Devindatthao Devendrastava

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/006920/1

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Āgama Samsthāna Granthamāla : 33
General Editors Prof. Sagarınal Jain. Prof. Prem Suman lain
SAMIYAE DHAMME ARIEHIM PAVVAIYE DEVINDATTHAO
DEVENDRASTAVA
Hindi Version By W Dr. Subhash Kothari Dr Suresh Sisodiya
E nglish Version By Dr. Col. D.S. Baya 'Sreyas'
SAVVATTHESU SAMAM CARE
SAVVAM JAGAM TU SAMAYĀNUPEHĪ
PIYAMAPPIYAM KASSA VI NO KAREJJĀ
SAMMATTADAMSĪ NA KAREI PĀVAM
SAMMATTA DITTHI SAYA AMŪDHE
SAMIYĀE
MUNI
HOI
AGAMA AHIMSĀ SAMATĀ EVAN PRĀKRTA SAMSTHĀNA
UDAIPUR 313 003.

www.jalnelibrary

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Agam Samsthan Granthamala : 33
General Editors : Prof. Sagarmal Jain Prof. Prem Suman Jain
DEVINDATTHAO (DEVENDRASTAVA)
(ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJĪ)
Hindi Version By Dr. Subhash Kothari Dr. Suresh Sisodiya
Preface By Prof. Sagarmal Jain Dr. Subhash Kothari
English Transliteration and Translation
BY
Dr. Colonel D.S.Baya “Sreyas'
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AGAM AHIMSA-SAMATA EVAM PRAKRIT
SAMSTHAN UDAIPUR – 313 003

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© Publisher : Agam Ahimsa Samata Evam Prakrit Samsthan Padmini Marga, Near Rajasthan Patrika Office, UDAIPUR - 313 003 (Rajasthan) INDIA.
DEVINDATTHAO DEVENDRASTAVA
English Transliteration and Translation By Dr. Colonel D.S.Baya ‘Sreyas'
English Edition : First – 2006.
Price : Rs. 150.00
US $ 8.00
Printed By : M/s New United Printers, Udaipur.

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DEVENDRASTAVA
PUBLISHER'S NOTE
Ardhamāgadhi Jaina Āgamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these āgamic works, the Prakīrņakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahāvīra Jaina Vidyālaya, Mumbai has already published the original texts of these Prakīrņakas, duly edited by Muni Śrī Punyavijayajī, but in the absence of suitable translations in modern Indian languages, they were generally inaccessible to the lay readers. It is for this reason that the Coordinating Committee of the scholars of Jainology had decided to accord priority to the translations of the canonical texts and allotted the task of translating the Prakīrnakas to the Agama Samsthāna, Udaipur. The Samisthāna has, to date, translated fifteen Prakīrnakas into Hindi and published them for the benefit of the inquisitive readers.
However, those western and Indian readers, settled abroad, who don't read and understand Hindi, are still deprived of the contents of these enlightening works. We are happy to see that Colonel Dalpat Singh Baya has translated the 'Devindatthao Prakīrnaka’into English for such readers as well as for them that would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with foot-notes have been taken from the Hindi edition of the work prepared by Dr. Subhash Kothari with the assistance of Dr. Suresh Sisodiya
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I V: PUBLISHER'S NOTE and edited by Prof. Sagarmal Jain. We are indebted to them.
While publishing this work, under the aegis of Rupa-Rekha Prakashan Nidhi, established by Shri Sunderlalji Dugar, Kolkata, we also express our gratitude to Prof. K. C. Sogani, who provides valuable guidance to the Samsthan. Our grateful thanks are also due to Samsthan's office bearers – Academic Patron Prof. Sagarmal Jain, Hony. Hony. Director Dr. Prem Suman Jain, and Hony. Deputy Directors Dr. Suresh Sisodiya and Dr. Colonel D. S. Baya - whose contribution to its growth and progress is significant.
Shri Kamal Singh Bacchawat, who has generously provided the financial support for this publication, deserves a special mention and acknowledgement. M/s New United Printers Ltd., Udaipur also deserve our thankful acknowledgement for bringing it out in such a fine shape in record time.
Sardarmal Kankariya
President
Virendra Singh Lodha
Secretary general

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DEVENDRASTAVA
MONETARY SUPPORT FOR THIS PUBLICATION
The monetary support for the publication of this work has been very generously provided by Shri Kamal Singh ji Bacchawat in the sacred memory of his mother, Late Shrimati Jatan Devi Bacchawat, who was herself generously endowed with noble qualities like sweetness of speech, dignity in behaviour, and a fountain of deep compassion in her heart. By virtue of such noble qualities of her personality she has left an indelible impression on the hearts of the members of her own family as well as those of others who came in contact with her.
Late Shrimati Jatan Devi Bacchawat was born, in the year 1940 AD, to her equally noble parents – Late Shri Champalal ji Kankariya and Shrimati Manak Devi Kankariya - of Gogolav in 1954. She was married to Late Shri Shikhar Chand ji Bacchawat from Bikaner and, in due course, gave birth to a son, Shri Kamal Singh ji Bacchawat and five daughters - Shrimati Kusum Sethiya, Shrimati Vijaya Bhansali, Shrimati Rekha Baphna, Shrimati Anju Choradiya, and Shrimati Sarita Daga. All of them have been married into highly cultured and religious families.
- V.

