpa yAvat vizeSAdhika haiM ? [u. ] gautama ! mUlaguNa pratyAkhyAnI paMcendriya tiryaMca jIva sabase thor3e haiM, unase uttaraguNa OM pratyAkhyAnI asaMkhyaguNA haiM, aura unase apratyAkhyAnI asaMkhyaguNA haiN| 16. [pra. ] bhagavan ! ina mUlaguNa pratyAkhyAnI Adi jIvoM meM manuSya kauna kinase alpa yAvat vizeSAdhika haiM? ))) )) ) ))) )) ) ))) ) ))) ))) ))) ))) ))) )) )) ))) saptama zataka : dvitIya uddezaka (359) Seventh Shatak : Second Lesson s) 8)) 5555555555555555555555555555555

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Ting Ting FF 555555 [u. ] gautama ! mUlaguNa pratyAkhyAnI manuSya sabase thor3e haiM, unase uttaraguNa pratyAkhyAnI saMkhyAtaguNA haiM aura unase apratyAkhyAnI manuSya asaMkhyAtaguNA haiN| 15. Bhante ! Of these basic-virtue enhancing renouncer, auxiliaryvirtue enhancing renouncer, and non-renouncer five sensed animals, which are less (or more or equal or much more) than the other ? (Ans.) Gautam ! Of the said five sensed animals minimum (in 41 number) are basic-virtue enhancing renouncers, innumerable times Si more than these are auxiliary-virtue enhancing renouncers, and innumerable times more than these are non-renouncers. 16. (Q.) Bhante ! Of these basic-virtue enhancing renouncer, auxiliary-virtue enhancing renouncer, and non-renouncer human beings, which are less (or more or equal or much more) than the other ? [Ans.] Gautam ! Of the said human beings, minimum (in number) are basic-virtue enhancing renouncers, countable times more than these are 41 auxiliary-virtue enhancing renouncers, and innumerable times more than these are non-renouncers. 17. [pra.] jIvA NaM bhaMte ! kiM sambamUlaguNapaccakkhANI ? desamUlaguNapaccakkhANI ? apaccakkhANI ? [u. ] goyamA ! jIvA savvamUlaguNapaccakkhANI, desamUlaguNapaccakkhANI, apaccakkhANI vi| 17. [pra.] bhagavan ! kyA jIva, sarvamUlaguNa pratyAkhyAnI haiM, dezamUlaguNa pratyAkhyAnI haiM yA 5 apratyAkhyAnI haiM ? __ [u. ] gautama ! jIva (samuccaya meM), sarvamUlaguNa pratyAkhyAnI bhI haiM, dezamUlaguNa pratyAkhyAnI bhI haiM Wan aura apratyAkhyAnI bhI haiN| 17. (Q.) Bhante ! Are living beings (jiva) Sarva-mool-gunaLs pratyakhyani (complete basic-virtue enhancing renouncers), Desh-mool guna pratyakhyani (partial basic-virtue enhancing renouncers), or apratyakhyani (non-renouncers)? (Ans.] Gautam ! Living beings (in general) are complete basic-virtue enhancing renouncers, partial basic-virtue enhancing renouncers as well as non-renouncers. 18.[pra. ] neraiyANaM pucchaa| [u. ] goyamA ! neraiyA no sabamUlaguNapaccakkhANI, no desamUlaguNapaccakkhANI, apcckkhaannii| 19. evaM jAva curidiyaa| Ting Ting Ting Ting Ting Ting Ting Ting $$$$$ bhagavatI sUtra (2) (360) Bhagavati Sutra (2) 35555555555555555555555555555555555558

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355555555555555555555555555558 )))))) ) ))))))) ma. 20.[pra.] pNcediytirikkhpucchaa| OM [u.] goyamA ! paMceMdiyatirikkhA no sabamUlaguNapaccakkhANI, desamUlaguNapaccakkhANI vi, apaccakkhANI vi| 18. [pra.] bhagavan ! nairayika jIvoM ke viSaya meM bhI yahI prazna hai? / [u. ] gautama ! nairayika jIva, na to sarvamUlaguNa pratyAkhyAnI haiM, aura na hI dezamUlaguNa pratyAkhyAnI 9 haiM, ve apratyAkhyAnI haiN| 19. isI taraha yAvat caturindriyaparyanta kahanA caahie| 20. [pra. ] paMcendriyatiryaMca jIvoM ke viSaya meM bhI yahI prazna hai| __ [u. ] gautama ! paMcendriyatiryaMca sarvamUlaguNa pratyAkhyAnI nahIM haiM, dezamUlaguNa pratyAkhyAnI haiM aura . apratyAkhyAnI bhI haiN| 18. (Q.) Bhante ! The same question about infernal beings? (Ans.] Gautam ! Infernal beings are neither complete basic-virtue 4 enhancing renouncers nor partial basic-virtue enhancing renouncers but are non-renouncers. 19. The same should be repeated for all beings up to four sensed beings. 20. [Q.] Bhante ! The same question about five sensed animals ? (Ans.] Gautam ! Five sensed animals are not complete basic-virtue enhancing renouncers but are partial basic-virtue enhancing renouncers as well as non-renouncers. 21. maNussA jahA jiivaa| 22. vANamaMtara-jotisa-vemANiyA jahA neriyaa| 21. manuSyoM ke viSaya meM jIvoM kI taraha kathana karanA caahie| 22. vANavyantara, jyotiSka aura vaimAnika devoM ke viSaya meM nairayikoM kI taraha kahanA caahie| 21. What has been said about living beings (in general) should be : repeated for human beings. 22. What has been said about infernal beings should be repeated for Vanavyantar, Jyotishk and Vaimanik gods. 23. [pra.] eesi NaM bhaMte ! jIvANaM sabamUlaguNapaccakkhANINaM desamUlaguNapaccakkhANINaM * apaccakkhANINa ya kayare kayarehito jAva visesAhiyA vA ? ))))) Wan ))))))))))))))))) saptama zataka : dvitIya uddezaka (361) Seventh Shatak : Second Lesson kakakakakakakakakaka555555555555555555555

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)) ))) )) )) )) ) ) ))) )) ))) )))) )) ))) )) ))) [u. ] goyamA ! savvatthovA jIvA svvmuulgunnpcckkhaannii| evaM appAbahugANi tiNNi vi jahA + paDhamillae daMDae (su. 14-16), navaraM savvatthovA paMceMdiyatirikkhajoNiyA desamUlaguNapaccakkhANI, apaccakkhANI asNkhejjgunnaa| 23. [pra.] bhagavan ! ina sarvamUlaguNa pratyAkhyAnI, dezamUlaguNa pratyAkhyAnI aura apratyAkhyAnI jIvoM meM kauna kinase alpa, adhika, tulya aura vizeSAdhika haiM ? [u.] gautama ! sabase thor3e sarvamUlaguNa pratyAkhyAnI jIva haiM, unase asaMkhyAtaguNe dezamUlaguNa pratyAkhyAnI jIva haiM, aura apratyAkhyAnI jIva unase anantaguNe haiN| isI prakAra tInoM-audhika jIvoM, __ paMcendriyatiryaMcoM aura manuSyoM kA alpa-bahutva prathama daNDaka meM kahe anusAra kahanA cAhie; kintu itanA vizeSa hai ki dezamUlaguNa pratyAkhyAnI paMcendriyatiryaMca sabase thor3e haiM aura apratyakhyAnI paMcendriyatiryaMca unase asaMkhyeyaguNe haiN| 23. (Q.) Bhante ! Of these Sarva-mool-guna-pratyakhyani (complete basic-virtue enhancing renouncer), Desh-mool-guna pratyakhyani (partial basic-virtue enhancing renouncer), or apratyakhyani (nonrenouncer) living beings (jivas), which are less (or more or equal or much more) than the other ? (Ans.] Gautam ! Of the said living beings minimum (in number) are complete basic-virtue enhancing renouncers, innumerable times more than these are partial basic-virtue enhancing renouncers, and infinite times more than these are non-renouncers. The same is true for all the ___three-living beings (in general), five sensed animals and human beings. The difference is that in case of five sensed animals minimum are partial $i basic-virtue enhancing renouncers and infinite times more than these are non-renouncers. OM 24. [pra.] jIvA NaM bhaMte ! kiM savvuttaraguNapaccakkhANI ? desuttaraguNapaccakkhANI ? + apaccakkhANI ? [u. ] goyamA ! jIvA savvuttaraguNapaccakkhANI vi, tiNNi vi| 24. [pra. ] bhagavan ! jIva kyA sarva-uttaraguNa pratyAkhyAnI haiM, deza-uttaraguNa pratyAkhyAnI haiM OM athavA apratyAkhyAnI haiM ? [u. ] gautama ! jIva sarva-uttaraguNa pratyAkhyAnI bhI haiM, deza-uttaraguNa pratyAkhyAnI bhI haiM aura OM apratyAkhyAnI bhI haiN| (arthAt-tInoM prakAra ke haiM) 24. (Q.) Bhante ! Are living beings (jiva) Sarva-uttar-gunapratyakhyani (complete auxiliary-virtue enhancing renouncers), Deshuttar-guna pratyakhyani (partial auxiliary-virtue enhancing renouncers), or apratyakhyani (non-renouncers)? ) ) )) )) ) B)))))))))))))555555555) ))) )) )) )) bhagavatI sUtra (2) (362) Bhagavati Sutra (2) | ) B)

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))))) BWan ))))))))555555555555555555555) 85555555555555555)))) ) )) (Ans.) Gautam ! Living beings (in general) are complete auxiliaryvirtue enhancing renouncers, partial auxiliary-virtue enhancing 5 renouncers as well as non-renouncers. 25. paMceMdiyatirikkhajoNiyA maNussA ya evaM cev| 26. sesA apaccakkhANI jAva vemaanniyaa| 25. paMcendriyatiryaMcoM aura manuSyoM kA kathana bhI isI taraha karanA caahie| 26. vaimAnikaparyanta zeSa sabhI jIva apratyAkhyAnI haiN| 25. The same should be repeated for five sensed animals and human beings. ____26. All other beings up to Vaimaniks are apratyakhyani (nonrenouncers). 27. [pra. ] eesi NaM bhaMte ! jIvANaM savvuttaraguNapaccakkhANI0, appaabhugaanni| __ [u. ] tiNi vi jahA paDhame daMDae (su. 14-16) jAva mnnuusaannN| 27. [pra.] bhagavan ! ina sarvottaraguNa pratyAkhyAnI, dezottaraguNa pratyAkhyAnI evaM apratyAkhyAnI jIvoM meM se kauna kinase alpa yAvat vizeSAdhika haiM ? ___ [u. ] gautama ! ina tInoM kA alpabahutva prathama daNDaka (sU. 14-16) meM kahe anusAra yAvat / Wan manuSyoM taka jAna lenA caahie| 27. [Q.) Bhante ! Of these Sarva-uttar-guna-pratyakhyani (complete auxiliary-virtue enhancing renouncer), Desh-uttar-guna pratyakhyani (partial auxiliary-virtue enhancing renouncer), or apratyakhyani (nonrenouncer) living beings (jivas), which are less (or more or equal or much more) than the other? [Ans.] Gautam ! The statement of comparative numbers of these three should be repeated like that about the first category (aphorisms 14-16)... and so on up to... human beings. vivecana : niSkarSa-sarva-mUlaguNa pratyAkhyAna kevala manuSya meM hI hotA hai, deza-mUlaguNa pratyAkhyAnI manuSya aura paMcendriyatiryaMca donoM hI ho sakate haiM, tathA zeSa sabhI jIva apratyAkhyAnI hote haiN| ataH sabase thoDe sarva-5 mUlaguNa pratyAkhyAnI haiM, unase adhika deza-mUlaguNa pratyAkhyAnI jIva haiM, aura sabase adhika apratyAkhyAnI haiN| Elaboration Conclusion-Only human beings can be Sarva-moolguna-pratyakhyani (complete basic-virtue enhancing renouncers). Human beings and five sensed animals both can be Desh-mool-guna pratyakhyani (partial basic-virtue enhancing renouncers). All the Wan 5555555555)))))))))))))))))555555555555 saptama zataka :dvitIya uddezaka (363) Seventh Shatak : Second Lesson B5555555555555555)))))))))5555555558

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remaining classes of beings are necessarily apratyakhyani (nonrenouncers). That is why in number minimum are complete basic-virtue enhancing renouncers, more then them are partial basic-virtue enhancing renouncers and maximum are non-renouncers. saMyata tathA pratyAkhyAnI Adi kA alpabahatva COMPARATIVE NUMBERS OF RESTRAINED AND RENOUNCERS 28. [pra. ] jIvA NaM bhaMte ! kiM saMjayA ? asaMjayA ? saMjayAsaMjayA ? __ [u. ] goyamA ! jIvA saMjayA vi0, tiNi vi, evaM jaheva paNNavaNAe taheva bhANiyavvaM jAva vemaanniyaa| appAbahugaM taheva (su. 14-16) tiNha vi bhaanniyvN| 28. [pra.] bhagavan ! kyA jIva saMyata (sarvathA sAvadha kA tyAgI) haiM, asaMyata haiM, athavA saMyatAsaMyata (AMzika tyAgI) haiM ? fa [u. ] gautama ! jIva saMyata bhI haiM, asaMyata bhI haiM aura saMyatAsaMyata bhI haiN| isa taraha prajJApanAsUtra 32veM pada meM kahe anusAra yAvat vaimAnikaparyanta kahanA cAhie aura alpabahutva bhI tInoM kA pUrvavat OM (sU. 14 se 16 taka meM ukta) kahanA caahie| 28. [Q.] Bhante ! Are living beings samyat (restrained), asamyat (unrestrained) or samyat-asamyat (restrained-unrestrained or partially restrained)? 4 [Ans.] Gautam ! Living beings are samyat (restrained), asamyat (unrestrained) and samyat-asamyat (restrained-unrestrained or partially restrained) also. In the same way what has been mentioned in Pada 32 of Prajanapana Sutra should be repeated up to Vaimanik. The statement about comparative numbers of the three should be repeated as aforesaid 4 (aphorisms 14-16) 29. [pa.] jIvA NaM bhaMte ! kiM paccakkhANI ? apaccakkhANI ? paccakkhANApaccakkhANI ? [u. ] goyamA ! jIvA paccakkhANI vi, evaM tiNNi vi| 30. evaM maNussANa vi| 31. paMciMdiyatirikkhajoNiyA aadillvirhiyaa| 32. sesA savve apaccakkhANI jAva vemaanniyaa| 29. [pra.] bhagavan ! kyA jIva pratyAkhyAnI haiM, apratyAkhyAnI haiM, athavA pratyAkhyAnApratyAkhyAnI [u] gautama ! jIva pratyAkhyAnI bhI haiM, (apratyAkhyAnI bhI haiM aura pratyAkhyAnApratyAkhyAnI bhI haiN)| arthAt tInoM prakAra ke haiN| bhagavatI sUtra (2) (364) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$

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259595959595955 59595955 5 5 5 5 55 5 5 5 5 5 5 55 5955 5959595959595959595959595555952 Wan Wan 30. isI prakAra manuSya bhI tInoM hI prakAra ke haiM / Wan phra Wan Wan Wan Wan Wan Wan 55555555 5 types. Wan 31. paMcendriya tiryaMcayonika jIva prArambha ke vikalpa se rahita haiM, (arthAt ve pratyAkhyAnI nahIM haiM), kintu apratyAkhyAnI haiM yA pratyAkhyAnApratyAkhyAnI haiN| Wan 32. zeSa sabhI jIva yAvat vaimAnika taka apratyAkhyAnI haiN| 29. [Q.] Bhante ! Are living beings pratyakhyani ( renouncers), apratyakhyani (non-renouncer) or pratyakhyani-apratyakhyani (renouncer-non-unrenouncers or partial renouncers) ? [Ans.] Gautam ! Living beings are renouncers, (non-renouncers and renouncer-non-renouncers or partial renouncers too). Or of all the three 30. In the same way human beings are also of all the three types. 31. Five sensed animals have absence of the first alternative (i. e. they are not renouncers) but are non-renouncers and partial renouncers. 32. All the remaining beings up to Vaimanik are non-renouncers. 33. [pra.] etesi NaM bhaMte ! jIvANaM paccakkhANINaM jAva visesAhiyA vA ? 33. [ pra. ] bhagavan ! ina pratyAkhyAnI Adi jIvoM meM kauna kinase alpa yAvat vizeSAdhika haiM ? [ u. ] gautama ! sabase alpa jIva pratyAkhyAnI haiM, unase pratyAkhyAnApratyAkhyAnI asaMkhyeyaguNe haiM aura unase apratyAkhyAnI anantaguNe haiN| 33. [Q.] Bhante ! Of these pratyakhyani ( renouncer) and other aforesaid living beings (jivas), which are less (or more or equal or much 5 more) than the other ? [Ans.] Gautam ! Of these living beings minimum are renouncers, innumerable times more than these are partial renouncers and infinite times more than these are non-renouncers. 34. paMceMdiyatirikkhajoNiyA savvatthovA paccakkhANApaccakkhANI apaccakkhANI asaMkhejjaguNA / [u. ] goyamA ! savvatthovA jIva paccakkhANI, paccakkhANApaccakkhANI asaMkhejjaguNA, apaccakkhANI 5 35. maNussA savvatthovA paccakkhANI, paccakkhANApaccakkhANI saMkhejjaguNA, apaccakkhANI asaMkhejjaguNA / 34. paMcendriya tiryaMca jIvoM meM pratyAkhyAnApratyAkhyAnI jIva sabase thor3e haiM, aura unase asaMkhyAtaguNe apratyAkhyAnI haiN| saptama zataka: dvitIya uddezaka phra (365) 255555 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 55555555959595<< Seventh Shatak: Second Lesson Wan Wan Wan Wan Wan Wan Wan

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 35. manuSyoM meM pratyAkhyAnI manuSya sabase thor3e haiM, unase saMkhyeyaguNe pratyAkhyAnApratyAkhyAnI haiM aura 5 unase bhI asaMkhyeyaguNe apratyAkhyAnI haiN| 34. In five sensed animals minimum are partial renouncers and innumerable times more than these are non-renouncers. 35. In human beings minimum are renouncers, countable times more than these are partial renouncers and innumerable times more than these are non-renouncers. jIvoM kI zAzvatatA-azAzvatatA ETERNALITY AND NON-ETERNALITY OF BEINGS 36. [pra.1] jIvA NaM bhaMte ! kiM sAsayA ? asAsayA ? [u. ] goyamA ! jIvA siya sAsayA, siya asaasyaa| 36. [pra. 1 ] bhagavan ! kyA jIva zAzvata haiM yA azAzvata haiM ? _ [u. ] gautama ! jIva kathaMcit zAzvata haiM aura kathaMcit azAzvata haiN| 36. [Q. 1] Bhante ! Are living beings (jiva) eternal (shaashvat) or are they non-eternal ? [Ans.] From one angle they are eternal and from another angle they are non-eternal. [pra. 2 ] se keNaTeNaM bhaMte ! evaM buccai 'jIvA siya sAsayA, siya asAsayA'? [u. ] goyamA ! davaTThayAe sAsayA, bhAvaTThayAe asaasyaa| se teNaTeNaM goyamA ! evaM vuccai jAva siya asaasyaa| [pra. 2 ] bhagavan ! yaha kisa kAraNa se kahA jAtA hai ki jIva kathaMcit zAzvata haiM, kathaMcit azAzvata haiM ? [u. ] gautama ! dravya kI dRSTi se jIva zAzvata haiM, aura bhAva (paryAya) kI dRSTi se jIva azAzvata haiN| + gautama ! isa kAraNa aisA kahA gayA hai ki jIva kathaMcit zAzvata haiM, kathaMcit azAzvata haiN| [Q. 2] Bhante ! Why is it said that from one angle they are eternal and from another they are non-eternal ? [Ans.] Gautam ! From the standpoint of entity (dravya) living beings (souls) are eternal and from the standpoint of state or mode (bhaava or paryaya) they are non-eternal. Gautam ! That is why it is said that from one angle they are eternal and from another angle they are non-eternal. 37. [pra. ] neraiyA NaM bhaMte ! kiM sAsayA ? asAsayA ? [u. ] evaM jahA jIvA tahA neraiyA vi| Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (366) Bhagavati Sutra (2) 8555555;))))))))))))))))))))))

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555556 46 46 46 46 46 4E LE LE LE LE LE LE LE LE LE LE LE LELELELELELELELELELELELELELELE Wan Wan F 38. evaM jAva vemANiyA jAva siya asAsayA / sevaM bhaMte! sevaM bhaMte / tti0 / F // sattama sae : biio uddesao samatto // 37. bhagavan ! kyA nairayika jIva zAzvata haiM yA azAzvata haiM ? F [u.] jisa prakAra ( audhika) jIvoM kA kathana kiyA thA, usI prakAra nairayikoM ko kathana karanA cAhie / 38. In the same way the statement that from one angle they are f eternal and from another angle they are non-eternal, should be repeated for all the twenty four places of suffering (Dandak). F 37. [Q.] Bhante ! Are infernal beings eternal (shaashvat) or are they non-eternal ? "Bhante! Indeed that is so. Indeed that is so." With these words... and f so on up to... ascetic Gautam resumed his activities. [Ans.] What has been said about living beings (in general) should be repeated for infernal beings. 38. isI prakAra vaimAnika paryanta caubIsa hI daNDakoM ke viSaya meM kathana karanA cAhie ki ve jIva kathaMcit zAzvata haiM, kathaMcit azAzvata haiN| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra haiM; yoM kahakara gautama svAmI vicarane lge| Fi eternal. Elaboration-From dravyarthik naya (existent material aspect) living being (soul entity) is eternal. However as it undergoes a variety of Wan transformations while moving around in various genuses in cycles of Wan f rebirth, from paryayarthik naya (transformational aspect ) it is non- pha vivecana : sArAMza - dravyArthikanaya kI dRSTi se jIva (jIvadravya) zAzvata hai, kintu vibhinna gatiyoM evaM yoniyoM meM paribhramaNa karane aura vibhinna paryAya dhAraNa karane ke kAraNa paryAyArthika-naya kI dRSTi se vaha azAzvata hai| // saptama zataka : dvitIya uddezaka samApta // phra phra END OF THE SECOND LESSON OF THE SEVENTH CHAPTER. saptama zataka: dvitIya uddezaka (367) Seventh Shatak: Second Lesson 2 55 5 5 55 59955 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5959595959595952 Wan

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25545555 5 5 5 5 5 5 5 5 5 5 5 595555555 5 5 5 5 5 5 5 5 5 5 5 5955555559595959552 Wan Wan sthAvara STHAVAR (IMMOBILE BEINGS) vanaspatikAyika jIvoM kA AhArakAla PERIOD OF INTAKE BY PLANT BODIED BEINGS 1. [ pra. ] vaNassaikAiyA NaM bhaMte ! kaM kAlaM savvappAhAragA vA savyamahAhAragA vA bhavaMti ? saptama zataka : tRtIya uddezaka SEVENTH SHATAK (Chapter Seven): THIRD LESSON [ u. ] goyamA ! pAusa - varisArattesu NaM ettha NaM vaNassaitikAiyA savvamahAhAragA bhavaMti, tadANaMtaraM caNaM sarade, tayANaMtaraM ca NaM hemaMte, tayANaMtaraM ca NaM vasaMte, tayANaMtaraM ca NaM gimhe / gimhAsu NaM vaNassaikAiyA savvappAhAragA bhavaMti / 1. [ pra. ] bhagavan ! vanaspatikAyika jIva kisa kAla meM sarvAlpAhArI ( sabase thor3A AhAra karane vAle) hote haiM aura kisa kAla meM sarvamahAhArI (sabase adhika AhAra karane vAle) hote haiM ? 1. [Q.] Bhante ! During what period plant-bodied beings (vanaspatikayik jivas) have least intake and during what period they have most 5 intake ? [u.] gautama ! pAvasa Rtu (zrAvaNa aura bhAdrapada mAsa ) meM tathA varSA Rtu (Azvina aura kArtika mAsa) meM vanaspatikAyika jIva (adhika jala barasane ke kAraNa) sarvamahAhArI hote haiN| isake pazcAt zarad Rtu (kArtika aura mArgazIrSa mAsa) meM, tadanantara hemanta Rtu (pauSa aura mAgha mAsa ) meM, isake bAda vasanta Rtu (phAlguna aura caitra mAsa ) meM aura tatpazcAt grISma Rtu ( vaizAkha aura jyeSTha mAsa) meM vanaspatikAyika jIva kramazaH alpAhArI hote haiN| grISma Rtu meM ve sarvAlpAhArI hote haiM / phra [Ans.] Gautam ! Plant-bodied beings (vanaspati-kayik jivas) have maximum intake during four months of monsoon season (Pavas ritu and Varsha ritu), which according to Indian calendar are months of Ashadh, Shravan, Bhadrapad and Ashvin (the cause being excess of rain water during these months). After that their intake gradually reduces in the following seasons of autumn (Sharad ritu or Kartik and Margshirsh months), winter (Hemant ritu or Paush and Maagh months) and spring (Vasant ritu or Phalgun and Chaitra months). In the summer season (Grishm ritu or Vaishaakh and Jyeshth months) their intake is minimum. Wan 2. [ pra. ] jai NaM bhaMte ! gimhAsu vaNassaikAiyA savvappAhAragA bhavaMti, kamhA NaM bhaMte! gimhAsu bahave vaNassaikAiyA pattiyA puSphiyA phaliyA haritagarerijjamANA sirIe atIva atIva uvasobhemANA uvasobhemANA ciTTeti ? bhagavatI sUtra ( 2 ) (368) ****t*********mitmimimimimimi***********mititi Bhagavati Sutra (2) phaphaphaphaphaba Wan Wan Wan

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E )))))555 8555555555555555555555555555555555555 OM [u.] goyamA ! gimhAsu NaM bahave usiNajoNiyA jIvA ya puggalA ya vaNassaikAiyattAe vakkamaMti viukkamati cayaMti uvavajaMti, evaM khalu goyamA ! gimhAsu bahave vaNassaikAiyA pattiyA puphiyA jAva . OM cittuNti| 2. [pra. ] bhagavan ! yadi grISma Rtu meM vanaspatikAyika jIva sarvAlpAhArI hote haiM, to bahuta se vanaspatikAyika grISma Rtu meM pattoM vAle, phUloM vAle, phaloM vAle, hariyAlI se dedIpyamAna (hare-bhare) + evaM zrI (zobhA) se atIva suzobhita kaise hote haiM ? [u. ] gautama ! grISma Rtu meM bahuta se uSNa yoni vAle jIva aura pudgala vanaspatikAya ke rUpa meM + utpanna ho jAte haiM, vizeSa rUpa se utpanna hote haiM, vRddhi ko prApta hote haiM, aura vizeSa rUpa se vRddhi ko prApta hote haiN| isa kAraNa se he gautama ! grISma Rtu meM bahuta se vanaspatikAyika pattoM vAle, phUloM vAle, phaloM vAle yAvat suzobhita hote haiN| 2. (Q.) Bhante ! If plant-bodied beings have minimum intake in the summer season then how is it that in summer many plant-bodied beings are loaded with leaves, flowers, fruits, and appear lush green and extremely beautiful ? (Ans.] Gautam ! In summer many heat-thriving (ushna-yoni) beings fi and matter particles are commonly and specially born and they grow as plant-bodied beings. That is why, Gautam ! In summer many plantbodied beings are loaded with leaves, flowers, fruits... and so on up to... appear beautiful. vivecana : chaha RtuoM meM se prAvRT aura varSA Rtu, ina do RtuoM meM vanaspatikAyika jIva sarvAdhika # AhArI hote haiM, kyoMki ina RtuoM meM varSA adhika hotI hai, jalasneha kI adhikatA ke kAraNa vanaspati ko / adhika AhAra milatA hai| anya RtuoM meM kramazaH jala kI alpatA ke kAraNa AhAra bhI alpa milatA hai| grISma Rtu meM sarvAlpAhArI hote hue bhI vanaspatiyA~ harI-bharI kyoM rahatI haiM ? kyoMki grISma Rtu meM jo vanaspatiyA~ patra, puSpa, phaloM se yukta harI-bharI dikhAI detI haiM, isakA kAraNa usa samaya uSNayonika jIvoM aura pudgaloM ke utpanna hone, bar3hane Adi kA silasilA cAlU ho jAnA hai| (vRtti, patrAMka 300) Elaboration Of the six seasons, plant-bodied beings have maximum nutrient intake during the pre-monsoon and monsoon seasons. This is because of availability of water, the nutrient carrier, in abundance due to rains. In other seasons there is a gradual decline of intake due to reduced supply of water. ! In summer although there is least intake of nutrients, why the plants are green ? The reason for plants appearing lush green and loaded with leaves, flowers and fruits is that with the advent of summer the sprouting and growing of heat thriving organism and matter begins. (Vritti, leaf 300) 1"gagagagagagagagagagAbha saptama zataka : tRtIya uddezaka (369) Seventh Shatak : Third Lesson 195555555555555555

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Wan 55555555555555555555555555555555555555555555555 __3. [pra. ] se nUNaM bhaMte ! mUlA mUlajIvaphuDA, kaMdA kaMdajIvaphuDA jAva bIyA bIyajIvaphuDA ? __ [u. ] haMtA, goyamA ! mUlA mUlajIvaphuDA jAva bIyA biiyjiivphuddaa| 3. [pra.] bhagavan ! kyA vanaspatikAya ke mUla, nizcaya hI mUla jIvoM se spRSTa (vyApta) hote haiM, 5 kanda-kanda ke jIvoM se spRSTa hote haiM, yAvat bIja, bIja ke jIvoM se spRSTa hote haiM ? ___ [u.] hA~, gautama ! mUla, mUla ke jIvoM se spRSTa hote haiM, yAvat bIja, bIja ke jIvoM se spRSTa hote haiN| 3. [Q.] Bhante ! Are the roots (mool) of plant-bodied beings essentially touched (pervaded) by living organism (souls) of the root-class (mool jivas), trunk (kand) by kand-jivas (living organism of the trunk-class)... + and so on up to... seed (beej) by beej-jivas ? __[Ans.] Yes, Gautam ! Roots (mool) are touched (pervaded) by living organism (souls) of the root-class (mool-jivas)... and so on up to... seed 41 (beej) by beej-jivas. 4. [pra. ] jai NaM bhaMte ! mUlA mUlajIvaphuDA jAva bIyA bIyajIvaphuDA, kamhA NaM bhNte| vaNassaikAiyA AhAreMti ? kamhA pariNAmeMti ? [u. ] goyamA ! mUla mUlajIvaphuDA puDhavijIvapaDibaddhA tamhA AhAreMti, tamhA prinnaameNti| kaMdA kaMdajIvaphuDA mUlajIvapaDibaddhA tamhA AhAreMti, tamhA prinnaameNti| evaM jAva bIyA bIyajIvaphuDA phalajIvapaDibaddhA tamhA AhAreMti, tamhA prinnaameNti| 4. [pra. ] bhagavan ! yadi mUla, mUla jIvoM se spRSTa hote haiM, yAvat bIja, bIja ke jIvoM se spRSTa hote OM haiM, to phira, bhagavan ! vanaspatikAyika jIva kisa prakAra se (kaise) AhAra karate haiM, aura kisa taraha se ma use pariNamAte haiM ? OM . [u. ] gautama ! mUla, mUla ke jIvoM se vyApta (spRSTa) haiM aura ve pRthvI ke jIva ke sAtha sambaddha ma (saMyukta-jur3e hue) hote haiM, isa taraha se vanaspatikAyika jIva AhAra karate haiM, aura use pariNamAte haiN| isI prakAra kanda, kanda ke jIvoM ke sAtha spRSTa ( vyApta) hote haiM aura mUla ke jIvoM se sambaddha (jur3e hue) ke rahate haiM; isa prakAra yAvat bIja, bIja ke jIvoM se vyApta (spRSTa) hote haiM, aura ve phala ke jIvoM ke sAtha fa sambaddha rahate haiM; isa prakAra ve AhAra karate aura use pariNamAte haiN| 5 4. [Q.] Bhante ! If roots (mool) are touched (pervaded) by living : organism (souls) of the root-class (mool-jivas)... and so on up to... seed (beej) by beej-jivas, then, Bhante ! How do plant-bodied beings take in and digest nutrients ? 441 [Ans.] Gautam ! Roots (mool) are touched (pervaded) by living 4 organism (souls) of the root-class (mool-jivas) and they, in turn, are linked with living organism (souls) of earth; that is how plant-bodied | bhagavatI sUtra (2) (370) Bhagavati Sutra (2)

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955555555555555555555555555555555555 beings take in and digest nutrients. In the same way trunks (kand) are 45 touched by kand-jivas (living organism of the trunk class) and they, in i turn, are linked with mool-jivas (living organism of root);... and so on up to... seeds (beej) are touched by beej-jivas (living organism of the seed class) and they, in turn, are linked with phal-jivas (living organism of fruit); that is how plant-bodied beings take in and digest nutrients. vivecana : vRkSAdi rUpa vanaspati ke dasa aMga hote haiM-mUla, kanda, skandha, tvacA (chAla), zAkhA, pravAla, patra, puSpa, phala aura biij| __mUlAdi jIvoM se vyApta mUlAdi dvArA AhAragrahaNa-mUlAdi, apane-apane jIvoM se vyApta hote hue bhI paraspara eka-dUsare se sambaddha rahate haiN| isa kAraNa mUla pRthvI se rasa grahaNa karate haiM aura paramparA se kanda Adi saba eka-dUsare se jur3e hue hone se apanA-apanA AhAra le lete haiM aura use pariNamAte haiN| Elaboration--There are ten parts of trees and other plants - root (mool), trunk (kand), thick branch (skandh), bark (chhaal), branch (shakha), sprout (praval), leaf (patra), flower (pushp), fruit (phal) and seed (beej). Intake-Roots and other parts of plants are pervaded by living organism of their specific classes but at the same time they are also linked with living organism of each other. This way the organism of roots take nutrients from earth and pass on the same to the next part in sequence in the aforesaid order to complete the cycle up to fruit. vanaspatiyoM meM anantajIvatva CLUSTERS OF INFINITE SOULS IN PLANTS 5. [pra.] aha bhaMte ! Alue mUlae siMgabere hirilI sirilI sissirilI kiTThiyA chiriyA chIravirAliyA kaNhakaMde vajjakaMde sUraNakaMde khilUDe bhaddamutthA piMDahalidA lohINI hathihamagA (thirugA) muggakaNNI assakaNNI sIhakaNNI sIhaMDhI musuMDhI, je yAvanne tahappagArA sabve te aNaMtajIvA vivihasattA ? __ [u. ] haMtA, goyamA ! Alue mUlae jAva aNaMtajIvA vivihsttaa| 5. [pra. ] bhagavan ! AlU, mUlA, zRMgabera (adarakha), hirilI, sirilI (cIr3a), sissirilI, fa kiTTikA (vArAhIkaMda), chiriyA, chIravidArikA, (sapheda aura adhika dUdha vAlA kaMda), vajrakanda, sUraNakanda, khilUr3A, (Ardra-) bhadramothA, (nAgara mokSa), piMDaharidrA (haldI kI gA~Tha), rohiNI, huthIhU, thirugA, mudgakarNI, azvakarNI, siMhakarNI (aDUsA), sihaNDI (dUdhiyA thohara), musuNDhI (kAlI musalI), ye aura isI prakAra kI jitanI bhI dUsarI vanaspatiyA~ haiM, kyA ve saba ananta jIva vAlI aura vividha (pRthak-pRthak) jIva vAlI haiN| [u. ] hA~, gautama ! AlU, mUlA yAvat musuNDhI; ye aura isI prakAra kI jitanI bhI dUsarI vanaspatiyA~ haiM. ve saba ananta jIva vAlI aura vividha (bhinna-bhinna) jIva vAlI haiN| arthAta ekakAyika hote hue bhI aneka jIva pRthak-pRthak cetana sattA vAle haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$ $$$ $$$$ $$$$$$$ saptama zataka : tRtIya uddezaka (371) Seventh Shatak: Third Lesson 155555)))))))))))))))))))) )

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5. [Q.] Bhante ! Aalu (potato), Mula (radish), Shringaber (ginger), Hirili, Sirili (Cheed; Pinus roxburghii Sargent), Sissirili, Kittika (Varaha-kand; Tacca leontopetaloides), Chhiriya, Chhiravidarika, Vajrakand, Suran-kand, Khiluda, Bhadra Motha (Naagar Motha; Cyperus rotundus), Pindaharidra (turmeric), Rohini, Huthihoo, Thiruga, Mudgakarni, Ashvakarni, Simhakarni (Adusa; Adhatoda vasica), Sihandi (a type of cactus), Musundhi (Syaha Musli; scapiflorum), are all these and other such vegetables with infinite and diverse living beings? (Ans.) Yes, Gautam ! Aalu (potato), Mula (radish)... and so on up to... Musundhi, all these and other such vegetables are with infinite and diverse living beings. In other words, in spite of being single bodied, these vegetables are clusters of numerous independent individual beings. lezyA kI apekSA alpakarma mahAkarma LESHYA AND KARMA 6.[pra. 1 ] siya bhaMte ! kaNhalese neraie appakammatarAe, nIlalese neraie mahAkammatarAe ? [u. ] haMtA, goyamA ! siyaa| [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccati 'kaNhalese neraie appakammatarAe, nIlalese neraie mahAkammatarAe' ? [u. ] goyamA ! ThitiM paDucca, se teNaTeNaM goyamA ! jAva mhaakmmtraae| 6. [pra. 1] bhagavan ! kyA kRSNalezyA vAlA nairayika kadAcit alpakarma vAlA aura nIlalezyA vAlA nairayika kadAcit mahAkarma vAlA hotA hai ? [u. ] hA~, gautama ! kadAcit aisA hotA hai| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahate haiM ki kRSNalezyA vAlA nairayika kadAcit alpakarma vAlA hotA hai aura nIlalezyA vAlA nairayika kadAcit mahAkarma vAlA hotA hai ? [u. ] gautama ! sthiti kI apekSA se aisA kahA jAtA hai ki yAvat (nIlalezyA vAlA nairayika kadAcit) mahAkarma vAlA hotA hai| 6. [Q. 1] Bhante ! Are black soul-complexioned (Krishna leshya) infernal beings sometimes with less karmas (alpakarma) and blue soulcomplexioned (Neel leshya) infernal beings sometimes with much karmas (mahakarma)? [Ans.] Yes, Gautam ! Sometimes it happens. bhagavatI sUtra (2) (372) Bhagavati Sutra (2) dha ma U ))))))))))))))))))))))5555555

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phaphaphaphapha 6. [Q. 2] Bhante ! Why is it so that... and so on up to... blue soulcomplexioned infernal beings sometimes with much karmas? [Ans.] It is in context of their remaining life-span that it is said that... and so on up to... blue soul-complexioned infernal beings sometimes with much karmas. 7. [ pra. 1 ] siya bhaMte ! nIlalese neraie appakammatarAe, kAulese neraie mahAkammatarAe ? [u. ] haMtA, siyA / [pra. 2] se keNaTTeNaM bhaMte ! evaM vuccati 'nIlalese appakammatarAe, kAulese neraie mahAkammatarAe' ? [u.] goyamA ! TitiM paDucca, se teNaTTeNaM goyamA jAva mahAkammatarAe / 7. [ pra. 1 ] bhagavan ! kyA nIlalezyA vAlA nairayika kadAcit alpakarma vAlA hotA hai aura kApotalezyA vAlA nairayika kadAcit mahAkarma vAlA hotA hai ? [u. ] hA~, gautama ! kadAcit aisA hotA hai| [pra. 2 ] bhagavan ! Apa kisa kAraNa se aisA kahate haiM ki nIlalezyA vAlA nairayika kadAcit alpakarma vAlA hotA hai aura kApotalezyA vAlA nairayika kadAcit mahAkarma vAlA hotA hai ? [u. ] gautama ! sthiti kI apekSA aisA kahatA hU~ ki yAvat (kApotalezyA vAlA nairayika kadAcit) mahAkarma vAlA hotA hai| 7. [Q. 1] Bhante ! Are blue soul-complexioned (Neel leshya) infernal beings sometimes with less karmas (alpakarma) and pigeon soulcomplexioned (Kapot leshya) infernal beings sometimes with much karmas (mahakarma)? [Ans.] Yes, Gautam! Sometimes it happens. [Q. 2] Bhante ! Why is it so that... and so on up to... pigeon soulcomplexioned infernal beings sometimes with much karmas? [Ans.] It is in context of their remaining life-span that it is said that... and so on up to ... pigeon soul-complexioned infernal beings sometimes with much karmas. 8. evaM asurakumAre vi, navaraM teulesA abbhahiyA / 8. isI prakAra asurakumAroM ke viSaya meM bhI kahanA cAhie, parantu unameM eka tejolezyA adhika hotI hai| (arthAt unameM kRSNa, nIla, kApota aura tejo; ye cAra lezyAe~ hotI haiM / ) saptama zataka tRtIya uddezaka (373) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Seventh Shatak: Third Lesson

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tmimittmi***tmimimimittmi****tmimimimimittttttttti phra Wan 8. The same should be repeated for Asur Kumar gods but they have 5 Wan one leshya more. (In other words they have four leshyas-Krishna or y 5 black, Neel or blue, Kapot or pigeon and Tejo or fiery.) Wan [u. ] hA~, gautama ! kadAcit hotA hai / [pra. ] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ? ( isake uttara meM ) zeSa sArA kathana nairayika kI taraha yAvat 'mahAkarma vAlA hotA hai'; yahA~ taka karanA caahie| 9. [pra. ] evaM jAva vemANiyA, jassa jati lesAo tassa tati bhaanniyvvaao| jotisiyassa na bhaNNati / jAva siya bhaMte! pamhalese vemANie appakammatarAe, sukkalese vemANie mahAkammatarAe ? [u. ] haMtA, siyA / y [pra. ] se keNaTTeNaM0 sesaM jahA neraiyassa jAva mahAkammatarAe / 9. [ pra. ] isI taraha yAvat vaimAnika devoM taka kahanA caahie| jisameM jitanI lezyAe~ hoM, utanI 4 kahanI cAhie, kintu jyotiSka devoM meM kevala eka tejolezyA hI hotI hai| ataH dUsarI lezyA kI apekSA alpakarmI mahAkarmI nahIM kahA jA sktaa| (praznottara kI saMyojanA isa prakAra kara lenI cAhie, yathA - ) 5 bhagavan ! kyA padmalezyA vAlA vaimAnika kadAcit alpa karma vAlA aura zuklalezyA vAlA vaimAnika kadAcit mahAkarma vAlA hotA hai ? [Ans.] Yes, Gautam ! Sometimes it happens. [Q. ] Bhante ! Why is it so? ( in answer ) rest of the statement should be stated like that about infernal beings... and so on up to... are sometimes with much karmas? phra 9. [Q.] The same should be repeated for (all beings up to ) Vaimanik gods. Number of leshyas specific to particular beings should be mentioned. It should be noted that Jyotishk (stellar) gods have only one tejoleshya therefore comparative statement about less and much is not possible. (The questions and answers should follow the same pattern as 5 aforesaid, i. e.) Bhante ! Are yellow soul-complexioned (Padma leshya) 5 divine beings sometimes with less karmas (alpakarma) and white soulcomplexioned (Shukla leshya) divine beings sometimes with much karmas (mahakarma)? Wan phra bhagavatI sUtra (2) 4 phra ttttttttttttttttttttttttttttttttttttv vivecana : sApekSa kathana kA Azaya - sAmAnyatayA kRSNalezyA vAlA jIva mahAkarmI aura nIlalezyA vAlA jIva usase alpakarmI hotA hai, kintu AyuSya kI sthiti kI apekSA se kRSNalezyI jIva alpakarmI aura nIlalezyI ZH 5 jIva mahAkarmI bhI ho sakatA hai| udAharaNArtha- saptama naraka meM utpanna koI kRSNalezyI nairayika hai, jisane apane phra AyuSya kI bahuta-sI sthiti kSaya kara dI hai, isa kAraNa usane bahuta-se karma bhI kSaya kara diye haiM, kintu usakI 5 Wan Wan Bhagavati Sutra (2) Wan (374) phra Wan Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan pha 5 Wan Wan Wan Wan Wan Wan Wan Wan Wan phra apekSA apane AyuSya kI sthiti abhI adhika kSaya nahIM kii| isa kAraNa pUrvokta kRSNalezyI nairayika kI apekSA isa nIlalezyI ke karma abhI bahuta bAkI haiN| isa dRSTi se nIlalezyI kRSNalezyI kI apekSA mahAkarma vAlA hai| koI nIlalezyI nairayika dasa sAgaropama kI sthiti se paMcama naraka meM abhI tatkAla utpanna huA hai, usane Wan Elaboration-The meaning of comparative statement-Generally a black soul-complexioned being is with much karmas and blue complexioned one is comparatively with less karmas. But in context the remaining life-span a black soul-complexioned being can be with less karmas and blue complexioned one can be with much karmas. For example a black soul-complexioned infernal being in the seventh hell, when completes a larger part of his life-span he has shed a larger portion not yet started completing his life-span and shedding his karmas. The blue soul-complexioned infernal being is left with much karmas as compared with black soul-complexioned infernal being who is left with less karmas. The aforesaid statements have been made from this angle. vedanA aura nirjarA SUFFERING AND SHEDDING 10. [ pra. 1 ] se nUNaM bhaMte ! jA vedaNA sA nijjarA ? jA nijjarA sA vedaNA ? [u. ] goyamA ! No iNaTTe samaTTe / of his karmas. On the other hand a blue soul-complexioned infernal Wan being just born in the fifth hell with a life-span of ten Sagaropam has Wan of 10. [ pra. 1 ] bhagavan ! kyA vAstava meM, jo vedanA hai, vaha nirjarA kahI jA sakatI hai ? aura jo nirjarA hai, vaha vedanA kahI jA sakatI hai ? [u. ] gautama ! yaha artha upayukta nahIM hai| 10. [1] [Q.] Bhante ! In reality can suffering or experiencing (vedana) be called shedding (nirjara) and can shedding (nirjara) be called suffering (vedana ) ? [Ans.] Gautam ! That is not correct. Wan phra sakatI aura jo nirjarA hai, vaha vedanA nahIM kahI jA sakatI ? [pra. 2 ] se keNaTTeNaM bhaMte! evaM buccai 'jA veyaNA na sA nijjarA, jA nijjarA na sA veyaNA' ? [u. ] goyamA ! kammaM vedaNA, gokammaM nijjraa| se teNaTTeNaM goyamA ! jAva na sA vedaNA / [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki jo vedanA hai, vaha nirjarA nahIM kahI jA [u.] gautama ! vedanA karma hai aura nirjarA nokarma hai| isa kAraNa se aisA kahA jAtA hai ki yAvat 5 jo nirjarA hai, vaha vedanA nahIM kahI jA sktii| saptama zataka : tRtIya uddezaka (375) Seventh Shatak: Third Lesson - 5555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5 555 555595550 phra Wan Wan Wan Wan phra

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B)) ))))))))))))))))))) 95598 ))))))))))))))))))) )))5555Wan 5555555555558 [Q. 2] Bhante ! Why is it said that suffering (vedana) cannot be called shedding (nirjara) and shedding (nirjara) cannot be called suffering (vedana)? [Ans.] Gautam ! (What causes) suffering (vedana) is karma (potent karma particles) and (what is) shed (nirjara) is no-karma (spent karma particles). That is why it is said that... and so on up to... shedding (niriara) cannot be called suffering (vedana). 11.[pra. 1 ] neraiyANaM bhaMte : nA veyaNA sA nijjarA ? jA nijarA sA vedaNA? [u.] goyamA ! No iNaDhe smddhe| [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccati neraiyANaM jA veyaNA na sA nijjarA, jA nijjarA na sA veyaNA? [u. ] goyamA ! neraiyANaM kammaM veyaNA, NokammaM nijraa| se teNaTeNaM goyamA ! jAva na sA veynnaa| 12. evaM jAva vemaanniyaannN| 11. [pra. 1 ] bhagavan ! kyA nairayikoM kI jo vedanA hai, use nirjarA kahA jA sakatA hai aura jo nirjarA hai, use vedanA kahA jA sakatA hai? [u. ] gautama ! yaha artha upayukta nahIM hai| [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki nairayikoM kI jo vedanA hai, use nirjarA nahIM kahA jA sakatA aura jo nirjarA hai, use vedanA nahIM kahA jA sakatA? [u.] gautama ! nairayikoM kI jo vedanA hai, vaha karma hai aura jo nirjarA hai, vaha nokarma hai| isa kAraNa se, he gautama ! maiM aisA kahatA hU~ ki yAvat jo nirjarA hai, use vedanA nahIM kahA jA sktaa| 12. isI prakAra yAvat vaimAnika paryanta (caubIsa hI daNDakoM meM) kahanA caahie| ___11. [Q. 1] Bhante ! Can the suffering (vedana) of infernal beings be called shedding (nirjara) and can shedding (nirjara) by them be called suffering (vedana)? (Ans.] Gautam ! That is not correct. [Q. 2] Bhante ! Why is it said that suffering (vedana) of infernal beings cannot be called shedding (nirjara) and shedding (nirjara) by 41 them cannot be called suffering (vedana)? [Ans.] Gautam ! (What causes) suffering (vedana) to infernal beings is karma (potent karma particles) and (what is) shed (nirjara) by them is no-karma (spent karma particles). That is why it is said that... and so on up to... shedding (nirjara) cannot be called suffering (vedana). ))))))) 5 555554 ka Wan Wan | bhagavatI sUtra (2) (376) Bhagavati Sutra (2) 84555555555555555555555555555555555558

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)58 )))))) )) 3555555555555555555555555555555555555555558 055555555555555555555555555 12. The same should be repeated for (all twenty four Dandaks) up to Wan Vaimaniks. 13. [pra. 1 ] se nUNaM bhaMte ! jaM vedeMsu taM nijariMsu ? jaM nijariMsu taM vedeMsu ? [u.] No iNaTe smjhe| _[pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccati 'jaM vedeMsu no taM nijareMsu, jaM nijjareMsu no taM vedeMsu' ? / [u. ] goyamA ! kammaM vedeMsu, nokammaM nijariMsu, se teNaTeNaM goyamA ! jAva no taM vedeNsu| 13. [pra. 1] bhagavan ! jina karmoM kA vedana kara (bhoga) liyA, kyA unako nirjIrNa kara liyA aura jina karmoM ko nirjIrNa kara liyA, kyA unakA vedana kara liyA? [u. ] gautama ! yaha bAta (artha) zakya nahIM hai| [pra. 2 ] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki jina karmoM kA vedana kara liyA, unako nirjIrNa nahIM kiyA aura jina karmoM ko nirjIrNa kara liyA, unakA vedana nahIM kiyA ? [u.] gautama ! karmoM kA vedana kiyA gayA hai, kintu nirjIrNa kiyA gayA hai-nokarmoM ko; isa kAraNa se, he gautama ! maiMne kahA ki yAvat unakA vedana nahIM kiyaa| 13. [Q. 1] Bhante ! Are the karmas that have been experienced (vedana) have also been shed (nirjara)? And the karmas that have been shed have already been experienced ? [Ans.] Gautam ! That is not correct. IQ. 21 Bhante ! Why is it said that the karmas that have been experienced (vedana) have not been shed (nirjara)? And the karmas that have been shed have not already been experienced ? (Ans.] Gautam ! What is experienced (vedana) is karma (potent karma particles) but what is shed (nirjara) is no-karma (spent karma particles). That is why it is said that... and so on up to... have not already been experienced. 14. [pra. ] neraiyA NaM bhaMte ! jaM vedeMsu taM nijariMsu ? [u.] evaM neraiyA vi| 15. evaM jAva vemaanniyaa| 14. [pra. ] bhagavan ! nairayika jIvoM ne jisa karma kA vedana kara liyA, kyA use nirjIrNa kara liyA? [u.] pahale kahe anusAra nairayikoM ke viSaya meM bhI jAna lenA caahie| 15. isI prakAra yAvat vaimAnika paryanta caubIsa hI daNDaka meM kathana karanA caahie| )))) 55555555555)))))))) saptama zataka : tRtIya uddezaka (377) Seventh Shatak : Third Lesson Qu 555555555555 FFFFFFFFFFFFFFFFFFFFFFFFB

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5 55555555555555555555555555555555 14. (Q.) Bhante ! Are the karmas that have been experienced (vedana) 4 by infernal beings have also been shed (nirjara)? [Ans.] Gautam ! The aforesaid (answer of aphorism 13) should be repeated about infernal beings also. 15. The same should be repeated for (all twenty four Dandaks) up to Vaimaniks. 16. [pra. 1 ] se nUNaM bhaMte ! jaM vedeti taM nijariMti, jaM nijareMti taM vedeti ? [u. ] goyamA ! no iNaDhe smddhe| [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccati jAva 'no taM vedeti' ? [u. ] goyamA ! kammaM vedeti, nokammaM nijjreNti| se teNaTeNaM goyamA ! jAva no taM vedeti| 17. evaM neraiyA vi jAva vemaanniyaa| 16. [pra. 1 ] bhagavan ! kyA vAstava meM jisa karma ko vedate haiM, usakI nirjarA karate haiM aura Wan jisakI nirjarA karate haiM, usako vedate haiM ? [u.] gautama ! yaha artha upayukta nahIM hai| [pra. 2 ] bhagavan ! yaha Apa kisa kAraNa se kahate haiM ki jisako vedate haiM, usakI nirjarA nahIM karate aura jisakI nirjarA karate haiM, usako vedate nahIM haiM ? [u. ] gautama ! karma ko vedate haiM, aura nokarma ko nirjIrNa karate haiN| isa kAraNa se he gautama ! maiM maiM kahatA hU~ ki yAvat jisako nirjIrNa karate haiM, usakA vedana nahIM krte| 17. isI taraha nairayikoM ke viSaya meM jAnanA caahie| yAvat vaimAnika paryanta caubIsa hI daNDakoM meM isI taraha kahanA caahie| 16. [Q. 1] Bhante ! Is it true that the karma that is experienced (vedana) is also shed and that which is shed is also experienced ? (Ans.] Gautam ! That is not correct. [Q.2] Bhante ! Why is it said that... and so on up to... that which is shed is not experienced ? [Ans.] Gautam ! Karma is what is experienced and no-karma is what is shed. That is why, Gautam ! I say that... and so on up to... that which is shed is not experienced. 17. The same should be repeated for infernal beings... and so on up to... (all twenty four Dandaks) up to Vaimaniks. 18. [pra. 1 ] se nUNaM bhaMte ! jaM vedissaMti taM nijarissaMti ? jaM nijarissaMti taM vedissaMti ? 9555555 bhagavatI sUtra (2) (378) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

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phra ktktti************************tttttt [ u. ] goyamA ! No iNaTTe samaTThe / [pra. 2] se keNaTTeNaM jAva 'No taM vedissaMti' ? [ u. ] goyamA ! kammaM vedissaMti, nokammaM nijjarissaMti / se teNadveNaM jAva no taM nijjari (vedi) ssaMti / 19. evaM neraiyA vi jAva vemANiyA / 18. [ pra. 1 ] bhagavan ! kyA vAstava meM, jisa karma kA vedana kareMge, usakI nirjarA kareMge aura jisa karma kI nirjarA kareMge, usakA vedana kareMge ? [ u. ] gautama ! yaha artha samartha nahIM hai / [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahate haiM ki yAvat usakA vedanA nahIM kareMge ? [ u. ] gautama ! karma kA vedana kareMge, nokarma kI nirjarA kreNge| isa kAraNa se aisA kahA jAtA hai ki jisakA vedana kareMge, usakI nirjarA nahIM kareMge aura jisakI nirjarA kareMge, usakA vedana nahIM kreNge| 19. isI taraha nairayikoM ke viSaya meM jAna lenA caahie| yAvat vaimAnika paryanta caubIsa hI daNDakoM meM isI taraha kahanA caahie| 18. [Q. 1] Bhante ! Is it true that the karma that will be experienced (vedana) will also be shed and that which will be shed will also be experienced? [Ans.] Gautam ! That is not correct. [Q. 2] Bhante ! Why is it said that... and so on up to ... that which will be shed will not be experienced? 19. The same should be repeated for infernal beings... and so on up to... (all twenty four Dandaks) up to Vaimaniks. 20. [pra.1 ] se nUNaM bhaMte ! je vedaNAsamae se nijjarAsamae, je nijjarAsamae se vedaNAsamae ? [ u. ] goyamA ! no iNaTTe samaTThe / [Ans.] Gautam ! Karma is what will be experienced and no-karma is pha what will be shed. That is why, Gautam ! I say that... and so on up to... that which will be shed will not be experienced. [pra. 2 ] se keNaTTeNaM bhaMte ! evaM vuccati 'je vedaNAsamae na se NijjarAsamae, je nijjarAsamae na se vedaNAsamae ? [ u. ] goyamA ! jaM samayaM vedeMti no taM samayaM nijjareMti, jaM samayaM nijjareMti no taM samayaM vedeMti; annamma samae vedeMti, annammi samae nijjareMti; anne se vedaNAsamae, anne se nijjarAsamae / se teNadveNaM jAvana se vedaNAsamae / saptama zataka : tRtIya uddezaka phra (379) Wan phra Seventh Shatak: Third Lesson phra cu

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Ri Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri ))) ) )))) ) ) )) )) ) )) 20. [pra. 1] bhagavan ! jo vedanA kA samaya hai, kyA vaha nirjarA kA samaya hai aura jo nirjarA kA samaya hai, vaha vedanA kA samaya hai ? [u. ] gautama ! yaha artha samartha nahIM hai| [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki jo vedanA kA samaya hai, vaha nirjarA kA samaya nahIM hai aura jo nirjarA kA samaya hai, vaha vedanA kA samaya nahIM hai ? [u.] gautama ! jisa samaya meM vedate haiM, usa samaya nirjarA nahIM karate aura jisa samaya nirjarA karate haiM, usa samaya vedana nahIM krte| anya samaya meM vedana karate haiM aura anya samaya meM nirjarA karate haiN| OM vedanA kA samaya dUsarA hai aura nirjarA kA samaya dUsarA hai| isI kAraNa se, he gautama ! maiM kahatA hU~ ki yAvata nirjarA kA jo samaya hai. vaha vedanA kA samaya nahIM hai| 20. [Q. 1] Bhante ! Is it true that what is the time of experiencing (vedana) karma is also the time of shedding (nirjara) it? And what is the time of shedding karma is also the time of experiencing it ? [Ans.] Gautam ! That is not correct. IQ. 2] Bhante ! Why is it said that what is the time of experiencing is not the time of shedding ? And what is the time of shedding is not the time of experiencing ? [Ans.] Gautam ! At the time of experiencing shedding is not done and at the time of shedding experiencing is not done. Experiencing is done at a different time and shedding is done at a different time. Time of experiencing is different and that of shedding is different. That is why I say that... and so on up to... what is the time of shedding is not the time of experiencing. 21. [pra. 1] neraiyANaM bhaMte ! je vedaNAsamae se nijarAsamae ? je nijarAsamae se vedaNAsamae ? [u. ] goyamA ! No iNaDhe smddhe| ma [pra. 2] se keNaTeNaM bhaMte ! evaM buccai 'neraiyANaM je vedaNAsamae na se nijarAsamae, je nijjarAsamae na se vedaNAsamae' ? [u.] goyamA ! neraiyA NaM jaM samayaM vedeti No taM samayaM nijareMti, jaM samayaM nijareMti no taM samayaM OM vedeti; annammi samae vedeti, annammi samae nijareMti; anne se vedaNAsamae, anne se nijraasme| se + teNaTTeNaM jAva na se vednnaasme| ma 22. evaM jAva vemaanniyaannN| )) )) ))) ))) )))) ))) Wan Wan ) bhagavatI sUtra (2) (380) Bhagavati Sutra (2)

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5 phra phaphaphaphaphapha Wan Wan 5 jisa samaya meM nirjarA karate haiM, usa samaya meM vedana nahIM karate / anya samaya meM ve vedana karate haiM aura Wan pha Wan 21. [ pra. 1 ] bhagavan ! kyA nairayika jIvoM kA jo vedanA kA samaya hai, vaha nirjarA kA samaya hai 5 aura jo nirjarA kA samaya hai, vaha vedanA kA samaya hai ? [u. ] gautama ! yaha artha samartha nahIM hai| [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki nairayikoM ke jo vedanA kA samaya hai, vaha nirjarA kA samaya nahIM hai aura jo nirjarA kA samaya hai, vaha vedanA kA samaya nahIM hai ? [u.] gautama ! nairayika jIva, jisa samaya meM vedana karate haiM, usa samaya meM nirjarA nahIM karate aura anya samaya meM nirjarA karate haiN| unake vedanA kA samaya dUsarA hai aura nirjarA kA samaya dUsarA hai| isa kAraNa se, maiM aisA kahatA hU~ ki yAvat jo nirjarA kA samaya hai, vaha vedanA kA samaya nahIM hai| Wan 22. isI prakAra yAvat vaimAnika paryanta caubIsa hI daNDakoM meM kahanA caahie| 21. [Q. 1] Bhante ! In case of infernal beings, what is the time of Wan 5 experiencing ( vedana) karma is also the time of shedding (nirjara) it ? 5 And what is the time of shedding karma is also the time of experiencing 5 it ? Wan Wan the time of experiencing is not the time of shedding? And what is the time of shedding is not the time of experiencing? [Ans.] Gautam ! In case of infernal beings at the time of experiencing shedding is not done and at the time of shedding experiencing is not done. Experiencing is done at a different time and shedding is done at a different time. Time of experiencing is different and that of shedding is Wan Wan Wan 5 different. That is why I say that... and so on up to ... what is the time of shedding is not the time of experiencing. Wan [Ans.] Gautam ! That is not correct. [Q. 2] Bhante ! Why is it said that in case of infernal beings what is 5 22. The same should be repeated... and so on up to ... (all twenty four Dandaks) up to Vaimaniks. vivecana : vedanA aura nirjarA meM antara - udayaprApta karma ko bhoganA 'vedanA' hai| aura jo karma bhogakara kSaya kara diyA gayA hai, use 'vedita rasa karma', 'nokarma' nirjarA kahate haiN| vedanA kA hetu karma hai| isI kAraNa vedanA ko ( udayaprApta) karma kahA gayA hai aura nirjarA ko nokarma ( svattvahIna karma) / tAtparya yaha hai ki kArmaNa vargaNA ke pudgala sadaiva vidyamAna rahate haiM, kintu ve sadA karma nahIM kahalAte / kaSAya aura yoga ke nimitta se jIva ke sAtha 5 baddha hone para hI unheM 'karma' saMjJA prApta hotI hai aura vedana ke antima samaya taka usakI karma saMjJA rahatI hai| nirjarA hone para ve pudgala 'karma' nahIM rahate, nokarma (akarma) ho jAte haiN| Elaboration-Difference between Vedana and Nirjara-To experience precipitated or fructified karma is vedana. On being experienced after Seventh Shatak: Third Lesson saptama zataka : tRtIya uddezaka phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (381) *************************tmi*******llli Wan Wan Wan Wan Wan Wan

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fruition a karma particle loses its potency. Such spent karma particle is Wan called no-karma. The shedding of this no-karma is called nirjara. Karma $1 is the cause of experience (vedana). That is why vedana is called fructified karma, or simply karma. And nirjara is called no-karma (spent karma or karma devoid of potency). In other words although karmic particles always exist, they are not always called karma. They are classified as karma only when they fuse with soul due to passions (kashaya) and association (yoga). They remain karma till the last moment of experience. Once they lose their potency they no more remain karma but turn into no-karma and are shed. jIvoM kI zAzvatatA-azAzvatatA ETERNALITY AND NON-ETERNALITY OF JIVAS 23. [pra. 1 ] neraiyA bhaMte ! kiM sAsayA, asAsayA ? _[u. ] goyamA ! siya sAsayA, siya asaasyaa| [pra. 1 ] bhagavan ! nairayika jIva zAzvata haiM yA azAzvata haiM ? ___ [u. ] gautama ! nairayika jIva kathaMcit zAzvata haiM aura kathaMcit azAzvata haiN| 23. [Q. 1] Bhante ! Are infernal beings eternal (shaashvat) or noneternal (ashaashvat)? / [Ans.] Gautam ! Infernal beings are sometimes eternal (shaashvat) and sometimes non-eternal (ashaashvat). [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai 'neraiyA siya sAsayA, siya asAsayA' ? ___ [u. ] goyamA ! abbocchittinayaTThatAe sAsayA, vocchittiNayaTThayAe asaasyaa| se teNadveNaM jAva siya asaasyaa| - [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki nairayika jIva kathaMcit zAzvata haiM aura kathaMcit azAzvata haiM ? [u. ] gautama ! avyucchitti (dravyArthika) naya kI apekSA se nairayika jIva zAzvata haiM aura vyucchitti (paryAyArthika) naya kI apekSA se nairayika jIva azAzvata haiN| isa kAraNa se, gautama ! maiM aisA kahatA hU~ ki nairayika jIva kathaMcit zAzvata haiM aura kathaMcit azAzvata haiN| [Q.2] Bhante ! Why did you say that infernal beings are sometimes eternal (shaashvat) and sometimes non-eternal (ashaashvat)? __[Ans.] Gautam ! From the existent material aspect or substantial standpoint (avyuchchhitti naya or dravyarthik naya) infernal beings are eternal (shaashvat) and from transformational aspects or modal stand point (vyuchchhitti naya or paryayarthik naya) infernal beings are non bhagavatI sUtra (2) (382) Bhagavati Sutra (2)

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155555555)))))))))))))))))))) )) dmmmmmmmmm samAgamAgamAgAgAgAgA F eternal (ashaashvat). That is why, Gautam ! I say that infernal beings i are sometimes eternal (shaashvat) and sometimes non-eternal A (ashaashvat). 24. evaM jAva vemANiyANaM jAva siya asaasyaa| sevaM bhaMte ! sevaM bhaMte ! tti0| / / sattama sae : taio uddesao samatto // 24. isI prakAra yAvat vaimAnika deva-paryanta kahanA cAhie ki ve kathaMcit zAzvata haiM aura kathaMcit azAzvata haiN| yAvat isI kAraNa se maiM kahatA hU~ ki vaimAnika deva kathaMcit zAzvata haiM, kathaMcit azAzvata haiN| ___bhagavan ! 'yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', isa prakAra kahakara gautama svAmI yAvat / vicaraNa karate haiN| 24. The same should be repeated... and so on up to... (all twenty four Dandaks) up to Vaimaniks (sometimes eternal and sometimes noneternal). That is why I say that Vaimanik Devs are sometimes eternal and sometimes non-eternal. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : sArAMza-naraka kabhI bhI nairayikoM se zUnya nahIM hotaa| ataH pravAha kI dRSTi se nairayika zAzvata hai aura eka-eka vyakti kI apekSA vaha azAzvata hai| ||sptm zataka : tRtIya uddezaka samApta // ___Elaboration-Gist-Hells are never devoid of infernal beings, therefore fi in terms of continuity the existence of infernal beings is eternal. fi However, in terms of single infernal being they are non-eternal. * END OF THE THIRD LESSON OF THE SEVENTH CHAPTER gAgAgAgAgAgAgAgAnA | saptama zataka : tRtIya uddezaka (383) Seventh Shatak : Third Lesson 3Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%&

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phaphaphaphaphaphaphaphapha Wan Wan ttttttttttttttttt*****************tmiE Wan Wan jIva JIVA (LVING BEINGS) SaDvidha saMsArasamApatraka jIva SIX KINDS OF WORLDLY LIVING BEINGS 1. rAyagihe nagare jAva evaM vayAsI 2. [.] kativihANaM bhaMte ! saMsArasamAvannagA jIvA paNNattA ? [ u. ] goyamA ! chavvihA saMsArasamAvannagA jIvA paNNattA, taM jahA- puDhavikAiyA evaM jahA jIvAbhigame jAva sammattakiriyaM vA micchattakiriyaM vA / saptama zataka : caturtha uddezaka SEVENTH SHATAK (Chapter Seven) : FOURTH LESSON [ saMgrahaNI gAthA (vAcanAntare ) - jIvA chavviha puDhavI jIvANa ThitI, bhavaTThitI kAe / nillevaNa aNagAre kiriyA sammatta micchattA // ] sevaM bhaMte! sevaM bhaMte tti0 ! / / sattama sae : cauttho uddesao samatto // 1. rAjagRha nagara meM (zrI gautama svAmI ne ) zramaNa bhagavAna mahAvIra se isa prakAra pUchA 2. [ pra. ] bhagavan ! saMsArasamApannaka (saMsArI) jIva kitane prakAra ke haiM ? [ u. ] gautama ! saMsArasamApannaka jIva chaha prakAra ke haiM / yathA - (1) pRthvIkAyika, (2) aSkAyika, (3) tejaskAyika, (4) vAyukAyika, (5) vanaspatikAyaki, evaM (6) sakAyika | 2. [Q.] Bhante ! How many kinds of worldly living beings ( Samsar5 samapannak jivas) are there ? isa prakAra yaha samasta varNana jIvAbhigamasUtra ke tiryaMca - sambandhI dUsarI uddezaka meM kahe anusAra samyaktvakriyA aura mithyAtvakriyA paryanta kahanA caahie| [ gAthA kA artha - (1) jIva ke chaha bheda, (2) pRthvIkAyika jIvoM ke chaha bheda, (3) pRthvIkAyika Adi jIvoM kI sthiti, bhavasthiti, sAmAnya kAyasthiti, (4) nirlepana, (5) anagAra - sambandhI varNana, (6) samyaktvakriyA aura mithyAtvakriyA / ] ka phra phra 1. In the city of Rajagriha... and so on up to... Gautam Swami asked 5 Shraman Bhagavan Mahavir as follows: Wan Wan [Ans.] Gautam ! Worldly living beings (samsar-samapannak jivas) are of six kinds-(1) earth-bodied (prithvikayik), (2) water-bodied (apkayik), Wan 5 (3) fire-bodied (tejaskayik), (4) air-bodied (vayukayik), (5) plant-bodied 5 5 (vanaspatikayik), and ( 6 ) mobile-bodied (traskayik). This way the whole bhagavatI sUtra ( 2 ) (384) y 5 5 5mimimimimi**************tmi*****t****t Wan phra Bhagavati Sutra (2) Wan 5 ba

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555555555555555 description should be excerpted from the second lesson about animals from Jivabhigam Sutra up to Samyaktvakriya (righteous activity) and Mithyatvakriya (unrighteous activity). [Collative verse-(1) Six kinds of living beings (jiva), (2) six kinds of earth-bodied beings, (3) state of being, life-span and state of body of earth-bodied and other beings, (4) cleansing (nirlepan), (5) description of the homeless, and (6) Samyaktvakriya (righteous activity) and Mithyatvakriya (unrighteous activity).] vivecana : yaha gAthA vAcanAntara kI hai, jisameM jIvAbhigamasUtra ke dUsare uddezaka meM kathita viSayoM kA vistRta varNana yahA~ karane kI sUcanA dI hai| pAThaka isake lie dekheM zrI amara muni jI dvArA sampAdita vyAkhyAprajJapti, bhAga 2, pRSTha 147-178, Agama prakAzana samiti, byAvara / // saptama zataka : caturtha uddezaka samApta // Elaboration-This verse is from an alternative text and lists the topics to be quoted from the second lesson of Jivabhigam Sutra. For details of this refer to Vyakhyaprajnapti part 2 edited by Shri Amar Muni ji and published from Agam Prakashan Samiti, Beawar. END OF THE FOURTH LESSON OF THE SEVENTH CHAPTER saptama zataka : caturtha uddezaka (385) Seventh Shatak: Fourth Lesson 5555555555555555555555

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- 5 5 5 5 5 5 5 5 5 5 5 5 55955 5 5 5 555595555 5 55955 5 5 5 5 555 5555 5 Wan phaphaphaphaphaphapha Wan Wan khecara-paMcendriya jIvoM ke bheda KINDS OF AERIAL BEINGS saptama zataka : paMcama uddezaka SEVENTH SHATAK (Chapter Seven): FIFTH LESSON pakSI PAKSHI (BIRDS) 1. rAyagihe jAva evaM vayAsI 2. [.] khayarapaMceMdiyatirikkhajoNiyANaM bhaMte ! kativihe joNIsaMgahe paNNatte ? [u. ] goyamA ! tivihe joNIsaMgahe paNNatte, taM jahA- aMDayA, poyayA, sammucchimA / evaM jahA jIvAbhigame jAva no ceva NaM te vimANe vItIvaejjA / emahAlayA NaM goyamA ! te vimANA paNNattA / [ saMgrahaNI gAthA ( vAcanAntara ) - ' joNIsaMgaha lesA diTThI NANe ya joga-uvaoga | sevaM bhaMte! sevaM bhaMte ! ti0 / uvavAya-TThii- samugdhAya - cavaNa - jAi - kula - vihIo // ] | sattama sae : paMcamo uddesao samatto // 1. rAjagRha nagara meM (gautama svAmI ne bhagavAna mahAvIra se) isa prakAra pUchA 2. [ pra. ] bhagavan ! khecara paMcendriya tiryaMca jIvoM kA yonisaMgraha kitane prakAra kA hai ? [u.] gautama ! ( khecara paMcendriya tiryaMca jIvoM kA ) yonisaMgraha tIna prakAra kA hai / yathA - (1) aNDaja, (2) potaja, aura (3) sammUrcchima / isa prakAra ( Age kA sArA varNana) jIvAbhigamasUtra meM kahe anusAra yAvat 'una vimAnoM kA ullaMghana nahIM kiyA jA sakatA, he gautama ! ve vimAna itane mahAn (bar3e) kahe gaye haiM;' yahA~ taka kahanA caahie| [ saMgrahaNI gAthA kA artha - yonisaMgraha, lezyA, dRSTi, jJAna, yoga, upayoga, upapAta, sthiti, Wan 5 cyavana aura jAti-kulakoTi / ] 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara gautama svAmI yAvat vicarane lage / 1. In the city of Rajagriha... and so on up to... Gautam Swami asked Shraman Bhagavan Mahavir as follows: bhagavatI sUtra ( 2 ) samudghAta, 2. [Q.] Bhante ! How many ways of birth (yoni samgraha ) do aerial 5 five-sensed animals or birds (khechar panchendriya tiryanch) have? (386) [Ans.] Gautam ! They have three kinds of ways of birth (yoni samgraha)--(1) Andaj (birth from an egg ), ( 2 ) Potaj (birth as fully 5 25 55 5 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55552 Wan Bhagavati Sutra (2) Wan 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 55 5 5 55 5552 Wan

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formed infants) and (3) Sammoorchchhim (birth from asexual origin). This way the whole description should be excerpted from Jivabhigam Sutra up to 'so expansive are those vimaans (celestial vehicles) said to be that they cannot be crossed through'. [Collative verse-Ways of birth (yoni samgraha), soul complexion (leshya), outlook or perception (drishti), knowledge (jnana), association (yoga), cognition (upayoga), genesis (upapat), life-span (sthiti), bursting forth (samudghat), descent (chyavan), and caste-lineage (jaati-kulakoti). __ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : khecara paMcendriya jIvoM ke yonisaMgraha ke prakAra-utpatti ke hetu ko yoni kahate haiM, tathA aneka kA kathana eka zabda dvArA kara diyA jAye, use saMgraha kahate haiN| khecara tiryaMca paMcendriya aneka prakAra ke hote hue bhI ukta tIna prakAra ke yonisaMgraha dvArA unakA kathana kiyA gayA hai| aNDaja-aNDe se utpanna hone vAle mora, kabUtara, haMsa aadi| potaja-jarAyu (jar3a-jera) binA utpanna hone vAle cimagAdar3a aadi| sammUrchima-mAtA-pitA ke saMyoga ke binA utpanna hone vaale| __ jIvAbhigamasUtrAnusAra khecara paMcendriya tiryaMca meM lezyA 6, dRSTi-3, jJAna-3 (bhajanA se), ajJAna-3 (bhajanA nA se), yoga-3, upayoga-2 pAye jAte haiN| sAmAnyataH ye cAroM gati se Ate haiM, aura cAroM gatiyoM meM jAte haiN| inakI sthiti jaghanya antarmuhUrta, utkRSTa palyopama ke asaMkhyAtaveM bhAga hai| kevalIsamudghAta aura AhArasamudghAta ko chor3akara inameM pA~ca samudghAta pAye jAte haiN| inakI bAraha lAkha kulakor3I hai| __ isa prakaraNa meM antima sUtra vijaya, vaijayanta, jayanta aura aparAjita vimAna kA hai| ina cAroM vimAnoM kA vistAra itanA hai ki yadi koI deva nau AkAzAntara pramANa (8,50,74018 yojana) kA eka Daga bharatA huA chaha mahIne taka cale to kisI vimAna ke anta ko prApta karatA hai, kisI vimAna ke anta ko nhiiN| jIvAbhigama se vistRta varNana jAna lenA caahie| / saptama zataka : paMcama uddezaka samApta // Elaboration--Ways of birth of birds-Place or way of birth is called yoni. Samgraha means collection, here it is used as suffix for making the plural form. Although birds are of many kinds they can be put into aforesaid three classes in context of way of birth. Andaj, or born from an egg, as are peacock, pigeon, swan etc. Potaj or born as fully formed infants, as are bats. Sammoorchchhim, or produced from asexual origin. According to Jivabhigam Sutra birds or khechar panchendriya tiryanch have six types of soul-complexions (leshya), three perceptions (drishti), three types of knowledge (sometimes and sometimes not), three types of ignorance (sometimes and sometimes not), three types of saptama zataka : paMcama uddezaka (387) Seventh Shatak: Fifth Lesson FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5555555555555555555555555 associations (yoga), and two types of cognitions. Generally speaking these beings come from four genuses and go also to four genuses. Their life span is minimum Antar-muhurt (less than forty eight minutes) and maximum innumerable fraction of a Palyopam. Leaving aside Kevali Samudghat and Ahaar Samudghat, they have five types of Samudghat. They have 1.2 million caste-lineages or species. In this section of Jivabhigam Sutra the last aphorism is about Vijaya, Viajayant, Jayant and Aparajit celestial vehicles. The expanse of these celestial vehicles is so large that if a divine being walks for six months with one step covering 8,50,74018 Yojans, he may cross some vimaan and not others. For more details refer to Jivabhigam Sutra. END OF THE FIFTH LESSON OF THE SEVENTH CHAPTER. bhagavatI sUtra (2) ( 388 ) 95 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Bhagavati Sutra (2)

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)) ))) ))))) )))))) )))) ))))) )))) saptama zataka:chaThA uddezaka SEVENTH SHATAK (Chapter Seven): SIXTH LESSON Ayu AYU (LIFE-SPAN) AyuSya kA bandha aura vedana BONDAGE AND EXPERIENCING OF AYUSHYA 1. rAyagihe jAva evaM vayAsI 2. [pra.] jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte ! kiM ihagate neraiyAuyaM pakareti ? uvavajjamANae neraiyAuyaM pakareti ? uvavanne neraiyAuyaM pakareti ? [u. ] goyamA ! ihagate neraiyAuyaM pakarei, no uvavajjamANe neraiyAuyaM pakarei, no uvavanne neraiyAuyaM pkrei| 3. evaM asurakumAresu vi| 4. evaM jAva vemaanniesu| 1. rAjagRha nagara meM (gautama svAmI ne bhagavAna mahAvIra se) isa prakAra pUchA 2. [pra. ] bhagavan ! jo jIva nArakoM (nairayikoM) meM utpanna hone yogya hai vaha kyA isa bhava meM rahatA huA nArakAyuSya bA~dhatA hai, athavA vahA~ (naraka meM) utpanna hotA huA nArakAyuSya bA~dhatA hai yA phira (naraka meM) utpanna hone para nArakAyuSya bA~dhatA hai ? [u. ] gautama ! vaha jIva isa bhava meM rahatA huA hI nArakAyuSya bA~dha letA hai, parantu naraka meM utpanna hotA huA nArakAyuSya nahIM bA~dhatA aura na naraka meM utpanna hone para nArakAyuSya bA~dhatA hai| 3. isI prakAra asurakumAroM ke viSaya meN| 4. isI prakAra yAvat vaimAnikaparyanta kahanA caahie| 1. In the city of Rajagriha... and so on up to... Gautam Swami asked Shraman Bhagavan Mahavir as follows: 2. (Q.) Bhante ! Does a jiva (soul) destined to be born among infernal beings acquires the bondage of naarakayushya karma (infernal life-span determining karma) right here during this birth, or acquires the bondage of naarakayushya karma while he is in the process of being born among infernal beings, or acquires the bondage of naarakayushya karma after he is born among infernal beings? __[Ans.] Gautam ! That jiva (soul) acquires the bondage of naarakayushya karma (infernal life-span determining karma) right here during this birth. He does not acquire the bondage of naarakayushya karma while he is in the process of being born among infernal beings nor does he acquire the bondage of naarakayushya karma after he is born among infernal beings. | saptama zataka : chaThA uddezaka (389) Seventh Shatak : Sixth Lesson ja)))))))555555555555555555555

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555555555555Wan 555)))))5555555555555555555555 85 55))))))))))) )) ) ) ) )) ))) 1 3. The same should be repeated for Asur Kumar gods. 4. and so on up y 4 to... Vaimaniks. 5. [pra. ] jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte ! kiM ihagate neraiyAuyaM / paDisaMvedeti ? uvavajjamANae neraiyAuyaM paDisaMvedeti ? uvavanne neraiyAuyaM paDisaMvedeti ? [u. ] goyamA ! No ihagate neraiyAuyaM paDisaMvedei, uvavajjamANe neraiyAuyaM paDisaMvedeti, uvavane vi neraiyAuyaM pddisNvedeti| 6. evaM jAva vemaanniesu| 5. [pra.] bhagavan ! jo jIva nArakoM meM utpanna hone vAlA hai, bhagavan ! kyA vaha isa bhava meM rahatA huA narakAyuSya kA ghedana (pratisaMvedana) karatA hai, yA vahA~ utpanna hotA huA narakAyuSya kA vedana karatA - hai, athavA vahA~ utpanna hone ke pazcAt narakAyuSya kA vedana karatA hai ? [u. ] gautama ! vaha (naraka meM utpanna hone yogya jIva) isa bhava meM rahatA huA narakAyuSya kA vedana nahIM karatA, kintu vahA~ utpanna hotA huA vaha narakAyuSya kA vedana karatA hai, aura utpanna hone ke ___ pazcAt bhI narakAyuSya kA vedana karatA hai| 6. isI prakAra asura kumAroM se vaimAnika taka caubIsa daNDakoM meM (AyuSyavedana kA) kathana karanA OM caahie| 5. [Q.] Bhante ! Does ajiva (soul) destined to be born among infernal beings experiences naarakayushya (infernal life-span) right here during this birth, or experiences naarakayushya while he is in the process of being born among infernal beings, or experiences naarakayushya after he is born among infernal beings ? _____ [Ans.] Gautam ! That jiva (soul) experiences naarakayushya (infernal life-span) not here during this birth. He experiences the naarakayushya while he is in the process of being born among infernal beings as well as after he is born among infernal beings. 6. The same should be repeated for Asur Kumar gods... and so on up y to... Vaimaniks (all twenty four Dandaks). vivecana : ina sUtroM meM AyuSya nirdhAraNa kA sArvabhauma niyama sUcita kiyA hai ki kisI bhI jIva ke agale janma ke AyuSya kA nirdhAraNa isI bhava meM ho jAtA hai, usake pazcAt hI jIva paraloka kI yAtrA prArambha / Wan karatA hai| Elaboration-These aphorisms inform about the universal law of determination of life-span. And it is that the life-span of the next birth of any living being is fixed right in this birth. Only then he starts the journey of the next life. | bhagavatI sUtra (2) (390) Bhagavati Sutra (2) phrajamamamamamamamamamamamamamaphAphaEER

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Wan phaphaphaphaphaphaphaphaphaphapha FELEL fafa mahAvedanA - alpavedanA GREAT AND LITTLE PAIN 7. [.] jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte ! kiM ihagae mahAvedaNe, uvavajjamANe mahAvedaNe uvavanne mahAvedaNe ? [u. ] goyamA ! ihagate siya mahAveyaNe, siya appavedaNe; uvavajjamANe siya mahAvedaNe, siya appavedaNe; ahe NaM uvavanne bhavati tao pacchA egaMtadukkhaM vedaNaM vedeti, Ahacca sAyaM / 7. [Q.] Bhante ! Does a jiva (soul) destined to be born among infernal beings experiences great pain right here during this birth, or experiences great pain while he is in the process of being born in hell, or experiences great pain after he is born in hell? Wan Wan 7. [ pra. ] bhagavan ! jo jIva nArakoM meM utpanna hone vAlA hai kyA vaha yahA~ (isa bhava meM) rahatA huA pha hI mahAvedanA vAlA ho jAtA hai, yA naraka meM utpanna hotA huA mahAvedanA vAlA hotA hai, athavA naraka meM 5 utpanna hone ke pazcAt mahAvedanA vAlA hotA hai ? [Ans.] Gautam ! That jiva (soul) sometimes experiences great pain and sometimes not during this birth. He sometimes experiences great pain and sometimes not while he is in the process of being born in hell. But after he is born in hell he mostly experiences great pain and very rarely some relief or pleasure. [u.] gautama ! vaha ( naraka meM utpanna hone vAlA jIva ) isa bhava meM rahA huA kadAcit mahAvedanA 5 vAlA hotA hai, kadAcit alpavedanA vAlA hotA hai| naraka meM utpanna hotA huA bhI kadAcit mahAvedanA Wan vAlA aura kadAcit alpavedanA vAlA hotA hai; kintu jaba naraka meM utpanna ho jAtA hai, taba vaha ekAnta duHkharUpa vedanA vedatA hai, kadAcit sukha (sAtA) rUpa (vedanA vedatA hai)| 8. [ pra. 1 ] jIve NaM bhaMte ! je bhavie asurakumAresu uvavajjittae pucchA / [u.] goyamA ! ihagate siya mahAvedaNe, siya appavedaNe; uvavajjamANe siya mahAvedaNe, siya appavedaNe; ahe NaM uvavanne bhavati tao pacchA egaMtasAtaM vedaNaM vedeti, Ahacca asAtaM / [ 2 ] evaM jAva thaNiyakumAresu / 8. [ pra. 1 ] bhagavan ! jo jIva asurakumAroM meM utpanna hone vAlA hai, ( usake sambandha meM bhI ) yahI prazna hai| 5 saptama zataka chaTA uddezaka Wan phaphaphaphahhh Wan ZH [ u. ] gautama ! (asurakumAroM Wan utpanna hone vAlA jIva) yahA~ (isa bhava meM) rahA huA tathA vahA~ utpanna hotA huA kadAcit mahAvedanA vAlA aura kadAcit alpavedanA vAlA hotA hai, kintu jaba vaha vahA~ utpanna ho jAtA hai, taba ekAntasukha (sAtA) rUpa vedanA vedatA hai, kadAcit duHkha (asAtA ) rUpa 5 vedanA vedatA hai| [ 2 ] isI prakAra yAvat stanitakumAroM taka kahanA caahie| (391) phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Seventh Shatak: Sixth Lesson Wan Wan Wan Wan

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85555555555555555555555555555555555555555555555555 5555555555555555555555555555555555558 8. [Q.1] Bhante ! What about a jiva (soul) destined to be born among i Asur Kumar gods? [Ans.] Gautam ! A jiva (soul) destined to be born among Asur Kumar gods experiences sometimes great pain and sometimes little pain during this birth and also while he is in the process of being born in the divine realm. But after he is born there he mostly experiences pleasure (saata Wan vedana) and very rarely pain (asaata vedana). [2] The same should be repeated (for divine realms) up to Stanit Kumars. 9. [pra. ] jIve NaM bhaMte ! je bhavie puDhavikAesu uvavajjittae pucchaa| [u. ] goyamA ! ihagae siya mahAvedaNe, siya appavedaNe; evaM uvavajjamANe vi; ahe NaM uvavanne bhavati tao pacchA vemAyAe vedaNaM vedeti| 10. evaM jAva mnnussesu| 11. vANamaMtara-jotisiya-vemANiesu jahA asurakumAresu (su. 8 [1]) 9. [pra. ] bhagavan ! jo jIva pRthvIkAya meM utpanna hone yogya hai, (usake sambandha meM bhI) yahI OM pRcchA hai| ___[u.] gautama ! vaha (pRthvIkAya meM utpanna hone yogya) jIva isa bhava meM rahA huA kadAcit OM mahAvedanAyukta aura kadAcit alpavedanAyukta hotA hai, isI prakAra vahA~ utpanna hotA huA bhI vaha kadAcit mahAvedanA aura kadAcit alpavedanA se yukta hotA hai aura jaba vahA~ utpanna ho jAtA hai, tatpazcAt vaha vimAtrA (vividha prakAra) se vedanA vedatA hai| 10. isI prakAra kA kathana manuSyaparyanta karanA caahie| 11. jisa prakAra asurakumAroM ke viSaya meM (alpavedanA-mahAvedanA-sambandhI) kathana kiyA gayA Wan hai, usI prakAra vANavyantara, jyotiSka aura vaimAnika devoM ke viSaya meM bhI kahanA caahie| 9. [Q.] Bhante ! What about a jiva (soul) destined to be born among earth-bodied beings? (Ans.] Gautam ! A jiva (soul) destined to be born among earth-bodied beings experiences sometimes great pain and sometimes little pain during this birth and also while he is in the process of being born in the divine realm. But after he is born there he has diverse experiences. 10. The same should be repeated (for all beings) up to human beings. 11. As has been stated about Asur Kumar gods (in connection with 4 great and little pain) should be repeated for Vaanavyantar (interstitial), Jyotishk (stellar), and Vaimanik (celestial vehicular) gods. | bhagavatI sUtra (2) (392) Bhagavati Sutra (2) BWan ))))))) )))))555555555555555558

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45555555555555555555555555555555550 OM vivecana : niSkarSa-narakotpanna jIva prAyaH ekAnta duHkha rUpa mahAvedanA hI bhogatA hai, kintu narakapAlAdi ke saMyoga na hone para yA tIrthaMkaroM ke kalyANaka-avasaroM para kadAcita sakha kA vedana bhI karatA hai| dasa bhavanapati OM Adi prAyaH ekAnta sukha hI bhogate haiM, kintu akasmAt prahArAdi A par3ane para duHkha bhI bhogate haiN| 41 Elaboration Conclusion-Infernal beings generally suffer great pain in the form of singular misery. However, occasionally at the moments of absence of the guardians of hell or the auspicious events (kalyanak) in the lives of Tirthankars they experience pleasure. Ten Bhavan-pati (abode dwelling) gods and other divine beings experience singular pleasure. They occasionally experience pain at times of sudden attacks. anAbhoganivartita AyuSya LIFE-SPAN BONDAGE UNAWARES 12. [pra. ] jIvA NaM bhaMte ! kiM AbhoganivvattitAuyA ? aNAbhoganivvattitAuyA ? __ [u. ] goyamA ! no AbhoganivvattitAuyA, annaabhognivvttitaauyaa| 13. evaM neraiyA vi 14. evaM jAva vemaanniyaa| 12. [pra. ] bhagavan ! jIva Abhoganirvartita AyuSya kA baMdha karate haiM yA anAbhoganivartita AyuSya kA bandha karate haiM ? ___ [u. ] gautama ! jIva Abhoganirvartita jAnate hue AyuSya vAle nahIM haiM, kintu anAbhoganivartita (anajAnapane meM na jAnate hue) AyuSya vAle haiN| 13. isI prakAra nairayikoM ke (AyuSya ke) viSaya meN| 14. yAvat vaimAnika paryanta isI taraha kahanA caahie| 12. (Q.) Bhante ! Do jivas (souls/living beings) acquire bondage of lifespan determining karma with awareness (aabhoganirvartit) or do they acquire bondage of life-span determining karma unawares (anaabhoganirvartit)? . (Ans.] Gautam ! Jivas (souls/living beings) do not acquire bondage of life-span determining karma with awareness (aabhoganirvartit) but they acquire bondage of life-span determining karma unawares (anaabhoganirvartit). 13. The same should be repeated for (life-span determining karma of) infernal beings. 14. ... and so on up to... Vaimaniks. 85555555555))))))))))))))))))))))))))))))555555 saptama zataka : chaThA uddezaka (393) Seventh Shatak : Sixth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu .