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V I MONETARY SUPPORT
Shrimati Jatan Devi passed away on 27th September, 1998 in Gogolav and her son, Shri Kamal Singh ji Bacchawat, has very generously got the Samata Bhawan, and a guest house constructed at Gogolav. He has also got a complete wing of the Jain Hospital, Kolkata constructed in order to perpetuate the memory of his late parents.
Shri Kamal Singhji Bacchawat is a very religious person and he regularly and generously donates to promote educational, health and social service activities. He was the apple of his mother's eyes and she was able to instil noble qualities in her dear son who was very much devoted to her. He remains ever ready to extend health services to the poor. He and his family enjoy a very special place within the Kolkata sangha. His wife, Shrimati Sarala Bacchawat, daughter of Shri Bhanwarlal ji Bacchawat, is also of very noble, religious, and charitable nature and she always stands behind her husband in all charitable activities. They have a daughter, Shweta, who is a genius.
We appreciate Shri Kamal Singh ji Bacchawat's generosity in supporting the publication of this work and thank him for his gesture.
- Sardarmal Kankariya

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DEVENDRASTAVA
TABLE OF CONTENTS
TITLE
VERSES PAGES
III
VII
ху
PUBLISHER'S NOTE – MONETARY SUPPORT - TRANSLATOR'S NOTE – PREFACE -
General Introduction - Eulogistic Literature - Justification of Name - The Author - Subject Matter of Devendrastava - Comparative Analysis of Verses -
XV XXIII XXVIII XXIX
XLII XLIX
DEVENDRASTAVA -
PrefaceEulogy to Lord Varddhamāna – Questions about 32 Indras – Answers about 32 Indras – Bhavanapati Gods - Twenty Bhavanapati Indras - Palaces of Bhavanapati Indras – Life-durations of Bhavanapati Indras - Places and Palaces of Bhavanapati Indras - Southern and Northern Bhavana Heavens - Families of Bhavanapati Indras –
1-3
3 3-6 7-11 12–135-7
14 7 15–20 7-9 21-27 9 28–3111 32–38 11-13 39–42 13-15 43–45 15
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VIII: DEVENDRASTAVA
TITLE
VERSES PAGES 46–50 15-17
51-66 67–68 69–70
17-21
21
71-72
23
73–80
81
23–25
25
Residences of Bhavanapati Indras - Power, Endeavour and Endurance
of Bhavanapati Indras – Eight Classes of Vāņavyantara Gods - Sixteen Indras of Vāņavyantara Gods - Eight Further Divisions of Vāņa
vyantara Gods - Sixteen Indras of Eight Further
Divisions of Vāņavyantara Gods - Palaces, Positions and Life-durations
of Vyantara and Vāņavyantara
Gods - Five Types of Jyotiska Gods - Palaces, Number of abodes, Their
Dimensions, Thicknesses, Perimeters, and Carrier Gods of the
Jyotişka Gods - Speeds and Wealths of the Jyotiska
Gods - Limits and External Dimensions of
the Positions (Orbits?) of the
Jyotiska Gods - Time-durations of the Conjunctions
of the Moons, the Suns, the Stars,
and the Constellations - The Numbers of Moons, Suns,
Planets and Constellations over the Jambudvīpa –
82–93
25-29
94–96
29
97-100
29–31
101-08
31-33
109–29
33–39

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TABLE OF CONTENTS 1 X
TITLE
VERSES PAGES 130–35 39
41
136-41 142–46 147-48
41-43
43
149–58 159–61
43–45
4 7
162–66
47–49
Two Moons and Two Suns - Orbits, Heat Zonesn and Movements
of the Jyotiskas - Waxing and Waning of Moon - Moving and Static Jyotiskas - Numbers of Moons, Suns, etc Over
Jambudvīpa and Their Differences From Those Over the Other Dvīpas
and Samudras - Life-durations of the Jyotişka Gods - Twelve Indras of the Kalpa Vaimānika
Gods - Non-existence of the Indras in the
Graiveyaka and the Anuttaravimāna
Heavens - Number of Vimānas of the Vaimānika
Gods - Life-durations of the kalpapati Gods - Names and Numbers of Vimānas,
and Life-durations of the Graiveyaka
Gods - Names and Numbers of Vimānas,
and Life-durations of the Anuttara
vimāna Gods - Shapes of Kalpa, Graiveyaka, and
Anuttaravimāna Heavens - Bases of Vaimaika Vimānas - Body-hues of the Gods –
167–68
49
169–74 175–79
49–51 51–53
180–83
53
53
184–86
53–55
55
187–88 189-90 191-93
55
55–57

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X: DEVENDRASTAVA
VERSES PAGES 194-98 199–202
203–04
205–08
61
209–13 214–16
61-63
63
217–18
63–35
TITLE Heights and Statures of the Gods - Carnal Satisfaction of the Gods - Smells, Sights, and Touches of the
Gods - Types, Numbers and Differences of
Serialised and Miscellaneous
Vimānas - Shapes and Order of the Serialised
Vimānas - Sapes of Kalpapati Vimānas - Numbers of Palaces, Cities, and
Vimānas of the Bhavanapati,
Vāņavyantara, and Jyotiska Gods - Comparative Numbers of the Four
Types of Gods - Number of Vimānas of the Vaimānika
Goddesses - Number of Vimānas, Nature, Sound, etc
of Anuttara Gods - Food and Respiration of Gods - Limit of Clairvoyant Perception of the
Vaimānika Gods - Descriptions of Vimānas, Mansions,
Palaces, Life-spans, Respiration,
Bodies, etc of the Vaimānika Gods - Position, Shape, and Size of the
īšatprāgbhāra Land or the Siddhasilā -
219
220
65
221-24
225-32
67-69
233-40
69-71
241–76
71-79
277–82
81

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TABLE OF CONTENTS X I
TITLE
VERSES PAGES
283–95 296–97
81-85 85-87
Position, Shape, Size and Touches of
the Siddhas - Consciousness of the Siddhas - The Bliss and the Similies of the
Siddhas - The Wealth of the Lords Jina - the Conclusion of Devendrastava -
87-89
298–306 307-09
310-11
APPENDICES -
Transliteration Convention - Alphabetical Order of verses – Bibliography -
iy-xiv XV-xvii

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DEVENDRASTAVA
TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural heritage of India. However, the knowledge of these works is hidden behind the veil of Prakrit language, which is no longer an in language that it used to be when these works were codified. Yeomen services have been rendered, from time to time, by various scholars, both monks and householders, to render some of these works into Hindi and other modern Indian languages and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this treasure.
The case of Prakīrņakas is still worse as their Hindi translations themselves were taken up, in an organised manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English except for seven Prakīrnakas translated by me and published by the Samsthan in the years 2001 to 2004. I can, therefore, feel a justifiable sense of elation and fulfilment on this near maiden effort in the field of translating the Prakīrņakas into English.
Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in an as ancient language as Prakrit and the language of the translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible to find, one has to be content with a word, phrase or term nearest to the original meaning. It has been my endeavour to adhere as close to the original meaning as possible.
My task of translating this work, Devendrastava Prakīrnaka,
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XIV: TRANSLATOR'S NOTE
into English was very much simplified by its Hindi version, by Dr. Subhash Kothari and Prof, Sagarmal Jain, having been made available to me and, which I have freely used in my work. I am deeply indebted to these eminent scholars.
I shall be failing in my duty if I didn't mention the encouragement I have received from Prof Sagarmal Jain and Sri Sardarmalji Kankariya as well as the unstinted support of Dr. Suresh Sisodiya in my work. Agam Ahimsa Samata Evam Prakrit Samsthan, Udaipur deserves a special mention, as without their decision to bring out this work in its English edition, it would have been impossible to venture this effort. They have taken a great step forward and certainly deserve kudos.
I dedicate this effort to the memory of my dear departed father, Sri Ganeshlalji Baya, whose personal example, guidance and encouragement awakened in me a desire to study the Jaina philosophy and made me capable of undertaking this task. I must also not forget to mention the motivation received from venerable Acharya Shri Ramlalji Maharaj who has always encouraged me to proceed further and further in my scriptural quest. My wife, Mrs. Kanta Baya, who has patiently supported my effort day after day and month after month, also deserves my grateful acknowledgement.
How far have I succeeded in my efforts is for the readers and critics to judge. However, I shall feel rewarded if this work fulfils the purpose for which it is intended, even partly, as it would mark a beginning in the right direction.
- Sreyas E-26, Bhupalpura, Udaipur – 313 001 (Raj.) Makar Sankranti, January 14, 2006.

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DEVENDRASTAVA
PREFACE
General Introduction -
In every faith scriptures occupy an important position amongst religious texts. Agamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avestā in Zarthustism, the Bible in Christianity and the holy Koran in Islam. Although the Agamas are neither considered to be as created by a superhuman entity or Apauruseya as the Vedas are considered to be, nor are they considered to be the divine message handed down by any prophet as the Bible and the Koran are considered to be, however, they are the compilations of the teachings of the most venerable and enlightened Arhantas and sage saints, who had realised the truth and attained enlightenment through spiritiual practices and purification. Although the scriptures say that that the Ariga Sūtras or the Primary canons or the foremost scriptures are considered to have been preached by the Tīrtharkaras or the Prophet Propounders of the Jaina faith, we must remember that they preach only the meaning (Artha) i.e. they only present the thoughts or the ideas, which are then given the garb of words or codified into sūtras or canonical texts by the Ganadharas' – the principal disciples of Tīrtharkaras, Ācāryas (Spiritual masters) and other learned preceptors, elders or senior monks (Sthaviras).
I
“Attham bhāsai Arahā suttam ganthanti Gaṇaharā |”
- Āvaśyaka Niryukti, verse 92.
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X VI: DEVENDRASTAVA
The Jaina tradition doesn't lay as much emphasis on words as the Hindu tradition does. It considers words only as a means to convey the thought or idea or meaning. In its view the meaning is important not the words. It is this lack of emphasis on words that the āgamas of the Jaina tradition could not keep their linguistic character unaltered as the Vedas have been able to do over the millennia. This is the reason that the Jaina canonical literature got divided into two streams, namely the Ardhamāgadhī canons and the Sauraseni canons. Of these, the Ardhamāgadhĩ canonical literature is not only more ancient but also closer to the original language in which Lord Mahāvīra preached. The development of the Saurasenīcanonical literature was also based on these Ardhamā gadhī canons. The Ardhamāgadhī canonical literature was also compiled and edited over a period of nearly a thousand years - from the time of Lord Mahāvīra to 980 or 993 Vīrābda (reckoned from the date of Lord Mahāvīra's Nirvāṇa), when they were rendered in their present form in the Vallabhi conclave assembled for the purpose. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period.
In the ancient times the Ardhamāgadhīcanonical literature was divided into two categories, namely the Angapravisttha (Canon included) and the Angabāhya (Canon excluded). The Angapravistha category includes eleven Anga Āgamas (Anga included or Primary canons, which are based on the sermons of the Tīrthařkaras and are composed by their principal disciples) and the Drstivāda while the Angabāhya Agamas (Arga excluded or other than Primary canons) include all the other canonical scriptures that were considered to be the compositions of the Śrutakevalis or Canon-omniscients who were fully learned in all canonical knowledge and the Pūrvadhara sthaviras (Elder monks in the know of the fourteen Pūrvas or the Pre-canons -- fourteen Pūrvas were a part of the twelfth Anga Āgama – Drstivāda). In

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PREFACE XVII
the Nandīsūtra, these Angabāhya canons have been further subdivided into Avaśyaka (Essential) and Āvaśyakavyatirikta (Other than essential). The Āvaśyakavyatirikta canonical works have again been divided into Kālika (Timely studiable scriptures) and Utkālika (Anytime studiable scriptures). This classification, as per the Nandīsūtra is as follows! :
Śruta or Āgamas
Angapravistha
Angabāhya
Āvaśyaka
Āvaśyakavyatirikta
Ācārānga Sūtrakrtānga Sthānānga Samavāyānga Vyākhyāprajñapti Iñātādharmakathā Uapsakadaśānga Antakyddaśārga Anuttaropapātika-
daśānga Praśnavyākarana Vipākasūtra Drstivāda
Sāmāyika Caturvimśatistava Vandanā Pratikramana Kāyotsarga Pratyākhyāna
Kālika Uttarādhyayana Daśāśrutaskandha Kalpa
Utkālika Daśavaikālika Kalpikākalpika Culla-Kalpaśruta
Nandīsūtra, Ed. Muni Madhukara, Agam Prakashan Samiti, Beawar, 1982, Sutras, 73, 79–81.