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) )) )))) ))) %%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri ))) )) )))) ))) )) vivecana : samasta sAMsArika jIva anAbhogapUrvaka (anajAnapane meM = na jAnate hue) AyuSya bA~dhate haiM, ve // AbhogapUrvaka (jAnapane meM = jAnate hue) AyuSya bandha nahIM krte| AyuSya baMdha ke niyamoM kI vistRta carcA : zataka 5, u. 3 meM kI jA cukI hai| Elaboration-All worldly beings acquire bondage of life-span determining karma unawares (anaabhoganirvartit) or without knowing about it, none acquires this bondage knowingly or with awareness of the process. The rules of bondage of life-span determining karmas have already been discussed in detail in Shatak 5 Uddeshak 3. karkaza-akarkaza-vedanIya HARSH AND MILD SUFFERING 15. [pra. ] asthi NaM bhaMte ! jIvA NaM kakkasavedaNijjA kammA kajjaMti ? [u. ] haMtA, atthi| 15. [pra. ] bhagavan ! kyA jIvoM ke karkaza vedanIya (atyanta duHkha se bhogane yogya-kaThora vedanA Wan vAle) karma ba~dhate haiM ? 3 [u. ] hA~, gautama ! ba~dhate haiN| + 15. [Q.] Bhante ! Do jivas acquire bondage of karkash vedaniya karmas (karmas causing harsh suffering or extreme anguish) ? ___[Ans.] Yes, Gautam ! They do. 16. [pra. ] kahaM NaM bhaMte ! jIvA NaM kakkasaveyaNijjA kammA kajjaMti ? [u.] goyamA ! pANAtivAeNaM jAva micchAdasaNasalleNaM, evaM khalu goyamA ! jIvANaM kakkasavedaNijjA kammA kjjNti| 16. [pra. ] bhagavan ! jIvoM ke karkazavedanIya karma kaise ba~dhate haiM ? [u. ] gautama ! prANAtipAta se yAvat mithyAdarzana zalya (18 pApoM ke sevana) se jIvoM ke karkazavedanIya karma ba~dhate haiN| 16. (Q.) Bhante ! How do jivas acquire bondage of karmas causing harsh suffering or extreme anguish ? [Ans.) Gautam ! They acquire bondage of such karmas by indulging in killing of beings (pranatipat)... and so on up to... mithyadarshan shalya (the thorn of wrong belief or unrighteousness) (eighteen paap sthanak or sources of sin). 17. [pra. ] asthi NaM bhaMte ! neraiyANaM kakkasaveyaNijjA kammA kajjaMti ? OM [u.] evaM cev| )) )))) )) )))) %%%%%%%%%%%%%%%%%%%%%%%%%%%%%% )) 55 5 Wan 55555 bhagavatI sUtra (2) (394) Bhagavati Sutra (2)

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naMdISeNa kA udAharaNa 7. mAna 11. dveSa 15. paraniMdA corI 10 karkaza vedanIya karma kA bhoga tathA baMdha ke kAraNa hiMsA mAyA 4. kuzIla 12. kalaha 16. kapaTAcaraNa khaMdaka muni 9. lobha Soo 5. parigraha 13. doSAropaNa 17. jhUThe lekha * For Private & Personal use only. 2. jhUTha 14. cugalI 6. krodha 10. saga 18. mithyA darzana 10 www.jarienbrary.org

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8555555555555555555555555555555555555 citra paricaya-10 Illustration No. 10 karkaza vedanIya karma kA baMdha va bhoga OM 5 5 5 5 5 $ $$$$$$$$ $ 55 5 5 55 5 $ 55 55 555 $ 555 5 55 karkaza vedanIya karma udaya kAla meM atyanta ugra va bhayAnaka pIr3A dAyaka hotA hai| (i) jaise vipAka sUtra meM nandISaNa kumAra Adi ke udAharaNa haiN| jinhoMne pUrvajanma meM ghora hiMsA, corI, vyabhicAra Adi kA sevana kiyaa| ve karma udaya meM Ane para rAjapuruSoM ne gAr3ha baMdhana meM bA~dhakara lohe ko garma tave para use baiThAyA, sira para tape lohe kI paTTI bA~dhI, bhAlI, talavAroM se zarIra kA chedana kara usa para khaulatA sIsA namaka Adi ddaalaa| vaha ghora vedanA bhogatA rhaa| (ii) jisa prakAra khaMdhaka muni ke pUrva meM bA~dhe karkaza vedanIya karma kA udaya hone para jallAdoM ne unake zarIra kI camar3I utaarii| isa prakAra kI asahya vedanA kA bhoga karkaza vedanIya kA dRSTAnta hai| karkaza vedanIya ba~dhane ke mukhya kAraNa haiM-18 prakAra ke pApa sthAnoM kA punaH-punaH aacrnn-sevn| jaise-hiMsA, jhUTha, corI, vyabhicAra, lobha, krodha, mAna, mAyA, lobha, rAga (parastrI se rAga) dveSa, kalaha, abhyAkhyAna-jhUThA doSAropaNa, cugalI, para-nindA, mAyA-kapaTAcAra, jhUThe lekha Adi karAnA tathA mithyAdarzana-hiMsA Adi meM dharma-puNya maannaa| citra meM krodha kA pratIka-pukAratA nAga, mAna kA pratIka stabdha hAthI, kapaTa kA pratIka machalI pakar3atA bagulA, lobha kA pratIka dhAnya saMgraha karatA cUhA tathA jAti-dveSa kA pratIka lar3ate hue sA~pa-nevalA dikhAyA gayA hai| -zataka 7,u. 6. sUtra 15, 16 85 5 5 5 5 5 5 $ $ 5 555 5 $ 5 5 5 5 5 $ $$ $$ $ $ 55 55 5 5 5 5 5 $ 5 5 5 5 5 5 5 $ $ $ 55 BONDAGE AND EXPERIENCE OF KARKASH VEDANIYA KARMAS Karkash vedaniya karma causes extremely intense and fierce pain on fruition. (i) One of the examples of this from Vipaak Sutra is about prince Nandishen Kumar. He indulged in extreme violence, theft and adultery in his previous birth. When the so acquired karmas came to fruition guards shackled him and seated him on a red hot platen, tied a red hot strip of iron on his head, goaded his body with spears and swords and sprinkled molten lead and salt on the wounds. He continued to suffer extreme agony. (ii) Another example of suffering such grave torments is that of ascetic Khandhak who was skinned by butchers when his Karkash vedaniya karmas came to fruition. The main causes of acquiring Karkash vedaniya karmas are continued indulgence in the 18 sources of sin--violence, falsity, stealing, adultery, possession, anger, conceit, deceit, greed, attachment (libido), aversion, dispute, blaming falsely, inculpating someone, slandering, indiscipline, betray and wrong belief or unrighteousness. In the illustrations anger is presented as hissing snake, conceit as mad elephant, deceit as fish catching heron, greed as a mice collecting grains, and aversion as fighting snake and mongoose. --Shatak-7, lesson-6, Sutra-15, 16 8455555555555555555555555555555554

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phaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan ****tmi****************************** 18. evaM jAva vemANiyANaM / 17. [ pra. ] bhagavan ! kyA nairayika jIvoM ke karkazavedanIya karma ba~dhate haiM ? [u. ] hA~, gautama ! pahale kahe anusAra ba~dhate haiM / 18. isI prakAra yAvat vaimAnika taka kahanA caahie| 17. [Q.] Bhante ! Do infernal beings acquire bondage of karkash vedaniya karmas (karmas causing harsh suffering or extreme anguish)? [Ans.] Yes, Gautam ! They do as aforesaid. 18. The same should be repeated... and so on up to ... Vaimaniks. 19. [.] asthi NaM bhaMte ! jIvANaM akakkasavedaNijjA kammA kajjaMti ? [u. ] haMtA, atthi / 20. [pra. ] kahaM NaM bhaMte ! jIvANaM akakkasavedaNijjA kammA kajjaMti ? [u.] goyamA ! pANAivAyaveramaNeNaM jAva pariggahaveramaNeNaM kohavivegeNaM jAva micchAdaMsaNasallavivegeNaM, evaM khalu goyamA ! jIvANaM akakkasavedaNijjA kammA kajrjjati / 19. [ pra. ] bhagavan ! kyA jIvoM ke akarkazavedanIya (sukhapUrvaka bhogane yogya) karma ba~dhate haiM ? [u. ] hA~, gautama ! ba~dhate haiN| 20. [.] bhagavan ! jIvoM ke akarkazavedanIya karma kaise ba~dhate haiM ? [u.] gautama ! prANAtipAtaviramaNa se yAvat parigraha - viramaNa taka se, isI taraha krodha - viveka se ( lekara) yAvat mithyAdarzana zalyaviveka se he gautama! isa prakAra se jIvoM ke akarkazavedanIya karma ba~dhate haiN| 19. [Q.] Bhante ! Do jivas acquire bondage of akarkash vedaniya karmas (karmas not causing harsh suffering or extreme anguish)? [Ans.] Yes, Gautam ! They do. 20. [Q.] Bhante ! How do jivas acquire bondage of karmas not causing harsh suffering or extreme anguish ? [Ans.] Gautam ! By abstaining from indulging in killing of beings (pranatipat )... and so on up to... fondness for possessions and having prudence against anger... and so on up to... mithyadarshan shalya (the 5 thorn of wrong belief or unrighteousness). Gautam ! This way beings acquire bondage of akarkash vedaniya karmas (karmas not causing harsh suffering or extreme anguish). Wan Wan saptama zataka chaTA uddezaka Wan phra (395) Wan Seventh Shatak: Sixth Lesson pha Wan Wan

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21. [pra. ] asthi NaM bhaMte ! neraiyANaM akakkasaveyaNijjA kammA kajaMti ? [u. ] goyamA ! No iNaDhe smddhe| 22. evaM jAva vemaanniyaa| navaraM maNussANaM jahA jIvANaM (su. 19) / 21. [pra. ] bhagavan ! kyA nairayika jIvoM ke akarkazavedanIya karma ba~dhate haiM ? __ [u. ] gautama ! (nairayikoM ke akarkazavedanIya karmoM kA bandha nahIM hotaa|) 22. isI prakAra yAvat vaimAnika paryanta kahanA caahie| parantu manuSyoM ke viSaya meM itanA vizeSa hai hai ki jaise audhika jIvoM ke viSaya meM kahA gayA hai, vaise hI sArA kathana karanA caahie| 21. [Q.] Bhante ! Do infernal beings acquire bondage of akarkash vedaniya karmas (karmas causing harsh suffering or extreme anguish) ? Wan [Ans.] Gautam ! That is not correct (they do not acquire bondage of akarkash vedaniya karmas). 22. The same should be repeated... and so on up to... Vaimaniks. However, in case of human beings the statement follows the pattern of jivas (in general). OM sAtA-asAtAvedanIya karma PLEASURE AND PANCAUSING VEDANIYA KARMA 23. [pra. ] atthi NaM bhaMte ! jIvANaM sAtAvedaNijjA kammA kati ? [u.] haMtA, atthi| 23. [pra. ] bhagavan ! kyA jIvoM ke sAtAvedanIya karma ba~dhate haiM ? [u. ] hA~, gautama ! ba~dhate haiN| 23. (Q.) Bhante ! Do jivas acquire bondage of sata vedaniya karmas (karmas causing pleasant experience) ? (Ans.] Yes, Gautam ! They do. 24. [pra. ] kahaM NaM bhaMte ! jIvANaM sAtAvedaNijjA kammA kajaMti ? [u. ] goyamA ! pANANukaMpAe bhUyANukaMpAe, jIvANukaMpAe sattANukaMpAe, bahUNaM pANANaM jAva sattANaM adukkhaNayAe, asoyaNayAe, ajUraNayAe, atippaNayAe, apiTTaNayAe, aparitAvaNayAe; evaM khalu goyamA ! jIvANaM sAtAvedaNijjA kammA kjNti| 24. [pra. ] bhagavan ! jIvoM ke sAtAvedanIya karma kaise ba~dhate haiM ? [u.] gautama ! prANoM para (1) anukampA karane se, bhUtoM para anukampA karane se, jIvoM ke prati anukampA karane se aura sattvoM para anukampA karane se; tathA bahuta se prANa, bhUta, jIva aura sattvoM ko Wan (2) duHkha na dene se, (3) unheM zoka (dainya) utpanna na karane se, (4) (zarIra ko sukhA dene vAlI) cintA | bhagavatI sUtra (2) (396) Bhagavati Sutra (2) $$$$$$$$$$$$$$$$$$$$$$$$$$$u $$$$$$$$$

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(viSAda yA kheda) utpanna na karAne se, (5) vilApa evaM rudana karAkara A~sU na bahavAne se, (6) unako na pITane se, (7) unheM paritApa na dene se isa prakAra kI anukampA vRtti se, (jIvoM ke sAtAvedanIya karma ba~dhate haiN)| gautama ! isa prakAra se jIvoM ke sAtAvedanIya karma ba~dhate haiN| 24. (Q.) Bhante ! How do jivas acquire bondage of karmas causing pleasant experience? ___ [Ans.] Gautam ! They do so by (1) showing compassion (karuna) towards numerous praan (two to four sensed beings; beings), bhoot (plant bodied beings; organisms), jiva (five sensed beings; souls), and sattva (immobile beings; entities); (2) not causing pain to them; (3) not causing distress to them, (4) not causing anxiety to them (thereby making them physically weak due to grief); (5) by not making them weep and shed tears; (6) by not beating them; and (7) by not tormenting them. Through such compassion (jivas acquire bondage of karmas causing pleasant experience). Gautam ! This way jivas acquire bondage of karmas causing pleasant experience. 25. evaM neraiyANa vi| 26. evaM jAva vemaanniyaannN| 25. isI prakAra nairayika jIvoM ke (bhI sAtAvedanIya karmabandha ke) viSaya meM kahanA caahie| 26. isI prakAra yAvat vaimAnikaparyanta kahanA caahie| 25. The same should be repeated for (bondage of karmas causing pleasant experience) infernal beings. 26. and so on up to... Vaimaniks. 27. [pra. ] asthi NaM bhaMte ! jIvANaM asAtAvedaNijjA kammA kajaMti ? [u.] haMtA, atthi| 27. [pra. ] bhagavan ! kyA jIvoM ke asAtAvedanIya karma ba~dhate haiM ? [u.] hA~, gautama ! ba~dhate haiN| 27. (Q.) Bhante ! Do jivas acquire bondage of asata vedaniya karmas (karmas causing unpleasant experience) ? [Ans.] Yes, Gautam ! They do. 28. [pra. ] kahaM NaM bhaMte ! jIvANaM assAgAveyaNijjA kammA kajaMti ? __ [u.] goyamA ! paradukkhaNayAe, parasoyaNayAe, parajUraNayAe, paratippaNayAe, parapiTTaNayAe, paraparitAvaNayAe, bahUNaM pANANaM jAva sattANaM dukkhaNayAe soyaNayAe jAva paritAvaNayAe, evaM khalu ma goyamA ! jIvANaM asAtAvedaNijjA kammA kjNti| 55555555555555))))))))))))))))))))))))))55553 saptama zataka : chaThA uddezaka (397) Seventh Shatak: Sixth Lesson 955555555555555555555555555555 $ $ $$ 15 15 A

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phaphaphaphaphaphaphaphaphaphaphapha Wan tmittt***************************miti Wan 29. evaM neraiyANa vi / 30. evaM jAva vemANiyANaM / 28. [ pra. ] bhagavan ! jIvoM ke asAtAvedanIya karma kaise ba~dhate haiM ? [u. ] gautama ! (1) dUsaroM ko duHkha dene se, (2) dUsare jIvoM ko zoka utpanna karane se, (3) jIvoM ko viSAda yA cintA utpanna karane se, (4) dUsaroM ko rulAne yA vilApa karAne se, (5) dUsaroM ko pITane se, aura (6) jIvoM ko paritApa dene se tathA bahuta se prANa, bhUta, jIva evaM sattvoM ko duHkha pahu~cAne se, zoka utpanna karane se yAvat unako paritApa dene se ( isa prakAra kI krUra vRtti se jIvoM ke asAtAvedanIya karmabandha hotA hai ) / gautama ! isa prakAra se jIvoM ke asAtAvedanIya karma ba~dhate haiM / 29. isI prakAra nairayika jIvoM ke viSaya meM / 30. isI prakAra yAvat vaimAnikaparyanta (asAtAvedanIyabandhaviSayaka) kathana karanA caahie| 28. [Q.] Bhante ! How do jivas acquire bondage of karmas causing unpleasant experience? [Ans.] Gautam ! They do so by ( 1 ) causing pain to living beings; (2) causing distress to them, ( 3 ) causing anxiety and grief to them; (4) by 5 making them weep and shed tears; (5) by beating them; (6) by 5 tormenting them and by causing pain... and so on up to ... torment to 5 numerous living beings. Through such cruel acts (jivas acquire bondage of karmas causing unpleasant experience). Gautam! This way jivas acquire bondage of karmas causing unpleasant experience. 29. The same should be repeated for (bondage of karmas causing 5 unpleasant experience) infernal beings. 30. and so on up to... Vaimaniks. vivecana : sUtra 15 se 22 taka meM karkaza vedanIya akarkaza vedanIya kA tathA 23 se 30 taka sAtA - asAtA vedanIya kA kathana hai / karkazavedanIya kA artha hai baMdha huA karma udayakAla meM atyanta ugra va bhayAnaka rUpa meM pIr3AdAyaka hotA hai / karkazavedanIya va asAtAvedanIya meM antara hai / karkazavedanIya kA sambandha aneka karmoM ke vedana se haiM, jabaki asAtAvedanIya kA sambandha kevala vedanIya karma se hai / dUsarI bAta - karkazavedanIya baMdha ke hetu prANAtipAta Adi 18 pApasthAnaka haiM, jabaki asAtAvedanIya karma kA baMdha hetu dUsare ko duHkha va paritApa denA hai| akarkazavedanIya kA baMdha hetu 18 pApoM se viramaNa (saMvara) karanA, tathA sAtAvedanIya kA baMdha hetu prANiyoM kI anukampA karanA hai / umAsvAti ne sAtA vedanIya karmabaMdha ke 7 kAraNa batAye haiM / (tattvArtha 6/13) karkazavedanIya udayakAla meM atyanta tIvra rUpa meM udaya Ate haiM, jaise skandaka AcArya ke ziSyoM ne pahale kisI bhava meM karkazavedanIya karma bA~dhe the, jo tIvra rUpa meM udaya aaye| (vRtti, patrAMka 305 ) Elaboration-Aphorisms 15-22 detail karmas causing experiences of extreme pain (karkash) and not so extreme pain (akarkash) and 23-30 bhagavatI sUtra ( 2 ) (398) 255555 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 5 5 5 5 5 5 55 2 Bhagavati Sutra (2)

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jIvoM kI daHkha denA asAtAvedanIya aura baMdha ke kAraNa viSAda utpanna karanA bhayabhIta karanA asAtA vedanIya kA bhoga pIr3ita karanA X rahate ghara meM Aga lagAdI paritApa pahu~cAnA

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phaphaphaphaphaphaphaphaphaphaphaphaphapha citra paricaya - 11 asAtAvedanIya aura baMdha ke kAraNa citra ke madhya meM asAtA vedanIya karma bhoga ke do dRzya haiN| isa karma ke udaya vyAdhiyA~, durbalatA, Akasmika AghAta Adi ke rUpa meM zArIrika va mAnasika kaSTa bhogane par3ate haiN| asAtAvedanIya karma bandha ke mukhya rUpa meM chaha kAraNa haiM (1) jIvoM ko duHkha denA- jaise pakSiyoM ko piMjaroM meM bA~dhanA, gAya Adi mUka pazuoM para coTa va prahAra kara unheM duHkha pahu~canA athavA kisI bhI prANI ko duHkha denA / Illustration No. 11 (2) dUsaroM ko zoka utpanna karanA- udAharaNa svarUpa-kisI ne nirdayatA pUrvaka kisI anAtha mahilA ko ghara se beghara kara diyA / usakA sAmAna tor3a-phor3a kara sar3aka para pheMka diyaa| (3) viSAda va cintA utpanna karanA - jaise rahate gharoM meM Aga lagA denA, zastra Adi se bhayAkrAnta karanA / (4) dUsaroM ko rulAnA, bhayabhIta karanA / (5) dUsaroM ko pITanA - jaise dhobI gadhe ko va gAr3I vAlA bUr3he bailoM ko pITatA hai| (6) dUsaroM ko paritApa denA- jaise ajJAna loga sAdhu ko durvacana Adi bolakara saMtApa pahu~cA rahe haiN| ye udAharaNa kisI bhI jIva para lAgU ho sakate haiN| zarIra meM aneka prakAra kI - zataka 7, u. 6, sUtra 28 CAUSES OF ACQUIRING PAIN CAUSING KARMAS The illustration in the middle has two scenes of pain caused by asaata vedaniya karma. The fruition of this karma causes physical and mental suffering in the form of ailments, weakness, accident etc. There are six main causes of bondage of these karmas (1) Tormenting living beings-to trap and encage birds, to hurt cows and other mute animals by hitting and beating, or to hurt any being in any way. (2) Causing grief to others to dispossess a helpless woman of her abode and throw away her belongings. (3) Causing panic and worry-to set fire to inhabited houses or spread panic by display of weapons etc. (4) To make others weep and wail by terrorizing them. (5) To beat others like a washer-man beats his donkey and a bullock-cart driver beats the bullocks. (6) To torment others-like heretics torment ascetics with abuses and harsh words. All these examples are applicable to any living being. -Shatak-7, lesson-6, Sutra 28 555555555555555555555555555555555555

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9555555555555555555555555555555555558 ))) fi inform about those causing pleasure and pain. Karkash vedaniya karma means the karma that causes extremely intense and fierce pain on fruition. There is a difference between karkash vedaniya and asata vedaniya karmas. Karkash vedaniya relates to experience of many species of karmas whereas asata vedaniya relates only to vedaniya karmas. Another thing is that the cause of bondage of karkash vedaniya karma is indulgence in the eighteen sinful activities including killing living beings whereas that of asata vedaniya karma is causing pain and torment to others. The cause of bondage of akarkash vedaniya karma is fi abstaining from indulgence in the eighteen sinful activities including killing living beings whereas that of sata vedaniya karma is compassion towards living beings. Umaswati has mentioned seven causes of bondage of sata vedaniya karma (Tattvarth Sutra 6/13). The example of extreme pain caused by fruition of karkash vedaniya karmas can been seen in the story of disciples of Skandak Acharya who suffered such intolerable agony due to fruition of bondage of karmas acquired in some past birth. (Vritti, leaf 305) )))))) ) ke bharata meM duHSama duHSama kAla kA prabhAva EPOCH OF EXTREME SORROW IN BHARAT 31. [pra. ] jaMbuddIve NaM bhaMte ! dIve bhArahe vAse imIse osappiNIe dussamadussamAe samAe , uttamakaTThapattAe bharahassa vAsassa kerisae AyArabhAvapaDoyAre bhavissai ? [u. ] goyamA ! kAle bhavissati hAhAbhUe bhaMbhAbhUe kolAhalabhUe, samayANubhAveNaM ya NaM kharapharusadhUlimailA duvisahA vAulA bhayaMkarA vAyA saMvaTTagA ya vaaiNti| iha abhikkhaM dhUmAhiti ya disA samaMtA rayassalA rennu-klus-tmpddl-niraalog| samayalukkhayAe ya NaM ahiyaM caMdA sIyaM mocchaMti, ahiyaM sUriyA tvissNti| aduttaraM ca NaM abhikkhaNaM bahave arasamehA virasamehA khAramehA khattamehA (khaTTamehA) aggimehA vijjumehA visamehA asaNimehA apibaNijjodagA vAhirogavedaNodIraNApariNAmasalilA amaNuNNapANiyagA caMDAnilapahayatikkhadhArAnivAyaparaM vAsaM vaasihiti| jeNaM bhArahe vAse gAmAgaranagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNA''samagataM jaNavayaM, cauppayagavelae khahayare ya pakkhisaMghe, gAmA'raNNapayAranirae tase ya pANe bahuppagAre, rukkha-guccha-gummalaya-valli-taNa-pavvaga-haritosahi-pavAlaM-kuramAdIe ya taNavaNassatikAie viddhNsehiNti| pavvayagiri-DoMgarutthala-bhaTTimAdIe ya veyaDDhagirivajje viraavehiti| salilabila-gaDDa-dugga-visamaniNNunatAI gaMgA-siMdhu-vajjAiM smiikrehiti| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$ $$$$$ $$ $$$$$$$ nAnAgArAgAnA - saptama zataka : chaThA uddezaka (399) Seventh Shatak: Sixth Lesson 151 )))) ))))) )))))) ))))) ) )) ))) ))

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Wan - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 555 5555952 phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 31. [ pra. ] bhagavan ! isa jambUdvIpa nAmaka dvIpa ke bhAratavarSa meM isa avasarpiNI kAla kA duHSamaduHSama nAmaka chaThA ArA jaba atyanta utkaTa avasthA ko prApta hogA, taba bhAratavarSa kA AkArabhAvapratyavatAra (AkAra = bAhya svarUpa / bhAva-paryAya kA AvirbhAva) kaisA hogA ? [u.] gautama ! vaha kAla hAhAbhUta (manuSyoM ke hAhAkAra se yukta), bhaMbhAbhUta (duHkhArtta pazuoM ke bhAMbhAM zabdarUpa ArttanAda se yukta) aura kolAhala bhUta hogA / kAla ke prabhAva se atyanta kaThora, dhUla se malina ( dhUmila ), asahya, vyAkula (jIvoM ko vyAkula kara dene vAlI), bhayaMkara vAta (havAe~) evaM saMvarttaka vAyu cleNgii| isa kAla meM yahA~ bAra-bAra cAroM ora se dhUla ur3ane se dizAe~ dhUla se malina aura reta se kaluSita, andhakArapaTala se yukta evaM Aloka se rahita hoNgii| samaya (kAla) kI rUkSatA ke kAraNa candramA atyanta zItalatA pheMkeMge; sUrya atyanta tpeNge| isake anantara bArambAra bahuta se kharAba rasa vAle viparIta rasa vAle megha, khAre jala vAle megha, khattamegha ( khAda ke samAna pAnI vAle megha ), vidyutmegha megha, ( bijalI sahita megha ), viSamegha (jaharIle pAnI vAle megha ), azanimegha ( ole- gar3e barasAne vAle yA vajra 5 ke samAna parvatAdi ko cUra-cUra kara dene vAle megha ), apeya ( na pIne yogya) jala se pUrNa megha (athavA tRSA zAnta na kara sakane vAle pAnI se yukta megha ), vyAdhi, roga aura vedanA ko utpanna karane (ubhAr3ane ) vAle jala se yukta tathA amanojJa jala vAle megha, pracaNDa vAyu ke thaper3oM se Ahata hokara tIkSNa dhArAoM 5 ke sAtha girate hue pracura varSA barasAyeMge / jisase bhAratavarSa ke grAma, Akara (khAna), nagara, kher3e, karbaTa, maDamba, droNamukha (bandaragAha), paTTaNa ( vyApArika maMDiyoM) aura Azrama meM rahane vAle janasamUha, catuSpada (caupAye jAnavara), khaga (AkAza cArI pakSIgaNa ), grAmoM aura jaMgaloM meM saMcAra meM rasa trasa prANI tathA aneka prakAra ke vRkSa, guccha, gulma, latAe~, beleM, ghAsa, dUba, parvvaka (ganne Adi), hariyAlI, zAli Adi dhAnya, pravAla aura aMkura Adi 5 tRNavanaspatiyA~, ye saba vinaSTa ho jAyeMgI / vaitADhya parvata ko chor3akara zeSa sabhI parvata, choTe pahAr3a, phaTIle, DUMgara, sthala, registAna baMjara bhUmi Adi sabakA vinAza ho jaayegaa| gaMgA aura sindhu, ina do nadiyoM ko chor3akara zeSa nadiyA~, pAnI ke jharane, sarovara, jhIla Adi ( naSTa ho jAyeMge), durgama aura (U~cI-nIcI ) bhUmi meM rahe hue saba sthala samatala kSetra (sapATa maidAna) ho jAyeMge / viSama 31. [Q.] Bhante ! In this Avasarpini kaal (regressive half-cycle of time) 5 when the Dukham-dukhama Ara (epoch of extreme sorrow) will be at its Wan worst, what will be the forms (things and conduct) and appearances (modes or variety of conduct and things) that will evolve in Bharat area (Bharat-varsh or Indian sub-continent) in Jambudveep ? [Ans.] Gautam ! That period will be replete with wails (hahabhoot), bawls (bhambhabhoot) and pandemonium (kolahal). Due to the impact of times extremely harsh, dusty, intolerable, tormenting and fierce winds and whirlwinds (samvartak vaat) will blow. During that period all directions will be dusky, murky, dismal and dark due to continued duststorms all around. Adverse times will make moon impart extreme cold bhagavatI sUtra ( 2 ) (400) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (2) phra .

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952 Wan Wan and the sun impart extreme heat (nights will be freezing cold and days will be scorching hot). Besides this, churned by stormy winds, different kinds of menacing clouds will cause repeated torrential rains and cloud f burst. These are clouds bearing bad water, harmful water, acidic water, 5 alkaline water ( khattamegh), electric charge (vidyunmegh) (thundering clouds), toxic water (vish-megh), ashanimegh (hail-bearing cloud or rocksmashing cloud), non-potable water, and detestable water capable of 5 causing ailments, disease and pain. All this will cause destruction of tormented masses of humans, quadrupeds and birds living in villages (gram), settlements near mines 5 (aakar), cities (nagar), kraals (khet), markets (karbat), boroughs 15 (madamb ), hamlets (dronmukh), harbours (pattan), and hermitages 5 (ashram); mobile beings as well as various trees, herbs, creepers, plants, f grass, hay, canes, paddy and other grains, sprouts and other flora abundant in villages and forests. Leaving aside Vaitadhya mountain all other mountains, hills, mounds, hillocks, plains, deserts, sterile land etc. Wan will be destroyed (submerged). Besides the Ganges and Indus all other f rivers, streams, ponds, lakes etc. ditches, tanks will be destroyed 5 (inundated). All the uneven and difficult terrains of the land will be f swept level into flat lands. phra Wan phra phra phra 32. [pra.] tIse NaM bhaMte ! samAe bharahassa vAsassa bhUmIe kerisae AyArabhAvapaDoyAre 5 bhavissati ? [u.] goyamA ! bhUmi bhavissai iMgAlabhUyA mummurabhUyA chAriyAbhUyA vellayabhUyA tattasamajo bhUyA dhUlibahulA reNubahulA paMkabahulA paNagabahulA calaNibahulA, bahUNaM dharaNigoyarANaM sattANaM dunikkamA yAvi phra bhavissati / 32. [ pra. ] bhagavan ! usa samaya bhAratavarSa kI bhUmi kA AkAra aura bhAvoM kA AvirbhAva (svarUpa) kisa prakAra kA hogA ? ma [ u. ] gautama ! usa samaya isa bharatakSetra kI bhUmi aMgArabhUta (aMgAroM ke samAna), murmurabhUta (gobara 5 ke upaloM kI agni ke samAna), bhasmIbhUta (garma rAkha ke samAna), tape hue loha ke kar3Aha ke samAna, taptaprAya agni ke samAna, bahuta dhUla vAlI, bahuta raja vAlI, bahuta kIcar3a vAlI, bahuta zaivAla (athavA pA~ca raMga kI kAI) vAlI, calane jitane bahuta kIcar3a vAlI hogI, jisa para pRthvIsthita jIvoM kA calanA 5 bar3A hI duSkara ho jAyegA / 5 32. [Q.] Bhante ! During that period what will be the forms (things F and conduct) and appearances (modes or variety of conduct and things) of the land surface that will evolve in Bharat-varsh? F B F F saptama zataka chaThA uddezaka (401) phra Wan Seventh Shatak: Sixth Lesson phaphapha 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 Wan

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phra ttttt******************************* phra [Ans.] Gautam ! During that period the land surface in Bharat-varsh 5 will be ablaze like embers (angaar bhoot), like burning cow-dung cake 5 (murmur-bhoot), like scalding ashes (bhasmibhoot), like a red hot cauldron, like a burning fire, full of dust, full of dirt, full of mud, full of moss, and slippery to walk. It would be extremely difficult to walk for the living beings inhabiting the earth. 33. [ pra. ] tIse NaM bhaMte! samAe bhArahe vAse maNuyANaM kerisae AyArabhAva - paDoyAre bhavissai ? [u. ] goyamA ! maNuyA bhavissaMti durUvA duvvaNNA dugaMdhA dUrasA dUphAsA, aNiTThA akaMtA jAva amaNAmA, hINassarA dINassarA aNiTThassarA jAva amaNAmassarA, aNAdijjavayaNa - paccAyAyA nillajjA kUDa - kavaDa -- kalaha - vaha - baMdha - vera - nirayA majjAyAtikkamappahANA akajjaniccujjatA guruniyogaviNayarahiyA ya vikalarUvA parUDhanaha - kesa - maMsuromA kAlA kharapharusajhAmavaNNA phuTTasirA kavilapaliyakesA bahuhArusaMpiNadudaMsaNijjaruvA saMkuDiyavalIta raMgapariveDiyaMgamaMgA jarApariNatavya thera ganarA paviralaparisaDiyadaMtaseDhI ubbhaDaghaDamuhA visamanayaNA vaMkanAsA vaMkavalIvigata bhesaNamuhA kacchUkasarAbhibhUtA khara - tikkhanakkha - kaMDUiya - vikkhayataNU dudda - kiDibha - sijjhaphuDiyapharUsacchavI cittalaMgA Tola - gai - visama - saMdhibaMdhaNaukkuDDu - aTThigavibhattadubbalA - kusaMghayaNakuppamANakusaMThitA kuruvA kuTThANAsaNa - kusejja - kubhoiNo asuiNo aNegavAhiparipIliyaMgamaMgA khalaMtivinbhalagatI nirucchAhA sattaparivajjiyA vigayaceTThanaTThateyA abhikkhaNaM sIya - uNha - khara- pharusa - vAyavijjhaDiyamaliNapaMsu guDataMgamaMgA / bahukoha - mANa - mAyA bahulobhA asuhadukkhabhAgI osannaM dhammasaNNA - sammattaparibbhaTThA ukkoseNaM raNipamANamettA solasavIsativAsparamAusA putta - NattupariyAlapaNayabahulA gaMgA-siMdhUo mahAnadIo vedaM ca pavvayaM nissAe bahuttaraM NigodA bIyaMbIyAmettA bilavAsiNo bhavissaMti / bhagavatI sUtra (2) 33 . [ pra. ] bhagavan ! usa samaya (duHSama duHSama nAmaka chaThe Are) meM bhAratavarSa ke manuSyoM kA 5 AkAra yA AcAra aura bhAvoM kA svarUpa kaisA hogA ? [ u. ] gautama ! usa samaya meM bhAratavarSa ke manuSya ati kurUpa, kuvarNa, kugandha, kurasa aura kusparza se yukta, aniSTa, akAnta ( kAntihIna yA apriya) yAvat amanogama, hIna svara vAle, dIna svara vAle, aniSTa svara vAle yAvat amanAma svara vAle, anAdeya aura apratItiyukta vacana vAle, nirlajja, kUTa-pha kapaTa, kalaha, vadha ( mArapITa ), bandha aura vaira-virodha meM rata, maryAdA kA ullaMghana karane meM pradhAna 5 (pramukha), akArya karane meM nitya udyata, gurujanoM (mAtA - pitA Adi pUjyajanoM) ke AdezapAlana aura vinaya se rahita, vikalarUpa (beDaula sUrata zakla ) vAle bar3he hue nakha, keza, dAr3hI, mU~cha aura roma vAle, 5 kAlekalUTe, atyanta kaThora zyAmavarNa ke bikhare hue bAloM vAle, pIle aura sapheda kezoM vAle, bahuta-sI nasoM (snAyuoM) se zarIra ba~dhA huA hone se durdarzanIya rUpa vAle, saMkucita (sikur3e hue) aura valItaraMgoM (jhurriyoM) se pariveSTita, Ter3he-mer3he aMgopAMga vAle, isalie jarApariNata vRddha puruSoM ke samAna thor3e (402) 27 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 tmitittmi*t*tmimimimimimimimimimimimimimimimimimimimimimittmiti Bhagavati Sutra (2) phra Wan

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nimittmillltmittmi*********tmi***tmi*****VS TUTe aura sar3e hue dA~toM vAle, udbhaTa ghaTa ke samAna bhayaMkara mukha vAle, viSama netroM vAle, Ter3hI nAka vAle tathA Ter3he-mer3he evaM jhurriyoM se vikRta hue bhayaMkara mukha vAle, eka prakAra kI bhayaMkara khujalI vAle, kaThora evaM tIkSNa nakhoM se khujalAne ke kAraNa vikRta bane hue; dAda, eka prakAra ke kor3ha, sidhma ( eka prakAra ke bhayaMkara kor3ha) vAle, phaTI huI kaThora camar3I vAle, vicitra aMga vAle, U~Ta Adi-sI gati (cAla) vAle (burI AkRti vAle), zarIra ke jor3oM ke viSama baMdhana vAle, U~cI-nIcI viSama haDDiyoM evaM pasaliyoM se yukta, kugaThanayukta, kusaMhanana vAle, kupramANayukta viSama saMsthAnayukta, kurUpa, kusthAna meM bar3he hue zarIra vAle, kuzayyA vAle ( kharAba sthAna meM zayana karane vAle), kubhojana karane vAle, vividha vyAdhiyoM se pIr3ita, skhalita gati (lar3akhar3AtI cAla) vAle, utsAharahita, sattvarahita, vikata ceSTA vAle, tejohIna, bAra-bAra zIta, uSNa, tIkSNa aura kaThora vAta se vyApta (saMtrasta), raja Adi se malina aMga vAle hoNge| atyanta krodha, mAna, mAyA aura lobha se yukta, azubha duHkha ke bhAgI, dharmasaMjJA aura samyaktva se prAyaH paribhraSTa hoNge| unakI avagAhanA utkRSTa eka ratnipramANa (eka muMDa hAtha bhara) hogii| unakA AyuSya (prAyaH) solaha varSa kA aura adhika se adhika bIsa varSa kA ( paramAyuSya) hogaa| ve bahuta se putrapautrAdi parivAra vAle hoMge aura una para unakA atyanta sneha (mamatva yA mohayukta) hogaa| inake 72 kuTumba bIjabhUta ( AgAmI manuSyajAti ke lie bIjarUpa) tathA bIjamAtra hoNge| ye gaMgA aura sindhu mahAnadiyoM ke biloM meM aura vaitADhya parvata kI guphAoM kA Azraya lekara nivAsa kreNge| 33. [Q.] Bhante ! During that period what will be the forms (things and conduct) and appearances (modes or variety of conduct and things) of human beings that will evolve in Bharat-varsh? [Ans.] Gautam ! During that period human beings in Bharat-varsh will have bad shape, bad colour, bad smell, bad taste and bad touch. They will be anisht (not desirable), akaant (not beautiful)... and so on up to... amanojna (not attractive). They will have meek, humble, anisht (not desirable)... and so on up to... amanojna (not attractive ) voice. They will have repulsive and offending speech. They will be shameless, deceitful, crafty as well as quarrelsome and will indulge in killing, capturing, animosity and vengeance. They will be ready to violate modesty, indulge in misdeeds, disobey orders of seniors (including parents) and will be devoid of humility. They will be grotesque with grown nails, hair, beard, moustache and body hair. They will be black complexioned with unkempt and untidy hair of black, yellow and white colours. They will have detestable appearance with bunched, sinews, contracted and contorted limbs covered with folds and wrinkles. Like ageing persons, they will have few, broken and decayed teeth, repulsive mouth like a deformed pitcher, terrible eyes, curved nose and a wrinkle filled saptama zataka chaTA uddezaka phra (403) Seventh Shatak: Sixth Lesson

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95955555555555555555555555555 contorted and barbarous face. Their body will be infested with acute eczema, ringworm, leucoderma and leprosy making the skin hard, parched, and broken due to scratching with hard and sharp nails. They will be with strange limbs, with bizarre movements like camel, with peculiar joints and uneven bones and ribs. They will have ugly formation, constitution, proportions, structure, and appearance as well as body growth at unusual places. They will choose bad places and beds to sleep and bad food to eat. They will suffer from a variety of ailments and have limping gait. They will be devoid of enthusiasm, vigour, right intent and radiance. Tormented by continuous cold, hot, sharp and hard winds, they will have bodies made dull be dirt and slime. They will be filled with intense anger, conceit, deceit and greed. They will suffer agonizing pain and will go astray from the religious and righteous path. Their body size (avagahana) will not be more than one cubit (Ratni). Their average life-span will be sixteen years going to a maximum of twenty years. They will have large families with numerous sons and grandsons for whom they will have deep attachment. Seventy two of these families will turn into and act as seeds for the future. These families will take shelter in the hollows in the Ganges and Indus rivers and caves in the Vaitadhya mountain. chaThe Are ke manuSyoM ke AhAra Adi FOOD OF THE HUMANS OF THE SIXTH EPOCH 34. [pra. ] te NaM bhaMte ! maNuyA kamAhAramAhArehiMti ? [u.] goyamA ! teNaM kAleNaM teNaM samaeNaM gaMgA-siMdhUo mahAnadIo rahapahavitthArAo akkhasotappamANamittaM jalaM vojjhihiMti, se vi ya NaM jale bahumaccha-kacchabhAiNNe No ceva NaM Aubahule bhvissti| tae NaM te maNuyA sUroggamaNamuhuttaMsi ya sUratthamaNamuhuttaMsi ya bilehito nidghAhiti, bilehito niddhAittA maccha-kacchabhe thalAiM gAhehiMti, maccha-kacchabhe thalAI gAhettA sItAtavatattaehiM maccha-kacchaehiM ekkavIsaM vAsasahassAI vittiM kappemANa vihrissNti| 34. [pra. ] bhagavan ! (usa duHSamaduHSamakAla ke) manuSya kisa prakAra kA AhAra kareMge? [u. ] gautama ! usa kAla aura usa samaya meM gaMgA aura sindhu mahAnadiyA~ ratha ke mArga-pramANa (atyanta alpa) vistAra vAlI hoNgii| unameM akSasrotapramANa (ratha kI dhurI ke praveza karane ke chidra jitane bhAga meM A sake utanA) pAnI bhegaa| vaha pAnI bhI aneka matsya, kacchapa Adi se bharA hogA aura usameM bhI pAnI bahuta nahIM hogaa| ve bilavAsI manuSya sUryodaya ke samaya eka muhUrta aura sUryAsta ke samaya eka muhUrta (apane-apane) biloM se bAhara nikleNge| biloM se bAhara nikalakara ve gaMgA aura sindhu nadiyoM meM se machaliyoM aura kachuoM Adi ko pakar3akara jamIna meM gaadd'eNge| isa prakAra gAr3e hue matsya-kacchapAdi bhagavatI sUtra (2) (404) Bhagavati Sutra (2)

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phra ( rAta kI) ThaNDa aura (dina kI ) dhUpa se sika jaayeNge| (taba ve zAma ko gAr3e hue matsya Adi ko subaha aura subaha ke gAr3e hue matsya Adi ko zAma ko nikAlakara khaayeNge)| isa prakAra zIta aura Atapa se pake hue matsya - kacchapAdi se ikkIsa hajAra varSa taka jIvikA calAte hue (jIvana - nirvAha karate hue) jIvanayApana kreNge| 34. [Q.] Bhante ! What type of food will the humans (of that period) take? [Ans.] Gautam ! During that period of time the great rivers, Ganges and Indus, will shrink to the width of a chariot-path. In their beds the flow of water will be no more than the diameter of the axle of a chariot. Even that meager flow and small quantity of water will be filled with numerous fish, tortoise and other animals. Those hole-dwelling humans will come out of their holes for one Muhurt at the dawn and one Muhurt at the dusk. They will then catch some fish and tortoise from the Ganges and Indus and bury them in the sand. The buried fish etc. will get roasted in the deep chill of the night and scorching sun of the day. (They will eat in the morning the meat buried at the dusk and in the evening the meat buried at dawn.) This way they will subsist on meat roasted in chill and sun and will (the species) survive for twenty one thousand years. 35. [ pra. ] te NaM bhaMte ! maNuyA nissIlA NigguNA nimmerA nippaccakkhANaposahovavAsA ussannaM sAhArA macchAhArA khoddhAhArA kuNimAhArA kAlamAse kAlaM kiccA kahiM gacchahiMti ? kahiM uvavajjihiMti ? [u.] goyamA ! osannaM naraga-tirikkha - joNiesu uvavajjirhiti / 35. [ pra. ] bhagavan ! ve ( usa samaya ke) zIlarahita, guNarahita, maryAdAhIna, pratyAkhyAna (tyAganiyama) aura pauSadhopavAsa se rahita, prAyaH mA~sAhArI, matsyAhArI, kSudrAhArI ( athavA madhu kA AhAra karane vAle athavA bhUmi khodakara kandamUlAdi kA AhAra karane vAle) evaM kuNimAhArI ( mRta zava kA mA~sa khAne vAle) manuSya mRtyu ke samaya para (kAla) kara kahA~ jAyeMge, kahA~ utpanna hoMge ? [ u. ] gautama ! ve (pUrvokta prakAra ke) manuSya marakara prAyaH (naraka aura tiryaMcagati meM jAyeMge, aura ) naraka evaM tiryaMca-yoniyoM meM utpanna hoNge| 35. [Q.] Bhante ! Where will these men ; devoid of all vows including sheel-vrats or shikshavrats (instructive or complimentary vows of spiritual discipline), Gunavrats (restraints that reinforce the practice of anuvrats), Viraman-vrats or Anuvrats (five minor vows), pratyakhyan (rules of renouncing) and paushadhopavas (partial ascetic vow and saptama zataka chaThA uddezaka Seventh Shatak: Sixth Lesson (405) phra

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9555555555555555555555555555555555555E fi fasting); mostly subsisting on meat, fish, mean food (like honey and fi roots) and carrion (kunimahaari); go and be born after their death? [Ans.) Gautam ! Most of these (aforesaid humans) after their d will go and be born in hell and as animals. jaba 36. [pra.] te NaM bhaMte ! sIhA vagghA vigA dIviyA acchA taracchA parassarA NissIlA taheva jAva 2 kahiM uvavajjihiMti ? [u. ] goyamA ! osanaM naraga-tirikkhajoNiesu uvvjjihiNti| 36. [pra.] bhagavan ! (usa kAla aura usa samaya ke) niHzIla yAvat kuNimAhArI siMha, vyAghra, vRka (bher3iye), dvIpika (cIte, athavA geMDe), rIcha (bhAlU), tarakSa (jarakha) aura zarabha (geMDA) Adi (hiMsra % pazu) mRtyu ke samaya marakara kahA~ jAyeMge, kahA~ utpanna hoMge? [u. ] gautama ! ve prAyaH naraka aura tiryaMcayoni meM utpanna hoNge| fi 36. (Q.) Bhante ! Where will these lions, tigers, wolves, leopards, bears, hyenas, rhinos and other animals; devoid of all vows... and so on 4 up to... carrion (kunimahaari); go and be born after their death ? ___[Ans.] Gautam ! Most of these will go and be born in hell and as animals. 37. [pra.] te NaM bhaMte ! DhaMkA kaMkA vilakA madugA sihI NissIlA ? [u. ] taheva jAva osannaM naraga-tirikkhajoNiesu uvvjihiti| sevaM bhaMte ! sevaM bhaMte ! tti0| ||sttm sae : chaTTho uddesao samatto / 37. [pra. ] bhagavan ! usa samaya ke niHzIla Adi pUrvokta vizeSaNoM se yukta DhaMka (droNa kAka bar3e kaue), kaMka, (sapheda kauA) bilaka, (nIla pakSI) madguka (jalakAka-jalakaue), zikhI (mora) (Adi pakSI marakara kahA~ utpanna hoMge?) [u. ] gautama ! (ve pUrvokta pakSIgaNa marakara) prAyaH naraka evaM tiryaMca yoniyoM meM utpanna hoNge| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara zrI gautama svAmI yAvat vicaraNa karane lge| 37. [Q.] Bhante ! Where will these birds including raven (Dhank), white crows (kank), Bilak, Madguk and peacocks; devoid of all vows... and so on up to... carrion (kunimahaari); go and be born after their death ? ___[Ans.] Gautam ! Most of these will go and be born in hell and as animals. bhagavatI sUtra (2) (406) Bhagavati Sutra (2) 3555555555555555555555555555555555

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25555555 5 5 5 5 5 5 5 5 5 5 5 5 55 5 555 55 5555 5 5 5 555 5555 5 555 5552 phra 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphapha "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to ... ascetic Gautam resumed his activities. vivecana : niSkarSa - usa samaya ke manuSya prAyaH mA~sa, matsya aura mRta kalevaroM kA AhAra kreNge| mRta kalevara 5 pha khAnA adhika nirdayatA kA pratIka hai| ve zIla, guNa, maryAdA, tyAga - pratyAkhyAna evaM vrata - niyama Adi dharma-puNya 5 se nitAnta vimukha hoNge| ukta varNana meM chaThe Are kI paryAvaraNIya paristhiti kA bar3A romAMcaka varNana bhI milatA hai| jaise1. pralayaMkara vAyu calegI / 2. dizAe~ dhUmila ho jAyeMgI / 3. candramA se adhika ThaNDa niklegii| 4. sUrya adhika tapegA / 5. varSA vaisI hogI, jisakA pAnI vyAdhi paidA karane vAlA hogA evaM pIne yogya nahIM hogaa| 6. varSA tUphAnI havA ke sAtha itanI teja barasegI, jisase grAma, nagara, pazu-pakSI tathA vanaspati- jagat kA vidhvaMsa ho jAyegA / 7. vaitADhya giri ko chor3a zeSa parvata, DUMgara naSTa ho jAyeMge / 8. gaMgA, sindhu ko chor3a zeSa nadiyA~ samatala bana jAyeMgI / 9. bhUmi aMgAre kI bhA~ti tapta, dhUli - bahula ho jAyegI evaM nivAsa yogya nahIM rahegI / manuSya dayA, saundarya, sadAcAra aura zakti se hIna ho jAyegA / 10. 11. manuSya ke zarIra kI U~cAI eka ranipramANa (muNDa hAtha ) ho jaayegii| 12. kaSAya (krodha, mAna, mAyA aura lobha) prabala ho jAyegA / 13. bhojana poSaNahIna hogA aura roga bar3ha jAyeMge / 14. AyuSya kA kAlamAna 16 The aforesaid hair-raising description of the conditions of the sixth epoch of time cycle can be summed up as follows saptama zataka : chaTA uddezaka phra (407) 20 varSa jitanA hogA / / / saptama zataka : chaThA uddezaka samApta // Wan Elaboration-The human beings of that period will mostly eat meat, phra fish and carrion. Eating carrion is a sign of excessive callousness. These people will be devoid of all virtues connected with religion and merit, such as sheel-vrats or shikshavrats (instructive or complimentary vows of spiritual discipline), Gunavrats (restraints that reinforce the practice of 5 anuvrats), Viraman-urats or Anuvrats (five minor vows ), pratyakhyan (rules of renouncing) and paushadhopavas (partial ascetic vow and fasting). Wan environmental Seventh Shatak: Sixth Lesson 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 2 Wan pha Wan Wan Wan 5 Wan Wan Wan Wan Wan Wan phra

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55555554555555555555555555555555555550 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF 1. Stormy winds will blow. 2. All directions will become dull and dusty. 3. Nights will be very cold. 4. Days will be very hot. 5. Rains will bring harmful, infectious and non-potable water. 6. Cloudburst and stormy rains will destroy villages, cities, animals, birds and vegetation. 7. Except for Vaitadhya mountain all mountains and hills will be destroyed. 8. Except for the Ganges and Indus all rivers will turn into plains. 9. Land will become hot like embers, full of dust and uninhabitable. 10. Humans will be devoid of compassion, beauty, good conduct and strength. 11. The height of humans will be just one cubit. 12. Passions (anger, conceit, deceit and greed) will magnify. 13. Food will be devoid of nutrition and diseases will multiply. 14. The average life-span will be between 16 to 20 years. * END OF THE SIXTH LESSON OF THE SEVENTH CHAPTER * Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (3) (408) Bhagavati Sutra (2) Si FFFFFFFFFFFFFFFF FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFs

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3555555555555555555555555555 saptama zataka : saptama uddezaka SEVENTH SHATAK (Chapter Seven): SEVENTH LESSON Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting anagAra ANAGAAR (HOMELESS-ASCETIC) saMvRta anagAra aura kriyA ACTIVITIES OF A SAMVRIT ASCETIC 1. [pra. 1 ] saMvuDassa NaM bhaMte aNagArassa AuttaM gacchamANassa jAva AuttaM tuyaTTamANassa, AuttaM hai vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM giNhamANassa vA nikkhivamANassa vA, tassa NaM bhaMte ! kiM iriyAvahiyA 9 kiriyA kajjati ? saMparAiyA kiriyA kajjati ? ka [u. ] goyamA ! saMvuDassa NaM aNagArassa jAva tassa NaM iriyAvahiyA kiriyA kajjati, No saMparAiyA kiriyA kjjti| ma 1. [pra. 1 ] bhagavan ! upayogapUrvaka calate-baiThate, yAvat upayogapUrvaka karavaTa badalate (sote) + tathA upayogapUrvaka vastra, pAtra, kambala, pAdapoMchana (rajoharaNa) Adi grahaNa karate aura rakhate hue usa saMvRta (saMvarayukta) anagAra ko kyA airyApathikI kriyA lagatI hai athavA sAmparAyikI kriyA lagatI hai ? ja [u. ] gautama ! upayogapUrvaka gamana karate hue yAvat rakhate hue usa saMvRta anagAra ko aipithikI kriyA lagatI hai, kintu sAmparAyikI kriyA nahIM lgtii| 1. [Q. 1] Bhante ! While walking and sitting... and so on up to... turning in bed carefully as also while accepting and keeping garb carefully, is a Samurit Anagaar (an ascetic who has blocked the inflow of karmas) said to be performing Iryapathiki kriya (careful activity of an accomplished ascetic) or Samparayiki kriya (passion inspired activity)? [Ans.] Gautam ! While walking... and so on up to... keeping garb carefully, a Samvrit Anagaar is said to be performing Iryapathiki kriya (careful activity of an accomplished ascetic) and not Samparayiki kriya (passion inspired activity). [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai 'saMvuDassa NaM jAva no saMparAiyA kiriyA kajjati' ? [u. ] goyamA ! jassa NaM koha-mANa-mAyA-lobhA vocchinnA bhavaMti tassa NaM iriyAvahiyA kiriyA kajjati taheva jAva ussuttaM rIyamANassa saMparAiyA kiriyA kajjati, se NaM ahAsuttameva rIyati; se teNaTeNaM goyamA ! jAva no saMparAiyA kiriyA kjjti| [pra. 2 ] bhagavan ! yaha kisa kAraNa se kahate haiM ki usa saMvRta anagAra ko airyApathikI kriyA lagatI hai, kintu sAmparAyikI kriyA nahIM lagatI? [u. ] gautama ! jisake krodha, mAna, mAyA aura lobha vyavacchinna (anudayaprApta athavA sarvathA kSINa) ho gaye haiM, usa (11-12-13veM guNasthAnavartI anagAra) ko hI airyApathikI kriyA lagatI hai, kyoMki Yi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting saptama zataka: saptama uddezaka (409) Seventh Shatak: Seventh Lesson | 5555555555555555555555555555555555555g

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55555555555555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri OM vahI yathAsUtra (sUtroM-niyamoM ke anusAra) pravRtti karatA hai| isa kAraNa se, he gautama ! saMvRta anagAra + upayogayukta dazA meM calatA hai, yAvat use sAmparAyikI kriyA nahIM lgtii| [Q.2] Bhante ! Why is it said that the said Samvrit Anagaar is said to be performing Iryapathiki kriya and not Samparayiki kriya ? (Ans.) Gautam ! One whose anger, conceit, deceit and greed have disintegrated (suppressed or destroyed) is said to perform Iryapathiki kriya (an ascetic at the 11th, 12th and 13th Gunasthan). This is because he alone acts as prescribed in scriptures (yathasutra). That is why, Gautam ! Samvrit Anagaar, is always in a state of alertness... and so on up to... is said to be not performing Samparayiki kriya. - vivecana : zataka 7, udde. 1 ke sUtra 16 ke anusAra ukta sabhI kathana smjheN| ___Elaboration-Refer to Aphorism 16 of Lesson 1 of Chapter 7 for detailed explanation. Wan kAma-bhoga sambandhI vicAraNa CEREBRAL EXPERIENCES AND PHYSICAL EXPERIENCES 2.[pra.] rUvI bhaMte ! kAmA ? arUvI kAmA ? [u. ] goyamA ! rUvI kAmA samaNAuso ! no arUvI kaamaa| 3. [pra.] sacittA bhaMte ! kAmA ? acittA kAmA ? [u. ] goyamA ! sacittA vi kAmA, acittA vi kaamaa| 4.[pra.] jIvA bhaMte ! kAmA ? ajIvA kAmA ? [u. ] goyamA ! jIvA vi kAmA, ajIvA vi kaamaa| 5.[pra. ] jIvANaM bhaMte ! kAmA ? ajIvANaM kAmA ? [u. ] goyamA ! jIvANaM kAmA, no ajIvANaM kaamaa| 6.[pra.] kativihA NaM bhaMte ! kAmA paNNattA ? [u. ] goyamA ! duvihA kAmA paNNattA, taM jahA-sadA ya, rUvA y| 2. [pra. ] bhagavan ! kAma rUpI haiM yA arUpI haiM ? [u. ] gautama ! kAma rUpI haiM, arUpI nahIM haiN| 3. [pra. ] bhagavan ! kAma sacitta haiM athavA acitta haiM ? [u. ] gautama ! kAma sacitta bhI haiM aura kAma acitta bhI haiN| 4. [pra. ] bhagavan ! kAma jIva haiM athavA ajIva haiM ? [u. ] gautama ! kAma jIva bhI haiM aura ajIva bhI haiN| 999945519555555))))))))))555555555555555555558 bhagavatI sUtra (2) (410) Bhagavati Sutra (2)

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$ $$$$$$$$ $$$$$ $$ $ 555555555555555555555555555555555 5.[pra. ] bhagavan ! kAma jIvoM ke hote haiM yA ajIvoM ke hote haiM ? [u. ] gautama ! kAma jIvoM ke hote haiM, ajIvoM ke nahIM hote| 6.[pra.] bhagavana ! kAma kitane prakAra ke haiM ? [u. ] gautama ! kAma do prakAra ke haiN| yathA-(1) zabda, aura (2) ruup| 2. (Q.) Bhante ! Are cerebral experiences (kaam) with form or without form? (Ans.] Gautam ! Cerebral experiences are with form and not without Wan form. 3. [Q.J Bhante ! Are cerebral experiences (kaam) with life (sachitt) or without life (achitt)? ___ [Ans.] Gautam ! Cerebral experiences are with life and also without Wan life. 4. [Q.] Bhante ! Are cerebral experiences (kaam) living (jiva) or non4 living (ajiva) ? Wan [Ans.] Gautam ! Cerebral experiences are living and also non-living.. 5. [Q.] Bhante ! Do cerebral experiences effect the living (jiva) or the + non-living (ajiva)? [Ans.) Gautam ! Cerebral experiences effect the living (jiva) and not E the non-living (ajiva). 4 6. (Q.) Bhante ! How many kinds of cerebral experiences are there? [Ans.] Gautam ! Cerebral experiences are of two kinds (1) sound 5 (shabd) and (2) appearance or form (rupa). 7. [pra. ] rUvI bhaMte ! bhogA ? arUvI bhogA? [u. ] goyamA ! rUvI bhogA, no arUvI bhogaa| 8. [pra. ] sacittA bhaMte ! bhogA? acittA bhogA ? [u. ] goyamA ! sacittA vi bhogA, acittA vi bhogaa| 9. [pra. ] jIvA bhaMte ! bhogA ?0 pucchaa| [u. ] goyamA ! jIvA vi bhogA, ajIvA vi bhogaa| 10.[pra.] jIvANaM bhaMte ! bhogA? ajIvANaM bhogA? [u. ] goyamA ! jIvANaM bhogA, no ajIvANaM bhogaa| 11.[pra. ] kativihA NaM bhaMte ! bhogA paNNatA? 55555555555555555555))))))))))55558 | saptama zataka : saptama uddezaka (411) Seventh Shatak : Seventh Lesson 8555555555))) ) ))) ))))))58

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2 95 95 95 96 95 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 96 95 95 95 95 95 2 Wan Wan Wan [u. ] goyamA ! tivihA bhogA paNNattA, taM jahA - gaMdhA, rasA, phAsA / 7. [ pra. ] bhagavan ! bhoga rUpI haiM athavA arUpI haiM ? [u. ] gautama ! bhoga rUpI hote haiM, arUpI nahIM hote / 8. [ pra.] bhagavan ! bhoga sacitta hote haiM yA acitta hote haiM ? [u. ] gautama ! bhoga sacitta bhI hote haiM aura acitta bhI hote haiN| 9. [.] bhagavan ! bhoga jIva hote haiM yA ajIva hote haiM ? [u. ] gautama ! bhoga jIva bhI hote haiM aura ajIva bhI hote haiM ? 10. [ pra. ] bhagavan ! bhoga jIvoM ke hote haiM yA ajIvoM ke hote haiM ? [u.] gautama ! bhoga jIvoM ke hote haiM, ajIvoM ke nahIM hote / 11. [ pra. ] bhagavan ! bhoga kitane prakAra ke haiM ? [Ans.] Gautam ! Physical experiences effect the living (jiva) and not the non-living (ajiva). 11. [Q.] Bhante ! How many kinds of physical experiences are there ? [Ans.] Gautam ! Physical experiences are of three kinds (1) smell (gandh), (2) taste (rasa) and (3) touch (sparsh). 12. [pra. ] kativihA NaM bhaMte ! kAmabhogA paNNattA ? [u.] gautama ! bhoga tIna prakAra ke haiM / yathA - (1) gandha, (2) rasa, aura (3) sparza / 7. [Q.] Bhante ! Are physical experiences (bhoga) with form or without 5 form ? Wan [Ans.] Gautam ! Physical experiences are with form and not without form. 5 phra 8. [Q.] Bhante ! Are physical experiences (bhoga) with life (sachitt) or without life (achitt) ? 5 Wan [Ans.] Gautam ! Physical experiences are with life and also without 5 life. 5 pha 9. [Q.] Bhante ! Are physical experiences (bhoga) living (jiva) or non- phra living (ajiva)? pha [Ans.] Gautam ! Physical experiences are living and also non-living. Wan Wan 10. [Q.] Bhante ! Do physical experiences effect the living (jiva) or the phra non-living (ajiva ) ? Wan Wan [u.] goyamA ! paMcavihA kAmabhogA paNNattA, taM jahA- saddA rUvA gaMdhA rasA phAsA / bhagavatI sUtra ( 2 ) (412) phra Bhagavati Sutra (2) 5 55555 phra Wan pha phra phra

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9555555555555555555555555555555555555555555555 85555555555555555555555555555558 12. [pra. ] bhagavan ! kAma-bhoga kitane prakAra ke haiM ? [u. ] gautama ! kAma-bhoga pA~ca prakAra ke haiN| yathA-zabda, rUpa, gandha, rasa aura sprsh| 12. (Q.) Bhante ! How many kinds of kaam-bhoga (cerebral-physical experiences) are there? (Ans.] Gautam ! Cerebral-physical experiences are of five kinds-(1) sound (shabd), (2) appearance or form (rupa), (3) smell (gandh), (4) taste (rasa) and (5) touch (sparsh). 13.[pra.1] jIvA NaM bhaMte ! kiM kAmI ? bhogI ? [u.] goyamA ! jIvA kAmI vi, bhogI vi| 13. [pra.1] bhagavan ! jIva kAmI haiM athavA bhogI haiM ? [u.] gautama ! jIva kAmI bhI haiM aura bhogI bhI haiN| 13. (Q. 1] Bhante ! Do living beings (jivas) have cerebral experience or physical experience ? (Ans.] Gautam ! Living beings (jivas) have cerebral experience as well as physical experience. [pra. 2 ] se keNaTeNaM bhaMte ! evaM vucchati 'jIvA kAmI vi, bhogI vi' ? ja [u.] goyamA ! soiMdiya-cavikhaMdiyAiM paDucca kAmI, ghANiMdiya-jibhiMdiya-phAsiMdiyAiM paDucca bhogii| se teNaTeNaM goyamA ! jAva bhogI vi| [pra. 2 ] bhagavan ! aisA kisa apekSA se kahA jAtA hai ki jIva kAmI bhI haiM aura bhogI bhI haiM ? / [u.] gautama ! zrotrendriya aura cakSurindriya kI apekSA se jIva kAmI haiM aura ghrANendriya, jihvendriya evaM sparzanendriya kI apekSA se jIva bhogI haiN| isa apekSA se, he gautama ! jIva kAmI bhI haiM aura bhogI bhI haiN| [Q.2] Bhante ! Why is it said that living beings (jivas) have cerebral experience as well as physical experience ? (Ans.] Gautam ! In relation to the sense organs of hearing (shrotrendriya) and seeing (chakshurindriya) living beings have cerebral experience and in relation to the sense organs of smell (ghranendriya), taste (jihvendriya) and touch (sparshanendriya) they have physical experience. That is why, Gautam ! they have cerebral experience as well as physical experience. 14.[pra.] neraiyA NaM bhaMte ! kiM kAmI ? bhogI ? [u.] evaM cev| 15. evaM jAva thnniykumaaraa| B5555555555555555555555555555555555555555555555558 saptama zataka: saptama uddezaka (413) Seventh Shatak : Seventh Lesson 8555555555555555555555555555555555555558

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55555555555555555555555))))))))))))))))))58 B55555555555555555555555555558 14. [pra. ] bhagavan ! nairayika jIva kAmI haiM athavA bhogI haiM ? [ u. ] gautama ! nairayika jIva bhI pUrvavat kAmI bhI haiM, bhogI bhI haiN| 15. isI prakAra yAvat stanitakumAroM taka kahanA caahie| ____14. [Q.] Bhante ! Do infernal beings (jivas) have cerebral experience or physical experience ? ___[Ans.] Gautam ! As aforesaid, infernal beings (jivas) too have cerebral experience as well as physical experience. 15. The same should be repeated for beings up to Stanit Kumar gods. 16. [pra. 1 ] puDhavikAiyANaM pucchaa| [u. ] goyamA ! puDhavikAiyA no kAmI, bhogii| [pra. 2 ] se keNaTeNaM jAva bhogI ? [u. ] goyamA ! phAsiMdiyaM paDucca, se teNaTeNaM jAva bhogii| [3] evaM jAva vnnssikaaiyaa| 16. [pra. 1 ] bhagavan ! pRthvIkAyika jIvoM ke sambandha meM bhI yahI prazna hai ? [u. ] gautama ! pRthvIkAyika jIva kAmI nahIM haiM, kintu bhogI haiN| [pra. 2 ] bhagavan ! kisa apekSA se aisA kahA jAtA hai ki pRthvIkAyika jIva kAmI nahIM, kintu 9 bhogI haiM ? [u.] gautama ! sparzendriya kI apekSA se pRthvIkAyika jIva bhogI haiN| isa apekSA se, he gautama ! fa pRthvIkAyaki jIva yAvat bhogI haiN| [3] isI prakAra yAvat vanaspatikAyika jIvoM taka kahanA caahie| 16. [Q. 1] Bhante ! The same question regarding earth-bodied beings (prithvikayik jivas)? / [Ans.] Gautam ! Earth-bodied beings do not have cerebral experience but have physical experience ? [Q.2] Bhante ! Why is it said that earth-bodied beings do not have cerebral experience but have physical experience ? [Ans.) In relation to the sense organ of touch (as they have only this organ) earth-bodied beings have physical experience. That is why, Gautam ! It is said that earth-bodied beings have physical experience Wan 55555555555555555555555555555555555555555558 only. [3] The same should be repeated for beings up to plant-bodied beings 4i (vanaspatikaaya jivas). | bhagavatI sUtra (2) (414) Bhagavati Sutra (2) 8 55555555555555555555

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AFFE LE LE 5 FFFFFFLE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE 5 r 55*tt*************************tmilllitlllil 17. [ 1 ] beiMdiyA evaM ceva / navaraM jibbhiMdiya - phAsiMdiyAI paDucca / [ 2 ] teiMdiyA vi evaM ceva / navaraM ghANiMdiya - jibbhiMdiya - phAsiMdiyAiM paDucca / [pra. 3 ] cauriMdiyANaM pucchA / [u. ] goyamA ! cauriMdiyA kAmI vi bhogI vi| [pra. 4] se keNaTTeNaM jAva bhogI vi ? [ u. ] goyamA ! cakkhiMdiyaM paDucca kAmI, ghANiMdiya - jibbhiMdiya - phAsiMdiyAI paDucca bhogI / se NaNaM jAva bhogI vi / 17. [ 1 ] isI prakAra dvIndriya jIva bhI bhogI haiM, kintu vizeSatA yaha hai ki ve jihvendriya aura sparzendriya kI apekSA bhogI haiN| [ 2 ] trIndriya jIva bhI isI prakAra bhogI haiM, kintu ve ghrANendriya, jihvendriya aura sparzendriya kI apekSA se bhogI haiM / [pra. 3 ] bhagavan ! caturindriya jIvoM ke sambandha meM prazna haiM ? [u.] gautama ! caturindriya jIva kAmI bhI haiM aura bhogI bhI haiN| [pra. 4 ] bhagavan ! aisA kisa kAraNa se kahate haiM ki caturindriya jIva kAmI bhI haiM aura bhogI bhI haiM ? [u.] gautama ! (caturindriya jIva) cakSurindriya kI apekSA se kAmI haiM aura ghrANendriya, jihvendriya 5 aura sparzendriya kI apekSA se bhogI haiN| isa kAraNa se he gautama ! caturindriya jIva kAmI bhI haiM aura bhogI bhI haiN| 17. [Q. 1] In the same way two-sensed beings (dvindriya jivas) also have physical experience only but with the difference that they have physical experience in relation to the sense organs of taste and touch. [Q. 3] Bhante ! Same question about four-sensed beings ? [Ans.] Gautam ! Four-sensed beings (chaturindriya jivas) have cerebral experience as well as physical experience. [2] In the same way three sensed beings (trindriya jivas) also have 5 physical experience only but with the difference that they have physical experience in relation to the sense organs of smell, taste and touch. [Q 4] Bhante ! Why is it said that four-sensed beings have cerebral experience as well as physical experience? [Ans.] Gautam ! In relation to the sense organ of seeing they (foursensed beings) have cerebral experience and in relation to the sense saptama zataka : saptama uddezaka (415) cukmimimimimimimimimimittmimitimitittmi***tmimimimimitti ttttttttttttttttttttttttttttttttm Seventh Shatak: Seventh Lesson 5 5 pha

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4 organs of smell, taste and touch they have physical experience. That is u why, Gautam ! Four-sensed beings have cerebral experience as well as y 4 physical experience. OM 18. avasesA jahA jIvA jAva vemaanniyaa| 18. zeSa vaimAnika-paryanta sabhI jIvoM ke viSaya meM audhika jIvoM kI taraha kahanA cAhie ki ve kAmI bhI haiM, bhogI bhI haiN| 18. Rest of the beings up to Vaimaniks follow the pattern of the general statement about living beings, i. e. they have cerebral experience as well as physical experience. 19. [pra.] etesi NaM bhaMte ! jIvANaM kAmabhogINaM nokAmINaM, nobhogINaM, bhogINa ya katare katarehito jAva visesAhiyA vA ? [u. ] goyamA ! savvatthovA jIvA kAmabhogI, nokAmI nobhogI aNaMtaguNA, bhogI annNtgunnaa| 19. [pra. ] bhagavan ! kAma-bhogI, nokAmI nobhogI aura bhogI, ina jIvoM meM se kauna kinase alpa U yAvat vizeSAdhika haiM ? [u. ] gautama ! kAma-bhogI jIva sabase thor3e haiM, nokAmI-nobhogI jIva unase anantaguNe haiM aura bhogI jIva unase anantagaNe haiN| 19. [Q.JBhante ! Of the kaam-bhogi (with cerebral and physical experience), no-kaami-no-bhogi (without cerebral experience and without physical experience), and bhogi (with physical experience) which jivas (beings) are comparatively less, more, equal and much more? (Ans.) Gautam ! Kaam-bhogi jivas (beings with cerebral experience and with physical experience) are minimum, no-kaami-no-bhogi jivas (beings without cerebral experience and without physical experience) are infinite times more than these, and bhogi jivas (beings with physical __experience) are infinite times more than these. vivecana : zrotra, cakSu, ghrANa, rasana aura sparzana ye pA~ca indriyA~ haiN| inake pA~ca viSaya haiM-zabda, rUpa, gaMdha, rasa aura sprsh| zrotra aura cakSu ye do indriyA~ kAmI haiM, zeSa tIna bhogii| jina viSayoM kI kAmanA-abhilASA kI jAtI hai, kintu zarIra se bhoge nahIM jAte ve 'kAma' kahalAte haiN| fa jaise-zabda aura ruup| jinakA viSaya saMvedana yA anubhava utpanna karatA hai| ve bhoga haiM, jaise-gaMdha, rasa aura sprsh| ___kAma aura bhoga paudgalika haiN| isalie ve rUpI haiN| caitanya yukta (jIva kA) zabda aura rUpa sacitta haiM, tathA OM caitanyarahita (ajIva kA) zabda aura rUpa acitta haiN| sajIva zarIra ke rUpa kI apekSA tathA jIva zabda kI apekSA 'kAma' jIva bhI hai, tathA citra, putalI Adi ke rUpa kI apekSA evaM ajIva zabda kI apekSA kAma ajIva bhI hai| bhoga kA viSaya bhI 'kAma' kI hI bhA~ti samajhanA caahie| ekendriya, dvIndriya aura trIndriya jIva kevala bhogI hote haiM, caturindriya aura paMcendriya jIva bhagavatI sUtra (2) (416) Bhagavati Sutra (2)

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tttttt****tmillltttttttttt************5 kAmI aura bhogI donoM prakAra ke hote haiN| ve sabase thor3e haiN| unase nokAmI, nobhogI (siddha jIva) anantaguNe haiN| aura bhogI jIva ekendriya se trIndriya taka unase ananta guNe haiN| kyoMki vanaspati meM bhI aneka jIva hote haiN| isa apekSA se bhogI jIva siddhoM kI apekSA anantaguNA adhika hai| (vRtti, patrAMka 310) Elaboration-There are five sense organs, those of hearing, seeing, smelling, tasting and touching. These have five subjects respectivelysound, form or appearance, smell, taste and touch. The medium of activity of the two organs of hearing and seeing is cerebral experience (kaam), and that of the remaining three organs is physical experience (bhog). The subjects that can be cerebrally experienced but cannot be physically experienced are called kaam-sound and form. The subjects that cause tangible physical sensation and physical experience are called bhoga-smell, taste and touch. Cerebral experience and physical experience both are dependent on matter and thus they have form (rupa). Forms and sounds associated with life are sachitt and those not associated with life are achitta. In context of the form of a living body and the sound produced by a living being, kaam is termed as living (jiva) and in context of the form of a non-living thing like picture or image and sound produced by a nonliving thing, kaam is also non-living (ajiva). Bhog also follows the same pattern. One-sensed, two-sensed and three-sensed beings exclusively experience bhog. Four-sensed and five-sensed beings experience both kaam as well as bhog. They are minimum in number. No-kaami (without cerebral experience) and no-bhogi (without physical experience), i. e. Siddhas (liberated beings) are infinite times more than these. Exclusively bhogi (with physical experience) beings (one to three-sensed beings) are infinite time more than these. As plant life too has vast number of beings, the total of exclusively bhogi beings becomes infinite times more than liberated beings. (Vritti, leaf 310) chadmastha evaM kevalI CHHADMASTH AND KEVALI 20. [ pra. ] chaumatthe NaM bhaMte! maNusse je bhavie annayaresu devaloesu devattAe uvavajjittae, se nUNaM bhaMte! se khINabhogI no pabhU uTThANeNaM kammeNaM baleNaM vIrieNaM purisakkAraparakkameNaM viulAI bhoga bhogAI bhuMjamANe viharittae, se nUNaM bhaMte ! eyamaThThe evaM vayaha ? [ u. ] goyamA ! No iNaTTe samaTThe pabhU NaM se uTThANeNa vi kammeNa vi baleNa vi vIrieNa vi purisakkAraparakkameNa vi annayarAI vipulAI bhogabhogAI bhuMjamANe viharittae, tamhA bhogI, bhoge pariccayamANe mahAnijjare mahApajjavasANe bhavati / saptama zataka : saptama uddezaka phra (417) Seventh Shatak: Seventh Lesson

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phaphaphaphaphaphapha phaphaphaphaphaphaphaphapha Wan phra 20. [ pra. ] bhagavan ! aisA chadmastha manuSya, jo kisI devaloka meM deva rUpa meM utpanna hone vAlA hai, bhagavan ! vAstava meM, kSINabhogI (durbala zarIra vAlA) utthAna, karma, bala, vIrya aura puruSAkAra - parAkrama ke dvArA vipula aura bhogane yogya bhogoM ko bhogatA huA viharaNa (jIvanayApana ) karane meM samartha nahIM hai ? 5 bhagavan ! kyA Apa isa artha (tathya) ko isI taraha kahate haiM ? [u. ] gautama ! yaha artha samartha nahIM hai, kyoMki vaha ( devaloka meM utpattiyogya kSINa - zarIrI bhI) utthAna, karma, bala, vIrya aura puruSAkAra - parAkrama dvArA kinhIM vipula evaM bhogya bhogoM ko ( yatkiMcit rUpa meM, mana se bhI) bhogane meM samartha hai| isalie vaha bhogI hai| vaha bhogoM kA ( mana se ) parityAga karatA huA hI mahAnirjarA aura mahAparyavasAna vAlA hotA hai| Wan 20. [Q.] Bhante ! A chhadmasth (one who is short of omniscience due to residual karmic bondage), destined to be born as a divine being in some divine realm and with an emaciated body (hsheen-bhogi) is, in fact, not capable of leading a life enjoying ample pleasant experiences due to his feeble effort to rise (utthaan) and act (karma); dwindling physical strength (bal); reduced mental capacity (virya ); wavering intent to act (purushakar); and insignificant valour (parakram). Bhante ! Do you affirm this statement? 21. [ pra. ] Ahohie NaM bhaMte! maNusse je bhavie annayaresu devaloesu0 / [ u. ] evaM ceva jahA chaumatthe jAva mahApajjavasANe bhavati / [Ans.] Gautam ! That is not correct because that person (a chhadmasth destined to be born as a divine being and with an emaciated Wan body) is, in fact, capable of enjoying ample pleasant experiences with his 5 effort to rise and act; physical strength; mental capacity; intent to act; 5 and valour. That is why he is a bhogi. He is able to attain extensive shedding of karmas (maha nirjara) and a noble end (mahaparyavasan) only by voluntary renouncing of pleasant experiences. 21. [ pra. ] bhagavan ! aisA adho'vadhika (niyata kSetra kA avadhijJAnI) manuSya, jo kisI devaloka meM utpanna hone yogya hai, kyA vaha kSINabhogI utthAna yAvat puruSakAra - parAkrama dvArA vipula evaM bhogya bhogoM ko bhogane meM samartha hai ? phra (418) Bhagavati Sutra (2) Wan Wan [u. ] ( he gautama !) isake viSaya meM uparyukta chadmastha ke samAna hI kathana jAna lenA caahie| pha 21. [Q.] Bhante ! An adho-avadhik (a person with limited avadhi 5 jnana), destined to be born as a divine being in some divine realm and with an emaciated body... and so on up to ... wavering intent to act; and insignificant valour. Bhante ! Do you affirm this statement ? [Ans.] ( Gautam !) What has been said about a chhadmasth should be f repeated here. phra phra bhagavatI sUtra ( 2 ) 5 ddo 55555 Wan Wan Wan phra Wan Wan 5