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XVIII: DEVENDRASTAVA
Mahākalpaśruta Aupapātika Rājapraśnīya Jīvābhigama Prajñāpana Mahāprajñāpanā Pramādāpramāda
Nandi
Vyavahāra Nisītha Mahāniśītha Ķsibhāṣita Jambūdvīpa-prajñapti Dvīpasāgara-prajñapti Candra-prajñapti Ksullikāvimānapravibhakti Mahallikāvimānapravibhakti Angacālikā Vaggacālikā Vivāhacālikā Aruņopapāta Varuṇopapāta Garudopapāta Dharaṇopapāta
Vaiśramaṇopapāta Velandharopapāta Devendropapāta Utthānaśruta Samutthānaśruta Nāgaparijñāpanikā Nirayāvalikā Kalpikā Kalpāvatamsikā Puspikā Puspacālikā, and Vrsņidaśā
Anuyogadvāra Devendrastava Tandulavaicārika Candravedhyaka Sūrya-prajñapti Pauruşīmandala Mandalapraveśa Vidyācarana
Viniscaya Gaộividyā Dhyānavibhakti Maraṇavibhakti Ātmaviśodhi Vītarāgaśruta Samlekhanāśruta Vihārakalpa Caranavidhi Āturapratyākhyāna Mahāpratyākhyāna
The above-mentioned classification, found in the Nandisūtra and the Pāksikasūtra. Mentions only nine Prakīrnakas in all. Of these two names – Rşibhāṣita and Dvīpasāgara-prajñapti are

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PREFACE :XIX found under the classification of Kālika Āgamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicārika, Candravedhyaka, Gani-vidyā, Maranavibhakti, Āturapratyākhyana and Mahāpratyā-khyāna -are found under the Utkālika Āgamas or anytime studiable canonical texts.' Thus, we see that the Devendrastava has been mentioned in the Nandīsūtra and the Pāksikasūtra among the extra-primary other than essential anytime studiable canonical work (Angabāhya Āvasyakavyatirikta Utkālika Āgamas). Besides this style of classification in the Nandīsūtra and the Pāksikasūtra, there is yet another ancient style of classification is found in Mülācāra, a sauraseni canonical work of the Yāpanīya tradition of the Digambara Jainas. Mūlācā ra divides the canonical texts into four classes” – 1. Tīrtharkara Kathita (Prophet preached), 2. Pratyekabuddha Kathita (Selfenlightened preached), 3. Śruta-kevalī Kathita(Canon-omniscient preached) and 4. Pārvadhara Kathita (Pūrva-learned preached). Again, in Mūlācāra, these āgamic works have been divided as Kā lika śruta and Utkālika śruta as well. In this classification of canonical works in the Mūlācāra, the 'Thudi (Stuti) has been mentioned as an Utkālika or anytime studiable canonical work. However, it is not clear as to whether the name ‘Thudi means Vīrastava or Devendrastava. Like this, in both the Ardhamāgadhi and the Sauraseni canonical traditions, ‘Thudi (Devendrastava or Vīrastava) have been mentioened as an Utkālika canonical text.
At present the canonical literature is classified into Anga (Primary), Upānga (Secondary), Mūla (Basic), Cheda (disciplinary), Āvaśyaka (Essential), and Prakīrņaka (Miscellaneous), canonical works. This classification was, first
1
A. Nandīsūtra, Ed. Muni Madhukara, Agama Prakashan Samiti, Beawar, 1982, pp. 161-162. B. Pākṣikasūtra, Devendra Lalbhai Jain Pustakoddhāra Fund, p.76. Mūlācāra, 5/80–82.
2

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X X: DEVENDRASTAVA
of all, found in the Vidhimārgaprapā by Jinaprabha (Circa 13th century).' Generally, the term “Prakīrņaka' means “a treatise compiled on miscellaneous subjects'. According to Malyagiri, the commentator on the Nandīsūtra, the monks used to compose the Prakīrņakas based on the sermons of the Tīrtharkaras (the Prophets Propounders of the Jaina faith). “Caurāsīim painnagasahassāim”, in the Samavāyāngasūtra, points towards eighty-four thousand Prakīrņakas having been composed by the eighty-four thousand disciples of the first Tīrtharikara, Lord Prophet Rsabhadeva.? As there were fourteen thousand disciples in the order of the last (twenty-fourth) Tīrthařkara, Lord Prophet Vardhamāna Mahāvīra, the number of Prakīrņakas now should be of a similar number. However, today the number of Prakirnakas is not definitely known and presently only ten Prakīrṇakas are taken amongst the forty-five canonical works recognised by the idolworshipping white-clad (Svetāmbara Mūrtipājaka) Jainas. These ten Prakīrņakas are as follows? :
inio twiosios
Catuḥsarana, Aturapratyākhyāna, Mahāpratyākhyāna, Bhaktaprijñā, Tandulavaicārika, Samistāraka, Gacchācāra, Ganividyā,
I
2
Vidhimārgaprapā, p. 55. Samavāyāngasūtra, Ed. Muni Madhukara, Agam Prakashan Samiti, Beawar, I Ed., 1982, 84th Samavāya, p. 143. A. Prāksta Bhāṣā Aur Sāhitya Kā Ālocanātmaka Itihāsa, Dr. Nemicanda Shastri, Varanasi, p. 197. B. Jaina Āgama Sāhitya : Manana Aur Mīmāmsā, Ācārya
Devendramuni Shastri, Udaipur, p. 388. C. Āgama Aur Tripitaka : Eka Anuśīlana, Muni Nagaraj, p. 486.

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PREFACE :X XI
9. 10.
Devendrastava, and Maranasamādhi.
The names of ten Prakīrņakas, recognised as canonical texts, as mentioned in the Paiņņayasuttāim by Muni Śrī Punyavijayajī, is as follows:
nimi twiórooi
Catuḥsarana, Āturapratyākhyāna, Bhaktaprijñā, Samstāraka, Tandulavaicārika, Candravedhyaka, Devendrastava, Ganividyā, Mahāpratyākhyāna, and Vīrastava.
10.
Some differences in the names of these Prakīrnakas can also be seen. In some works we find Candravedhyaka and Vīrastava instead of Gacchācāra and Maranasamādhi,' while in some others we find that the Bhaktaprijña has been excluded while the Candravedhyaka has been included.? Besides, more than one Prakīrņakas bearing the same name are also found. E.g. three Prakīrņakas bearing the name Aturapratyākhyāna and two with the name Catuḥsarana are found.
The Mūrtipūjaka Sampradāya of the Svetāmbara Jaina (Idol worshipping white clad sect of the Jainas) tradition recognises only ten Prakīrņakas as canonical texts. However, according to Muni
Preface to Paiņņayasuttāim Part-I, Muni Punyavijayaji, Mahāvīra Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 20. Abhidhāna Rajendra Kośa, Part-II, p. 41.
?

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: DEVENDRASTAVA
ITXX
Punyavijayaji, if all the texts known as Prakirnakas are collected we get the following twenty-two names' :
11.
Catuḥsarana, Āturapratyākhyāna, Bhaktaprijñā, Samstāraka, Tandulavaicārika, Candravedhyaka, Devendrastava, Ganividyā, Mahāpratyākhyāna, Vīrastava. Rşibhāṣita, Ajīvakalpa, Gacchācāra, Maranasamādhi. Titthogāli (Tīrthodgālika), Ārādhanāpatākā, Dvīpasāgara-prajñapti, Jyotisakarandaka, Arigavidyā, Siddha-prābhīta, Sārāvalī, and Jīvavibhakti.
12.
13
14
15.
16.
17.
18.
20.
21. 22.
Although a certain amount of disagreement is noticed as far as the names and the numbers of the Prakīrņakas, obtained from different sources, is concerned it is certain that the Devendrastava Prakīrņaka has found a place in all the different lists.
Preface to Paiņnayasuttāim Part-1, Muni Punyavijayaji, Mahāvira Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 18.

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PREFACE :XXIII
Again, although the Prakīrņakas enjoy a place of secondary importance in the scheme of canonical works, if we consider the linguistic ancientness and spirituality of contents of these works, some of these Prakīrņakas appear to be of an even more ancient origin than certain canonical texts. The Prakīrņakas like the Rsibhāsita, etc are even more ancient than quite ancient canonical texts like the Uttarādhyayana and Daśavaikālika.' Hence, the importance of Devendrastava in no way reduces by its being included amongst the Prakīrņakas. However, it is a fact that this Prakīrņaka is eulogistic in nature rather than being spiritual or monastic conduct oriented. Its subject matter pertains to the sets of heavenly abodes (Deva-nikāya) and their geography and cosmology.
Eulogistic Literature -
The tradition of singing the praise or eulogising the objects of worship and veneration has been present in India since the very ancient times. Vedas, the eternal and immortal treasure of the Indian sacred lore, are basically eulogistic in nature. Besides the Vedas, too, the eulogistic literature had been composed in the Hindu tradition, but as far as the Sramanic traditions are concerned, they are basically intellectual traditions that do not believe in the existence of Godheads. In the ancient works of the Śramanic tradition, we find literature that emphasises spirituality and Selfpurification rather than worship and devotion. Jaina faith is also a faith belonging to the Śramanic tradition and the eulogistic literature had no place of much importance in its basic characteristic. When Lord Mahāvīra was accepted as an object of worship and veneration, the very first devotional composition was composed in His praise, which exists till today as the sixth chapter of the
About the ancientness of Rşibhāşita please see ‘Rşibhāșita : Eka Adhyayana, Dr. Sagarmal Jain, Prakrit Bharati Samsthan, Jaipur.

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XXIV: DEVENDRASTAVA second primary canonical work, Sūtrakrtānga.' Possibly this chapter of the Sūtrakrtānga, Vīrastuti' marks the beginning of the eulogistic compositions in the Jaina tradition. However, this composition can also be called as eulogistic only on the basis of the fact that its author sings the Lord's praise by mentioning His virtues and attributal names. As opposed to the normal genre of eulogistic compositions, he does not beg for any personal mundane favours. After the Vīrastuti, the next work in the style of eulogisto composition was, possibly, the ‘Sakrastava' popularly known as 'Namotthu nam'. This composition is generic in nature that eulogises the Arahantas without naming anyone in particular. However, while Sakrastava depicts the Arahantas as divine beings with extra worldly attributes the Vīrastuti, except a few instances, eulogises Lord Mahāvīra as the best amongst the worldly persons and not as an extra-worldly divine personage. However, it cannot be denied that in this work (Vīrastuti) also some divine attributes have found their entry over the Lord's life-sketch given in the first part of the Ācārānga. Also, while the Vīrastuti of the Sū trakrtānga is a poetry, the sakrastava is in prose. From all this we feel that in the beginning, 'Pucchisu ņam' was the only eulogistic composition in praise of Lord Mahāvīra and 'Namotthu namas the only one in the praise of the venerable Arhantas. The name Sakrastava only confirms this theory, because Sakrastava or Devendrastava also mean the eulogy of the Lord by Sakra or Devendra (the kings of heavenly gods).
After these two, the next composition in this genre is the ‘Logassa or the Caturvimśatistava', which is an eulogistic composition singing the praise of all the twenty-four Tīrtharkaras and, therefore, it is fair to assume that it was composed only after the concept of twenty-four Prophets had firmly established itself
1
Sūtrakstānga, Ed. Muni Madhukar, Agam Prakashan Samiti, Beawar, I Ed., Chapter VI, ‘Vīratthui'.