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phra 22. [pra. ] paramAhohie NaM bhaMte ! maNusse je bhavie teNeva bhavaggahaNeNaM sijjhittae jAva aMta karettae, nUNaM bhaMte! se khINabhogI0 / [u.] sesaM jahA chaumatthassa / 22. [ pra.] bhagavan ! parama avadhijJAnI manuSya jo usI bhava meM siddha hone vAlA yAvat sarva-duHkhoM ko anta karane vAlA hai, kyA vaha kSINabhogI ( durbala zarIra vAlA hai) yAvat bhogane yogya vipula bhogoM ko bhogane meM samartha hai ? [ u. ] (he gautama !) isakA uttara bhI chadmastha ke lie die hue uttara ke samAna jAnanA cAhie / (arthAt vaha bhogI hai| bhogoM kA parityAga karatA huA mahAnirjarA mahAparyavasAna ko prApta hotA hai| 22. [Q.] Bhante ! A param-avadhi jnani (a person with perfect avadhi jnana), destined to be liberated in the same birth with an emaciated body... and so on up to ... wavering intent to act; and insignificant valour. Bhante ! Do you affirm this statement ? [Ans.] (Gautam !) What has been said about a chhadmasth should be repeated here. (Which means that he is a bhogi and is able to attain extensive shedding of karmas and a noble end only by voluntary renouncing pleasant experiences.) 23. [pra.] kevalI NaM bhaMte! maNUse je bhavie teNeva bhavaggahaNeNaM0 / [ u. ] evaM caiva jahA paramAhohie jAva mahApajjavasANe bhavati / 23. [ pra. ] bhagavan ! kevalajJAnI manuSya bhI, jo usI bhava meM siddha hone vAlA hai, yAvat sabhI duHkhoM kA anta karane vAlA hai, kyA vaha vipula aura bhogya bhogoM ko bhogane meM samartha hai ? paramAvadhijJAnI kI taraha karanA cAhie, yA yAvat vaha [u. ] ( he gautama !) isakA kathana mahAnirjarA aura mahAparyavasAna vAlA hotA hai| 23. [Q.] Bhante ! A Keval jnani (a person with omniscience), destined to be liberated in the same birth... and so on up to... end all miseries, with an emaciated body... and so on up to... wavering intent to act; and insignificant valour. Bhante ! Do you affirm this statement ? [Ans.] (Gautam !) What has been said about a param-avadhi jnani should be repeated here.... and so on up to... He is able to attain extensive shedding of karmas (maha nirjara) and a noble end (mahaparyavasan). vivecana : sUtra 21 se 23 taka ke varNana kA niSkarSa yaha hai ki cAhe koI zarIra se durbala azakta hone para bhoga bhogane meM asamartha hoM, kintu jaba taka vaha mana-vacana-kAyA se bhogoM kA tyAga nahIM karatA hai, taba taka saptama zataka : saptama uddezaka (419) 6955959595959555595555555955555 5 5959595954 Seventh Shatak: Seventh Lesson

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nimimimittmimimitit**********************ti vaha bhoga tyAgI nahIM hai| durbala zarIra vAlA bhI adhyavasAya (mAnasika) stara para viSaya kA bhoga kara sakatA hai, isa apekSA se kahA hai-bhoga tyAga karane para hI mahAnirjarA mahAparyavasAna hotI hai| Elaboration-The message of aphorisms 21-23 is that although a weak person with emaciated body may be unable to enjoy physical pleasures, as long as he does not renounce these desires mentally, vocally and physically he is not a renouncer of pleasures. A person with a weak body can still indulge in pleasant experiences mentally. That is why it is mentioned here that extensive shedding of karmas (maha nirjara) and a noble end (mahaparyavasan) is attained only on complete renunciation. akAma vedanA kA vedana INVOLUNTARY EXPERIENCE OF PAIN 24. [pra.] je ime bhaMte! asaNNiNo pANA, taM jahA- puDhavikAiyA jAva vaNassaikAiyA chaTThA ya egaiyA tasA, ee NaM aMdhA mUDhA tamaM paviTThA tamapaDala - mohajAlapalicchannA akAmanikaraNaM vedaNaM vedeMtIti vattavvaM siyA ? [u. ] haMtA, goyamA ! je ime asaNNiNo pANA jAva vedaNaM vedeMtIti vattavvaM siyA / 24. [pra. ] bhagavan ! ye jo asaMjJI (manarahita) prANI haiM, yathA- pRthvIkAyika, apkAyika, tejaskAyika, vAyukAyika aura vanaspatikAyika; ye pA~ca (sthAvara ) tathA chaThe kaI trasakAyika ( sammUrcchima ) jIva haiM, jo andha ( andhoM kI taraha ajJAnAndha) haiM, mUr3ha (mohayukta hone se tattvazraddhAna ke ayogya) haiM, tAmasa ( ajJAnarUpa andhakAra) meM praviSTa kI taraha haiM, (jJAnAvaraNarUpa) tamaHpaTala aura (mohanIyarUpa) mohajAla se AcchAdita haiM, ve akAmanikaraNa (ajJAna rUpa meM yA anicchApUrvaka) vedanA vedate haiM, kyA aisA kahA jA sakatA hai ? [u.] hA~, gautama ! jo ye asaMjJI prANI pRthvIkAyika yAvat vanaspatikAyika aura chaThe kaI kAyika ( sammUrcchima) jIva haiM, yAvat ye saba akAmanikaraNa vedanA vedate haiN| (kyoMki unameM icchA zakti kA abhAva hai) 24. [Q.] There are non-sentient (asanjni ) beings including five kinds of immobile beings, like earth-bodied beings, water-bodied beings, firebodied beings, air-bodied beings, and plant-bodied beings, and, sixth, many mobile beings, which are blind (ignorant), stupid (incapable of observing reality due to stupor of fondness), engulfed in darkness (of ignorance), encumbered by veil of darkness (jnanavaran) and web of fondness. Can it be said that they undergo involuntary (akaam-nikaran) experience of pain ? [Ans.] Yes, Gautam ! These non-sentient (asanjni ) beings including five kinds of immobile beings, like earth-bodied beings... and so on up bhagavatI sUtra (2) (420) Bhagavati Sutra (2) 5

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to... sixth, many mobile beings, ... and so on up to... they all undergo involuntary experience of pain. (This is because they are devoid of will.) 25. [pra. ] asthi NaM bhaMte ! pabhU vi akAmanikaraNa vedaNaM vedeti ? [u. ] haMtA, goyamA ! atthi| 25. [pra. ] bhagavan ! kyA aisA hotA hai ki samartha hote hue bhI jIva, akAmanikaraNa (ajJAnapUrvaka-anicchApUrvaka) vedanA ko vedate haiM ? [u.] hA~, gautama ! vedate haiN| 25. [Q.] Bhante ! Is it possible that even when they are capable (endowed with sentience) they undergo involuntary experience of pain ? [Ans.) Yes, Gautam ! They do. 26. [pra. ] kahaM NaM bhaMte ! pabhU vi akAmanikaraNaM vedaNaM vedeti ? [u. ] goyamA ! je NaM No pabhU viNA padIveNaM aMdhakAraMsi rUvAI pAsittae, je NaM no pabhU purato rUvAiM aNijjhAittA NaM pAsittae, je NaM no pabhU maggao rUvAI aNavayakkhittA NaM pAsittae, je NaM no pabhU pAsao rUvAI aNavaloettA NaM pAsittae, je NaM no pabhU uDDhaM rUvAI aNAloettA NaM pAsittae, je NaM no pabhU ahe rUvAI aNAloettA NaM pAsittae, esa NaM goyamA ! pabhU vi akAmanikaraNaM vedaNaM vedeti| 26. [pra. ] bhagavan ! samartha hote hue bhI jIva, akAmanikaraNa vedanA ko kaise vedate haiM ? [u.] gautama ! jo jIva samartha hote hue bhI andhakAra meM dIpaka ke binA padArthoM ko dekhane meM samartha nahIM hote, jo avalokana kiye binA sammukha rahe hue padArthoM ko dekha nahIM sakate; avekSaNa kiye binA pITha ke pIche ke bhAga ko nahIM dekha sakate, avalokana kiye binA agala-bagala ke (pArzva bhAga ke donoM ora ke) rUpoM ko nahIM dekha sakate, Alokana kiye binA Upara ke rUpoM ko nahIM dekha sakate aura na Alokana kiye binA nIce ke rUpoM ko dekha sakate haiM, isI prakAra gautama ! ye jIva samartha hote hue bhI akAmanikaraNa vedanA vedate haiN| 26. Bhante ! In spite of being capable (endowed with sentience) why do they undergo involuntary experience of pain ? ___ [Ans.] Gautam ! Those beings who, although capable (prabhu), are not able to see things in dark without the help of a lamp, who are not able to see things in front without looking (directly) at them, who are not able to see things in the rear without turning, who are not able to see things at their flanks without looking (directly) at them, who are not able to see things above without looking (directly) at them and who are saptama zataka : saptama uddezaka (421) Seventh Shatak: Seventh Lesson Wan 55555555555555555555555555555555Wan fay

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Wan L 5 not able to see things below without looking (directly) at them, Gautam ! such beings, although capable, undergo involuntary experience of pain. 27. [pra.] atthi NaM bhaMte ! pabhU vi pakAmanikaraNaM vedaNaM vedeMti / 5 [ u. ] haMtA, atthi / 27. [ pra. ] bhagavan ! kyA aisA bhI hotA hai ki samartha hote hue bhI jIva, prakAmanikaraNa (tIvra icchApUrvaka) vedanA ko vedate haiM ? [ u. ] hA~, gautama ! vedate haiN| 27. [Q.] Bhante ! Is it possible that even when they are capable (endowed with sentience) they undergo experience of pain with intense desire? phra [Ans.] Yes, Gautam ! They do. 28. [pra.] kahaM NaM bhaMte ! pabhU vi pakAmanikaraNaM vedaNaM vedeMti ? [u. ] goyamA ! je NaM no pabhU samuhassa pAraM gamittae, jeNaM no pabhU samuddassa pAragayAI ruvAI pAttie, jeNaM no pabhU devalogaM gamittae, je NaM no pabhU devalogagayAI ruvAI pAttie esa NaM gomA ! pabhU vipakAmanikaraNaM vedaNaM vedeMti / sevaM bhaMte! sevaM bhaMte ! ti0 / // sattama sae : sattamo uddesao samatto // 28. [pra. ] bhagavan ! samartha hote hue bhI jIva, prakAmanikaraNa vedanA ko kisa prakAra vedate haiM ? [.] gautama ! jo samudra ke pAra jAne meM samartha nahIM haiM, jo samudra ke pAra rahe hue rUpoM ko dekhane meM samartha nahIM haiM, jo devaloka meM jAne meM samartha nahIM haiM, aura jo devaloka meM rahe hue rUpoM ko dekha nahIM sakate; he gautama! ve samartha hote hue bhI prakAmanikaraNa vedanA ko vedate haiN| 28. [Q.] Bhante ! In spite of being capable (endowed with sentience ) why do they undergo experience of pain with intense desire? y 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara gautama svAmI yAvat 5 vicaraNa karate haiN| 4 [Ans.] Gautam ! Those beings who are incapable of crossing a sea, who are incapable of seeing things at the other end of the sea, who are incapable of going to divine abodes, and who are incapable of seeing things existing in divine abodes, Gautam ! Such beings, although capable (sentient), undergo experience of pain with intense desire. bhagavatI sUtra ( 2 ) (422) phra Y 4 Bhagavati Sutra (2) Y Y y Y Y 4 y 4 y 5 Y 5

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BEEEEEEEE LE LE LE LE LE LE LE LE LELELELELE LE LE LE LE LIE LIE LIE LIE LE LE LE LE LE LE LE LE LE LE LE LE LE FLA F F "Bhante! Indeed that is so. Indeed that is so." With these words... and f so on up to... ascetic Gautam resumed his activities. vivecana : asaMjJI jIva icchA aura jJAna kI zakti ke abhAva meM anicchA se ajJAnapUrvaka sukha - duHkha vedate haiN| saMjJI jIva icchA aura jJAnazakti se yukta hote hue bhI sAdhana sAmagrI ke binA anicchA se aura 5 ajJAnapUrvaka sukha - duHkha vedate haiM, jaise aMdhakAra meM dIpaka ke abhAva meM padArthoM ko nahIM dekhA jA sakatA aura jJAna evaM icchAzakti se yukta hote hue bhI prAptirUpa sAmarthya ke abhAva meM mAtra tIvra kAmanApUrvaka vedanA vedate haiN| jaise- samudra pAra jAne ke padArthoM ko dekhane kI icchA hote hue bhI samudra pAra jAne kI zakti na hone ke kAraNa usa pAra ke padArtha nahIM dekhe jA skte| (vRtti, patrAMka 312) F F 5 phaphaphaphaphapha F F F Elaboration-In absence of will and intellect the non-sentient beings (asanjni jivas) experience pleasure and pain involuntarily and out of F ignorance. Although equipped with will and intellect the sentient beings (sanjni jivas) too experience pleasure and pain involuntarily and out of ignorance due to absence of facilitating means. An example is inability to F see things in absence of light. Thus in absence of facilitating means or capacity they only experience intense desire and the resulting pain in absence of the required ability to acquire the desired. Another example is that the desire to see things across a sea cannot be fulfilled in absence of F means to go across the sea. (Vritti, leaf 312) F F manarahita jIvoM meM bhI sukha-duHkha kA saMvedana hotA hai| yaha satya vartamAna meM per3a-paudhoM para kiye gaye vaijJAnika prayogoM se bhI siddha ho gayA hai| dekheM, tIrthaMkara (janavarI 86) DaoN. avadheza zarmA kA lekha ) // saptama zataka : saptama uddezaka samApta // Living organism without mind also experience pleasure and pain. This fact has been corroborated by modern biological research done on plants. (see article by Dr. Avadhesh Sharma in Tirthankar, January F 1986) F END OF THE SEVENTH LESSON OF THE SEVENTH CHAPTER 5 5 saptama zataka saptama uddezaka (423) Seventh Shatak: Seventh Lesson kakakakakakakaka Wan 21 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 phra

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phra phra phaphaphaphaphaphaphaphaphaphaphapha saptama zataka : aSTama uddezaka SEVENTH SHATAK (Chapter Seven): EIGHTH LESSON chadmastha CHHADMASTH (THE UNRIGHTEOUS) chadmastha siddha nahIM hotA UNRIGHTEOUS CANNOT BE SIDDHA 1.[pra. ] chaumatthe NaM bhaMte! maNUse tIyamaNaMtaM sAsayaM samayaM kevaleNaM saMjameNaM 0 ? [ u. ] evaM jahA paDhamasae cautthe uddesae (sU0 12 - 18) tahA bhANiyavvaM jAva alamatthu / 1. [ pra. ] bhagavan ! kyA chadmastha manuSya, ananta aura zAzvata atItakAla meM kevala saMyama dvArA, (kevala saMvara dvArA, kevala brahmacarya se, tathA kevala aSTa pravacanamAtAoM ke pAlana se siddha huA hai, buddha huA hai, yAvat usane sarva duHkhoM kA anta kiyA hai ?) 5 5 [u. ] gautama ! yaha artha ucita nahIM hai| isa viSaya meM prathama zataka ke caturtha uddezaka (sU. 12 - phra 18) meM jisa prakAra kahA hai, usI prakAra yahA~ yAvat 'alamatthu' pATha taka kahanA caahie| Wan Wan [Ans.] Gautam ! That is not possible. In this regard repeat the statement from Chapter 1, Lesson 1 (Aphorisms 12-18) up to almastu. Wan 1. [Q.] Bhante! In the endless eternal past has a chhadmasth person (unrighteous/ one who is short of omniscience due to residual karmic 5 bondage) been able to get perfected (Siddha ), enlightened (buddha), and so on up to... and end all miseries only by ascetic-discipline 5 (samyam)... and so on up to ... (only by blocking inflow of karmas, only by absolute celibacy or only by observing eight pravachan-mata)? Wan phra 5 Elaboration-The gist of the statement under reference is that whoever got perfected (Siddha), enlightened (buddha), liberated (mukta), they all have first acquired ultimate knowledge and perception to become Arhant, Jina, or Kevali (omniscient). Only they do that and only they will do that. hAthI aura kuMthue ke samAna jIva SOUL OF ELEPHANT AND INSECT 2. [ pra. ] se NUNaM bhaMte ! hatthissa ya kuMthussa ya same ceva jIve ? [u. ] haMtA, goyamA ! hatthissa ya kuMthussa ya evaM jahA rAyapaseNaijje jAva khuDDiyaM vA, mahAliyaM vA, se teNaNaM goyamA ! jAva same caiva jIve / bhagavatI sUtra ( 2 ) Wan vivecana : phalitArtha - prathama zataka ke caturtha uddezakokta pATha kA phalitArtha yaha hai ki bhUta, vartamAna aura 5 bhaviSya meM jitane jIva siddha, buddha, mukta hue haiM, hote haiM, hoMge, ve sabhI utpanna jJAna-darzana ke dhAraka arihaMta, phra jina, kevalI hokara hI hue haiM, hote haiM, hoMge / Wan Wan 5 (424) phra Bhagavati Sutra (2) 5 f 5 Wan 5 5 Wan phra Wan phra phaphaphaphaphaphaphapha phra

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphapha Wan 2. [ pra. ] bhagavan ! kyA vAstava meM, hAthI aura kunthue kA jIva samAna hai ? [ u. ] hA~, gautama ! hAthI aura kunthue kA jIva samAna hai| isa viSaya meM rAyapaseNIya (rAjapraznIya) sUtra meM kahe anusAra yAvat 'khuDDiyaM vA mahAliyaM vA' isa pATha taka kahanA caahie| gautama ! isI kAraNa se hAthI aura kuMthue kA jIva samAna hai| 2. [Q.] Bhante ! Is the soul of an elephant, in fact, the same as that of 5 an insect (kunthu)? daNDakavartI jIvoM dvArA kRta pApakarma duHkharUpa SINS ARE MISERY 3. [ pra.] neraiyANaM bhaMte! pAve kamme je ya kaDe, je ya kajjati, je ya kajjissati savve se dukkhe ? je nijjiNe se NaM suhe ? [u. ] haMtA, goyamA ! neraiyANaM pAve kamme jAva suhe / saptama zataka : aSTama uddezaka [Ans.] Yes, Gautam ! The soul of an elephant is the same as that of an insect (kunthu). In this regard quote the statement from Raipaseniya H (Rajaprashniya) Sutra up to khuddyam va mahaliyam'. Gautam ! That 5 why souls of elephant and insect are same. is phra 22 4 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555 5 55 5 5 5 5 5 5 5552 pha (425) Wan vivecana : rAjapraznIyasUtra meM kahA hai-samAna jIvatva kI sadRSTAnta prarUpaNA - hAthI kA zarIra bar3A aura kuMthue 5 choTA hote hue bhI donoM meM mUlataH AtmA (jIva) samAna hai, ise siddha karane ke lie rAjapraznIyasUtra meM dIpaka 5 kA dRSTAnta diyA gayA hai| jaise- eka dIpaka kA prakAza eka kamare meM phailA huA hai, yadi use kisI bartana dvArA Dha~ka diyA jAye to usakA prakAza bartana-parimita ho jAtA hai, isI prakAra jaba jIva hAthI kA zarIra dhAraNa karatA hai to vaha (AtmA) utane bar3e zarIra meM vyApta rahatA hai aura jaba kuMthue kA zarIra dhAraNa karatA hai to phra usake choTe-se zarIra meM (AtmA) vyApta rahatA hai| isa prakAra kevala choTe-bar3e zarIra kA hI antara rahatA hai kucha bhI antara nahIM hai| sabhI jIva samAna rUpa se asaMkhyAta pradezoM vAle haiN| una pradezoM kA saMkocavistAra mAtra hotA hai| AtmA sabameM samAna haiM / (dekheM - sacitra rAyapaseNiyasUtra, pR. 378 ) jIva meM Seventh Shatak: Eighth Lesson Wan Wan Wan Elaboration-Rajaprashniya states: Similarity of souls explained by order to establish that although an elephant has a larger example-In phra body than an insect, their souls are the same, Rajaprashniya Sutra gives the example of a lamp. The light of a lamp spreads all around a room. If this lamp is covered by a bowl its light gets confined within the bowl. In the same way when a soul acquires the body of an elephant it encompasses that large body and when it acquires the body of an insect Wan it is confined to that small body. This way the difference of large and phra small is in the bodies, the souls are same. All souls are same, with infinite space-points, only there is an expansion or contraction of the space occupied by these space-points. (see Illustrated Raipaseniya Sutra, p. 378) caubIsa phra Wan Wan Wan Wan phra Wan Wan Wan

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mtimimimimimimimimi***************mimimimimimimimimimimimimimimititittmilllklll 5 4. evaM jAva vemANiyANaM / phra 3 . [ pra. ] bhagavan ! nairayikoM dvArA jo pApakarma kiyA gayA hai, jo kiyA jAtA hai aura jo kiyA pha jAyegA, kyA vaha saba duHkharUpa hai aura (unake dvArA) jisakI nirjarA kI gaI hai, kyA vaha sukha rUpa hai ? [ u. ] hA~, gautama ! nairayikoM dvArA jo pApakarma kiyA gayA hai, vaha saba duHkharUpa hai aura (unake 5 5 dvArA) jina (pApakarmoM) kI nirjarA kI gaI hai, vaha saba sukharUpa hai| 5 Wan 5 3. [Q.] Bhante ! Are all the sinful acts done (demeritorious karmas acquired) in the past, being done at present and to be done in future by 5 infernal beings are (take the form of) misery ? And all (the karmas) that have been shed are (take the form of) happiness ? 5 Wan [Ans.] Yes, Gautam ! All the sinful acts done by infernal beings are misery. And all that have been shed are happiness. 4. isa prakAra yAvat vaimAnika paryanta caubIsa daNDakoM meM jAna lenA caahie| 4. The same should be repeated for all living beings of twenty four Dandaks (places of suffering) up to Vaimaniks. 5 Wan 5 Elaboration-Conclusion-Demeritorious karmas (paap karma) being the cause of continued cycles of rebirth are misery and shedding of these karmas being the cause of liberation is happiness. Here the causes of misery and happiness have been mentioned as misery and happiness. leaf 313) (Vritti, vivecana : niSkarSa-pApakarma saMsAra - paribhramaNa kA kAraNa hone se duHkharUpa hai, aura pApakarmoM kI nirjarA 5 mokSa kA hetu hone se sukharUpa hai| yahA~ sukha aura duHkha ke kAraNa ko hI sukha-duHkha kahA gayA hai| pha (vRtti, patrAMka 313) sukhasvarUpa Wan phra phra (426) 5 Wan 5 phra phra Bhagavati Sutra (2) Wan saMjJAoM ke dasa prakAra TEN KINDS OF INCLINATIONS phra phra 5. [ pra. ] kati NaM bhaMte ! saNNAo paNNattAo ? Wan [u. ] goyamA ! dasa saNNAo paNNattAo, taM jahA - AhArasaNNA 1 bhayasaNNA 2 mehuNasaNNA 3 Wan 5 pariggahasaNNA 4 kohasaNNA 5 mANasaNNA 6 mAyAsaNNA 7 lobhasaNNA 8 ohasaNNA 9 logasaNNA 10 | 6. evaM jAva vemANiyANaM / 5. [ pra. ] bhagavan ! saMjJAe~ kitane prakAra kI haiM ? Wan [u. ] gautama ! saMjJAe~ dasa prakAra kI haiN| yathA - (1) AhArasaMjJA, (2) bhayasaMjJA, (3) maithunasaMjJA, 5 (4) parigrahasaMjJA, (5) krodhasaMjJA, (6) mAnasaMjJA, (7) mAyAsaMjJA, (8) lobhasaMjJA, (9) lokasaMjJA, pha aura 5 oghasaMjJA / 5 (10) 5 bhagavatI sUtra (2) pha Wan phra phra phra Wan Wan Wan 5 pha 5 Wan Wan Wan Wan Wan 5 Wan 5 phrafa ba

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AhAra saMjJA bhaya saMjJA dasa saMjJAe~ maithuna saMjJA parigraha saMjJA krodha saMjJA mAna saMjJA mAyA saMjJA nobha saMjJA loka sajJA ogha saMjJA

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| citra paricaya-12 Illustration No. 12 as $ $ 5 F5 $ $$ $$ 55 5 5 5 5 5 5 55 5 5 5 55 55 5 5 555 5 5 $ 55 55 5 5 5 5 dasa saMjJAe~ vedanIya tathA mohanIya karma ke udaya se bhojana Adi kI icchA honA 'saMjJA' hai| 1. AhAra saMjJA-bhojana kI prabala icchaa| jisako AhAra saMjJA prabala hotI hai, use dina-rAta khAne kI icchA banI rahatI hai| 2. bhaya saMjJA-kisI bhI kalpita kAraNa yA AzaMkA se bhayabhIta honA-jaise apanI hI chAyA ko bhUta samajhakara ddrnaa| 3. maithuna saMjJA-apane se viparIta liMga ke prati kaamvaasnaa| 4. parigraha saMjJA-mana meM dhana Adi kA saMgraha karane kI Asakti honA, jaise cUhe meM saMgraha kI vRtti hotI hai| 5. krodha saMjJA-mana ke viparIta kAma hone para krodha Adi kA udaya honA jaise sA~pa ko cher3ane para phukAratA hai| 6. mAna saMjJA-patthara ke khambhe kI taraha mana meM stabdhatA (akar3a) rUpa bhAna kA udaya honaa| 7. mAyA saMjJA-jhUTha, kapaTa Adi dvArA dUsaroM ko ThaganA jaise bagulA vRtti| 8. lobha saMjJA-dhana Adi kI prApti kI tIvra lAlasA honaa| isI lAlasA vaza vyakti bhraSTa AcaraNa karatA hai| 9. ogha saMjJA-binA vizeSa upayoga ke dhuna hI dhuna meM calate rhnaa| 10. loka saMjJA-loka rUr3hi ke vaza dekhA-dekhI pravRtti karanA, jaise dekhA-dekhI mithyAtvI devoM kI pUjA Adi krnaa| -zataka 7. u. 8, sUtra 5 TEN INCLINATIONS Natural desires triggered by fruition of Vedaniya and Mohaniya karmas are called sanjna (inclinations) (1) Inclination for food (ahaar sanjna)-a person with intensity of this tends to eat all the time. (2) Inclination of fear (bhaya sanjna)--to be afraid of some imaginary thing, like ___one's own shadow, believing it to be a ghost. (3) Inclination of sex (maithun sanjna)-lust for persons of opposite sex. (4) Inclination of possession (parigraha sanjna)-craving for accumulating wealth and other possessions, like a mouse. (5) Inclination of anger (krodh sanjna)-rise of anger when things go against one's wishes, as a snake hisses on disturbing. (6) Inclination of conceit (maan sanjna)-rise of dogmatic ego, like an unyielding stone pillar. (7) Inclination of deceit (maaya sanjna)-two cheat others with lies and deceit, like a heron. (8) Inclination of greed (lobh sanjna)-craving for acquiring wealth and other / things, like a corrupt person takes bribe. (9) Inclination of stupor (ogh sanjna)-to move about purposeless or absentmindedly. (10) Inclination for social customs (lok sanjna)-to blindly follow social customs, like worship of pagan deities. -Shatak-7. lesson-8, Sutra-5 5555555555555 45 555 5 5 5 6 8555555555555555555555555555555558

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85955555555555555555555555555558 ))))))))))))55555555555 5555555 ma 6. vaimAnikaparyanta caubIsa daNDakoM meM ye dasa saMjJAe~ pAI jAtI haiN| 5. Bhante ! How many kinds of inclinations (sanjna) are there? [Ang. Gautam ! Inclinations (sanina) are of ten kinds_(1) inclination for food (ahaar sanjna), (2) inclination of fear (bhaya sanjna), (3) inclination of sex (maithun sanjna), (4) inclination of possession (parigraha sanjna), (5) inclination of anger (krodh sanjna), (6) 4 inclination of conceit (maan sanjna), (7) inclination of deceit (maaya Wan sanjna), (8) inclination of greed (lobh sanjna), (9) inclination for fa information in general (ogh sanjna), (10) inclination for specific information (lok sanjna). 45 6. The same is true for all twenty four Dandaks up to Vaimaniks. vivecana : saMjJA kI paribhASAe~-vedanIya aura mohanIya karmodaya se AhArAdi prApti kI icchAvizeSa ko - 'saMjJA' kahA jAtA hai, athavA jIva kA AhArAdi viSayaka cintana yA mAnasika jJAna bhI saMjJA hai| saMjJAoM kI vyAkhyA-(1) AhArasaMjJA-kavalAdi AhArArtha pudagala-grahaNa kI icchA; (2) bhayasaMjJA-bhayamohanIya ke udaya se vyAkulacitta puruSa kA bhayabhIta honA, kA~panA Adi; (3) maithunasaMjJA-strI Adi ke aMgoM ko chUne, dekhane Adi kI pravRtti tathA tajjanita kampanAdi, jisase maithunecchA abhivyakta ho; (4) parigrahasaMjJA-AsaktipUrvaka sacitta-acitta dravyoM ko grahaNa karane kI icchA; (5) krodhasaMjJA-krodha ke udaya se Aveza, doSarUpa pariNAma; (6) mAnasaMjJA-mAna ke udaya se ahaMkArAdirUpa pariNAma; (7) mAyAsaMjJA-mAyA ke udaya se durbhAvanAvaza dUsaroM ko ThaganA Adi; (8) lobhasaMjJA-lobha ke udaya se sacitta-acitta padArtha-prApti kI lAlasA; (9) oghasaMjJA-matijJAnAvaraNa Adi ke kSayopazama se zabda aura artha kA sAmAnyajJAna; athavA dhuna hI dhuna fa meM binA upayoga ke kI gaI pravRtti; aura (10) lokasaMjJA-sAmAnya rUpa se jJAta vastu ko vizeSa rUpa se jAnanA, athavA lokarUr3hi yA lokadRSTi ke ke anusAra pravRtti krnaa| ye dasoM saMjJAe~ nyUnAdhika rUpa se sabhI chadmastha saMsArI jIvoM meM pAI jAtI haiN| inameM ke prathama ATha saMjJAe~ saMvegAtmaka haiM tathA antima do jJAnAtmaka haiN| (vRtti, patrAMka 314) Elaboration-Definition of inclination (sanjna)-the intrinsic desire or inclination for food etc. caused by fruition of Vedaniya (sensation producing) and Mohaniya (deluding) karmas is called sanjna. Thought and awareness of food etc. is also sanjna. Details of sanjnas (1) Ahaar Sanjna-inclination of matter intake as food; like a morsel. Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555 $$$ $$$$$$$$$$$$ 558 ) saptama zataka : aSTama uddezaka (427) Seventh Shatak: Eighth Lesson Wan Si FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF.

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45454545454545546 $$$$ $$$ $ $ $ $$1$55 456 455 456 457 458 45 45 41 41 41 41 41 4 57 41 4 455 456 457 455 456 457 455 456 4 4 5454545454 455 456 455 456 45 4 4 4 4 455 454 455 456 457 455 456 457 455 456 457 455 456 455 456 457 454 (2) Bhaya Sanjna-inclination of fear due to agitated state of mind i caused by fruition of Bhaya Mohaniya karma. (3) Maithun Sanjna-inclination of sex evident in acts of seeing and touching female body and the consequent excitement. (4) Parigraha Sanjna-inclination of owning living and non-living things with intense attachment. (5) Krodh Sanjna--inclination of anger expressed by agitation and other faults. (6) Maan Sanjna-inclination of conceit evident in expressions of si pride and ego. (7) Maaya Sanjna-inclination of deceit expressed by cheating others. 4i (8) Lobh Sanjna-inclination of greed expressed by craving to acquire living and non-living things. (9) Ogh Sanjna-inclination for information (words and meanings) in general. This also means involuntary activities in a state of stupor. (10) Lok Sanjna-inclination for specific information. This also means to act according to common social customs. All these ten inclinations are found in all mundane unrighteous beings to some extant. The first eight inclinations are intuitive and the last two are intellectual. (Vritti, leaf 314) + nairayikoM kI dasa vedanAe~ TEN KINDS OF PAIN OF INFERNAL BEINGS OM 7. neraiyA dasavihaM veyaNaM paccaNubhavamANA viharaMti, taM jahA-sItaM usiNaM khuhaM pivAsaM kaMDu parajhaM jaraM dAhaM bhayaM sogN| 4. 0. tefetch vita chyhre T 3749 med til 921-(9) gira, (2) JBUT, (3) 7911, (8) ferret, (4) que (quant), (EUR) TT&ittal, () JER, (C) GTE, () 44, Bite 4 (90) 911061 7. Infernal beings experience ten kinds of pain--(1) cold, (2) heat, $ (3) hunger, (4) thirst, (5) itch, (6) slavery, (7) fever, (8) burn, (9) fear and 4 (10) grief. - apratyAkhyAnikI kriyA ACTIVITY OF NON-RENUNCIATION i C.[9. 9 ] qui ta! Efer FYR T F Era 399pererente sulfat ? 5 [J. ] ETI, TTT441! Efter a BYR I ura futres i 459 46 $$ $$1$$ $$4554564565545454545 4 4 4 4 4 4 455 456 457 458 4 4 4 451 parit E (2) ( 428 ) Bhagavati Sutra (2) 4 044 45 46 45 $1$$1451461414141414141414141414141414141414141414141414141

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phra 5 *tkttmilllmimimimimi****tmi***tmimimimimitmi*****llli Wan [ 2 ] se keNaTTeNaM bhaMte ! evaM buccai jAva kajjati ? [u.] goyamA ! aviratiM paDucca / se teNaTTeNaM jAva kajjati / 8. [ pra. 1 ] bhagavan kyA vAstava meM, hAthI aura kunthue ke jIva ko apratyAkhyAnikI kriyA samAna lagatI hai ? [u. ] hA~, gautama ! hAthI aura kunthue ke jIva ko apratyAkhyAnikI kriyA samAna lagatI hai| [ 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki hAthI aura kuMthue ke yAvat kriyA samAna lagatI hai ? [u. ] gautama ! avirati kI apekSA se hAthI aura kunthue ke jIva ko apratyAkhyAnikI kriyA samAna lagatI hai| 8. [Q. 1] Bhante ! Are soul of an elephant and that of an insect equally liable of involvement in apratyakhyaniki kriya (activity of nonrenunciation) ? [Ans.] Yes, Gautam! Soul of an elephant and that of an insect are equally liable of involvement in apratyakhyaniki kriya. [2] [Q.] Bhante ! Why do you say that soul of an elephant and that of an insect are equally liable of involvement in apratyakhyaniki kriya (activity of non-renunciation) ? [Ans.] Gautam ! In context of avirati (non-restraint ) soul of an elephant and that of an insect are equally liable of involvement in apratyakhyaniki kriya. In other words, as they both are unrestrained they both are liable of such involvement. 5 AdhAkarma kA phala CONSEQUENCE OF ADHAAKARMA 9. [pra.] AhAkammaM NaM bhaMte ! bhuMjamANe kiM baMdhati ? kiM pakareti ? kiM ciNAti ? kiM 5 uvaciNAti ? [u. ] evaM jahA paDhame sae navame uddesae (sU. 26) tahA bhANiyavvaM jAva sAsate paMDite, paMDitattaM asAsayaM / sevaM bhaMte! sevaM bhaMte ! ti0 / | sattama sae : aTThamo uddesao samatto // 9. [ pra. 1 ] bhagavan ! AdhAkarma (sAdhu ke nimitta bane AhArAdi ) kA upayoga karane vAlA sAdhu kyA bA~dhatA hai ? kyA karatA hai ? kisakA caya karatA hai aura kisakA upacaya karatA hai ? saptama zataka aSTama uddezaka (429) Seventh Shatak: Eighth Lesson 555555555555 255555955555555 5 5 5 5 5559555555559555552 phra

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2555955 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 55 5 5 5 5 52 Wan Wan [u.] gautama ! AdhAkarma AhArAdi kA upabhoga karane vAlA sAdhu AyuSyakarma ko chor3akara zeSa sAta 5 karmoM kI prakRtiyoM ko, yadi ve zithila bandha se ba~dhI huI hoM to, gADha baMdha vAlI karatA hai, yAvat Wan Wan 5 bAra-bAra saMsAra - paribhramaNa karatA hai| isa viSaya kA sArA varNana prathama zataka ke nauveM uddezaka (sU. 26) phra kahe anusAra yAvat paNDita zAzvata hai aura pANDitya azAzvata hai| yahA~ taka kahanA caahie| Wan Wan ttttti******************************* Wan // saptama zataka : aSTama uddezaka samApta // 9. [Q.] Bhante ! What does an ascetic who indulges in adhaakarma (accepting food specifically prepared for an ascetic) bind? What does he 5 do? What does he acquire (chaya ) ? What does he augment (upachaya ) ? phra Wan phra he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara gautama svAmI yAvat vicaraNa karate haiN| [Ans.] Gautam ! An ascetic indulging in adhaakarma turns the weak bondage of seven species of karmas other than Ayu-karma (life-span determining karma) into strong bondage... and so on up to... and continues to wander in cycles of rebirth and so on up to... wise is f eternal and wisdom is transitory. All this should be quoted from Chapter 1, Lesson 9 (aphorism 26). phra 5 Wan "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. END OF THE EIGHTH LESSON OF THE SEVENTH CHAPTER bhagavatI sUtra (2) (430) phra Bhagavati Sutra (2) Wan Wan 2555 555555555955555555 5 5 5 5 555 555595552 Wan

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Wan 5)))))))))))))))))))))))))))))))) saptama zataka: navama uddezaka SEVENTH SHATAK (Chapter Seven): NINTH LESSON asaMvRta ASAMVRIT (THE UNRESTRAINED) asaMvRta anagAra UNRESTRAINED ASCETIC 1. [pra. ] asaMvuDe NaM bhaMte ! aNagAre bAhirae poggale apariyAittA pabhU egavaNaM egarUvaM viuvittae ? [u.] No iNaDhe smddhe| 2. [pra. ] asaMvuDe NaM bhaMte ! aNagAre bAhirae poggale pariyAittA pabhU egavaNaM egarUvaM jaav| [u. ] haMtA, pbhuu| 1. [pra. ] bhagavan ! kyA asaMvRta (saMvararahita = pramatta) anagAra, bAhara ke pudgaloM ko grahaNa kiye binA, eka varNa eka rUpa kI vikurvavaNA (nirmANa) karane meM samartha hai ? [u. ] (gautama !) yaha artha samartha nahIM hai| 2. [pra. ] bhagavan ! kyA asaMvRta anagAra bAhara ke pudgaloM ko grahaNa karake eka varNa vAle eka rUpa kI vikurvaNA karane meM samartha hai ? [u. ] hA~, gautama ! vaha aisA karane meM samartha hai| 1. (Q.) Bhante ! Is an unrestrained ascetic (asamurit anagaar) capable of self-mutation (vikurvana) into a body of single colour and single form without acquiring external matter? [Ans.] Gautam ! This is not possible. 2. [Q.] Bhante ! Is an unrestrained ascetic capable of the said selfmutation (vikurvana) by acquiring external matter ? [Ans.] Yes, Gautam ! He is capable of doing that. 3. [pra. ] se bhaMte ! kiM ihagae poggale pariyAittA viuvvai? tatthagae poggale pariyAittA viuvvai ? annatthagae poggale pariyAittA viuvvai ? __ [u. ] goyamA ! ihagae poggale pariyAittA vikubai, no tatthagae poggale pariyAittA vikumbai, no annatthagae poggale jAva vikubbi| 3. [pra.] bhagavan ! vaha asaMvRta anagAra yahA~ (manuSyaloka meM) rahe hue pudgaloM ko grahaNa karake vikurvaNA karatA hai yA vahA~ (devaloka) rahe hue pudgaloM ko grahaNa karake athavA ina donoM se bhinna anyatra rahe pudgaloM ko grahaNa karake vikurvaNA karatA hai ? saptama zataka : navama uddezaka (431) Seventh Shatak : Ninth Lesson 55555555555555555555555555555555555

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5 5555ELELE LELE LE IF Irir B955)))))))))))))))))55555555555555555555555555558 [u. ] gautama ! vaha yahA~ (manuSyaloka meM) rahe hue pudgaloM ko grahaNa karake vikurvaNA karatA hai, ! Wan kintu na to vahA~ rahe hue pudgaloM ko grahaNa karake vikurvaNA karatA hai, aura na hI anyatra rahe hue : pudgaloM ko grahaNa karake vikurvaNA karatA hai| 3. (Q.) Bhante ! Does he perform the said self-mutation by acquiring matter particles from here (the world of humans or adjoining areas) ? Does he perform the said self-mutation by acquiring matter particles from there (the divine realm or adjoining areas) ? Or does he perform the said self-mutation by acquiring matter particles from elsewhere (some area other then the said two areas)? [Ans.] Gautam ! He performs the said self-mutation by acquiring matter particles from here. He does not perform the said self-mutation by acquiring matter particles from there (the divine realm). He also does not perform the said self-mutation by acquiring matter particles from elsewhere. OM 4. evaM egavaNNaM aNegarUvaM caubhaMgo jahA chaTThasae navame uddesae (sU. 5) tahA ihAvi bhaanniyvvN| [pra. ] navaraM aNagAre ihagae ceva poggale pariyAittA vikubvi| sesaM taM ceva jAva lukkhapoggalaM OM niddhapoggalattAe pariNAmettae ? [u. ] haMtA, pbhuu| se bhaMte ! kiM ihagae poggale pariyAittA jAva (sU. 3) no annatthagae poggale Wan pariyAittA vikubi| __4. isa prakAra (1) ekavarNa ekarUpa, (2) ekavarNa anekarUpa, (3) anekavarNa ekarUpa, aura (4) + anekavarNa anekarUpa; yoM caubhaMgI kA kathana jisa prakAra chaThe zataka ke nauveM uddezaka (sU. 5) meM kiyA hai, usI prakAra yahA~ bhI kahanA caahie| kintu itanA vizeSa hai ki yahA~ rahA huA muni, yahA~ rahe hue OM pudgaloM ko grahaNa karake vikurvaNA karatA hai| zeSa sArA varNana usI ke anusAra yahA~ bhI kahanA caahie| [pra. ] bhagavan ! kyA rUkSa pudgaloM ko snigdha pudgaloM ke rUpa meM pariNata karane meM samartha hai ? __[u.] hA~, gautama ! samartha hai| bhagavan ! kyA vaha yahA~ rahe hue pudgaloM ko grahaNa karake yAvat (sU. 3) anyatra rahe hue pudgaloM ko grahaNa kiye binA vikurvaNA karatA hai ? yahA~ taka kahanA caahie| four alternatives of self-mutation described in the aforesaid statement should be stated as mentioned in Chapter 6, Lesson 9 (aphorism 5)-(1) of single colour and single form (or shape), (2) of single colour and many forms (or shapes), (3) of many colours and single form (or shape), and (4) of many colours and many forms (or shapes). The only difference being that the ascetic here performs self-mutation with the help of matter available here. Rest of the details should be repeated verbatim. Wan 55555555555555555555 bhagavatI sUtra (2) (432) Bhagavati Sutra (2) You 55555555555555555555555555555555555

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__ [Q.] Bhante ! Is he capable of transforming rough particles into smooth particles ? _[Ans. Yes, Gautam ! He is capable. (Gautam-) Does he perform the said self-mutation by acquiring matter particles from here (the world of humans or adjoining areas) ? ... and so on up to ... Or does he perform the said self-mutation by acquiring matter particles from elsewhere (some area other then the said two areas) ? and the answer should be repeated as in aforesaid aphorism 3. vivecana : 'ihagae' Adi kA tAtparya-jisa sthAna para rahakara anagAra vaikriya karatA hai, vahA~ ke pudgala 'ihagata' kahalAte haiN| vaikriya zarIra karake jisa sthAna para jAtA hai, vahA~ ke pudgala 'tatragata' kahalAte haiM; aura ina donoM sthAnoM se bhinna sthAna ke pudgala 'anyatragata' haiN| deva to 'tatragata' (devalokagata) pudgaloM ko grahaNa karake vikriyA kara sakatA hai, lekina anagAra to madhyalokagata hone ke kAraNa 'ihagata' (manuSyalokagata) pudgaloM ko hI grahaNa karake vikriyA kara sakatA hai| (vRtti, patrAMka 315) Elaboration The matter particles of the place where the ascetic performs self-mutation are called 'ihagat. The matter particles of the place where he goes after transmutation are called 'tatragat. A place other than these two is called 'anyatragat'. Gods can perform selfmutation by acquiring particles from there (divine realm) but ascetics can only do that only by acquiring particles from here (the land of humans) because they dwell in the middle world. (Vritti, leaf 315) Halla Tallahucar HUTA MAHASHILAKANTAK BATTLE 5. [pra.] NAyameyaM arahatA, suyameyaM arahayA, viNNAyameyaM arahayA, mahAsilAkaMTae saMgAme mahAsilAkaMTae sNgaame| mahAsilAkaMTae NaM bhaMte ! saMgAme vaTTamANe ke jaitthA ? ke parAjaitthA ? [u.] goyamA ! vajjI videhaputte jaitthA, nava mallaI nava lecchaI kAsI-kosalagA-aTThArasa vi gaNarAyANo praajitthaa| 5. [pra. ] arhanta bhagavAna ne yaha jAnA hai, arhanta bhagavAna ne yaha sunA hai-arthAt-sunane kI taraha pratyakSa dekhA hai, tathA arhanta bhagavAna ko yaha vizeSa rUpa se jJAta hai ki mahAzilAkaNTaka saMgrAma mahAzilAkaNTaka saMgrAma hI hai| (ataH) bhagavan ! jaba mahAzilAkaNTaka saMgrAma cala rahA (pravarttamAna) thA, taba usameM kauna jItA aura kauna hArA? [u. ] gautama ! vajjI (vajjIgaNa kA athavA vajrI indra aura) videhaputra kUNika rAjA jIte, nau mallakI aura nau lecchakI (licchavI) jo ki kAzI aura kauzala deza ke 18 gaNa rAjA the, ve parAjita hue| 5. [Q.] Arhant Bhagavan has known about this, Arhant Bhagavan has heard about this (directly seen like hearing about this) and Arhant saptama zataka : navama uddezaka (433) Seventh Shatak: Ninth Lesson

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5555555555555;))))))))))))))))))! Bhagavan has specially known about this that indeed this is Mahashilakantak battle. (Therefore) Bhante ! When Mahashilakantak battle was going on who won and who lost? [Ans.) Gautam ! Vajji Videhaputra (King Kunik of Vajji or Indra, the wielder of thunder, and King Kunik) won. Nine Malla chiefs and nine Lichchhavi chiefs, who were the eighteen kings of republics of Kashi and Kaushal countries, lost. 6. tae NaM se kUNie rAyA mahAsilAkaMTagaM saMgAmaM udvitaM jANittA koDuMbiyapurise saddAvei, saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! udAI hatthirAyaM parikappeha, haya-gaya-raha-johakaliyaM cAturaMgiNiM seNaM sabAheha, sanAhettA jAva mama etamANattiyaM khippAmeva pccppinnh| 6. usa samaya mahAzilAkaNTaka-saMgrAma upasthita huA jAnakara kUNika rAjA ne apane kauTumbika puruSoM (AjJApAlaka sevakoM) ko bulaayaa| bulAkara unase isa prakAra kahA-he devAnupriyo ! zIghra hI 'udAyI' nAmaka hastirAja (paTTahastI) ko taiyAra karo aura azva, hAthI, ratha aura yoddhAoM se yukta caturaMgiNI senA sannaddha (zastrAstrAdi se susajjita) karo aura ye saba karake merI AjJAnusAra kArya karake zIghra hI merI AjJA mujhe vApasa sauNpo| 6. At that time, knowing that Mahashilakantak battle was about to begin, King Kunik summoned his attendants (kautumbik purush) and instructed them-"Beloved of gods ! At once prepare Udai, the best elephant, and get the four pronged army comprising of cavalry, elephant brigade, chariot brigade and infantry, ready to march. Accomplishing my instructions, report back to me at once." ____7. tae NaM te koDuMbiyapurisA kUNieNaM raNNA evaM vuttA samANA hadvatuTThA jAva aMjali kaTu 'evaM sAmI ! taha' ti ANAe viNaeNaM vayaNaM paDisuNaMti, paDisuNittA khippAmeva cheyAyariyovaesamatikappaNAvikappehiM suniuNehiM evaM jahA uvavAtie jAva bhImaM saMgAmiyaM aujjhaM udAI hatthirAyaM parikappeMti haya-gaya-jAva sannAheMti, sanAhittA jeNeva kUNie rAyA teNeva uvA0, teNeva 2 karayala0 kUNiyassa raNNo tamANattiyaM pccppinnNti| 7. tatpazcAt kUNika rAjA dvArA isa prakAra kahe jAne para ve kauTumbika puruSa hRSTa-tuSTa hue, yAvat mastaka para aMjali karake he svAmin ! 'aisA hI hogA, jaisI AjJA'; yoM kahakara unhoMne vinayapUrvaka vacana svIkAra kiyaa| vacana svIkAra karake nipuNa AcAryoM ke upadeza se prazikSita evaM tIkSNa buddhikalpanA ke sunipuNa vikalpoM se yukta tathA aupapAtikasUtra meM kahe gaye vizeSaNoM se yukta yAvat bhIma (bhayaMkara) saMgrAma ke yogya udAra (zreSTha athavA yoddhA ke binA akele hI Takkara lene vAle) udAyI nAmaka hastIrAja (paTTahastI) ko susajjita kiyaa| sAtha hI ghor3e, hAthI, ratha aura yoddhAoM se yukta caturaMgiNI senA bhI (zastrAstrAdi) se susajjita kii| susajjita karake jahA~ kUNika rAjA thA, vahA~ usake pAsa Aye aura karabaddha hokara unhoMne kUNika rAjA ko AjJAnusAra kArya sampanna ho jAne kI sUcanA dii| bhagavatI sUtra (2) (434) Bhagavati Sutra (2) ka))))))))))))) )))5555555555555

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phaphaphaphaphaphaphaphaphapha5 7. Being instructed by King Kunik, the attendants were pleased and contented... and so on up to ... they touched their foreheads with joined palms and said -- "Sire ! Your order will, indeed, be complied with." Saying thus they humbly accepted the order and prepared Udai, the great elephant (having all attributes as mentioned in Aupapatik Sutra up to) with terrifying appearance and battle-ready, with the help of expert artisans who had attained all-round expertise under the guidance of accomplished art teachers. After this they also made ready the four pronged army comprising of cavalry, elephant brigade, chariot brigade and infantry, and came to King Kunik. With joined palms they reported him about successfully following his orders. 8. tae NaM se kUNie rAyA jeNeva majjaNaghare teNeva uvAgacchati, 2 ttA majjaNagharaM aNuppavisati, majjaNa. 2 ttA hAe kayabalikamme kayakotuyamaMgalapAyacchitte savvAlaMkAravibhUsie sannaddhabaddhavammiyakavae uppIliyasa rAsaNapaTTie piNaddhagevejjavimalavarabaddhaciMdhapaTTe gahiyAyuhappaharaNe sakoreMTamalladAmeNaM chatteNaM dharijjamANeNaM caucAmaravAlavIiyaMge maMgalajayasaddakatAloe evaM jahA uvavAie jAva uvAgacchittA udAI hattharAyaM durU 8. tatpazcAt kUNika rAjA jahA~ snAnagRha thA, vahA~ AyA, usane snAnagRha meM praveza kiyaa| phira snAna kiyA, snAna se sambandhita mardanAdi balikarma kiyA, phira prAyazcittarUpa (vighnanAzaka) kautuka tathA maMga kiye| samasta AbhUSaNoM se vibhUSita huA, zastrAstroM se susajjita huA, lohakavaca ko dhAraNa kiyA, phira mur3e hue dhanurdaNDa ko grahaNa kiyA / gale ke AbhUSaNa pahane aura yoddhA ke yogya uttamottama cihnapaTa bA~dhe / phira Ayudha ( gadA Adi zastra) tathA praharaNa (bhAle Adi zastra) grahaNa kiye| phira zveta koraNTaka puSpoM kI mAlA sahita chatra dhAraNa kiyA tathA usake cAroM ora cAra cAmara DhulAye jAne lage / logoM dvArA mAMgalika evaM jaya-vijaya zabda uccAraNa kiye jAne lge| isa prakAra kUNika rAjA aupapAtikasUtra meM kahe anusAra yAvat udAyI nAmaka pradhAna hAthI para ArUr3ha huA / 8. After that King Kunik approached and entered his bathroom. There he took his bath after massage and then he performed various propitious rites for protection against evil eye and other bad omens. He then embellished his body with ornaments. He equipped himself with weapons, put on his armour and lifted his curved bow. He adorned himself with necklaces and best decorations suited to a warrior of his stature. Now he added weapons like mace and spears to his collection of arms. An umbrella with white Korant flowers was raised over him and four whisks were waved on his four sides. People greeted him with auspicious slogans and hails of victory. This way, as mentioned in Aupapatik Sutra, King Kunik rode Udai, his best elephant. saptama zataka : navama uddezaka (435) tmillltttttttttttttttttttttti*millltmilllitllli Seventh Shatak: Ninth Lesson

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fafafafa 9. tae NaM se kUNie nariMde hArotthayasukayaratiyavacche jahA uvavAtie jAva seyavaracAmarAhiM uddhruvvamANIhiM udUdhuvvAmANIhiM haya-gaya-raha-pavarajohakalitAe cAturaMgiNIe seNAe saddhiM saMparivuDe mahayA bhaDacaDagaravaMdaparikkhitte jeNeva mahAsilAkaMTae saMgAme teNeva uvAgacchai, teNeva uvAgacchittA mahAsilakaMTayaM saMgAmaM oyAe, purao ya se sakke deviMde devarAyA egaM mahaM abhejjakavayaM vairapaDirUvagaM viubvittANaM ciTThati / evaM khalu do iMdA saMgAmaM saMgAmeMti, jahA- deviMde ya maNuiMde ya, egahitthA vi pabhU kUNie rAyA parAjiNittae / 9. isake bAda hAroM se AcchAdita vakSaHsthala vAlA kUNika janamana meM rati- prIti utpanna karatA huA aupapAtikasUtra meM kahe anusAra yAvat zveta cAmaroM se bAra-bAra bijAtA huA, azva, hastI, ratha aura zreSTha yoddhAoM se yukta caturaMgiNI senA se saMparivRtta mahAn subhaToM ke vizAla samUha se vyApta kUNika rAjA, jahA~ mahAzilAkaNTaka saMgrAma ( hone jA rahA thA, vahA~ AyA / vahA~ Akara vaha mahAzilAkaNTaka saMgrAma meM (svayaM) utraa| usake Age devarAja devendra zakra vajra ke samAna abhedya eka mahAn kavaca kI vikurvaNA karake khar3A huaa| isa prakAra ( usa yuddha kSetra meM mAno) do indra saMgrAma karane lage; jaise ki- eka devendra ( zakra) aura dUsarA manujendra ( kUNika rAjA ) / aba kUNika rAjA kevala eka hAthI se bhI athavA (eka upakaraNa vizeSa jisake dvArA kaMkar3a Adi pheMke jAte haiM) (zatrupakSa kI senA ko ) parAjita karane meM samartha ho gyaa| 9. Then King Kunik, his chest covered with necklaces, proceeded towards the battle ground. He evoked humble and loving curiosity in masses. As mentioned in Aupapatik Sutra, he was continuously fanned with whisks and was surrounded by his four pronged army comprising of cavalry, elephant brigade, chariot brigade and infantry. Accompanied by a large group of great warriors, he arrived at the battle ground and joined the Mahashilakantak battle. Ahead of him stood Shakrendra, the king of gods, after creating a great impenetrable armour. This way it appeared as if two Indras (kings), king of gods (Shakra) and king of humans (Kunik), had joined the battle. Now King Kunik became capable of defeating the opposing army just with one elephant (or a special tanklike vehicle that launched a variety of projectiles including stones). 10. tae NaM se kUNie rAyA mahAsilAkaMTakaM saMgAmaM saMgAmemANe nava mallaI, nava lecchai, kAsI kosalagA aTThArasa vi gaNarAyANo hayamahiyapavaravIraghAtiyavivaDiyaciMdhadhaya-paDAge kicchappANagate diso disiM paDisehetthA / 10. tatpazcAt usa kUNika rAjA ne mahAzilAkaNTaka saMgrAma karate hue, nau mallakI aura nau lecchakI; jo kAzI aura kauzala deza ke aThAraha gaNa rAjA the, unake pravara vIra yoddhAoM ko naSTa kiyA, ghAyala kiyA aura mAra ddaalaa| unakI cihnAMkita dhvajA - patAkAe~ girA diiN| una vIroM ke prANa saMkaTa meM par3a gaye, ataH unheM yuddhasthala se dasoM dizAoM meM bhagA diyA ( titara-bitara kara diyA ) / bhagavatI sUtra (2) Bhagavati Sutra (2) (436) 5

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mahAzilA kaMTaka saMgrAma ceTaka rAjA koNika rAjA LIARO 1. vaizAlI ke raNa kSetra meM ceTaka kUNika kA yuddha zakra kI sahAyatA ceTaka rAjA AVI

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phaphaphafakas5555555555555555555555 | citra paricaya-13 | Illustration No. 13 -1-- gAga mahAzilA kaMTaka saMgrAma (1) vaizAlI gaNa rAjya kA adhyakSa ceTaka rAjA vratadhArI zrAvaka thaa| usane halla-vihalla kumAra ko zaraNa dI. jisase kraddha hokara magadha nareza kaNika apane kAlakamAra Adi dasa bhAiyoM ko sAtha lekara yaddha karane raNabhUmi meM A gyaa| ceTaka kA bANa kabhI niSphala nahIM jAtA thaa| vaha eka dina meM eka hI bANa chodd'taa| ekaeka dina ke yuddha meM usane kAlakumAra Adi dasoM bhAiyoM ko paraloka pahu~cA diyaa| taba kUNika ghabarA gyaa| usakI senA bhI chinna-bhinna va vyAkula ho utthii|| kUNika ne apane pUrvajanma ke mitra zakrendra aura camarendra kI ArAdhanA kara unase yuddha meM sahAyatA maaNgii| zakrendra ne kahA-ceTaka rAjA parama vIra to hai hI, sAtha hI zrAvaka vratadhArI hai| maiM use nahIM maaruuNgaa| kintu mitratA ke nAte yuddha meM tumhArI sahAyatA kruuNgaa| jisase tuma vijayI bnoge| (2) zakrendra ne kUNika kI rakSA karane ke lie use vajra jaisA abhedya kavaca diyA, jisa para zatru kA koI prahAra saphala nahIM hotaa| camarendra ne mahAzilAkaNTaka aura rathamUsala-ina do saMgrAmoM kI vikurvaNA kii| isa deva sahAyatA se kUNika kI senA dvArA phaiMke gaye bANa to kyA, tinakA, pattA, kaMkara bhI bar3I-bar3I zilA bana jAte aura ceTaka kI senA para tIvra prahAra krte| jisase ceTaka rAjA kI senA kA vinAza hone lgaa| kUNika vijayI bana gyaa| zh hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh h a -zataka 7, u. 9, sUtra 10-11 MAHASHILAKANTAK WAR (1) King Chetak, the president of the Vaishali republic, was a vow-abiding fi shravak. He gave refuge to prince Hall-vihall and invited displeasure of King Kunik of Magadh, who attacked Vaishali with his ten brothers including Kaal Kumar. Chetak used to shoot only one arrow in a day and he never missed. In ten days he killed Kaal Kumar and his nine brothers. Kunik was in panic and his army was in shambles. fi Kunik invoked Shakrendra and Chamarendra, his friends from past birth, and sought their help. Shakrendra declined to kill Chetak because, although a great warrior, he was a devout shravak. However, he offered help to win the war. (2) Shakrendra gave him a diamond hard impenetrable armour. Chamarendra created two war machines--Mahashilakantak and Rath Musal. Even pebbles and straws launched through these machines turned into large rocks and killed enemy soldiers. Chetak's army got depleted and Kunik came close to victory. -Shatak-7, lesson-9, Sutra-10-11 gggggsy555 $ $$ $$$ $ 5 5 Le Le 55 5 55 5 5 5 $ $$ $$ $ $ $$ $ $ 3555555555555555555555555555555555555

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H$ $ $$ $$ $$$$$$$$$$$ $$$$$$ $$$$ $$ $$ $$$$$ 55555555555555555555555555555555 4 10. In the battle King Kunik hurt, wounded and killed great warriors 4 of the Nine Malla chiefs and nine Lichchhavi chiefs, who were the heighteen kings of republics of Kashi and Kaushal countries. The flags and banners bearing their ensigns and colours were brought down. He 5 put the fear of life in their minds and made them flee in all the ten 4 directions. vivecana : mahAzilAkaNTaka saMgrAma kA kAraNa- 'aupapAtika' evaM 'nirayAvalikA' Adi sUtroM meM isa yuddha kA OM kAraNa isa prakAra batAyA hai-campAnagarI meM kUNika rAjA rAjya karatA thaa| halla aura vihalla usake do choTe 9 bhAI the| donoM ko unake pitA zreNika rAjA ne apane jIvanakAla meM unake hisse kA eka secanaka gandhahastI aura aThArahalar3A vaMkacUr3a hAra diyA thaa| donoM bhAI pratidina secanaka gandhahastI para baiThakara gaMgAtaTa para jalakrIr3A aura manoraMjana karate the| unake isa Amoda-pramoda ko dekhakara kUNika kI rAnI padmAvatI ko atyanta IrSyA fa huii| usane kUNika rAjA ko halla-vihallakumAra se secanaka hAthI le lene ke lie prerita kiyaa| kUNika ne halla-vihallakumAra se secanaka hAthI maaNgaa| taba unhoMne kahA- yadi Apa hAthI lenA cAhate haiM to hamAre hisse kA rAjya de diijie| kintu kUNika unakI nyAyasaMgata bAta kI paravAha na karake bAra-bAra hAthI mA~gane lgaa| OM isa para donoM bhAI kUNika ke bhaya se bhAgakara apane hAthI aura antaHpura sahita vaizAlI nagarI meM apane nAnA // ma ceTaka rAjA kI zaraNa meM phuNce| kUNika ne ceTaka ke pAsa dUta bhejakara halla-vihallakumAra ko sauMpa dene kA sandeza bhejaa| kintu ceTaka rAjA ne halla-vihalla ko nahIM sauNpaa| punaH kUNika ne dUta ke sAtha sandeza bhejA ki yadi Apa donoM kumAroM ko nahIM sauMpate haiM to yuddha ke lie taiyAra ho jaaiye| ceTaka rAjA ne nyAyasaMgata bAta Wan kahI, usa para kUNika ne koI vicAra nahIM kiyaa| sIdhA hI yuddha meM utarane ke lie taiyAra ho gyaa| yaha thA mahAzilAkaNTaka yuddha kA kaarnn| + idhara jaba ceTaka rAjA ne bhI dekhA ki kUNika yuddha kiye binA nahIM maanegaa| taba unhoMne bhI zaraNAgata kI rakSA evaM nyAya ke lie aThAraha gaNarAjyoM ke adhipati rAjAoM ko apanI-apanI senA sahita bulaayaa| ve saba sasainya ekatrita hue| donoM ora kI senAe~ yuddhabhUmi meM A ddttiiN| ghora saMgrAma zurU hujaa| ceTaka rAjA kA aisA 9 niyama thA ki ve dina meM eka hI bAra eka hI bANa chor3ate, aura unakA chor3A huA bANa kabhI niSphala nahIM jAtA + thaa| pahale dina kUNika kA bhAI kAlakumAra senApati banakara yuddha karane lagA, kintu ceTaka rAjA ke eka hI bANa se vaha mArA gyaa| isase kUNika kI senA bhAga gii| isa prakAra dasa dina meM ceTaka rAjA ne kAlakumAra OM Adi dasoM bhAiyoM ko mAra giraayaa| gyArahaveM dina kUNika kI bArI thii| kUNika ne socA- 'maiM bhI dasoM bhAiyoM ka kI taraha ceTaka rAjA ke Age Tika na skuuNgaa| mujhe bhI ve eka hI bANa meM mAra ddaaleNge|' ataH usane tIna dina taka yuddha sthagita rakhakara ceTaka rAjA ko jItane ke lie aSTama tapa (telA) karake devArAdhanA kii| apane pUrvabhava OM ke mitra devoM kA smaraNa kiyA, jisase zakrendra aura camarendra donoM usakI sahAyatA ke lie aaye| zakrendra ne kUNika se kahA-ceTaka rAjA parama zrAvaka hai, isalie use maiM mArU~gA nahIM, kintu terI rakSA kruuNgaa| ataH zakrendra ne kUNika kI rakSA karane ke lie vajra sarIkhe abhedya kavaca kI vikurvaNA kI aura camarendra ne mahAzilAkaNTaka aura rathamUsala, ina do saMgrAmoM kI vikurvaNA kii| ina donoM indroM kI sahAyatA ke kAraNa OM kUNika kI zakti bar3ha gyii| vAstava meM indroM kI sahAyatA se hI mahAzilAkaNTaka saMgrAma meM kUNika kI vijaya huI, anyathA vijaya meM sandeha thaa| )))))))))55555555555555 )) $$$$$$$$$$$$$ Wan )))))))))))))) saptama zataka : navama udezaka (437) Seventh Shatak: Ninth Lesson

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95 5 5 5 5 5 95 95959559595959595959595959595959595959595959595 95 95 95 95 195 Elaboration-In scriptures like Aupapatik and Niryavlika Sutras the cause of this war is detailed as follows-Kunik was the king of Champa city. He had two younger brothers named Halla and Vehalla. When King Shrenik was alive he had given the majestic elephant Sechanak and an eighteen string necklace to these two brothers. They used to ride Sechanak elephant to the banks of river Ganges and entertain themselves. When Queen Padmavati, Kunik's consort, came to know of the enjoyments of the brothers, she was extremely jealous. She beseeched King Kunik to take Sechanak elephant from princes Halla and Vihalla. When Kunik demanded Sechanak from Halla and Vihalla they responded by saying-"If you want the elephant please give us our share of the kingdom." Not heeding to their legitimate demand, Kunik repeatedly asked for the elephant. At this the two brothers, afraid of Kunik, fled with their families and the elephant to Vaishali and took refuge with their maternal grandfather King Chetak. Kunik sent a message to Chetak asking him to hand over Halla and Vihalla. But Chetak refused to do so. Kunik sent another message that Chetak should either return the two princes or be prepared for a war. Chetak tried to convince Kunik about his just decision but Kunik was not prepared even to listen. He straightway launched an attack. This was the cause of Mahashilakantak battle. When Chetak realized that Kunik will not stop short of a war, he too called chiefs of eighteen republics with their armies in order to lawfully protect the refugees. They all joined Chetak with their armies. The two armies came face to face in the battle ground and a terrible war commenced. Chetak had taken a vow that he would launch only one arrow a day. And that devastating arrow never missed the target. On the first day the commander of Kunik's army was his brother prince Kaal. He was killed by that one arrow of Chetak and his army retreated. This way Chetak killed Kunik's ten brothers in ten days. Eleventh day was for the king himself. Kunik thought-"Like all my brothers I will also not be able to hold Chetak. He will kill me with his single unstoppable arrow." So he announced cease-fire for three days. In order to win the war he commenced a three day fast and evoked divine help. He sought help of two friendly gods from his past birth and Shakrendra and Chamarendra appeared before him. Shakrendra said to Kunik-"Chetak is a devout Jain shravak, so I will not kill him. However, I will defend you for sure." Accordingly Shakrendra created an impenetrable bhagavatI sUtra ( 2 ) Bhagavati Sutra (2) (438) 655555555555555555555555555555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha diamond-hard armour and Chamarendra created two great war machines called Mahashilakantak and Rath-musal. With the divine help from these two, Kunik's strength increased. In fact, Kunik won the Mahashilakantak only due to this divine help, otherwise his victory was in doubt. mahAzilAkaNTaka saMgrAma kA svarUpa DETAILS OF MAHASHILAKANTAK BATTLE 11. [ pra. ] se keNaTTeNaM bhaMte ! evaM vuccati ' mahAsilAkaMTae saMgAme mahAsilAkaMTae saMgAme' ! [ u. ] goyamA ! mahAsilAkaMTae NaM saMgAme vaTTamANe je tattha Ase vA hatthI vA johe vA sArahI vA taNeNa vA kaTTeNa vA patteNa vA sakkarAe vA abhihammati savve se jANati 'mahAsilAe ahaM abhihate mahAsilAe ahaM abhihate'; se teNaTTeNaM goyamA ! mahAsilAkaMTae saMgAme mahAsilAkaMTae saMgAme / 11. [ pra. ] bhagavan ! isa 'mahAzilAkaNTaka' saMgrAma ko mahAzilAkaNTaka saMgrAma kyoM kahA jAtA hai ? [u. ] gautama ! jaba mahAzilAkaNTaka saMgrAma ho rahA thA, taba usa saMgrAma meM jo bhI ghor3A, hAthI, yoddhA yA sArathI Adi tRNa se, kASTha se patte se yA kaMkara Adi se Ahata hote, ve saba aisA anubhava karate the ki hama mahAzilA (ke prahAra ) se mAre gaye haiN| ( arthAt mahAzilA hamAre Upara A par3I hai / ) gautama ! isa kAraNa se isa saMgrAma ko mahAzilAkaNTaka saMgrAma kahA jAtA hai| 11. [Q] Bhante ! Why this Mahashilakantak battle is called Mahashilakantak battle? [Ans.] Gautam ! When the battle was going on all the horses, elephants, soldiers and charioteers, though hit by straw, wood, leaf or pebble, felt that they were hit by large rocks (mahashila). Gautam ! That is why this battle has been called Mahashilakantak battle. 12. [.] mahAsilAkaMTae NaM bhaMte! saMgAme vaTTamANe kati jaNasatasAhassIo vahiyAo ? [u. ] goyamA ! caurAsItiM jaNasatasAhassIo vhiyaao| 12. [ pra. ] bhagavan ! jaba mahAzilAkaNTaka saMgrAma ho rahA thA, taba usameM kitane lAkha manuSya mAre gaye ? [u.] gautama ! mahAzilAkaNTaka saMgrAma meM caurAsI lAkha manuSya mAre gaye / 12. [Q.] Bhante ! How many hundred thousand men were killed in this Mahashilakantak battle? [Ans.] Gautam ! Eighty four hundred thousand men were killed in the Mahashilakantak battle. saptama zataka : navama uddezaka (439) 5 5 5 5 5 5 5 5 5 5 5 555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Seventh Shatak: Ninth Lesson

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13. [pra. ] te NaM bhaMte ! maNuyA nissIlA jAva nippaccakkhANaposahovavAsA sAruTThA parikuviyA # samaravahiyA aNuvasaMtA kAlamAse kAlaM kiccA kahiM gayA ? kahiM uvavannA ? + [u. ] goyamA ! osannaM naraga-tirikkhajoNiesu uvvtraa| 13. [pra. ] bhagavan ! zIlarahita yAvat pratyAkhyAna evaM pauSadhopavAsa se rahita, roSa (Aveza) meM ! bhare hue, parikupita, yuddha meM ghAyala hue aura anupazAnta ve yuddha karane vAle manuSya mRtyu ke samaya OM marakara kahA~ gaye, kahA~ utpanna hue? [u.] gautama ! aise manuSya prAyaH naraka aura tiryaMcayoniyoM meM utpanna hue haiN| ___13. [Q.] Bhante ! Where did these warring men devoid of good Wan conduct... and so on up to... remorse and fasting, full of bitterness, full of anger, wounded and restless, go after death and get reborn ? (Ans.) Gautam ! Most of these men got reborn among infernal beings or animals. rathamUsala saMgrAma RATH-MUSAL BATTLE ma 14. [pra. ] NAyameyaM arahayA, sutameyaM arahayA, viNNAyameyaM arahayA rahamusale saMgAme rahamusale sNgaame| rahamusale NaM bhaMte ! saMgAme vaTTamANe ke jaitthA ? ke parAjaitthA ? ma [u. ] goyamA ! vajI videhaputte camare ya asuriMde asurakumArarAyA jaitthA, nava mallaI nava lecchaI OM praajitthaa| 14. [pra. ] bhagavan ! arhanta bhagavAna ne jAnA hai, ise pratyakSa kiyA hai aura vizeSa rUpa se jAnA * hai ki yaha rathamUsala saMgrAma hai| bhagavan ! yaha rathamUsala saMgrAma jaba ho rahA thA, taba kauna jItA, fa kauna hArA? [ [u. ] he gautama (vajjI gaNa yA vaMza kA videhaputra yA) vajrI-indra aura videhaputra (kUNika) evaM Wan asurendra asurarAja camara jIte aura nau mallakI aura nau licchavI (ye aThAraha gaNa) rAjA hAra gye| 14. (Q.) Bhante ! Arhant Bhagavan has known about this, heard 4 about this and specially known about this that indeed this is Rath-musal 4 battle. Bhante ! When Rath-musal battle was going on who won and who Wan lost ? (Ans.] Gautam ! Vajji Videhaputra (King Kunik of Vajji or Indra, the wielder of thunder, and King Kunik) and Chamar, the king of Asurs won. Nine Malla chiefs and nine Lichchhavi chiefs, who were the eighteen 4 kings of republics of Kashi and Kaushal countries, lost. 15. tae NaM se kUNie rAyA rahamusalaM saMgAmaM uvaTThiyaM., sesaM jahA mahAsilAkaMTae navaraM bhUtANaMde + hatthirAyA jAva rahamusalaM saMgAmaM oyAe, purato ya se sakke deviMde devraayaa| evaM taheva jAva ciTThati, Wan ))))5555555555555555555555555555555 9545555555555554455EEEEEEN Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ka5555555555 (440) Bhagavati Sutra (2) bhagavatI sUtra (2) fa fa UUUU5555555555555555598

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ratha mUsala saMgrAma PPP 44 4444 4444 40686 44. 444 10000 444 44

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55555555555555))))))15555555555 // | citra paricaya-14 / Illustration No. 14 ratha-mUsala saMgrAma mahAzilA kaMTaka saMgrAma ke pazcAt zatru senA ke vinAza ke lie zakrendra va camarendra kI sahAyatA se ratha-mUsala saMgrAma kI racanA kI gii| lohe kA eka atyanta bhayAnaka vizAla ratha banAyA gyaa| isa ratha meM na to ghor3e jute the, na koI sArathi aura na hI koI yoddhA thaa| sarvathA azva yoddhA-mAnava rahita isa ratha ke pahiyoM meM tIkSNa mUsala jaise zastra lage the, unase bhayaMkara sphuliMgacinagAriyA~ nikala rahI thiiN| yuddha bhUmi meM daur3atA huA yaha ratha mahAkAla kI taraha atyanta jana saMhAra kara rahA thaa| jidhara nikala jAtA udhara hI sainikoM ko mAratA huA yuddha bhUmi ko rakta kIcar3a se lAla kara detaa| usa ratha ko rokane kI kSamatA kisI manuSya meM nahIM thI, adRzya deva zakti se yaha cAroM tarapha mahAvinAza karatA huA daur3a rahA thaa| ceTaka ke amogha bANa bhI isa ratha ko nahIM roka ske| isa kAraNa vaizAlI gaNarAjya kI senA dhvasta ho gii| kUNika ne vaizAlI kA vidhvaMsa kara ddaalaa| isa eka hI saMgrAma meM chiyAnaveM lAkha manuSya mAre gye| -zataka 7, u. 9, sUtra 16-17 RATH MUSAL BATTLE After Mahashilakantak battle another battle, Rath Musal battle, was designed with the help of Shakrendra and Chamarendra. A large chariot-like machine was created. It neither had horses nor a driver or a warrior. On its wheels were fitted pointed mace-like weapons that emitted terrifying sparks. Moving with great speed in the battle field, it killed like the messenger of death. Whichever way it moved it left the land red and slimy with blood. Driven by invisible divine power it could not be stopped by any human effort. Even unfaltering arrows of Chetak could not stop it. Vaishali and its army both were destroyed by Kunik. This war accounted for almost one million human lives. -Shatak-7, lesson-9, Sutra-16-17 ja))) ))) )) ) ))) ))) ) ))) ))) )) )))) )):

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baphaphaphaphapha 5555555555555555A Wan Wan 5 maggato ya se camare asuriMde asurakumArarAyA egaM mahaM AyasaM kiDhiNapaDirUvagaM viuvvittANaM ciTThati, evaM 5 khalu tao iMdA saMgAmaM saMgAmeMti, taM jahA- deviMde maNuiMde asuriMde ya / egahatthiNA vi NaM pabhU kUNie rAyA jaittae taheva jAva diso disiM pddisehetthaa| phra / 15. tadanantara rathamUsala saMgrAma upasthita huA jAnakara kUNika rAjA ne apane kauTumbika puruSoM ko bulaayaa| isake bAda kA sArA varNana mahAzilAkaNTaka kI taraha yahA~ kahanA caahie| itanA vizeSa hai phra ki yahA~ 'bhUtAnanda' nAmaka hastirAja (padahastI) hai| yAvat vaha kUNika rAjA rathamUsala saMgrAma meM utarA usake Age devendra devarAja zakra hai, yAvat pUrvavat sArA varNana kahanA caahie| usake pIche asurendra asurarAja camara loha ke bane hue eka mahAn kiThina (bA~sa - nirmita tApasa pAtra) jaise kavaca kI vikurvaNA karake khar3A hai| isa prakAra tIna indra saMgrAma karane ke lie pravRtta hue haiM / yathA - devendra ( zakra ), manujendra ( kUNika) aura asurendra ( camara) / aba kUNika kevala eka hAthI se sArI zatru senA ko parAjita karane meM samartha hai| yAvat pahale kahe anusAra usane zatru rAjAoM ( kI senA ) ko dasoM dizAoM meM bhagA diyaa| Wan Wan phra ( 441 ) 5 Wan Wan 15. At that time knowing that Rath-musal battle was about to begin, King Kunik summoned his attendants (kautumbik purush) and so on as described about Mahashilakantak battle. The difference being that the 5 name of the elephant is Bhootanand... and so on up to ... King Kunik joined the Rath-musal battle. Ahead of him stood Shakrendra, the king of gods... and so on as already described. Behind him stood Chamar, the king of Asurs, creating an iron armour like a great Kithin (hermit-bowl made of bamboo). This way it appeared as if three Indras (kings) are ready to fight - king of gods (Shakra), king of humans (Kunik), and king of Asurs (Chamar). Now King Kunik became capable of defeating the opposing army just with one elephant... and so on up to... He put the fear of life in the minds of opposing armies and made them flee in all the ten directions (as already described). Seventh Shatak: Ninth Lesson Wan Wan Jin Wan Wan 5 Wan Wan Wan Wan 16. [ pra. ] se keNaNaM bhaMte ! evaM buccati 'rahamusale saMgAme rahamusale saMgAme' ? 5 [u.] goyamA ! rahamusale NaM saMgAme vaTTamANe ege rahe aNAsae asArahie aNArohae samusale phra mahatAjaNakkhayaM jaNavahaM jaNappamaddaM jaNasaMvaTTakappaM ruhirakaddamaM karemANe savvato samaMtA paridhAvitthA; se NaNaM jAva rahamusale saMgAme / Wan Wan Wan Wan 16. [ pra. ] bhagavan ! isa 'rathamUsala saMgrAma' ko rathamUsala saMgrAma kyoM kahA jAtA hai ? Wan phra [ u. ] gautama ! jisa samaya rathamUsala saMgrAma ho rahA thA, usa samaya azvarahita, sArathirahita aura phra yoddhAoM se rahita eka ratha kevala mUsala sahita, atyanta janasaMhAra, janavadha, jana-pramardana aura janapralaya ke samAna rakta kA kIcar3a karatA huA cAroM ora daur3atA thA / isI kAraNa se usa saMgrAma ko 'rathamUsala saMgrAma' kahA gayA hai| phra saptama zataka navama uddezaka 5 cu Wan Wan 5 Wan pha ba

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Wan 5555555555555555555555555555555555555555555555453 %%%%%%% %%%$$$$$$$$$$$$$$$ 55Fen 16. (Q.) Bhante ! Why this Rath-musal battle is called Rath-musal 4 battle? (Ans.) Gautam ! When the battle was on, a chariot (rath) without horses, charioteers or soldiers but equipped only with a mace (musal) was moving all around destroying men, killing men, crushing men and causing havoc by making the ground slimy with human blood. Gautam ! That is why this battle has been called Rath-musal battle. 17. [pra. ] rahamusale NaM bhaMte ! saMgAme vaTTamANe kati jaNasayasAhassIo vahiyAo ? [u. ] goyamA ! chaNNautiM jaNasayasAhassIo vhiyaao| 17. [pra.] bhagavan ! jaba rathamUsala saMgrAma ho rahA thA, taba usameM kitane lAkha manuSya mAre gaye? [u. ] gautama ! rathamUsala saMgrAma meM chiyAnave lAkha manuSya mAre gye| ____17. [Q.] Bhante ! How many hundred thousand men were killed in this Rath-musal battle? ___ [Ans.] Gautam ! Ninety six hundred thousand men were killed in the Rath-musal battle. 18. [pra. ] te NaM bhaMte ! maNuyA nissIlA jAva (su. 13) uvavannA ? [u. ] goyamA ! tattha NaM dasa sAhassIo egAe macchiyAe kucchiMsi uvavannAo, ege devalogesu ka uvavanne, ege sukule paccAyAte, avasesA osanaM naraga-tirikkhajoNiesu uvvnnaa| 18. [pra. ] bhagavan ! niHzIla (zIlarahita) yAvat ve manuSya mRtyu ke samaya marakara kahA~ gaye, kahA~ ma utpanna hue? 3 [u. ] gautama ! unameM se dasa hajAra manuSya to eka machalI ke udara meM utpanna hue, eka manuSya fa devaloka meM utpanna huA, eka manuSya uttama kula (manuSyagati) meM utpanna huA, aura zeSa prAyaH naraka aura tiryaMcayoniyoM meM utpanna hue haiN| (donoM yuddhoM kA vistRta varNana sacitra nirayAvalikA, adhyayana 1 dekheM) OM 18. [Q.] Bhante ! Where did these warring men devoid of good Si conduct... and so on up to... go after death and get reborn ? [Ans.] Gautam ! Of these, ten thousand men were reborn in the womb 15 of a fish, one was reborn in divine realm, one was reborn as a human 4 being and most of the remaining got reborn among infernal beings or 4 animals. (for detailed description of the two battles refer to Illustrated + Niryavalika Sutra, Chapter 1) OM zakra-camarendra ke sahayoga kA hetu CAUSE OF HELP FROM SHAKRENDRA AND CHAMARENDRA 19. [pra. ] kamhA NaM bhaMte ! sakke deviMde devarAyA, camare asuriMde asurakumArarAyA kUNiyassa raNNo OM sAhajaM dalaitthA ? 55555555555555555555555555555555555555555555555555 bhagavatI sUtra (2) (442) Bhagavati Sutra (2)

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phra Wan phra Wan pha [u. ] goyamA ! sakke deviMde devarAyA puvvasaMgatie, camare asuriMde asurakumArarAyA pariyAyasaMgatie, phra evaM khalu gomA ! sakke deviMde devarAyA, camare ya asuriMde asurakumArarAyA kUNiyassa raNNo sAhajjaM dalaitthA / 19. [ pra. ] bhagavan ! devendra devarAja zakra aura asurendra asurarAja camara, ina donoM ne kUNika 5 rAjA ko kisa kAraNa se sahAyatA ( yuddha meM sahayoga) dI ? Wan 5 [u. ] gautama ! devendra devarAja zakra to kUNika rAjA kA pUrvasaMgatika (pUrvabhava sambandhI - kArtika 5 seTha ke bhava meM mitra) thA, aura asurendra asurakumAra rAjA camara, kUNika rAjA kA paryAyasaMgatika (pUraNa nAmaka tApasa kI avasthA kA sAthI tApasa) mitra thA / isIlie, he gautama ! devendra devarAja zakra aura asurendra asurarAja camara ne kUNika rAjA ko sahAyatA dii| Wan 19. [Q.] Bhante ! Why did Shakrendra and Chamarendra help (assist in the battle) King Kunik ? [Ans.] Gautam ! Shakrendra was a friend of King Kunik during an earlier birth (a friend during his past birth as merchant Kartik). And Chamarendra, the king of Asurs was an associate during an earlier birth (a companion hermit during his past birth as Puran hermit). That is the reason, Gautam ! Shakrendra, the king of gods and Chamarendra, the king of Asurs came to the help of King Kunik. kyA yuddha karate marane para svarga milatA hai HEAVEN ON DEATH IN WAR ? 20. [pra.1] bahujaNe NaM bhaMte ! annamannassa evamAikkhati jAva parUveti - evaM khalu bahave maNussA annataresu uccAvaesu saMgAmesu abhimuhA ceva pahayA samANA kAlamAse kAlaM kiccA annayaresu devaloe devattA uvavattAro bhavaMti se kahamethaM bhaMte ! evaM ? [u. ] goyamA ! jaM NaM se bahujaNe annamannassa evamAikkhati jAva uvavattAro bhavaMti, je te evamAhaMsu micchaM te evamAhaMsu, ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi [ 2 ] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM vesAlI nAmaM nagarI hotthA / vaNNao / tattha NaM sAlI nagarIe varuNe nAmaM NAganattue parivasati aDDe jAva aparibhUte samaNovAsAe abhigatajIvAjIve jAva paDilAbhemANe chaTThachaTTeNaM aNikkhitteNa tavokammeNaM appANaM bhAvemANe viharati / " phra phra phra (443) Wan Wan 5 Wan Wan Wan 5 5 Wan 5 20. [ pra. 1 ] bhagavan ! bahuta-se loga paraspara aisA kahate haiM, yAvat prarUpaNA karate haiM ki-aneka Wan prakAra ke choTe-bar3e saMgrAmoM meM se kisI bhI saMgrAma meM sammukha rahakara lar3ate hue Ahata hue bahuta-se 5 manuSya mRtyu ke samaya marakara kisI bhI devaloka meM devarUpa meM utpanna hote haiM / bhagavan ! aisA kaise ho 5 sakatA hai ? Wan 5 phra 5 Wan Wan Wan [.] gautama ! bahuta-se manuSya, jo isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki saMgrAma meM mAre 5 gaye manuSya, devalokoM meM utpanna hote haiM, aisA kahane vAle mithyA kahate haiM / he gautama! maiM isa prakAra kahatA hU~ yAvat prarUpaNA karatA hU~ saptama zataka navama uddezaka 5 Wan Wan Wan Seventh Shatak: Ninth Lesson Wan Wan

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5555555555555555555555555555;))))))))))))))))) ma [2 ] gautama ! usa kAla aura usa samaya meM vaizAlI nAma kI nagarI thii| usa vaizAlI nagarI meM hai 'varuNa' nAmaka nAganatRka (nAga nAmaka gRhastha kA nAtI = dauhitra yA pautra) rahatA thaa| vaha dhanADhya yAvat kisI ke Age na dabane vAlA) vyakti thaa| vaha zramaNopAsaka thA, aura jIvAjIvAdi tattvoM kA ke jJAtA thA, vaha AhArAdi dvArA zramaNanirgranthoM ko pratilAbhita karatA huA tathA nirantara chaTha-chaTha kI (bele kI) tapasyA dvArA apanI AtmA ko bhAvita karatA huA vicaraNa karatA thaa| + 20. [Q. 1] Bhante ! Many people say... and so on up to... propagate $1 that people fighting face to face in some big or small war, and getting injured, when at the time of death abandon this body they are reborn as gods in any of the divine realms. Bhante ! Is it possible? (Ans.) Gautam ! Many people say... and so on up to... propagate that people fighting in war are reborn in divine realms. Those who say thus are wrong. Gautam ! I say... and so on up to... propagate that, ki [2] Gautam ! During that period of time there was a city named Vaishali. In that city lived Varun, the grandson of householder Naag (Naag-naptrik). He was affluent... and so on up to... could not be subdued. He was a shramanopasak (devotee of shramans) and had 4i complete knowledge of fundamentals including the living and the non$1 living. He lived enkindling his soul by serving Shraman-nirgranths (Jain + ascetics) and observing a series of two day fasts. 3 [3] tae NaM se varuNe NAganattue annayA kayAI rAyAbhiogeNaM gaNAbhiogeNaM balAbhiogeNaM rahamusale saMgAme ANatte samANe chaTThabhattie, aTThamabhattaM aNuvaDheti, aTThamabhattaM aNuvatRRttA koDu biyapurise OM saddAveti, saddAvettA evaM vayAsI-khippAmeva bho ! devANuppiyA ! cAtugghaMTe AsarahaM juttAmeva uvaTThAveha hayama gaya-rahapavara jAva sannAhettA mama etamANattiyaM pccppinnh| ma [4] tae NaM te koDuMbiyapurisA jAva paDisuNettA khippAmeva sacchattaM sajjhayaM jAva uvaTThAti, haya gaya-raha jAva sannAheMti, sanAhittA jeNeva varuNe nAganattue jAva pccppinnNti| ma [3] eka bAra rAjA ke Adeza se, gaNa ke abhiyoga se tathA bala (balavAn-vyakti) ke abhiyoga se varuNa nAganatRka ko rathamUsala saMgrAma meM jAne kI AjJA dI gii| taba usane SaSThabhakta ko bar3hAkara OM aSTabhakta tapa kara liyaa| tele kI tapasyA karake usane apane kauTumbika puruSoM ko bulAkara isa prakAra + kahA-"he devAnupriyo ! cAra ghaNToM vAlA azvaratha, sAmagrIyukta taiyAra karake zIghra upasthita kro| sAtha hI azva, hAthI, ratha aura yoddhAoM se yukta caturaMgiNI senA ko susajjita karo, yaha saba susajjita ma karake merI AjJA mujhe vApasa sauNpii| [4] tadanantara una kauTumbika puruSoM ne usakI AjJA svIkAra karake yathAzIghra chatrasahita evaM ma dhvajAsahita cAra ghaNTAoM vAlA azvaratha, taiyAra karake upasthita kiyaa| sAtha hI ghor3e, hAthI, ratha evaM 55555555555555555555555555555555555555555555555558 bhagavatI sUtra (2) (444) Bhagavati Sutra (2)

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8 5 5 ) ) ) ) ) ) ) ) ) ) ) ) ) 5555555555554)))))))5555555555555555555555 5555555555555555555555555555555555555 yoddhAoM se yukta caturaMgiNI senA ko yAvat susajjita kiyaa| aura aisA karake yAvat varuNa nAganattuA Wan ko usakI AjJA vApasa sauNpii| (3) Once Varun Naag-naptrik was ordered by the king, the state and the administration, to go to Rath-musal battle. Then he extended his two day fast to three days. After concluding this fast he called his attendants and said-"Beloved of gods ! Bring a four-bell chariot drawn by horses and duly equipped and get the four pronged army comprising of cavalry, elephant brigade, chariot brigade and infantry, ready to march. After doing all this report back to me. [4] His attendants accepted his order and soon prepared a fully equipped and horse-drawn four-bell chariot and brought it to him. They also got the four pronged army comprising of cavalry, elephant brigade, 5 chariot brigade and infantry, ready to march. After doing all this they 41 reported back to him. [5] tae NaM se varuNe nAganattue jeNeva majjaNaghare teNeva uvAgacchati jahA kUNio (su. 8) jAva ke pAyacchitte savvAlaMkAravibhUsite sannaddhabaddha0 sakoreMTamalladAmeNaM jAva dharijjamANeNaM aNegagaNanAyaga jAva dUyasaMdhivAla0 saddhiM saMparivur3e majjaNagharAo paDinikkhamati, paDinikkhamittA jeNeva bAhiriyA // uvaTThANasAlA jeNeva cAtughaMTe Asarahe teNeva uvAgacchai, uvAgacchittA cAtughaMTaM AsarahaM durUhai, durUhittA OM haya-gaya-raha jAva saMparibuDe mahatA bhaDacaDagara0 jAva parikkhitte jeNeva rahamusale saMgAme teNeva uvAgacchai, . uvAgacchittA rahamusalaM saMgAmaM oyaae| [5] tatpazcAt vaha varuNa nAganaptRka, jahA~ snAnagRha thA, vahA~ aayaa| isake pazcAt yAvat kautuka ke hai aura maMgalarUpa prAyazcitta (vighnanAzaka) kiyA, sarva alaMkAroM se vibhUSita huA, kavaca pahanA, koraMTapuSyoM kI mAlAoM se yukta chatra dhAraNa kiyA, ityAdi sArA varNana kUNika rAjA kI taraha kahanA hai Wan caahie| phira aneka gaNanAyakoM, dUtoM aura sandhipAloM ke sAtha parivRta hokara bAhara kI upasthAnazAlA ke meM AyA aura susajjita cAturghaNTa azvaratha para ArUr3ha huaa| ratha para ArUr3ha hokara azva, gaja, ratha OM aura yoddhAoM se yukta caturaMgiNI senA ke sAtha, yAvat mahAn subhaToM ke samUha se parivRta hokara rathamUsala saMgrAma meM aayaa| [5] After that Varun Naag-naptrik approached and entered his bathroom... and so on up to... performed various propitious rites for protection against evil eye and other bad omens. He then embellished his body with ornaments. He put on his armour... and so on up to... umbrella with white Korant flowers (as described about King Kunik). Then he came to the outer courtyard surrounded by many chieftains, ambassadors and diplomats and boarded the fully equipped and horse )) ) )) ) )) )))) ) ) saptama zataka: navama uddezaka )) (445) Seventh Shatak: Ninth Lesson 355555555555555555555555555555555555 B)

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55555555555555555555555555555555555555555555555 4 drawn four-bell chariot. Surrounded by his four pronged army comprising of cavalry, elephant brigade, chariot brigade and infantry and accompanied by a large group of great warriors, he arrived at the battle ground to join Rath-musal battle. [6] tae NaM se varuNe NAganattue rahamusalaM saMgAmaM oyAe samANe ayameyAva abhiggahaM abhigiNhai-kappati me rahamusalaM saMgAma saMgAmemANassa je pubbiM pahaNati se paDihaNittae avasese no kpptiiti| ayameyArUvaM abhiggahaM abhigiNhittA rahamusalaM saMgAma sNgaameti| [7] tae NaM tassa varuNassa nAganattuyassa rahamusalaM saMgAmaM saMgAmemANassa ege purise sarisae sarisattae sarisabbae sarisabhaMDamattovagaraNe raheNaM paDirahaM hbbmaage| [8] tae NaM se purise varaNaM NAgaNattuyaM evaM vayAsI-pahaNa bho ! varuNA ! NAgaNattuyA ! pahaNa bho ! varuNA ! NAgaNattuyA ! tae NaM se varuNe NAgaNattue taM purisaM evaM vadAsi-no khalu me kappati devANuppiyA ! putviM ahayassa pahaNittae, tumaM ceva puvvaM phnnaahi| [6] usa samaya rathamUsala saMgrAma meM pravRtta hone ke sAtha hI varuNa nAganaptRka ne isa prakAra kA + abhigraha (niyama) kiyA-mere lie yahI kalpa (ucita niyama) hai ki rathamUsala saMgrAma meM yuddha karate hue jo mujha para pahale prahAra karegA, use hI mujhe mAranA hai, (anya) vyaktiyoM ko nhiiN| isa prakAra yaha ma abhigraha karake vaha rathamUsala saMgrAma meM pravRtta ho gyaa| [7] usI samaya rathamUsala saMgrAma meM jUjhate hue varuNa nAganaptRka ke ratha ke sAmane pratirathI ke rUpa meM eka puruSa AyA, jo usI ke sadRza, usI ke samAna tvacA vAlA thA, usI ke samAna umra kA aura usI ke samAna astra-zastrAdi upakaraNoM se yukta thaa| 5 [8] taba usa puruSa ne varuNa nAganaptRka ko isa prakAra lalakArate hue kahA- "he varuNa nAganattuA ! mujha para prahAra kara, are, varuNa nAganattuA ! mujha para vAra kara !" isa para varuNa OM nAganattuA ne usa puruSa se kahA-"he devAnupriya ! jo mujha para prahAra na kare, usa para pahale prahAra karane kA merA niyama nahIM hai| isalie tuma (cAho to) pahale mujha para prahAra kro|" [6] At that time, before joining the Rath-musal battle, Varun Naag- naptrik took a vow that during the Rath-musal battle he would only kill # the person who first hits him and none else. After taking this resolve he joined the Rath-musal battle. [7] While fighting in the Rath-musal battle another charioteer, who was his look-alike with similar skin and similarly equipped, confronted Varun Naag-naptrik. 41 [8] That warrior challenged Varun Naag-naptrik with these words "O Varun Naag-naptrik ! Hit me ! O Varun Naag-naptrik ! Hit me !" bhagavatI sUtra (2) (446) Bhagavati Sutra (2)|

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n t t n t t t t t t t t t t n t t t t t t t t t t 6 Varun Naag-naptrik responded"Beloved of gods ! As a rule I do not hit a person who has not already hit me. Therefore, hit me first if you want 5 a fight." # [9] tae NaM se purise varuNeNaM NAgaNattueNaM evaM vutte samANe Asurutte jAva misimisemANe dhaj parAmusati, parAmusittA usuM parAmusati, usuM parAmusittA ThANaM ThAti, ThANaM ThiccA AyatakaNNAyataM usuM # kareti, AyatakaNNAyataM usuM karettA varuNaM NAgaNattayaM gaaddhpphaariikreti| [10] tae NaM se varuNe NAgaNattue teNaM puriseNaM gADhappahArIkae samANe Asurutte jAva 5 misimisemANe dhaNuM parAmusati, dhaNuM parAmusittA usu parAmusati, usu parAmusittA AyatakaNNAyataM usuM kareti, AyatakaNNAyataM usuM karettA taM purisaM egAhaccaM kUDAhaccaM jIviyAo vvroveti| [9] tadanantara varuNa nAganattuA ke dvArA aisA kahane para usa puruSa ne zIghra hI krodha se lAlapIlA hokara yAvat dA~ta pIsate hue apanA dhanuSa utthaayaa| phira bANa utthaayaa| phira dhanuSa para yathAsthAna bANa cddh'aayaa| phira amuka Asana se amuka sthAna para sthita hokara dhanuSa ko kAna taka khiiNcaa| aisA karake usane varuNa nAganattuA para gAr3ha prahAra kiyaa| [10] isake pazcAt usa puruSa dvArA kiye gaye gAr3ha prahAra se ghAyala hue varuNa nAgagattuA ne zIghra kupita hokara dhanuSa utthaayaa| phira usa para bANa car3hAyA aura usa puruSa para chodd'aa| jaise eka hI joradAra coTa se patthara ke Tukar3e-Tukar3e ho jAte haiM, usI prakAra varuNa nAganaptRka ne eka hI gAr3ha prahAra se usa puruSa ko jIvana se rahita kara diyaa| [9] When Varun Naag-naptrik said this, that person became red with anger and gnashing his teeth he lifted his bow. He then fitted an arrow fi properly. Doing this, he stood at a specific spot in a specific posture and drew the bow-string up to his ear. At last he launched the arrow Varun Naag-naptrik with great force. [10] Wounded by this blow from the adversary Varun Naag-naptrik got enraged. He lifted his bow, set an arrow and launched at his attacker. Like a strong hammer-blow shatters a stone, in the same way Varun Naag-naptrik killed his adversary with just one forceful strike. [11] tae NaM se varuNe nAgaNattue teNaM puriseNaM gADhappahArIkate samANe atthAme abale avIrie 5 apurisakkAraparakkame adhAraNijjamiti kaTu turae nigiNhati, turaNa nigiNhittA rahaM parAvattei, 2 ttA rahamusalAto saMgAmAto paDinikkhamati, rahamusalAo saMgAmAto paDiNikkhamettA egaMtamaMtaM avakkamati, egaMtamaMtaM avakkamittA turaNa nigiNhati, nigihittA rahaM Thaveti, 2 tA rahAto paccoruhati, rahAto paccoruhittA rahAo turae moeti, 2 turae visajjeti, visajjittA danbhasaMthAragaM saMthareti, saMtharittA dabhasaMthAragaM duruhati, dabbhasaM0 duruhittA puratthAbhimuhe saMpaliyaMkanisaNNe karayala jAva kaTu evaM vayAsI a5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555555555555555555555+ n t t n n t t t t t t t t t t t t t t t t n t t | saptama zataka : navama uddezaka (447) Seventh Shatak: Ninth Lesson | 555555555555555555555555555555555

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5555555555555555555555555555555555: namo'tthu NaM arahaMtANaM jAva sNpttaannN| namo'tthu NaM samaNassa bhagavao mahAvIrassa Aigarassa jAva saMpAviukAmassa mama dhammAyariyassa dhmmovdesgss| vaMdAmi NaM bhagavaMtaM tatthagataM ihagate, pAsau me se bhagavaM tatthagate; jAva vaMdati namasati, vaMdittA namaMsittA evaM vayAsI-putviM pi NaM mae samaNasta bhagavato mahAvIrassa aMtiyaM thUlae pANAtivAte paccakkhAe jAvajjIvAe evaM jAva thUlae pariggahe paccakkhAte jAvajjIvAe, iyANiM pi NaM ahaM tasseva bhagavato mahAvIrassa aMtiyaM savvaM pANAtivAyaM paccakkhAmi jAvajjIvAe, evaM jahA khaMdao (sa0 2, u0 1, su0 50) jAva etaM pi NaM carimehiM ussAha-NissAsehiM 'vosirissAmi' tti kaTu sannAhapaDheM muyati, sannAhapaDheM muittA salluddharaNaM kareti, salluddharaNaM karettA AloiyapaDikkaMte samAhipatte ANupubbIe kaalgte| / [11] tatpazcAt usa puruSa ke gAr3ha prahAra se ghAyala huA varuNa nAganatRka azakta, abala, avIrya, puruSArtha evaM parAkrama se rahita ho gyaa| ataH 'aba merA zarIra Tika nahIM sakegA' aisA samajhakara usane ghor3oM ko rokA, ghor3oM ko rokakara ratha ko vApasa phirAyA aura rathamUsala saMgrAma-sthala se bAhara nikala gyaa| saMgrAma-sthala se bAhara nikalakara ekAnta sthAna meM Akara ratha ko khar3A kiyaa| phira ratha se nIce utarakara usane ghor3oM ko chor3akara visarjita kara diyaa| phira darbha (DAbha) kA saMthArA (bichaunA) bichAyA aura pUrva dizA kI ora mu~ha karake darbha ke saMstAraka para paryaMkAsana se baitthaa| aura donoM hAtha jor3akara yAvat isa prakAra kahA arihanta bhagavantoM ko, yAvat jo siddhagati ko prApta hue haiM, namaskAra ho| mere dharmaguru dharmAcArya zramaNa bhagavAna mahAvIra svAmI ko namaskAra ho, jo dharma kI Adi karane vAle yAvat siddhagati prApta karane ke icchuka haiN| yahA~ rahA huA maiM vahA~ rahe hue bhagavAna ko vandana karatA huuN| vahA~ rahe hue bhagavAna mujhe dekheN| ityAdi kahakara usane vandana-namaskAra kiyaa| vandana-namaskAra karake isa prakAra kahA-pahale maiMne zramaNa bhagavAna mahAvIra ke pAsa sthUla prANAtipAta kA jIvanaparyanta pratyAkhyAna kiyA thA, yAvat sthUla parigraha kA jIvanaparyanta pratyAkhyAna kiyA thA, kintu aba maiM unhIM arihanta bhagavAna mahAvIra kI sAkSI se sarva prANAtipAta kA jIvanaparyanta pratyAkhyAna karatA huuN| isa prakAra skandaka kI taraha (aThAraha hI pApasthAnoM kA sarvathApratyAkhyAna kara diyaa| phira isa zarIra kA bhI antima zvAsocchavAsa ke sAtha vyutsarga (tyAga) karatA hU~, yoM kahakara usane sannAhapaTa (kavaca) khola diyaa| kavaca kholakara lage hue bANa ko bAhara khiiNcaa| bANa zarIra se bAhara nikAlakara usane AlocanA kI, pratikramaNa kiyA, aura samAdhiyukta hokara maraNa prApta kiyaa| [11] Wounded by the strong blow by that adversary, Varun Naagnaptrik lost his strength, power, potency, will and valour. Realizing that he will not last long, he stopped the horses turned the chariot and left the battle ground. He proceeded to a secluded spot, stopped the chariot, alighted from the chariot and released the horses. Now he made a bed of hay and sat on it in Paryank posture facing east. Joining his palms he uttered bhagavatI sUtra (2) (448) Bhagavati Sutra (2) $$ $$ $$$$$$ $$$$$$$ $$$$$$$ $

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varuNa nAga nattuA kI yuddha meM mRtyu koNika kI senA ceTaka senApati varuNa yuddha bhUmi ke bAhara ghAyala varuNa dvArA saMthArA varuNa kI svarga prApti ainelibrary.org

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra paricaya 15 - varuNa nAganattuA kI yuddha meM mRtyu va svarga prApti nAga nAmaka prasiddha gRhastha kA nAtI (pautra) varuNa nAmaka vIra yoddhA jinadharmAnuyAyI zramaNopAsaka thaa| vaha mahArAja ceTaka kA pradhAna senApati thA / kUNika ke sAtha jaba ratha-mUsalasaMgrAma hone lagA to varuNa senApati senA lekara kRNika kI senA ke sAtha ghora yuddha karane lgaa| varuNa kA niyama thA - jo yuddha meM mujha para pahale prahAra karegA maiM kevala usI para prahAra karU~gA / kUNika senA kA eka sainika varuNa kA hama zakla thaa| usane Akara varuNa para acAnaka prahAra kiyA / tIvra prahAra se varuNa kI chAtI meM gaharA ghAva lgaa| usane bhI zatru sainika para prahAra kara mAra ddaalaa| Illustration No. 15 gahare prahAra se ghAyala varuNa jaba yuddha karane meM asamartha ho gayA to raNabhUmi se bAhara ekAnta sthAna meM gyaa| ratha se nIce utarA, ghor3oM ko chor3a diyaa| dhanuSa - kavaca Adi zastra saba eka ora rakhakara zarIra se bANa nikaalaa| eka svaccha bhUmi para Asana bichaayaa| pUrva dizA kI tarapha mukha karake apane dharma guru zramaNa bhagavAna mahAvIra ko namaskAra kiyA aura apane vrata, pratyAkhyAna kI AlocanA, pratikramaNa karate hue samAdhi pUrNa avasthA meM prANa tyAge / nikaTavartI vANavyantara devoM ne varuNa para sugandhita jala-puSpa Adi kI vRSTi kii| DEATH OF VARUN NAAG NATTUA IN WAR The valourous warrior Varun, the grandson of renowned citizen Naag, was a devout Jain. He was the commander-in-chief of king Chetak. When the Rathmusal war commenced, Commander Varun engaged Kunik in a fierce battle. Varun. Varun had taken a vow that in a battle he would fight only with the individual who hit him first. A soldier from Kunik's army, who was Varun's look-alike, suddenly hit Varun and deeply wounded him on the chest. Varun retaliated and killed the attacker. -zataka 7, u 9 sUtra 20 The fatal wound made it impossible for him to continue fighting and he retreated to a lonely place. He got down from the chariot and released the horses. He then put his bow and armour aside and removed the arrow from his body. Spreading a mattress on a clean spot, he sat down facing east. He paid homage to Shraman Bhagavan Mahavir and did critical review of his vows and other religious conduct. He then commenced meditation and died. Interstitial gods in the vicinity showered perfumed water and flowers on 55555555555555555555555555555555555 -Shatak-7, lesson-9, Sutra-20

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"I bow and convey my reverence to the worthy ones (Arhantanam), ... and so on up to... who have attained the state of ultimate perfection, known as siddha gati. I bow and pay homage to my religious teacher and preceptor Shraman Bhagavan Mahavir, the founder of religion... and so on up to... the aspirant of the state of ultimate perfection. From here I pay homage to Bhagavan seated there. May Bhagavan see me from there." Uttering these words he paid homage and obeisance. After that he uttered further-"Earlier, I had renounced, for life, any harming of beings... and so on up to ... possessions in general (gross) before Shraman Bhagavan Mahavir. But now, I once again renounce, for life, any harming of beings (both gross and subtle) before Bhagavan Mahavir." This way, like Skandak (he renounced all the eighteen places of sin). Then uttering-"I dissociate myself from this body till my last breath," he removed his armour. Then he pulled out the arrow from his body. He finally performed critical review (pratikraman) and passed away after attaining the state of total tranquillity of mind. [ 12 ] tae NaM tassa varuNassa nAganattuyassa ege piyabAlavayaMsae rahamusalamaM saMgAmaM saMgAmemANe egeNaM puriseNaM gADhappahArIka samANe atthAme abale jAva adhAraNijjamiti kaTTu varuNaM nAganattuyaM rahamusalAto saMgAmAto paDinikkhamamANaM pAsati, pAsittA turae nigiNhati, turae nigiNhittA jahA varuNe nAganattue jAva turae visajjeti, visajjittA dabbhasaMthAragaM duruhati, dabbhasaMthAraMga duruhittA puratthAbhimuhe jAva aMjaliM kaTTu evaM vayAsI-jAIM NaM bhaMte ! mama piyabAlavayaMsassa varuNassa nAganattuyassa sIlAI batAI guNAI veramaNAiM paccakkhANaposahovavAsAI tAI NaM mamaM pi bhavaMtu tti kaTTu sannAhapaTTaM muyai, sannAhapaTTaM muittA salluddharaNaM kareti, salluddharaNaM karettA ANupubbIe kAlagate / phra [ 12 ] usa varuNa nAganattuA kA eka priya bAlamitra bhI rathamUsala saMgrAma meM yuddha kara rahA thA / vaha bhI eka puruSa dvArA prabala prahAra karane se ghAyala ho gyaa| isase azakta, abala, yAvat puruSArtha- parAkrama se rahita bane hue usane socA- aba merA zarIra Tika nahIM sakegA / jaba usane varuNa nAganattuA ko rathamUsalasaMgrAma-sthala se bAhara nikAlate hue dekhA, to vaha bhI apane ratha ko vApisa phirA kara rathamUsalasaMgrAma se bAhara nikalA, ghor3oM ko rokA aura jahA~ varuNa nAganattuoM ne ghor3oM ko ratha se kholakara visarjita kiyA thA, vahA~ usane bhI ghor3oM ko visarjita kara diyaa| phira darbha ke saMstAraka ko bichAkara usa para baitthaa| darbhasaMstAraka para baiThakara pUrva dizA kI ora mukha karake yAvat donoM hAtha jor3akara yoM bolA-'bhagavan ! mere priya bAlamitra varuNa nAganaptRka ke jo zIlavrata, guNavrata, viramaNavrata, pratyAkhyAna aura pauSadhopavAsa haiM, ve saba mere bhI hoM', isa prakAra kahakara usane kavaca kholA / kavaca kholakara zarIra meM lage hue bANa ko bAhara nikaalaa| isa prakAra karake vaha bhI kramazaH samAdhiyukta hokara kAladharma ko prApta huA / saptama zataka : navama uddezaka (449) ttttttttttttttttttttttttttttttti Seventh Shatak: Ninth Lesson

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Wan 5 Wan Y Y [12] A dear childhood friend of Varun Naag-naptrik was also fighting in the Rath-musal battle. He also got wounded by a strong strike from an 5 adversary. He lost his strength, power, potency, will and valour. He too realized that he will not last long. When he saw Varun Naag-naptrik leaving the Rath-musal battle, he also turned the chariot and left the battle ground. He proceeded to the spot where Varun Naag-naptrik had y released the horses and stopped his chariot and released the horses. Now y he made a bed of hay and sat on it in Paryank posture facing east. Joining his palms he uttered-"Bhante! Like my dear friend Varun Y Naag-naptrik, I too accept the same vows of conduct, ascetic-discipline, renunciation, critical review and fasting. He removed his armour and 5 pulled out the arrow from his body... and so on up to ... passed away after 5 attaining the state of total tranquillity of mind. y Y y 5 5 [13] tae NaM taM varuNaM nAgaNattuyaM kAlagayaM jANittA ahAsannihitehiM vANamaMtarehiM devehiM divve 4 surabhigaMdhodagavAse buTTe, dasaddhavaNNe kusume nivADie, divve ya gIyagaMdhavvaninAde kate yAvi hotthaa| phra [14] "tae NaM tassa varuNassa nAganattuyassa taM divvaM deviDaM divvaM devajuI divvaM devANubhAgaM suNittA 5 ya pAsittA ya bahujaNo annamannassa evamAikkhai jAva parUveti - evaM khalu devANuppiyA ! bahave maNussA jAva uvavattAro bhavati / " [ 14 ] "taba se usa varuNa nAganattuA kI usa divya deva Rddhi, divya deva dyuti aura divya devaprabhAva ko sunakara aura jAnakara bahuta se loga paraspara isa prakAra kahane lage, yAvat prarUpaNA karane lage 5 ki- 'devAnupriyo ! jo saMgrAma karate hue bahuta se manuSya marate haiM, yAvat ve devalokoM meM utpanna hote haiN|" [13] tadanantara usa varuNa nAganattuA ko kAladharma prApta huA jAnakara nikaTavartI vANavyantara devoM ne usa para sugandhita jala kI vRSTi kI, pA~ca varNa ke phUla barasAe aura divya gIta evaM gandharva - 5 ninAda bhI kiyaa| Wan [13] Knowing that Varun Naag-naptrik had breathed his last, Vaanavyantar gods residing nearby sprinkled perfumed water and five coloured flowers on him. They also sang divine songs and produced sound from divine musical instruments. 5 (450) Wan Wan [14] Then having seen the divine opulence, radiance and influence of 5 Varun Naag-naptrik, many people started saying... and so on up to... propagating that-"Beloved of gods! Many people die fighting in some Wan war... and so on up to... they are reborn as gods in any of the divine f realms." Wan 21. [.] varuNaM bhaMte ! nAganattue kAlamAse kAlaM kiccA kahiM gaye ? karhi uvavanne ? bhagavatI sUtra (2) Bhagavati Sutra (2) phra FEEEEELE LE LE LE LE 5 Wan

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55555555555555555555555555 [u. ] goyamA ! sohamme kappe aruNAbhe vimANe devattAe uvvnne| tattha NaM atthegaiyANaM devANaM cattAri paliovamAI ThitI pnnnnttaa| tattha NaM varuNassa vi devassa cattAri paliovamAiM ThitI pnnnnttaa| 21. [pra. ] bhagavan ! varuNa nAganattuA mRtyu ke samaya meM kAladharma pAkara kahA~ gayA, kahA~ utpanna huA? [u. ] gautama ! vaha saudharmakalpa meM aruNAbha nAmaka vimAna meM devarUpa meM utpanna huA hai| usa devaloka meM katipaya devoM kI cAra palyopama kI sthiti (Ayu) kahI hai| ataH vahA~ varuNa-deva kI sthiti bhI cAra palyopama kI hai| 21. (Q.) Bhante ! After leaving this body at the time of death where did Varun Naag-naptrik go. Where was he reborn ? [Ans.] Gautam ! He has taken rebirth in Arunabh celestial vehicle in Saudharma Kalp. In that divine realm (Kalp) the life-span of some gods is said to be four Palyopam. Thus the life-span of Varun god is four Palyopam. 22. [pra. ] se NaM bhaMte ! varuNe deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThitikkhaeNaM kahiM uvavajjihiti? [u. ] jAva mahAvidehe vAse sijjhihiti jAva aMtaM kaahiti| 23. [pra. ] varuNassa NaM bhaMte ! NAgaNattuyassa piyabAlavayaMsae kAlamAse kAlaM kiccA kahiM gate ? kahiM uvavanne ? [u. ] goyamA ! sukule pccaayaate| 22. [pra. ] bhagavan ! vaha varuNa deva usa devaloka se Ayu-kSaya hone para, bhava-kSaya hone para tathA sthiti-kSaya hone para kahA~ jAyegA, kahA~ utpanna hogA? [u. ] gautama ! vaha mahAvideha kSetra meM janma lekara siddha hogA, yAvat sabhI duHkhoM kA anta kregaa| 23. [pra. ] bhagavan ! varuNa nAganattuA kA priya bAlamitra kAla ke avasara para kAladharma pAkara kahA~ gayA ? kahA~ utpanna huA? [u. ] gautama ! vaha manuSyaloka meM acche kula meM utpanna huA hai| 22. [Q.] Bhante ! After concluding his life-span (ayu-kshaya), birth or the karmas causing specific birth (bhava-kshaya), and the realm-specific state (sthiti-kshaya), where will Varun god go descending from the realm of gods (dev-lok)? Where will he reincarnate? (Ans.] Gautam ! He will reincarnate in Mahavideh area (a mythical area)... and so on up to... become perfect (Siddha)... and so on up to... and end all miseries. saptama zataka : navama uddezaka (451) Seventh Shatak: Ninth Lesson 5555555555555555555555555

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phaphaphaphaphaphaphaphapha 23. [Q.] Bhante ! After leaving this body at the time of death where did Varun Naag-naptrik's dear childhood friend go. Where was he reborn? [Ans.] He has taken rebirth in a noble family in the land of humans. 24. [pra.] se NaM bhaMte! taohiMto anaMtaraM uvaTTittA kahiM gacchihiti ? kahiM uvavajjihiti ? [u. ] goyamA ! mahAvidehe vAse sijjhihiti jAva aMtaM kAhiti / sevaM bhaMte ! sevaM bhaMte ! ti0 / | sattama sae : navamo uddeso samatto // 24. [ pra. ] bhagavan ! vaha ( varuNa kA bAlamitra) vahA~ se (Ayu Adi kA kSaya hone para) kAla karake kahA~ jAyegA ? kahA~ utpanna hogA ? [ u. ] gautama ! vaha bhI mahAvideha kSetra meM janma lekara siddha hogA, yAvat sarvaduHkhoM kA anta karegA / 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara gautama svAmI yAvat vicarane lage / 24. [Q.] Bhante ! After concluding his life-span... and so on up to ... where will he (Varun's friend) go? Where will he reincarnate? [Ans.] Gautam ! He will also reincarnate in Mahavideh area... and so on up to... become perfect (Siddha )... and so on up to... and end all miseries. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : niSkarSa - rathamUsala saMgrAma meM 96 lAkha manuSya mAre gye| unameM se eka varuNa nAganattuA devaloka meM gayA aura usakA bAlamitra manuSyagati meM gayA, zeSa sabhI prAyaH naraka yA tiryaMcagati meM utpanna hue| // saptama zataka : navama uddezaka samApta / / Elaboration-In the Rath-musal battle 9.6 million people were killed. Of these only one (Varun) was reborn in divine realm, one (Varun's friend) in the land of humans and most of the remaining were reborn as infernal beings or animals. END OF THE NINTH LESSON OF THE SEVENTH CHAPTER bhagavatI sUtra ( 2 ) (452) 55555555 Bhagavati Sutra (2)

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saptama zataka : dazama uddezaka SEVENTH SHATAK (Chapter Seven) : TENTH LESSON 3Touch ANYAYUTHIK (HERETICS) kAlodAyI kI carcA aura pravrajyA DISCUSSIONS AND INITIATION OF KALODAYI 1. teNaM kAleNaM teNaM samaeNaM rAyagihe nAma nagare hotthaa| vnnnno| guNasilae ceie| vnnnno| jAva puddhvisilaaptttte| 2. tassa NaM guNasilayassa ceiyassa adUrasAmaMte bahave anautthiyA parivasaMti; taM jahA-kAlodAI selodAI sevAlodAI udae NAmudae nammudae annavAlae selavAlae saMkhavAlae suhatthI gaahaavii| 1. usa kAla aura usa samaya meM rAjagRha nAmaka nagara thaa| usakA varNana karanA caahie| vahA~ guNazIlaka nAmaka caitya thaa| yAvat (eka) pRthvIzilApaTTaka thaa| / 2. usa guNazIlaka caitya ke pAsa thor3I dUra para bahuta se anyatIrthI rahate the| yathA-kAlodAyI, zailodAyI, zaivAlodAyI, udaya, nAmodaya, narmodaya, anyapAlaka, zailapAlaka, zaMkhapAlaka aura suhastI gRhpti| 1. During that period of time there was a city called Rajagriha. Description (as before). There was a Chaitya called Gunasheelak... and so on up to... There was a slab of stone.... 2. A little distance away from that Gunasheelak Chaitya lived many heretics (anyatirthi)-Kalodayi, Shailodayi, Shaivalodayi, Udaya, Naamodaya, Narmodaya, Anyapaalak, Shail-paalak, Shankh-paalak, and Suhasti householder. 3. tae NaM tesiM anautthiyANaM anayA kayAI egayao sahiyANaM samuvAgayANaM sanniviTThANaM sannisaNNANaM ayameyArUve mihokahAsamullAve samuppajjitthA "evaM khalu samaNe NAyaputte paMca atthikAe paNpeveti, taM jahA-dhammatthikAyaM jAva aagaastthikaayN| tattha NaM samaNe NAyaputte cattAri asthikAe ajIvakAe paNNaveti, taM0-dhammatthikAyaM adhammatthikArya AgAsatthikAyaM poggltthikaayN| egaM ca samaNe NAyaputte jIvatthikAyaM arUvikAyaM jIvakAyaM pnveti| tattha NaM samaNe NAyaputte cattAri asthikAe arUvikAe panaveti, taM jahA-dhammatthikAyaM adhammatthikAyaM AgAsatthikAyaM jiivtthikaayN| egaM ca NaM samaNe NAyaputte poggalatthikAyaM rUvikAyaM ajIvakAyaM pnnveti| se kahame taM manne evaM ? 3. tatpazcAt kisI samaya ve saba anyatIrthika eka sthAna para Aye, ekatrita hue aura sukhapUrvaka bhalIbhA~ti baitthe| phira unameM paraspara isa prakAra kA vArtAlApa prArambha huA saptama zataka : dazama uddezaka (453) Seventh Shatak : Tenth Lesson %% %% %%%% %%% %% %%%%% %%%%% %%% %%%%%%

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'aisA (sunA) hai ki zramaNa jJAtaputra pA~ca astikAyoM kA nirUpaNa karate haiM; yathA-dharmAstikAya, adharmAstikAya, AkAzAstikAya, pudgalAstikAya aura jiivaastikaay| inameM se cAra astikAyoM ko zramaNa jJAtaputra 'ajIva-kAya' batAte haiN| jaise ki-dharmAstikAya, adharmAstikAya, AkAzAstikAya aura pudglaastikaay| eka jIvAstikAya ko zramaNa jJAtaputra 'arUpI' aura jIvakAya batalAte haiN| una pA~ca astikAyoM meM se cAra astikAyoM ko zramaNa jJAtaputra arUpIkAya batalAte haiN| jaise ki-dharmAstikAya, adharmAstikAya, AkAzAstikAya aura jiivaastikaay| kevala eka pudgalAstikAya ko hI zramaNa jJAtaputra rUpIkAya aura ajIvakAya kahate haiN| unakI yaha bAta kaise mAnI jAye? 3. One day all these heretics came and sat comfortably together at one place. After that they deliberated among themselves "It is said that Shraman Jnataputra (Bhagavan Mahavir) describes five Astikaaya (existent conglamorative ontological categories or entities)-Dharmastikaaya (motion entity), Adharmastikaaya (rest entity), Akashastikaaya (space entity), Pudgalastikaaya (matter entity), and Jivastikaaya (life entity). Of these, Shraman Jnataputra classifies four Astikaayas as non-living entities (ajiva kaaya)-Dharmastikaaya (motion entity), Adharmastikaaya (rest entity), Akashastikaaya (space entity) and Pudgalastikaaya (matter entity). According to Shraman Jnataputra, Jivastikaaya (life entity) is the only living entity (jiva kaaya) and it is formless (arupi). Of these five Astikaayas four are formless according to Shraman Jnataputra-Dharmastikaaya (motion entity), Adharmastikaaya (rest entity), Akashastikaaya (space entity) and Jivastikaaya (life entity). Only Pudgalastikaaya (matter entity) is with form (rupi) and non-living entity (ajiva kaaya) according to Shraman Jnataputra. How to accept his proposition ? 4. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAva guNasilae samosaDhe jAva parisA pddigyaa| 5. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTe aMtevAsI iMdabhUi NAma aNagAre gotamagotte NaM jahA biiyasate niyaMThuddesae (za0 2, u0 5, sU0 21-23) jAva bhikkhAyariyAe aDamANe ahApajjattaM bhatta-pANaM paDiggAhittA rAyagihAo jAva aturiyamacavalamasaMbhaMte jAva riyaM sohemANe sohemANe tesiM annautthiyANaM adUrasAmaMteNaM viiivyti| 4. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra guNazIlaka caitya meM padhAre, vahA~ unakA samavasaraNa lgaa| pariSad (dharmopadeza sunakara) vApasa calI gii| 5. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke jyeSTha antevAsI gautamagotrIya indrabhUti nAmaka anagAra, dUsare zataka ke nirgrantha uddezaka meM kahe anusAra bhikSAcarI ke lie paryaTana karate hue yathAparyApta AhAra-pAnI grahaNa karake rAjagRha nagara se yAvat tvarArahita, capalatArahita, sambhrAntatArahita, yAvat IryAsamiti kA zodhana karate-karate anyatIrthikoM ke pAsa se hokara nikle| bhagavatI sUtra (2) (454) Bhagavati Sutra (2) ja ))) ))))) )))555555555

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bhaka))))))))55555555558 4. During that period of time Bhagavan Mahavir arrived at Gunasheelak Chaitya and a congregation took place. People came out. Bhagavan gave his sermon. People dispersed. 5. During that period of time ascetic Indrabhuti Gautam, the senior disciple of Shraman Bhagavan Mahavir, moved about to seek alms and while returning after collecting available alms and moving without any haste, hurry and eagerness, following the code of care of movement (irya samiti), he passed the said heretics. 6. [1] tae NaM te anautthiyA bhagavaM goyamaM adUrasAmaMteNaM vIivayamANaM pAsaMti, pAsettA anamantraM * saddAveMti, annamannaM saddAvettA evaM vayAsI- "evaM khalu devANuppiyA ! amhaM imA kahA aviSpakaDA, ayaM ca OM gaM goyame amhaM adUrasAmaMteNaM vItIvayati, taM seyaM khalu devANuppiyA ! amhaM goyamaM eyamaTTha pucchittae" tti kaTu annamannassa aMtie eyamaDhe paDisuNeti, paDisuNittA jeNeva bhagavaM goyame teNeva uvAgacchaMti, teNeva fa uvAgacchittA bhagavaM goyamaM evaM vayAsI evaM khalu goyamA ! tava dhammAyarie dhammovadesae samaNe NAyaputte paMca asthikAe paNNaveti, taMja hai jahA-dhammatthikAyaM jAva AgAsatthikAyaM, taM ceve rUvikAyaM ajIvakAyaM paNNaveti, se kahameyaM bhaMte ! : goyamA ! evaM ? 6.[1] tatpazcAt una anyatIrthikoM ne bhagavAna gautama ko thor3I dUra se jAte hue dekhaa| dekhakara unhoMne eka-dUsare ko bulaayaa| bulAkara eka-dUsare se isa prakAra kahA-he devAnupriyo ! bAta aisI hai ki / paMcAstikAya sambandhI bAta hamAre lie aprakaTa-ajJAta hai| (sarvathA navIna hai) yaha (indrabhUti) gautama hamase thor3I hI dUra para jA rahe haiN| isalie he devAnupriyo ! hamAre lie gautama se yaha artha pUchanA 5 zreyaskara hai; aisA vicAra karake unhoMne paraspara (eka-dUsare se) isa sambandha meM parAmarza kiyaa| parAmarza ma karake jahA~ bhagavAna gautama the, vahA~ unake pAsa aaye| pAsa Akara unhoMne bhagavAna gautama se isa * prakAra pUchAma he gautama ! tumhAre dharmAcArya, dharmopadezaka zramaNa jJAtaputra paMca astikAya kI prarUpaNA karate haiN| jaise meM ki-dharmAstikAya yAvat aakaashaastikaay| yAvat 'eka pudgalAstikAya ko hI zramaNa jJAtaputra rUpIkAya hai aura ajIvakAya kahate haiM'; yahA~ taka (pahale kI huI) apanI sArI carcA unhoMne gautama se khii| phira meM pUchA-'he bhadanta gautama ! yaha bAta aise kaise hai?' fi 6. [1] When those heretics saw Bhagavan Gautam passing nearby they called each other and said"Beloved of gods ! We are ignorant on the subject of Astikaaya and that (Indrabhuti) Gautam is passing nearby. Therefore, Beloved of gods ! It would be good for us to ask fi Gautam about this." They consulted among themselves about this idea and approached Gautam. Coming near him they asked Wan 5555555555555))))))))))))))55555555 pajAbha hhhh saptama zataka : dazama uddezaka (456) Seventh Shatak : Tenth Lesson pra ,

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5555555555555555555555555555555555558 555555555555555555555555555555555555555555)))) Si "O Gautam ! Your religious teacher and preceptor Shraman Jnataputra describes five Astikaaya (existent conglamorative ontological categories or entities)-Dharmastikaaya (motion entity)... and so on up to... Akashastikaaya (space entity)... and so on up to... Only Pudgalastikaaya (matter entity) is with form (rupi) and non-living entity (ajiva kaaya) according to Shraman Jnataputra." They told all about Eh their aforesaid discussions up to this point and then asked--"O Bhadant Gautam ! How is it so ?" + [2 ] tae NaM se bhagavaM goyame te annautthie evaM vayAsI- "no khalu vayaM devANuppiyA ! atthibhAvaM 'natthi' tti vayAmo, nathibhAvaM 'atthi' tti vyaamo| amhe NaM devANuppiyA ! savvaM atthibhAvaM 'atthI' ti OM vayAmo, sav natthibhAvaM 'natthI' ti vyaamo| taM ceyasA khalu tubbhe devANuppiyA ! eyamaDhe sayameva // paccuvikkhaha" tti kaTu te annautthie evaM vyti| evaM vaittA jeNeva guNasilae ceie jeNeva samaNe evaM OM jahA niyaMThuddesae (za0 2, u0 5, sU0 25 [1]) jAva bhatta-pANaM paDidaMseti, bhatta-pANaM paDidaMsettA // samaNaM bhagavaM mahAvIraM vaMdati namaMsati, vaMdittA namaMsittA naccAsanne jAva pjjuvaasti| Wan [2] taba bhagavAna gautama ne una anyatIrthikoM se isa prakAra kahA- 'he devAnupriyo ! hama 'astibhAva' : (vidyamAna) ko 'nAsti' (nahIM) nahIM kahate, isI prakAra 'nAstibhAva' (avidyamAna) ko 'asti' (hai) nahIM OM khte| he devAnupriyo ! hama sabhI astibhAvoM ko asti (hai), aura samasta nAstibhAvoM ko nAsti (nahIM hai ka hai), kahate haiN| ataH he devAnupriyo ! Apa svayaM apane jJAna (athavA mana) se isa bAta para anuprekSaNaka (cintana) kriye|' isa prakAra kahakara zrI gautama svAmI guNazIlaka caitya meM zramaNa bhagavAna mahAvIra ke pAsa aaye| aura dvitIya zataka ke nirgrantha uddezaka (sU0 25-1) meM batAye anusAra AhAra-pAnI // bhagavAna ko dikhalAyA dikhalAkara zramaNa bhagavAna ko vandana-namaskAra kiyaa| vandana-namaskAra karake yathAvat upAsanA karane lge| [2] Then Bhagavan Gautam replied to those heretics--"Beloved of gods ! We do not call existent state (astibhaava) as nonexistent (naasti). In the same way we do not call nonexistent state (naastibhaava) as existent (asti). We call all existent states as existent and all nonexistent states as nonexistent. Therefore O Beloved of gods ! You should apply your own wisdom and ponder over this on your own." Saying thus Gautam Swami returned to Shraman Bhagavan Mahavir in Gunasheelak Chaitya. There (as mentioned in Aphorism 25/1 of Nirgranth lesson of Chapter 2) he showed the collected alms to Bhagavan and commenced his worship after due homage and obeisance. 7. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre mahAkahApaDivanne yAvi hotthA, kAlodAI ya taM Wan desaM hvvmaage| (456) bhagavatI sUtra (2) 8595995 Bhagavati Sutra (2) ))))))))) )))6958 ))))))))))

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ahhhhhhhhhhh phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 F 8. 'kAlodAI' ti samaNe bhagavaM mahAvIre kAlodAI evaM vayAsI - " se nUNaM te kAlodAI ! annayA kAI egayao sahiyANaM samuvAgayANaM sannividvANaM taheva (sU0 3) jAva se kahameyaM mantre evaM ? se nUNaM pha kAlodAI ! atthe samaTTe ? haMtA, atthi / 8. 'he kAlodAyI !' isa prakAra sambodhana karake zramaNa bhagavAna mahAvIra ne kAlodAyI se isa Wan Wan taM sacce NaM esamaTTe kAlodAI ! ahaM paMca atthikAe paNNavemi, taM jahA - dhammatthikAyaM jAva 5 poggalatthakAyaM / tattha NaM ahaM cattAri atthikAe ajIvakAe paNNavemi taheva jAva egaM ca NaM ahaM pogalatthikAyaM rUvikAyaM paNNavemi / " Wan 7. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra mahAkathA - pratipanna (vizAla jana - samUha Wan dharmopadeza dene meM pravRtta) the| usI samaya kAlodAyI usa sthala meM A phuNcaa| ko Wan 7. During that period of time Shraman Bhagavan Mahavir was busy giving discourse in a large congregation. At that time Kalodayi arrived there. baphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan prakAra pUchA - 'he kAlodAyI ! kyA vAstava meM, kisI samaya eka jagaha sabhI sAtha Aye hue aura ekatra 5 sukhapUrvaka baiThe hue tuma sabameM paMcAstikAya ke sambandha meM isa prakAra vicAra huA thA ki yAvat 'yaha bAta kaise mAnI jAye ?' he kAlodAyin ! kyA yaha bAta yathArtha hai ?' (kAlodAyI - ) 'hA~, yathArtha hai / ' saptama zataka: dazama uddezaka Wan (bhagavan- ) 'he kAlodAyI ! paMcAstikAya sambandhI yaha bAta satya hai / maiM dharmAstikAya yAvat pudgalAstikAya - paryanta paMca astikAya kI prarUpaNA karatA hU~ / unameM se cAra astikAyoM ko maiM jIvakA batalAtA hU~ / yAvat pUrva kathitAnusAra eka pudgalAstikAya ko maiM rUpIkAya (ajIvakAya) 5 tAtA huuN|' (457) Wan 8. 'O Kalodayi!' Addressing thus Shraman Bhagavan Mahavir asked Kalodayi - "O Kalodayi ! One day you all came and sat comfortably 5 together at one place and deliberated about five Astikaayas... and so on 5 up to... How to accept this proposition ? Kalodayi ! Is that true ?" fi (Kalodayi-) 'Yes it is true.' Seventh Shatak: Tenth Lesson Wan Wan Wan (Bhagavan-) O Kalodayi! This statement about five Astikaayas is Wan true. I propagate five Astikaayas including Dharmastikaaya (motion f entity )... and so on up to ... Pudgalastikaaya (matter entity). Of these four are non-living... and so on up to... (as aforesaid ) Only Pudgalastikaaya 5 (matter entity) is with form (rupi) and non-living entity (ajiva kaaya)." Wan 9. [pra. ] tae NaM se kAlodAI samaNaM bhagavaM mahAvIraM evaM vayAsI- eyaMsi NaM bhaMte ! dhammatthikAyaMsi 5 adhammatthikAyaMsi AgAsatthikAyaMsi arUvikAyaMsi ajIvakAyaMsi cakkiyA kei Asaittae vA saittae vA 5 ciTThittae vA nisIdittae vA tuyaTTittae vA ? Wan F B F Wan Wan Wan Wan 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952

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2 95 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 << 5 [u. ] No iNaTThe samaTThe kAlodAI ! egaMsi NaM poggalatthikAyaMsi rUvikAyaMsi ajIvakAyaMsi cakkiyA 5 kei Asaittae vA saittae vA jAva tuyaTTittae vA / 9. [.] taba kAlodAyI ne zramaNa bhagavAna mahAvIra se isa prakAra pUchA- 'bhagavan ! kyA dharmAstikAya, adharmAstikAya aura AkAzAstikAya, ina arUpI ajIvakAyoM para koI baiThane, sone, khar3e rahane, nIce baiThane yAvat karavaTa badalane Adi kriyAe~ karane meM samartha hai ?' phra [ u. ] he kAlodAyin ! yaha artha ( bAta ) samartha nahIM hai| eka pudgalAstikAya hI rUpI ajIvakAya 5 hai, jisa para koI bhI baiThane, sone yA yAvat karavaTa badalane Adi kriyAe~ karane meM samartha hai| 9. [Q.] Then Kalodayi asked Shraman Bhagavan Mahavir - "Bhante ! 5 When that is so, then is it possible for someone to perform activities like 5 sitting, sleeping, standing, sitting underneath and rolling on one's sides 5 the formless non-living entities including Dharmastikaaya, Adharmastikaaya and Akashastikaaya? 5 on pha [Ans.] Kalodayi ! That is not correct. Only Pudgalastikaaya (matter phra entity) is that non-living entity with form on which someone is able to 5 perform activities like sitting... and so on up to ... rolling on one's sides. 10. [ pra. ] eyaMsi NaM bhaMte ! poggalatthikAyaMsi rUvikAyaMsi ajIvakAyaMsi jIvANaM pAvA kammA Wan 5 pAvaphalavivAgasaMjuttA kajjaMti ? [ u. ] No iNaTThe samaTThe kAlodAI ! 10. [ pra. ] bhagavan ! jIvoM ko pApaphalavipAka se saMyukta karane vAle (azubhaphaladAyaka ) pApakarma, kyA isa rUpIkAya aura ajIvakAya ko lagate haiM ? kyA isa rUpIkAya aura ajIvakAyarUpa pudgalAstikAya meM pApakarma lagate haiM ? [ u. ] kAlodAyin ! yaha artha samartha nahIM hai| Wan pha 10. [Q.] Bhante ! Does this Pudgalastikaaya, the non living entity 5 with form, acquire the demeritorious karmas, which on fruition associate beings with grave consequences? Wan [Ans.] Kalodayi ! That is not correct. 11. [.] yaMsi NaM jIvatthikAyaMsi arUvikAyaMsi jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA 5 kajjati ? Wan [u. ] haMtA, kajjaMti / phra pApakarma saMyukta OM OM OM OM OM OM 1 1 . [ pra. ] (bhagavan !) kyA isa arUpI (kAya) jIvAstikAya meM jIvoM ko pApaphalavipAka se yukta lagate haiM ? phra [ u. ] hA~ (kAlodAyin !) lagate haiM / ( arthAt - arUpI jIvAstikAya meM hI jIva pApaphalakarma se hote haiM / ) bhagavatI sUtra ( 2 ) (458) Wan pha Bhagavati Sutra (2) Wan Wan Wan 5

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89 )Wan fa )))) ))))))))))))))) Wan 55555555555555555555555555555555555555555555) E 11. [Q.] Bhante ! Does this Jivastikaaya, the living entity without 99 form, acquire the demeritorious karmas that on fruition associate beings with grave consequences ? [Ans.] Yes, it does. (In other words-only this formless Jivastikaaya gets associated with the demeritorious karmas.) 12. ettha NaM se kAlodAI saMbuddhe samaNaM bhagavaM mahAvIraM vaMdati namaMsati, vaMdittA namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tunbhaM aMtie dhammaM nisAmittae evaM jahA khaMdae (za0 2, u0 1, sU0 3245) taheva pavaie, taheva ekkArasa aMgAI jAva vihrti| 12. (bhagavAna dvArA samAdhAna pAkara) kAlodAyI bodhi ko prApta huaa| phira usane zramaNa bhagavAna OM mahAvIra ko vandana-namaskAra kiyaa| vandana-namaskAra karake usane isa prakAra kahA-'bhagavan ! maiM fa Apase dharma-zravaNa karanA cAhatA haiN| bhagavAna ne use dharma-zravaNa kraayaa| phira jaise skandaka ne bhagavAna se pravrajyA aMgIkAra kI thI (za. 2, u. 1, sU. 32-45) vaise hI kAlodAyI bhagavAna ke pAsa pravrajita OM huaa| usI prakAra usane gyAraha aMgoM kA adhyayana kiyA; yAvat kAlodAyI anagAra vicaraNa ma karane lge| 12. (On getting this answer from Bhagavan) Kalodayi got enlightened. He then paid homage and obeisance to Shraman Bhagavan Mahavir and said,"Bhante ! I want to listen to your sermon." Bhagavan gave his sermon. After that Kalodayi got initiated by Bhagavan as Skandak had got (Chapter 2, Lesson 1, Aphorisms 32-45). Likewise he studied the eleven Angas... and so on up to... ascetic Kalodayi continued his itinerant way. pApakarma aura puNya karma DEMERITORIOUS KARMAS AND MERITORIOUS KARMAS 13. tae NaM samaNe bhagavaM mahAvIre anayA kayAiM rAyagihAo NagarAo guNasilao ceiyAo paDinikhamati, paDinikkhamittA bahiyA jaNavayavihAraM vihri|| 14. teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nagare, guNasilae ceie| tae NaM samaNe bhagavaM mahAvIre anayA kayAi jAva samosaDhe, parisA jAva pddigyaa| 13. kisI samaya zramaNa bhagavAna mahAvIra rAjagRha nagara ke guNazIlaka caitya se nikalakara bAhara ke janapadoM meM vihAra karate hue vicaraNa karane lge| 14. usa kAla aura usa samaya meM rAjagRha nAmaka nagara thaa| (nagara ke bAhara) guNazIlaka nAmaka + caitya thaa| kisI samaya zramaNa bhagavAna mahAvIra svAmI punaH vahA~ padhAre yAvat unakA samavasaraNa lgaa| ma yAvat pariSad dharmopadeza sunakara lauTa gii| 13. Once Shraman Bhagavan Mahavir moved out from Gunasheela Chaitya and commenced his wanderings in inhabited areas away from Rajagriha. saptama zataka : dazama uddezaka (459) Seventh Shatak: Tenth Lesson

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Wan 14. During that period of time there was a city called Rajagriha. There was a Chaitya called Gunasheelak. Later once again Bhagavan Mahavir arrived there... and so on up to... a congregation took place... and so on up to... After his sermon people dispersed. OM 15. [pra.] tae NaM se kAlodAI aNagAre annayA kayAI jeNeva samaNe bhagavaM mahAvIre teNeva , uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM vayAsI-asthi NaM OM bhaMte ! jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kajjaMti ? [u. ] haMtA, atthi| 15. [pra. ] tadanantara anya kisI samaya kAlodAyI anagAra, zramaNa bhagavAna mahAvIra ke pAsa Aye aura zramaNa bhagavAna ko vandanA-namaskAra karake isa prakAra pUchA-bhagavAna ! kyA jIvoM ko ke pApaphalavipAkasaMyukta pApakarma lagate haiM ? [ [u. ] hA~, (kAlodAyin !) aisA hI hai| 15. (Q.) Later at some point of time ascetic Kalodayi came to Shraman Bhagavan Mahavir, paid homage and obeisance and asked-Bhante ! Do jivas (souls) acquire demeritorious karmas entailing grave consequences Wan on fruition ? [Ans.] Yes, Kalodayi ! It is so. 16. [pra. ] kahaM NaM bhaMte ! jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kajjaMti ? __[u. ] kAlodAI ! se jahAnAmae kei purise maNuNNaM thAlIpAgasuddhaM aTThArasavaMjaNAkulaM visasaMmissaM 9 bhoyaNaM bhuMjejjA, tassa NaM bhoyaNassa AvAe bhaddae bhavati, tao pacchA pariNamamANe pariNamamANe durUvattAe + duggaMdhattAe jahA mahassavae (sa0 6, u0 3, su0 2 [1] jAva bhujjo bhujjo pariNamati, evAmeva OM kAlodAI ! jIvANaM pANAtivAe jAva micchAdasaNasalle, tassa NaM AvAe bhaddae bhavai, tao pacchA ka pariNamamANe pariNamamANe durUvattAe jAva bhujo bhujjo pariNamati, evaM khalu kAlodAI ! jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA jAva kjNti| 16. [pra. ] bhagavan ! jIvoM ko pApaphalavipAkasaMyukta pApakarma kaise lagate haiM ? [u. ] kAlodAyin ! jaise koI puruSa sundara sthAlI (hAMDI) meM pakAne se zuddha pakA huA, aThAraha prakAra ke dAla, zAka Adi vyaMjanoM se yukta viSamizrita bhojana kA sevana karatA hai| vaha bhojana use Wan ApAta (prArambha) meM acchA lagatA hai, kintu usake pazcAt vaha bhojana pariNamana hotA-hotA kharAba rUpa meM, durgandharUpa meM yAvat chaThe zataka ke mahAsrava nAmaka tRtIya uddezaka (sU. 2-1) meM kahe anusAra bAra bAra azubha pariNAma prApta karatA hai| he kAlodAyin ! isI prakAra jIvoM ko prANAtipAta se lekara yAvat 5 mithyAdarzanazalya taka aThAraha pApasthAna kA sevana prArambha meM to acchA lagatA hai, kintu bAda meM jaba ka unake dvArA bA~dhe hue pApakarma udaya meM Ate haiM, taba ve azubharUpa meM pariNata hote-hote, durUpapane meM, Wan 5555555555)))))))))))))))))))))))))))))) uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . bhagavatI sUtra (2) (460) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555

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)) ) ) ) 0555555555555555555)Wan 5555555555555558 OM durgandharUpa meM yAvat bAra-bAra azubha pariNAma pAte haiN| he kAlodAyin ! isa prakAra se jIvoM ke pApakarma ma azubhaphalavipAka se yukta hote haiN| 16. (Q.) Bhante ! How do jivas (souls) acquire demeritorious karmas y 41 entailing grave consequences on fruition ? (Ans.) Kalodayi ! Take for example a person who takes meals including eighteen varieties of dishes of curries, vegetables and other preparations properly cooked in good utensils but adulterated with toxic things. To begin with he finds it good and tasty but with passage of time i 4 it transforms and turns into bad, stinking... and so on up increasingly harmful; as mentioned in the third lesson (aphorism 2/1), titled Mahasrava, of the sixth chapter. Kalodayi ! In the same way living beings find indulgence in eighteen sources of sin (paap sthaan) from killing of beings (pranatipat)... and so on up to... mithyadarshan shalya (the thorn of wrong belief or unrighteousness) to be pleasant to begin with, but later, when the acquired demeritorious karmas come to fruition, that pleasure transforms and turns into bad, stinking... and so on up to... increasingly harmful experience. Kalodayi ! This way jivas 4i (souls) acquire demeritorious karmas entailing grave consequences on fruition. 17. [pra. ] asthi NaM bhaMte ! jIvANaM kallANA kammA kallANaphalavivAgasaMjuttA kajjaMti ? [u. ] haMtA, kjjNti| 17. [pra. ] bhagavan ! kyA jIvoM ke kalyANa (zubha) karma kalyANaphalavipAka sahita hote haiM ? [u. ] hA~, kAlodAyin ! hote haiN| 17. [Q.] Bhante ! Do jivas (souls) acquire beatific or meritorious karmas entailing beatific consequences on fruition ? [Ans.) Yes, Kalodayi ! It is so. 18. [pra. ] kahaM NaM bhaMte ! jIvANaM kallANA kammA jAva kajjaMti ? [u.] kAlodAI ! se jahAnAmae kei purise maNuNNaM thAlIpAgasuddhaM aTThArasavaMjaNAkulaM + osahasammissaM bhoyaNaM bhuMjejjA, tassa NaM bhoyaNamsa AvAe No bhaddae bhavati, tao pacchA pariNamamANe pariNamamANe surUvattAe suvaNNattAe jAva suhattAe, no dukkhattAe bhujjo bhujjo prinnmti| evAmeva OM kAlodAI ! jIvANaM pANAivAyaveramaNe jAva pariggahaveramaNe kohavivege jAva micchAdasaNasallavivege tassa NaM AvAe no bhaddae bhavai, tao pacchA pariNamamANe pariNamamANe surUvattAe jAva suhattAe, no dukkhattAe OM bhujo bhujjo pariNamai; evaM khalu kAlodAI ! jIvANaM kallANA kammA jAva kjNti| 995)))))))))))))5555555555555555555555555 ) ) ))) )) ) saptama zataka: dazama uddezaka (461) Seventh Shatak: Tenth Lesson ja 955555555555555555)))))))))

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B 5 %% %%%% %$$$$ $ $ $$$$ $ $ $$$$$$$$$$ Ya Ya Ya Ya Ya Ya Ya $$$$$$$$ 5 18. [pra.] bhagavan ! jIvoM ke kalyANakarma, kalyANaphalavipAka se saMyukta kaise hote haiM ? [u.] kAlodAyin ! jaise koI puruSa manojJa (sundara) sthAlI meM pakAne se zuddha pakA huA aura Wan aThAraha prakAra ke dAla, zAka Adi vyaMjanoM se yukta auSadhamizrita bhojana karatA hai, to vaha bhojana ke prArambha meM acchA na lage, parantu bAda meM pariNata hotA-hotA jaba vaha surUpatva rUpa meM, suvarNarUpa meM yAvat sukha (yA zubha) rUpa meM bAra-bAra pariNata hotA hai, taba vaha duHkharUpa meM pariNata nahIM hotA; isI prakAra ma he kAlodAyin ! jIvoM ke lie prANAtipAtaviramaNa yAvat parigraha-viramaNa, krodhaviveka (krodhatyAga) ke yAvat mithyAdarzanazalya-viveka prArambha meM acchA nahIM lagatA, kintu usake pazcAt usakA pariNamana OM hote-hote surUpatva rUpa meM, suvarNarUpa meM usakA pariNAma yAvat sukharUpa hotA hai, duHkharUpa nahIM hotaa| isI prakAra he kAlodAyin ! jIvoM ke kalyANa (puNya) karma kalyANaphalavipAka-saMyukta hote haiN| 18. (Q.) Bhante ! How do jivas (souls) acquire beatific or meritorious karmas entailing beatific consequences on fruition ? __[Ans.] Kalodayi ! Take for example a person who takes meals 55 including eighteen varieties of dishes of curries, vegetables and other preparations properly cooked in good utensils and mixed with nutrient $ things (like herbs). To begin with he may not find it good and tasty but 4 with passage of time it transforms and turns into good, gold-like (pure)... and so on up to... increasingly pleasant; it never becomes harmful. Kalodayi ! In the same way living beings find abstaining from indulging in killing of beings (pranatipat)... and so on up to... fondness for possessions and having prudence against anger... and so on up to... mithyadarshan shalya (the thorn of wrong belief or unrighteousness) to be unpleasant to begin with, but later, that unpleasantness transforms into good, gold-like (pure)... and so on up to... increasingly pleasant experience; it never becomes harmful. Kalodayi ! This way jivas (souls) acquire beatific or meritorious karmas entailing beatific consequences on fruition. vivecana : niSkarSa-jisa prakAra sarvathA susaMskRta evaM zuddha rIti se pakAyA huA svAdiSTa viSamizrita bhojana pha khAte samaya bar3A rucikara lagatA hai, kintu jaba usakA pariNamana hotA hai, taba vaha atyanta duHkhada aura + prANavinAzakAraka hotA hai| isI prakAra prANAtipAta Adi pApakarma karate samaya jIva ko acche lagate haiM, kintu unakA phala bhogate samaya ve bar3e duHkhadAyI hote haiN| jisa prakAra auSadhayukta bhojana karanA prArambha meM kaSTakara OM lagatA hai, kintu usakA pariNAma sukhakara aura Arogyakara hotA hai| isI prakAra prANAtipAtAdi se virati 5 kaSTakara evaM arucikara lagatI hai, kintu usakA pariNAma atIva hitakara aura sukhakara hotA hai| (vRtti, patrAMka 326) Elaboration Conclusion-Properly and hygienically cooked tasty but toxic food is enjoyable when eaten but on digestion when it takes its %%% 555555555555555555555555555555555)))))))))))))) %% %% %%% %% %%% %%% %% %% %%% | bhagavatI sUtra (2) %% (462) Bhagavati Sutra (2) % B))))) ))))))))))))))))) ))

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effect, it becomes painful and fatal. In the same way indulgence in killing of beings and other sinful activity appears to be exciting but later, when their consequences are experienced they are grave and painful. Nutrient and herb mixed food is not tasty or enjoyable when eaten but when it takes its effect after digestion it becomes pleasant and healthy. In the same way abstainment from indulgence in killing of beings and other sinful activities appears to be uncomfortable and uninteresting but later, when consequences are experienced they are pleasant and beatific. (Vritti, leaf 326) agni ko jalAne aura bujhAne kI kriyA LIGHTING AND EXTINGUISHING FIRE 19. [pra. 1 ] do bhaMte ! purisA sarisayA jAva sarisabhaMDamattovagaraNA annamanneNaM saddhiM agaNikAyaM samArabhaMti, tattha NaM ege purise agaNikAyaM ujjAleti, ege purise agaNikAyaM nivvaaveti| etesi NaM bhaMte ! doNhaM purisANaM katare purise mahAkammatarAe ceva, mahAkiriyatarAe ceva, mahAsavatarAe ceva, mahAvedaNatarAe ceva ? katare vA purise appakammatarAe ceva jAva appavedaNatarAe ceva ? je vA se purise agiNakAyaM ujjAleti, je vA se purise agaNikAyaM nivvAveti ? [u. ] kAlodAI ! tattha NaM je se purise agaNikAyaM ujjAleti se NaM purise mahAkammatarAe ceva jAva mahAvedaNatarAe cev| tattha NaM je se purise agaNikAyaM nivvAveti se NaM purise appakammatarAe ceva jAva appaveyaNatarAe cev| 19. [pra. 1 ] bhagavan ! (mAna lIjie) samAna umra ke yAvat samAna hI bhANDa, pAtra aura upakaraNa vAle do puruSa, eka-dUsare ke sAtha agnikAya kA samArambha kareM; (arthAt-) unameM se eka puruSa agnikAya ko jalAye aura eka puruSa agnikAya ko bujhAe; to he bhagavan ! una donoM puruSoM meM se kauna-sA puruSa mahAkarma vAlA, mahAkriyA vAlA, mahAAsrava vAlA aura mahAvedanA (jIvoM ko mahAvedanA utpanna karane) vAlA hai aura kauna-sA puruSa alpakarma vAlA, alpakriyA vAlA, alpaAsrava vAlA aura alpavedanA vAlA hotA hai? [u. ] he kAlodAyin ! una donoM puruSoM meM se jo puruSa agnikAya ko jalAtA hai, vaha puruSa mahAkarma vAlA yAvat mahAvedanA vAlA hotA hai; aura jo puruSa agnikAya ko bujhAtA hai, vaha alpakarma vAlA yAvat alpavedanA vAlA hotA hai| 19. (Q. 1] Bhante ! (Suppose) two persons of the same age... and so on up to... with same bowls and eouipment indulge in sinful acts against fire-bodied beings; (in other words) one of them lights fire and the other aishes it; then, Bhante ! Of these two which one is with extensive karma, extreme activity (sinful), extensive influx of karmas, and extreme pain (or causes extreme pain to beings) and which one is with little karma, little activity (sinful), little influx of karmas, and little pain ? saptama zataka : dazama uddezaka (463) Seventh Shatak: Tenth Lesson h55555555555555555555555555555555555

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jama ka ) 5555555555555555 (Ans.) Kalodayi ! Of the aforesaid two persons one who lights fire is with extensive karma... and so on up to... extreme pain. And the other who extinguishes fire is with little karma... and so on up to... little pain. [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai- 'tattha NaM je se purise jAva appaveyaNatarAe ceva' ? [u. ] kAlodAI ! tattha NaM je se purise agaNikAyaM ujjAleti se NaM purise bahutarAgaM puDhavikAyaM samArabhati, bahutarAgaM AukkAyaM samArabhati, appatarAgaM teukAyaM samArabhati, bahutarAgaM vAukArya samArabhati, bahutarAgaM vaNassatikAyaM samArabhati, bahutarAgaM tasakAyaM smaarbhti| tattha NaM je se purise agaNikAyaM nivvAveti se NaM purise appatarAgaM puDhavikkAyaM samArabhati, appa0 Au0, bahutarAgaM teukkAyaM samArabhati, appatarAgaM vAukAyaM samArabhai, appatarAgaM vaNassatikAyaM samArabhai, appatarAgaM tasakAyaM smaarbhi| se teNaTeNaM kAlodAI ! jAva appavedaNatarAe cev| [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki una donoM puruSoM meM se jo puruSa agnikAya ko jalAtA hai, vaha mahAkarma vAlA aura jo agnikAya ko bujhAtA hai, vaha alpakarma vAlA hotA hai? [u. ] kAlodAyin ! una donoM puruSoM meM se jo puruSa agnikAya ko jalAtA hai, vaha pRthvIkAya kA bahuta samArambha karatA hai, apkAya kA bahuta samArambha karatA hai, tejaskAya kA alpa samAraMbha karatA hai, vAyukAya kA bahuta samAraMbha karatA hai; vanaspatikAya kA bahuta samArambha karatA hai aura trasakAya kA bahuta samArambha karatA hai| jo paruSa agnikAya ko bajhAtA hai. vaha pathvIkAya kA alpa samArambha karatA hai. apkAya kA alpa samArambha karatA hai, vAyukAya kA alpa samArambha karatA hai, vanaspatikAya kA alpa samArambha karatA hai evaM trasakAya kA bhI alpa samArambha karatA hai; kintu agnikAya kA bahuta samArambha karatA hai| isalie he kAlodAyin ! jo puruSa agnikAya ko jalAtA hai, vaha puruSa mahAkarma vAlA Adi hai aura jo puruSa agnikAya ko bujhAtA hai, vaha alpakarma vAlA Adi hai| ____19. [Q.2] Bhante ! Why do you say that of the aforesaid two persons one who lights fire is with extensive karma and the other who extinguishes fire is with little karma ? Ans.] Of the aforesaid two persons one who lights fire causes extensive harm to earth-bodied beings (prithvi-kaaya), causes extensive harm to water-bodied beings (ap-kaaya), causes little harm to fire-bodied beings (tejas-kaaya), causes extensive harm to plant-bodied beings (vanaspati-kaaya), causes extensive harm to mobile-bodied beings (traskaaya). One who extinguishes fire causes little harm to earth-bodied beings, causes little harm to water-bodied beings, causes little harm to plant | bhagavatI sUtra (2) (464) Bhagavati Sutra (2) madha 5 ) )))) ) ))) ))) )

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255555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 bodied beings, causes little harm to mobile-bodied beings but causes extensive harm to fire-bodied beings. Therefore, Kalodayi! One who lights fire is with extensive karma (etc.) and the other who extinguishes 5 fire is with litule karma (etc.) ? 5 5 55 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 acitta pudgaloM kA prakAza LIGHT FROM INANIMATE MATTER 20. [ pra.] atthi NaM bhaMte ! acittA vi poggalA obhAseMti ujjoveMti taveMti pabhAseMti ? [ u. ] haMtA, atthi / 20. [ pra. ] bhagavan ! kyA acitta pudgala bhI avabhAsita ( prakAzayukta) hote haiM, ve vastuoM ko 5 udyotita karate haiM, tApa karate haiM (yA svayaM tapate ) haiM aura prakAza karate haiM ? 21. [.] katare NaM bhaMte! te acittA poggalA obhAsaMti jAva pabhAsaMti ? [ u. ] kAlodAI ! kuddhassa aNagArassa teyalessA nisaTTA samANI dUraM gaMtA dUraM nipatati, desaM gaMtA desaM nipatati, jahiM jahiM ca NaM sA nipatati tahiM tahiM ca NaM te acittA vi poggalA obhAseMti jAva bhAseMti / ete NaM kAlodAyI ! te acittA vi poggalA obhAseMti jAva pabhAseMti / 21. [ pra. ] bhagavan ! acitta hote hue bhI kauna-se pudgala avabhAsita hote yAvat prakAza karate haiM ? [ u. ] kAlodAyin ! kruddha (kupita) anagAra kI nikalI huI tejolezyA dUra jAkara giratI hai, jAne yogya deza (sthAna) meM jAkara usa deza meM giratI hai| jahA~ vaha giratI hai, vahA~ acitta pudgala bhI avabhAsita karate haiM yAvat prakAza karate haiN| [ u. ] hA~, kAlodAyin ! acitta pudgala bhI yAvat prakAza karate haiN| 20. [Q.] Bhante ! Does inanimate matter also glow (have light), make things glow, produce heat or get hot and emit light? Wan [Ans.] Yes, Kalodayi ! Inanimate matter also glows... and so on up to... 5 emit light. 21. [Q.] Bhante ! Although inanimate, which matter glows... and so on up to... emit light ? [Ans.] Kalodayi ! The fire-power (tejoleshya) emitted by an angry ascetic falls at a distance and it goes to the destined place and falls there. Where it falls inanimate matter also shines there... and so on up to... emits light. saptama zataka: dazama uddezaka - 55 5 5 55955 5959595959555555555595959555555559552 (465) Wan Seventh Shatak: Tenth Lesson Wan Wan Wan Wan Wan vivecana : sacittavat acitta tejaskAya ke pudgala - sacitta tejaskAya ke pudgala to prakAza, tApa, udyota Adi karate hI haiM, kintu acitta pudgala bhI avabhAsita hote evaM prakAza, tApa, udyota Adi karate haiM, yaha isa sUtra kA 5 Azaya hai| kupita sAdhu dvArA nikAlI huI tejolezyA ke pudgala acitta hote haiM / ( vRtti, patrAMka 327) Wan phra phra Wan 25955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 n 55 595959592

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. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFFFFFFFFFFFFFFFF 555555555555 5555555555555 Elaboration-This aphorism conveys that not only animate matter of 4 fire-bodies radiate light, heat, glow etc. but inanimate matter also does so. The particles of tejoleshya emitted by an angry ascetic are inanimate. (Vritti, leaf 327) 22. tae NaM se kAlodAI aNagAre samaNaM bhagavaM mahAvIraM vaMdati namasati, vaMdittA nAMsittA bahUhiM cauttha-chaTTha'TThama jAva appANaM bhAvemANe jahA paDhamasae kAlAsavesiyaputte (sa0 1, u0 9, su0 24) jAva sbbdukkhpphiinne| sevaM bhaMte ! sevaM bhaMte ! tti0| / / sattame sae : dasamo uddesao smtto|| ma 22. isake pazcAt vaha kAlodAyI anagAra zramaNa bhagavAna mahAvIra ko vandana-namaskAra karate haiN| , + vandana-namaskAra karake bahuta-se caturtha (bhakta), SaSTha (bhakta), aSTama (bhakta) ityAdi tapa dvArA yAvat ma apanI AtmA ko bhAvita karate hue vicaraNa karane lage; yAvat prathama zataka ke nauveM uddezaka (sU. 24) + meM varNita kAlAsyavezI putra kI taraha siddha, buddha, mukta yAvat saba duHkhoM se mukta hue| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai|' ||sptm zataka : dazama uddezaka samApta / // saptama zataka sampUrNa // 22. After that ascetic Kalodayi paid homage and obeisance to 4 Shraman Bhagavan Mahavir. Then he commenced his itinerant way and enkindled his soul with numerous one day, two day, three day fasts and other austerities. And like Kalasyaveshi Putra (Chapter 1, Lesson 9, Aphorism 24) became perfected (Siddha), enlightened (buddha), ... and so on up to... ended all miseries. "Bhante ! Indeed that is so. Indeed that is so." * END OF THE TENTH LESSON OF THE SEVENTH CHAPTER * * END OF CHAPTER SEVEN. prabha955555555555555555555555555555555555555555 bhagavatI sUtra (2) (466) Bhagavati Sutra (2) B5 )))))) ))) )))) ) ))555555

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aSTama zataka: prathama uddezaka ASHTAM SHATAK (Chapter Eight) : FIRST LESSON pudgala PUDGALA (MATTER) . vyAkhyAprajJapti sUtra ke aSTama zataka ke dasa uddezaka haiN| inameM pudgala, AzIviSa, vRkSa, kriyA, AjIva, prAsuka, adatta, pratyanIka, bandha aura ArAdhanA; Adi viSayoM kA varNana hai| . The eighth chapter (shatak) of Vyakhyaprajnapti Sutra (Bhagavati Sutra) has ten lessons (uddeshak). The topics discussed include pudgala (matter), ashivish (the poisonous), vriksh (tree), kriya (activities), aajiva (Ajivaks), prasuk (prescribed food), adatt (not given), pratyaneek (adversaries), bandh (bondage), and aradhana (endeavour). saMgrahaNI gAthA COLLATIVE VERSE 1. poggala 1 AsIvisa 2 rukkha 3 kiriya 4 AjIva 5 phAsugamadatte 6-7 / paDiNIya 8 baMdha 9 ArAhaNA ya 10 dasa aTThamammi ste||1|| 1. (1) pudgala, (2) AzIviSa, (3) vRkSa, (4) kriyA, (5) AjIva, (6) prAsuka, (7) adatta, (8) pratyanIka, (9) bandha, aura (10) ArAdhanA; AThaveM zataka meM ye dasa uddezaka haiN| __1. The eighth chapter (shatak) has the following ten lessons (uddeshak)-(1) Pudgala (Matter), (2) Ashivish (The poisonous), (3) Vriksh (Tree), (4) Kriya (Activities), (5) Aajiva (Ajivaks), (6) Prasuk (Prescribed Food), (7) Adatt (Not given), (8) Pratyaneek (Adversaries), (9) Bandh (Bondage) and (10) Aradhana (Endeavour). pudgalapariNAmoM ke tIna prakAra THREE KINDS OF MATTER 2. rAyagihe jAva evaM vayAsI3. [pra. ] kaivihA NaM bhaMte ! poggalA paNNattA ? [u. ] goyamA ! tivihA poggalA paNNattA, taM jahA-payogapariNayA mIsasApariNayA, viissaaprinnyaa| 2. rAjagRha nagara meM yAvat gautama svAmI ne zramaNa bhagavAna mahAvIna se isa prakAra pUchA 3. [pra. ] bhagavan ! pudgala kitane prakAra ke kahe haiM ? _ [u.] gautama ! pudgala tIna prakAra ke kahe haiN| ve isa prakAra haiM-(1) prayoga-pariNata, (2) mizra-pariNata, aura (3) visrsaa-prinnt| aSTama zataka : prathama uddezaka (467) Eighth Shatak: First Lesson | 5555555555555555Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 555

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2. In Rajagriha city... and so on up to... (Shri Gautam Swami) submitted-- 3. [Q.] Bhante ! How many types of matter (pudgala) is there ? [Ans.] Gautam ! Matter is said to be of three types - (1) prayoga parinat or consciously transformed, (2) mishra parinat or jointly transformed and (3) visrasa parinat or naturally transformed. vivecana : mUlataH pudgala samAna lakSaNa hai- galana, pUrana (milana) svabhAva, acetana tathA mUrtimaMta / kintu pariNAmoM kI dRSTi se usake tIna bheda hote haiM- (1) prayoga - pariNata - jIva kI pravRtti (kriyA) se zarIra Adi ke rUpa meM pariNata pudgala / jaise- ekendriyAdi jIva / (2) mizra - pariNata - prayoga aura visrasA (svabhAva) ina donoM dvArA pariNata pudgala jaise paMcendriyAdi jIvoM kA mRta kalevara / aura (3) visrasA - pariNata - svabhAva se pariNata pudgala jaise - kRSNAdi varNa, gaMdha Adi ke pudgala / phra mizrapariNata pudgaloM ke do rUpa - ( 1 ) prayoga - pariNAma ko chor3e binA svabhAva se (visrasA) pariNAmAntara ko prApta mRtakalevara Adi pudgala mizra-pariNata kahalAte haiM; athavA (2) vivasA (svabhAva) se pariNata audArika Adi vargaNAe~, jaba jIva ke vyApAra (prayoga) se audArika Adi zarIra rUpa meM pariNata hotI haiM, taba ve mizra - pariNata kahalAtI haiM, jaba ki unameM prayoga aura visrasA, donoM pariNAmoM kI vivakSA kI gaI ho| kevala eka prakAra kA pariNamana hone para prayoga- pariNata athavA visrasA pariNata mAtra khlaaeNgii| (vRtti patrAMka 328) Elaboration -- All matter has same fundamental propertiesdisintegration (galan), integration (puran or milan), inanimate (achetan ) and with a form (murtimant). However, in terms of transformation it has three types-(1) prayoga parinat or consciously transformed matter like soul acquiring matter particles and transforming into bodies with one or more sense organs, (2) mishra parinat or jointly (consciously-cumnaturally) transformed matter like dead bodies of five sensed beings and (3) visrasa parinat or naturally transformed matter like clusters of particles with varied attributes including colour and smell. Jointly transformed matter-This is of two types-(1) Naturally transformed matter without disintegration of consciously acquired form, such as a corpse. (2) Naturally transformed species of karmic particles, such as those needed to form gross physical body etc., further transformed consciously, such as gross physical body of a being. The transformation that involves both conscious and natural processes is called mishra parinat (jointly transformed). Where only single process is involved it is either called prayoga parinat (consciously transformed) or visrasa parinat (naturally transformed). (Vritti, leaf 328) bhagavatI sUtra (2) (468) Bhagavati Sutra (2) phra