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PREFACE :X X V
in the Jaina tradition. However, a major difference between the earlier two compositions and this one is that while in the the former the devotee only remembers the virtues of his Lord without asking for any mundane favours, in the latter composition he starts begging for such favours and prays, “O'Lords twenty-four Tīrtharkaras ! pray be pleased and grant me the gifts of good health, enlightenment and liberation.” Possibly, it is here, that in the Jaina tradition, the devotee has used the language of supplication and begging for the first time. Although the Jaina tradition has always believed that the Tīrtharkaras are completely detached from all things mundane and that they neither grant boons nor inflict banes, that they simply show the worldly the path of spiritual emancipation. To see to the devotee's welfare and to punish his foes is not their tasks. From the text of the Logassa sūtra, it becomes quite clear that its composition is clearly influenced by the concurrent Hindu tradition. In this composition the devotee has desired three things from the Lords Tīrtharkaras - Good health, enlightenment and liberation. While the latter two desires may be condoned as being spiritual in nature, the first prayer of asking for the boon of good health is clearly linked with mundane welfare. Although, this prayer is also explained away on a spiritual plane as praying fo good spiritual health by ridding him of the spiritual disease wrought about by the defilement of the soul by the karma-mire, the fact remains that the element of supplication and begging from the Lords had entered the Jaina eulogistic literature, which doesn't go well with the concept of complete detachment associated with the Lords Tīrthankaras.
“Evani mae abhitthuā, vihuyarayamalā pahīņajaramaraņā | Cauvīsam pi Jiņavarā, Titthayarā me apsīyantu || Kittiya vandiya mahiyā, je e logassa uttamā siddhā | Ārugga-bohilābham, samāhivaramuttamam dintull Candesu nimmalayarā Āiccesu ahiyam payāsayarā | Sāgaravaragambhīra, Siddhā siddhim mama disantu ||” - Caturvimśatistava (Logassa), Pañca Pratikramaņa Sūtrāni, verses 4-6.

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XXVI: DEVENDRASTAVA
In this very context, later the belief gained ground that the devotees' worshiping the Tīrtharkaras pleases the gods and goddesses of their religious order and they, in turn, ensure the welfare of the devotees. This gave way to the concept of particular gods and goddesses being associated with each Tīrtharkara and independent eulogistic compositions also began to be composed in their (the gods' and goddesses') praise. 'Uvasaggahara' is possibly the first eulogistic composition of the Prāksta literature in which besides the Tīrthařkara Parávanātha, Dharanendra the god (Pārśva-yakşa) attending on Him has also been indirectly eulogised. In this stotra (eulogistic prayer), where on one hand the devotee prays for enlightenment in the form of righteous belief and a position of eternality or immortality or spiritual salvation, on the other he also supplicates that the very name of the karmafree Lord is the magical chant that can destroy the poison of the most venomous snake and grant all well-being. The ill effects of the harmful planets, fever and other diseases of the one, who chants this magical word (the name of the Lord), are easily dispelled. Also, it has been said that the one, who merely bows to Lord Pārsvanātha, frees himself of the misery of many a bad birth. Thus, in this prayer, on one hand the devotee desires spiritual fulfilment and he also prays for mundane favours on the other. If we compare this Uvasaggahara stotra with the Caturvimśatistava, we clearly perceive that in both these eulogistic compositions there are elements of seeking spiritual weal as well as the mundane one. Even then it is clear that the element of praying for mundane boons has markedly increased in the Uvasaggahara stotra as compared to that in the Caturvimśatistava. In the Caturvimśatistava the devotee prays for good health only while in the Uvasaggahara stotra he also seeks cures from fever, other diseases and snake poison. This stotra has been given the form of a magical chant that can
I
Uvasaggahara stotra, Pañca Pratikramaņa Sūtrāni, Verses 1-5.

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PREFACE :XXVII
effect the desired well-being. This stotra can be considered as the first step in the direction of the entry of such hymns and rituals, in the Jaina literature and tradition, which are reputed to produce miraculous effects. This stotra is believed to be a composition of
Bhadrabāhu II, the brother of the famous astrologer Varāha-mihir of the days of yore.
After this, many such eulogistic compositions cum prayers cum miraculous chants were composed in Prākīta, Samskrta and later in Marugurjara, in which the author and through him the devotees have prayed for mundane weal and wealth. We have included this discussion here in order that the readers may appreciate the sequence and form in which such eulogistic compositions developed in the Jaina literature. Now, we shall evaluate the Devendrastava in this context.
As we have said earlier, it is difficult to decide as to whose eulogy is Devendrastava at all. Where its earlier and concluding verses are in the form of the Tīrthankaras' eulogy, the rest of the composition is full of the descriptions of the heavenly gods and their kings. However, the notable feature of this composition is that no prayer has ever been made from either the Tīrtharkaras or from the gods and the Indras. Only in the penultimate verse it has been said that the Siddhas may grant the author the fruit of ultimate accomplishment of spiritual perfection (Siddhi).' From this consideration this composition apeears to be of a period after that of the Vīratthui' and 'Namotthu nam' and earlier than that of the 'Caturvimśatistava'. However, the only difficulty that presents itself in the way of considering it as older than the Caturvimśtistava is that in the very first verse of this composition also the author
I ?
“Siddhā siddhim uvavihintu” – Devendrastava, verse 310. “Amaranaravandie vandiāņa Usabhāie Jiņavarinde Vīravara pacchimante telokkaguru guņāinne || 1 ||”
- Devndrastava, verse 1.

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XXVIII : DEVENDRASTAVA
has bowed to Lord Rsabha and Lord Mahāvīra, mentioning them as the first and the last Tīrtharkaras. It, therefore, appears that it was composed after the concept of twenty-four Tīrthankaras had been established. However, we must remember that only the mention of Lord Rsabha as the first Tīrthankara and Lord Mahāvīra as the last does not conclusively prove that the concept of twenty-four Tīrtharkaras was there in front of the author when he composed this eulogy. In the Uttarādhyayana, too, Lord Mahāvīra has been accepted as the last Prophet, but nowhere the concept of twenty-four Prophets has been mentioned clearly. Thus, in the order of development of eulogistic compositions, ‘Devendrastava' appears to be sufficiently ancient.
Again, if ‘Devendrastava’ is considered to be a eulogy of the Indras, the kings of heavens, then it is their eulogy only in the sense that it contains detailed descriptions of their attributes and specialities. Although it contains an exaggerated account of the capabilities of gods and the Indras, it has been clearly mentioned therein that even the wealth of all the gods and Indras be put together and multiplied infinite times it cannot equal the infinitesimalth part of the wealth of the Lords Jina.' From this it appears that though this composition presents an account of the Devendras (kings of heavens), its main object is to eulogise the Lords Tīrtharkaras and to establish their glory.
The Justification Of The Name -
Although this work is referred to as ‘Devindatthao' only in the Nandīsūtra, Pāksikasūtra, etc, if we study its subject-matter carefully, we find that it is actually an eulogy praising the Lords Prophets rather than being an eulogy of the heavenly kings. In its
I
“Devindathayakārassa Vīrassa"
- Devendrastava, Verse 310.