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85555555555555555555555555555555555558 janau daNDakoM dvArA prayoga-pariNata pudgaloM kA nirUpaNa CONSCIOUS TRANSFORMATION IN LIGHT OF NINE DANDAKS prayoga-pariNata pudgaloM ko vibhinna pahaluoM se samajhAne ke lie zAstrakAra ne nau daNDakoM dvArA nirUpaNa kiyA hai| In order to explain various facets of conscious transformation of matter the author has elaborated the process with reference to nine Dandaks (places of suffering). prathama daNDaka FIRST DANDAK (yahA~ prathama daNDaka meM sUkSma ekendriya se lekara sarvArthasiddha devoM taka ke jIvoM kI vizeSatA se ke prayoga pariNata pudgaloM kA kathana hai|) (Included in the first Dandak is the discussion about consciously transformed matter with reference to the unique nomenclature of living beings from minute one sensed beings to gods of Sarvarth-siddhi realm.) 4. [pra. ] payogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? ja [u.] goyamA ! paMcavihA paNNattA, taM jahA-egidiyapayogapariNayA beiMdiyapayogapariNayA jAva pNciNdiypyogprinnyaa| 4. [pra. ] bhagavan ! prayoga-pariNata pudgala kitane prakAra ke haiM ? * [u.] gautama ! (prayoga-pariNata pudgala) pA~ca prakAra ke haiN| jaise-(1) ekendriya-prayoga-pariNata, ka (2) dvIndriya-prayoga-pariNata, (3) trIndriya-prayoga-pariNata, (4) caturindriya-prayoga-pariNata, aura (5) paMcendriya-prayoga-pariNata pudgl| ____4. [Q.] Bhante ! How many types of prayoga parinat pudgala fi (consciously transformed matter) are there? [Ans.) Gautam ! They are of five types--(1) Ekendriya prayoga parinat pudgala (consciously transformed as matter or bodies of one# sensed beings), (2) dvindriya prayoga parinat pudgala (matter fi consciously transformed as bodies of two-sensed beings), (3) tri fi prayoga parinat pudgala (matter consciously transformed as bodies of Fi three-sensed beings), (4) chaturindriya prayoga parinat pudgala (matter fi consciously transformed as bodies of four-sensed beings), and (5) panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed beings). 5. [pra. ] egiMdiyapayogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? meM [u.] goyamA ! paMcavihA, taM jahA-puDhavikkAiyaegiMdiyapayogapariNayA jAva vnnssikaaiyegidiypyogprinnyaa| Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting paka aSTama zataka : prathama uddezaka (469) Eighth Shatak : First Lesson

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5. [pra. ] bhagavan ! ekendriya-prayoga-pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! pA~ca prakAra ke haiN| jaise-(1) pRthivIkAyika ekendriya-prayoga-pariNata pudgala, yAvat (5) vanaspatikAyika ekendriya-prayoga-pariNata pudgl| 5. (Q.) Bhante ! How many types of ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of one-sensed beings) are there? [Ans.) They are of five types--(1) prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of one-sensed earth-bodied beings)... and so on up to... (5) vanaspatikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of one-sensed plant-bodied beings). 6. [pra. 1 ] puDhavikkAiyaegiMdiyapayogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? [u.] goyamA ! duvihA paNNattA, taM jahA-suhumapuDhavikkAiyaegidiyapayogapariNayA ya bAdarapuDhavikkAiyaegiMdiyapayogapariNayA y| 6. [pra. 1 ] bhagavan ! pRthvIkAyika ekendriya-prayoga-pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! ve do prakAra ke haiM; jaise ki-sUkSmapRthvIkAyika ekendriya-prayoga-pariNata pudgala aura bAdarapRthvIkAyika ekendriya-prayoga-pariNata pudgl| 6.[Q. 1] Bhante ! How many types of prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of one-sensed earth-bodied beings) are there? ___ [Ans.] They are of two types-(1) sukshma prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of minute one-sensed earth-bodied beings) and (2) baadar prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of gross one-sensed earth-bodied beings). [2 ] AukkAiyaegiMdiyapayogapariNayA evaM cev|[ 3 ] evaM duyao bhedo jAva vaNassaikAiyA y| [2] isI prakAra apkAyika-ekendriya-prayoga-pariNata pudgala bhI do prakAra ke (sUkSma aura bAdara rUpa se) kahane caahie| [ 3 ] isI prakAra yAvat vanaspatikAyika-ekendriya-prayoga-pariNata pudgala taka ke pratyeka ke do-do bheda (sUkSma aura bAdara rUpa se) kahane caahie| [2] The same should be repeated for apkaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of one-sensed water-bodied beings). [3]... and so on up to... vanaspati kaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of bhagavatI sUtra (2) (470) Bhagavati Sutra (2)

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855555555555555555555555555555555558 555555555555555555555555555558 OM one-sensed plant-bodied beings). (Which means two types, minute and 4 gross, should be stated for all these). 7. [pra. ] beiMdiyapayogapariNayANaM pucchaa| _[u. ] goyamA ! aNegavihA pnnnnttaa| evaM teiMdiya-cariMdiyapayogapariNayA vi| ma 7. [pra. ] bhagavan ! aba dvIndriya-prayoga-pariNata pudgala ke prakAroM ke viSaya meM prazna hai| [u.] gautama ! ve (dvIndriya-prayoga-pariNata pudgala) aneka prakAra ke haiN| isI prakAra OM trIndriya-prayoga-pariNata pudgaloM aura caturindriya-prayoga-pariNata pudgaloM ke prakAra (aneka vidha) ke viSaya meM jAnanA caahie| 4 7. IQ.) Bhante ! How about dvindriya prayoga parinat pudgala (matter consciously transformed as bodies of two-sensed beings), #trindriya prayoga parinat pudgala (matter consciously transformed as bodies of three-sensed beings), and chaturindriya prayoga parinat 45 pudgala (matter consciously transformed as bodies of four-sensed Wan beings)? (Ans.] Gautam ! They (dvindriya prayoga parinat pudgala) are of many types. And the same is true for trindriya prayoga parinat pudgala Wan (matter consciously transformed as bodies of three-sensed beings), and chaturindriya prayoga parinat pudgala (matter consciously transformed as bodies of four-sensed beings). 8.[pra. ] paMciMdiyapayogapariNayANaM pucchaa| __ [u.] goyamA ! caubihA paNNattA, taM jahA-neraiyapaMciMdiyapayogapariNayA, tirikkha0, evaM maNussa0, devpNciNdiy0| 8. [pra. ] aba prazna paMcendriya-prayoga-pariNata pudgaloM ke viSaya meM hai| [u.] gautama ! (paMcendriya-prayoga-pariNata pudgala) cAra prakAra ke haiN| yathA-(1) OM nAraka-paMcendriya-prayoga-pariNata pudgala, tathA (2) tiryaJca-paMcendriya, (3) manuSya-paMcendriya, aura ma (4) deva-paMcendriya-prayoga-pariNata pudgl|| 3 [Q.] Bhante ! Now the question is about panchendriya prayoga 4i parinat pudgala (matter consciously transformed as bodies of five-sensed $ beings)? __[Ans.] Gautam ! They (panchendriya prayoga parinat pudgala) are of four types--(1) Naarak panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed infernal beings), (2) tiryanch panchendriya prayoga parinat pudgala (matter consciously )))))))))))))5555555555 Wan 5555555555555Wan 1555555555555555))))))) aSTama zataka : prathama uddezaka (471) Eighth Shatak: First Lesson

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Wan 5555555;))))))))))))))))))))))))))))))))) transformed as bodies of five-sensed animals), (3) manushya + 1 panchendriya prayoga parinat pudgala (matter consciously transf as bodies of five-sensed human beings), and (4) dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed divine beings). 9. [pra. ] neraiyapaMciMdiyapayogapariNayA pucchaa| OM [u. ] goyamA ! sattavihA paNNattA, taM jahA-rayaNappabhApuDhavi-neraiyapaMciMdiya-payogapariNayA vi . jAva ahesattamapuDhavi-neraiyapaMciMdiyapayogapariNayA vi| 9. [pra. ] (sarvaprathama) nairayika paMcendriya-prayoga-pariNata pudgaloM ke (prakAra ke) viSaya meM prazna hai| 3 [u.] gautama ! ve sAta prakAra ke haiN| yathA-ratnaprabhApRthvI-nairayika-paMcendriya-prayoga-pariNata pudgala yAvat adhaHsaptamA (tamastamA)-pRthvI-nairayika-paMcendriya-prayoga- pariNata pudgl| # 9. [Q.] Bhante ! Now the question is about naarak panchendriya 5 prayoga parinat pudgala (matter consciously transformed as bodies of 4 five-sensed infernal beings)? [Ans.] Gautam ! They are of seven types--Ratnaprabha prithvi * nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed infernal beings of Ratnaprabha hell)... and so on up to... Adhah-saptama prithvi nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed infernal beings of Adhah-saptama or Tamastama hell). .10.[pra. 1 ] tirikkhajoNiya-paMciMdiyapayogapariNayANaM pucchaa| [u.] goyamA ! tivihA paNNattA, taM jahA-jalacarapaMciMdiyatirikkhajoNiya-payogapariNayA thalacaratirikkhajoNiyapaMciMdiya0 khhyrtirikkhpNciNdiy0| 10. [pra. 1 ] tiryaJcayonika-paMcendriya-prayoga-pariNata pudgaloM ke (prakAra ke) viSaya meM prazna hai| [u.] gautama ! tiryaJcayonika-paMcendriya-prayoga-pariNatapudgala tIna prakAra ke haiN| jaise ki (1) jalacara-tiryaJcayonika-paMcendriya-prayoga-pariNata pudgala, (2) sthalacara-tiryaJcayonikapaMcendriya-prayoga-pariNata pudgala, aura (3) khecara-tiryaJcayonika-paMcendriya-prayoga-pariNata pudgl| 10. [Q. 1] Bhante ! Now the question is about tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed animals)? (Ans.] Gautam ! They are of three types-(1) jalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed | bhagavatI sUtra (2) (472) Bhagavati Sutra (2) 8455555555555555555555555555555555

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E n t t t t t SH t t t t t t t t t t t t t t t t t t t t t t t n t t n t t t ))))))))))))) )))))))555555) 45 as bodies of aquatic five-sensed animals), (2) sthalachar tiryanch-yonik 41 panchendriya prayoga parinat pudgala (matter consciously transformed 4 Wan as bodies of terrestrial five-sensed animals), and (3) khechar tirvanc yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aerial five-sensed animals). [pra. 2 ] jalayaratirikkhajoNiya-paogapariNayANaM pucchaa| [u.] goyamA ! duvihA paNNattA, taM jahA-sammucchimajalacaratirikkhapaogapariNayA gbbhvkkNtiyjlyr| [pra. 2 ] bhagavan ! jalacara tiryaJcayonika-paMcendriya-prayoga-pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! ve do prakAra ke haiN| jaise ki-(1) sammUrchima jalacaratiryaJcayonika, aura (2) ma garbhavyutkrAntika (garbhaja) jalacara-tiryaJcayonika-paMcendriya-prayoga-pariNata pudgl| [Q. 2] Bhante ! Now the question is about jalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aquatic five-sensed animals)? (Ans.] Gautam ! They are of two types-(1) sammurchhim jalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aquatic five-sensed animals of asexual origin) and (2) garbhavyutkrantik jalachar tiryanch-yonik i panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aquatic five-sensed animals born out of womb). [pra. 3 ] thalacaratirikkha0 pucchaa| / [u. ] goyamA ! duvihA paNNattA, taM jahA-cauppayathalacara0 prisppthlcr0| ___ [pra. 3 ] bhagavan ! sthalacara-tiryaJcayonika-paMcendriya-prayoga-pariNata pudgala kitane prakAra Wan ke haiM? 1 [u.] gautama ! ve do prakAra ke haiN| yathA-catuSpada-sthalacara-tiryaJcayonikama paMcendriya-prayoga-pariNata pudgala aura parisarpasthalacara tiryaJcayonika-paMcendriya-prayoga-pariNata Wan pudgl| Wan [Q.3] Bhante ! Now the question is about sthalachar tiryanch-yonik 41 panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed animals)? (Ans.) Gautam ! They are of two types--chatushpad sthalachar 45 tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed quadruped 55555555555555555555))))))))))) ) 959555555 aSTama zataka : prathama uddezaka (473) Eighth Shatak : First Lesson Wan Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFE

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)) )) ) )) )) )) )) )) )) 4 animals) and parisarp sthalachar tiryanch-yonik panchendriya prayoga y parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed reptilian animals). [pra. 4 ] cauppadathalayara0 pucchaa| [u. ] goyamA ! duvihA paNNattA, taM jahA-sammucchimacauppadathalayara0 gbbhvkkNtiycuppythlyr| __[pra. 4 ] aba prazna hai catuSpada-sthalacara-tiryaJcayonika-paMcendriya-pariNata pudgala kitane prakAra ke haiM? [u.] gautama ! ve (pUrvokta pudgala) do prakAra ke haiN| yathA-sammUrchima catuSpada-sthalacara-tiryaJcayonika- paMcendriya-prayoga-pariNata pudgala aura garbhaja-catuSpada-sthalacaraOM tiryaJcayonika-paMcendriya-prayoga-pariNata pudgl| [Q.4] Bhante ! Now the question is about chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed quadruped animals)? (Ans.] Gautam ! They are of two types-sammurchhim chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed quadruped animals of asexual origin) and garbhavyutkrantik chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial fivesensed quadruped animals born out of womb). [5] evaM eeNaM abhilAveNaM parisappA duvihA paNNattA, taM jahA-uraparisappA ya, bhuyaparisappA y| [6] uraparisappA duvihA paNNattA, taM jahA-sammucchimA ya, gabbhavakkaMtiyA y| [7] evaM bhuyaparisappA vi|[8] evaM khahacarA vi| jI [5] isI abhilApa (pATha) dvArA parisarpa sthalacara-tiryaJcayonika paMcendriya bhI do prakAra ke haiN| OM yathA-uraHparisarpa-sthalacara tiryaJcayonika paMcendriya-prayoga-pariNata pudgala aura ma bhujaparisarpa-sthalacara-tiryaJcayonika- paMcendriya-prayoga- pariNata pudgl| [6] (pUrvokta catuSpadasthalacara sambandhI pudgalavat) uraHparisarpa (sambandhI prayogapariNata pudgala) bhI do prakAra ke haiN| OM yathA-sammUrchima (uraHparisarpa-sambandhI pudgala) aura garbhaja (uraHparisarpa-sambandhI pudgl)|[7 ] isI # prakAra bhujaparisarpa-sambandhI pudgala ke bhI do bheda samajhane caahie| [8] isI taraha khecara + (tiryaJcapaMcendriyasambandhI pudgala) ke bhI pUrvavata (sammUrchima aura garbhaja) do bheda haiN| 4. [5] This statement continues to add matter consciously transformed as bodies of two types of parisarp sthalachar tiryanch-yonik panchendriya (terrestrial five-sensed reptilian animals)--ur-parisarp )))) yy5555 55 5555 55 55 55 55 5 5555 $$$$ $$$$ $$$$$$$$$$$$$$ ))) ) )) ) y | bhagavatI sUtra (2) (474) Bhagavati Sutra (2) Wan y

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phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan phaphaphapha 5 Wan Wan sthalachar tiryanch-yonik panchendriya (terrestrial five-sensed non- 5 limbed reptilian animals) and bhuj-parisarp sthalachar tiryanch-yonik panchendriya (terrestrial five-sensed limbed reptilian animals). [6] Two 5 types of ur-parisarp sthalachar tiryanch-yonik panchendriya (terrestrial pha five-sensed non-limbed reptilian animals ) -- sammurchhim (of asexual origin) and garbhavyutkrantik (born out of womb ). [ 7 ] In the same way there are two types of bhuj-parisarp sthalachar tiryanch-yonik panchendriya (terrestrial five-sensed limbed reptilian animals)-- sammurchhim (of asexual origin) and garbhavyutkrantik (born out of womb). [8] The same also holds good for khechar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aerial five-sensed animals). 11. [ pra.] maNussapaMciMdiyapayoga0 pucchA / Wan [ u. ] goyamA ! duvihA paNNattA, taM jahA sammucchimamaNussa0 gabbhavakkaMtiyamaNussa0 / 11. [ pra. ] bhagavan ! manuSya-paMcendriya- prayoga - pariNata pudgala kitane prakAra ke haiM ? [ u. ] gautama ! ve do prakAra ke haiN| yathA-sammUrcchimamanuSya-paMcendriya-prayoga - pariNata pudgala aura garbhajamanuSya-paMcendriya-prayoga - pariNata pudgala / Wan phra pha phra Wan 5 [Ans.] Gautam ! They are of two types - ( 1 ) sammurchhim manushya 5 panchendriya prayoga parinat pudgala (matter consciously transformed 5 as bodies of five-sensed human beings of asexual origin) and (2) garbhavyutkrantik manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed human beings born out of womb). 11. [Q.] Bhante ! Now the question is about manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed human beings ) ? 12. [pra.] devapaMciMdiyapayoga0 pucchA / [u. ] goyamA ! cauvvihA paNNattA, taM jahA - bhavaNavAsidevapaMciMdiyapayoga0 evaM jAva vemANiyA / 12. [ pra. ] bhagavan ! deva - paMcendriya- prayoga - pariNata pudgala kitane prakAra ke haiM ? [ u.] gautama ! ve cAra prakAra ke haiN| jaise ki bhavanavAsI - deva0 vaimAnikadeva-paMcendriya-prayoga- pariNata pudgala / Wan Wan Wan 5 5 Wan Wan 5 (475) nik**kk*****************************llli 5 Eighth Shatak: First Lesson phra phra yAvat pha cu phra 12. [Q.] Bhante ! Now the question is about dev panchendriya prayoga 5 parinat pudgala (matter consciously transformed as bodies of five-sensed divine beings) ? | aSTama zataka : prathama uddezaka phra cu cu Wan 5 phra phra Wan phra phra

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55555555555555555555555553 5 [Ans.] Gautam ! They are of four types-Bhavan-vaasi dev 9 panchendriya prayoga parinat pudgala (matter consciously transformed # as bodies of five-sensed abode dwelling divine beings)... and so on up to... Vaimanik dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed celestial-vehicular divine beings). 13. [pra. ] bhavaNavAsidevapaMciMdiya0 pucchaa| [u. ] goyamA ! dasavihA paNNattA, taM jahA-asurakumAra0 jAva thnniykumaar| 13. [pra. ] bhagavan ! bhavanavAsI-devapaMcendriya-prayoga-pariNata pudgala kitane prakAra ke haiM ? / [u.] ve dasa prakAra ke haiN| yathA-(1) asurakumAra-deva-prayoga-pariNata pudgala yAvat (10) + stanitakumAra-deva-prayoga- pariNata pudgl| ___13. [Q.] Bhante ! Now the question is about Bhavan-vaasi dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed abode dwelling divine beings)? ____ [Ans.] Gautam ! They are of ten types (1) Asur Kumar dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Asur Kumar gods)... and so on up to... Stanit Kumar dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Stanit Kumar gods). 14. evaM eeNaM abhilAveNaM aTThavihA vANamaMtarA pisAyA jAva gNdhvaa| 15. joisiyA paMcavihA paNNattA, taM jahA-caMdavimANajoisiya0 jAva taaraavimaannjoisiydevaa| 14. isI abhilApa (pATha) se ATha prakAra ke vANavyantara deva kahane caahie| yathA-pizAca se yAvat gandharva tk| 15. (isI abhilApavat) jyotiSI devoM ke bhI pA~ca prakAra haiN| candravimAnajyotiSkadeva yAvat taaraavimaan-jyotissk-dev| 14. This statement continues to add matter consciously transformed as bodies of eight types of Vanavyantar devs (interstitial gods)-Pishaach gods... and so on up to... Gandharva gods. + 15. This statement continues to add matter consciously transformed as bodies of five types of Jyotishk deus (stellar gods)-Chandra Vimaan Jyotishk devs (stellar gods of lunar celestial vehicle) gods... and so on up Wan to... Tara Vimaan Jyotishk devs (stellar gods of star celestial vehicle). Wan ))))))))))))))))))))155555555555555 )))))55555555555555555555558 )))) Wan )))) | bhagavatI sUtra (2) (476) Bhagavati Sutra (2) B5355555555595 )))) )

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)))))))))555555 055555555555555555555555555555555555 16. [1] vemANiyA duvihA paNNattA, taM jahA-kappovaga0 kappAtItagavemANiya0 / 16. [1] vaimAnikadeva ke do prakAra haiN| yathA-kalpopapannaka vaimAnikadeva aura kalpAtIta vaimaanikdev| ___16. [1] There are two types of Vaimanik devs (celestial-vehicular gods)-Kalpopapannak Vaimanik devs (celestial-vehicular gods belonging to Kalps or specific divine realms) and Kalpateet Vaimanik devs (celestial-vehicular gods beyond the Kalps). [2 ] kappovagA duvAlasavihA paNNattA, taM jahA-sohammakappovaga0 jAva accuykppovgvemaanniyaa| [3] kappAiyagA duvihA paNNattA, taM jahA-gevejjagakappAtIyaga0 annuttrovvaaiykppaaiiyg0| [4] gevejjagakappAtItagA navavihA paNNattA, taM jahA-heTThimaheTThima-gevejjagakappAtItagA jAva ke uvrimuvrim-gevijjgkppaatiityaa| [2] kalpopapannaka vaimAnika deva bAraha prakAra ke haiN| yathA-saudharma kalpopapannaka se yAvat acyutakalpopapannaka deva tk| (ina bAraha prakAra ke vaimAnika devoM se sambandhita prayoga-pariNata pudgala OM 12 prakAra ke hote haiN|) [3] kalpAtIta vaimAnikadeva do prakAra ke kahe haiN| yathA-graiveyaka-kalpAtIta-vaimAnikadeva aura OM anuttrauppaatik-klpaatiit-vaimaanikdev| [4 ] graiveyaka kalpAtIta vaimAnikadevoM ke nau prakAra haiN| yathA-adhastana-adhastana (sabase nIce kI OM trika meM nIce kA) graiveyaka kalpAtIta vaimAnika deva yAvat uparitana-uparitana (sabase Upara kI trika meM sabase Upara vAle graiveyk-klpaatiit-vaimaanik-dev| [2] Kalpopapannak Vaimanik devs (celestial-vehicular gods belonging to Kalps or specific divine realms) are of twelve types-Saudharma Kalpopapannak (belonging to the Saudharma Kalp)... and so on up to Achyut Kalpopapannak (belonging to the Achyut Kalp) [3] Kalpateet Vaimanik devs (celestial-vehicular gods beyond the Kalps) are of two types--Graiveyak Kalpateet Vaimanik deus and Anuttaraupapatik Kalpateet Vaimanik devs. [4] Graiveyak Kalpateet Vaimanik devs are of nine types-Adhastanadhastan (lowest of the lower) Graiveyak Kalpateet Vaimanik devs... and so on up to... Uparitan-uparitan (highest of the higher) Graiveyak Kalpateet Vaimanik devs. [pra. 5] aNuttarovavAiya-kappAtItagavemANiyadeva-paMciMdiyapayogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA? 05555555555)))))))))))))))) aSTama zataka : prathama uddezaka (477) Eighth Shatak : First Lesson ka )))59555555555555555555555558

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955555555555555555555555555555555555hk [ [u. ] goyamA ! paMcavihA paNNattA, taM jahA-vijayaaNuttarovavAiya0 jAva pariNayA jAva' savvaTThasiddhaaNuttarovavAiyadevapaMciMdiya jAva prinnyaa| 1 dNddgo| [ [pra. 5 ] bhagavan ! anuttaraupapAtika kalpAtItavaimAnika-deva-paMcendriya-prayoga-pariNata pudgala ! kitane prakAra ke haiM ? [u.] gautama ! ve pA~ca prakAra ke haiN| jaise ki-vijaya-anuttaraupapAtika * kalpAtItavaimAnikadeva-paMcendriya- prayoga-pariNata pudgala yAvat sarvArthasiddha-anuttaraupapAtika Wan kalpAtItavaimAnikadeva-paMcendriya-prayoga-pariNata pudgl| [ prathama daNDaka pUrNa huaa|] 5. [Q.] Bhante ! How many types of Anuttaraupapatik Kalpateet Vaimanik dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps) are there ? LAns.] Gautam ! They are of five types-Vijaya Anuttaraupapatik Kalpateet Vaimanik dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Vijaya Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps)... and so on up to... Sarvarthasiddha Anuttaraupapatik Vaimanik dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Sarvarthasiddha Anuttaraupapatik Kalpateet celestial-vehicular divine beings beyond the Kalps). [First Dandak Concluded] dUsarA daNDaka SECOND DANDAK (isa daNDaka meM sUkSma pRthvIkAyika jIvoM se lekara sarvArtha siddha devoM taka paryApta aura aparyApta ke U bheda se kathana hai|) [This section describes the aforesaid beings from earth-bodied to divine in context of full development (paryapt) and partial development (aparyapt)] 17. [pra. 1 ] suhumapuDhavikAiya-egidiyapayogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? [u. ] goyamA ! duvihA pnnnnttaa| taM jahA-pajjattagasuhamapuDhavikAiya jAva pariNayA ya + apajjattagasuhumapuDhavikAiya jAva pariNayA y| [ keI apajjattagaM paDhamaM bhaNaMti, pacchA pjjttgN|] OM [ 2 ] bAdarapuDhavikAiyaegiMdiya0 ? evaM dev| 18. evaM jAva vnnssikaaiyaa| ekkekkA duvihA-suhumA ya bAdarA ya, pajjattagA apajjattagA ya bhaanniybvaa| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ! B555555555555555555555555555555555595555555 bhagavatI sUtra (2) (478) Bhagavati Sutra (2)

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17. [pra. 1] bhagavan ! sUkSma-pRthvIkAyika-ekendriya-prayoga-pariNata pudgala kitane prakAra ke haiM? _[u.] gautama ! ve do prakAra ke haiN| yathA-paryAptaka-sUkSmapRthvIkAyika ekendriya-prayoga-pariNata pudgala aura aparyAptaka-sUkSmapRthvIkAyika-ekendriya-prayoga-pariNata pudgl| [kaI AcArya aparyAptaka (vAle prakAra) ko pahale aura paryAptaka (vAle prakAra) ko bAda meM kahate haiN|] [2] isI prakAra bAdara-pRthvIkAyika-ekendriya-prayoga-pariNata pudgala ke bhI (uparyuktavat) do bheda kahane caahie| 18. isI prakAra yAvat vanaspatikAyika (ekendriya-prayoga-pariNata pudgala) taka pratyeka ke sUkSma aura bAdara ye do bheda aura phira ina donoM ke paryAptaka aura aparyAptaka bheda kahane caahie| ___17. [Q. 1] Bhante ! How many types of sukshma prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of minute one-sensed-earth-bodied beings) are there? [Ans.] Gautam ! They are of two types-paryaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of fully developed minute one-sensed-earth-bodied beings) and aparyaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped minute one-sensed-earth-bodied beings). (Many commentators state these in reverse order). [2] In the same way two types for baadar prithvikaayik ekendriya prayoga parinat pudgala (matter consciously transformed as bodies of gross one-sensed-earthbodied beings) should be stated. 18. In the same way two types, paryaptak and aparyaptak, should be stated for two classes, sukshma and baadar, of matter related to all onesensed beings up to plant-bodied beings. 19. [pra. 1 ] beMdiyapayogapariNayANaM pucchaa| [u. ] goyamA ! duvihA paNNattA, taM jahA-pajjattagabeMdiyapayogapariNayA ya, apajjattaga jAva pariNayA y|[ 2 ] evaM teiMdiyA vi| [3] evaM cariMdiyA vi| 19. [pra.1] bhagavan ! dvIndriya-prayoga-pariNata pudgala kitane prakAra ke haiM ? [u.] gautama ! ve do prakAra ke haiN| jaise ki-paryAptaka dvIndriya-prayoga-pariNata pudgala aura aparyAptaka dvIndriya-prayoga-pariNata pudgl| [2] isI prakAra trIndriya aura [3] caturindriya-prayoga-pariNata pudgaloM ke viSaya meM bhI samajha lenA caahie| ____19. [Q. 1] Bhante ! How many types of dvindriya prayoga parinat pudgala (matter consciously transformed as bodies of two-sensed beings) are there? aSTama zataka : prathama uddezaka (479) Eighth Shatak : First Lesson 55555555555) )))))))) ))

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5 5 5 5 5 55 5 5 5 5 55 5 5 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 [Ans.] Gautam ! They are of two types-paryaptak dvindriya prayoga parinat pudgala (matter consciously transformed as bodies of fully developed two-sensed beings) and aparyaptak dvindriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped two-sensed beings). The same should be repeated for matter related to [2] three-sensed and [3] four sensed beings. 20. [ pra. 1 ] rayaNappabhApuDhavineraiya0 pucchA / [u. ] goyamA ! duvihA paNNattA, taM jahA - pajjattagarayaNappabhApuDhavi jAva pariNayA ya, apajjattaga jAva pariNayA ya / [ 2 ] evaM jAva ahesattamA / 20. [ pra. 1 ] bhagavan ! ratnaprabhApRthvI - nairayika- prayoga - pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! ve do prakAra ke haiN| jaise-paryAptaka ratnaprabhApRthvI nairayika prayoga- pariNata pudgala aura aparyAptaka ratnaprabhA - nairayika- prayoga- pariNata pudgala / [2] isI prakAra yAvat adhaH saptamIpRthvI nairayika- prayoga - pariNata pudgaloM ke prakAra ke viSaya meM jAnanA caahie| 20. [Q. 1] Bhante ! How many types of Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed infernal beings of Ratnaprabha hell) are there? [Ans.] Gautam ! They are of two types - paryaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of fully developed five-sensed infernal beings of Ratnaprabha hell) and aparyaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped five-sensed infernal beings of Ratnaprabha hell). [2] The same should be repeated for other hells up to Adhah-saptami prithvi nairayik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed infernal beings of Adhah-saptami hell ). 21. [ 1 ] sammucchimajalayaratirikkha0 pucchA / [ u. ] goyamA ! duvihA paNNattA, taM jahA - pajjattaga0 apajjattaga0 / evaM gabbhavakkaMtiyA vi / 21. [ pra. ] bhagavan ! sammUrcchima-jalacara - tiryaJcayonika paMcendriya-prayoga - pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! ve do prakAra ke haiN| jaise ki-paryAptaka sammUrcchima jalacara - tiryaJcayonikapaMcendriya-prayoga- pariNata pudgala aura aparyAptaka sammUrcchima - jalacara - tiryaJcayonika paMcendriya-prayoga-pariNata pudgala / isI prakAra garbhaja - jalacarasambandhI prayogapariNata pudgaloM ke viSaya meM jAna lenA cAhie / bhagavatI sUtra ( 2 ) (480) Bhagavati Sutra (2)

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4545454545454545454541414141414141414141414141414141414141414141414141 414 415 416 417 44 21. [Q. 1] Bhante ! How many types of sammurchhim jalachar 4 tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aquatic five-sensed animals of asexual origin) are there? [Ans.] Gautam ! They are of two types-paryaptak sammurchhim jalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of fully developed aquatic five-sensed animals of asexual origin) and aparyaptak sammurchhim jalachar yitiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped aquatic five-sensed 41 animals of asexual origin). The same should be repeated for garbhavyutkrantik jalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aquatic five-sensed animals born out of womb). [?] HWF29490496 TETEROIDS dal ga Trafferano hai [3] evaM jAva sammucchimakhahayara0 gabbhavakkaMtiyA ya ekkekke pajjattagA ya apajjattagA ya bhaanniyvyaa| + [2] isI prakAra sammUrchima catuSpadasthalacarasambandhI prayoga-pariNata pudgaloM ke prakAra ke viSaya meM hai tathA garbhaja catuSpadasthalacara sambandhI prayoga-pariNata pudgaloM ke prakAra ke viSaya meM bhI jAnanA caahie| [3] isI prakAra yAvat sammUrchima khecara aura garbhaja khecara se sambandhita prayogapariNata pudgaloM ke pratyeka ke paryAptaka aura aparyAptaka, ye do-do bheda kahane caahie| [2] The same should be repeated for sammurchhim chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial five-sensed 4i quadruped animals of asexual origin) and garbhavyutkrantik chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of terrestrial fivesensed quadruped animals born out of womb). [3] In the same way two types each, paryaptak and aparyaptak, should be stated for sammurchhim khechar tiryanch-yonik panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of aerial five-sensed animals of asexual origin) and garbhavyutkrantik khechar tiryanch-yonik panchendriya prayoga parinat pudgala (matter 41 consciously transformed as bodies of aerial five-sensed animals born out of womb). 454 455 456 457 41 41 41 44 45 46 455 456 455 456 457 455 456 457 458 455 456 457 455 456 457 458 459 46 14 415 416 aSTama zataka : prathama uddezaka ( 481 ) Eighth Shatak : First Lesson 454 455 456 457 455 456 45 44444444444445454545454545454545454545454545

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phaphaphaphaphaphaphaphapha 22. [pra.1 ] sammucchimamaNussapaMciMdiya0 pucchaa| [u. ] goyamA ! egavihA pannattA - apajjattagA ceva / 22. [pra. 1 ] bhagavan ! sammUrcchima- manuSya-paMcendriya-prayoga - pariNata pudgala kitane prakAra ke haiM ? [u. ] gautama ! ve eka prakAra ke haiM / yathA - aparyAptaka-sammUrcchima manuSya-paMcendriya-prayoga - pariNata pudgala / 22. [Q. 1] Bhante ! How many types of sammurchhim manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed human beings of asexual origin) are there? [Ans.] Gautam ! They are of just one type-aparyaptak sammurchhim manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped five-sensed human beings of asexual origin). [pra. 2 ] gabbhavakkaMtiyamaNussapaMciMdiya0 pucchaa| [u. ] goyamA ! dubihA paNNattA, taM jahA - pajjattagagabbhavakkaMtiyA vi, apajjattagagabbhavakkaMtiyA vi| [pra. 2 ] bhagavan ! garbhaja manuSya-paMcendriya-prayoga- pariNata pudgala kitane prakAra ke haiM ? [ u. ] gautama ! ve do prakAra ke haiN| yathA-paryAptaka- garbhaja - manuSya-paMcendriya-prayoga- pariNata pudgala aura aparyAptaka- garbhaja-manuSya-paMcendriya-prayoga- pariNata pudgala / [Q. 2] Bhante ! How many types of garbhavyutkrantik manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed human beings born out of womb) are there? [Ans.] Gautam ! They are of two types-paryaptak garbhavyutkrantik manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of fully developed five-sensed human beings born out of womb) and aparyaptak garbhavyutkrantik manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of underdeveloped five-sensed human beings born out of womb). phra 23. [ pra. 1 ] asurakumAra bhavaNavAsidevANaM pucchA / [u.] goyamA ! duvihA paNNattA, taM jahA- pajjattagaasurakumAra apajjattagaasura0 / [ 2 ] evaM jAva thaNiyakumArA pajjattagA apajjattagA ya / 23. [ pra. 1 ] bhagavan ! asurakumAra - bhavanavAsIdeva-prayoga- pariNata pudgala kitane prakAra ke haiM ? bhagavatI sUtra ( 2 ) (482) Bhagavati Sutra (2)

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35555555555555555555555555555555 5555555555555555555555555555555555555555555555558 OM [u. ] gautama ! ve do prakAra ke haiN| yathA-paryAptaka asurakumAra-bhavanavAsIdeva-prayoga-pariNata pudgala aura aparyAptaka-asurakumAra-bhavanavAsIdeva-prayoga-pariNata pudgl| [ 2 ] isI prakAra yAvat stanitakumAra bhavanavAsIdevoM taka ke paryAptaka aura aparyAptaka, ye do-do bheda kahane caahie| 23. [Q.1] Bhante ! Now the question is about Asur Kumar Bhavanvaasi dev prayoga parinat pudgala (matter consciously transformed as bodies of Asur Kumar abode dwelling gods)? (Ans.) Gautam ! They are of two types-paryaptak Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala (matter consciously transformed as fully developed bodies of Asur Kumar abode dwelling gods) and aparyaptak Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala (matter consciously transformed as underdeveloped bodies of Asur Kumar abode dwelling gods). [2] The same should be repeated for matter related to other abode dwelling gods up to Stanit Kumar Bhavanvaasi dev panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five-sensed Stanit Kumar abode dwelling gods). 24. evaM eeNaM abhilAveNaM dueNaM bhedeNaM pisAyA ya jAva gaMdhabbA, caMdA jAva tArAvimANA, sohammakappovagA jAva accuo, hiTThimahiDimagevijjakappAtIta jAva uvarimauvarimagevijja0, vijayaaNuttaro0 jAva apraajiy0|| 24. isI prakAra isI abhilApa se pizAcoM se lekara yAvat gandharSoM taka (ATha prakAra ke vANavyantara devoM ke) tathA candra se lekara tArA-paryanta (pA~ca prakAra ke jyotiSkadevoM ke) evaM OM saudharmakalpopapannaka se yAvat acyutakalpopapannaka taka ke aura adhastana-adhastana graiveyakakalpAtIta se ma lekara uparitana-uparitana graiveyaka kalpAtIta deva-prayoga-pariNata pudgaloM ke, evaM // vijaya-anuttaraupapAtika kalpAtIta se yAvat aparAjita-anuttaraupapAtika kalpAtIta OM deva-prayoga-pariNata pudgaloM ke pratyeka ke paryAptaka aura aparyAptaka, ye do-do bheda kahane caahie| 24. In the same way two types each, paryaptak and aparyaptak, should be stated for matter consciously transformed as bodies of Pishaach... and so on up to... Gandharva (eight classes of interstitial gods), Chandra to Taara (five classes of stellar gods, Saudharma Kalpopapannak to Achyut Kalpopapannak gods, Adhastan-adhastan 4 Graiveyak Kalpateet to Uparitan uparitan Graiveyak Kalpateet 45 4 Vaimanik gods, and Vijaya Anuttaraupapatik Kalpateet to Aparajit Anuttaraupapatik Kalpateet Vaimanik gods. 25. [pra.] savvaTThasiddhakappAtIya pucchaa| [u.] goyamA ! duvihA paNNattA, taM jahA-pajjattagasavvaTThasiddhaaNuttaro0 apajjattagasabar3ha jAva Wan pariNayA vi| 2 dNddgaa| 55555555555555555555555555555555555555555555555550 aSTama zataka : prathama uddezaka (483) Eighth Shatak: First Lesson Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$Yin

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555555 25. [pra. ] bhagavan ! sarvArthasiddha- anuttaraupapAtika - kalpAtItadeva - prayoga - pariNata pudgaloM ke kitane prakAra haiM ? [u. ] gautama ! ve do prakAra ke haiN| yathA-paryAptaka sarvArthasiddha-anuttaraupapAtika-kalpAtItadevaprayoga - pariNata pudgala aura aparyAptaka sarvArthasiddha-anuttaraupapAtika-kalpAtItadeva prayoga- pariNata pudgala / [ dUsarA daNDaka pUrNa huA / ] 25. [Q.] Bhante ! Now the question is about Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev prayoga parinat pudgala (matter consciously transformed as bodies of Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps)? of [Ans.] Gautam ! They are of two types - paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev prayoga parinat pudgala (matter consciously transformed as fully developed bodies Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps) and aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev prayoga parinat pudgala (matter consciously transformed as underdeveloped bodies of Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps). [Second Dandak Concluded] tRtIya daNDaka THIRD DANDAK (isa daNDaka meM audArika, vaikriya Adi pA~ca zarIroM kI apekSA se kathana hai / ) [This section describes the aforesaid beings in context of five types of bodies including audarik and vaikriya.] je 26. apajjattA suhumapuDhavIkAiya- egiMdiyapayogapariNayA orAliya- teyA- kammagasarIrappayogapariNayA / je pajjattasuhuma 0 orAliya- teyA- kammagasarIrappayogapariNayA / evaM jAva cauriMdiyA pajjattA / jAva pariNayA navaraM je pajjattagabAdaravAukAiyaegiMdiyapayogapariNayA te orAliya- veubviya - teyA- kammasarIra jAva pariNayA / sesaM taM ceva / - 26. jo pudgala aparyApta - sUkSma- pRthvIkAya - ekendriya-prayoga - pariNata haiM, ve audArika, taijasa aura kArmaNa - zarIra-prayoga- pariNata haiN| jo pudgala paryAptaka- sUkSma - pRthvIkAya-ekendriyaprayoga- pariNata haiM, ve bhI audArika, taijasa aura kArmaNa-zarIra-prayoga-pariNata haiN| phra isI prakAra yAvat caturindriyaparyAptaka taka ke (prayoga - pariNata pudgaloM ke viSaya meM) jAnanA caahie| parantu vizeSa itanA hai ki jo pudgala paryApta - bAdara - vAyukAyika- ekendriya-prayoga-pariNata haiM, bhagavatI sUtra ( 2 ) (484) te te Bhagavati Sutra (2)

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U ve audArika, vaikriya, taijasa aura kArmaNa-zarIra-prayoga-pariNata haiN| (kyoMki vAyukAya meM vaikriya zarIra bhI pAyA jAtA hai|) zeSa saba pUrvokta vaktavyatAnusAra jAnanA caahie| 26. The matter particles (pudgala) that are consciously transformed as underdeveloped bodies of minute one-sensed-earth-bodied beings (aparyaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala) are, in fact, consciously transformed as gross physical (audarik), fiery (taijas) and karmic (karman) bodies. The matter particles (pudgala) that are consciously transformed as fully developed bodies of minute onesensed-earth-bodied beings (paryaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala) are also consciously transformed as gross physical (audarik), fiery (taijas) and karmic (karman) bodies. The same should be repeated for consciously transformed matter related to beings up to fully developed four-sensed beings. The only difference is that the matter particles that are consciously transformed as fully developed bodies of gross one-sensed-air-bodied beings (paryaptak baadar vayukaayik ekendriya prayoga parinat pudgala) are, in fact, consciously transformed as gross physical (audarik), transmutable (vaikriya), fiery (taijas) and karmic (karman) bodies (This is because air-bodied beings also have transmutable bodies.). About rest of the beings it is as aforesaid. 27. [1] je apajjattarayaNappabhApuDhavi-neraiyapaMciMdiyapayogapariNayA te + veubviy-teyaa-kmmsriirppyogprinnyaa| evaM pajjattayA vi| [ 2 ] evaM jAva ahesttmaa| OM 27. [1] jo pudgala aparyApta-ratnaprabhApRthvI-nairayika-paMcendriya-prayoga-pariNata haiM, ve vaikriya, ma taijasa aura kArmaNa zarIra-prayoga-pariNata haiN| isI prakAra paryAptaka-nairayikoM ke sambandha meM bhI jAnanA OM caahie|[ 2 ] isI prakAra yAvat nIce kI saptamapRthvI-nairayika taka ke sambandha meM kahanA caahie| 27. [1] The matter particles (pudgala) that are aparyaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala 45 (matter consciously transformed as bodies of underdeveloped five-sensed infernal beings of Ratnaprabha hell) are, in fact, consciously transformed as transmutable (vaikriya), fiery (taijas) and karmic (karman) bodies. The same is true for paryaptak Ratnaprabha prithvi nairayiks. [2] The 4 same is true for infernal beings of lower hells up to the seventh hell. 28. [1] je apajjattagasammucchima-jalacara jAva pariNayA te orAliya-teyA-kammAsarIra jAva ma prinnyaa| evaM pajjattagA vi| )))))55555555555555 955555555555555555555)5555)))))) 9555555555 ))))))) ))) aSTama zataka : prathama uddezaka (485) Eighth Shatak : First Lesson ' %%%%%%%%%% %%%%%%% %% %%% %% %%%% %%%%%De

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28. [1] jo pudgala aparyAptaka-sammUrchima-jalacara-prayoga-pariNata haiM, ve audArika, taijasa aura kArmaNazarIra-prayoga-pariNata haiN| isI prakAra paryAptaka-sammUrchima-jalacara-prayoga-pariNata pudgaloM ke sambandha meM jAnanA caahie| 28. [1] The matter particles (pudgala) that are aparyaptak sammurchhim jalachar prayoga parinat pudgala (matter consciously transformed as underdeveloped bodies of aquatic animals of asexual origin) are, in fact, consciously transformed as gross physical (audarik), fiery (taijas) and karmic (karman) bodies. The same is true for paryaptak sammurchhim jalachar prayoga parinat pudgala (matter consciously transformed as fully developed bodies of aquatic animals of asexual origin). [2] gabbhavakkaMtiyA apajjattayA evaM cev| [3] pajjattayANaM evaM ceva, navaraM sarIragANi cattAri jahA bAdaravAukkAiyANaM pjjttgaannN| __ [2] garbhaja-aparyAptaka-jalacara ke viSaya meM bhI isI prakAra kahanA caahie| [ 3 ] garbhajaparyAptaka-jalacara ke viSaya meM bhI isI taraha jAnanA caahie| kintu vizeSatA yaha hai ki unako paryAptaka bAdara vAyukAyikavat cAra zarIra hote haiN| [2] The same should be repeated for matter particles related to aparyaptak garbhavyutkrantik jalachar (underdeveloped aquatic animals born out of womb). [3] The same is also true for paryaptak garbhavyutkrantik jalachar (fully developed aquatic animals born out of womb) with a difference that like air-bodied beings they have four kinds of bodies. [4] evaM jahA jalacaresu cattAri AlAvagA bhaNiyA evaM cauppaya-uraparisappa-bhuyaparisappakhahayaresu vi cattAri AlAvagA bhaanniyvvaa| [4] jisa taraha jalacaroM ke cAra AlApaka kahe haiM, usI prakAra catuSpada, uraHparisarpa, bhujaparisarpa evaM khecaroM ke bhI (1. sammUrchima, 2. garbhaja, 3. paryAptaka, 4. aparyAptaka) cAra-cAra AlApaka kahane caahie| [4] Like the four statements (regarding sammurchhim, garbhaj, paryaptak, and aparyaptak) about aquatic animals, repeat four statements each about chatushpad, ur-parisarp, bhuj-parisarp and khechar (quadrupeds, non-limbed reptiles, limbed reptiles and aerial animals). 29. [1] je sammucchimamaNussapaMciMdiyapayogapariNayA te orAliya-teyA-kammAsarIra jAva prinnyaa| [2] evaM gabbhavakkaMtiyA vi apajjattagA vi| [3] pajjattagA vi evaM ceva, navaraM sarIragANi paMca bhaanniyvaanni| | bhagavatI sUtra (2) (486) Bhagavati Sutra (2) U555555555555555555555555:555555555

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3555555555555555555555555555555555555 OM 29. [1] jo pudgala sammUrchima-manuSya-paMcendriya-prayoga-pariNata haiM, ve audArika, taijasa aura fa + kArmaNa-zarIra-prayoga-pariNata haiN| [ 2 ] isI prakAra aparyAptaka garbhaja-manuSya ke viSaya meM bhI kahanA caahie|[3] paryAptaka garbhaja-manuSya ke viSaya meM bhI (sAmAnyatayA) isI taraha kahanA caahie| vizeSatA ke Wan yaha hai ki inameM (audArika se lekara kArmaNa taka) pA~ca zarIra kahanA caahie| 29. [1] The matter particles (pudgala) that are sammurchhim i manushya panchendriya prayoga parinat pudgala (matter consciously transformed as bodies of five sensed human beings of asexual origin) are, in fact, consciously transformed as gross physical (audarik), fiery (taijas) and karmic (karman) bodies. [2] The same should be repeated for matter particles related to aparyaptak garbhavyutkrantik manushya (underdeveloped human beings born out of womb). [3] The same is also (generally) true for paryaptak garbhavyutkrantik manushya (fully developed human beings born out of womb) with a difference that all the five kinds of bodies from audarik to karman should be mentioned. 30.[1] je apajjattagA asurakumArabhavaNavAsi jahA neraiyA thev| evaM pajjattagA vi| [ 2 ] evaM OM duyaeNaM bhedeNaM jAva thnniykumaaraa| 30. [1] jo pudgala aparyAptaka asurakumAra-bhavanavAsIdeva-prayogapariNata haiM, unakA AlApaka OM nairayikoM kI taraha kahanA caahie| paryAptaka-asurakumAradevoM ke viSaya meM aura [ 2 ] stanitakumAraparyanta paryAptaka-aparyAptaka donoM meM bhI isI taraha kahanA caahie| OM 30. [1] The matter particles (pudgala) that are aparvaptak Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala (matter consciously transformed as underdeveloped bodies of Asur Kumar abode dwelling gods) should be described like the statement about infernal beings. That about paryaptak Asur Kumar gods and [2] paryaptak and aparyaptak divine beings up to Stanit Kumar gods also follows the same pattern. 31. evaM pisAyA jAva gaMdhavyA, caMdA jAva tArAvimANA, sohammo kappo jAva accuo, ma heTThimaheTThimageveja jAva uvarimauvarimagevejja0, vijaya-aNuttarovavAie jAva savaTThasiddhaaNu0, hai ekkekkeNaM duyao bhedo bhANiyavvo jAva je pajjattasavvaTThasiddhaaNuttarovavAiyA jAva pariNayA te Wan veubdhiy-teyaa-kmmaasriirpyogprinnyaa| daMDagA 3 / 31. isI taraha pizAca se lekara gandharva vANavyantara-deva, candra se lekara tArAvimAna-paryanta, fa jyotiSka-deva aura saudharmakalpa se lekara yAvat acyutakalpa-paryanta tathA adhaHstana-adhaHstana-graiveyaka kalpAtItadeva se lekara uparitana-uparitana graiveyakakalpAtIta deva taka evaM vijaya-anuttaraupapAtika OM kalpAtItadeva se lekara yAvat sarvArthasiddha kalpAtIta vaimAnikadevoM taka paryAptaka aura aparyAptaka donoM ma 5555555555555555))))55555555555555559 aSTama zataka : prathama uddezaka (487) Eighth Shatak: First Lesson

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bhedoM meM vaikriya, taijasa aura kArmaNa-zarIra-prayoga-pariNata pudgala kahane caahie| [ tIsarA daNDaka pUrNa huaa|] 31. In the same way it should be stated that matter particles that are consciously transformed (prayoga parinat pudgala) as fully developed as well as underdeveloped bodies of the following divine beings are, in fact, consciously transformed as transmutable (vaikriya), fiery (taijas) and karmic (karman) bodies-Pishaach... and so on up to... Gandharva (eight classes of interstitial gods), Chandra to Taara (five classes of stellar gods, Saudharma Kalpopapannak to Achyut Kalpopapannak gods, Adhastan-adhastan Graiveyak Kalpateet to Uparitan-uparitan Graiveyak Kalpateet Vaimanik gods, and Vijaya Anuttaraupapatik Kalpateet to Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik gods. [Third Dandak Concluded] caturtha daNDaka FOURTH DANDAK (isa daNDaka meM pA~ca indriyoM kI apekSA se kathana hai|) [This section describes the aforesaid beings in context of five sense organs.) 32. [1] je apajjattAhumapuDhavikkAiya-egidiya-payogapariNayA te phaasiNdiypyogprinnyaa| [ 2 ] je pajjattAsuhumapuDhavikAiyA0 evaM cev| [3] je apajjattAbAdarapuDhavikkAiyA0 evaM cev| [4] evaM pajjattagA vi|[5] evaM caukkaeNaM bhedeNaM jAva vnnssikaaiyaa| 32. [1] jo pudgala aparyAptaka sUkSmapRthvIkAyika ekendriya-prayoga-pariNata haiM, ve sparzendriya-prayoga-pariNata haiN| [ 2 ] jo pudgala paryAptaka sUkSmapRthvIkAyika ekendriya-prayoga-pariNata haiM, ve bhI sparzendriya-prayoga-pariNata haiN| [3] jo aparyApta bAdara pRthvIkAyikaekendriya-prayoga-pariNata aura [ 4 ] paryAptaka bAdarapRthvIkAyika-ekendriya-prayoga-pariNata pudgala bhI sparzendriya-prayoga-pariNata samajhane caahie| [5] isI prakAra yAvat vanaspatikAyika paryanta-pratyeka ke sUkSma, bAdara, paryAptaka aura aparyAptaka, ina cAra-cAra bhedoM meM sparzendriya-prayoga-pariNata pudgala kahane caahie| 32. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped bodies of minute one-sensed-earthbodied beings (aparyaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala) are, in fact, consciously transformed as sense organ of touch (sparshanendriya prayoga parinat). (2] The matter particles (pudgala) that are consciously transformed as fully developed bodies of minute one-sensed-earth-bodied beings (paryaptak sukshma bhagavatI sUtra (2) (488) Bhagavati Sutra (2) 55555555555555555555555555555555555555

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prithvikaayik ekendriya prayoga parinat pudgala) are also consciously transformed as sense organ of touch (sparshanendriya prayoga p [3] The matter particles (pudgala) that are consciously transformed as underdeveloped bodies of gross one-sensed-earth-bodied beings (aparyaptak baadar prithvikaayik ekendriya prayoga parinat pudgala) and those transformed as fully developed bodies of gross one-sensedearth-bodied beings (paryaptak baadar prithvikaayik ekendriya prayoga parinat pudgala) are also consciously transformed as sense organ of touch (sparshanendriya prayoga parinat). [5] In the same way all the aforesaid four classes (sukshma, baadar, paryaptak and aparyaptak) of one-sensed beings up to plant-bodied beings (vanaspatikaaya) should be stated to have been consciously transformed as sense organ of touch (sparshanendriya prayoga parinat). 33. [1] je apajjattA beiMdiyapayogapariNayA te jibhiNdiy-phaasiNdiypyogprinnyaa| [2] je pajjattAbeiMdiyA evaM cev|[3] evaM jAva cauriMdiyA, navaraM ekkekkaM iMdiyaM vddddheybvN| 33. [1] jo pudgala aparyAptaka dvIndriya-prayoga-pariNata haiM, ve jihvendriya evaM sparzendriya prayoga-pariNata haiN| [2] isI prakAra paryAptaka-dvIndriya-prayoga-pariNata pudgala bhI jihvendriya aura sparzendriya prayogapariNata haiN|[ 3 ] isI prakAra caturindriya jIvoM taka (paryAptaka aura aparyAptaka donoM meM) kahanA caahie| kintu eka-eka indriya bar3hAnI caahie| (arthAt-trIndriya jIvoM ke sparza-jihvA-ghrANendriya haiM aura caturindriya jIvoM ke sparza-jihvA-ghrANa-cakSurindriya prayogapariNata haiN|) ____33. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped bodies of two-sensed beings (aparyaptak dvindriya prayoga parinat pudgala) are, in fact, consciously transformed as sense organs of taste and touch (jihvendriya evam sparshanendriya prayoga parinat). [2] In the same way the matter particles (pudgala) that are consciously transformed as fully developed bodies of two-sensed beings (paryaptak dvindriya prayoga parinat pudgala) are also consciously transformed as sense organs of taste and touch. [3] The same should be repeated with regard to other beings (fully and under developed) up to four-sensed beings. The difference is that one sense organ should added to the preceding one (touch, taste and smell for three-sensed beings and touch, taste, smell and vision for four-sensed beings). 34. [1] je apajjattArayaNappabhApuDhavineraiyapaMciMdiyapayogapariNayA te soiMdiya-cakkhidiyaghANiMdiya-jibhidiya- phaasiNdiypyogprinnyaa| [ 2 ] evaM pajjattagA vi| aSTama zataka : prathama uddezaka (489) Eighth Shatak: First Lesson hLi Li Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$ $$$ $$

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55555555555555555555555555555 34. [1] jo pudgala aparyApta ratnaprabhA (Adi) pRthvI nairayika-paMcendriya-prayoga-pariNata haiM, ve zrotrendriya-cakSurindriya- ghrANendriya-jihvendriya-sparzendriya-prayogapariNata haiN| [2] isI prakAra paryAptaka (ratnaprabhAdipRthvI nairayika-paMcendriya-prayoga-pariNata pudgala ke viSaya meM bhI pUrvavat (paMcendriyaprayogapariNata) kahanA caahie| 34. [1] The matter particles (pudgala) that are consciously transformed as bodies of underdeveloped five-sensed infernal beings of Ratnaprabha and other hells (aparyaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala) are, in fact, consciously transformed as sense organs of hearing, seeing, smelling, taste and touch (shrotrendriya, chakshurindriya, ghranendriya, jihvendriya evam sparshanendriya prayoga parinat). [2] The same should be repeated with regard to matter particles (pudgala) that are consciously transformed as bodies of fully developed five-sensed infernal beings of Ratnaprabha and other hells (aparyaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala). In other words they are also transformed as five sense organs. ___35. evaM savve bhANiyavvA tirikkhajoNiya-maNussa-devA, je pajjattAsavaTThasiddhaaNuttarovavAiya jAva pariNayA te soiMdiya-cakkhidiya jAva prinnyaa| daMDagA 4 / 35. paMcendriyatiryaJcayonika, manuSya aura deva, ina sabake viSaya meM bhI isI prakAra kahanA cAhie; yAvat jo pudgala paryAptasarvArthasiddha-anuttaraupapAtikakalpatItadeva-prayoga-pariNata haiM, ve saba zrotrendriya, cakSurindriya yAvat sparzendriya-prayoga-pariNata haiN| [cauthA daNDaka pUrNa huaa|] 35. The same should also be repeated for matter related to five sensed animals, human and divine beings... and so on up to... The matter articles (pudgala) that are Sarvarthasiddha Anuttaraupapatik Vaimanik dev prayoga parinat pudgala (consciously transformed as bodies of Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps) all are, in fact, consciously transformed as sense organs of hearing, seeing... and so on up to... touch (shrotrendriya, chakshurindriya, ... and so on up to... sparshanendriya prayoga parinat). [Fourth Dandak Concluded] paMcama daNDaka FIFTH DANDAK (isa daNDaka meM zarIra aura indriya ina donoM kI apekSA se kathana hai|) [This section describes the aforesaid beings in context of both body types and sense organs.] | bhagavatI sUtra (2) (490) Bhagavati Sutra (2)

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3555555555555555555555555555555555 555555555555555555555555555555555555555555555555 Wan 36. [1] je apajjattA suhamapuDhavikAiyaegidiyaorAliya-teya-kammasarIrappayogapariNayA te // # phaasiNdiypyogprinnyaa| je pajjattAsuhuma0 evaM cev| [ 2 ] bAdara0 apajjattA evaM cev| evaM pajjattagA vi| 36. [1] jo pudgala aparyApta-sUkSma-pRthvIkAyika-ekendriya-audArika-taijasa-kArmaNazarIra ke prayoga-pariNata haiM, ve sparzendriyaprayogapariNata haiN| jo pudgala paryApta-sUkSma-pRthvIkAyikama ekendriya-audArika-taijasa-kArmaNa-zarIra-prayoga-pariNata haiM, ve bhI sparzendriyaprayogapariNata haiN| : [2] aparyAptabAdarakAyika evaM paryAptabAdara pRthvIkAyika-audArikAdi zarIra tInoM ke viSaya meM bhI OM isa prakAra kahanA caahie| 36. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped gross physical, fiery and karmic bodies of minute one-sensed-earth-bodied beings (aparyaptak sukshma 45 prithvikaayik ekendriya audarik-taijas-karman prayoga parinat pudgala) are, in fact, consciously transformed as sense organ of touch (sparshanendriya prayoga parinat). The matter particles (pudgala) that are consciously transformed as fully developed gross physical, fiery and karmic bodies of minute one-sensed-earth-bodied beings (paryaptak sukshma prithvikaayik ekendriya audarik-taijas-karman prayoga parinat pudgala) are, in fact, consciously transformed as sense organ of touch (sparshanendriya prayoga parinat). [2] The same should be repeated for underdeveloped and fully developed gross physical (etc.) bodies of gross earth-bodied beings. 37. evaM eeNaM abhilAveNaM jassa jai iMdiyANi sarIrANi ya tANi bhANiyavvANi jAva je Wan pajjattAsavvaTThasiddhaaNuttarovavAiya jAva devapaMciMdiya-veubviya-teyA-kammAsarIrapayogapariNayA te soiMdiya-cakkhidiya jAva phaasiNdiypyogprinnyaa| daMDagA 5 / 37. isa prakAra isa abhilApa ke dvArA jisa jIva ke jitanI indriyA~ aura zarIra hoM, usake utanI indriyoM tathA utane zarIroM kA kathana karanA caahie| yAvat jo pudgala paryAptasarvArthasiddha-anuttaraupapAtika kalpAtItadeva paMcendriya-vaikriya-taijasa-kArmaNazarIra-prayogapariNata haiM, ve zrotrendriya, cakSurindriya yAvat sparzendriya-prayoga-pariNata haiN| [ pA~cavAM daNDaka pUrNa huaa|] 37. In the same way the aforesaid statement should be repeated for all beings on the basis of the number of sense organs and body types it * has... and so on up to... The matter particles (pudgala) that are paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet dev panchendriya vaikriya-taijas-karman sharira prayoga parinat pudgala (matter consciously transformed as five sensed transmutable-fierykarmic bodies of Sarvarthasiddha Anuttaraupapatik divine beings aSTama zataka : prathama uddezaka (491) Eighth Shatak: First Lesson

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beyond the Kalps) all are, in fact, consciously transformed as sense organs of hearing, seeing... and so on up to... touch (shrotrendriya, chakshurindriya, ... and so on up to... sparshanendriya prayoga parinat). [Fifth Dandak Concluded] chaThA daNDaka SIXTH DANDAK (isa daNDaka meM varNa, gaMdha, rasa, sparza Adi saMsthAna kI apekSA se kathana kiyA hai|) [This section describes the aforesaid beings in context of constitution including appearance (colour), smell, taste and touch.] 38. [1] je apajjattAsuhumapuDhavikAiya-egidiyapayogapariNayA te vaNNao kAlavaNNapariNayA vi, nIla0, lohiya0, hAlidda0, sukkil| gaMdhao suDibhagaMdhapariNayA vi, dubbhigaMdhapariNayA vi| rasao tittarasapariNayA vi, kaDuyarasapariNayA vi, kasAyarasapadi, aMbilarasapadi, mhurrspdi| phAsao kakkhaDaphAsapari0 jAva lukkhphaaspri0| saMThANao parimaMDalasaMThANapariNayA vi vaTTa0 taMsa0 cauraMsa0 AyayasaMThANapariNayA vi| [ 2 ] je pajjattAsuhumapuDhavikAiyA evaM cev| 38.[1] jo pudgala aparyAptaka sUkSma pRthvIkAyika ekendriya-prayoga-pariNata haiM, ve varNa se kAle varNa, nIle, rakta, pIta (hAridra) evaM zvetavarNa rUpa se pariNata haiM, gandha se surabhigandha aura durabhigandha rUpa se pariNata haiM, rasa se tIkhe, kaTu, kASAya (kasaile), khaTTe aura mIThe; ina pA~coM rasarUpa meM pariNata haiM, sparza se karkazasparza yAvat rUkSasparza ke rUpa meM pariNata haiM aura saMsthAna se parimaNDala, vRtta (gola), tryaMsa (tikona), caturasra (caukora) aura Ayata (lambA); ina pA~coM saMsthAnoM ke rUpa meM pariNata haiN| [2] jo pudgala paryAptaka-sUkSma-pRthvIkAyika-ekendriya-prayoga-pariNata haiM, unheM bhI isI prakAra varNa-gandha-rasa-sparza-saMsthAnarUpa meM pariNata jAnanA caahie| 38. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped bodies of minute one-sensed-earthbodied beings (aparyaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala) are, in fact, consciously transformed as attributes of five colours (black, blue, red, yellow, and white), two smells (good and bad), five tastes (bitter, pungent, astringent, sour and sweet), eight touches (hard, soft, heavy, light, cold, hot, smooth and coarse), and five constitutions (sphere, circle, triangle, square and rectangle). [2] The matter particles (pudgala) that are consciously transformed as fully developed bodies of minute one-sensed-earth-bodied beings (paryaptak sukshma prithvikaayik ekendriya prayoga parinat pudgala) are also consciously transformed as attributes of colour, taste, touch and constitution. bhagavatI sUtra (2) (492) Bhagavati Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Nan Sheng

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Wan Wan Wan 39. evaM jahA''NupubbIe neyavvaM jAva je pajjattAsavvaTTasiddha aNuttarovavAiya jAva pariNayA te vaNNao 5 5 kAlavaNNapariNayA vi jAva AyatasaMThANapariNayA vi / daMDagA 6 / Wan tmilllimimimimimimimimittmilll************** saptama daNDaka SEVENTH DANDAK (isa daNDaka meM audArika Adi pA~ca zarIra tathA varNa-gaMdha Adi ke sAtha kathana kiyA gayA hai / ) [This section describes the aforesaid beings in context of five types of bodies including audarik and constitution including appearance (colour), 5 smell, taste and touch.] Wan Wan pha phra 39. isI prakAra kramazaH sabhI (pUrvokta) ke viSaya meM jAnanA caahie| yAvat jo pudgala paryApta - sarvArthasiddha-anuttaraupapAtika devapaMcendriya-prayogapariNata haiM, ve varNa se kAle varNa rUpa meM yAvat saMsthAna se Ayata saMsthAna taka pariNata haiM / [ chaThA daNDaka pUrNa huaa| ] Wan 40. [ 1 ] je apajattAsuhumapuDhavikAiya egiMdiyaorAliya- teyA- kammAsarIrappaogapariNayA te 5 vaNNao kAlavaNNapariNNayA vi jAva AyayasaMThANapariNNayA vi / [2] je pajjattAsuhumapuDhavikAiya evaM caiva / 39. All the remaining ( aforesaid ) follow the same pattern... and so on up to... The matter particles (pudgala) that are paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet dev panchendriya prayoga parinat pudgala (consciously transformed as five sensed bodies of Sarvarthasiddha Anuttaraupapatik divine beings beyond the Kalps) all are, in fact, consciously transformed as attributes of colour, taste, touch and constitution. [Sixth Dandak Concluded] 40. [1] jo pudgala aparyAptaka- sUkSma- pRthvIkAyika- ekendriya-audArika-taijasa Wan 5 kArmaNazarIra prayoga pariNata haiM, ve varNa se kAle varNa ke rUpa meM bhI pariNata haiM, yAvat phra Wan Wan Wan phra phra Wan 40. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped gross physical, fiery and karmic bodies of minute one-sensed-earth-bodied beings (aparyaptak sukshma prithvikaayik ekendriya audarik-taijas-karman sharira prayoga parinat pudgala) are, in fact, consciously transformed also as attributes of black colour... and so on up to ... rectangular constitution. [2] In the same way the matter particles (pudgala) that are consciously transformed as fully developed gross physical, fiery and karmic bodies of minute one-sensed earth-bodied beings (paryaptak sukshma prithvikaayik ekendriya aSTama zataka : prathama uddezaka Eighth Shatak: First Lesson Ayata - saMsthAna - rUpa meM bhI pariNata haiM / [ 2 ] isI prakAra paryAptaka - sUkSma- pRthvIkAyika- ekendriya- 5 audArika- taijasa-kArmaNazarIra-prayoga- pariNata haiM, ve bhI isI taraha varNAdi- pariNata haiN| (493) phaphaphaphaphaphaphapha phra

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$ EP IP 85555555555555555555555555555555555555555555555 45 audarik-taijas-karman prayoga parinat pudgala) are also consciously 4i transformed as attributes including colour. jI 41. evaM jahA''NupubbIe neyavvaM jassa jai sarIrANi jAva je, + pajjattAsavaTThasiddha-aNuttarovavAiyadeva-paMciMdiyaveubbiya- teyA-kammAsarIra jAva pariNayA te vaNNao ! # kAlavaNNapariNayA vi jAva AyatasaMThANapariNayA vi| daMDagA 7 / 41. isa prakAra yathAnukrama se (sabhI jIvoM ke viSaya meM) jAnanA caahie| jisake jitane zarIra hoM, # utane kahane cAhie; yAvat jo pudgala paryApta-sarvArthasiddha anuttaraupapAtika deva-paMcendriya-vaikriya5 taijasa-kArmaNa-zarIra prayoga pariNata haiM, ve varNa se kAle varNa ke rUpa meM, yAvat saMsthAna se bha AyatasaMsthAnarUpa meM pariNata haiN| [ sAtavAM daNDaka pUrNa huaa|] 41. All the remaining (aforesaid) follow the same pattern... and so on up to... The matter particles (pudgala) that are paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet dev panchendriya vaikriya, taijas and karman sharira prayoga parinat pudgala (matter consciously transformed as five sensed transmutable, fiery and karmic bodies of Sarvarthasiddha Anuttaraupapatik divine beings beyond the Kalps) all are, in fact, consciously transformed also as attributes of black colour... and so on up to... rectangular constitution. [Seventh Dandak Concluded] aSTama daNDaka EIGHTH DANDAK (isa daNDaka meM indriya tathA varNAdi ke sambandha meM kathana hai|) [This section describes the aforesaid beings in context of sense organs and constitution including colour.] 42. [1] je apajjattA suhumapuDhavikAiyaegiMdiya-phAsiMdiyapayoga-pariNayA te vaNNao kAlavaNNapariNayA jAva AyayasaMThANapariNayA vi|[ 2 ] je pajjattAsuhumapuDhavi0 evaM cev| 42. [1] jo pudgala aparyAptaka sUkSmapRthvIkAyika-ekendriya-sparzendriya-prayoga-pariNata haiM, ve varNa se kAle varNa ke rUpa meM pariNata haiM, yAvat saMsthAna se Ayata-saMsthAna ke rUpa meM pariNata haiN| [2] jo pudgala paryAptaka-sUkSma-pRthvIkAyika-ekendriya-sparzendriya-prayoga pariNata haiM, ve bhI isI prakAra OM jAnane caahie| 42. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped sense organ of touch of bodies of minute one-sensed-earth-bodied beings (aparyaptak sukshma prithvikaayik ekendriya sparshanendriya prayoga parinat pudgala) are, in fact, consciously transformed also as attributes of black colour... and so on up 5555555555555555555555555558 (494) Bhagavati Sutra (2) | bhagavatI sUtra (2) 95555555555555555555555555555555555558

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$ to... rectangular constitution. [2] The same is true for matter particles (pudgala) that are consciously transformed as fully developed sense organ of touch of bodies of minute one-sensed-earth-bodied beings (paryaptak sukshma prithvikaayik ekendriya sparshanendriya prayoga parinat pudgala). 43. evaM jahA''NupubbIe jassa jai iMdiyANi tassa tai bhANiyavyANi jAva je pajjattA sabaTThasiddhaaNuttarovavAiya jAva devapaMciMdiyasoiMdiya jAva phAsiMdiyapayogapariNayA vi te vaNNao kAlavaNNapariNayA jAva AyayasaMThANapariNayA vi| daMDagA 8 / 43. isI prakAra anukrama se sabhI AlApaka kahane caahie| vizeSa yaha ki jisake jitanI indriyA~ hoM utanI kahanI caahie| yAvat jo pudgala paryApta-sarvArthasiddha-anuttaraupapAtika deva-paMcendriya-zrotrendriya yAvat sparzendriya-prayogapariNata haiM, ve varNa se kAle varNa ke rUpa meM, yAvat saMsthAna se Ayata saMsthAna ke rUpa meM pariNata haiN| [ AThavA~ daNDaka pUrNa huaa|] ___43. All the remaining (aforesaid) follow the same pattern on the basis of the number of sense organs it has... and so on up to... The matter particles (pudgala) that are paryaptak Sarvarthasiddha Anuttaraupapatik dev panchendriya (shrotrendriya to sparshanendriya) prayoga parinat pudgala (matter consciously transformed as five sensed (hearing to touching) bodies of Sarvarthasiddha Anuttaraupapatik divine beings beyond the Kalps) are, in fact, consciously transformed also as attributes of black colour... and so on up to... rectangular constitution. (Eighth Dandak Concluded] nauvA~ daNDaka NINTH DANDAK (isa daNDaka meM zarIra, indriya tathA varNAdi kI apekSA se kathana hai|) [This section describes the aforesaid beings in context of body-types, sense organs and constitution including colour.] 44. [1] je apajjattAsuhamapuDhavikAiya-egiMdiyaorAliya-teyA-kammAsarIraphAsiMdiyapayogapariNayA te vaNNao kAlavaNNapariNayA vi jAva AyatasaMThANapariNayA vi| [2] je pajjattAsuhumapuDhavikAiyA evaM cev| 44. [1] jo pudgala aparyAptaka-sUkSma-pRthvIkAyika-ekendriya-audArika-taijasakArmaNazarIra-sparzendriya-prayoga- pariNata haiM, ve varNa se kAle varNa ke rUpa meM bhI pariNata haiM, yAvat saMsthAna se Ayata-saMsthAna ke rUpa meM pariNata haiN| [2] jo pudgala paryAptaka-sUkSma-pRthvIkAyikaekendriya-audArika-taijasa-kArmaNazarIra-sparzendriya-prayogapariNata haiM, ve bhI isI taraha (pUrvavat) jAnane caahie| aSTama zataka : prathama uddezaka (495) Eighth Shatak : First Lesson

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55555555555555555555555555555555555: ___44. [1] The matter particles (pudgala) that are consciously transformed as underdeveloped gross physical, fiery and karmic bodies of minute one-sensed-earth-bodied beings with sense organ of touch (aparyaptak sukshma prithvikaayik ekendriya audarik-taijas-karman sharira sparshanendriya prayoga parinat pudgala) are, in fact, consciously transformed also as attributes of black colour... and so on up to... rectangular constitution. [2] The same is true for the matter particles (pudgala) that are consciously transformed as fully developed gross physical, fiery and karmic bodies of minute one-sensed-earthbodied beings with sense organ of touch (paryaptak sukshma prithvikaayik ekendriya audarik-taijas-karman sharira sparshanendriya prayoga parinat pudgala). 45. evaM jahA''NupubIe jassa jai sarIrANi iMdiyANi ya tassa tai bhAviyavANi jAva je pajjattA savvaTThasiddhaaNuttarovavAiyA jAva devapaMciMdiya-veuviya-teyA-kammAsoiMdiya jAva phAsiMdiya-payogapariNayA te vaNNao kAlavaNNapariNayA jAva AyayasaMThANapariNayA vi| evaM ee nava daMDagA 9 / 45. isI prakAra anukrama se sabhI AlApaka kahane caahie| vizeSatayA jisake jitane zarIra aura indriyA~ hoM, usake utane zarIra aura utanI indriyoM kA kathana karanA cAhie; yAvat jo pudgala paryAptakasarvArthasiddha-anuttaraupapAtikadeva-paMcendriya-vaikriya-taijasa-kArmaNa-zarIra tathA zrotrendriya yAvat sparzendriya-prayogapariNata haiM, ve varNa se kAle varNa ke rUpa meM yAvat saMsthAna se Ayata saMsthAna ke rUpoM meM pariNata haiN| isa prakAra ye nau daNDaka pUrNa hue| ___45. All the remaining (aforesaid) follow the same pattern on the basis of the number of body-types and sense organs it has... and so on up to... The matter particles (pudgala) that are paryaptak Sarvarthasiddha Anuttaraupapatik dev panchendriya vaikriya-taijas-karman sharira and shrotrendriya to sparshanendriya prayoga parinat pudgala (matter consciously transformed as five sensed transmutable-fiery-karmic bodies of Sarvarthasiddha Anuttaraupapatik divine beings beyond the Kalps with sense organs of hearing to touching) are, in fact, consciously transformed also as attributes of black colour... and so on up to... rectangular constitution. [All Nine Dandaks Concluded) mizrapariNata-pudgaloM ke nau daNDaka JOINT TRANSFORMATION IN LIGHT OF NINE DANDAKS 46. [pra. ] mIsApariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? [u. ] goyamA ! paMcavihA paNNattA, taM jahA-egiMdiyamIsApariNayA jAva pNciNdiymiisaaprinnyaa| bhagavatI sUtra (2) (496) Bhagavati Sutra (2) $$$ $$$ $$ $ $$ $ $ $$$ $$$ $$$

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B5555555555555555555555555555555555555555555558 46. [pra. ] bhagavan ! mizrapariNata pudgala kitane prakAra ke haiM ? __ [u. ] gautama ! pA~ca prakAra ke haiN| yathA-ekendriya-mizrapariNata pudgala yAvat paMcendriyamizrapariNata pudgl| 46. [Q.) Bhante ! How many types of mishra parinat pudgala (jointly 41 transformed matter) are there? [Ans.) Gautam ! They are of five types--Ekendriya mishra parinat pudgala (matter jointly transformed or bodies of one-sensed beings)... and so on up to... panchendriya mishra parinat pudgala (matter jointly transformed as bodies of five-sensed beings). 47. [pra. ] egidiyamIsApariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? / [u. ] goyamA ! evaM jahA paogapariNaehiM nava daMDagA bhaNiyA evaM mIsApariNaehi vi nava daMDagA bhANiyabvA, taheva savvaM niravasesaM, navaraM abhilAvo 'mIsApariNayA' bhANiyavvaM, sesaM taM ceva, jAva je pajjattAsavaTThasiddhaaNuttaro0 jAva AyayasaMThANapariNayA vi| 47. [pra. ] bhagavan ! ekendriya mizrapariNata pudgala kitane prakAra ke haiM ? [u.] gautama ! jisa prakAra prayogapariNata pudgaloM ke viSaya meM nau daNDaka kahe haiM, usI prakAra mizra-pariNata pudgaloM ke viSaya meM bhI nau daNDaka kahane cAhie; aura sArA varNana usI prakAra karanA OM caahie| vizeSatA yaha hai ki prayoga-pariNata ke sthAna para mizra-pariNata kahanA caahie| zeSa samasta varNana pUrvavat karanA cAhie; yAvat jo pudgala paryApta-sarvArthasiddha-anuttaraupapAtika haiM, ve yAvat Ayata-saMsthAnarUpa se bhI pariNata haiN| 47. (Q.) Bhante ! How many types of ekendriya mishra parinat pudgala (matter jointly transformed as bodies of one-sensed beings) are there? (Ans.] Gautam ! Like nine aforesaid sections about consciously transformed matter, nine sections about jointly transformed matter should be stated following the same pattern. The only difference being that instead of consciously transformed matter' jointly transformed matter' should be stated. All the remaining text is to be repeated as 45 aforesaid up to--The matter particles (pudgala) that are paryaptak si Sarvarthasiddha Anuttaraupapatik... and so on up to... transformed also as attributes of rectangular constitution. vilasApariNata pudgaloM ke bheda-prabheda TYPES OF NATURAL TRANSFORMATION 48. [pra. ] vIsasApariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? Wan ))))))))))5555555555555554155555))))))))))55558 aSTama zataka: prathama uddezaka (497) Eighth Shatak : First Lesson 85555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 5Ri

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[u. ] goyamA ! paMcavihA paNNattA, taM jahA-vaNNapariNayA gaMdhapariNayA rasapariNayA phAsapariNayA sNtthaannprinnyaa| je vaNNapariNayA te paMcavihA paNNattA, taM jahA-kAlavaNNapariNayA jAva sukkillvnnnnprinnyaa| je gaMdhapariNayA te duvihA paNNattA, taM jahA-subbhigaMdhapariNayA vi, dubbhigaMdhapariNayA vi| evaM jahA paNNavaNAe taheva niravasesaM jAva je saMThANao AyatasaMThANapariNayA te vaNNao kAlavaNNapariNayA vi jAva lukkhaphAsapariNayA vi| 48. [pra.] bhagavan ! visrasA-pariNata (svabhAva se pariNAma ko prApta) pudgala kitane prakAra ke haiM? _ [u. ] gautama ! pA~ca prakAra ke haiN| ve isa prakAra haiM-(1) varNapariNata, (2) gandhapariNata, (3) rasapariNata, (4) sparzapariNata, aura (5) sNsthaanprinnt| jo pudgala varNa-pariNata haiM, ve pA~ca prakAra ke haiN| yathA-kAle varNa ke rUpa meM pariNata yAvat zukla varNa ke rUpa meM pariNata pudgl| jo gandhapariNata pudgala haiM, ve do prakAra ke haiN| yathA-surabhigandhapariNata aura durabhigandhapariNata pudgl| isa prakAra Age kA sArA varNana prajJApanAsUtra ke prathama pada ke anusAra yahA~ bhI karanA cAhie; yAvat jo pudgala saMsthAna se Ayata-saMsthAna-pariNata haiM, ve varNa se kAle varNa ke rUpa meM bhI pariNata haiM, yAvat (sparza se) rUkSa-sparzarUpa meM bhI pariNata haiN| 48. [Q.] Bhante ! How many types of visrasa parinat pudgala (naturally transformed matter) are there? [Ans.] Gautam ! They are of five types (1) varna parinat (transformed as attributes of colour), (2) gandh parinat (transformed as attributes of smell), (3) rasa parinat (transformed as attributes of taste), (4) sparsh parinat (transformed as attributes of touch), and (5) samsthan parinat (transformed as attributes of constitution). The varna parinat pudgala are of five types--transformed as black colour... and so on up to... transformed as white colour. The gandh parinat pudgala are of two types--good smell and bad smell. In the same way all the following matter is to be repeated here as mentioned in the first chapter of Prajnapana Sutra... and so on up to... the matter that is transformed as rectangular constitution is also transformed as black colour... and so on up to... rough touch. eka dravya ke pariNamana kI prarUpaNA TRANSFORMATION OF ONE SUBSTANCE 49. [pra..] ege bhaMte ! davve kiM payogapariNae ? mIsApariNae ? vIsasApariNae ? [u. ] goyamA ! payogapariNae vA, mIsApariNae vA, vIsasApariNae vaa| 49. [pra.] bhagavan ! eka dravya kyA prayoga-pariNata hotA hai, mizrapariNata hotA hai athavA visrasA-pariNata hotA hai ? bhagavatI sUtra (2) (498) Bhagavati Sutra (2) 95555555555555555555555555555555

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555555555554)55555 9555555555555555555555558 [u.] gautama ! eka dravya, prayoga-pariNata hotA hai athavA mizrapariNata hotA hai, athavA // vitrasA-pariNata hotA hai| 49. (Q.) Bhante ! Is a single substance prayoga parinat (consciously transformed), mishra parinat (jointly transformed) or visrasa parinat (naturally transformed)? (Ans.] Gautam ! A single substance could be prayoga parinat (consciously transformed), or mishra parinat (jointly transformed) or visrasa parinat (naturally transformed). 50. [pra. ] jai payogapariNae kiM maNappayogapariNae, vaippayogapariNae, kAyappayogapariNae ? [u. ] goyamA ! maNappayogapariNae vA, vaippayogapariNae vA, kAyappayogapariNae vaa| ___ 50. [pra. ] bhagavan ! yadi eka dravya prayoga-pariNata hotA hai, to kyA vaha manaHprayogapariNata hotA hai, vacana-prayoga-pariNata hotA hai athavA kAyaprayoga-pariNata hotA hai ? [u.] gautama ! vaha manaHprayogapariNata hotA hai yA vacana-prayoga-pariNata hotA hai athavA kAyaprayogapariNata hotA hai| 50. (Q.) Bhante ! If a substance is prayoga parinat (consciously transformed), then is it transformed due to conscious activity of mind (manah-prayoga parinat), conscious activity of speech (vachan-prayoga parinat) or conscious activity of body (kaaya-prayoga parinat)? [Ans.] Gautam ! It could be transformed either due to conscious activity of mind (manah-prayoga parinat), or conscious activity of speech (vachan-prayoga parinat) or conscious activity of body (kaaya-prayoga parinat). 51. [pra.] jai maNappayagapariNae kiM saccamaNappaogapariNae ? mosamaNappayogapariNae ? saccAmosamaNappayogapariNae ? asaccAmosamaNappayogapariNae ? __ [u.] goyamA ! saccamaNappayogapariNae vA, mosamaNappayoga0 vA, saccAmosamaNappa0, asaccAmosamaNappa0 vaa| 51. [pra.] bhagavan ! yadi eka dravya manaHprayoga-pariNata hotA hai to kyA vaha satyamana-prayoga-pariNata hotA hai, athavA mRSA-manaHprayogapariNata hotA hai, yA satya-mRSA-manaH prayoga-pariNata hotA hai, yA asatyAmRSA-manaHprayoga-pariNata hotA hai? ___ [u. ] gautama ! vaha satyamanaHprayogapariNata hotA hai, athavA mRSAmanaHprayogapariNata hotA hai, yA satya-mRSAmanaHprayogapariNata hotA hai yA phira asatyAmRSAmanaHprayoga-pariNata hotA hai| 955555555555))))))))))))5555555555555555555558 55555555555555555555 aSTama zataka : prathama uddezaka (499) Eighth Shatak: First Lesson