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PREFACE XXIX
310th verse, the author has called himself as Rsipalita, the composer of Devendrastava, a eulogy of Lord Mahāvīra.' The Mūlācāra refers to it as ‘Thudi (Stuti or eulogy) only. Although there is a detailed description of the heavenly kings in this composition, there is not a single verse in this work where they have been eulogised or prayed to. Hence, while interpreting Devendrastava it must be borne in mind that it is not a eulogy of the heavenly kings but a eulogy of the Lord by them. If it is to be considered as a eulogy of the heavenly kings it is so only in the descriptive form.
The Author Of Devendrastava -
The name of Ķsipālita is clearly available as the author of Devendrastava. In the very beginning of this Prakīrnaka edited by Muni Śrī Punyavijayajī and published by Mahāvīra Jaina Vidyā laya, Mumbai (As a part of Painnayasuttāim), there is a clear mention that this Prakīrņaka is a composition by 'Sthavira Rsipālita'2 Not only this, in verses 309 and 310 of its text also twice there is a clear mention, as follows, of the fact that it is a composition by Rsipālita :
a. "Isivāliyamaimahiyā karenti Jinavarānam/"
b. “Isivāliyassa bhaddam suravarathayakārassa vīrassa /” Herein Rsipālita has been clearly mentioned as the eulogist (one offering eulogy). Hence, on the basis of these external as well as internal eviendences, it is proven that Rsipālita is the author of this work. Although Dr. Jagadeesh Candra Jain in his 'Prākrta Sāhitya Kā Itihāsa' and Ācārya Devendramuni Śāstri in his ‘Jaina Āgama Sāhitya : Manana Aur Mīmāmsa' have mentioned
“Suraganaaiddhi samaggā savvaddāpiņdiyā aṇantaguņā| Na vi pāve Jiņaiddhim ņantehim vaggavaggūhim || 307 ||” “Sirilsivālivatheraviraio”
- Devendrastava, Verse 307.
2

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X X X: DEVENDRASTAVA
Vīrabhadra as the author of this Prakīrņaka,' they have given no proof in support of their contention. Perhaps, Dr. Jagadeesha Chandra Jain was carried away by the fame of Vīrabhadra as the author of many a Prakīrņaka such as Causarana. Āurapaccakkhā na, Bhattapaiņņā, Ārādhanāpatākā etc and thought that he was the author of this Prakīrņaka as well and mentioned it as such without any verification and even without going through the concluding verses of this work. As Devendramuniji has based his work on the histories of Prāketa literature by Dr. Jagadeesh Chandra Jain and Dr, Nemichandra Jain, he, too, mentioned it as such without due verification from the original text. It was, therefore, natural that he, too, fell pray to the same error of judgement. Although Dr. Mohanlal Mehta in his “Jaina Sāhitya Kā Vrhad Itihāsa' published by Parshvanatha Vidyashram, Varanasi and Acārya Vijaya Padmasūri in his “Jaina Pravacana Kiraṇāvali have dwelled at some length on the subject matter of this work, they have also made no effort to throw any light on the issue of its authorship.? It therefore rests upon us to give a serious thought to the issue of Devendrastava's authorship.
From the mention of Devendrastava in the Nandīsūtra and the Mülācāra it is clear that this work had come onto being in the 5th Century AD. Also, it is clear that its author cannot be Vīrabhadra, who, according to a brief note in the beginning of Painnayasuttāim by Canon-learned Muni Sri Punyavijayajī, his time was 1008 or 1078 VikramīEra. Again, as there is no mention
A. Prākrta Sāhitya Kā Itihāsa, Dr. Jagadeesha Chandra Jain, p. 128. B. Jaina Agama Sāhitya : Manana Aur Mīmámsā, Devendramuni
Shastri, p. 400. 2. A. Jaina Sāhitya Ka Vrhad Itihāsa Pt. II, Dr. Mohanlal Mehta, p.
360.
B. Śrī Jaina Pravacan Kiraṇāvalī, Vijaya Padmasūri, p. 433. 3 Preface to Paiņņayasuttāim, Muni Punyavijayajī, p. 19.

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PREFACE : XXXI
of the name of Vīrabhadra in the text or otherwise in this work, as well as the fact that Vīrabhadra was of a significantly later period as compared to the period of composition of this work, it is certain that its author was not Vīrabhadra. Moreover, as the name of Rsipālita has been mentioned as its author in the original verses of this work,' it proves beyond a shadow of doubt that its author was Rsipālita only and none else.
Now, the question arises as to who was Rsipālita, the author of Devendrastava? When was he there? Although we couldn't find the name of Ācārya Rsipālita in the rolls of Ācāryās (Sthavirāvali) in the Nandīsūtra as well as those of the Svetā-mbara tradition, but on further investigation we ultimately came across his name in the roll of Ācāryas in the Kalpasūtra.? According to this roll of Ācāryas Rsipālita was the disciple of Arya Sāntisena. Not only this, in the Kalpasūtra's roll of Acāryas the MasterDisciple lineage of Rsipālita has also been mentioned. According to this lineage Rsipālita's guru was Ārya sāntisena, śāntisena's guru was Indradinna, the guru of this Indradinna was Ārya Susthita from whom came out the Kodiya monastic branch. Later Arya Śā ntisena established the Uccanāgarī branch in which the famous Vācaka Umāsvāti, the author of the Tattvārthasūtra was there at a later point of time. Again, this roll of Ācāryas further mentions that the Arya Ķsipālita branch of the Kodiyagana started from Ķsipā lita, the author of the present work, it is evident that he was an influential Acārya and a historical figure of his time. In our view this Ārya Rsipālita is the author of this work – Devendrastava. The scholars may have only one objection in believing that the Rsipā lita mentioned in the roll of Ācāryas in the Kalpasūtra as the author of Devendrastava that on this basis the Devendrastava has to be a
Devendrastava, verses 309–310. “Therehinto ņam Ajja Isipāliehinto ettha n,am Ajja Isaipāliyā sāhā niggayā“ - Kalpasūtra, M. Vinayasāgara, p. 304.