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Wan ) )) )))) ))) ) )) ) ) ) )))) 51. (Q.) Bhante ! If a substance is transformed due to conscious activity of mind (manah-prayoga parinat), then is it transformed due to truthful conscious activity of mind (satya manah-prayoga parinat), conscious untruthful activity of mind (mrisha manah-prayoga parinat), truthful-untruthful conscious activity of mind (satya-mrisha manahprayoga parinat), or non-truthful-non-untruthful conscious activity of mind (asatya-amrisha manah-prayoga parinat)? (Ans.] Gautam ! It could be transformed either due to truthful conscious activity of mind (satya manah-prayoga parinat), or untruthful conscious activity of mind (mrisha manah-prayoga parinat), or truthfuluntruthful conscious activity of mind (satya-mrisha manah-prayoga parinat), or non-truthful-non-untruthful conscious activity of mind (asatya-amrisha manah-prayoga parinat). 52. [pra.] jai saccamaNappaogapariNae kiM AraMbhasaccamaNappaogapariNae ? aNAraMbhasaccamaNappayogapariNae ? sAraMbhasaccamaNappayogapariNae ? asAraMbhasaccamaNa0 ? samAraMbhasaccamaNappayogapari0? asamAraMbhasaccamaNappayogapariNae ? [u. ] goyamA ! AraMbhasaccamaNappaogapariNae vA jAva asamAraMbhasaccamaNappayogapariNae vaa| 52. [pra.] bhagavan ! yadi eka dravya, satyamanaHprayoga-pariNata hotA hai to kyA vaha Arambha-satyamanaHprayoga-pariNata hotA hai, anArambha-satyamanaHprayoga-pariNata hotA hai, sArambha-satyamanaH prayoga-pariNata hotA hai, asArambha-satyamanaHprayoga-pariNata hotA hai, samArambha-satyamanaHprayogapariNata hotA hai athavA asamArambha-satyamanaHprayogapariNata hotA hai? [u.] gautama ! vaha Arambha-satyamanaHprayogapariNata hotA hai, athavA yAvat asamArambha-satyamanaH prayogapariNata hotA hai| 52. [Q.] Bhante ! If a substance is transformed due to truthful conscious activity of mind (satya manah-prayoga parinat), then is it transformed due to truthful sinning conscious activity of mind (aarambh satya manah-prayoga parinat), truthful conscious activity of mind to resolve to sin (samrambh satya manah-prayoga parinat), truthful tormenting conscious activity of mind (samaarambh satya manahprayoga parinat), truthful non-sinning conscious activity of mind (anaarambh satya manah-prayoga parinat), truthful conscious activity of mind not to resolve to sin (asamrambh satya manah-prayoga parinat), or truthful non-tormenting conscious activity of mind (asamaarambh satya manah-prayoga parinat)? bhagavatI sUtra (2) (500) Bhagavati Sutra (2) ))) ja ma

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri (Ans.] Gautam ! It could be transformed either due to truthful 4 sinning conscious activity of mind (aarambh satya manah-prayoga parinat), or... and so on up to... untruthful non-tormenting conscious + activity of mind (asamaarambh satya manah-prayoga parinat). 53. [pra. 1 ] jai mosamaNappayogapariNae kiM AraMbhamosamaNappayogapariNae vA ? [u.] evaM jahA sacceNaM tahA moseNa vi| [2] evaM saccAmosamaNappayogapariNae vi| evaM OM asaccAmosamaNappayogeNa vi| 53. [pra. 1] bhagavan ! yadi eka dravya, mRSAmanaHprayoga-pariNata hotA hai, to kyA vaha OM Arambha-mRSAmanaHprayoga-pariNata hotA hai, athavA yAvat asamArambha-mRSAmanaHprayoga-pariNata hotA hai ? / [u. ] gautama ! jisa prakAra (pUrvokta vizeSaNayukta) satyamanaHprayoga-pariNata ke viSaya meM kahA hai, usI prakAra (pUrvokta vizeSaNayukta) mRSAmanaHprayoga-pariNata ke viSaya meM bhI kahanA caahie| [2] isI ma prakAra (pUrvokta vizeSaNoM se yukta) satyamRSA-manaHprayoga-pariNata ke viSaya meM bhI tathA isI prakAra asatya-mRSAmanaHprayoga-pariNata ke viSaya meM bhI kahanA caahie| 53. (Q. 1) Bhante ! If a substance is transformed due to untruthful 56 conscious activity of mind (mrisha manah-prayoga parinat), then is it transformed due to untruthful sinning conscious activity of mind ! (aarambh mrisha manah-prayoga parinat), ... and so on up to... or untruthful non-tormenting conscious activity of mind (asamaarambh mrisha manah-prayoga parinat)? $i (Ans.] Gautam ! What has been said with regard to truthful conscious activity of mind (satya manah-prayoga parinat) should also be repeated with regard to untruthful conscious activity of mind (mrisha manahprayoga parinat). [2] The same pattern holds good for truthfuluntruthful conscious activity of mind (satya-mrisha manah-prayoga parinat), and non-truthful-non-untruthful conscious activity of mind (asatya-amrisha manah-prayoga parinat). 54. [pra. ] jai vaippayogapariNae kiM saccavaippayogapariNae mosavayappayogapariNae ? [u. ] evaM jahA maNappayogapariNae tahA vayappayogapariNae vi jAva asamAraMbhavayappayogapariNae vaa| ja , 54. [pra.] bhagavan ! yadi eka dravya, vacanaprayoga-pariNata hotA hai to, kyA vaha + satyavacana-prayoga-pariNata hotA hai, mRSAvacana-prayoga-pariNata hotA hai, satyamRSA-vacana-prayoga pariNata hotA hai athavA asatyAmRSA-vacana-prayoga-pariNata hotA hai? / ma [u.] gautama ! jisa prakAra manaHprayogapariNata ke viSaya meM kahA hai, usI prakAra vacana-prayoga-pariNata ke viSaya meM bhI kahanA cAhie; yAvat vaha asamArambha-vacana-prayoga-pariNata bhI hotA hai| By)))555555555555555555555555555555555555558 aSTama zataka : prathama uddezaka (501) Eighth Shatak: First Lesson 55555555555555555555555555555555555%

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Wan 5555555555))))))))))))))))) 54. [Q.] Bhante ! If a substance is transformed due to conscious activity of speech (vachan-prayoga parinat), then is it transformed due to truthful conscious activity of speech (satya vachan-prayoga parinat), untruthful conscious activity of speech (mrisha vachan-prayoga parinat), truthful-untruthful conscious activity of speech (satya-mrisha vachanprayoga parinat), or non-truthful-non-untruthful conscious activity of speech (asatya-amrisha vachan-prayoga parinat) ? ___ [Ans.] Gautam ! What has been said with regard to transformation due to conscious activity of mind (manah-prayoga parinat) should also be repeated with regard to transformation due to conscious activity of speech (vachan-prayoga parinat)... and so on up to... transformed due to untruthful non-tormenting conscious activity of speech (asamaarambh satya vachan-prayoga parinat). vivecana : prayoga kI paribhASA-mana, vacana aura kAyA ke vyApAra ko 'yoga' kahate haiM athavA vIryAntarAyakarma ke kSaya yA kSayopazama se manovargaNA, vacanavargaNA aura kAyavargaNA ke pudgaloM kA Alambana lekara AtmapradezoM meM hone vAle parispandana (kampana yA halacala) ko bhI yoga kahA jAtA hai, isI yoga ko yahA~ 'prayoga' kahA gayA hai| prayoga-pariNata : tInoM yogoM dvArA-kAyayoga dvArA manovargaNA ke dravyoM ko grahaNa karake manoyoga dvArA manorUpa se pariNamAe hue pudgala 'manaHprayogopariNata' kahalAte haiN| kAyayoga dvArA bhASAdravya ko grahaNa karake vacanayoga dvArA bhASArUpa meM pariNata karake bAhara nikAle jAne vAle pudgala 'vacana-prayoga-pariNata' kahalAte haiN| audArika Adi kAyayoga dvArA grahaNa kiye hue audArikAdi vargaNAdravyoM ko audArikAdi zarIrarUpa meM pariNamAe hoM, unheM 'kAyaprayogapariNata' kahate haiN| yogoM ke bheda-prabheda aura unakA svarUpa-Alambana ke bheda se prayoga ke tIna bheda haiM-manoyoga, vacanayoga aura kaayyog| ye hI mukhya tIna yoga haiN| phira inake avAntara bheda kramazaH 4 manoyoga ke, 4 vacanayoga ke aura 7 kAyayoga ke haiN| Arambha, saMrambha aura samArambha kA svarUpa-jIvoM kI hiMsA 'Arambha' hai, hiMsA ke lie mAnasika saMkalpa karanA saMrambha (sArambha) hai| jIvoM ko paritApa pahu~cAnA samArambha hai| jIvahiMsA ke abhAva ko anArambha kahate haiN| hiMsA meM manaHprayoga dvArA pariNata pudgala manaHprayoga-pariNata kahalAte haiN| isI taraha sabhI kA svarUpa samajhanA caahie| Elaboration Prayoga-Activities associated with mind, speech and body are called yoga. The vibration in the soul space-points (atmapradesh) taking effect due to association of karmic particles of mental category (manovargana), vocal category (vachan-vargana) and physical category (kaayavargana) triggered by destruct destruction-cum-pacification of Viryantaraya (potency hindering) karma is also called yoga. Here this latter activity is taken as prayoga. Transformation due to conscious activity through three associations (yoga)-The matter particles (pudgala) of the mental category bhagavatI sUtra (2) (502) Bhagavati Sutra (2) 555555555555555555555555$$$$$$$$$$$$

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphra 5 5 5 (manovargana) acquired through physical activity (kaaya yoga) and y transformed into thoughts through mental activity (manoyoga) are called manah-prayoga parinat matter particles. The matter particles Wan (pudgala) of the speech category (bhashavargana) acquired through 5 physical activity (kaaya yoga) and transformed into speech through speech activity (vachan yoga) are called vachan-prayoga parinat matter y particles. The matter particles (pudgala) of the physical categories 5 (kaayavargana) including gross physical (audarik) acquired through physical activity (kaaya yoga) and transformed into bodies including gross physical are called kaaya-prayoga parinat matter particles. phra phra Wan phra Yoga-With reference to association prayoga (activity) has three main 5 categories - mental activity (manoyoga), vocal activity (vachan yoga) and physical activity (kaayayoga). They have various sub-categories as aforesaid-four of mental activity (manoyoga), four of vocal activity (vachan yoga) and seven of physical activity (kaayayoga). Arambh (etc.)-To indulge in sinful activity that harms or kills some living being is aarambh. To think and resolve to indulge in sinful activity is samrambh. To torment or torture living beings is samaarambh. The Wan opposite of aarambh or not to harm beings is anaarambh. Matter particles including the minute karmic particles transformed due to conscious activity of mind are called manah-prayoga parinat pudgala. Other terms related to transformation follow the same pattern. phra Wan 5 kAyaprayoga - pariNata TRANSFORMATION DUE TO CONSCIOUS PHYSICAL ACTIVITY 55. [pra. ] jai kAyappayogapariNae kiM orAliyasarIra- kAyappayogapariNae orAliyamIsAsarIra- kAyappayogapariNae veuvvayasarIra- kAyappayogapariNae 4, AhAragasarIra- kAyappaogapariNae 2, vevviyamIsAsarIra- kAyappayogapariNae AhArakamIsAsarIra- kAyappayogapariNae 6, kammAsarIra- kAyappa ogapariNae 7 ? 5 pha Wan [u. ] gautama ! vaha eka dravya, audArikazarIra- kAyaprayoga - pariNata hotA hai, athavA yAvat vaha pha kArmaNazarIra- kAyaprayoga- pariNata hotA hai| 5 pha aSTama zataka prathama uddezaka aphrafa phra 1, 3, (503) 5, [u.] goyamA ! orAliyasarIra- kAyapya ogapariNae vA jAva kammAsarIrakAyappa ogapariNae vA / pha 55. [pra.] bhagavan ! yadi eka dravya, kAyaprayoga - pariNata hotA hai, to kyA vaha audArika phra zarIra kAyaprayoga- pariNata hotA hai, audArikamizrazarIra-kAyaprayoga- pariNata hotA hai, 5 5 vaikriyazarIra-kAyaprayoga - pariNata hotA hai, vaikriyamizrazarIra-kAyaprayoga- pariNata hotA hai, cu AhArakazarIra- kAyaprayoga - pariNata hotA hai, AhArakamizrazarIra- kAyaprayoga - pariNata hotA hai athavA kArmaNazarIra-kAyaprayoga - pariNata hotA hai ? hhhhhhhhhhhhh Eighth Shatak: First Lesson phu ZH phra Wan Wan Wan

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5))))))))))))))))))) )) ))) 55. (Q.) Bhante ! If a substance is transformed due to conscious activity of body (kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body (audarik sharira kaaya-prayoga parinat), gross-cum-mixed physical body (audarik-mishra sharira kaaya-prayoga parinat), transmutable body (vaikriya sharira kaaya-prayoga parinat), transmutable-cum-mixed body (vaikriya-mishra sharira kaaya-prayoga "inat), telemigratory body (ahaarak sharira kaaya-prayoga parinat), telemigratory-cum-mixed body (ahaarak-mishra sharira kaaya-prayoga parinat), or karmic body (karman sharira kaaya-prayoga parinat)? (Ans.) Gautam ! It could be transformed either due to conscious activity of body (kaaya-prayoga parinat) or... and so on up to... karmic body (karman sharira kaaya-prayoga parinat). 56. [pra.] jai orAliyasarIra-kAyappaogapariNae kiM egiMdiyaorAliyasarIrakAyappaogapariNae evaM jAva paMciMdiyaorAliya jAva pariNae ? [u. ] goyamA ! egidiyaorAliyasarIra-kAyappaogapariNae vA beiMdiya jAva pariNae vA jAva paMciMdiya jAva pariNae vaa| 56. [pra. ] bhagavan ! yadi eka dravya, audArikazarIra-kAya-prayoga-pariNata hotA hai, to kyA vaha ekendriya-audArika-zarIra-kAya-prayoga-pariNata hotA hai, yA dvIndriya-audArika-zarIra-kAyaprayoga-pariNata hotA hai athavA yAvat paMcendriya-audArika-zarIra-kAya-prayoga-pariNata hotA hai ? [u. ] gautama ! vaha eka dravya, ekendriya-audArikazarIra-kAya-prayoga-pariNata hotA hai, yA dvIndriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, athavA yAvat paJcendriya-audArika-zarIrakAyaprayoga-pariNata hotA hai| 56. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross physical body (audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of one-sensed being (ekendriya audarik sharira kaaya-prayoga parinat) or gross physical body of two-sensed being (dvindriya audarik sharira kaaya-prayoga parinat) or... and so on up to... gross physical body of fivesensed being (panchendriya audarik sharira kaaya-prayoga parinat) ? [Ans.] Gautam ! It could be transformed either due to conscious activity of gross physical body of one-sensed being (ekendriya audarik sharira kaaya-prayoga parinat) or gross physical body of two-sensed being (dvindriya audarik sharira kaaya-prayoga parinat) or... and so on up to... gross physical body of five-sensed being (panchendriya audarik sharira kaaya-prayoga parinat). | bhagavatI sUtra (2) (504) Bhagavati Sutra (2)

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))) )) ) ) ) ))) ) 8555555555555555555555555555555555555 57. [pra.] jai egidiyaorAliyasarIra-kAyappaogapariNae kiM puDhavikkAiyaegiMdiya jAva ma pariNae jAva vaNassaikAiyaegidiyaorAliyasarIrakAyappaogapariNae vA ? [u.] goyamA ! puDhavikkAiyaegiMdiya jAva payogapariNae vA jAva vaNassaikAiyaegidiya jAva pariNae vaa| 57. [pra. ] bhagavan ! jo eka dravya, ekendriya-audArika-zarIra-kAya-prayoga-pariNata hotA hai; kyA vaha pRthvIkAyika-ekendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, athavA yAvat vaha OM vanaspatikAyika-ekendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai ? [u. ] he gautama ! vaha pRthvIkAyika-ekendriya-audArikazarIra-kAya-prayoga-pariNata hotA hai, ma athavA yAvat vanaspatikAyika-ekendriya-audArika-zarIra-kAyaprayoga-pariNata hotA hai| 57. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross physical body of one-sensed being (ekendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of earth-bodied one-sensed being (prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat) or... and so on up to... gross physical body of plant-bodied one-sensed being 41 (vanaspatikaayik ekendriya audarik sharira kaaya-prayoga parinat)? [Ans.] Gautam ! It could be transformed either due to conscious activity of gross physical body of earth-bodied one-sensed being (prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat) or... + and so on up to... gross physical body of plant-bodied one-sensed being (vanaspatikaayik ekendriya audarik sharira kaaya-prayoga parinat). 58. [pra. ] jai puDhavikAiyaegiMdiyaorAliyasarIra jAva pariNae kiM suhumapuDhavikAiya jAva hai pariNae, bAdarapuDhavikkAiyaegiMdiya jAva pariNae ? [u. ] goyamA ! suhumapuDhavikkAiyaegiMdiya jAva pariNae vA, bAdarapuDhavikkAiya jAva pariNae vaa| ma 58. [pra.] bhagavan ! yadi vaha eka dravya, pRthvIkAyika-ekendriya-audArika zarIra kAyaprayoga-pariNata hotA hai, to kyA vaha sUkSma-pRthvIkAyika-ekendriya-audArikazarIra kAyaprayoga-pariNata hotA hai, athavA bAdarapRthvIkAyika-ekendriya-audArika-zarIra-kAyaprayogaWan pariNata hotA hai ? [u.] gautama ! vaha sUkSmapRthvIkAyika-ekendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai athavA bAdarapRthvIkAyika-ekendriya-audArika-zarIra-kAyaprayoga-pariNata hotA hai| 58. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross physical body of earth-bodied one-sensed being ) B55555555555555555555555555555555555555555555555558 )) )) ))) )) ) ))) )) ) aSTama zataka : prathama uddezaka (605) Eighth Shatak : First Lesson 8994

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phaphaphaphaphaphaphapha (prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of minute earth-bodied one-sensed being (sukshma-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat) or gross physical body of gross earth-bodied one-sensed being (baadar-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat ) ? [Ans.] Gautam ! It could be transformed either due to conscious activity of gross physical body of minute earth-bodied one-sensed being (sukshma-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat) or gross physical body of gross earth-bodied one-sensed being (baadar-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat). 59. [ pra. 1 ] jai suhumapuDhavikAiya jAva pariNae kiM pajjattasuhumapuDhavi jAva pariNae ? apajjattasuhumaDhavI jAva pariNae ? [u. ] goyamA ! pajjattasuhumapuDhavikAiva jAva pariNae vA, apajjattasuhumapuDhavikAiya jAva pariNae vA / [ 2 ] evaM bAdarA vi / [ 3 ] evaM jAva vaNassaikAiyANaM caukkao bhedo / 59. [pra. 1 ] bhagavan ! yadi eka dravya audArikazarIra- kAyaprayoga- pariNata hotA hai to kyA vaha ekendriya-audArika- zarIra-kAyaprayoga- pariNata hotA hai, pRthvIkAyika- ekendriya-audArikazarIra-kAyaprayoga- pariNata hotA hai ? [ u. ] gautama ! yaha paryApta sUkSma- pRthvIkAyika- ekendriya-audArikazarIra-kAyaprayoga- pariNata hotA hai, yA vaha aparyApta sUkSma- pRthvIkAyika- ekendriya-audArika- zarIra-kAyaprayoga- pariNata bhI hotA hai| [ 2 ] isI prakAra bAdara - pRthvIkAyika ( - ekendriya-audArika- zarIra-kAya- prayoga - pariNata eka dravya) ke viSaya meM bhI ( paryApta aparyApta - prakAra ) samajha lenA cAhie / [3] isI prakAra yAvat vanaspatikAyika taka sabhI ke cAra-cAra bheda (sUkSma, bAdara, paryApta, aparyApta) ke viSaya meM (pUrvavat ) kathana karanA cAhie / - 59. [Q.1] Bhante ! If a substance is transformed due to conscious activity of gross physical body of minute earth-bodied one-sensed being (sukshma-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of fully developed minute earth-bodied one-sensed being (paryaptak sukshma-prithvikaayik ekendriya audarik sharira kaayaprayoga parinat) or gross physical body of underdeveloped minute earthbodied one-sensed being (aparyaptak sukshma-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat ) ? bhagavatI sUtra ( 2 ) (506) sUkSmapRthvIkAyika- ekendriyaparyApta - sUkSma - pRthvIkAyikaathavA aparyApta sUkSma nimimimimimimimimimimimimimimimimimittllltmitimimimimimimimimimimimilll Bhagavati Sutra (2)

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5FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 555 $$ $$$$ $$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF 5 [Ans.] Gautam ! It could be transformed either due to conscious activity of gross physical body of fully developed minute earth-bodied one-sensed being (paryaptak sukshma-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat) or gross physical body of underdeveloped minute earth-bodied one-sensed being (aparyaptak sukshma prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat). [2] The 4 same holds good for gross physical body of gross earth-bodied one-sensed 5 being (baadar-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat). [3] The same should also be repeated for four categories (minute, gross, fully developed and underdeveloped) each of all beings up i to plant-bodied one-sensed beings. 60. beiMdiya-teiMdiya-cariMdiyANaM duyao bhedo-pajjattagA ya, apajjattagA y| 60. isI prakAra dvIndriya, trIndriya aura caturindriya ke do-do bheda-paryAptaka aura aparyAptaka (se sambandhita audArikazarIra-kAyaprayoga-pariNata eka dravya) ke viSaya meM kahanA caahie| 60. The same should also be repeated for two categories (fully Wan developed and underdeveloped) each of two-sensed, three-sensed, and four-sensed beings. 61. [pra. ] jai paMciMdiyaorAliyasarIrakAyappaogapariNae kiM tirikkhajoNiyapaMciMdiyaorAliyasarIrakAyappaogapariNae, maNussapaMciMdiya jAva pariNae ? [u. ] goyamA ! tirikkhajoNiya jAva pariNae vA, maNussapaMciMdiya jAva pariNae vaa| OM 61. [pra. ] bhagavan ! yadi eka dravya paMcendriya-audArikazarIra-kAya-prayoga-pariNata hotA hai, to Wan kyA vaha tiryaJcayonika-paMcendriya-audArikazarIra-kAyaprayogapariNata hotA hai, athavA ke # manuSya-paMcendriya-audArikazarIra- kAyaprayogapariNata hotA hai ? ma [u. ] gautama ! yA to vaha tiryaJcayonika-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, OM athavA vaha manuSya-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai| $ 61. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross physical body of five-sensed being (panchendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of five-sensed animal (tiryanchyonik panchendriya audarik sharira kaaya-prayoga parinat) or gross physical body of five-sensed human being (manushya panchendriya audarik sharira kaaya-prayoga parinat) ? [Ans.] Gautam ! It could be transformed either due to conscious activity of gross physical body of five-sensed animal (tiryanch-yonik aSTama zataka : prathama uddezaka (507) Eighth Shatak: First Lesson

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phaphaphaphaphaphaphapha Wan phra panchendriya audarik sharira kaaya-prayoga parinat) or gross physical body of five-sensed human being (manushya panchendriya audarik sharira kaaya-prayoga parinat). 62. [pra. ] jai tirikkhajoNiya jAva pariNae kiM jalacaratirikkhajoNiya jAva pariNae vA, thalacara, khahayara jAva pariNae vA ? 62. [ pra. ] kAya prayoga- pariNata prayoga - pariNata kAya hotA hai ? [ u. ] evaM caukkao bhedo jAva khahayarANaM / bhagavan ! yadi eka dravya, tiryaJcayonika-paMcendriya-audArikazarIrahotA hai to kyA vaha jalacara - tiryaJcayonika-paMcendriya-audArikazarIra- phra hotA hai, sthalacara - tiryaJcayonika-paMcendriya-audArikazarIrara-kAya- Wan prayogapariNata hotA hai, athavA khecara - tiryaJcayonika-paMcendriya-audArikazarIra-kAyaprayoga- pariNata phra [Ans.] Gautam ! It could be transformed due to conscious activity of gross physical body of any of the three, aquatic, terrestrial or aerial five5 sensed animals (jalachar, sthalachar, khechar tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat). Therefore repeat four statements each for four categories (regarding sammurchhim, garbhaj, paryaptak, and aparyaptak) of each of these (audarik sharira kaaya-prayoga parinat) as aforesaid. 63. [pra.] jai maNustapaMciMbiya jAva pariNae kiM sammucchimamaNussapaMciMdiya jAva pariNae, gabbhavakkaMtiyamaNusa jAva pariNae ? bhagavatI sUtra ( 2 ) pha (508) 644545545 96 97 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 Wan Bhagavati Sutra (2) Wan pha [u.] gautama ! vaha jalacara, sthalacara aura khecara; tInoM prakAra ke tiryaJcapaMcendriya-audArikazarIra- kAyaprayoga se pariNata hotA hai, ataH yAvat khecaroM taka pUrvavat 5 pratyeka ke cAra-cAra bhedoM (sammUrcchima, garbhaja, paryAptaka aura aparyAptaka) (ke audArikazarIra kAyaprayoga - pariNata) ke viSaya meM kahanA cAhie / phra 5 Wan 62. [Q.] Bhante ! If a substance is transformed due to conscious activity of gross physical body of five-sensed animal (tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of five- 5 sensed aquatic animal (jalachar tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat), gross physical body of five-sensed terrestrial animal (sthalachar tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat), or gross physical body of five-sensed aerial animal (khechar tiryanch-yonik panchendriya audarik sharira 5 kaaya-prayoga parinat ) ? Wan pha Wan Wan Wan Wan - 5 5 5 5 5 5 5 5 5 5 555555 5 5 555 555555552 pha

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55551)))))))))))))))))))))))))))) 555555555555555555555555555555555555555555558 OM [u.] goyamA ! dosu vi| 63. [pra.] bhagavan ! yadi eka dravya, manuSyapaMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA U hai, to kyA vaha sammUrchimamanuSya-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, athavA ke garbhajamanuSya-paMcendriya-audArikazarIra- kAyaprayoga-pariNata hotA hai ? OM [u.] gautama ! vaha donoM prakAra ke (sammUrchima athavA garbhaja) manuSyoM ke audArikazarIra-kAyaprayoga se pariNata hotA hai| 63. [Q.] Bhante ! If a substance is transformed due to conscious : activity of gross physical body of five-sensed human being (manushya panchendriya audarik sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross physical body of fivesensed human being of asexual origin (sammurchhim manushya panchendriya audarik sharira kaaya-prayoga parinat) or gross physical body of five-sensed human being born out of womb (garbhaj manushya panchendriya audarik sharira kaaya-prayoga parinat)? (Ans.) Gautam ! It could be transformed due to conscious activity of 4 gross physical body of any of the two (asexual origin or born out of Wan womb). 64. [pra.] jai gabhavakkaMtiyamaNussa jAva pariNae kiM pajjattagabbhavakkaMtiya jAva pariNae, + apajjattagabhavakkaMtiyamaNussapaMciMdiyaorAliyasarIrakAyappayogapariNae ? [u.] goyamA ! pajjattagabhavakkaMtiya jAva pariNae vA, apajjattaganbhavakkaMtiya jAva prinne|1|| 64. [pra. ] bhagavan ! yadi eka dravya, garbhajamanuSya-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai to kyA vaha paryApta-garbhajamanuSya-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, + athavA aparyApta-garbhaja-manuSya-paMcendriya- audArikazarIra-kAyaprayoga-pariNata hotA hai ? [u. ] gautama ! vaha paryApta-garbhajamanuSya-paMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai, . athavA aparyApta-garbhajamanuSyapaMcendriya-audArikazarIra-kAyaprayoga-pariNata hotA hai| 64. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross physical body of five-sensed human being born out of womb (garbhaj manushya panchendriya audarik sharira kaaya-prayoga 5 parinat), then is it transformed due to conscious activity of gross physical body of fully developed five-sensed human being born out of womb (paryaptak garbhaj manushya panchendriya audarik sharira kaaya-prayoga parinat) or gross physical body of underdeveloped fivesensed human being born out of womb (aparyaptak garbhaj manushya panchendriya audarik sharira kaaya-prayoga parinat)? Wan 5555555555555555555555555555555555555555555558 aSTama zataka : prathama uddezaka (509) Eighth Shatak: First Lesson Si $$$$$$ $$$$$$$$$$$$$FFFFFFFFFF5F555558

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a555555555555555555555 $ 555555 5 555555 5 555 5555555555 (Ans.] Gautam ! It could be transformed due to conscious activity of either gross physical body of fully developed five-sensed human being i born out of womb (paryaptak garbhaj manushya panchendriya audarik 41 sharira kaaya-prayoga parinat) or gross physical body of underdeveloped five-sensed human being born out of womb (aparyaptak garbhaj 5 manushya panchendriya audarik sharira kaaya-prayoga parinat). 65. [pra. ] jai orAliyamIsAsarIrakAyappaogapariNae kiM egidiyaorAliyamIsAsarIraOM kAyappaogapariNae ? beiMdiya jAva pariNae jAva paMcediyaorAliya jAva pariNae ? [u.] goyamA ! egiMdiyaorAliya evaM jahA orAliyasarIrakAyappayogapariNaeNaM AlAvago bhaNio tahA orAliyamIsAsarIrakAyappaogapariNaeNa vi AlAvago bhaanniyvyo| navaraM bAyaravAukkAiya- // gabbhavakkaMtiyapaMciMdiyatirikkhajoNiya-gambhavakkaMtiyamaNussANa ya eesi NaM pajjattApajjattagANaM, sesANaM U apjjttgaannN|| 65. [pra. ] yadi eka dravya, audArikapizarIra-kAyaprayoga-pariNata hotA hai, to kyA vaha ma ekendriya-audArikamizra-zarIra-kAyaprayoga-pariNata hotA hai, dvIndriya-audArikamizrazarIra kAyaprayoga-pariNata hotA hai, athavA yAvat paMcendriya-audArika-mizrazarIra-kAyaprayoga-pariNata , OM hotA hai? u.] gautama ! vaha ekendriya-audArikamizrazarIra-kAyaprayoga-pariNata hotA hai, athavA , OM dvIndriya-audArikamizrazarIra-kAyaprayoga-pariNata hotA hai, athavA yAvat paMcendriya-audArikamizra zarIra-kAyaprayoga-pariNata hotA hai| jisa prakAra pahale audArikazarIra-kAyaprayogapariNata ke AlApaka kahe haiM, usI prakAra audArikamizra-kAyaprayoga-pariNata ke bhI AlApaka kahane caahie| kintu itanI hai vizeSatA hai ki bAdaravAyukAyika, garbhaja paJcendriyatiryaJcayonika aura garbhaja manuSyoM ke paryAptaka aura aparyAptaka ke viSaya meM aura zeSa sabhI jIvoM ke aparyAptaka ke viSaya meM kahanA caahie| 65. (Q.) Bhante ! If a substance is transformed due to conscious activity of gross-cum-mixed physical body (audarik-mishra sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of gross-cum-mixed physical body of one-sensed being (ekendriya 4 audarik-mishra sharira kaaya-prayoga parinat) or gross-cum-mixed physical body of two-sensed being (dvindriya audarik-mishra sharira kaaya-prayoga parinat) or... and so on up to... gross-cum-mixed physical body of five-sensed being (panchendriya audarik-mishra sharira kaayaprayoga parinat)? [Ans.] Gautam ! It could be transformed either due to conscious activity of gross-cum-mixed physical body of one-sensed being (ekendriya audarik-mishra sharira kaaya-prayoga parinat) or gross-cum-mixed $ a555555555555555555 555555555 5555 55555555555555$ $$$ bhagavatI sUtra (2) (510) Bhagavati Sutra (2)

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Wan phra 5 5 Wan physical body of two-sensed being (dvindriya audarik-mishra sharira 5 kaaya-prayoga parinat ) or... and so on up to... gross-cum-mixed physical body of five-sensed being (panchendriya audarik-mishra sharira kaayaprayoga parinat). Like the aforesaid statements about transformation 5 due to conscious activity of gross physical body (audarik sharira kaaya5 prayoga parinat), statements about gross-cum- mixed physical body (audarik-mishra sharira kaaya-prayoga parinat) should also be mentioned. The difference being fully developed and underdeveloped states should be included for gross air-bodied, five sensed animals and humans born out of womb. Regarding all other beings only the underdeveloped state should be included. 5 5 phra phra 66. [ pra. ] jai veuvviyasarIrakAyapyogapariNae kiM egiMdiyaveubviyasarIrakAyappa ogapariNae jAva phraM paMciMdiyaveuvviyasarIra jAva pariNae ? [u. ] goyamA ! egiMdiya jAva pariNae vA paMciMdiya jAva pariNae / 66. [ pra. ] bhagavan ! yadi eka dravya, vaikriyazarIra- kAyaprayogapariNata hotA hai to kyA vaha ekendriya- vaikriyazarIra- kAyaprayoga - pariNata hotA hai, athavA yAvat paMcendriya-vaikriyazarIra-kAyaprayoga prayoga- pariNata hotA hai ? phra Wan Wan [u.] gautama ! vaha, ekendriya- vaikriyazarIra- kAyaprayogapariNata hotA hai, athavA yAvat paMcendriya- vaikriyazarIra-kAyaprayoga- pariNata hotA hai| 66. [Q.] Bhante ! If a substance is transformed due to conscious activity of transmutable body (vaikriya sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of transmutable body of one-sensed being (ekendriya vaikriya sharira kaaya-prayoga parinat) or... and so on up to... transmutable body of five-sensed being pha (panchendriya vaikriya sharira kaaya-prayoga parinat)? Wan [Ans.] Gautam ! It could be transformed either due to conscious activity of transmutable body of one-sensed being (ekendriya vaikriya sharira kaaya-prayoga parinat) or and so on up to ... transmutable body of five-sensed being (panchendriya vaikriya sharira kaaya-prayoga 5 parinat). phra Wan Wan 67. [ pra. ] jai egiMdiya jAva pariNae kiM vAukkAiyaegiMdiya jAva pariNae, 5 avAukkAiyaegiMdiya jAva pariNae ? Wan Wan phra [u.] goyamA ! bAukkAiyaegiMdiya jAva pariNae, no avAukkAiya jAva pariNae / evaM eeNaM 5 abhilAveNaM jahA ogAhaNasaMThANe veuvviyasarIraM bhaNiyaM tahA iha vi bhANiyavvaM jAva phra phra Wan aSTama zataka : prathama uddezaka (511) phaphaphapha Eighth Shatak: First Lesson Wan phra

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5555555555555555555555555555555555 pajjattasavaTasiddhaaNuttarovavAiyakappAiyavemANiya- devapaMciMdiyaveubviyasarIrakAyappaogapariNae vA, apajjattasavaTThasiddha jAva kAyappayogapariNae vaa|3| 67. [pra. ] bhagavan ! yadi vaha eka dravya, ekendriyavaikriyazarIra-kAyaprayoga-pariNata hotA hai, to kyA vaha vAyukAyika-ekendriya-vaikriyazarIra-kAyaprayoga-pariNata hotA hai, athavA avAyukAyika (vAyukAyika jIvoM ke atirikta) ekendriya-vaikriyazarIra-kAyaprayoga-pariNata hotA hai? ___ [u. ] gautama ! vaha eka dravya, vAyukAyika-ekendriya-vaikriyazarIra-kAyaprayoga-pariNata hotA hai, kintu avAyukAyika-ekendriya-vaikriyazarIra-kAyaprayoga-pariNata nahIM hotaa| (kyoMki vAyukAya ke sivAya anya kisI ekendriya meM vaikriyazarIra nahIM hotaa|) isI prakAra isa abhilApa ke dvArA prajJApanAsUtra ke 'avagAhanA saMsthAna' nAmaka ikkIsaveM pada meM vaikriyazarIra (-kAyaprayoga-pariNata) ke viSaya meM jaisA kahA hai, (usI ke anusAra) yahA~ bhI kahanA cAhie; yAvat paryApta-sarvArthasiddha-anuttaraupapAtika-kalpAtIta-vaimAnikadeva-paMcendriya-vaikriyazarIra-kAyaprayogapariNata hotA hai, athavA vaha aparyAptaka-sarvArthasiddha-anuttaraupapAtika-kalpAtItavaimAnikadeva-paMcendriya-vaikriyazarIra-kAyaprayoga-pariNata hotA hai| 67. [Q.] Bhante ! If a substance is transformed due to conscious activity of transmutable body of one-sensed being (ekendriya vaikriya sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of transmutable body of one-sensed air-bodied being (vayukaayik ekendriya vaikriya sharira kaaya-prayoga parinat) or transmutable body of other than air-bodied one-sensed being (avayukaayik ekendriya vaikriya sharira kaaya-prayoga parinat) ? __ [Ans.] Gautam ! It is transformed due to conscious activity of transmutable body of one-sensed air-bodied being (vayukaayik ekendriya vaikriya sharira kaaya-prayoga parinat) and not transmutable body of other than air-bodied one-sensed being (avayukaayik ekendriya vaikriya sharira kaaya-prayoga parinat). (This is because other than air-bodied beings no one-sensed being has transmutable body.) In the same way statements about transmutable body (transformation due to) should be mentioned according to what is stated in the 21st chapter titled Avagahana Samsthan of Prajnapana Sutra... and so on up to... it is consciously transformed due to conscious activity of transmutable body of fully developed five-sensed Sarvarthasiddha Anuttaraupapatik Kalpateet celestial-vehicular divine beings beyond the Kalps (paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya vaikriya sharira kaaya prayoga parinat) or consciously transformed due to conscious activity of transmutable body of bhagavatI sUtra (2) (512) Bhagavati Sutra (2)

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4 underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik Kalpateet celestial-vehicular divine beings beyond the Kalps (aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik deu panchendriya vaikriya sharira kaaya prayoga parinat). 68. [pra. ] jai veubviyamIsAsarIrakAyappayogapariNae kiM egidiyamIsAsarIrakAyappaogapariNae vA jAva paMciMdiyamIsAsarIrakAyappayogapariNae ? [u. ] evaM jahA veubviyaM tahA mIsagaM pi, navaraM deva-neraiyANaM apajjattagANaM, sesANaM pajjattagANaM taheva, jAva no pajjattasavvaTThasiddhaaNuttaro jAva pa0, apajjattasavvaTThasiddhaaNuttarovavAiyadevapaMciMdiyaveubviyamIsAsarIrakAyappaoga- prinne|4| 68. [pra. ] bhagavan ! yadi eka dravya, vaikriyamizrazarIra-kAyaprayoga-pariNata hotA hai, to kyA vaha hai ekendriya-vaikriyamizrazarIra-kAyaprayoga-pariNata hotA hai, athavA yAvat paMcendriya-vaikriyamizrazarIrakAyaprayogapariNata hotA hai? [u.] gautama ! jisa prakAra vaikriyazarIra-kAyaprayoga-pariNata ke viSaya meM kahA hai, usI prakAra vaikriyamizrazarIra-kAyaprayoga-pariNata ke viSaya meM bhI kahanA caahie| parantu itanA vizeSa hai ki OM vaikriyamizrazarIra-kAyaprayoga devoM aura nairayikoM ke aparyApta ke viSaya meM kahanA caahie| zeSa sabhI paryApta jIvoM ke viSaya meM kahanA cAhie, yAvat paryApta-sarvArthasiddha-anuttaraupapAtika-kalpAtItaOM vaimAnika-deva-paMcendriya-vaikriyamizrazarIra-kAyaprayoga-pariNata nahIM hotA, kintu aparyApta# sarvArthasiddha-anuttaraupapAtikakalpAtItavaimAnikadeva-paMcendriya-vaikriyamizrazarIra-kAyaprayoga-pariNata , hotA hai; (yahA~ taka kahanA caahie)| 68. [Q.] Bhante ! If a substance is transformed due to conscious ! activity of transmutable-cum-mixed body (vaikriya-mishra sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of transmutable-cum-mixed body of one-sensed being (ekendriya vaikriya-mishra sharira kaaya-prayoga parinat) or... and so on up to... 4 transmutable-cum-mixed body of five-sensed being (panchendriya vaikriya-mishra sharira kaaya-prayoga parinat)? (Ans.] Gautam ! What has been said with regard to vaikriya sharira kaaya-prayoga parinat should also be repeated for vaikriya-mishra sharira kaaya-prayoga parinat. The difference being that only underdeveloped state should be included for divine and infernal beings. For all other beings only fully developed state should be included... and so on up to... It is not transformed due to conscious activity of transmutable-cum-mixed body of fully developed five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55555555555 aSTama zataka : prathama uddezaka (513) Eighth Shatak : First Lesson | 85555555))))))) ) ))) ))))) )))555558

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85)))))))))))) ))))5555555555 555555 ) ))) ))) )) ) )) y beyond the Kalps (paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya vaikriya-mishra sharira kaaya prayoga parinat) but consciously transformed due to conscious activity of transmutable-cum-mixed body of underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings 4 beyond the Kalps (aparyaptak Sarvarthasiddha Anuttaraupapatik i Kalpateet Vaimanik dev panchendriya vaikriya-mishra sharira kaaya prayoga parinat). 69. [pra. ] jai AhAragasarIrakAyappaogapariNae kiM maNussAhAragasarIrakAyappaogapariNae ? amaNussAhAraga jAva pa0? [u.] evaM jahA ogAhaNasaMTANe jAva iDDhipattapamattasaMjayasammaddiTThipajjattagasaMkhejjavAsAuya jAva pariNae, no aNiDhipattapamattasaMyamasammaddiTipajjattagasaMkhejjavAsAuya jAva p05| 69. [pra. ] bhagavan ! yadi eka dravya, AhArakazarIra-kAyaprayoga-pariNata hotA hai, to kyA vaha OM manuSyAhArakazarIra- kAyaprayoga-pariNata hotA hai, athavA amanuSya-AhArakazarIra-kAyaprayoga-pariNata hotA hai ? OM [u. ] gautama ! isa sambandha meM jisa prakAra prajJApanAsUtra ke avagAhanAsaMsthAna nAmaka (ikkIsaveM) pada meM kahA hai, usI prakAra yahA~ bhI kahanA cAhie; yAvat Rddhi-prApta pramattasaMyata samyagdRSTi paryAptaka saMkhyeyavarSAyuSka manuSya-AhArakazarIra kAyaprayogapariNata hotA hai, kintu anRddhi-prApta (AhArakalabdhi ko aprApta) -pramattasaMyata-samyagdRSTi-paryAptaka- saMkhyeyavarSAyuSka manuSyAhAraka-zarIra-kAyaprayogapariNata nahIM hotaa| 69. (Q.) Bhante ! If a substance is transformed due to conscious activity of telemigratory body (ahaarak sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of telemigratory body of human beings (manushya ahaarak sharira kaaya-prayoga parinat) or telemigratory body of beings other than humans (amanushya ahaarak sharira kaaya-prayoga parinat) ? (Ans.) Gautam ! In this regard what is stated in Avagahana Samsthan (the 21st chapter) of Prajnapana Sutra should be followed... $ and so on up to... it is transformed due to conscious activity of telemigratory body of an accomplished (having power of telemigration) negligent-disciplined righteous fully developed human being having countable years life-span (Riddhiprapt pramatt-samyat samyagdrishti paryaptak sankhyeyavarshayushk manushya ahaarak sharira kaayaprayoga parinat) and not due to conscious activity of telemigratory body bhagavatI sUtra (2) (514) Bhagavati Sutra (2) )) )) ))) )) )) ) ))) ))) Wan

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Bai 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 845555555555555555555555555555 4 of a non-accomplished (without power of telemigration) negligent4i disciplined righteous fully developed human being having countable si # years life-span (Anriddhiprapt pramatt-samyat samyagdrishti paryaptak ! sankhyeyavarshayushk manushya ahaarak sharira kaaya-prayoga parinat). ___70. [pra. ] jai AhAragamIsAsarIrakAyappayogapa0 kiM maNussAhAragamIsAsarIra0 ? [u. ] evaM jahA AhAragaM taheva mIsagaM pi niravasesaM bhANiyavyaM / 6 / 70. [pra. ] bhagavan ! yadi eka dravya AhArakamizrazarIra-kAyaprayoga-pariNata hotA hai, to kyA / vaha manuSyAhArakamizrazarIrakAyaprayoga-pariNata hotA hai, athavA amanuSyAhAraka-zarIra-kAyaprayoga pariNata hotA hai? ___ [u. ] gautama ! jisa prakAra AhArakazarIrakAyaprayoga-pariNata (eka dravya) ke viSaya meM kahA gayA Wan hai, usI prakAra AhArakamizrazarIra-kAyaprayoga-pariNata ke viSaya meM bhI kahanA caahie| 70. (Q.) Bhante ! If a substance is transformed due to conscious activity of telemigratory-cum-mixed body (ahaarak-mishra sharira kaaya-prayoga parinat), then is it transformed due to conscious activity 4. of telemigratory-cum-mixed body of human beings (manushya ahaarak mishra sharira kaaya-prayoga parinat) or telemigratory-cum-mixed body of beings other than humans (amanushya ahaarak-mishra sharira kaaya-prayoga parinat)? (Ans.] Gautam ! What has been stated with regard to transformation due to conscious activity of telemigratory body (ahaarak sharira kaayaprayoga parinat) should be repeated for transformation due to conscious activity of telemigratory-cum-mixed body (ahaarak-mishra sharira kaaya-prayoga parinat). 71. [pra.] jai kammAsarIrakAyappaogapa0 kiM egidiyakammAsarIrakAyappaogapa0 jAva paMciMdiyakammAsarIra jAva pa0 ? [u. ] goyamA ! egiMdiyakammAsarIrakAyappao0 evaM jahA ogAhaNasaMThANe kammagassa bhedo taheva ihAvi jAva pajjattasavvaTThasiddhaaNuttarovavAiyadevapaMciMdiyakammAsarIrakAyappayogapariNae vA, apajjattasabaTTasiddhaaNu0 jAva pariNae vaa|| 71. [pra. ] bhagavan ! yadi eka dravya, kArmaNazarIra-kAyaprayoga-pariNata hotA hai, to kyA vaha + ekendriya-kArmaNazarIra-kAyaprayoga-pariNata hotA hai, athavA yAvat paMcendriyakArmaNazarIra-kAyaprayoga pariNata hotA hai ? Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | aSTama zataka : prathama uddezaka (515) Eighth Shatak: First Lesson 999999999994545555555

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[u. ] he gautama ! vaha ekendriyakArmaNazarIrakAyaprayoga-pariNata hotA hai, isa sambandha meM jisa prakAra prajJApanAsUtra ke (ikkIsaveM) avagAhanAsaMsthAna-pada meM kArmaNa ke bheda kahe gaye haiM, usI prakAra yahA~ bhI kahane cAhie; yAvat paryApta-sarvArthasiddha-anuttaraupapAtika kalpAtIta vaimAnikadeva-paMcendriyakArmaNazarIra-kAyaprayoga-pariNata hotA hai, athavA aparyApta-sarvArthasiddhaanuttaraupapAtika-kalpAtIta-vaimAnikadeva-paMcendriya-kArmaNazarIra-kAyaprayoga-pariNata hotA hai; (yahA~ taka kahanA caahie)| ___71. [Q.] Bhante ! If a substance is transformed due to conscious activity of karmic body (karman sharira kaaya-prayoga parinat), then is it transformed due to conscious activity of karmic body of one-sensed being (ekendriya karman sharira kaaya-prayoga parinat) or... and so on up to... karmic body of five-sensed being (panchendriya karman sharira kaaya-prayoga parinat)? ___[Ans.] Gautam ! It could be transformed either due to conscious activity of karmic body of one-sensed being (ekendriya karman sharira kaaya-prayoga parinat). In this regard what is stated in Avagahana Samsthan (the 21st chapter) of Prajnapana Sutra with regard to types of karmic body should be followed... and so on up to... It is transformed due to conscious activity of karmic body of fully developed five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya prayoga parinat) or transformed due to conscious activity of karmic body of underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya prayoga parinat). vivecana : (1) audArikazarIrakAyayoga-audArikazarIra, pudgalaskandhoM kA samUha hone se 'kAya' kahalAtA hai| isase hone vAle vyApAra ko audArikazarIra-kAyayoga kahate haiN| yaha yoga manuSyoM aura tiryaJcoM meM hotA hai| (2) audArikamizrazarIrakAyayoga-audArika ke sAtha kArmaNa, vaikriya yA AhAraka kI sahAyatA se hone vAle vIryazakti ke vyApAra ko audArikamizrakAyayoga kahate haiN| yaha yoga utpatti ke dUsare samaya se lekara jaba taka zarIraparyApti pUrNa na ho, taba taka sabhI audArikazarIradhArI jIvoM ko hotA hai| vaikriyalabdhidhArI manuSya aura tiryaJca jaba vaikriya zarIra kA tyAga karate haiM, taba bhI audArikamiza zarIra hotA hai| isI taraha labdhidhArI munirAja jaba AhAraka zarIra banAte haiM, taba AhArakamizrakAyayoga hotA hai, kintu jaba ve AhAraka zarIra se nivRtta hokara mUla zarIrastha hote haiM, taba audArikamizrakAya yoga kA prayoga hotA hai| kevalI bhagavAna jaba kevalI samudghAta karate haiM, taba dUsare, chaThe aura sAtaveM samaya meM audArikamizrakAyayoga kA prayoga hotA hai| bhagavatI sUtra (2) (516) Bhagavati Sutra (2)

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855555555555555555555))))))))))))) 555555555555555555555555 4 (3) vaikriyakAyayoga-vaikriyazarIra dvArA hone vAlI vIryazakti kA vyaapaar| yaha manuSyoM aura tiryaJcoM ke 5 OM vaikriyalabdhibala se vaikriyazarIra dhAraNa kara lene para hotA hai| devoM aura nArakoM ke vaikriyakAyayoga 'bhavapratyaya' hotA hai| (4) vaikriyamizrakAyayoga-vaikriya aura kArmaNa, athavA vaikriya aura audArika, ina do zarIroM ke dvArA hone vAle vIryazakti ke vyApAra ko 'vaikriyamizrakAyayoga' kahate haiN| vaikriya aura kArmaNa sambandhI vaikriyamizrakAyayoga, devoM tathA nArakoM ko utpatti ke dUsare samaya se lekara jaba taka zarIraparyApti pUrNa na ho, OM taba taka rahatA hai| vaikriya aura audArika, ina do zarIroM sambandhI vaikriyamizrakAyayoga, manuSyoM aura tiryaJcoM meM Wan tabhI pAyA jAtA hai, jaba ve labdhibala se vaikriya zarIra kA Arambha karate haiN| vaikriyazarIra kA tyAga karane meM vaikriyamizra nahIM hotA, kintu audArikamizna hotA hai| (5) AhArakakAyayoga-kevala AhAraka zarIra kI sahAyatA se hone vAlA vIryazakti kA vyApAra 'AhArakakAyayoga' hotA hai| (6) AhArakamizrakAyayoga-AhAraka aura audArika, ina do zarIroM ke dvArA hone vAle vIryazakti ke vyApAra ko AhArakamizrakAyayoga kahate haiN| AhAraka-zarIra ko dhAraNa karane ke samaya arthAt-use prArambha karane ke samaya to AhArakamizrakAyayoga hotA hai aura usake tyAga ke samaya audArikamizrakAyayoga hotA hai| (7) kArmaNakAyayoga-kevala kArmaNa zarIra kI sahAyatA se vIryazakti kI jo pravRtti hotI hai, use kArmaNakAyayoga kahate haiN| yaha yoga vigrahagati meM tathA utpatti ke samaya anAhAraka avasthA meM sabhI jIvoM meM hotA hai| kevalIsamudghAta ke tIsare, cauthe aura pA~caveM samaya meM kevalI bhagavAna ke hotA hai| Elaboration--(1) Audarik sharira kaayayoga (activity of gross physical # body)-as it is a cluster of matter particles, audarik Sharira is called kaaya. The activity it is involved in is called audarik sharira kaayayoga. 5 This is related to human beings and animals. (2) Audarik mishra sharira kaaya yoga (activity of gross-cum-mixed physical body)- The potency related activity of audarik sharira with the 4 help of karman, vaikriya or ahaarak bodies is called audarik mishra sharira kaaya yoga. Every living being with gross physical body is $i involved in this activity right from the second Samaya after its birth up to the point when it attains fully developed state of the body (sharira paryapti). Human beings and animals having the power of 4 transmutation have this activity when they abandon the transmutated body (vaikriya sharira). In the same way when an accomplished ascetic \ creates telemigratory body (ahaarak sharira) the activity involved is ahaarak-mishra kaayayoga (telemigratory-cum-mixed activity of body). However, when they leave the telemigratory body and return to the 4 original body the activity involved is audarik-mishra kaayayoga (gross 41 physical-cum-mixed activity of body). When an omniscient undergoes aSTama zataka : prathama uddezaka (517) Eighth Shatak : First Lesson BUUUU)))))))))))))))))))))))

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554441454141414141414141414514614545454 455 454 455 456 41 41 41 41 454 455 456 454 Kevali Samudghat (bursting forth of soul space-points), at the second, sixth and seventh Samayas the activity involved is audarik-mishra kaayayoga. (3) Vaikriya kaaya yoga (activity of transmutable body)--The potency related activity of vaikriya sharira is called Vaikriya kaaya yoga. This activity is possible in humans and animals when they create a transmutable body with the acquired related special power (vaikriya labdhi bal). In divine and infernal beings this Vaikriya kaaya yoga is by birth (bhavapratyaya). (4) Vaikriya-mishra kaaya yoga (activity of transmutable-cum-mixed body)-The potency related activity of Vaikriya sharira with the help of karman and audarik bodies is called vaikriya mishra kaaya yoga. The vaikriya mishra kaaya yoga related to vaikriya and karman sharira commences at the second Samaya after birth among divine and infernal beings and it lasts till they attain fully developed body. The vaikriya mishra kaaya yoga related to vaikriya and audarik sharira is found in humans and animals only when they start creating vaikriya sharira with the help of special powers. While abandoning vaikriya sharira the activity involved is not vaikriya mishra but audarik mishra. (5) Ahaarak kaaya yoga (activity of telemigratory body)-The potency related activity of ahaarak sharira is called Ahaarak kaaya yoga. (6) Ahaarak-mishra kaaya yoga (activity of telemigratory-cum-mixed body)--The potency related activity of ahaarak sharira with the help of audarik sharira is called Ahaarak-mishra kaaya yoga. While acquiring aharak sharira the activity involved is Ahaarak-mishra kaaya yoga but while abandoning it the activity involved is audarik-mishra kaaya yoga. (7) Karman kaaya yoga (activity of karmic body)--The potency related activity with the help of karman sharira is called karman kaaya yoga. This activity is found in all beings in the anahaarak (no intake) state during the oblique movement before rebirth and at the moment of birth. It is also found at the third, fourth and fifth Samaya of Kevali samudghat (bursting forth of soul space-points) by an omniscient. 72. [pra. ] jai mIsApariNae kiM maNamIsApariNae, vayamIsApariNae, kAyamIsApariNae ? [u. ] goyamA ! maNamIsApariNae vA, vayamIsApariNae vA kAyamIsApariNae vaa| ___72. [pra. ] bhagavan ! yadi eka dravya, mizrapariNata hotA hai, to kyA vaha manomizrapariNata hotA hai, yA vacanamizrapariNata hotA hai, athavA kAyamizrapariNata hotA hai ? aparit (2) (518) Bhagavati Sutra (2) 454545454 455 456 457 451 451 451 451 451 454545454545454545454545454545454545454

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Wan [.] gautama ! vaha manomizrapariNata bhI hotA hai, vacanamizrapariNata bhI hotA hai, yA 5 kAyamizra - pariNata bhI hotA hai| Wan Wan Wan phaphaphaphaphaphaphapha pha [Ans.] Gautam ! It could be transformed either due to joint activity of 5 mind (manah-mishra parinat), or joint activity of speech (vachan-mishra parinat) or joint activity of body (kaaya-mishra parinat). 73. [ pra. ] jai maNamIsApariNae kiM saccamaNamIsApariNae, mosamaNamIsApariNae ? [u.] jahA paogapariNae tahA mIsApariNae vi bhANiyavvaM niravasesaM jAva 5 pajjattasavvaTThasiddha aNuttarovavAiya jAva devapaMciMdiyakammAsarIragamIsApariNae vA, apajjattasavvasiddha aNu0 jAva kammAsarIramIsApariNae vA / Wan 72. [Q.] Bhante ! If a substance is mishra parinat (jointly or consciously-cum-naturally transformed), then is it transformed due to joint activity of mind (manah-mishra parinat), joint activity of speech (vachan-mishra parinat) or joint activity of body (kaaya-mishra parinat)? Wan 73. [ pra. ] bhagavan ! yadi eka dravya manomizrapariNata hotA hai, to kyA vaha satyamanomizra - pariNata 5 phra hotA hai, mRSAmanomizra - pariNata hotA hai, satyamRSAmanomizra - pariNata hotA hai, athavA 5 asatyamRSAmanomizra - pariNata hotA hai ? 5 [u.] gautama ! jisa prakAra prayoga- pariNata eka dravya ke sambandha meM kahA gayA hai, usI prakAra Wan 5 mizrapariNata eka dravya ke viSaya meM kahanA cAhie yAvat paryApta - sarvArthasiddha anuttaraupapAtika kalpAtIta pha Wan 15 vaimAnikadeva paMcendriya kArmaNa - zarIra kAyamizra - pariNata hotA hai, athavA aparyApta sarvArthasiddha Wan anuttaraupapAtika kalpAtIta vaimAnika deva-paMcendriyakArmaNazarIra- kAyamizra - pariNata hotA hai| Wan 5 73. [Q.] Bhante ! If a substance is transformed due to joint activity of mind (manah-mishra parinat), then is it transformed due to truthful activity of mind (satya manah-mishra parinat), untruthful activity of mind (mrisha manah-mishra parinat), truthful-untruthful activity of 5 mind (satya-mrisha manah-mishra parinat), or non-truthful-non5 untruthful activity of mind (asatya-amrisha manah-mishra parinat) ? [Ans.] Gautam ! What has been said with regard to conscions transformation (prayoga parinat) of a substance should be repeated th regard to joint transformation (mishra parinat)... and so on up to... It is transformed due to joint activity of karmic body of fully developed fivesensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya mishra Wan Eighth Shatak: First Lesson | aSTama zataka prathama uddezaka (519) Wan phra Wan phra Wan

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8555555555555555555555555555555555555 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 5555555555 parinat) or transformed due to joint activity of karmic body of u underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatiky celestial-vehicular divine beings beyond the Kalps (aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya mishra parinat). 74. [pra.] jai vIsasApariNae kiM vaNNapariNae gaMdhapariNae rasapariNae phAsapariNae / saMThANapariNae ? [u. ] goyamA ! vaNNapariNae vA gaMdhapariNae vA rasapariNae vA phAsapariNae vA saMThANapariNae vaa| ____74. [pra. ] bhagavan ! yadi eka dravya, vistrasA (svabhAva se) pariNata hotA hai, to kyA vaha . varNapariNata hotA hai, gandhapariNata hotA hai, rasapariNata hotA hai, sparzapariNata hotA hai, athavA saMsthAnapariNata hotA hai ? ___ [u.] gautama ! vaha varNapariNata hotA hai, yA gandhapariNata hotA hai, athavA rasapariNata hotA hai, yA sparzapariNata hotA hai, yA vaha saMsthAnapariNata hotA hai| 74. (Q.) Bhante ! If a substance is naturally transformed (visrasa parinat), then is it transformed as attributes of appearance (colour), attributes of smell, attributes of taste, attributes of touch and attributes of constitution ? [Ans.] Gautam ! It could be transformed either as attributes of appearance (colour), attributes of smell, attributes or taste, attributes of touch or attributes of constitution. 75. [pra. ] jai vaNNapariNae kiM kAlavaNNapariNae nIla jAva sukkillavaNNapariNae ? ____ [u. ] goyamA ! kAlavaNNapariNae vA jAva sukkillavaNNapariNae vaa| ___75. [pra. ] bhagavan ! yadi eka dravya, varNapariNata hotA hai to kyA vaha kAle varNa ke rUpa meM pariNata hotA hai, athavA nIlavarNa ke rUpa meM pariNata hotA hai, athavA yAvat zuklavarNa ke rUpa meM pariNata hotA hai ? [u.] gautama ! vaha kAle varNa ke rUpa meM pariNata hotA hai, athavA yAvat zuklavarNa ke rUpa meM hai pariNata hotA hai| 75. [Q.] Bhante ! If a substance is transformed as attributes of appearance (colour), then is it transformed as attributes of black colour, or as attributes of blue colour... and so on up to... as attributes of white colour? [Ans.] It could be transformed either as attributes of black colour... and so on up to... as attributes of white colour. bhagavatI sUtra (2) (520) Bhagavati Sutra (2)

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5 Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha ttttt*****************************mitiS 76. [.] jai gaMdhapariNae kiM subbhigaMdhapariNae, dubbhigaMdhapariNae ? Wan [ u. ] goyamA ! subbhigaMdhapariNae vA, dubbhigaMdhapariNae vA / 76. [ pra. ] bhagavan ! yadi eka dravyagandha - pariNata hotA hai to kyA vaha surabhigandha rUpa meM pariNata hotA hai, athavA durabhigandharUpa meM pariNata hotA hai ? Wan then is it transformed as attributes of good smell or as attributes of bad 5 smell ? Wan phra [ u. ] gautama ! vaha surabhigandharUpa meM pariNata hotA hai, athavA durabhigandharUpa meM pariNata hotA hai / 76. [Q.] Bhante ! If a substance is transformed as attributes of smell, [Ans.] It could be transformed either as attributes of good smell or as attributes of bad smell. 77. [.] rasapariNae kiM tittarasapariNae 5 pucchA ? [ u. ] goyamA ! tittarasapariNae vA jAva mahurarasapariNae vA / 77. [ pra. ] bhagavan ! yadi eka dravya, rasarUpa meM pariNata hotA hai, to kyA vaha tIkhe (carapare) rasa ke rUpa meM pariNata hotA hai, athavA yAvat madhurarasa ke rUpa meM pariNata hotA hai ? 77. [Q.] Bhante ! If a substance is transformed as attributes of taste, 5 then is it transformed as attributes of bitter taste, or... and so on up to ... as attributes of sweet taste? [ u. ] gautama ! vaha tIkhe rasa ke rUpa meM pariNata hotA hai, athavA yAvat madhurarasa ke rUpa meM pariNata hotA hai| [Ans.] It could be transformed either as attributes of bitter taste, or... and so on up to... as attributes of sweet taste. 78. [ pra. ] jai phAsapariNae kiM kakkhaDaphAsapariNae jAva lukkhaphAsapariNae ? [u. ] goyamA ! kakkhaDaphAsapariNae vA jAva lukkhaphAsapariNae vA / 78. [.] bhagavan ! yadi eka dravya, sparzapariNata hotA hai to kyA vaha karkazasparzarUpa meM pariNata hotA hai, athavA yAvat rUkSasparzarUpa meM pariNata hotA hai ? phra hotA hai| Wan Wan [ u. ] gautama ! vaha karkazasparzarUpa meM pariNata hotA hai, athavA yAvat rUkSasparzarUpa meM pariNata 78. [Q.] Bhante ! If a substance is transformed as attributes of touch, then as attributes of coarse touch? is it transformed as attributes of hard touch, or... and so on up to... aSTama zataka prathama uddezaka (521) Eighth Shatak: First Lesson 255955 5955 55955 5 5595555555555 5 5 5555 5552 phaphaphaphaphaphapha

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) )) ))) )) )) )) ) ) [Ans.] It could be transformed either as attributes of hard touch, or... and so on up to... as attributes of coarse touch. 79. [pra. ] jai saMThANapariNae0 pucchA ? [u. ] goyamA ! parimaMDalasaMThANapariNae vA jAva AyayasaMThANapariNae vaa| 79. [pra.] bhagavan ! yadi eka dravya, saMsthAna-pariNata hotA hai, to kyA vaha 9 parimaNDala-saMsthAnarUpa meM pariNata hotA hai, athavA yAvat Ayata-saMsthAnarUpa meM pariNata hotA hai ? [u. ] gautama ! vaha dravya parimaNDala-saMsthAnarUpa meM pariNata hotA hai, athavA yAvat // Ayata-saMsthAnarUpa meM pariNata hotA hai| 79. 1Q.] Bhante ! If a substance is transformed as attributes of constitution, then is it transformed as attributes of spherical i constitution, or... and so on up to... as attributes of rectangular constitution ? (Ans.] It could be transformed either as attributes of spherical constitution, or... and so on up to... as attributes of rectangular constitution. do dravya ke saMyoga se niSpanna bhaMga ALTERNATIVES OF TRANSFORMATION OF TWO SUBSTANCES 80. [pra. ] do bhaMte ! davyA kiM payogapariNayA, mIsApariNayA, vIsasApariNayA ? ma [u.] goyamA ! paogapariNayA vA 1 / mIsApariNayA vA 2 / vIsasApariNayA vA 3 / ahavege OM paogapariNae, ege mIsApariNae 4 / ahavege paogapariNae, ege vIsasApariNae 5 / ahavege mIsApariNae, ege vIsasApariNae, evaM 6 / 80. [pra. ] bhagavan ! kyA do dravya prayogapariNata hote haiM, mizrapariNata hote haiM, athavA vitrasApariNata hote haiM ? / [u. ] gautama ! ve prayogapariNata hote haiM, yA mizrapariNata hote haiM, athavA vistrasApariNata hote haiM, athavA eka dravya prayogapariNata hotA hai aura dUsarA mizrapariNata hotA hai; yA eka dravya prayogapariNata OM hotA hai aura dUsarA dravya vistrasApariNata hotA hai; athavA eka dravya mizrapariNata hotA hai aura dUsarA OM vitrasApariNata hotA hai| $ 80. (Q.) Bhante ! Are two substances prayoga parinat (consciously 4i transformed), mishra parinat (jointly transformed) or visrasa parinat (naturally transformed)? [Ans.] Gautam ! Two substances could be prayoga parinat (consciously transformed), or mishra parinat (jointly transformed) or visrasa parinat (naturally transformed). Also one of these substances ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) ))) )) Wan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (2) (522) Bhagavati Sutra (2)

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BFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$$$$$$$$$$$$ 55 could be prayoga parinat (consciously transformed) and the other mishra 4 parinat (jointly transformed), or one could be prayoga parinat (consciously transformed) and the other visrasa parinat (naturally transformed), or one could be mishra parinat (jointly transformed) and the other visrasa parinat (naturally transformed). 81. [pra. ] jai paogapariNayA kiM maNappayogapariNayA, vaippayogapariNayA, kAyappayogapariNayA ? . / [u.] goyamA ! maNappayogapariNatA vA 1 / vaippayogapariNayA vA 2 / kAyappayogapariNayA vA 3 / : ahavege maNappayogapariNae, ege vayappayogapariNae 4 / ahavege maNappayogapariNae, ege kAyappaogapariNae OM 5 / ahavege vayappayogapariNae, ege kAyappaogapariNae 6 / 81. [pra. ] bhagavan ! yadi ve do dravya prayogapariNata hote haiM to kyA manaHprayogapariNata hote haiM, yA Wan vacana-prayogapariNata hote haiM athavA kAya-prayogapariNata hote haiM ? [u.] gautama ! ve (do dravya) yA to (1) manaHprayogapariNata hote haiM, yA (2) vacana-prayogapariNata ke hote haiM, athavA (3) kAya-prayogapariNata hote haiM, athavA (4) unameM se eka dravya manaHprayogapariNata hotA hai aura dUsarA vacana-prayogapariNata hotA hai, athavA (5) eka dravya manaHprayogapariNata hotA hai aura Wan dUsarA kAya-prayogapariNata hotA hai, yA (6) eka dravya vacana-prayogapariNata hotA hai aura dUsarA // | kAya-prayogapariNata hotA hai| 4i 81. (Q.) Bhante ! If two substances are prayoga parinat (consciously 4 transformed), then are they transformed due to conscious activity of mind (manah-prayoga parinat), conscious activity of speech (vachanprayoga parinat) or conscious activity of body (kaaya-prayoga parinat)? (Ans.] Gautam ! They could be transformed either due to (1) conscious activity of mind (manah-prayoga parinat), or (2) conscious activity of speech (vachan-prayoga parinat) or (3) conscious activity of body (kaayaprayoga parinat). Also (4) one of these substances could be transformed due to conscious activity of mind (manah-prayoga parinat) and the other due to conscious activity of speech (vachan-prayoga parinat), or (5) one of these substances could be transformed due to conscious activity of mind (manah-prayoga parinat) and the other due to conscious activity of body (kaaya-prayoga parinat), or (6) one of these substances could be transformed due to conscious activity of speech (vachan-prayoga parinat) and the other due to conscious activity of body (kaaya-prayoga parinat). 82. [pra.] jai maNappayogapariNayA kiM saccamaNappayogapariNayA, asaccamaNappayogapariNayA, ke saccAmosamaNappayogapariNayA, asaccA'mosamaNappayogapariNayA ? aSTama zataka : prathama uddezaka (523) Eighth Shalak: First Lesson BWan 5555555555555555555555555555558

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phra 5 [u. ] goyamA ! saccamaNappayogapariNayA vA jAva asaccAmosamaNappayogapariNayA vA ahavege 5 saccamaNappayogapariNae, ege mosamaNappaogapariNae 1 | ahavege saccamaNappaogapariNae, ege saccAmosamaNappaogapariNae 2 / ahavege saccamaNappaogapariNae, ege asaccAmosamaNappaogapariNae 3 / 5 ahavege mosamaNappayogapariNae, ege saccAmosamaNappayogapariNae 4 | ahavege mosamaNappayogapariNae, ege asaccAmosamaNappayogapariNae 5 5 / ahavege saccAmosamaNappaogapariNae, ege 5 asaccAmosamaNappaogapariNae 6 / [u.] gautama ! ve (do dravya) (1-4) satyamanaHprayogapariNata hote haiM, yAvat asatyAmRSAmanaH prayogapariNata hote haiM, yA (5) unameM se eka dravya satyamanaH prayogapariNata hotA hai aura dUsarA mRSAmanaH Wan pha prayogapariNata hotA hai, athavA (6) eka dravya satyamanaH prayogapariNata hotA hai aura dUsarA satyamRSAmanaH 82. [ pra.] bhagavan ! yadi ve (do dravya) manaH prayogapariNata hote haiM to kyA satyamanaH prayogapariNata Wan hote haiM, yA asatyamanaH prayogapariNata hote haiM, athavA satyamRSAmanaH prayogapariNata hote haiM, yA asatyAmRSAmanaH prayogapariNata hote haiM ? 5 prayogapariNata hotA hai, yA (7) eka dravya satyamanaH prayogapariNata hotA hai aura dUsarA asatyAmRSAmanaH Wan prayogapariNata hotA hai, athavA (8) eka dravya mRSAmanaH prayogapariNata hotA hai aura dUsarA satyamRSAmanaH prayogapariNata hotA hai, yA (9) eka dravya mRSAmanaH prayogapariNata hotA hai aura dUsarA asatyAmRSAmanaH prayogapariNata hotA hai, athavA (10) eka dravya satyamRSAmanaH prayogapariNata hotA hai aura dUsarA asatyAmRSAmanaHprayogapariNata hotA hai| 82. [Q.] Bhante ! If two substances are transformed due to conscious activity of mind (manah-prayoga parinat), then are they transformed due to truthful activity of mind (satya manah-prayoga parinat), 5 untruthful activity of mind (mrisha manah-prayoga parinat), truthful 5 untruthful activity of mind (satya-mrisha manah-prayoga parinat), or Wan non-truthful-non-untruthful activity of mind (asatya-amrisha manahpha prayoga parinat) ? Wan [Ans.] Gautam ! They could be transformed either due to (1-4) truthful conscious activity of mind (satya manah - prayoga parinat), or... and so on up to... non-truthful-non-untruthful conscious activity of mind phraM (asatya-amrisha manah-prayoga parinat ). Also (5) one of these substances could be transformed due to truthful activity of mind (satya manah-prayoga parinat) and the other due to untruthful activity of mind (mrisha manah-prayoga parinat), or (6) one of these substances could be transformed due to truthful activity of mind (satya manah-prayoga Wan 5 parinat) and the other due to truthful untruthful activity of mind (satya - 5 mrisha manah-prayoga parinat), or (7) one of these substances could be phra 5 phra bhagavatI sUtra (2) (524) Wan ttttmimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimiHINE Bhagavati Sutra (2) 5 Wan Wan Wan 255555 5 5 5 5 5 55955 5 55 5 5 5 5 5 555565555 5552 Wan

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Wan 5 phra Wan transformed due to truthful activity of mind (satya manah-prayoga parinat) and the other due to non-truthful-non-untruthful activity of 5 5 mind (asatya-amrisha manah-prayoga parinat), or ( 8 ) one of these substances could be transformed due to untruthful activity of mind (mrisha manah-prayoga parinat) the other due to truthful-untruthful 5 activity of mind (satya-mrisha manah-prayoga parinat), or (9) one of these substances could be transformed due to untruthful activity of mind F (mrisha manah-prayoga parinat ) the other due to non-truthful-non- 5 untruthful activity of mind (asatya-amrisha manah-prayoga parinat), or Wan Wan Wan Wan Wan phra ( 10 ) one of these substances could be transformed due to truthful - 5 untruthful activity of mind (satya-mrisha manah-prayoga parinat ) the 5 5 other due to non-truthful-non-untruthful activity of mind (asatya - 5 5 amrisha manah-prayoga parinat). 5 Wan Wan 83. [pra. ] jai saccamaNappaogapariNayA kiM AraMbhasaccamaNappayogapariNayA jAva asamAraMbhasaccamaNappayogapariNayA ? Wan 5555555 [u.] goyamA ! AraMbha - saccamaNappayogapariNayA vA jAva asamAraMbha - saccamaNappayogapariNayA vA / pha ahavege AraMbha - saccamaNappayogapariNae, ege aNAraMbha - saccamaNappayogapariNae / evaM eeNaM gameNaM saMjoeNaM neyavvaM / savve saMyogA jattha jattiyA uTTheti te bhANiyavvA jAva savvaddhasiddha tti / Wan Wan 83. [ pra. ] bhagavan ! yadi ve (do dravya) satyamanaH prayogapariNata hote haiN| 'kyA ve ArambhasatyamanaH prayogapariNata hote haiM yA anArambhasatyamanaH prayogapariNata hote haiM, athavA saMrambha (sArambha) satyamanaH prayogapariNata hote haiM, yA asaMrambha (asArambha) satyamanaH prayogapariNata hote haiM, athavA samArambhasatyamanaH prayogapariNata hote haiM yA asamArambhasatyamanaH prayoga pariNata hote haiM ? Wan phra [u.] gautama ! ve do dravya ( 1 - 6 ) ArambhasatyamanaH prayogapariNata hote haiM, athavA yAvat asamArambhasatyamanaH prayogapariNata hote haiM; athavA eka dravya ArambhasatyamanaH prayogapariNata hotA hai aura 5 dUsarA anArambhasatyamanaH prayogapariNata hotA hai; isI prakAra isa gama (pATha) ke anusAra dvikasaMyogI bhaMga 5 karane cAhie / jahA~ jitane bhI dvikasaMyoga ho sakeM, utane sabhI yahA~ kahane cAhie yAvat sarvArthasiddha 5 vaimAnika deva - paryanta kahane caahie| Wan phra phra Wan Wan Wan Wan Wan 83. [Q.] Bhante ! If two substances are transformed due to truthful 5 conscious activity of mind (satya manah-prayoga parinat), then are they 5 transformed due to truthful sinning conscious activity of mind (aarambh phra satya manah-prayoga parinat), truthful conscious activity of mind to resolve to sin (samrambh satya manah-prayoga parinat), truthful tormenting conscious activity of mind (samaarambh satya manahprayoga parinat), truthful non-sinning conscious activity of mind aSTama zataka : prathama uddezaka 5 (525) phra 2 5 5 5 55 5 5 5 5 5 5 555 55555555555595555555 Eighth Shatak: First Lesson pha Wan Wan

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85555555555555555555555555555558 ) )) OMOMOM))))))))5555 )) )) ) ) ) ) )) 41 (anaarambh satya manah-prayoga parinat), truthful conscious activity 45 of mind not to resolve to sin (asamrambh satya manah-prayoga parinat), or truthful non-tormenting conscious activity of mind (asamaarambh satya manah-prayoga parinat)? (Ans.] Gautam ! They could be transformed either due to (1-6) truthful sinning conscious activity of mind (aarambh satya manahprayoga parinat), or... and so on up to... untruthful non-tormenting conscious activity of mind (asamaarambh satya manah-prayoga parinat). Also one of these substances could be transformed due to truthful sinning conscious activity of mind (aarambh satya manahprayoga parinat) and the other due to truthful non-sinning conscious activity of mind (anaarambh satya manah-prayoga parinat). In the same 5 way all possible alternatives of combination of two aforesaid alternatives Wan should be stated... and so on up to... Sarvarthasiddha Anuttaraupapatik Vaimanik dev. 84. [pra. ] jai mIsApariNayA kiM maNamIsApariNayA0 ? [u. ] evaM mIsApariNayA vi| 84. [pra. ] bhagavan ! yadi ve (do dravya) mizrapariNata hote haiM to manomizrapariNata hote haiM ? (ityAdi pUrvavat prayogapariNata vAle praznoM kI taraha yahA~ bhI sabhI prazna upasthita karane caahie|) [u. ] gautama ! jisa prakAra prayogapariNata ke viSaya meM kahA gayA hai, usI prakAra mizrapariNata ke ke sambandha meM bhI kahanA caahie| 84. (Q.) Bhante ! If two substances are mishra parinat (jointly or consciously and naturally transformed), then are they transformed due to conscious activity of mind (manah-prayoga parinat) ? (include other alternative questions as aforesaid with regard to consciously transformed matter) (Ans.) Gautam ! As has been stated with regard to consciously transformed (prayoga parinat) matter so should be stated with regard to jointly transformed (mishra parinat) matter. 85. [pra. ] jai vIsasApariNayA kiM vaNNapariNayA, gaMdhapariNayA0 ? [u. ] evaM vIsasApariNayA vi jAva ahavege cauraMsasaMThANapariNae, ege AyayasaMThANapariNae vaa| 85. [pra.] bhagavan ! yadi do dravya visrasApariNata hote haiM to kyA ve varNa rUpa se pariNata hote haiM, gaMdharUpa se pariNata hote haiM, (athavA yAvat saMsthAnarUpa se pariNata hote haiM ?) )) 555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhLi 5555555555555 Bu Bu bhagavatI sUtra (2) (526) Bhagavati Sutra (2)

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)))558 ))) ) ) ))) B555555))))))))))))))) ) ))))))) [u. ] gautama ! jisa prakAra pahale kahA gayA hai, usI prakAra vinasApariNata ke viSaya meM kahanA // cAhie, yAvat eka dravya, caturasrasaMsthAnarUpa se pariNata hotA hai, eka dravya Ayata saMsthAna se pariNata hotA hai| 35. (Q.) Bhante ! If two substances are visrasa parinat (naturally transformed), then are they transformed as attributes of colour ? (or... and so on up to... as attributes of constitution). [Ans.] Gautam ! The aforesaid pattern should also be followed for naturally transformed matter (visrasa parinat pudgala)... and so on up to... one substance is transformed as attributes of square constitution and the other is transformed as attributes of rectangular constitution. vivecana : prastuta chaha sUtroM (sU. 80 se 85 taka) meM do dravyoM se sambandhita vibhinna vizeSaNayukta manoyoga OM Adi ke saMyoga se prayogapariNata, mizrapariNata aura visrasApariNata padoM ke vibhinna bhaMgoM kA nirUpaNa hai| tIna padoM ke chaha bhaMga-do dravyoM ke sambandha meM prayogapariNata, mizrapariNata aura visrasApariNata; ina tIna padoM OM ke asaMyogI tIna bhaMga aura dvikasaMyogI tIna bhaMga, yoM kula chaha bhaMga hote haiN| manaHprayogapariNata ke pA~ca sau cAra bhaMga-sarvaprathama satyamanaHprayogapariNata, asatyamanaHprayogapariNata Adi cAra padoM ke asaMyogI cAra bhaMga aura dvikasaMyogI chaha bhaMga; isa prakAra kula dasa bhaMga hote haiN| phira ArambhasatyamanaH Wan prayoga Adi chaha padoM ke asaMyogI chaha bhaMga aura dvikasaMyogI pandraha bhaMga hote haiN| isa prakAra , + Arambhasatyamana-prayogapariNata (dravyadvaya) ke 6 + 15 = 21 bhaMga hue| isI prakAra anArambhasatyamanaHprayoga Adi zeSa pA~ca padoM ke bhI pratyeka ke ikkIsa-ikkIsa bhaMga hote haiN| yoM satyamanaHprayogapariNata ke Arambha, OM anArambha, saMrambha, asaMrambha, samArambha, asamArambha; ina chaha padoM ke sAtha kula 21 x 6 = 126 bhaMga hue| __isI prakAra satyamanaHprayogapariNata kI taraha asatyamanaHprayogapariNata, satyamRSAmanaHprayogapariNata, OM asatyAmRSAmanaHprayogapariNata; ina tIna padoM ke bhI Arambha Adi chaha padoM ke sAtha pratyeka ke pUrvavat eka sau ma chabbIsa-eka sau chabbIsa bhaMga hote haiN| ataH manaHprayogapariNata ke satyamanaHprayogapariNata, asatyamanaH // prayogapariNata Adi vizeSaNoM se cAroM padoM ke kula 126 x 4 = 504 bhaMga hote haiN| vacanaprayogapariNata ke bhI pA~ca sau cAra bhaMga-jisa prakAra manaHprayogapariNata ke uparyukta pA~ca sau cAra bhaMga hote haiM, usI prakAra vacanaprayogapariNata ke bhI pA~ca sau cAra bhaMga hote haiN| audArika Adi kAyaprayogapariNata ke eka sau chiyAnave bhaMga-audArikazarIrakAyaprayogapariNata Adi sAta pada ke haiM, inake asaMyogI sAta bhaMga aura dvikasaMyogI ikkIsa bhaMga, yoM kula 7 + 21 = 28 bhaMga eka pada ke hote haiN| sAtoM padoM ke kula 28 x 7 = 196 bhaMga kAyaprayogapariNata ke hote haiN| ma triyogasambandhI mizrapariNata bhaMga-isa prakAra manaHprayogapariNata sambandhI pA~ca sau cAra, vacanaprayogapariNata sambandhI pA~ca sau cAra aura kAyaprayogapariNata sambandhI eka sau chiyAnave, yoM kula eka hajAra do sau cAra bhaMga : prayogapariNata ke hote haiN| jisa prakAra prayogapariNata do dravyoM ke kula eka hajAra do sau cAra bhaMga kahe gaye haiM, ma usI prakAra mizrapariNata do dravyoM ke bhI kula eka hajAra do sau cAra bhaMga samajhane caahie| ))))))) ))) ) ))))) aSTama zataka : prathama uddezaka (527) Eighth Shatak: First Lesson ja 5555555555555555555555555555555555558

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514455456454 455 456 45454545454 455 456 455 456 457 451 45 455 456 457 4545454545454545454545 visrasApariNata dravyoM ke bhaMga-jisa rIti se prayogapariNata do dravyoM ke bhaMga kahe gaye haiM, usI rIti se vitrasApariNata do dravyoM ke varNa, gaMdha, rasa, sparza aura saMsthAna; ina pA~ca padoM ke vividha padoM ko lekara asaMyogI aura dvikasaMyogI bhaMga bhI yathAyogya samajha lenA caahie| (vRtti, patrAMka 337-338) Elaboration-In the aforesaid six aphorisms (80-85) various alternatives (bhang) of three kinds of transformations (mental, joint and natural) with varied associations, including that of mind (manoyoga), and their progressive sub-categories have been mentioned. Six alternatives of three basic transformations-With regard to two substances there are six alternatives. Three individually and three with combinations of two each. Five hundred four alternatives of manah prayoga parinat-First of all there are 10 alternatives of satya manah prayoga parinat, mrisha manah prayoga parinat (etc.); four individually and six with combinations of two each. Then there are 21 alternatives of aarambh satya manah prayoga parinat (etc.); six individually and fifteen with combinations of two each. In the same way there are 21 alternatives each for the remaining five sub-categories including anaarambh satya manah prayoga parinat. This way there are total 126 alternatives (21 x 6) for aarambh, anaarambh, samrambh, asamrambh, samaarambh and asamaarambh. In the same way like satya manah prayoga parinat there are also 126 alternatives each for mrisha manah-prayoga parinat, satya-mrisha manah-prayoga parinat, and asatya-amrisha manah-prayoga parinat with six sub-categories including aarambh. This way there are 504 (126 x 4) alternatives of transformations for the four basic categories including satya manah prayoga parinat. Five hundred four alternatives of vachan prayoga parinat-Like the aforesaid 504 alternatives for manah prayoga parinat, there are 504 alternatives for vachan prayoga parinat following the same pattern. One hundred ninety six alternatives of kaaya prayog parinatThere are 7 basic categories of kaaya prayog parinat including audarik sharira kaaya prayog parinat. For these seven there are 28 alternatives of seven individually and twenty one with combinations of two each. For seven sub-categories the total number of alternatives becomes 28 x 7 = 196. Alternatives for mishra parinat for three activities--As aforesaid with regard to two substances there are 1204 alternatives for prayog e E () (528) Bhagavati Sutra (2) 1454 455 456 45 44 45 46 45 44 455 456 457 455 456 457 451 455 456 457 4545454545454545454545454

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95555555555555555555555555555 Wan 5555)445555555555555555955555555555555555555 parinat-504 manah prayoga + 504 vachan prayoga + 196 kaaya prayog. In the same way there are 1204 alternatives also for mishra parinat with 5 regard to two substances. Alternatives of visrasa parinat-Following the pattern of prayoga parinat (consciously transformed), alternatives for visrasa parinat should also be derived with various combinations (individual and combination of two) of activities and the five attributes of colour, smell, $i taste, touch and constitution. (Vritti, leaf 337-338) tIna dravyoM sambandhI bhaMga ALTERNATIVES OF TRANSFORMATION OF THREE SUBSTANCES 86.[pra. ] tiNNi bhaMte ! davvA kiM payogapariNayA, mIsApariNayA, vIsasApariNayA? [u. ] goyamA ! payogapariNayA vA, mIsApariNayA vA, vIsasApariNayA vA 1 / ahavege payogapariNae, do mIsApariNayA 1 / ahavege payogapariNae, do vIsasApariNayA 2 / ahavA do payogapariNayA, ege mIsApariNae 3 / ahavA do payogapariNayA, ege vIsasApariNae 4 / ahavege mIsApariNae, do OM vIsasApariNayA 5 / ahavA do mIsasApariNayA, ege vIsasApariNae 6 / ahavege payogapariNae, ege mIsApariNae, ege vIsasApariNae / 86. [pra.] bhagavan ! kyA tIna dravya prayogapariNata hote haiM, mizrapariNata hote haiM, athavA vitrasApariNata hote haiM ? [u.] gautama ! tIna dravya yA to prayogapariNata hote haiM, yA mizrapariNata hote haiM, athavA vitrasApariNata hote haiM, yA eka dravya prayogapariNata hotA hai aura do dravya mizrapariNata hote haiM, yA eka OM dravya prayogapariNata hotA hai aura do dravya visrasApariNata hote haiM; athavA do dravya prayogapariNata hote haiM 2 aura eka dravya mizrapariNata hotA hai, athavA do dravya prayogapariNata hote haiM aura eka dravya visrasApariNata * hotA hai; athavA eka dravya mizrapariNata hotA hai aura do dravya visrasApariNata hote haiM, athavA do dravya ma mizrapariNata hote haiM aura eka dravya visrasApariNata hotA hai; yA eka dravya prayogapariNata hotA hai, eka dravya mizrapariNata hotA hai aura eka dravya visrasApariNata hotA hai| Wan 86. [Q.] Bhante ! Are three substances prayoga parinat (consciously transformed), mishra parinat (jointly transformed) or visrasa parinat (naturally transformed) ? (Ans.] Gautam ! Three substances could be prayoga parinat (consciously transformed), or mishra parinat (jointly transformed) or visrasa parinat (naturally transformed). Also one of these substances could be prayoga parinat (consciously transformed) and the other two mishra parinat (jointly transformed), or one could be prayoga parinat (consciously transformed) and the other two visrasa parinat (naturally Wan )))))55555555555555555555555555555555555555555 aSTama zataka : prathama uddezaka (529) Eighth Shatak: First Lesson Eighth Shah 35555555555555555555555555555558

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transformed), or two of these substances could be prayoga parinat 4 (consciously transformed) and the remaining one mishra parinat (jointly transformed), or one could be mishra parinat (jointly transformed) and the other two visrasa parinat (naturally transformed), or two could be mishra parinat (jointly transformed) and the remaining one visrasa parinat (naturally transformed), or one could be prayoga parinat (consciously transformed), one mishra parinat (jointly transformed) and ___one visrasa parinat (naturally transformed). 87. [pra. ] jai payogapariNayA kiM maNappayogapariNayA, vaippayogapariNayA, kAyappayogapariNayA ? [u. ] goyamA ! maNappayogapariNayA vA0 evaM ekkagasaMyogo, duyasaMyogo tiyasaMyogo ya bhaanniyvyo| 87. [pra. ] bhagavan ! yadi ve tInoM dravya prayogapariNata hote haiM to kyA manaHprayogapariNata hote haiM, yA vacanaprayogapariNata hote haiM athavA ve kAyaprayogapariNata hote haiM ? Wan [u. ] gautama ! ve (tIna dravya) yA to manaHprayogapariNata hote haiM, yA vacanaprayogapariNata hote haiM, + athavA kAyaprayogapariNata hote haiN| isa prakAra ekasaMyogI (asaMyogI), dvikasaMyogI aura trikasaMyogI bhaMga OM kahane caahie| 87. [Q.] Bhante ! If three substances are prayoga parinat (consciously transformed), then are they transformed due to conscious activity of mind (manah-prayoga parinat), conscious activity of speech (vachanki prayoga parinat) or conscious activity of body (kaaya-prayoga parinat)? 41 ___[Ans.] Gautam ! They could be transformed either due to conscious ti activity of mind (manah-prayoga parinat), or conscious activity of speech (vachan-prayoga parinat) or conscious activity of body (kaaya-prayoga 46 parinat). In the same way alternatives with singularity, combinations of si two and three should be stated. 88. [pra. ] jai maNappayogapariNayA kiM saccamaNappayogapariNayA 4 ? [u.] goyamA ! saccamaNappayogapariNayA vA jAva asaccAmosamaNappayogapariNayA vA 4 / ahavege saccamaNappayogapariNae, do mosamaNappayogapariNayA evaM duyasaMyogo, tiyasaMyogo bhaanniybbo| ettha vi taheva jAva ahavA ege taMsasaMThANapariNae vA ege cauraMsasaMThANapariNae vA ege AyayasaMThANapariNae vaa| 88. [pra. ] bhagavan ! yadi tIna dravya manaHprayogapariNata hote haiM to kyA ve satyamanaHprayogapariNata hote haiM ? (asatyamanaHprayogapariNata hote haiM) ityAdi prazna haiN| [u.] gautama ! ve tInoM dravya satyamanaHprayogapariNata hote haiM, athavA yAvat asatyAmRSAmanaH - prayogapariNata hote haiM. athavA unameM se eka dravya satyamanaHprayogapariNata hotA hai aura do dravya maSAmanaH / prayogapariNata hote haiM; ityAdi prakAra se yahA~ bhI dvikasaMyogI aura trika saMyogI bhaMga kahane caahie| Wan 55454545555555555555555555555555555555555 | bhagavatI sUtra (2) (530) Bhagavati Sutra (2)

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phaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan tIna dravyoM ke prayogapariNata kI taraha hI mizrapariNata aura visrasApariNata ke bhaMga kahane cAhie yAvat athavA eka tryaMsa (trikoNa) saMsthAnarUpa se pariNata ho, eka samacaturasra - saMsthAnarUpa se pariNata ho aura eka Ayata-saMsthAnarUpa se pariNata ho, yahA~ taka kahanA caahie| 88. Bhante ! If three substances are transformed due to conscious activity of mind (manah-prayoga parinat), then are they transformed due to truthful activity of mind (satya manah-prayoga parinat ) ? (and other questions like mrisha manah-prayoga parinat and so on) [Ans.] Gautam ! They could be transformed either due to truthful conscious activity of mind (satya manah-prayoga parinat), or... and so on up to... non-truthful-non-untruthful conscious activity of mind (asatyaamrisha manah-prayoga parinat). Also one of these substances could be transformed due to truthful activity of mind (satya manah-prayoga parinat) and the other two due to untruthful activity of mind (mrisha manah2- prayoga parinat ). All other alternatives with combinations of two and three should be stated here. Like the alternatives of prayoga parinat (consciously transformed), those of mishra parinat and visrasa parinat should also be stated... and so on up to... or one substance is transformed as attributes of triangular constitution, one is transformed as attributes of square constitution and one is transformed as attributes of rectangular constitution. vivecana : prayogapariNata Adi tIna padoM ke asaMyogI tIna bhaMga, dvikasaMyogI chaha aura trikasaMyogI eka bhaMga 5 hotA hai| yoM kula dasa bhaMga hote haiN| various satyamanaH prayogapariNata Adi cAra pada haiM, inake asaMyogI (eka - eka ) cAra bhaMga, dvikasaMyogI bAraha bhaMga aura trikasaMyogI cAra bhaMga hote haiN| yoM kula 4 + 12 + 4 = 20 bhaMga hue| isI prakAra mRSAmanaH prayogapariNata 5 ke bhI cAra bhaMga samajhane caahie| isI rIti se vacanaprayogapariNata aura kAyaprayogapariNata ke bhaMga samajha lene cAhie / prayogapariNata kI taraha mizrapariNata ke aura vikhasApariNata ke bhI (varNAdi ke bhedoM ko lekara) bhaMga kahane caahie| Elaboration-There are ten alternatives of the said three basic categories including prayoga parinat (consciously transformed)-three in singularity, six as combinations of two and one as combination of three. There are four sub-categories of manah parinat including satya manah prayoga parinat. For these there are 20 alternatives-four in singularity, twelve as combinations of two and four as combinations of three. The same pattern is applicable to alternatives of mrisha manah aSTama zataka : prathama uddezaka (531) Eighth Shatak: First Lesson 25959595959 55 5 5 5 5 5 5 5 55 5 5 5 5 555 5555 5 55595555952 Wan Wan phra Wan Wan 2595959595959595959595555555955 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 952 phra

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5555 5 55 5 5 55 5 5 5 5 5 5 55 55 55555555559 prayoga parinat etc. as well as those of vachan prayog parinat and kaaya prayoga parinat. Like prayoga parinat (consciously transformed), alternatives for mishra parinat and visrasa parinat should also be stated. cAra Adi dravyoM ke saMyoga se niSpanna bhaMga ALTERNATIVES OF TRANSFORMATION OF FOUR AND MORE SUBSTANCES 89. [ pra. ] cattAri bhaMte! davyA kiM payogapariNayA 3 ? [u. ] goyamA ! payogapariNayA vA, mIsApariNayA vA, vIsasApariNayA vA / ahavege paogapariNae, tiNi mIsApariNayA 1 | ahavA ege paogapariNae, tiNNi vIsasApariNayA 2 / ahavA do payogapariNayA, do mIsApariNayA 3 | ahavA do payogapariNayA, do vIsasApariNayA 4 | ahavA tiNNi paogapariNayA, ege mIsasApariNae 5 | ahavA tiNNi paogapariNayA, ege vIsasApariNae 6 | ahavA ege mIsasApariNae, tiNNi vIsasApariNayA 7| ahavA do mIsApariNayA, do vIsasApariNayA 8 ahavA tiNNi mIsasApariNayA, ege vIsasApariNae 9 / ahavege paogapariNae ege mIsApariNae, do vIsasApariNayA 1 ; ahavege payogapariNae, do mIsApariNayA, ege vIsasApariNae 2; ahavA do payogapariNayA, ege mIsApariNae, ege vIsasApariNae 3 / 89. [ pra. ] bhagavan ! cAra dravya kyA prayogapariNata hote haiM, yA mizrapariNata hote haiM, athavA visrasApariNata hote haiM ? [u.] gautama ! ve (cAra dravya) (1) yA to prayogapariNata hote haiM, yA (2) mizrapariNata hote haiM, athavA (3) visrasApariNata hote haiM, athavA (4) eka dravya prayogapariNata hotA hai, tIna dravya mizrapariNata hote haiM, yA (5) eka dravya prayogapariNata hotA hai aura tIna visrasApariNata hote haiM, athavA (6) dravya prayogapariNata hote haiM aura do mizrapariNata hote haiM, yA (7) do dravya prayogapariNata hote haiM aura do visrasApariNata hote haiM; athavA (8) tIna dravya prayogapariNata hote haiM aura eka dravya mizrapariNata hotA hai; athavA (9) tIna dravya prayogapariNata hote haiM aura eka dravya visrasApariNata hotA hai; athavA (10) eka dravya mizrapariNata hotA hai aura tIna dravya visrasApariNata hote haiM, athavA (11) do dravya mizrapariNata hote haiM aura do dravya visrasApariNata hote haiM, athavA (12) tIna dravya mizrapariNata hote haiM aura eka dravya visrasApariNata hotA hai, athavA (13) eka prayogapariNata hotA hai, eka mizrapariNata hotA hai aura do visrasApariNata hote haiM, athavA (14) eka prayogapariNata hotA hai, do dravya mizrapariNata hote haiM aura eka dravya visrasApariNata hotA hai, athavA (15) do dravya prayogapariNata hote haiM, eka mizrapariNata hotA hai aura eka vitrasApariNata hotA hai| 89. [Q.] Bhante ! Are four substances prayoga parinat (consciously transformed), mishra parinat (jointly transformed) or visrasa parinat (naturally transformed ) ? bhagavatI sUtra ( 2 ) (532) 55555 Bhagavati Sutra (2)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan phra Wan Wan 5 [Ans.] Gautam ! Four substances could be ( 1 ) prayoga parinat 5 5 (consciously transformed), or (2) mishra parinat (jointly transformed) or 5 5 (3) visrasa parinat ( naturally transformed ). Also ( 4 ) one of these substances could be prayoga parinat (consciously transformed) and the other three mishra parinat (jointly transformed), or (5) one could be prayoga parinat (consciously transformed) and the other three visrasa parinat (naturally transformed), or (6) two of these substances could be Wan prayoga parinat (consciously transformed) and two mishra parinat 5 (jointly transformed ), or ( 7 ) two could be prayoga parinat (consciously transformed) and two visrasa parinat (naturally transformed), or (8) three of these substances could be prayoga parinat (consciously 5 transformed ) and one mishra parinat (jointly transformed), or (9) three could be prayoga parinat (consciously transformed) and one visrasa 5 parinat (naturally transformed), or (10) one could be mishra parinat (jointly transformed) and three visrasa parinat (naturally transformed), or (11) two could be mishra parinat (jointly transformed) and two visrasa 5 parinat (naturally transformed ), or (12) three could be mishra parinat (jointly transformed) and one visrasa parinat (naturally transformed), or (13) one could be prayoga parinat (consciously transformed ), one mishra Wan parinat (jointly transformed) and two visrasa parinat (naturally transformed ), or ( 14 ) one could be prayoga parinat (consciously transformed), two mishra parinat (jointly transformed) and one visrasa 5 parinat (naturally transformed ), or (15) Two could be prayoga parinat (consciously transformed), one mishra parinat (jointly transformed) and one visrasa parinat (naturally transformed). Wan pha Wan 5 pha Wan 90. [.] jai payogapariNayA kiM maNappayogapariNayA 3 ? [u. ] evaM eeNaM kameNaM paMca cha satta jAva dasa saMkhejjA asaMkhejjA aNaMtA ya davvA bhANiyavyA / duyAsaMjoeNaM, tiyAsaMjoeNaM jAva dasasaMjoeNaM bArasasaMjoeNaM uvajuMjiUNaM jattha jattiyA saMjogA uTTheti te sabve bhANiyavyA / ee puNa jahA navamasae pavesaNae bhaNIhAmi tahA uvajuMjiUNaM bhANiyavvA jAva asaMkhejjA / aNaMtA evaM ceva, navaraM ekkaM padaM abbhahiyaM jAva ahavA aNaMtA parimaMDalasaMTANapariNayA jAva anaMtA AyayasaMThANapariNayA / pha 90. [ pra.] bhagavan ! yadi cAra dravya prayogapariNata hote haiM to kyA ve manaHprayogapariNata hote haiM, 5 yA vacana-prayogapariNata hote haiM, athavA kAya prayogapariNata hote haiM ? Wan [ u. ] gautama ! ye saba tathya pUrvavat kahane cAhie tathA isa krama se pA~ca, chaha, sAta, ATha, nau, dasa, 5 yAvat saMkhyAta, asaMkhyAta aura ananta dravyoM ke viSaya meM kahanA caahie| dvikasaMyoga se, trikasaMyoga se, phra Wan aSTama zataka prathama uddezaka phra (533) Eighth Shatak: First Lesson phra Wan phra Wan

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25 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555595555555559555552 Wan 5 yAvat dasa ke saMyoga se, bAraha ke saMyoga se; jahA~ jisake jitane saMyogI bhaMga banate hoM, utane saba bhaMga upayogapUrvaka (apanI buddhi se upayoga lagAkara ) kahane caahie| ye sabhI saMyogI bhaMga Age nauveM zataka ke battIsaveM pravezanaka nAmaka uddezaka meM jisa prakAra hama kaheMge, usI prakAra upayoga lagAkara yahA~ bhI 5 kahane cAhie; yAvat athavA ananta dravya parimaNDala - saMsthAnarUpa se pariNata hote haiM, yAvat ananta dravya ! Ayata - saMsthAnarUpa se pariNata hote haiN| 90. [Q.] Bhante ! If four substances are prayoga parinat (consciously transformed), then are they transformed due to conscious activity of 5 mind (manah-prayoga parinat), conscious activity of speech (vachan- ! prayoga parinat) or conscious activity of body (kaaya-prayoga parinat ) ? 4 [Ans.] Gautam ! All these should be derived following the aforesaid Wan 5 pattern. And this way the progression should be extended to five, six, y seven, eight, nine, ten... and so on up to ... countable, innumerable and y infinite substances. All possible alternatives for combinations of two, Wan Wan Wan Wan Wan three... and so on up to... ten, twelve and so on should be derived using Wan phrA one's own wisdom and application. All these alternatives should be stated here as will be stated in the thirty second lesson titled 5 Praveshanak of the ninth chapter... and so on up to ... infinite substances y 5 are transformed as spherical constitution... and so on up to ... infinite 4 substances are transformed as rectangular constitution. Wan vivecana : cAra dravyoM sambandhI bhaMga- cAra dravyoM ke prayogapariNata, mizrapariNata aura visrasApariNata Adi tIna 5 5 padoM ke asaMyogI tIna bhaMga, dvikasaMyogI nau bhaMga aura trikasaMyogI tIna bhaMga hote haiN| isa taraha ye sabhI milakara 5 3 + 9 + 3 = 15 bhaMga hote haiN| pUrvokta paddhati ke anusAra inase Age ke bhaMgoM ke lie pUrvokta krama se 5 saMsthAnaparyanta yathAyogya bhaMgoM kI yojanA kara lenI caahie| 4 Y pA~ca dravyoM ke asaMyogI tIna bhaMga, dvikasaMyogI bAraha bhaMga aura trikasaMyogI chaha bhaMga; yoM kula 3 + 12 + = 21 bhaMga hote haiN| isa prakAra pA~ca, chaha, yAvat ananta dravyoM ke bhI yathAyogya bhaMga banA lene caahie| sUtra 5 6 4 y mUla pATha meM gyAraha saMyogI bhaMga nahIM batalAyA gayA hai; kyoMki pUrvokta padoM meM gyAraha saMyogI bhaMga nahIM bnte| nauveM zataka ke battIsaveM uddezaka meM gAMgeya anagAra ke pravezanaka sambandhI bhaMga batAe gaye haiM, tadanusAra yahA~ 5 bhI upayoga lagAkara bhaMgoM kI yojanA kara lenI caahie| (vRtti, patrAMka 339) Y 4 Elaboration-There are fifteen alternatives of the said three basic y categories including prayoga parinat (consciously transformed) for four y substances-three in singularity, nine as combinations of two and three as combination of three. Following the aforesaid pattern other progressive alternatives should be derived up to the sub-category of constitution. There are fifteen alternatives of the said three basic categories including prayoga parinat (consciously transformed) bhagavatI sUtra ( 2 ) (534) Bhagavati Sutra (2) y 4 Y for four 4 4 Y Y

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Wan phra Wan 5 for five, six... and so on up to ... infinite substances. In the original text of substances-three in singularity, twelve as combinations of two and six as combination of three. In the same way alternatives should be derived 5 In the thirty second lesson titled Praveshanak of the ninth chapter, phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha the book there is no mention of an alternative of combination of eleven. This is because combination of eleven is not possible here. Wan 5 pariNAmoM kA alpabahutva COMPARATIVE NUMBERS OF TRANSFORMATIONS Wan 5 Wan phra alternatives in context of ascetic Gangeya have been mentioned. Accordingly these alternatives should be stated here. (Vritti, leaf 339) pha 91. [pra. ] esi NaM bhaMte ! poggalANaM payogapariNayANaM mIsApariNayANaM vIsasApariNayANaM ya kayare 5 katarehiMtoM jAva visesAhiyA vA ? Wan Wan [u. ] goyamA ! savvatthovA poggalA payogapariNayA, mIsApariNayA, anaMtaguNA, vIsasApariNayA anaMtaguNA / sevaM bhaMte! sevaM bhaMte! ti0 / // aTTama sae : paDhamo uddesao samatto // 91. [pra.] bhagavan ! prayogapariNata, mizrapariNata aura visrasApariNata; ina tInoM prakAra ke pudgaloM meM kauna-se (pudgala), kina (pudgaloM) se alpa, bahuta, tulya yA vizeSAdhika haiM ? [ u. ] gautama ! prayogapariNata pudgala sabase thor3e haiM, unase mizrapariNata pudgala anantaguNe haiM aura unase visrasApariNata pudgala anantaguNe haiN| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; aisA kahakara yAvat gautama svAmI vicaraNa karane lge| 91. [Q.] Bhante ! Of prayoga parinat (consciously transformed), mishra parinat (jointly transformed) and visrasa parinat (naturally transformed) particles of matter which one are comparatively less, more, equal and much more? [Ans.] Gautam ! prayoga parinat (consciously transformed) are minimum, mishra parinat (jointly transformed) are infinite times more then these, visrasa parinat (naturally transformed) are infinite times more than these. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : sabase kama aura sabase adhika pudgala - mana-vacana-kAyarUpa yogoM se pariNata pudgala sabase thor3e haiM, 5 kyoMki jIva aura pudgala kA sambandha alpakAlika hai| prayogapariNata pudgaloM se mizrapariNata pudgala anantaguNe Wan aSTama zataka prathama uddezaka (535) Eighth Shatak: First Lesson 795 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 96 97 95 5 5 5 5 5 5 5 59595952 phra

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89545555555555555555555555555555558 + haiM, kyoMki prayogapariNAmakRta AkAra ko na chor3ate hue vitrasApariNAma dvArA pariNAmAntara ko prApta hue Wan mRtakalevarAdi avayavarUpa pudgala anantAnanta haiM aura vilasApariNata to unase bhI anantagaNe haiM, kyoMki jIva dvArA grahaNa na kiye jA sakane yogya paramANu Adi pudgala anantaguNe haiN| // aSTama zataka : prathama uddezaka samApta // // bhagavatI sUtra dvitIya bhAga samApta // Elaboration-Maximum and minimum-Matter particles consciously transformed (prayoga parinat) due to mental, vocal and physical activities are minimum because the association of soul and matter is of comparatively short duration. Jointly transformed matter particles are infinite times more than consciously transformed (prayoga parinat) fi particles. This is because there are infinite matter particles in various natural transformations without any change in the consciously transformed (prayoga parinat) state; for example the constituent particles of dead bodies. Naturally transformed particles are infinite times more than even these because the number of matter particles, ultimate particles, that cannot be acquired by living beings is infinite. * END OF THE FIRST LESSON OF THE EIGHTH CHAPTER * Jin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555555555555555 $ $ 55 55 5 5 5 55 $55558 ATing Ting Ting Ting Ting Ting Ting 555555 5 F 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting END OF ILLUSTRATED BHAGAVATI SUTRA PART TWO bhagavatI sUtra (2) (536) Bhagavati Sutra (2)

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Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF5555 55 5 55555555555555 pariziSTa APPENDIX Bu Bu Bu 55555%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

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Kju @sn jeuosad ? ajend 104 55555555555555555555555555555555555 Liao UUUU > < ANDRO fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$

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4444544644145454545454545454 455 456 457 455 456 457 451 455 456 457 454 455 456 457 458 45 45 Appendix-1 Technical Terms SHRI BHAGAVATI SUTRA (VYAKHYAPRAJNAPTI) Part-2 The alphabetical index of technical terms according to aphorism number. First numeral in Shatak (chapter), second is Uddeshak (lesson) and third is Sutra (aphorism) number. $545454545454545454545454545 (A) Yao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 555555555555 555555555 A-madhya = without a middle (5/7/9, 10; 5/8/3, 4,5) A-pradesh = without sections (5/7/2, 3, 4, 5, 7, 8, 9) Aabhoganirvartit = with awareness (7/6/12) Aadaan = sense organs (5/4/34) Aadhaakarma = food specifically 4 prepared for an ascetic (7/1/20) Aadhikaraniki - activity of collecting instruments of violence (5/6/10) Aagati = birth (6/3/9) Aagneya (6/5/36) Aajiva = Ajivaks (81--, 1/1) Aakar = settlements near mines (7/6/31) Aalaap = communicating (5/4/31) Aalisandak = a kind of bean (6/7/2) Aalu = potato (7/3/5) Aan-paan (5/1/16) Aan-pran = one exhalation and inhalation (5/1/21) Aara = spokes or epochs (5/1/21) Aarambh = sinful activity (5/7/30, 31, 33, 34; 8/1/54, 85) 41 Aarambh mrisha manah-prayoga parinat = transformed due to untruthful i sinning conscious activity of mind (8/1/53) Aarambh satya manah-prayoga parinat = transformed due to truthful sinning y conscious activity of mind (8/1/52, 83, 85) Aargat = within the range (5/4/3, 4) Aasakt = obsessed with (7/1/17) Aasan = seat (5/7/34) Aayaam = length (6/5/19) Abaadha kaal = duration of dormant state (6/3/11) Abhang = no alternative; only one staie (6/4/7,9) Abhashak jiva = a being not capable of speech (6/3/20, 28) Abhavasiddhik = not destined to be liberated (6/3/7, 9; 7/3/17, 18; 6/4/8, 9; 6/10/9) Abhavya (6/3/28; 6/4/9) Abiavya charam (6/3/28) Abhinibodhik ajnana = lack of sensory knowledge (6/4/14) Abhinibodhik jnana = sensory knowledge (6/4/14) Abhinibodhik jnani = one having sensory knowledge (6/3/22) Abhisamnvagat = at his command (5/4/36) Achakshudarshani = one without optical perception (6/3/18) Acharam jiva = a being not in his final birth (6/3/28, 29) Acharanga (5/4/16) Acharya (5/6/19) Achetan = inanimate (8/1/3) Achitt = free of living organisms (6/2/1; 7/1/20); pure (7/1/9); without life (7/7/3, 8, 19) 445 446 447 $ $ $ $ $ 4 45 46 47 46 45 4 454 455 44 (539)

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555555555555555555555555555555554 Achyut dev-lok (5/8/19) Achyut Kalpopapannak belonging to the Achyut Kalp (8/1/16, 31) Achyut Kalpopapannak dev (8/1/24) Adada = 8.4 million Adadanga (5/1/21; 6/7/5) Adadanga 8.4 million Trutit (5/1/21; 6/7/5) Adatt not given (8-/-, 1/1) Adattadaan taking without being given; stealing (5/9/16) = Addha Palyopam (6/7/8) Addha-pratyakhyan = abstainment done for specific duration (7/2/7, 8) Adhaakarma food specifically prepared for an ascetic (5/6/15, 16, 17, 18; 7/8/9) Adhah Saptam Prithvi = Tamstamahprabha; the seventh hell (5/3/5; 6/6/1, 3; 6/8/1) Adhah-saptama prithvi nairayik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed infernal beings of Adhah-saptama or Tamastama hell (8/1/9, 20) Adhai Dveep (5/9/13; 6/8/35) Adhamata = vileness (6/3/2) = rest Adharmastikaaya entity (7/10/3, 9) Adhastan-adhastan = lowest of the lower (8/1/16) Adhastan-adhastan Kalpateet (8/1/31) Graiveyak Graiveyak Adhastan-adhastan Kalpateet dev (8/1/24) Adhikarani anvil (6/1/14); instrument of passions (7/1/6) Adho-avadhik = a person with limited avadhi jnana (7/7/21) Adholok = lower world (7/1/5) Adi-pramaan = the first of all validations (6/7/7) Aditya Devs (6/5/36, 38, 40) Agam scriptural knowledge (5/4/26) Agneya (6/5/40) Agneya Kone = south-east (5/1/4, 22, 23, 27, 2/4) Agni-kaya fire-bodies (5/6/9) Agnidhyamit roasted in fire (5/2/13) Agnijhushit loose properties due to fire (5/2/13) Agniparinamit = transformed by fire (5/2/13) Agnisevit = cooked in fire (5/2/13) Ahaar intake (6/1/1); food intake (7/1/1, 4) Ahaar Samudghat (7/5/2) Ahaar sanjna = inclination for food (7/8/5) Ahaar-aparyapti = underdeveloped faculty of intake (6/4/19) Ahaar-pad (6/2/1) Ahaarak (jivas) = living beings with intake (6/3/1; 6/4/7, 10, 20); with food intake (7/1/3, 4) Ahaarak dvar port of beings with intake (6/3/28; 6/4/7) Ahaarak jiva = a being capable of intake (6/3/26, 28) Ahaarak kaaya yoga activity of telemigratory body (8/1/71) Ahaarak sharira telemigratory body (6/4/18; 8/1/71) Ahaarak sharira kaaya-prayoga parinat = transformed due to conscious activity of telemigratory body (8/1/55, 69, 70) Ahaarak-mishra kaaya yoga = activity of telemigratory-cum-mixed body (8/1/71) Ahaarak-mishra sharira kaaya-prayoga parinat transformed due to conscious activity of telemigratory-cum-mixed body (8/1/55, 70) according to Agams Ahasuttam = (7/1/16) (540) 655555555555555555

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455 456 457 454545454545 aTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555 241414141414141414141414141414141414141414141414141414141414141414141412 Ahetu = non-cause (5/7/41, 42, 43); Alok = unoccupied space (5/9/14) cause-free perception (5/7/44) Alp-asrava = mild influx of karmas Ahoratra = 30 Muhurts; day and night (5/6/9; 6/3/3) (5/1/16, 21; 5/8/15, 19; 6/7/5) Alp-karma = mild karmic bondage Airun = anvil (6/1/14) (5/6/9) Airyapathiki kriya = careful movement Alp-kriya = mild involvement in of an accomplished ascetic or an omniscient with non-vitiating karmas activities (5/6/9; 6/3/3) (7/1/16) Alp-vedana = mild pain (5/6/9) Ajiva = non-living thing(5/9/2; 7/7/4, 5, 9, Alpabahutva = minimum-maximum 10) (6/3/1, 29) Ajiva kaaya = non-living entities (7/10/3, Alpahaari (7/1/19) 6,8) Alpakarma = less karmas (7/3/6, 7, 9) Ajivas = non-souls (7/2/1) Alpakarmaa (6/3/3) Ajnana (6/4/14) Alpanirjara = little shedding of karmas Akaam-nikaran = involuntary (6/1/13) experience of pain (7/7/24) Alpavedana (6/1/13; 7/3/3) Akaant = not beautiful (6/3/2; 7/6/33) Amaayi-samyagdrishti = deceit-free and Akaaran (7/1/20) righteous (5/4/30) Akamaniya = not adorable (6/3/2) Amanojna = not attractive (6/3/2; 7/6/33) 45 Akaran = without instrument (6/1/7, Amanushya ahaarak sharira kaaya prayoga parinat = transformed due to Akarkash vedaniya karmas = karmas conscious activity of telemigratory body not causing harsh suffering or extreme of beings other than humans (8/1/69) anguish (7/6/19-21) Amanushya ahaarak-mishra sharira Akashaayi jivas - beings without kaaya-prayoga parinat = transformed passions (6/4/13, 17) due to conscious activity of Akashastikaaya = space entity (7/10/3, telemigratory-cum-mixed body of beings 6,9) other than humans (8/1/70) Akhyanti = say (5/3/1; 5/5/2; 5/6/13; Amit = infinite (5/4/4, 34) 6/10/1, 11) An-ardh = without halves (5/7/9, 10; Akritakrit = not bought (7/1/20) 5/8/3, 4,5) Aksha - Dhanush; Yuga; Nalika; Dand; Anaabhog nivartit = in context of nonMusal; 96 Anguls (6/7/7) voluntary food intake (7/1/4) Alaapak = statements (5/1/17) Anaabhoganirvartit = unawares (7/6/12) Alasi - linseed; Linum Usitatssium (6/7/3) Anaadi = without a beginning (5/9/14) Aleshya = without complexion of soul Anaahoot = not an outcome of an (6/4/10) invitation (7/1/20) Aleshya jivas = beings without soul Anaakaarupayoga = perceptive complexion (6/4/15) involvement; darshan (6/3/25, 28; 6/4/16) Almastu = perfect (5/5/1; 7/8/1) Anaarambh (5/7/30, 31, 33, 8/1/54) 454 455 456 457 456 457 455 456 457 455 456 457 455 456 457 8,10) 456 457 456 457 45 46 45 44 44 456 455 454 455 456 457 455 4 455 456 45 44 445 446 44 45454545 (541) 44 45 46 47 46 454141414141414141414141414141414141414141414141414141414142

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4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 85555555555555555555555555555555555558 Anaarambh satya manah-prayoga Angaar = ember (5/6/9; 7/1/20) parinat = transformed due to truthful Angaar dosh (7/1/17, 18, 20) non-sinning conscious activity of mind (8/1/52, 83, 85) Angaar-bhoot = ablaze like embers (7/6/32) Anabhidhyetata = abhorrence (6/3/2) Angadesh (5/1/2) Anagaar = homeless (7/1/1; 7/2/7) Angas (7/10/12) Anagaar-pratyakhyan - austerities done without any relaxations (7/2/8) Angul (finger-width) = 8 Yavamadhyas (6/7/7) Anagat (7/2/7) Anil = wind (5/2/-) Anagat-pratyakhyan = to advance the observation of some austerity resolved to Anisht = undesirable (6/3/2; 7/6/33) be observed in future (7/2/8) Anivritti-baadar Samparaya = 9th level Anahaarak (jivas) = beings without of purity (6/3/18, 29) intake (6/4/7, 19) Anivrittikaran (7/1/10) Anahaarak = without food intake Anriddhiprapt pramatt-samyat (7/1/3, 4) samyagdrishti paryaptak Anahaarak jiva = a being not capable of sankhyeyavarshayushk manushya intake (6/3/26, 28) ahaarak sharira kaaya-prayoga parinat - transformed due to conscious activity Anant = without an end (5/9/14) of telemigratory body of a nonAnantakaayik jivas = infinite souls in accomplished (without power of one body (6/3/29) telemigration) negligent-disciplined 4 righteous fully developed human being Anantar kshetravagadh = an area away i having countable years life-span (8/1/69) from their own body (6/10/12) Antakar = terminator of the cycles of 41 Anantar-pashchaatkrit Samaya rebirth (5/4/17, 25, 26, 28) (Anantar-pachchhakadasamayamsi) = the Samaya preceding the first Samaya Antakriddashanga Sutra (5/4/16, 17) of the monsoon season (5/1/15, 21) Antar kaal = intervening period (5/7/26) Anantar-puraskrit Samaya (Anantar- Antar-muhurt = less than forty eight purakkhadasamayamsi) = the Samaya minutes (6/7/1; 7/1/4) following the first Samaya of the Antar-muhurt = less than a Muhurt monsoon season (5/1/14, 21) (5/8/18, 19; 6/3/11) Anantaragam = scriptural knowledge Antaraal gati = transitional movement acquired in immediate succession (7/1/4) (5/4/26, 28) Antaraya = energy hindering (6/3/10, 11) Anantaropapannak - born continuously Anu = particle of matter (6/7/7) without a time gap (5/4/30) Anubhag-naam-gotra-niyukt-ayu Anarthdanda viraman = abstention from potency-race-status programme needless and wanton violence (7/2/8) activated life-span (6/8/33) Anat dev-lok (5/8/19) Anubhag-naam-karma (6/8/34) Andaj = birth from an egg (7/5/2) Anubhag-naam-nidhatt = potency Andhakaar (6/5/14) programming (6/8/29) Anevambhoot = not according to Anubhag-naam-nidhatt-ayu = potency 45 acquired karmas (5/5/2, 3) programmed life-span (6/8/27) 4 4 4 455 55 55 55 41 41 41 41 41 41 45454545454545454545 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 44 445 44 45 46 4 4 4 4 $45 45 (542) 441414141414141414141414141414141414141414141414141414141454545454541

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451 451 451 451 45454545454545454545454545454545454545454545454 455 456 457 41 Anubhag-naam-nidhatt-ayushk potency programmed life-span (6/8/31) Anuddisht = not meant for (7/1/20) Anumaan = inferential knowledge (5/4/26) Anurdhvata = abjectness (6/3/2) Anutatika-bhed = splitting into cracks (5/4/36) Anuttar Vimaan = matchless celestial vehicles or divine realms (5/4/33; 6/6/2; 6/8/26) Anuttar Vimaan kalps (6/8/25) Anuttaraupapatik (5/4/31, 32, 33) Anuttaraupapatik Kalpateet Vaimanik dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/16) Anuttaraupapatik Kalpateet Vaimanik devs (8/1/16) Anuvrats = five minor vows (7/6/35, 37) Anuyogadvar Sutra (5/4/26; 6/7/8) Anyapaalak (7/10/2) Anyatirthi = heretics (7/10/2) Anyatirthik - people of other faiths or heretics (5/3/1, 5/5/2; 5/6/13; 6/10/1, 11; 7/1/1) Anyatragat (7/9/4) Anyatragat = existing elsewhere (6/9/7) Anyayuthik = heretics (6/1/1) Ap-kaaya (7/10/19) Apan = shop or marketplace (5/7/34) Aparajit (6/6/2) Aparajit Anuttaraupapatik Kalpateet Vaimanik dev (8/1/24) Aparajit dev-lok (5/8/19) Apardha Avamodarika = eating a little less than half Unodari (7/1/19) Aparigraha (5/7/30, 31, 33) Aparitta jiva = unlimited in terms of body or cycles of birth (6/3/21) Aparyapta = underdeveloped (5/4/30) Aparyaptak (8/1/32, 62) Aparyaptak Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala = matter consciously transformed as underdeveloped bodies of Asur Kumar abode dwelling gods (8/1/23, 30) Aparyaptak baadar prithvikaayik ekendriya prayoga parinat pudgala = matter consciously transformed as underdeveloped bodies of gross onesensed-earth-bodied beings (8/1/32) Aparyaptak dvindriya prayoga parinat pudgala = matter consciously transformed as bodies of underdeveloped two-sensed beings (8/1/19, 33) Aparyaptak garbhaj manushya panchendriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of underdeveloped five-sensed human being born out of womb (8/1/64) Aparyaptak garbhavyutkrantik jalachar = underdeveloped aquatic animals born out of womb (8/1/28) Aparyaptak garbhavyutkrantik manushya = underdeveloped human beings born out of womb (8/1/29) Aparyaptak garbhavyutkrantik manushya panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of underdeveloped five-sensed human beings born out of womb (8/1/22) Aparyaptak jiva = underdeveloped being (6/3/19, 28) Aparyaptak Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of underdeveloped five-sensed infernal beings of Ratnaprabha hell (8/1/20, 27, 34) Aparyaptak sammurchhim jalachar prayoga parinat pudgala = matter (543) 5555555555555555555555555555555555

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555555555 underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/71) Aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya mishra parinat transformed due to joint activity of karmic body of underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/73) transformed as consciously underdeveloped bodies of aquatic animals of asexual origin (8/1/28) Aparyaptak sammurchhim jalachar tiryanch-yonik panchendriya prayoga parinat pudgala matter consciously transformed as bodies underdeveloped aquatic five-sensed animals of asexual origin (8/1/21) Aparyaptak sammurchhim manushya panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of underdeveloped five-sensed human beings of asexual origin (8/1/22) Aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev prayoga parinat pudgala = matter consciously transformed underdeveloped bodies Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/25) Aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya vaikriya sharira kaaya prayoga parinat consciously transformed due to conscious activity of transmutable body of underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik Kalpateet celestialvehicular divine beings beyond the Kalps (8/1/67) of as of Aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya vaikriya-mishra sharira kaaya prayoga parinat = transformed due to conscious activity of transmutable-cum-mixed body of underdeveloped five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/68) Aparyaptak Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev panchendriya karman sharira kaaya prayoga parinat = transformed due to conscious activity of karmic body of Aparyaptak sukshma prithvikaayik ekendriya audarik-taijas-karman sharira prayoga parinat pudgala = matter consciously transformed as underdeveloped gross physical, fiery and karmic bodies of minute one-sensedearth-bodied beings (8/1/36, 40) sukshma prithvikaayik audarik-taijas-karman Aparyaptak ekendriya sharira sparshanendriya prayoga parinat pudgala = matter consciously transformed as underdeveloped gross physical, fiery and karmic bodies of minute one-sensed-earth-bodied beings. with sense organ of touch (8/1/44) Aparyaptak sukshma prithvikaayik ekendriya prayoga parinat pudgalamatter consciously transformed underdeveloped bodies of minute onesensed-earth-bodied beings (8/1/17, 26. 32, 38) Aparyaptak sukshma prithvikaayik ekendriya sparshanendriya prayoga parinat pudgala matter consciously transformed as underdeveloped sense organ of touch of bodies of minute onesensed-earth-bodied beings (8/1/42) Aparyaptak sukshma-prithvikaayik ekendriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of underdeveloped minute earth-bodied one-sensed being (8/1/59) (544) *********************************

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454645446441414141414141414141414141414141414141414141414141414141414 4 45 457 45544 455 456 457 454 455 456 457 456 Apashchim = final (7/2/8) Apashchim maranantik-samlekhanajoshana-aradhana = the practice of acceptance of final ultimate vow till death (7/2/8) Apkaayik = water-bodied (6/5/43; 7/4/2) Apkaayik ekendriya prayoga parinat pudgala = matter consciously transformed as bodies of one-sensed water-bodied beings (8/1/6) Apkaayiks = water-bodied beings (6/4/5) Apradesh = without sections (6/4/1) Apradeshi = non-sectional (6/4/-) Apramaan (7/1/20) Apramatt chhadmasth sadhu = accomplished ascetic who is short of omniscience due to residual karmic bondage (7/1/6) Apratihat = devoid of control on sinful indulgence (7/2/1) Apratyakhyan = non-renunciation of sinful activities (6/4/21-24); devoid of renunciation (7/2/1) Apratyakhyani = non-renouncer (6/4/21; 7/2/10, 13, 14, 17, 23, 24, 27, 29) Apratyakhyaniki kriya - activity of nonrenunciation (5/6/5, 6, 7; 7/8/8) Apriya = not lovable (6/3/2) Apurvakaran = a Gunasthaan (6/3/18; 7/1/10) Aradhana = spiritual worship (5/6/15, 16, 17, 18); practice (7/2/8); endeavour (8/-/-, 1/1) Arahar - Satina; a type of pulse; Cajamus indicus (6/7/2) Aram = pleasure garden (5/7/34) Arambhiki kriya = sinful activity (5/6/5, 6, 7, 8) Aran dev-lok (5/8/19) Archi Vimaan (6/5/32, 33, 37) Archimali (6/5/32) Archimali Vimaan (6/5/38) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ardhamaagadhi (5/4/24) Ardhapushkar Dveep (5/9/13) Arhantanam = the worthy ones (7/9/20) Arthanupura (5/1/19, 21; 6/7/5) Arthanupuranga (5/1/19, 21; 6/7/5) Arunabh (7/9/21) Arunavar (6/5/2) Arunodak Samudra (6/5/14) Arupi = formless (7/10/3) Asaata vedana = experience of pain (7/6/8) Asaata = pain (6/10/11) Asamaarambh mrisha manah-prayoga parinat = transformed due to untruthful non-tormenting conscious activity of mind (8/1/53) Asamaarambh Satya manah-prayoga parinat - transformed due to truthful non-tormenting conscious activity of mind (8/1/52, 83) Asamaarambh Satya vachan-prayoga parinat = transformed due to untruthful non-tormenting conscious activity of speech (8/1/54) Asamrambh satya manah-prayoga parinat = transformed due to truthful conscious activity of mind not to resolve to sin (8/1/52, 83) Asamvahat = devoid of application (6/9/13) Asamvrit - unrestrained (7/1/1); devoid of blockage of inflow of karmas (7/2/1) Asamvrit anagaar = unrestrained ascetic (7/9/1) Asamyat = unrestrained or unrighteous (5/4/21; 6/3/14, 18; 7/2/1, 28) Asamyat jivas = unrestrained beings (6/4/12) Asanjni = non-sentient (6/3/16, 18; 6/4/9; 7/7/24) Asanjni jivas - non-sentient beings (6/4/9; 7/7/28) 455 456 457 454 455 456 457 454 455 456 457 454 454 LE 555555555555 (545) 1 Wei Sheng Huo Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Nan Sui Sui Sui Nan Bao Bao Bu Bu Bu Bu Bu Nan Nan Nan Nan Nan Sui Sui Sui Nan Nan Nan

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55555555 Asata vedaniya karmas = karmas causing unpleasant experience (7/6/27, 29) Asatya-amrisha manah-mishra parinat (8/1/73) Asatya-amrisha manah-prayoga parinat = transformed due to non-truthful-nonuntruthful conscious activity of mind (8/1/51, 53, 82, 85) Asatya-amrisha vachan-prayoga parinat = transformed due to non-truthful-nonuntruthful conscious activity of speech (8/1/54) Ashaashvat = non-eternal (7/3/23) Ashadh (7/3/1) Ashan staple food (5/6/1, 2, 3, 4; 7/1/9, 17) Ashanimegh hail-bearing cloud or rock-smashing cloud (7/6/31) Ashariri jivas = soul without body (6/4/18) Ashivish the poisonous (8/-/-, 1/1) Ashram hermitage (5/7/34; 7/6/31) Ashubh inauspicious or dark (5/9/3, 4,7); ignoble (6/3/2) = Ashvakarni (7/3/5) Ashvin (7/3/1) Asti existent (7/10/6) Astibhaava = existent state (7/10/6) Astikaaya= existent conglamorative ontological categories or entities (7/10/3, 6,8) Asur Kumar (5/9/5) Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala matter consciously transformed as bodies of Asur Kumar abode dwelling gods (8/1/23) Asur Kumar dev panchendriya prayoga parinat pudgala matter consciously transformed as bodies of five-sensed Asur Kumar gods (8/1/13) Atata (5/1/19; 6/7/5) Atatanga (5/1/19; 6/7/5) Atikrant (7/2/7) Atikrant-pratyakhyan to postpone for future the observation of some austerity (7/2/8) Atimuktak (5/4/17) Atithi Samvibhag taking care of the guests or the needy (7/2/8) Atma kshetravagadh area occupied by their own body (6/10/12) Atmagam self-acquired scriptural knowledge (5/4/26, 28) Atmapradesh = soul space-points (8/1/54) Attalak = bastion on a rampart (5/7/34) Audarik gross physical (6/8/34; 8/1/26, 28, 29, 54) Audarik mishra sharira kaaya yoga = activity of gross-cum-mixed physical body (8/1/71) = Audarik sharira gross physical body (6/1/11; 6/4/18) Audarik sharira kaaya-prayoga parinat = transformed due to conscious activity of gross physical body (8/1/55, 56, 62, 65, 85) gross Audarik-mishra kaayayoga physical-cum-mixed activity of body (8/1/71) Audarik-mishra sharira = gross-cummixed physical body (8/1/65) Audarik-mishra sharira kaaya-prayoga parinat transformed due to conscious activity of gross-cum-mixed physical body (8/1/55, 65) Aughik = general statement (6/4/8) Aughik jivas = beings in general (6/4/18) Aughik jnana = knowledge in general (6/4/14) Aupapatik Sutra (5/1/2; 7/9/7, 8, 10) Avaanchhaniya not covetable (6/3/2) (546) 695955 5595555555555595555555955555 5 5 9

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5 45 45 45 55 45 55 55 Wan Wan 5 45 45 555555555555555555 Wan 5 Avadhi jnani = with endowed extrasensory perception of the physical dimension (5/7/44; 6/3/22) Avadhi-jnana (5/4/33; 6/4/14) Avadhidarshani = one with extrasensory perception of the physical dimension (6/3/18) Avagahana accommodate (5/7/3, 5); body size (7/6/33) Avagahana samsthan (8/1/67, 69, 71) Avagahana-naam-karma (6/8/34) Avagahana-naam. nidhatt-ayu = spaceoccupation or form programmed lifespan (6/8/27) Avagahana-sthaan-ayu period of existence in a shape (5/7/29) Avakashantar intervening (6/5/32) innumerable Samayas (5/1, Avalika 7-9; 6/7) Avasarpini the regressive cycle of time (5/1/20; 5/5/5); ten Kodakodi Sagaropam (5/1/21, 22, 25, 27) Avasarpini kaal regressive half-cycle of time (6/7/8, 9; 7/6/31) Avasarpini Utsarpini kaal-chakra complete progressive-regressive cycle of time (6/7/8) Avasthit Kaal changeless time (5/1/20, 22, 25, 27) 55 Wan Wan Avayukaayik ekendriya vaikriya 5 sharira kaaya-prayoga parinat = 45 transformed due to conscious activity of 45 transmutable body of other than air bodied one-sensed being (8/1/67) Avava 8.4 million Avavanga (5/1/19, 21; 6/7/5) Avavanga 8.4 million Adada (5/1/19, 21; 6/7/5) = Avedak jivas non-genderic or gender transcendent beings (6/3/29; 6/4/17) Avedi non-genderic or gender transcendent beings (6/3/13, 18) Avirat devoid of detachment (7/2/1) (547) Avirati = non-restraint (7/8/8) Avishuddha leshya impure leshya (6/9/13) Avyabadh (6/5/40) Avyuchchhitti naya existent material aspect (7/3/23) Ayan solstice or half year (5/1/18, 21); 3 Ritus; 6 months (6/7/5) Ayogi one having no association (6/3/24) Ayogi jivas beings without association (6/4/15) Ayogikevali omniscient without association (6/3/7, 16, 28); 14th level of purity (6/3/18) Ayu-karma karma (7/8/9) life-span life-span determining Ayu-kshaya concluding his life-span (7/9/22) Ayushya life-span (5/3/-; 6/8/34; 7/1/1) Ayushya karma = life-span determining karma (6/3/11-18, 21-28; 6/8/34; 6/9/1) Ayushya-bandh life-span bondage (6/8/27) = Ayut (5/1/19, 21; 6/7/5) Ayutanga (5/1/19, 21; 6/7/5) (B) Baadar gross (5/7/19, 26; 6/5/10, 25; 6/8/8; 8/1/32) Baadar agnikaaya = gross fire-bodies (6/8/26) Baadar apkaaya = gross water-bodies (6/8/26) Baadar jiva gross being (6/3/27, 28) Baadar prithvikaaya = gross earthbodies (6/8/26) Baadar prithvikaayik ekendriya prayoga parinat pudgala = matter consciously transformed as bodies of gross one-sensed earth-bodied beings (8/1/6) 55555555 2 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 59955 5 5 544555 59595952 45 45 45 Wan Wan 45 45

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04455 456 457 455 456 457 451 451 451 451 451 451 454545454545454545454 455 456 457 4545454545454548 456 457 45454545454545454540 44 455 456 457 455 445 Baadar vanaspatikaaya = gross plantbodies (6/8/26) Baadar vayukaaya = gross air-bodies (6/8/26) Baadar-prithvikaayik ekendriya audarik sharira kaaya-prayoga parinat = transformed due to conscious activity of gross physical body of gross earthbodied one-sensed being (8/1/58, 59) Baal = Balor; a bean; Canavalia gladiata and Canavalia ensiformis (6/7/2); a type of corn (6/10/1) Baalaagra (hair-tip) of humans of Devakuru and Uttarakuru area) = 8 Ratharenu (6/7/7) Baalaagra (hair-tip) of humans of Haimavat-Hairanyavat area) = 8 Baalaagra (hair-tip) of humans of Harivarsha-Ramyakvarsha area) (6/7/7) Baalaagra (hair-tip) of humans of Harivarsha-Ramyakvarsha area) = 8 Baalaagra (hair-tip) of humans of Devakuru and Uttarakuru area) (6/7/7) Baalaagra (hair-tip) of humans of Purva-videh area) = 8 Baalaagra (hairtip) of humans of HaimavatHairanyavat area) (6/7/7) Baalaagra = hair-tip (6/6/5; 6/7/7) Baalaagra prithakatva = two to nine Baalaagras (6/6/5) Badar prithvikaayik ekendriya prayoga parinat pudgala = matter consciously transformed as bodies of gross onesensed-earth-bodied beings (8/1/17) Baddha = captivated (7/1/17) Bahiddhadaan = material involvements including libido and possessions (5/9/16) Bahukarma = many karmas (6/3/1) Bahutva - many forms (5/6/14) Baint = Vitasti; Bitta; 12 Anguls (6/7/7) Bal = physical strength (7/7/20) Baladev (5/2/17, 5/5/5) Balor = Baal; a bean; Canavalia gladiata and Canavalia ensiformis; Balukaprabha prithvi (5/8/15; 6/6/1; 6/8/1, 12) Bandh = bondage (8/-+-; 1/1) Bandh dvar = ports of influx (6/3/18) Bandh-sthiti - duration of bondage (6/3/11) Bandhachhed = destruction of bondage (7/1/13) Barat = a seed (6/7/3) Bavadi = rectangular reservoir (5/7/34) Beej = seed (7/3/3, 4) Beej-jivas (7/3/3, 4) Bhaand = earthenware or groceries (5/6/5, 6, 7) Bhaava = state (7/2/36) Bhaava-man = mind (5/4/18, 33) Bhaava-sthaan-ayu = period of existence of properties (5/7/29) Bhaavadesh = in context of state (5/8/4, 8) Bhaavit = enkindling (5/8/1, 2,9) Bhadra = noble (5/8/1, 2) Bhadra Motha - Naagar Motha; Cyperus rotundus (7/3/5) Bhadrapad (7/3/1) Bhagalpur (5/1/2) Bhagavai Bhashya (5/3/5; 5/4/18) Bhagavati Vritti (5/3/1) Bhajana = optional (5/6/7) Bhambha = a type of drum (5/4/1) Bhambhabhoot = replete with bawls (7/6/31) Bhand - earthen pots and grocery (5/7/34) Bhang = alternatives (6/4/6; 8/1/85) Bhasha-manah-paryapti (6/4/19) Bhasha-paryapti (6/4/19) Bhashak = capable of speech (6/3/1) Bhashak dvar (6/3/28) 85555555555555555555555555555555555555555555 555555 455 456 45 44 54 45454545454545454545454545454 (548) Wu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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555 55 Bhashak jiva = a being capable of speech 55 (6/3/20, 28) Bhashante = assert (5/3/1) cu cu 5 55 47 45 5 455 45 55 Bhavapratyaya = by birth (8/1/71) Bhavasiddhik = destined to be liberated (6/3/7, 9, 17, 18; 6/4/8, 9; 6/10/9) 55 Wan 555**lll*****puupuupuupuupuupuumimimimimimimimi****tmiHHHH 45 45 45 55 55 45 Bhashavargana (8/1/54) Bhasmibhoot ashes (7/6/32) Bhava = birth (5/3/1) Bhava-kshaya = conclding birth or the karmas causing specific birth (7/9/22) Bhavan-pati abode dwelling (6/10/11) Bhavan-pati Devs abode dwelling gods (5/8/16; 5/9/9, 11) ablaze like scalding Bhavan-vaasi = abode dwelling (5/9/17) Bhavan-vaasi dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed abode dwelling divine beings (8/1/12, 13) Bhavasth Keval-darshani = a living omniscient (6/3/18) Bhavya worthy (6/4/9, 20); worthy of liberation (6/1/1; 6/3/28; 6/6/-; 7/3/1) Bhavya dvar port of the worthy (6/4/8, 9) Bhaya Mohaniya karma (7/8/6) Bhaya sanjna inclination of fear (7/8/5) Bhedan cut into many pieces (5/7/3, 8) Bheri a large drum (5/4/1) Bhoga = physical experiences (7/7/7, 8, 9, 19) Bhogi with physical experience (7/7/19, 20) Bhoot = organisms Bhoot plant bodied beings; organisms (5/5/2; 5/6/10, 12; 6/5/16; 6/10/11; 7/2/1; 7/6/24) Bhuj-parisarp (8/1/28) (549) Bhuj-parisarp sthalachar tiryanch yonik panchendriya terrestrial fivesensed limbed reptilian animals (8/1/10) Bil-pankti = row of narrow wells or water-pits (5/7/34) Bilak (7/6/37) Bitta Vitasti; Baint; 12 Anguls (6/7/7) Brahmalok (6/5/43) Brahmalok dev-lok (5/8/19) Brahmalok kalp the fifth heaven (6/5/2, 18) Brihi = coarse paddy (6/7/1) Buddha = enlightened (5/5/1; 7/8/1) Bunty a seed (6/7/3) (C) Chaaran (5/2/17) Chaaritra Mohaniya karmas = conduct deluding karmas (5/4/6) Chaaritra-viradhana fault related to conduct (5/6/18) Chaaritramoha karma = conductdisturbing karma (6/4/24) Chaitra (7/3/1) Chaitya (5/1/2) Chakravaal-vishkambh circumference (5/2/17) Chakravarti (5/2/17; 5/5/5) Chakshudarshani = one with optical perception (6/3/18) Chakshurindriya = sense organs of seeing (5/9/9; 7/7/13; 8/1/35, 37) Chalan move (5/7/1) Chamar (7/9/14, 15) Chamarendra (7/9/10, 19) Champa (5/1/1, 2; 5/10/1; 7/9/10) Champapuri Kalp (5/1/2) Champaran (5/1/2) Chand excruciating (5/6/14) Chandan-baala (5/1/2) 555555555555555555 2 5 5 5 5 55 595959595955 5 5 5 5 595 5 5 5 5 5 5 5 5 5 5 95 96 952 Wan 45 45 Wan 45 45 45 5 45 5 cu 5 cu 5 5 5 45 45

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hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh 3$$$441414141414141414141414141414141414141414141414 415 416 414141E f Chandra (8/1/24, 31) Chhaal = bark (7/3/4) Chandra Vimaan Jyotishk devs = stellar Chhadmasth = one who is short of 4 gods of lunar celestial vehicle (8/1/15) omniscience due to residual karmic Chandraabh (6/5/32) bondage (5/7/37, 38, 43, 44; 7/1/1; 7/7/20- y 22; 7/8/1); a person with finite cognition 4 Chandrama (5/10/1) (5/-/-); unrighteous (5/5/-) Charam = final (6/3/1, 29) Chhadmasth maran = non-omniscient Charam dvar (6/3/28) death (5/7/44) Charam jiva = a being in his final birth Chhadmasth vitaraag = one who is (6/3/28, 29) detached but short of omniscience due to Charam karma = last karma (5/4/27, 28) residual karmic bondage (6/3/18, 28) Charam nirjara = last shedding Chhedan = cut into two (5/7/3, 8) (5/4/27, 28) Chhedan-bhedan = cut and disintegrate Charam shariri = with terminal body or (5/7/6) destined to liberation (5/3/5; 5/4/17, Chhedopasthapanik Chaaritra - 25, 26) conduct of re-initiation after rectifying Charika = an eight cubit wide pathway faults (6/3/18) between moat and rampart (5/7/34) Chhiravidarika (7/3/5) Chaturdash Purvadhar = scholar of Chhiriya (7/3/5) fourteen Purvas (5/4/36) Chikkanikrit = smoothly fixed (6/1/4) Chaturindriya (5/8/18) Chillal = a turbid pond (5/7/34) Chaturindriya jivas (7/7/17) Chulika (5/1/19, 21; 6/7/5) Chaturindriya prayoga parinat pudgala Chulikanga (5/1/19, 21; 6/7/5) = matter consciously transformed as bodies of four-sensed beings (8/1/4, 7) Churnika-bhed = crushing or grinding into powder form (5/4/36) Chaturmukh = a temple with gates on all four sides (5/7/34) Chyavan = descent (7/5/2) Chaturyam dharma = four limbed (D) religion (5/9/15, 16) Dadhivahan (5/1/2) Chatushk = meeting point of four roads Dalik = clusters (6/3/11) (5/7/34) Dand = Dhanush; Yuga; Nalika; Aksha; Chatushpad (8/1/28) Musal; 96 Anguls (6/7/7) Chatushpad sthalachar tiryanch-yonik Dandaks = places of suffering (5/-/-) panchendriya prayoga parinat pudgala Darshan = perception (5/4/4; 6/3/1) = matter consciously transformed as bodies of terrestrial five-sensed Darshan-viradhana = fault related to quadruped animals (8/1/10) perception/faith (5/6/18) Chatvar = a square, court, circus, or Darshanavaraniya = perception plaza (5/7/34) obscuring (6/3/10, 11) Chaya = assimilate (6/3/2); acquire Darshanavaraniya karma - perception (7/1/10; 7/8/9) deluding karma (5/4/11, 18) Chayati (7/1/10) Dashavaikalik Sutra (5/1/2) Chetak (7/9/10) Desh = section (5/7/2, 11, 13) (550) 245$4$ $ $$ $$$ 41 41 41 41 414 415 416 41 41 41 454 455 456 457 454 455 456 457 45544

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545454545456 457 455 456 457 45544545454545454545454545454545454545454545454545 4 445 446 447 44 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Desh Uttar-guna pratyakhyan = partial auxiliary virtue enhancing renunciation (7/2/8) Desh-mool-guna pratyakhyan = partial basic-virtue enhancing renunciation 15. (7/2/3,5,8) Desh-mool-guna pratyakhyani = partial 15 basic-virtue enhancing renouncers 45 (7/2/17, 23) * Desh-pratyakhyani = partial renouncers (7/2/13) Desh-uttar-guna pratyakhyan = partial auxiliary-virtue enhancing renunciation (7/2/6) Desh-uttar-guna pratyakhyani = partial auxiliary virtue enhancing renouncers (7/2/24, 27) Desh-virati = partial detachment (6/4/12) Deshavakashik = limiting area of activity (7/2/8) Deshi (5/4/24) Dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed divine beings (8/1/8, 12) Dev-gan = gods or divine realms (5/9/17) Dev-lok = realm of gods (7/9/22) 41 Devakul = temples (5/7/34) * Devananda Brahmani (5/4/16) Devandhakaar (6/5/14) * Devaparigha = like a gorge impassable 4 even for gods (6/5/14, 29, 31) 45 Devapratikshobh matter of 41 disappointment for gods (6/5/14, 29, 31) Devaranya = terrifying like a forest even for gods (6/5/14) Devatamisra (6/5/14) Devavyuha - like a labyrinth impassable even for gods (6/5/14) Dhaatri = food prepared for a nurse (7/1/20) Dhank = raven (7/6/37) Dhanush - Dand; Yuga; Nalika; Aksha; Musal; 96 Anguls (6/777) Dharmastikaaya = motion entity (7/10/3, 6,8,9) Dhataki Khand (5/1/23, 24, 25, 27; 5/9/13) Dhoom (7/1/20) Dhoom dosh (7/1/17, 18, 20) Dhoom-prabha (6/6/1; 6/8/1) Dhoom-prabha prithvi (5/8/15) Dhyanantarika = in between courses of meditation (5/4/19) Digvrat = limiting movement in each direction (7/2/8) Dirghika = large lake (5/7/34) Dishaparimaan vrat = limiting movement in each direction (7/2/8) Dooti = food prepared for a maid (7/1/20) Draha - lake (5/7/34) Dravya = entity (7/2/36); substances (5/4/36) Dravya-man = brain (5/4/18) Dravya-sthaan-ayu = period of existence as matter (5/7/29) Dravyadesh = in context of substance (5/8/4, 5, 7, 8) Dravyarthik naya = existent material aspect (7/2/38); (7/3/23) Drishti - attitude (6/4/20); outlook or perception (7/5/2) Drishti dvar = port of attitude (6/4/11) Dronmukh = hamlets (7/6/31) Duhkharupa = miserable (5/6/14) Duhrasata = repulsive taste (6/3/2) Duhsaha = unbearable (5/6/14) Duhsparshata = repulsive touch (6/3/2) Dukham-dukhama Ara = epoch of extreme sorrow (6/7/8; 7/6/31) Dukham-sukhama Ara = epoch of more sorrow than happiness (6/7/8) 445 446 447 44 45 46 45 44 445 446 44 445 44 45 44 445 446 44 45 4 4 4 4 4 4 4 45 45 4 445 (551) 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 454545454545454141414141414141414141

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5454545454545454545454545454545454545454545454545454 455 454 455 45 Dukhama Ara = epoch of sorrow (6/7/8) Dundubhi = a type of drum (5/4/1) Durahiyasam = unbearable (5/6/14) Durbhiksh-bhakt = food prepared for distributing to beggars and destitute during a drought (5/6/15) Durg = gripping (5/6/14) Durgandhata = repulsive smell (6/3/2) Durvarnata = repulsive colour (6/3/2) Dvar = door (5/7/34); port (6/3/1); categories; headings (6/4/6, 20) Dveep-samudra = island-seas (6/5/2) Dvibhaag-prapt = eating half the standard quantity (7/1/19) Dvindriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of two-sensed being (8/1/56) Dvindriya audarik-mishra sharira kaaya-prayoga parinat = transformed due to conscious activity of gross-cummixed physical body of two-sensed being (8/1/65) Dvindriya jivas (5/7/33; 5/8/18; 7/7/17) Dvindriya prayoga parinat pudgala = matter consciously transformed as bodies of two-sensed beings (8/1/4, 7; 19) Dvipradeshiya skandh = aggregate of two ultimate particles (5/7/2) Ekendriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of one-sensed being (8/1/56) Ekendriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of one-sensed being (8/1/57) Ekendriya audarik-mishra sharira kaaya-prayoga parinat = transformed due to conscious activity of gross-cummixed physical body of one-sensed being (8/1/65) Ekendriya jivas = one sensed beings like earth-bodied beings (5/8/17; 6/3/28) Ekendriya karman sharira kaayaprayoga parinat = transformed either due to conscious activity of karmic body of one-sensed being (8/1/71) Ekendriya mishra parinat pudgala = matter jointly transformed as bodies of one-sensed beings (8/1/46, 47) Ekendriya prayoga parinat pudgala - matter consciously transformed as bodies of one-sensed beings (8/1/4,5) Ekendriya tiryanch yoni = one-sensed animal genus (5/3/5) Ekendriya vaikriya sharira kaayaprayoga parinat = transformed due to conscious activity of transmutable body of one-sensed being (8/1/66, 67) Ekendriya vaikriya-mishra sharira kaaya-prayoga parinat = transformed due to conscious activity of transmutable-cum-mixed body of onesensed being (8/1/68) Erand = a fruit (7/1/13) Eshana = exploration (7/1/20) Eshaniya (Esiyassa) = explored with proper care (7/1/20); faultless (7/1/9); prescribed (7/1/17) Eshit = suitable for an ascetic (7/1/20) Evambhoot = according to acquired karmas (5/5/2, 3) Ejan = vibrate (5/7/1, 2) Ekaant adand = singular abstinence from violence (7/2/1) Ekaant baal = completely ignorant (7/2/1) Ekaant dand - singular indulgence in violence (7/2/1) Ekaant pundit = completely sagacious (7/2/1) Ekatva = one form (5/6/14) (552) 41 41 41 41 4 1 41 41 41 41 41 41 41 41 455 456 457 41 41 41 414 415 41 41 41 41 41 41 41 41 41

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55555555555555555555555555555555 Wan L Wan Wan Wan Gaadhikrit Xi :8/1/62) 55555555 Galan disintegration (8/1/3) Ganadhar (5/4/28) = Gandh smell (7/7/11, 12) Gandh parinat attributes of smell (8/1/48) Gandh parinat pudgala (8/1/48) Gandhara (8/124,31) Gandharva devs (8/1/14) Gangeya (8/1/90) (G) firmly adhered (6/1/4) Garbhaj Garbhaj= of placental origin (5/3/5; transformed born out of womb (5/8/19) (8/1/10) as manushya = human beings manushya panchendriya Garbhaj audarik sharira kaaya-prayoga parinat transformed due to conscious activity = of gross physical body of five-sensed human being born out of womb (8/1/63, 64) Garbhaj panchendriya tiryagyonik jivas = five-sensed animals born out of womb (5/8/19) Garbhavyutkrantik born out of womb Garbhavyutkrantik sthalachar panchendriya prayoga parinat pudgala = matter consciously transformed as bodies five-sensed of terrestrial quadruped animals born out of womb. (8/1/10, 21) Garbhavyutkrantik jalachar tiryanchyonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of aquatic fivesensed animals born out of womb (8/1/10, 21) chatushpad tiryanch-yonik Garbhavyutkrantik khechar tiryanchyonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of aerial five (553) sensed animals born out of womb (8/1/21) Garbhavyutkrantik manushya panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed human beings born out of womb (8/1/11, 22) Gardatoya (6/5/36, 40) Garha- slandering (5/6/3) Gati = rebirth (6/3/9); movement (6/8/34; 7/1/11) Gati parinaam = movement orientation (7/1/12, 13) Gati-naam Gati-naam-karma (6/8/34) Gati-naam-nidhatt programming (6/8/29) Gati-naam-nidhatt-ayu programmed life-span (6/8/27) = Gau Gavyut; Kosa; 2000 Dhanush (6/7/7) = genus Gavyut Gau; Kosa; 2000 Dhanush (6/7/7) genus Ghan gong like solid instruments (5/4/1) Ghanodadhi = dense water (6/8/26) Ghar house (5/7/34) Ghranendriya sense organs of smell (7/7/13) Gilli= howda or a seat on elephant's back (5/7/34) Glaanabhakt = food meant for the sick (5/6/15) Godhoom = wheat (6/7/1) Gopur main gate of entrance into a town (5/7/34) Gotirtha = cow-shed (5/2/17) Gotra = status determining (6/3/11) Graiveyak (6/8/26) Graiveyak dev-lok (5/8/19) Graiveyak Kalpateet Vaimanik devs (8/1/16) 055555555555555555555555555555555555 cu 5555555555555555555555555555555

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kulllu*titi*******************************E - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 544 45 46 452 Wan 45 Gram Xin 45 455 Wan Wan 45 villages (7/6/31) Granthika = knot (5/3/-) Wan Grasaishana care in eating (7/1/20) Griddha infatuated with (7/1/17) Grihapanhouses or shops (6/5/4, 21; 6/8/2, 15) Grishma (ritu) = summer (5/1/21; 7/3/1) Guna = virtues (7/2/8) Gunamsh = unit of attribute (5/7/21) Gunasheelak Chaitya (7/10/1, 4) Gunasthans = levels of spiritual ascendance or level of purity of soul (5/4/28; 6/3/12, 18, 28, 29; 6/4/17; 7/1/16, 7/7/1) restraints that reinforce Gunavrats the practice of anuvrats (7/2/8; 7/6/35, 37) (H) Haath 24 Anguls (6/7/7) Hahabhoot replete with wails (7/6/31) Halla (7/9/10) Hari = a name of Indra (5/4/16) (5/4/15, 16) Harinaigameshi Heelana contempt (5/6/3) = Hemachandracharya (5/1/2) Hemant (ritu) cold (5/1/21; 7/3/1) Hetu = cause/who knows cause (5/7/37, 38,44) Hirili (7/3/5) Horebha = a type of drum (5/4/1) Huhuka = 8.4 million Huhukanga (5/1/19, 21; 6/7/5) Huhukanga 8.4 million Avava (5/1/19, 21; 6/7/5) Huthihoo (7/3/5) (1) Thagat = existing here (6/9/7; 7/9/4) Indriya = sense organs (5/4/34) Indriya-aparyapti (6/4/19) Indriya-paryapti (6/4/19) Irya samiti code of care of movement (7/10/5) Iryapathik-bandh bondage due to passionless association (6/3/7) Iryapathiki kriya careful activity of an accomplished ascetic (7/1/6; 7/7/1) Ishaan dev (5/8/19) Ishaan kalp (6/5/2; 6/8/26) Ishaan Kone 27; 5/2/4) north-east (5/1/4, 22, 23, Ishatpragbhara Siddhashila (6/8/1) Ishatpurovaat (5/2/-) (J) Jaati-kulakoti caste-lineage (7/5/2) Jalachar tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat transformed due to conscious activity of gross physical body of five-sensed aquatic animal (8/1/62) Jalachar tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of aquatic five-sensed animals (8/1/10) Janai-pasai = knows and sees (5/4/4) Jati-gotra-nidhatt programming (6/8/33, 34) Jati-gotra-nidhatt-ayu race-status programmed life-span (6/8/33, 34) Jati-gotra-niyukt = race-status race-status programme activation (6/8/33, 34) Jati-gotra-niyukt-ayu = race-status programme activated (6/8/33, 34) life-span = Jati-naam-gotra-nidhatt = race-formstatus programming (6/8/33, 34) Jati-naam-gotra-nidhatt-ayu form-status programmed (6/8/33, 34) (554) tmilll******************************* race life-span * h$$5 5 5 5 5 5 5 5 5 5 56 57 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 592 y U 555 Wan 45 45 Wan 45 45

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45454545454545454545454545455 456 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 451 45 45 56 454 Jnana-shakti = potency of spiritual knowledge (5/-/-) Jnana-viradhana = fault related to knowledge (5/6/18) Jnanavaran = veil of darkness (7/7/24) Jnanavaraniya karma = knowledge obscuring karma (5/4/18; 5/6/9; 6/3/1012, 14-28; 6/9/1) Jnataputra = Bhagavan Mahavir (7/10/3, 6) Joon = louse (6/6/5; 6/10/1) Joshana = acceptance (7/2/8) Jyeshth (7/3/1) Jyotishk = stellar (5/7/36) Jyotishk Devs = stellar gods (5/8/19, 5/9/9, 13, 17; 8/1/15) (K) 44 45 46 47 454545454545454545454545454545454545454545454545454 455 456 457 454 455 454 4. Jati-naam-gotra-niyukt = race-form4 status programme activation (6/8/33, 34) Jati-naam-gotra-niyukt-ayu = race-form4 status programme activated life-span (6/8/33, 34) Jati-naam-karma (6/8/34) Jati-naam-nidhati = race programming (6/8/29, 33, 34) Jati-naam-nidhatt-ayu race programmed life-span (6/8/27, 33, 34) 15 Jati-naam-nidhatt-ayushk race programmed life-span (6/8/31) 11 Jati-naam-niyukt = race programme activation (6/8/33, 34) Jati-naam-niyukt-ayu = race programme activated life-span (6/8/33, 34) Jayant (6/6/2) Jayant dev-lok (5/8/19) Jayi = special variety of barley, also 451 called yav-yav (6/7/1) Jhallari = cymbal (5/4/1) Jihvendriya = sense organs of taste (7/7/13) Jihvendriya evam sparshanendriya prayoga parinat = consciously transformed as sense organs of taste and touch (8/1/33) Jinaprabh Suri (5/1/2) Jiva = five sensed beings; souls (5/5/2); life force or soul (6/5/16); living beings (7/1/1); sentience (6/10/2) Jiva dravya = soul entity (5/4/35) Jiva kaaya - living entity (7/10/3) Jiva-ghan = clustered life forms (5/9/16) Jivabhigam Sutra (5/2/17; 5/6/14; 6/5/41, 43; 6/8/35; 7/4/2; 7/5/2) Jivastikaaya = life entity (7/10/3, 11) Jnana = knowledge (5/4/4) Jnana dvar = port of knowledge (6/3/28; 6/4/14) Jnana Guna-Pramaan (5/4/26) 456 457 455 456 455 456 457 455 456 455 456 457 455 456 457 454 455 456 457 454 455 456 457 454 455 4 Kaaladesh = in context of time (5/8/4, 8); relative to time (6/4/1-5) Kaalatikrant = transgression related to time (7/1/19) Kaulatikrant paan-bhojana (7/1/19) Kaalod (5/1/26) Kaalodadhi (5/1/26) Kaam = cerebral experiences (7/7/2-4, 19) Kaam-bhoga = cerebral-physical experiences (7/7/12) Kaam-bhogi = with cerebral and physical experience (7/7/19) Kaangani = a millet; Setaria italica (6/7/3) Kaaya yoga = physical activity (8/1/54) Kaaya yogi = one having physical association (6/3/24, 28; 6/4/15) Kaaya-mishra parinat - transformed due to joint activity of body (8/1/72) Kaaya-prayog = physical application (6/3/5) 55 456 454 455 4 4 455 456 457 455 456 457 45 (555) 451 4545454545454545454545454545454545454545454545454545454545454545454542

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55555555555555555555 Kaaya-prayoga parinat transformed due to conscious activity of body (8/1/50, 55, 8/1/81, 85, 87, 88, 90) Kaayakaran body-instrument (6/1/6, 7) Kaayavargana = karmic particles of physical category (8/1/54) Kaayiki = physical activity (5/6/10, 12) Kadachi = serving spoons (5/7/34) Kalaaya (6/7/2) Kalasyaveshi Putra (7/10/22) Kalodayi (7/10/2) Kalp = divine realm (7/9/21) Kalpa Sutra (5/4/16) = Kalpateet Vaimanik devs celestialvehicular gods beyond the Kalps (8/1/16) Kalpopapannak Vaimanik devs celestial-vehicular gods belonging to Kalps or specific divine realms (8/1/16) Kalyanak auspicious events (7/6/11) Kanan jungle near a town or village (5/7/34) Kand trunk (7/3/3, 4) Kand-jivas living organism of the trunk class (7/3/3, 4) Kank = white crows (7/6/37) Kantarabhakt = emergency food packed and taken along while crossing a difficult terrain (5/6/15) Kapot leshya pigeon complexion of soul (6/4/10; 7/3/7) Karan instrument or means of indulgence (6/1/6-8, 10-12, 14; 7/2/1) Karbat markets (7/6/31) Kardam slime (6/1/4, 14) Karkash = harsh (5/6/14) Karkash vedaniya karmas karmas causing harsh suffering or extreme anguish (7/6/15, 17, 29) Karma = act (7/7/20) Karma prakritis species of karma (6/3/10; 6/8/34; 6/9/1) = Karma vargana = karmic particles (6/3/5) Karma-nishesh kaal = duration of experience or effective duration (6/3/11) Karmakaran karma-instrument (6/1/6, 7) Karman = karmic (8/1/26-29, 31) Karman kaaya yoga activity of karmic body (8/1/71) Karman sharira karmic body (6/4/18) Karman sharira kaaya-prayoga parinat = transformed due to conscious activity of karmic body (8/1/55, 71) Karmasthiti = duration of karma (6/3/1) Karna (5/1/2) Kartik (7/3/1; 7/9/19) Karuna = compassion (7/6/24) Kashaaya = passions (6/4/20; 7/3/22) Kashaaya dvar = port of passions (6/4/13) Kashayik = caused by passions (6/3/7) Kashi (7/9/10) Katuk bitter (5/6/14) Kaushal (7/9/10) Kautumbik (7/9/6, 15) H purush Kavalahar intake of morsel (7/1/4) Keval-darshani = one with ultimate perception, that of an omniscient (6/3/18) Keval-jnani omniscient (5/4/4) Kevali = omniscient (5/-/-) Kevali Samudghat bursting forth and withdrawal of soul-space-points by an omniscient just before his death (6/4/7; 7/1/4; 7/5/2; 8/1/71) Kevali-pakshik omniscient (5/4/26) attendants self-enlightened Khadya = general food (5/6/-; 7/1/9, 17) Khambh= pillar (5/7/34) = (556) tttttttt****************************

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56 457 455 456 457 456 457 455 456 457 455 456 457 454 455 456 457 41 42 1/1) 54545454 455 4 454 455 456 457 455 456 457 455 4545454545455 456 457 455 456 454545454 455 456 455 456 454 455 456 457 455 Khand-bhed = breaking into pieces Kosa = Gavyut; Gau; 2000 Dhanush (5/4/36) (6/7/7) Khanjan = dirt of a wheel (6/1/4, 14) Kotisabit (7/2/7) Kharamuhi = small drum (5/4/1) Kotisahit-pratyakhyan = where the last Khatika = trench or gully (5/7/34) day of one abstainment and the first day of the immediate next abstainment Khattamegh = alkaline water bearing become common (7/2/8) cloud (7/6/31) Kreetakrit = purchased for shramans Khechar (8/1/28) (5/6/15, 16, 17, 18) Khechar panchendriya tiryanch = aerial Krishna leshya - black complexion of five-sensed animals or birds (7/5/2) soul (6/4/10; 7/3/6) Khechar tiryanch-yonik panchendriya Krishna vivar = area of darkness audarik sharira kaaya-prayoga parinat (6/5/16) = transformed due to conscious activity Krishna-raji = cluster of darkness or of gross physical body of five-sensed agglomerative entity of earth-derived aerial animal (8/1/62) darkness (6/5/17-32, 43; 6/8/26) Khechar tiryanch-yonik panchendriya Kriya - act and consequence in terms of prayoga parinat pudgala = matter karmic bondage (5/6/12); activities (8/-/-; consciously transformed as bodies of aerial five-sensed animals (8/1/10) Kriyavaad = doctrine of endeavour (5/-/-) Khet = kraals (7/6/31) Krodh sanjna = inclination of anger Khilibhoot = fully fused (6/1/4) (7/8/5) Khiluda (7/3/5) Krodh-kashaayi jivas = beings with Khimsana = reprimanding (5/6/3) anger (6/4/13) Kithin = hermit-bowl made of bamboo Kshapak shreni = path of destruction of (7/9/15) karmas (5/4/33) Kittika = Varaha-kand; Tacca Kshayik = due to destruction of karmas leontopetaloides (7/3/5) (5/4/18) Kulakars = clan-founders (5/-/-) Kshayopasham = destruction-cumKodakodi Sagaropam = a metaphoric pacification (5/4/18) unit of time (6/3/11) Ksheen moha = destroyed attachment Kodon = Kodrav; Paspalum scrobiculum (5/4/33); destroyed deluding karma (6/3/7) (6/7/3) Ksheen-bhogi = with an emaciated body Kodrav = Kodon; Paspalum scrobiculum (7/7/20) (6/7/3) Kshetra Palyopam (6/7/8) Kolahal = replete with pandemonium (7/6/31) Kshetra-sthaan-ayu = period of existence at a place (5/7/29) Kolasthik = berry seed (6/10/1) Kshetradesh = in context of area (5/8/4, Koop = well (5/7/34) 5,8) Koot = peak or pinnacle (5/7/34) Kshetratikrant = transgression related Korant (7/9/20) to movement of the sun (7/1/19) $454 455 456 $ 45 $45 46 47 46 45 446 447 4441451454545454545454 455 456 457 455 456 457 455 456 45 44 45 46 45 44 44 414545454 Ling %%%% (557) 0445 450 451 451 41 41 41 41 41 $1$$ 4541414141414 415 41 41 41 41 41 41 41 41 41 41 41 418

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44115454545454545414 4545454545454545454545454545454545454544444444444444444 Kshetratikrant paan-bhojan (7/1/19) Lobh-kashaayi jivas = beings with greed Kshobh = get agitated (5/7/1) (6/4/13) Kshullak-bhava-grahan = 256 Avalikas Lohakatah = steel cauldron (5/7/34) (6/7/5) Lohi = a steel pan or concave platen Kuddalak (67/9) (5/7/34) Kukkuti andak = hen's egg (7/1/19, 20) Lok (5/2/17) Kukkuti-and pramaan = equivalent to Lok sanjna = inclination for specific the size of hen's egg (7/1/20) information (7/8/5); to act according to common social customs (7/8/6) Kukshi = 48 Anguls (6/7/7) Lokaant = edge of the universe (6/5/43; Kukuti = filthy body (7/1/20) 6/6/5, 8) Kulath = a kind of gray or black gram; Dolichos biflorus (6/7/2) Lokandhakaar (6/5/14) Lokantik Devs = gods of the edge of the Kulmash - Udad; a pulse (5/2/13) universe (6/5/36, 43) Kumar-shraman - initiated in Lokantik Vimaans = celestial vehicles at adolescence (5/4/17) the edge of the universe (6/5/32, 6/5/36, Kumud = a type of lotus (6/8/36) 41-43) Kunik (5/1/2) Lokatamisra (6/5/14) Kunimahaari = carrion eaters (7/6/35, 36, 37) (M) Kunthu = an insect (7/8/2) Maagadhi (5/4/24) Kusumbh = a seed (6/7/3) Maagh (7/3/1) Maaghavati = intensely dark like the Labdh = acquired (5/4/36) seventh hell (6/5/29, 31) Lantak dev-lok (5/8/19) Maahendra dev-lok (5/8/19) Lava = seven Stoka (5/1/16, 21; 5/9/13; Maahendra kalp = the fourth heaven 6/7/4) (6/5/2; 6/5/18; 6/8/26) Lavan Samudra = Salt Sea (5/1) Maan sanjna = inclination of conceit Layan = a dugout or cave on a hill (7/8/5) (5/7/34) Maan-kashaayi jivas - beings with Leekh = nit (6/6/5; 6/10/1) conceit (6/4/13) Leshya = soul complexion (6/4/10, 20; Maan-pramaan = comparative measures 6/9/13; 7/5/2) (5/9/10, 12) Leshya-dvar = port of soul-complexion Maargatikrant = transgression related (6/4/10) to distance (7/1/19) Lichchhavi (7/9/5) Maargatikrant paan-bhojana (7/1/19) Liksha (Leekh) = 8 Baalaagra (hair-tip) Maas = 30 Ahoratra; month (5/1/16, 21; of humans of Purva-videh area) (6/7/7) 6/7/5) Loam ahaar = intake through body hair Maaya sanjna = inclination of deceit or follicle (7/1/4) (7/8/5) Lobh sanjna - inclination of greed Maaya-kashaayi jivas - beings with (7/8/5) deceit (6/4/13) 454 455 457 455 456 45 44 45 46 45 44 445 446 447 4444444444444 455 456 457 44 45 46 447 454 (558) 0441414141414145455555544444444444444444444444

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 - Wan Wan 55 45 55 55 45 557 45 555555555555 Maayi-mithyadrishti deceitful and unrighteous (5/4/30) Madamb boroughs (7/6/31) Madguk (7/6/37) Magadh (5/1/2; 5/4/24) Maghaa = dark like the sixth hell named Maghaa (6/5/29, 31) Maha nirjara extensive shedding of karmas (7/7/20, 23) Maha-asrava intense influx of karmas intense karmic bondage (5/6/9) Maha-karma (5/6/9); extensive activity (6/3/2); much karmas (7/3/6, 7, 9) Maha-kriya intense involvement in activities (5/6/9) Maha-vedana = intense pain (5/6/9) Mahakarmaa (6/3/2) Mahandhakaar (6/5/14) Mahanirjara extensive shedding of karmas (6/1/2, 4, 13) Mahaparyavasaan = a noble end (6/1/4; 7/7/20, 23) Mahapath = highway (5/7/34) Mahapundarik a type of lotus (6/8/36) Mahasaaman (5/4/18, 19) Mahashila = large rocks (7/9/11) Mahashilakantak (7/9/5) Mahashukra dev-lok (5/8/19) Mahashukra Kalp (5/4/18, 19) Mahasrava extensive influx (6/1/1; 7/3/2; 7/10/16) Mahavaat stormy wind; gale or tempest (5/2/2, 3, 5, 9) Mahavedana extensive pain (6/1/2, 4, 13) Mahavir Charitra (5/1/2) Maithun libido (5/9/16) Maithun sanjna inclination of sex (7/8/5) Malla (7/9/5) Mallak earthen pot of the shape of a conical tumbler (6/5/3, 16) Man = mind (5/4/18) Man-karan = mind-instrument (6/1/6, 7) Manah parinat (8/1/88) Manah-mishra parinat transformed due to joint activity of mind (8/1/72, 73) Manah-paryapti = fully mental faculty (6/3/18; 6/4/19) developed Manah-paryav jnana = extrasensory perception and knowledge of thought process and thought-forms of other beings (6/3/22; 6/4/14) Manah-paryav Jnani (5/7/44) Manah-prayoga = mental application (6/3/5) Manah-prayoga parinat = transformed due to conscious activity of mind (8/1/50, 51, 54, 81, 82, 84, 85, 87, 88, 90) Manak (5/1/2) Mandal orbit (5/1/13) Mandar. Meru (5/1/23, 24, 25; 6/6/5) Mandavaat zephyr or soft and gentle breeze (5/2/2, 3, 5, 9) Manobhakshya = mental food intake (7/1/4) = Manodravya-vargana units of mental or neuronic capacity (5/4/32) Manovargana = karmic particles of mental category (8/1/54) Manoyoga mental activity (8/1/54, 85) Manoyogi = one having mental association (6/3/24, 28); sentient beings (6/4/15) Manushya ahaarak sharira kaayaprayoga parinat transformed due to conscious activity of telemigratory body of human beings (8/1/69) Manushya ahaarak-mishra kaaya-prayoga parinat due to conscious sharira transformed activity of (559) *********tmilllkttlll*************puupuuti 2555955 5 5 5 5 5 5 5 5 5 5 5 55 55 5 55 45 46 45 46 4 457 47 45 55 45 5 A IS A N IS IN 5 6 5 5 5 5 5 52

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55555555555555555555 Mithyatvakriya = unrighteous activity (7/4/2) Mithyatvi unrighteous (6/9/13) Mohaniya = deluding (6/3/11) Mohaniya karma = deluding karma (6/9/1) Mool = root (7/2/8; 7/3/3, 4) Mool-guna pratyakhyan basic-virtue enhancing renunciation (7/2/2, 3) telemigratory-cum-mixed body of human beings (8/1/70) Manushya panchendriya audarik sharira kaaya-prayoga parinat = transformed due to conscious activity of gross physical body of five-sensed human being (8/1/60, 63) Manushya panchendriya prayoga parinat pudgala matter consciously transformed as bodies of five-sensed human beings (8/1/8, 11) Maranantik till death (7/2/8) Maranantik samudghat bursting forth of some soul-space-points before the moment of death (6/6/3-8) Margshirsh (7/3/1) Masoor a small-grained pulse; Lens esculenta (6/7/2) Mati-ajnani one not having sensory knowledge (6/3/23) Mati-jnani = one having sensory knowledge (6/3/22) Mayapratyayiki kriya = activity of deceit (5/6/5) = Megh-raji resembling a row of black clouds (6/5/29, 31) Meru (5/1/5; 5/2/12) Milan integration (8/1/3) Mishra parinat jointly or consciouslycum-naturally transformed (8/1/3, 49, 72, 73, 80, 84-86, 88, 89, 91) Mishra parinat pudgala = jointly transformed matter (8/1/46) Mit finite (5/4/4, 34) Mithyadarshan shalya the thorn of wrong belief or unrighteousness (7/6/16, 20; 7/10/16, 18) Mithyadarshan-pratyayiki kriya activity of perverted faith (5/6/5, 6, 7) Mithyadrishti unrighteous (5/7/44; 6/3/15) = Mithyadrishti jivas unrighteous beings (6/4/11) Mool-guna-pratyakhyani basic-virtue enhancing renouncer (7/2/9, 10, 14) Mool-jivas living organism or souls of the root-class (7/3/3) = Moolak beej = a seed (6/7/3) Moong = green gram (6/7/2; 6/10/1) Mridang a two sided drum with bulging middle and unequal ends (7/1/5) Mrisha manah-mishra parinat (8/1/73) Mrisha manah-prayoga parinat transformed due to untruthful conscious activity of mind (8/1/51, 53, 82, 85, 88) Mrisha vachan-prayoga parinat transformed due to untruthful conscious activity of speech (8/1/54) Mrishavaad = falsity (5/9/16) Mudgakarni (7/3/5) Muhurt = 77 Lava or 3773 Aan-pran or 48 minutes (5/1/7) Muhurtantar = slightly less than Muhurt (5/1/9) Mukta = liberated (5/5/1) Mula radish (7/3/4, 5) Muraja tabla-like hand-drum (6/7/9) Murchhit fond of (7/1/17) Murmur = cinder (5/6/9) Murmur-bhoot = ablaze like burning cow-dung cake (7/6/32) Murtimant = with a form (8/1/3) = Musal Dhanush; Yuga; Nalika; Aksha; Dand; 96 Anguls (6/7/7) ( 560 ) 5555555 5 5 5 5 5 555595555 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95

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45 45 Musal = mace (7/9/16) Musundhi Syaha Musli; Murdannia 5 scapiflorum (7/3/5) 55 55 55 55 45 Wan 55 45 45 55 infernal beings (8/1/8, 9) 45 45 Naarakayushya = infernal infernal life-span Bian (7/6/5) 66666666650 Nharu catgut (5/6/11) Nidhatt partially intransigent (6/1/4; 6/8/34) Nibsangata non-association (7/1/12, 13) = Wan 55 45 45 5 45 = Naag Kumar (5/9/5) Naam form determining (6/3/11) Naamodaya (7/10/2) Naarak panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed (N) Naarakayushya karma infernal lifespan determining karma (7/6/2) Naasti = nonexistent (7/10/6) Naastibhaava = nonexistent state (7/10/6) Nagar cities (7/6/31) Naigam command (5/4/16) Nairayik = infernal beings (5/5/3) Nairayik jiva infernal being (6/4/2, 4; 7/2/10) = Nairitya Kone = south-west (5/1/4; 5/2/4) Nalika Dhanush; Yuga; Dand; Aksha; Musal; 96 Anguls (6/7/7) Nalin a type of lotus (6/8/36) Nalina (5/1/19, 21; 6/7/5) 55 Napumsak-vedi = neuter (6/3/12, 18) Narad-putra (5/8/3, 4, 6) Narmodaya (7/10/2) Nalinanga (5/1/19, 21; 6/7/5) Napumsak-vedak jivas beings with neuter gender (6/3/29) Navakoti vishuddha having nine purities (7/1/20) Nayuta (5/1/19, 21; 6/7/5) Nayutanga (5/1/19, 21; 6/7/5) Neel leshya blue complexion of soul (6/4/10; 7/3/6, 7) Nihshvaas countable Avalikas; time taken for one inhalation (6/7/4) Nikachit intransigent (6/1/4) Niraagata detachment (7/1/12, 13) Niranjanata = detachment (7/1/12, 13) Niravashesh (7/2/7) Niravashesh-pratyakhyan abstaining completely from all the four kinds of food (7/2/8) Nirej in the state of stillness or nonvibration (5/7/15) Nirgranthi-putra (5/1/1; 5/8/3, 4, 6) Nirindhanata = absence of fuel of karmas (7/1/12, 13) Nirjara = shedding (7/1/15) Nirjhar mountain stream (5/7/34) Nirlepan = cleansing (7/4/2) Nirupachaya-nirapachaya = without augmentation and de-augmentation (5/8/21, 23, 24, 25, 27, 28) Nirupahat intact (7/1/13) Niryavalika Sutra (7/9/10, 13) Nishek (6/8/34) Nishkamp = non-vibrating (5/7/25) Nishthitkrit devoid of potency (6/1/4) Nishthur = cruel (5/6/14) Niyantrit (7/2/7) Niyantrit-pratyakhyan austerity done with complete control (7/2/8) No-asamyat non-unrestrained (6/3/14) No-bhavasiddhik - no-abhavasiddhik = neither worthy of liberation nor unworthy of liberation (6/3/17, 18; 6/4/8) No-bhogi = without physical experience (7/7/19) 45 (561) kuttkkt**********ttttt**************SB 5555555555555555555555555555555555555 Wan

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5555555555555555555555555555555! No-kaami without cerebral experience (7/7/19) No-kaami-no-bhogi without cerebral experience and without physical experience (7/7/19) No-karma spent karma particles (7/3/10, 11, 13, 16, 18. 22) No-napumsak = non-neuter (6/3/12) No-paritta-no-aparitta jiva = neither limited nor unlimited being (6/3/21, 28) No-paryaptak-no-aparyaptak jiva neither developed nor underdeveloped being (6/3/19, 28) No-purush = non-male (6/3/12) No-samyat the non-restrained (5/4/23; 6/3/14) No-samyatasamyat = non-restrainedunrestrained (6/3/14) No-sanjnino-asanjni neither sentient nor non-sentient (6/3/16, 18; 6/4/9) No-stree non-female (6/3/12) No-sukshma-no-baadar jiva = neither minute nor gross (6/3/27,28) noasamyat Nosamyat nosamyatasamyat jivas jivas neither restrained nor unrestrained or restrained-unrestrained beings (6/4/12) (0) Odan = rice (5/2/13) Ogh sanjna inclination for information in general (7/8/5); involuntary activities in a state of stupor (7/8/6) Oj ahaar = energy intake (7/1/4) (P) = Paad (foot) 6 Anguls (6/7/7) Paan liquids (5/6/1, 2, 3, 4; 7/1/9, 17) Paap sthaan = sources of sin (7/6/16; 7/10/16) Paap-karma demeritorious karmas (6/1/4; 7/8/3) Paargat beyond the range (5/4/3, 4) Paaritapaniki activity of inflicting pain (5/6/10) Paataal = the underworld (5/1/6) Padma = a number (5/1/19, 21; 6/7/5); a type of lotus (6/8/36) Padma leshya = yellow complexion of soul (6/4/10; 6/5/43; 7/3/9) Padmanga (5/1/19, 21; 6/7/5) Padmavati (7/9/10) Paishachi (5/4/24) Paksha = 15 Ahoratra; a fortnight. (5/1/16, 21; 6/7/5) Pakshi aerial beings; birds (7/1/1) Palimanthak round or black gram (6/7/2) Pallal = a delightful lake (5/7/34) Palyopam a metaphoric unit of time (5/1/19) Panav = small drum (5/4/1) Panch Mahavrat (5/9/15) five great vows Panch Mahavrat dharma = religion of five great vows (5/9/16) Panch-samgraha (6/3/11) Panchendriya audarik sharira kaayaprayoga parinat transformed due to conscious activity of gross physical body of five-sensed being (8/1/56, 60) Panchendriya audarik-mishra sharira kaaya-prayoga parinat transformed due to conscious activity of gross-cummixed physical body of five-sensed being (8/1/65) Panchendriya karman sharira kaayaprayoga parinat = transformed due to conscious activity of karmic body of fivesensed being (8/1/71) Panchendriya mishra parinat pudgala = matter jointly transformed as bodies of five-sensed beings (8/1/46) Panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed beings (8/1/4, 8) (562) 5Fen Fen Fen Fen Fen Fen 66666666666666Fen Fen Fen Fen Tong Tong Tong Tong Tong Fen Fen Fen Wan

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055555555555555555555555555555555550 5 Wan 45 Wan Wan 5 45 5 Wan 5 55 45 Wan 55 55 45 5 Wan 5 45 Panchendriya tiryagyonik jivas = five sensed animals (5/7/34) Wan 5 Panchendriya vaikriya sharira kaayaprayoga parinat = transformed due to conscious activity of transmutable body of five-sensed being (8/1/66) Panchendriya vaikriya-mishra sharira kaaya-prayoga parinat transformed to conscious due activity of transmutable-cum-mixed body of five sensed being (8/1/68) Pandava (5/1/2) Pankaprabha prithvi (5/8/15; 6/8/1, 13) Parakram = valour (7/7/20) Param = ultimate (6/7/7) Param-avadhi jnani a person with perfect avadhi jnana (7/7/22, 23) Paramanu pudgal ultimate particle of matter (5/7/1, 3, 5, 8, 9, 11; 5/8/5; 6/7/7) Paramanu vijnana theory of ultimate particles (5/-/-) Paramparagam= scriptural knowledge Wan acquired through lineage (5/4/26, 28) = Parampar kshetravagadh an area far away from their bodies (6/10/12) Paramparopapannak born with a gap of time (5/4/30) Paribhogaishana = care in eating (7/1/20) Parigraha acquisition; possession (5/7/-; 5/9/16) Parigraha sanjna inclination of possession (7/8/5) Parigrahan = acquires (7/1/15) Parigrahiki kriya = activity of possession (5/6/5) Chaaritra Parihar-vishuddhi destroying karma through special austerities (6/3/18) Parikha = a moat or trench with narrow bottom and wide top (5/7/34) Parikshep circumference (6/5/4, 19) (563) Parimanakrit (7/2/7) Parimanakrit-pratyakhyan abstainment related to specific quantity or number of things (7/2/8) Parimit = limited (5/9/14) Parinaam consequence; functioning (5/9/9) Parinam-vaad evolutionalism (5/2/16) Paripirita = a Sitar-like instrument with gourds at both ends (5/4/1) theory of Parisarp sthalachar tiryanch-yonik panchendriya terrestrial five-sensed reptilian animals (8/1/10) Parisarp sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala matter consciously transformed as bodies of terrestrial five-sensed reptilian animals (8/1/10) Parishisht Parva (5/1/2) Paritta = limited (6/3/1) Paritta dvar (6/3/28) Paritta jiva limited in terms of body or cycles of birth (6/3/21, 28) Paritta jiva-ghan = limited group of souls (5/9/16) Parivrit surrounded (5/9/14) Paroksh jnani = indirectly (5/7/44) Parshva Naath (5/9/-) = Parshvapatya followers of Bhagavan Parshva Naath (5/9/14) Parush hard (5/6/14) Paryank bed (5/9/14, 20) Paryapt fully developed (5/4/30; 6/3/1) Paryaptak (6/3/28; 8/1/32, 62) Paryaptak Asur Kumar Bhavan-vaasi dev prayoga parinat pudgala = matter consciously transformed as fully developed bodies of Asur Kumar abode dwelling gods (8/1/23) one who perceives 555555555555555555555555555555555555555555555555 Wan 5555550

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441 41 41 41 41 41 41 41 41 41 41 41 4151451 455 456 457 45 46 47 46 45 46 47 46 455 456 457 445 45 45 Paryaptak Asur Kumar dev (8/1/30) Paryaptak sammurchhim jalachai Paryaptak baadar prithvikaayik prayoga parinat pudgala = matter consciously transformed ekendriya prayoga parinat pudgala = as fully developed bodies of aquatic animals of matter transformed as fully developed asexual origin (8/1/28) bodies of gross one-sensed-earth-bodied beings (8/1/32) Paryaptak sammurchhim jalachar tiryanch-yonik panchendriya prayoga Paryaptak baadar vayukaayik parinat pudgala = matter consciously ekendriya prayoga parinat pudgala = transformed as bodies of fully developed matter consciously transformed as fully aquatic five-sensed animals of asexual developed bodies of gross one-sensed-air origin (8/1/21) bodied beings (8/1/26) Paryaptak Sarvarthasiddha Paryaptak dvar (6/3/28) Anuttaraupapatik (8/1/47) Paryaptak dvindriya prayoga parinat Paryaptak Sarvarthasiddha pudgala = matter consciously Anuttaraupapatik dev panchendriya transformed as bodies of fully developed (shrotrendriya to sparshanendriya) two-sensed beings (8/1/19, 33) prayoga parinat pudgala = matter Paryaptak garbhaj manushya consciously transformed as five sensed panchendriya audarik sharira kaaya (hearing to touching bodies of prayoga parinat = transformed due to Sarvarthasiddha Anuttaraupapatik conscious activity of gross physical body divine beings beyond the Kalps (8/1/43) of fully developed five-sensed human Paryaptak Sarvarthasiddha being born out of womb (8/1/64) Anuttaraupapatik dev panchendriya Paryaptak garbhavyutkrantik jalachar vaikriya-taijas-karman sharira and = fully developed aquatic animals born shrotrendriya to Sparshanendriya out of womb (8/1/28) prayoga parinat pudgala = matter consciously transformed as five sensed Paryaptak garbhavyutkrantik transmutable-fiery-karmic bodies of manushya = fully developed human Sarvarthasiddha Anuttaraupapatik beings born out of womb (8/1/29) divine beings beyond the Kalps with Paryaptak garbhavyutkrantik sense organs of hearing to touching manushya panchendriya prayoga (8/1/45) parinat pudgala = matter consciously Paryaptak Sarvarthasiddha transformed as bodies of fully developed Anuttaraupapatik Kalpateet Vaimanik five-sensed human beings born out of dev prayoga parinat pudgala = matter womb (8/1/22) consciously transformed as fully Paryaptak jiva = fully developed being developed bodies of Sarvarthasiddha (6/3/19, 28) Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/25) Paryaptak Ratnaprabha prithvi Paryaptak Sarvarthasiddha nairayik panchendriya prayoga parinat Anuttaraupapatik Kalpateet Vaimanik pudgala = matter consciously transformed as bodies of fully developed dev panchendriya Vaikriya sharira kaaya prayoga parinat = consciously five-sensed infernal beings of transformed due to conscious activity of Ratnaprabha hell (8/1/20) transmutable body of fully developed Paryaptak Ratnaprabha prithvi five-sensed Sarvarthasiddha nairayiks (8/1/27) Anuttaraupapatik Kalpateet celestial (564) 5444595 $1445454545454545454545454545456 454 455 456 456 457 45545454545454

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 2441451456456464541414141414541415645645455 456 457 455 456 457 455 456 457 455 456 457 4545454545 vehicular divine beings beyond the karman sharira prayoga parinat Kalps (8/1/67) pudgala = matter consciously Paryaptak Sarvarthasiddha transformed as five sensed Anuttaraupapatik Kalpateet Vaimanik transmutable, fiery and karmic bodies of dev panchendriya vaikriya-mishra Sarvarthasiddha Anuttaraupapatik sharira kaaya prayoga parinat = divine beings beyond the Kalps (8/1/41) transformed due to conscious activity of Paryaptak sukshma prithvikaayik transmutable-cum-mixed body of fully ekendriya audarik-taijas-karman developed five-sensed Sarvarthasiddha prayoga parinat pudgala = matter Anuttaraupapatik celestial-vehicular consciously transformed as fully divine beings beyond the Kalps (8/1/68) developed gross physical, fiery and Paryaptak Sarvarthasiddha karmic bodies of minute one-sensedAnuttaraupapatik Kalpateet Vaimanik earth-bodied beings (8/1/36, 40) dev panchendriya karman sharira Paryaptak sukshma prithvikaayik kaaya prayoga parinat - transformed ekendriya audarik-taijas-karman - due to conscious activity of karmic body sharira sparshanendriya prayoga of fully developed five-sensed parinat pudgala = matter consciously Sarvarthasiddha Anuttaraupapatik transformed as fully developed gross 4 celestial-vehicular divine beings beyond physical, fiery and karmic bodies of 455 the Kalps (8/1/71) minute one-sensed-earth-bodied beings 4 Paryaptak with sense organ of touch (8/1/44) Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik Paryaptak sukshma prithvikaayik 455 45 dev panchendriya karman sharira ekendriya prayoga parinat pudgala = 45 kaaya mishra parinat = transformed due matter consciously transformed as fully 41 to joint activity of karmic body of fully developed bodies of minute one-sensed-455 developed five-sensed Sarvarthasiddha earth-bodied beings (8/1/17, 26, 32, 38) Anuttaraupapatik celestial-vehicular Paryaptak sukshma prithvikaayik divine beings beyond the Kalps (8/1/73) ekendriya sparshanendriya prayoga 45 Paryaptak Sarvarthasiddha parinat pudgala = matter consciously 4 Anuttaraupapatik Kalpateet dev transformed as fully developed sense panchendriya vaikriya-taijas-karman organ of touch of bodies of minute onesharira prayoga parinat pudgala = sensed-earth-bodied beings (8/1/42) matter consciously transformed as five Paryaptak sukshma-prithvikaayik sensed transmutable-fiery-karmic ekendriya audarik sharira kaayabodies of Sarvarthasiddha prayoga parinat = transformed due to Anuttaraupapatik divine beings beyond conscious activity of gross physical body the Kalps (8/1/37) of fully developed minute earth-bodied Paryaptak Sarvarthasiddha one-sensed being (8/1/59) Anuttaraupapatik Kalpateet dev Paryapti = full development (6/4/20) panchendriya prayoga parinat pudgala Paryapti dvar = door of full development = consciously transformed as five sensed (6/4/19) bodies of Sarvarthasiddha Paryaya = mode or state (6/4/6; 7/2/36) Anuttaraupapatik divine beings beyond the Kalps (8/1/39) Paryayarthik naya = modal stand point (7/3/23); transformational aspect (7/2/38) Paryaptak Sarvarthasiddha Anuttaraupapatik Kalpateet dev Patah = a large drum (5/4/1) panchendriya vaikriya, taijas and Patanjali's Yoga Sutra (5/3/1) 5455 456 457 4595455545454545454 54545 47 48 4$5! 14 $1$$ $ $ $ 455 456 457 46 45 46 47 46 45 46 (565) 46456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 451 455 456 45

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555555 $ $ $145 41 41 41 41 414141414141414141414141414141414141414141414141 Pathyavaat = wind healthy for vegetation (5/2/2, 3, 5,9) Patra = feathers (5/6/11); leaf (7/3/4) Pattan = harbours (7/6/31) Paush (7/3/1) Paushadhopavas = partial ascetic vow and fasting (7/2/8; 7/6/35, 37) Pavas ritu (7/3/1) Phal = blade or tip (5/6/11); fruit (7/3/4) Phal-jivas = living organism of fruit. (7/3/4) Phalgun (7/3/1) Pindaharidra = turmeric (7/3/5) Pishaach (8/1/24, 31) Pishaach devs (8/1/14) Pota = large drum (5/4/1) Potaj = birth as fully formed infants (7/5/2) Praadveshiki = activity of harbouring aversion (5/6/10) Praan = one inhalation and one exhalation (6/7/4) Praan = two to four sensed beings; beings (5/5/2) Praanatipaat = killing (5/9/16) Prabhankar (6/5/32) Prabhu = capable (7/7/25) Prachala nidra = sleeping while standing (5/4/10, 11, 12) Pradesh - ultimate particle of matter (5/7/8) Pradesh dvar = port of sections (6/4/1) Pradesh-naam-karma (6/8/34) Pradesh-naam-nidhatt-ayu = spacepoint programmed life-span (6/8/27) Pragadh = deep (5/6/14) Pragbhar = leaning mountain; mountain with an overhang (5/7/34) Prajnana = specific awareness (5/9/10, 12) Prajnapana Sutra (6/2/1; 6/9/1; 7/2/28 8/1/48, 67, 69, 71) Prajnapana Vritti (5/4/36) Prajnapayanti = elaborate (5/3/1) Prakamarasabhoji = one who eats very sweet and rich food (7/1/19) Prakampan = quiver (5/7/1) Prakar = parapet wall (5/7/34) Prakrit (5/4/24) Prakshep ahaar = intake of morsel (7/1/4) Pramaan = validation (5/4/26); size (7/1/20) Pramaan-prapt = eating standard quantity (7/1/19) Pramanatikrant = transgression related to quantity (7/1/19) Pranat dev-lok (5/8/19) Pranatipat = killing of beings (7/6/16, 20; 7/10/16, 18) Pranatipatiki kriya = activity of killing a living being (5/6/10, 12) Prapa = water-hut (5/7/34) Prapt = possessed with some special power (5/4/36) Prarupayanti = propagate (5/3/1; 5/5/2; 5/6/13; 6/10/1, 11) Prasad = palace (5/7/34) Prastritodak = level water (6/8/35) Prasuk = prescribed food (8/-/-; 1/1); pure (7/1/17, 20) Pratar-bhed = breaking into layers (5/4/36) Pratihat = destroys (7/2/1) Pratikraman = critical review (5/6/15, 16, 17, 18; 5/9/15, 16; 7/9/20) Pratimas = special codes and resolutions (6/1/13) Pratishthaan = situation (6/5/41) Prativasudevs (5/5/5) ( 566 ) $$$$$$$$$$$$$$$$$$$$$$ $$$$$$$$$$$$$$

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Mu 455 456 45 44 445 44 445 45 554 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455455555555 455 456 457 455 456 457 455 456 457 455 456 457 455 456 4F Pratyakhyan = renunciation of sinful transformed as bodies of one-sensed activities (6/4/21-25; 7/2/1, 2); rules of earth-bodied beings (8/1/5, 6) renouncing (7/6/35, 37) Prithvikaayik jivas (6/4/5; 7/7/16) Pratyakhyan-apratyakhyan Pudgala - particle of matter (5/8/3) renunciation - non-renunciation of sinful activities (6/4/21-24) Pudgala-bhed (5/4/36) Pratyakhyani = renouncers (6/4/21; Pudgalastikaaya = matter entity (7/10/3, 7/2/29, 33) 6, 8-10) 15 Pratyakhyani-apratyakhyani Pundarik = a type of lotus (6/8/36) renouncer-non-unrenouncers or partial Puran (7/9/19) renouncers (6/4/21; 7/2/29) Puran = integration (8/1/3) Pratyaksh = direct experience or Purnabhadra (5/1/2) perceptual cognition (5/4/26) Purush-vedak jivas = beings with male Pratyaksh jnani = one who perceives gender (6/3/29) directly (5/7/44) Purush-vedi = male (6/3/18) Pratyaneek = adversaries (8/-/-; 1/1) Purushadaniya = most respected among Pratyek Shariri = individual life forms men (5/9/14) (5/9/16) Purushakar = intent to act (7/7/20) Pravachan-mata (7/8/1) Purva = 8.4 million Purvangas (5/1/19, Praval = sprout (7/3/4) 21; 6/7/5) Praveshanak (8/1/90) Purva prayogata = prior endeavour Prayoga = application (6/3/4, 5; 8/1/54) (7/1/12, 13) Prayoga parinat = consciously Purva-koti (6/3/11) transformed (8/1/3, 49, 50, 73, 80, 81, Purvanga = 8.4 million Varsh (5/1/19, 84-91) 21; 6/7/5) Prayoga parinat pudgala = consciously Pushkar-samvartak (5/7/7) transformed matter (8/1/4, 31) Pushkarardh (5/1/27) Prayuta (5/1/19, 21; 6/7/5) Pushkarini - lake or pond with lotuses Prayutanga (5/1/19, 21; 6/7/5) (5/7/34) Prithvi - hell (6/1/1, 3; 6/6/1); land Pushp = flower (7/3/4) (5/9/2); world (6/8/1) (R) Prithvikaaya = earth-bodied beings Raal = a seed (6/7/3) (5/7/30) Rachitak = made into balls or re-cooked Prithvikaayik = earth-bodied (6/5/43; specifically for an ascetic (5/6/15) 7/4/2) Raipaseniya (7/8/2) Prithvikaayik ekendriya audarik Raj-pind - food from the royal kitchen sharira kaaya-prayoga parinat = (5/6/15, 16, 17, 18) transformed due to conscious activity of gross physical body of earth-bodied one- Rajagriha (5/1/1) sensed being (8/1/57, 58) Rajaprashniya (7/8/2) Prithvikaayik ekendriya prayoga Rajju = a very large linear measure 15 parinat pudgala = matter consciously (7/1/5) 457 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 441451454 455 456 451 45 46 47 46 45 44 44 ( 567 ) 44 455 456 457 455 456 457 455 456 457 451 455 456 457 455445455 456 455 456 457 455 456 457 454 455 456 457 455 456 457 458

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1555945955914141414141414141414141414141414141414141414141414149 Rajoharan = ascetic-broom (5/4/17) Ranasingha = war-horn (5/4/1) Rasa = taste (7/7/11, 12) Rasa parinat = transformed as attributes of taste (8/1/48) Rath = chariot (5/7/34; 7/9/16) Rath-musal (7/9/10) Ratharenu = 8 Trasarenus (6/7/7) Ratnaprabha Prithvi = the first hell (5/3/5) Ratnaprabha prithvi nairayik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed infernal beings of Ratnaprabha hell (8/1/9, 20) Ratni = cubit (7/6/33) Ravi = the sun (5/1/1) Riddhiprapt pramatt-samyat samyagdrishti paryaptak sankhyeyavarshayushk manushya ahaarak sharira kaaya-prayoga parinat = transformed due to conscious activity of telemigratory body of an accomplished (having power of telemigration) negligent-disciplined righteous fully developed human being having countable years life-span (8/1/69) Riju gati = straight movement (5/3/5; 7/1/4) Risht (6/5/18, 36, 40) Risht Devs (6/5/39) Risht Vimaan (6/5/34, 39) Risht Vimaan kalp (6/5/2) Rishtaabh Vimaan (6/5/32, 35) Ritu = two months; season (5/1/16, 21; 6/7/5) Rohini (7/3/5) Ruksha = coarse (5/7/17) Rupa - appearance or form (7/7/6, 12, 19) Rupi = with form (7/10/3, 6, 8) (S) Sa-ardh = with halves (5/7/9, 10; 5/8/3, 4,5) Sa-eja = in the state of vibration (5/7/15) Sa-madhya = with a middle (5/7/9, 10; 5/8/3,4,5) Sa-pradesh = with sections (5/7/9, 10; 5/8/3, 4, 5, 7, 8, 9) Saadhaaran kaaya jiva (6/3/28) Saadi = with a beginning (6/3/1) Saakaarupayoga = cognitive involvement; jnana (6/3/25, 28; 6/4/16) Saamparayik = caused by passions (6/3/7) Saamudaniya (Samudaaniyassa) = collected from various houses (7/1/20) Saamudayik = collected from various houses (7/1/20) Saarasvat Devs (6/5/36, 37, 40) Saasvadan samyaktva taste of righteousness (6/4/14) Saata = happiness (6/10/11) Saata vedana = experienc of pleasure (7/6/8) Sabha = assembly hall (5/7/34) Sachitt = infested with living organisms (6/2/1); with life (7/7/3, 8) Sada-satat = always and continuously (6/3/2, 3) Sadharan Shariri = clustered life forms (5/9/16) Sagaar (7/2/7) Sagaar-pratyakhyan = austerities done with some predetermined relaxations (7/2/8) Sagaropam = a metaphoric unit of time (5/1/19, 21; 6/3/11); ten Kotakoti Palyopams (6/7/6, 7) Sahasrar dev-lok (5/8/19) Sakamp = vibrating (5/7/24) Sakashaayi jivas = beings with passions (6/4/13, 17) (568) 15454545454545454545454 455 456 457 45 46 47 46 451551564545541451464646456556464

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4454645454545454545454545455 456 457 455 456 457 455 456 457 455454545454545454545454545 454 455 456 47 $ $ $ $ $ $ $ $ $ 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 456 44545454545454545454545454545454545454 455 456 457 455 456 457 455 41 41 41 41 41 44 45 46 Sam-chaturasra samsthan = perfect body constitution (6/5/43) Samaarambh Satya manah-prayoga parinat = transformed due to truthful tormenting conscious activity of mind (8/1/52, 83) Samadhi = equanimous serenity (7/1/9) Samaarambh = harm or destroy (5/7/30, 31; 8/1/54) Samavayanga (5/5/5) Samaya = the smallest indivisible unit of time; something even beyond nanosecond (5/1/14) Samaya kshetra = area of time (5/9/13) Samayik = a formal Jain meditational practice (7/1/6; 7/2/8) Samayik Chaaritra = equanimous conduct (6/3/18) Samayopayogi = continuous transition of involvement (6/4/16) Sambhinna-lokanaadi = slightly less then the central spine of the lok (5/4/33) Samdani (5/1/2) Samlaap = discussing (5/4/31) Samlekhana - ultimate vow (7/2/8) Sammurchchhim = birth from asexual origin (5/3/5; 7/5/2; 8/1/10, 62) Sammurchhim chatushpad sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of terrestrial fivesensed quadruped animals of asexual origin (8/1/10, 21) Sammurchhim jalachar tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of aquatic five-sensed animals of asexual origin (8/1/10, 21) Sammurchhim khechar tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of aerial five-sensed animals of asexual origin (8/1/21) Sammurchhim manushya = human beings of asexual origin (5/8/19) Sammurchhim manushya panchendriya audarik sharira kaaya-prayoga parinat = transformed due to conscious activity of gross physical body of five-sensed human being of asexual origin (8/1/63) Sammurchhim manushya panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed human beings of asexual origin (8/1/11, 22, 29) Sammurchhim panchendriya tiryagyonik jivas = five-sensed animals of asexual origin (5/8/19) Samparayik kriya = passion inspired activity (7/1/6, 16; 7/7/1) Samrambh (8/1/54) Samrambh satya manah-prayoga parinat = transformed due to truthful conscious activity of mind to resolve to sin (8/1/52,83) Samsar = cycles of rebirth (6/3/9) Samsar mandal = the world (5/5/4) Samsar-samapannak jivas = worldly living beings (7/4/2) Samsthaan = structure (7/1/5) Samsthan parinat = transformed as attributes of constitution (8/1/48) Samsthiti kaal = period of existence (5/7/26) Samudghat = bursting forth (7/5/2) Samudghat-prapt Kevali = omniscient undergoing the special process of 5 expanding and contracting sections of 4 soul (6/3/28) Samutthit = begin (6/5/2) Samvahat - capable of application (6/9/13) Samvahat-asamvahat = capable and incapable of application (6/9/13) Samvartak vaat = whirlwinds (7/6/31) Samvatsar = year; two Ayans (5/1/19, 21; 6/7/5) 456 454 455 456 457 4551 41 41 41 454 455 456 414 415 456 457 455 456 455 (569) 454 455 4545454545454545454545454545454545454 455 456 457 45 44 445454545454545

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454545454545454545454545454545454545454545454541414141414145454545454 Samvrit - blocks the inflow of karmas Sanket (7/2/7) (7/2/1) Sanket-pratyakhyan = abstainment Samvrit Anagaar = an ascetic who has done with specific signs or indications blocked the inflow of karmas (7/7/1) (7/2/8) Samyag-mithyadrishti jivas = righteous- Sankhya (6/10/11) unrighteous beings (6/4/11) Sannivesh = temporary settlement Samyagdarshan = right perception (6/5/4, 22; 6/8/4, 21) (7/1/10) Sanskrit (5/4/24) Samyagdrishti = righteous (5/7/44; 6/3/1, Sapachaya = with de-augmentation 15, 18) (5/8/21, 23, 25, 27) Samyagdrishti jivas = righteous beings Sapradesh = with sections (6/1/1; 6/4/1)) (6/4/11) Sapradesh dvar (6/4/6) Samyak-jnana = right knowledge Sapradeshi = sectional (6/4/-) (5/4/30) Saptahik Hindustan = a Hindi weekly Samyak-mithyadrishti = the righteous (6/5/16) unrighteous (6/3/15) Sar-pankti = row of lakes (5/7/34) Samyaktvakriya = righteous activity (7/4/2) Sar-sar-pankti = row of lakes connected with canals (5/7/34) Samyam = ascetic-discipline (5/5/1; 7/8/1) Saraag = with attachment (6/3/28) Samyat = restrained (5/4/20; 6/3/1, 14, Saraag ahaarak jiva (6/3/28) 29; 6/4/20; 7/2/1, 28) Saraag baadar jivas = gross beings with attachment (6/3/28) Samyat dvar = port of the restrained (6/4/12) Saraag bhashak (6/3/28) Samyat jiva - restrained being (6/3/18; Saraag Bhavasiddhik = destined to be 6/4/12) liberated but having attachment (6/3/18) Samyat-asamyat restrained Saraag paritta (6/3/28) unrestrained or partially restrained Saraag Samyagdrishti = righteous with (5/4/22, 6/3/14, 18; 6/4/12, 7/2/28) attachment (6/3/18) Samyat-asamyat jivas = restrained- Saran = thatched hut (5/7/34) unrestrained beings (6/4/12) Sarason = mustard (6/7/3) Samyojana (7/1/20) Sarovar = natural lake (5/7/34) Samyojana dosh (7/1/17, 18, 20) Sarva = whole (5/7/13) Sanatkumar dev (5/8/19) Sarva Adattadan viraman = to abstain Sanatkumar kalp = a divine dimension completely from taking without being or the third heaven (6/5/2, 18; 6/8/26) given; to abstain completely from acts of Sanjna = inclinations (7/8/5) stealing (7/2/4) Sarva Maithun viraman - to abstain Sanjni = sentient (6/3/1, 16; 6/4/9, 20) completely from indulgence in sexual Sanjni dvar = port of the sentient (6/4/9) activities (7/2/4) Sanjni jivas = sentient beings (6/4/9, 19; Sarva Mrishavad viraman = to abstain 7/7/28) completely from falsity (7/2/4) (570) $14541414141414141414141451461454 455 456 457 45454545454541 41 41 414 41414141414

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4914545454545454545454545454545454545454545454 455 454 455 456 457 4541 15455 456 457 455 456 457 454 455 456 457 458 454 455 456 457 458 454 455 456 4 4 4 56 457 455 456 457 45541 Sarva Parigraha viraman = to abstain completely from acts of possession of things (7/2/4) Sarva Pranatipat viraman = to abstain completely from harming or destroying life (7/2/4) Sarva-mool-guna pratyakhyan = complete basic-virtue enhancing renunciation (7/2/3, 4, 8) Sarva-mool-guna-pratyakhyani complete basic-virtue enhancing renouncer (7/2/17, 23) Sarva-uttar-guna pratyakhyan = complete auxiliary virtue enhancing renunciation (7/2/6-8) Sarva-uttar-guna-pratyakhyani = complete auxiliary virtue enhancing renouncers (7/2/24, 27) Sarvabhaava = all modes (5/4/4) Sarvaddha = all time (5/8/14) Sarvakaal = all periods (5/4/4) Sarvalpahaarata (7/1/4) Sarvalpahaari = with minute food intake (7/1/4) Sarvarth Siduha dev-lok (5/8/19) Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik (8/1/31) Sarvarthasiddha Anuttaraupapatik Kalpateet Vaimanik dev prayoga parinat pudgala = matter consciously transformed as bodies of Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/25) Sarvarthasiddha Anuttaraupapatik Vaimanik dev (8/1/83) Sarvarthasiddha Anuttaraupapatik Vaimanik dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/16) Sarvarthasiddha Anuttaraupapatik Vaimanik dev prayoga parinat pudgala = consciously transformed as bodies of Sarvarthasiddha Anuttaraupapatik celestial-vehicular divine beings beyond the Kalps (8/1/35) Sarvarthasiddha Vimaan (6/6/2) Sarvatah = from all angles (5/4/4); every way (6/3/2, 3) Sasharira jivas = beings with a body (6/4/18) Sasvadan samyagdrishti jiva = one who had a fleeting taste of righteousness (6/4/11) Sata vedaniya karmas = karmas causing pleasant experience (6/3/28; 7/6/23, 29) Satina = Arahar; a type of pulse; Cajamus Indicus (6/7/2) Satirek = slightly more than Muhurt (5/1/9) Sattva = immobile beings; entities (5/5/2; 5/6/10, 12, 6/5/16, 31, 41; 6/10/11; 7/2/1; 7/6/24) Satya manah-prayoga parinat = transformed due to truthful activity of mind 8/1/51-53; 8/1/82, 83, 85, 88) Satya vachan-prayoga parinat = transformed due to truthful conscious activity of speech (8/1/54) Satya-mrisha manah-prayoga parinat = transformed due to truthful-untruthful 45 conscious activity of mind (8/1/51, 53, 54, 73, 82, 85) Satyankaar = advance (5/6/6) Saudharma dev (5/8/19) Saudharma kalp (6/5/2; 6/8/26) Saudharma Kalpopapannak = belonging to the Saudharma Kalp (8/1/16, 31) Saudharma Kalpopapannak dev (8/1/24) Savedak jivas = genderic beings (6/4/17) Sayogi = with association (6/3/28) Sayogi jivas = beings with association (6/4/15) 456 457 455 456 457 455 456 455 456 457 455 456 457 454 455 456 455 456 457 455 456 457 46 45 44 57 458 455 455 456 457 455 4 457 451 454 455 456 457 454 455 456 4 41 456 45 5 5 ( 571 ) 55 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 4545 4545545645454545454545454545454545452

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4554 455 454 455 456 457 454 455 456 457 455 454 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 456 457 Sayogi Kevali = omniscient with Shastrateet = processed with association or action (6/3/7, 16, 28); an implements (5/2/13); cooked in fire omniscient with non-vitiating karmas (7/1/20) (7/1/6) Shaurseni (5/4/24) Sayogikevali Gunasthan (6/3/28) Shayan = bed (5/7/34) Sechanak (7/9/10) Shayyambhav Suri (5/1/2) Shaali = paddy (6/1/1) Shayyatar-pind - food offered by the Shaashvat = eternal (7/2/36, 37; 7/3/23) person who has provided place of stay Shabd = sound (5/1/1; 5/7/20; 7/7/6, 12) (5/6/15) Sheel-vrats = instructive or Shail = flat-top mountain (5/7/34; 5/9/2) complimentary vows of spiritual Shail-paalak (7/10/2) discipline (7/6/35, 37) Shaileshi = mountain-like (5/4/28) Sheershaprahelika = 8.4 million Shaileshi avastha = rock-like steady Sheershaprahelikanga; a number state (6/1/13) having 194 digits (5/1/19, 21; 6/7/5) Shailodayi (7/10/2) Sheershaprahelikanga = 8.4 million Chulika (5/1/19, 21) Shaivalodayi (7/10/2) Shikhari = mountain with a peak Shakat = bullock-cart (5/7/34) (5/7/34) Shakha = branch (7/3/4) Shikshavrats = instructive or Shakrendra = the king of gods (7/9/10) complimentary vows of spiritual Shali = fine paddy (6/7/1, 2) discipline (7/6/35, 37; 7/2/8) Shankarpur (5/1/2) Shishir = winter (5/1/21) Shankh = conch-shell (5/4/1) Shithilikrit = loosely adhered (6/1/4) Shankh-paalak (7/10/2) Shivika = covered palanquin (5/7/34) Shankhika = small conch-shell (5/4/1) Shlakshn-shlakshnika = 8 Uchchhlakshn-shlakshnikas (6/7/7) Snar = rod (5/6/11) Shlisht = assimilated (6/1/4) Sharad = autumn (5/1/21) Shlisht-krit = assimilated (6/1/4) Sharad ritu (7/3/1) Shraman (5/2/17) Sharira = body (5/7/36) Shraman nirgranths = ascetics (6/1/3; Sharira dvar = port of the body (6/4/18) 7/9/20) Sharira paryapti = fully developed state Shramani (5/2/17) of the body (6/4/19; 8/1/71) Shramanopasak = devotee of shramans Sharira-aparyapti (6/4/19) (7/1/6-8, 10; 7/9/20) Sharkaraprabha (6/6/1; 6/8/1, 11) Shravak - male disciple of omniscient Sharkaraprabha prithvi (5/8/15) (5/2/17; 7/2/8) Shastra-parinat = mechanically Shravan (7/3/1) transformed (5/2/13) Shravika = female disciple of omniscient Shastraparinanamit = made life-less (5/2/17) (7/1/20) Shreni = matrix (6/5/2) (572) 45454545454541414141414141414141414141454545454545454545454 455 456 41 41 41 456

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41 455 456 457 454 455 456 457 41 41 41 41 41 451 455 456 457 451 451 451 45454545454545454545454 41 42 45 46 45 446 447 44 451461 454 455 456 45 46 47 46 45 44 445 446 44 41 1 441 445 446 44 45 46 45 44 445 446 44 445 446 44 45 46 4 4 4 Shrenik (5/1/2) Shreya kaal = future (5/4/35) Shringaber = ginger (7/3/5) Shringatak = a triangular marketplace (5/7/34) Shrivatsa (6/8/36) Shrotrendriya = sense organs of hearing (7/7/13; 8/1/35, 37) Shrotrendriya, chakshurindriya, ghranendriya, jihvendriya evam sparshanendriya prayoga parinat = consciously transformed as sense organs of hearing, seeing, smelling, taste and touch (8/1/34) Shrut ajnana = lack of scriptural knowledge (6/4/14) Shrut ajnani = one not endowed with scriptural knowledge (6/3/23) Shrut jnana - scriptural knowledge (6/4/14) Shrut jnani = one endowed with scriptural knowledge (6/3/22) Shubh = auspicious or bright (5/9/3, 5, 7) Shukla leshya = white complexion of soul (6/4/10; 7/3/9) Shukraabh (6/5/32) Shushir = wind instruments (5/4/1) Shvasochhavas-aparyapti (6/4/19) Shvasochhavas-paryapti (6/4/19) Siddha = perfected (5/5/1) Siddha gati = state of ultimate perfection (7/9/20) Siddha Keval-darshani - a liberated omniscient (6/3/18) Sihandi = a type of cactus (7/3/5) Simhakarni - Adusa; Adhatoda vasica (7/3/5) Sirili = Cheed; Pinus roxburghii Sargent (7/3/5) Sissirili (7/3/5) Skandak (5/2/12; 7/9/20; 7/10/12) Skandh = an aggregate (5/7/21); thick branch (7/3/4) Sopachaya = with augmentation (5/8/21, 23, 25, 27, 28) Sopachaya-sapachaya = with augmentation and de-augmentation (5/8/21, 23, 25, 27) Spandan = pulsate (5/7/1) Sparsh = touch (7/7/11, 12) Sparsh parinat = transformed as attributes of touch (8/1/48) Sparshanendriya = sense organs of touch (7/7/13) Sparshanendriya prayoga parinat = consciously transformed as sense organ of touch (8/1/32, 35, 36, 37) Sprisht = touched (7/1/15) Stanit Kumar (5/9/5) Stanit Kumar Bhavan-vaasi dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed Stanit Kumar abode dwelling gods (8/1/23) Stanit Kumar dev panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed Stanit Kumar devs (8/1/13, 30) Sthalachar tiryanch-yonik panchendriya audarik sharira kaayaprayoga parinat = transformed due to conscious activity of gross physical body of five-sensed terrestrial animal (8/1/62) Sthalachar tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of terrestrial five-sensed animals (8/1/10) Sthananga Sutra (5/7/36) Sthapit = food kept apart for the ascetic (5./6/15) Sthavar = immobile beings (7/1/1) Sthavir = senior ascetic (5/4/17) 1 41 41 41 41 41 455 456 457 458 45 455 456 457 451 455 456 457 451 455 456 457 451 41 41 4 (573) 2545454545454545454545454545454545454545455 456 455 456 457 458 459 455 456 457 458 455

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414141414141414141414141414141 4 1414141414141414141414 451 451 451 41 41 41 Sthiti = life-span (7/5/2) Sukshma samparaya Chaaritra - Sthiti-kshaya = conclding the realm discipline with residual subtle passions specific state (7/9/22) (6/3/18) Sthiti-naam-karma (6/8/34) Sukshma Samparaya Gunasthan (6/9/1) Sthiti-naam-nidhatt-ayu = duration Sukshma Uddhar Palyopam (6/7/8; programmed life-span (6/8/27) 6/8/36) Sthula Parigraha viraman = to abstain Sukshma-prithvikaayik ekendriya grossly or partially from acts of audarik sharira kaaya-prayoga parinat = transformed due to conscious activity possession of things (7/2/5) of gross physical body of minute earthSthula Pranatipat viraman = to abstain bodied one-sensed being (8/1/58, 59) grossly or partially from harming or Sunei = hear (5/4/4) destroying life (7/2/5) Supratishtaabh (6/5/32) Stoka = seven Aan-pran (5/1/16, 21; 6/7/4) Supratishthit = an earthen pot of the shape of a wine glass (7/1/5) Streevedak jivas = beings with female gender (6/3/29) Sura = wine (5/2/13) Streevedi = female (6/3/18) Suran-kand (7/3/5) Stupa = a memorial pillar or mound Suryaabh (6/5/32) (5/7/34) Sutra = scriptures (5/4/28); Agam Subhadra (5/1/2) (7/1/16) Suhasti (7/10/2) Svadya = savoury food (5/6/1, 2, 3, 4; 7/1/9, 17) Sukham-dukhama Ara = epoch of more happiness than sorrow (6/7/8) Svayambhuraman (6/8/35) Swastika (6/8/36) Sukham-sukhama Ara = epoch of extreme happiness (6/7/8, 9) Syandamanika = a palanquin as long as a man (5/7/34) Sukhama Ara - epoch of happiness (6/7/8) (T) Sukshma = minute (5/7/18, 26; 6/3/1; Taara (8/1/24, 31) 8/1/32) Tadag = pond (5/7/34) Sukshma Addha Palyopam (6/7/8) Taijas = fiery (8/1/26-29, 31) Sukshma dvar (6/3/28) Taijas sharira = fiery body (6/4/18) Sukshma jiva = minute being (6/3/27, Tam (6/5/14) 28) Tamah-prabha prithvi (5/8/15; 6/6/1; Sukshma Kshetra Palyopam (6/7/8) 6/8/1) Sukshma prithvikaayik ekendriya Tamaskaaya = body of darkness or prayoga parinat pudgala = matter agglomerative entity of water-derived consciously transformed as bodies of darkness (6/1/1; 6/5/1-16, 28, 43; 6/8/26). minute one-sensed earth-bodied beings Tamstamah-prabha prithvi (5/8/15; (8/1/6, 17) 6/6/1) Sukshma Samparaya = 10th level of Tara Vimaan Jyotishk devs = stellar purity (6/3/18) gods of star celestial vehicle (8/1/15) (574) 451 4545456 457 454 455 456 457 451 41 41 41 41 41 4 1 41 41 414141414141414141414141

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2555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 595 55 5 5 95 95 952 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 455 Wan 45 45 Wan Wan 45 45 Wan 45 Wan Wan Wan Tat=stringed instruments (5/4/1) Tatharupa = conforming to the description in Agams (5/6/1, 2, 3, 4; 7/1/9, 10) Tatragat = existing there (6/9/7; 7/9/4) Tattvarth Rajavartika (7/1/13) Tattvarth Sutra (7/6/29) Wan Tejas-kaaya (6/5/10; 7/10/19) Tejaskayik fire-bodied (7/4/2) Tejo fiery (7/3/8) = Tejoleshya fiery complexion of soul (6/4/10); fire-power (7/3/9; 7/10/21) Thillia coach driven by two horses (5/7/34) Thiruga (7/3/5) Til = sesame seed (6/7/2) Tiryak Lok = transverse world (7/1/5) Tiryanch panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed animals (8/1/8) Tiryanch yoni = animal world (5/3/5) Tiryanch-yonik panchendriya audarik sharira kaaya-prayoga parinat = transformed due to conscious activity of gross physical body of five-sensed animal (8/1/60, 62) Tiryanch-yonik panchendriya prayoga parinat pudgala = matter consciously transformed as bodies of five-sensed animals (8/1/10) Tivra = violent (5/6/14) Tras jiva mobile beings (5/2/15) Tras-kaaya = mobile beings (5/7/30, 31; 7/10/19) Tras-naadi = the central spine of the Lok For occupied space where living beings exist (7/1/4) Trasarenu 8 Urdhvarenus (6/7/7) Traskaayik = mobile-bodied (7/4/2) Trik meeting point of three roads (5/7/34) = Trinahastak = bundle of hay (6/1/4, 14) Trindriya (5/8/18) Trindriya jivas (7/7/17) Trindriya prayoga parinat pudgala matter consciously transformed bodies of three-sensed beings (8/1/4, 7) Trishala Devi (5/4/16) = Trutit 8.4 million Trutitanga (5/1/19, 21; 6/7/5) = Trutitanga 8.4 million Purvas (5/1/21; 6/7/5) Tushit (6/5/36, 40) (U) Uchchhavaas = countable Avalikas; time taken for one inhalation (6/7/4) Uchchhavaas-Nihshvaas = slightly more than 17 Kshullak-bhava-grahan or 4446-2458/3773 Avalika (6/7/5) Uchchhlakshn-shakshnika (6/7/7) Uchchhritodak = surging water (6/8/35) Udad a pulse; Phaseolus mungo (6/7/2; = 6/10/1; 7/1/13) Udaya (7/10/2) Uddalak (6/7/9) Uddhar Palyopam (6/7/8) Udgam origin (7/1/20) Udirana fructify or precipitate (5/2/11; 7/1/15) Udirna moha = fruited attachment (5/4/33) Udyan public parks with a variety of flowering plants and fruit trees (5/7/34) Udyot = light (5/9/3, 4, 5, 7) Ujjhar = waterfall (5/7/34) Ujjval = searing (5/6/14) Umasvati (6/1/4, (7/6/29) Unodaarika = eating less than the standard quantity (7/1/19) Upaasak male lay worshipper of omniscient (5/4/26) (575) (c)S**************************kruti = * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 550 45 Wan

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414141414141414141414141414141414141414 41 41 451 4545454545454545454545! Upaasika = female lay worshipper of Urdhvarenu - 8 Shlakshn-shlakshnikas omniscient (5/4/26) (6/7/7) Upabhoga-paribhoga-parimaan Ushna-yoni = heat-thriving (7/3/2) limiting of means of subsistence and Utkarika-bhed = breaking or comforts (7/2/8) disintegrating of matter; natural Upachaya = acquisition (6/3/4-7); disintegration (5/4/36) augment (6/3/2; 7/8/9) Utpaadan = production (7/1/20) Upadhi = living and non-living things Utpal = a type of lotus (6/8/36) (5/7/36) Utpala (5/1/19, 21; 6/7/5) Upadhyaya (5/6/19) Utpalanga (5/1/19, 21; 6/7/5) Upamaan = analogical knowledge Utsarpini - progressive cycle of time (5/4/26) (5/1/21, 22, 25, 27) Upapaat = instantaneous birth (6/4/6); Utsarpini kaal = progressive cycle of genesis (7/5/2) time (6/7/8) Uparitan-uparitan = highest of the Utsarpini-Avasarpini kaal-chakra = higher (8/1/16) progressive and regressive time cycle Uparitan-uparitan Graiveyak Kalpateet (5/-/-) Vaimanik dev (8/1/24, 31) Utsutra = acting contrary to Sutra Upasham shreni = the path of (7/1/16) pacification (6/4/13) Uttar-guna pratyakhyan auxiliary. Upashant moha = pacified fondness virtue enhancing renunciation (7/2/2, 6) (5/4/33; 6/3/12, 18); 11th level of purity Uttar-guna pratyakhyani = auxiliary(6/3/18); pacified deluding karma (6/3/7) virtue enhancing renouncer (7/2/9, 10, 14) Upashraya = place of stay for ascetics (7/1/6) Uttar-vaikriya sharira = secondary transmuted body (5/2/10, 12) Upayoga = involvement (6/3/1; 6/4/20); application (6/9/13); careful application Utthaan = rise (7/7/20) of knowledge (7/1/16); cognition (7/5/2) Uu = season (5/1/21) Upayoga dvar = door of involvement (V) (6/3/28; 6/4/16) Vaanavyantar - interstitial (5/9/17) Upayogarahit = without a tendency to Vaasupujya Swami (5/1/2) use knowledge (5/4/30); devoid of Vaat-parigha - dark and impassable like application (6/9/13) a storm (6/5/29, 31) Upayogayukta = with a tendency to use Vaat-parikshobh = dark and tormenting knowledge (5/4/30) like a storm (6/5/29, 31) Ur-parisarp (8/1/28) Vachan = expression (5/4/29, 30) Ur-parisarp sthalachar tiryanch-yonik Vachan prayoga parinat = transformed panchendriya = terrestrial five-sensed due to conscious activity of speech non-limbed reptilian animals (8/1/10) (8/1/81, 85, 87, 88, 90) Urdhvalok = upper world (7/1/5) Vachan yoga = speech activity (8/1/54) Urdhvamridang = upturned drum Vachan-karan = speech-instrument (5/9/14) (6/1/6, 7) (576) 51 454 455 456 454 455 456 41 41 41 41 41 45 47 45414141414141414141414141414141414

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$ $$$$$$ $$$$$ $ $$$$$ $$$$$ 455454545454545454545454545454545454545454545454 455 456 454 455 456 457 455 456 457 45 Vachan-mishra parinat = transformed Vajra = thunderbolt (5/9/14) due to joint activity of speech (8/1/72) Vajra-kand (7/3/5) Vachan-prayog - vocal application Vakra gati = oblique movement. (6/3/5) Van - forest away from town or village Vachan-prayoga parinat = transformed (5/7/34) due to conscious activity of speech (8/1/50, 54) Van-khand = forest with similar flora (5/7/34) Vachan-vargana = karmic particles of vocal category (8/1/54) Van-raji = forest with rows upon rows of trees (5/7/34) Vachan-yogi = one having vocal association (6/3/24, 29; 6/4/15) Vanaspati kaayik ekendriya prayoga 4 Vahni (6/5/36, 40) parinat pudgala = matter consciously transformed as bodies of one-sensed Vaijayant (6/6/2) plant-bodied beings (8/1/5, 6) Vaija, ant dev-lok (5/8/19) Vanaspati-kaaya (7/10/19; 8/1/32) Vaikriya = transmutable (6/8/34; 8/1/26, Vanaspati-kayik jivas = plant-bodied 27, 31) beings (7/3/1) Vaikriya kaaya yoga = activity of Vanaspatikaaya jivas (7/7/16) transmutable body (8/1/71) Vanaspatikaayik ekendriya audarik 4 Vaikriya labdhi bal (8/1/71) sharira kaaya-prayoga parinat = Vaikriya sharira = transmuted body transformed due to conscious activity of (6/4/18; 8/1/71) gross physical body of plant-bodied oneVaikriya sharira kaaya-prayoga parinat sensed being (8/1/57) - transformed due to conscious activity Vanaspatikaayiks = plant-bodied beings of transmutable body (8/1/55, 66, 68) (6/4/5) Vaikriya-mishra kaaya yoga = activity of Vanaspatikaayik = plant-bodied (7/4/2) transmutable-cum-mixed body (8/1/71) Vanavyantar = interstitial (5/7/36; Vaikriya-mishra sharira kaaya-prayoga 6/10/11) parinat = transformed due to conscious Vanavyantar devs = interstitial gods activity of transmutable-cum-mixed (5/8/19; 5/9/9, 13; 8/1/14) body (8/1/55, 68) Vapi = rectangular reservoir (5/7/34) Vaimanik = celestial vehicular (5/3/4) Vaimanik dev panchendriya prayoga Vapreen = estuary or a water body with parinat pudgala = matter consciously gullies (5/7/34) transformed as bodies of five-sensed Vardalikabhakt = food prepared and celestial-vehicular divine beings (8/1/12) kept for distributing during calamities Vaimanik Devs = celestial-vehicular (5/6/15) gods (5/8/12) Varna parinat = transformed as Vairochan (6/5/32) attributes of colour (8/1/48) Vaishaakh (7/3/1) Varna parinat pudgala (8/1/48) Vaishali (7/9/10) Varsha = monsoon (5/1/21) Vaiji Videhaputra = King Kunik of Vajji i Vars Varsha ritu (7/3/1) or Indra, the wielder of thunder and Varshasahasra = millennium (5/1/19, 21, King Kunik (7/9/5) 6/7/5) $$$$$$ 455 456 457 454 455 456 457 454 455 456 457 454 45 46 44 45 46 47 46 45 45 46 47 46 455 456 457 45415515 41 41 451 455555 $45 $$$$ $$$$$ $$$$$ $$$$$$ ( 577 ) 4141414141414141414141454545454545454545454545454545414141414141

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1hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh: Varshashat = century (5/1/19, 21; 6/7/5) Vigrahagati Samapanna = those Varshashatsahasra = one hundred undergoing oblique movement (6/3/28; Varshasahasra (5/1/19, 21; 6/7/5) 6/5/10, 25; 6/8/8, 19) Varun (6/5/36) Vijaya (6/6/2) Varun Naag-nriptak (7/9/20) Vijaya Anuttaraupapatik Ka'pateet (8/1/31) Vasant = spring (5/1/21) Vijaya Anuttaraupapatik Kalpateet dev Vasant ritu (7/3/1) (8/1/24) Vasudevs (5/5/5) Vijaya Anuttaraupapatik Kalpateet Vayavya Kone = north-west (5/1/4; 5/2/4) Vaimanik dev panchendriya prayoga Vayu Kumar (5/2/11) parinat pudgala = matter consciously transformed as bodies of five-sensed Vayu-kaaya = air-bodied beings (5/2/9 Vijaya Anuttaraupapatik celestial11) vehicular divine beings beyond the Vayukaayik ekendriya vaikriya sharira Kalps (8/1/16) kaaya-prayoga parinat = transformed Vijaya dev-lok (5/8/19) due to conscious activity of Vikalendriya jivas = two to four-sensed transmutable body of one-sensed air beings (6/1/5, 6) bodied being (8/1/67) Vikalendriyas = two to four sensed Vayukayik = air-bodied (7/4/2) beings (6/4/9, 11, 14) Veda = gender (6/4/20) Vikurvana = self-mutation (6/9/2, 3, 12; Veda dvar = door of gender (6/4/17) 7/9/1, 2) Vedamohaniya = experienceable Vimaan = celestial vehicle (6/5/18; 7/5/2) attachment (5/4/33) Viparinamit = transformed (6/1/4) Vedan = suffers (7/1/15) Vipul = great (5/6/14) Vedana = pain (6/1/1); suffering or Virah kaal = intervening time (6/4/6); experiencing (7/3/10) the period when there is neither birth Vedaniya karma = karma responsible for nor death (5/8/27) mundane experience of pain and Viraman-vrats = five minor vows pleasure (6/3/11); sensation producing (7/6/35, 37) karma (6/3/16, 18, 20, 26, 28; 7/6/29; Virat = detached (7/2/1) 7/8/6). Virati = renunciation (7/1/1) Vehalla (7/9/10) Virya = mental capacity (7/7/20) Vejan = vibrate unusually (5/7/1) Virya-pradhaan = potency-predominated Vibhang jnana = perverse knowledge (5/4/35) (6/4/14; 6/9/13) Viryantaraya = potency hindering Vibhang jnani = one endowed with (8/1/54) pervert knowledge (6/3/23) Vish-megh = toxic water bearing cloud Vibhatsata = grotesqueness (6/3/2) (7/6/31) Vidyadhar (5/2/17) Vishkambh = breadth or spread or area Vidyunmegh - thundering clouds (6/5/4, 19) (7/6/31) Visrasa = naturally (6/3/4) (578) 514141455 456 457 454545454545454545454545454 455 456 457 455 456 457 455 456 457 455454545

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055555555555555555555555555555555555 45 44745555555555555555 Wan Wan Wan Visrasa (8/1/3, 49, 74, 80, 85, 86, 88, 89, 91) Wan parinat naturally transformed = Visrasa parinat pudgala naturally transformed matter (8/1/48, 85) Vitaraag detached (6/3/28) Vitaraag ahaarak jiva (6/3/28) Vitaraag baadar jivas detached gross beings (6/3/28) Vitaraag bhashak (6/3/28) Vitaraag Bhavasiddhik = detached ones destined to be liberated (6/3/18) Vitaraag paritta (6/3/28) Vitaraag Samyagdrishti = righteous without attachment (6/3/18) Vitasti Baint; Bitta; 12 Anguls (6/7/7) Vitat percussion instruments (5/4/1) Vriksh tree (8/-/-; 1/1) Vyavahar Addha Palyopam (6/7/8) Vyavahar Kshetra Palyopam (6/7/8) Vyavahar Uddhar Palyopam (6/7/8) Vyavaharik Palyopam (6/7/7) Vyeshaniya (Vesiyassa) explored with particular care (7/1/20) offered due to ascetic garb Vyeshit (7/1/20) Vyuchchhinn destroyed (7/1/16) Vyuchchhitti naya aspects (7/3/23) = = transformational Vyutkranti kaal the period when there is neither birth nor death (5/8/27) (Y) Yan vehicle (5/7/34) Yathabaadar = gross (6/1/4) Yathakhyat chaaritra = conduct conforming to perfect purity (6/3/18; 7/1/16) Yathasutra as prescribed in scriptures (7/7/1) Yav barley (6/6/5; 6/7/1) Yav-yav = special variety of barley, also called jayi (6/7/1) Yavamadhya = 8 Yukas (6/7/7) Yoga (7/2/1) association (5/4/35); methods. Yoga dvar port of association (6/3/28; 6/4/15) Yojan = 4 Gau (6/7/7) Yoni genus (5/3/5); sprouting capacity (6/7/1) (579) kulllttttmi************************** = Yoni samgraha = ways of birth (7/5/2) Yug five Samvatsars (5/1/19, 21; 6/7/5) Yuga Dhanush; Dand; Nalika; Aksha; Musal; 96 Anguls (6/7/7) Yugya = palanquin (5/7/34) Yuka = 8 Liksha (6/7/7) 55*********************************************** Wan 45 Wan

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Wan 555555555555555555555555555555555 pariziSTa-2 AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandI sUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA cAhie anadhyAyakAla meM svAdhyAya varjita hai| manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ve anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama meM sarvajJokta, devAdhiSThita tathA svara-vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita kiya gayA hai| sthAnAMga sUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA cAra mahApratipadA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM. jinakA saMkSepa meM nimna prakAra se varNana haiAkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahI karanA caahie| 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga-sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| 4. viyut-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut prAyaH Rtu-svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara taka asvAdhyAyakAla hai| 6. yUpaka-zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane ko yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA-kRSNa-kArtika se lekara mAgha mAsa taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 9. mihikAzveta-zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| | pariziSTa (580) Appendix Wan 5555555555555555555555555555!

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355555555555555555555555555555555 GFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hh Wan 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka yaha dhUla phailI rahatI hai, svAdhyAya nahIM karanA caahie| Wan audArika zarIra sambandhI dasa anadhyAya 11-13. hahI, mA~sa aura rudhira-paMcendriya, tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai| vRttikAra AsapAsa ke 60 hAtha taka ina 9 vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina 9 taka tathA bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci-mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna-zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa-candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA caahie| ka 17. sUryagrahaNa-sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA + gayA hai| OM 18. patana-kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na Wan ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiHzanaiH svAdhyAya karanA caahie| 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura OM usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kre| ma 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| Wan 21-28. cAra mahotsava aura cAra mahApratipadA-ASAr3ha-pUrNimA, Azvina-pUrNimA, kArtika-pUrNimA aura 5 caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| inameM svAdhyAya karane kA niSedha hai| 29-32. prAtaH, sAyaM, madhyAhna aura ardha-rAtri-prAtaH sUrya ugane se eka ghar3I pahale tathA eka ghar3I pIche, OM sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche, madhyAhna arthAt dopahara meM eka ghar3I pahale aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I pahale tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| ma isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFF Omma am pariziSTa (581) Appendix 5955555555555555555555555555558

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555555555555555555! Appendix-2 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of scriptures at a 'time inappropriate for studies' (anadhyaya kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas. This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal (time inappropriate for studies) is also included in the scriptures. For example: According to Sthananga Sutra there are thirty two slots of time defined as anadhyaya kaal (time inappropriate for studies)-ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening and midnight). They are briefly described as follows: RELATING TO SKY 1. Ulkapat or Tarapatan-If a falling star or a comet is visible in the sky, scriptures should not be studied for three hours following the incident. 2. Digdaha-As long as the sky looks crimson in any direction, as if there was a fire, then study of scriptures should not be done. 3. Garjit-For three hours following thunder of clouds such studies are prohibited. 4. Vidyut-For three hours following lightening such studies are prohibited. However, the prohibition related to thunder and lightening is not applicable during the four months of monsoon. This is because frequent thunder and lightening is an essential attribute of that season. Thus this prohibition is relaxed starting from Ardra till Svati Nakshatra (lunar mansion or 27/28 divisions of the ecliptic on the path of the moon). pariziSTa (582) 6555555555555 Appendix

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451 455 456 457 454 455 456 457 455 456 457 4545454545454545454545454545454545454545454 46 4 4 445 $ $541 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5. Nirghat-For six hours following thunder without clouds (demonic or 15 otherwise) such studies are prohibited. 6. Yupak-The conjunction of solar and lunar glows at twilight hour on 41 first, second and third days of the bright half of a month (Shukla Paksha) is called Yupak. During these dates such studies are prohibited during the first quarter of the night. 7. Yakshadeepti-Some times there is a lightening like intermittent glow y visible in the sky. This is called Yakshadeepti. As long as such glow is visible in 4i the sky such studies are prohibited. 8. Dhoomika-krishna-The months from Kartik to Maagh are months of cloud formation. During this period smoky fog of suspended water particles is a frequent phenomenon. This is called Dhoomika-krishna. As long as this fog exists such studies are prohibited. 9. Mihikashvet-The white mist during winter season is called 4 Mihikashvet. As long as this exists such studies are prohibited. 10. Rai-udghat-High speed wind causes dust storm. This is called udghat. As long as the sky is filled with dust such studies are prohibited. RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of five sensed animals are visible and not removed from sight such studies are 15 prohibited. According to the commentator (Vritti) if such things are lying up to 4 a distance of 60 yards the prohibition is effective. 44 This rule is applicable to human bones, flesh and blood with the amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of male-child birth and eight days in case of a female-child birth. 41 14. Ashuchi-As long as excreta is visible and not removed from sight such 41 studies are prohibited. 15. Smashan-Up to a distance of hundred yards in any direction from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are 4 prohibited for eight, twelve or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person $1 such studies are prohibited as long as he is not cremated. Even after that, the i period of study is kept limited as long as his successor does not take over. 45 46 456 457 458 459 455 456 457 455 456 45 44 445 4 45 46 47 46 45 44 4 454 455 456 45 446 4 ( 583 ) | pariziSTa Appendix 441 451 451 451 455 456 457 455 456 457 45454545454545 45454545414141414145414 415 41

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5555555555555555555555555 19. Raaj-vyudgraha-During a war between neighbouring states such studies are prohibited as long as peace does not prevail. Studies should be resumed only 24 hours after peace is established. 20. Audarik Sharira-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada-Ashadh, Ashvin, Kartik and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days such studies are prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening and midnight such studies are prohibited. Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). pariziSTa (584) 55555555555555555555555 Appendix

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05555555555555555555555555555558 vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) sacitra uttarAdhyayana sUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavakAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, U saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 3. sacitra nandI sUtra mUlya 500/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta vrnnn| 4. sacitra anuyogadvAra sUtra (bhAga 1, 2) mUlya 1,000/yaha zAstra jainadarzana aura tatvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ataH do bhAgoM meM prakAzita kiyA hai| 5. sacitra AcArAMga sUtra (bhAga 1, 2) mUlya 1,000/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tattvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA jIvana-caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukt| 6. sacitra sthAnAMga sUtra (bhAga 1, 2) mUlya 1,200/yaha cauthA aMga sUtra hai| apanI khAsa saMkhyA pradhAna zailI meM saMkalita yaha zAstra jJAna, vijJAna, jyotiSa, bhUgola, gaNita, itihAsa, nIti, AcAra, manovijJAna, puruSa-parIkSA Adi saikar3oM prakAra ke viSayoM kA jJAna dene vAlA bahuta hI vizAlakAya zAstra hai| bhAvArtha aura vivecana ke kAraNa pratyeka pAThaka ke lie samajhane meM sarala aura jJAnavardhaka hai| 7. sacitra jJAtAdharmakathA sUtra (bhAga 1, 2) mUlya 1,000/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| (585) Appendix pariziSTa $$$ $ $ $$ $ $$ $ $$$$$$$ $ $$$

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phra 8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya 500/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana caritra tathA unake zrAvaka dharma kA rocaka varNana hai| navama aMga anuttaraupapAtikadazA meM utkRSTa tapaH sAdhanA karane vAle 33 zramaNoM kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa karane vAle kalAtmaka raMgIna citroM sahita / 9. sacitra nirayAvalikA evaM vipAka sUtra mUlya 600/nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke parama bhakta rAjA kUNika ke janma Adi kA varNana tathA vaizAlI gaNataMtrAdhyakSa ceTaka ke sAtha hue mahAzilAkaMTaka yuddha kA romAMcaka sacitra citraNa tathA bhagavAna ariSTanemi evaM bhagavAna pArzvanAtha ke zAsana meM dIkSita aneka zramaNa- zramaNiyoM kA caritra inameM hai| vipAka sUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukhavipAka meM dAna, tapa Adi zubha karmoM ke mahAn sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke sAtha | 10. sacitra antakRdazA sUtra mUlya 500/ AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa - zramaNiyoM ke tapomaya sAdhanA jIvana kA preraka varNana hai| yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai| 11. sacitra aupapAtika sUtra mUlya 600/ yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana - yAtrA tathA bhagavAna kI dharmadezanA dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai / isI meM ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapaHsAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra mUlya 500/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara parama dhArmika banAne vAle mahAn jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI tarkayukta adhyAtmacarcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpa sUtra mUlya 500/ kalpasUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana-caritra hai| sAtha hI bhagavAna mahAvIra kA vistRta jIvana caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai| 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| 14. sacitra cheda sUtra (dazA - kalpa - vyavahAra) mUlya 600/ AcAra-zuddhi ke lie jina AgamoM meM vizeSa vidhAna hai, unheM 'cheda sUtra' kahA gayA hai| cheda sUtroM meM AcAra-zuddhi ke sUkSma se sUkSma niyamoM kA varNana hai| cAra cheda sUtroM meM dazAzrutaskandha, bRhatkalpa tathA pariziSTa (586) 555 555 5555 5 5 5 5 5 5 5 5 5 5 5 5555555 5 559 Appendix

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Wan 55555555555))) ) )))))))) vyavahAra-ye tIna cheda sUtra sabhI zramaNa-zramaNiyoM ke lie vizeSa paThanIya haiN| prastuta bhAga meM tInoM cheda satroM kA bhASya Adi ke AdhAra para vivecana hai| aMgrejI anuvAda ke sAtha 15 raMgIna citroM sahita prakAzita hai| 15. sacitra bhagavatI sUtra (bhAga 1, 2) mUlya 1200/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tattva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone kI sambhAvanA hai| prathama bhAga 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| dvitIya bhAga meM 5 se 7 zataka sampUrNa tathA 8veM zataka kA prathama uddezaka liyA gayA hai| sAtha hI sadA kI bhA~ti bhAva pUrNa 15 raMgIna citroM se yukta hai| 16. sacitra jambUdvIpa prajJapti sUtra mUlya 600/yaha chaThA upAMga hai| isa sUtra kA mukhya viSaya jambUdvIpa kA vistRta varNana haiN| jambUdvIpa meM Aye mAnava kSetra, parvata, nadiyA~, mahAvideha kSetra, meru parvata tathA meru parvata kI pradakSiNA karate sUrya-candra Adi graha nakSatra, avasarpiNI, utsarpiNI Adi ke vistRta varNana ke sAtha hI caudaha kulakara, prathama tIrthaMkara bhagavAna RSabhadeva kA caritra, samrATa bharata cakravartI kI SaTakhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa sUtra meM AtA hai| isameM diye raMgIna citra jambUdvIpa kI bhaugolika sthiti, sUrya-candra Adi grahoM kI gati samajhane meM kAphI upayogI siddha hoNge| bhagavAna RSabhadeva ke jIvana se jur3e sundara bhAvapUrNa rocaka citra pAThakoM ko mu~ha bolate pratIta hoNge| yaha sUtra jaina, bhUgola, khagola aura itihAsa kA jJAnakoSa hai| isa prakAra 21 jildoM meM 23 Agama tathA kalpa sUtra prakAzita ho cuke haiN| prAkRta athavA hindI kA sAdhAraNa jJAna rakhane vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pustakAlayoM, jJAna-bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSa rUpa se saMgraha karane yogya AgamoM kA yaha prakAzana kucha samaya pazcAt durlabha ho sakatA hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya pravartaka zrI amara muni jI ma. dvArA sampAdita hai, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jain| pariziSTa (587) Appendix 1955555555555555555555555555

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555555555555555555555555555 IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD (Jain Agams published with free flowing translation in Hind and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 1. Illustrated Uttaradhyayan Sutra Price Rs. 500/ The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. 2. Illustrated Dashavaikalik Sutra Price Rs. 500/ The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of etiquette, food and speech. 3. Illustrated Nandi Sutra Price Rs. 500/ All enveloping discussion of the five facets of knowledge including Matijnana and Shrut-jnana. 4. Illustrated Anuyogadvar Sutra (Parts 1 and 2) Price Rs. 1,000/This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of other subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. 5. Illustrated Acharanga Sutra (Parts 1 and 2) Price Rs. 1,000/ This is the first among the eleven Angas. It contains lucid description of ahimsa, samyaktva, samyam, titiksha and other fundamentals propagated by Bhagavan Mahavir. Eye-witness-like description of the life of Bhagavan Mahavir and his pre-omniscience praxis as well as details about ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. pariziSTa (588) 55555555555555555559 Appendix

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&$455 456 457 455 456 457 451 454545454545454545455 456 455414 455 456 41 41 41 41 41 414514 6. Illustrated Sthananga Sutra (Parts 1 and 2) Price Rs. 1,200/ This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. 7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price Rs. 1,000/ Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. * $ 444 445 446 447 44 45 46 $$ $$455 456 457 454545454545454545454545454545454545$$$$$$ 8. Ilustrated Upasak Dasha and Anuttaraupapatik Dasha Sutra Price Rs. 500/ This book contains the seventh and the ninth Angas. The seventh Anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three specific ascetics. With colourful illustrations. hhhhh5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Illustrated Niryavalika and Vipaak Sutra Price Rs. 600/Niryavalika has five Upangas that contain the story of the birth of king Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war 4 between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has life-stories of many Shramans and Shramanis of 41 the lineage of Bhagavan Parshva Naath. Vipaak Sutra contains the description of the extremely bitter fruits of 4 ignoble deeds. This touching description inspires one towards noble deeds i like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. 10. Illustrated Antakriddasha Sutra Price Rs. 500/This eighth Anga contains the inspiring stories of the spiritual pursuits of ninety great men destined to be liberated. This Sutra is specially read during the Paryushan period. The illustrations related to austerities are specially informative. pariziSTa (589) Appendix 24414141414141414141414141414141414141414141414141414141414141451452

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5555555555555555555555555555555555555555555 555555555555555 11. Illustrated Aupapatik Sutra This the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities observed by Ambad and many other Parivrajaks. 13. Illustrated Kalpa Sutra 4 12. Illustrated Raipaseniya Sutra Price Rs. 500/- 4 This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the antireligious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. Price Rs. 500/ Kalpa Sutra is widely read and recited during the Paryushan festival. It contains stories of life of 24 Tirthankars with more details about Bhagavan Mahavir's life. It also contains the disciple lineage of Bhagavan Mahavir and detailed ascetic praxis. The illustrations connected with the 24 Tirthankars add to its attraction as well as utility. 14. Illustrated Chheda Sutra Price Rs. 600/ The Agams that contain special procedures for purity of conduct are called Chheda Sutra. These Sutras enumerate subtle rules for purity of conduct. Of the four Chheda Sutras three should be specially read by all ascetics - Dashashrut-skandh, Brihatkalpa and Vyavahar. This edition contains these three Chhed Sutras with elaboration based on commentaries (Bhashya) and other works. It also includes English translation and 15 multicolour illustrations. 4 Price Rs. 600/- 4 15. Illustrated Bhagavati Sutra (Parts 1 and 2) Price Rs. 1200/ Vyakhyaprajnapti, the fifth Anga, is popularly known as Bhagavati. It contains thousands of questions and answers on various topics from four Anuyogas, such as soul, entities, matter, ultimate particle and universe. This voluminous Agam is an ocean of Jain metaphysics. With simple translation and brief elaboration it is expected to be completed in six volumes. The first volume contains one to four Shataks and 15 illustrations. The second volume contains five to seven Shataks complete Appendix pariziSTa ( 590 ) 666666666666 4 4 55555555555 Wan Wan

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4 45 46 455 456 457 454545454545454545454545454545454545454545454545454 and first Uddeshak of the eighth Shatak. As usual 15 colourful illustrations have also been included. These will make the complex topics simple and easy to understand. This is probably for the first time that an English translation of this Agam is being published. 451 455 456 45 44 41 41 41 51% 16. Illustrated Jambudveep Prajnapti Sutra Price Rs. 600/This is the sixth Upanga. The central theme of this Sutra is detailed description of Jambudveep. The list of topics discussed in this include 4 inhabited areas of Jambudveep continent, mountains, rivers, Mahavideh 41 area, Meru mountain, the sun, the moon, planets, and constellations moving around the Meru; regressive and progressive cycles of time; people like the fourteen Kulakars, the first Tirthankar Bhagavan Risabhadeva; and incidents like the conquest of the six divisions of the Bharat area. The 45 colourful illustrations included in this volume will be helpful in understanding the geographical conditions of Jambudveep as well as the movement of the sun, the moon and planets. The readers will find the beautiful multicoloured illustrations of incidents from Bhagavan Risabhadeva's life very lively. This Sutra is a compendium of Jain geography, cosmology and history. 454 455 456 457 4554 Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Till date 23 Agams (including two parts of Bhagavati) and Kalpa Sutra have been published in 21 books. The English translation makes it possible for those with passing knowledge of Prakrit and Hind to understand the content of Jain Agams including the religious practices as prevalent in ancient times. Also included in some of these editions are glossaries of Jain terms with their meaning in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay readers this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj. His team includes renowned scholar Shri Shrichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. $ $ $ $ $ 455 456 457 446 441 $ 45 46 47 46 45 | pariziSTa ( 591 ) Appendix 4 41 41 41 451 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 45541

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AhAra saMjJA Jain ducaif naMdIyeNa kA udAharaNa Mational G bhaya saMjJA dasa saMjJAe~ PAGE karkaza vedanIya karma kA bhoga tathA baMdha ke kAraNa 1. hiMsA khaMdaka muni maithuna saMjJA ratha mUsala saMgrAma For Privatel: Personal Use Onl DIA parigraha saMjJA 2. jhUTha www.fainelibra

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atimavatA kumAra zramaNa sthavira muni atimuktaka kumAra kI cAla kIr3A sacitra kAna sthApezala bhUmi jAta bAla muni nimakara kumAra SEX viyata janitIka muni pravartaka zrI amara muni prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta atimuktaka muni isI bhava meM sika jinavANI ke parama upAsaka gurubhakta zrI amara mani jI kA janma vi. saM. 1993 bhAdavA sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrAT zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhAga), praznavyAkaraNa sUtra (2 bhAga),sUtrakRtAMga sUtra (2 bhAga) Adi AgoM kI sundara vistRta vyAkhyAe~ kI haiN| pudgala bheda ke pA~ca prakAra khaNDa bheva 3. cUrNikA bheda 2.pratara bheda Pravartak Shri Amar Muni The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear granddisciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri "Bhandari JiM.indeed. putAmar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions per and a scholar and interprete ham literature. 1 nice and detailed com gavati Sutra (in four aran Sutra atvedbrary.org Sutra (in two parte bhAga-2 pravartaka zrI amara mA catuvaMza pUrvadhArI kA

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sacitra dazavaikAlika sUtra anuyogadvArasUtra anuyogadvAra sUtra uttarAdhya skaa| anga tarAdhyayana ILLUSTRATED DASAVAIKALISASI m Anuyog-dvar Sutra Anuyog-dvar Sutra SRI NANDI SUTRA AcArAgasUtra ACHARANGA SUTRAO 0000 zrI upAsaka dazAva anutarodhapatrikadazA sUtra sthAnAMgasUtra STHLUNGA SUTRA Upasak Dasha and Anattaraupapatik Dastu Sutra AcArAMga sUtra Acharnga Sutra STANANGA SUTRA OE KALPASUTRA sacitra rApapAta RATED AUPAPATIK SUTRA sacitra sacitra jJAtAdharmakathAi saba Unata Dharma Kathanga Sutra jAtAdharmakathAGka sUtra Jnata Dharma Kathanga Sutra zrI kalAsatra zrI amana mani Sectold SKAMAR MUNT simAnA nirayAvalikA vipAka sUtra javi rAyapaseNiya sUtra zrI chaida SERIJAMBUDYECP PERUNAPTISTRA parizrIbhagavatI sUtra RAI-PASENIYA SUTRA SHRI BHAGWATI SUTRA Stuarum NIRAYAVALIKA VIPAAK SUTRA Shri Chhed Sutra Published by: Padma Prakashan Padma Dham, Narela Mandi, Delhi - 110 040 website : /http/jainvision.com email : padamparkashan@gmail.com Distributors Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra - 282 002 Phone : 0562-2851165,M- 09319203291 s