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XXXII: DEVENDRASTAVA
very ancient work. However, on studying the linguistic characteristics of this work, we have no doubt about its ancientness. Again, when no mention of any other Rsipālita is available after the one being examined up to the period of Nandīsūtra, we have no choice but to accept the Rsipālita mentioned in the Kalpasūtra as the author of this work. According to the roll of Ācāryas in the Kalpasūtra, the lineage of Rsipālita from the period of Lord Mahāvīra downwards is as follows :
ŚRAMAŅA BHAGAVĀNA MAHĀVĪRA
Ārya Sudharmā
Ārya Jambū
Ārya Prabhava
Ārya Svayamprabha
Arya Yaśobhadra
Arya Bhadrabāhu
Ārya Sambhūtivijaya
Sthūlibhadra
Ārya Mahāgiri
Ārya Suhasti
Susthita
Supratibuddha and ten others

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PREFACE XXXIII
Ārya Indradinna
Šāntisena
Rsipālita
Rsipalita's Period -
According to the abovementioned lineage of masters and disciples, the position of Rsipālita is twelfth from that of Lord Mahāvīra. In other words there had been ten other Acāryās between Lord Mahāvīra and Ķsipālita. If we take the period of each Ācārya as thirty years on the average, the period of Ķsipālita is at the very least comes out to be around 300 years after the Lord. In this lineage Arya Suhasti is known to be a contemporary of King Samprati, the grandson of Emperor Aśoka the great. Rsipālita is fifth from Ārya Suhasti, hence we will have to agree that Ķsipālita must have been approximately 100 years after Arya Suhasti. King Samprati's reign is believed to be from 216–207 BC. By this consideration Rsipālita's period turns out to be around 107 BC. Thus, Ķsipalita must have lived in the 1st Century BC and hence, the period of composition of Devendrastava must be the 1st Century BC as well.
Here, it would be appropriate to consider the objections that might be there in believing the Devendrastava to be a composition of the 1st Century BC. To this end we will have to consider it from the points of view of its linguistic style as well as its subject-matter. As far as the question of the linguistic style of Devendrastava is concerned, it is true that there seems to be a considerable influence of the Mahārastrī Prākrta on it, but then such influence is also noticed on the linguistic styles of not only

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XXXIV: DEVENDRASTAVA as ancient a Prakīrņaka as Rşibhāṣita but also on the first part of the most ancient canonical work – Ācārānga as well as on other canonical works as the Uttatādhyayana and the Daśavaikālika. The fact is that due to the Sruta (the canonical lore)'s being verbal for centuries such linguistic changes had crept in unnoticed before they were reduced to writing as late as 980/993 after the Lord's Nirvāṇa. Also, the different Ardhamāgadhī readings of the Mahārastrī versions are available in some older mss of the āgamic works concerned. Therefore, it is not justified to relegate any work as of a later origin simply on the basis of the influence of Mahārāstrī Prāksta on its text. Again, its linguistic character is certainly older than that of some canonical works such as Praśnavayākaraṇa, etc.
Style -
If we consider the style of Devendrastava, we find that its style is quite different than that of all the āgamic works. In the ancient style ofāgamic compositions, they invariably started with the phrase /– “Suyam me Āusam! Tena Bhagavayā evamakkhāyam ...” (I have heard, O'Blessed one ! that the Lord had said thus ...). In the āgamic compositions of a later date, the style follows the pattern where Arya Jambu puts forth a query, which is then answered by Ārya Sudharmā in the form of a dialogue between Gaņadhara (Principal disciple) Gautama and Lord Mahāvīra. The style of presenting the text containing the canonical content after certain eulogistic verses, as benediction, is followed in the canonical works composed by Acāryas and Sthaviras of the periods later than that of the Ganadharas. This style is noticeable in the more recent Ardhamāgadhi canonical works such as the Nandīsūtra as well as in the Sauraseni canonical works.

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PREFACE XXXV
The style of Devendrastava is also of this type. However, there is one characteristic of this work that is at variance from the rest of the canonical works, namely the fact that the āgamic content of this work has been narrated by a lay follower of the faith (Śrā vaka) in answer to the query raised by his wife, a Śrāvika. Thus, we see that the style of this work is a combination of both the styles – the style of satisfying the curiosity of an enquirer as well as that of the eulogistic style.
Amongst the canonical works in the curiosity and satisfaction style, it is probably the only work in which the curiosity has not been expressed by Arya Jambu or Ganadhara Gautama or some other monk and it has not been satisfied by Arya Sudharma or Ganadhara Gautama or the Lord Himself. There appears to be a design behind the curiosity of a Śrāvika being satisfied by a Śrā vaka in this work. In the canonical works such as the Bhagavtīsū tra, Sürya-prajñapti, etc, the descriptions regarding the heavenly gods have been given as if delivered by the Lord Himself and the queries of Ārya Jambū have been answered by Arya Sudharma in the form as answered by the Lord on being enquired by Ganadhara Gautama. Therefore, we are left wondering as to why is it that, here, the queries have been raised by a Śrāvikā and answered by a Śrāvaka. In our view the reason fro this deviation from the established practice is that this work is a eulogistic composition and hence it would have been inappropriate to have it said by the Lord Himself, because He could not have composed an eulogy in his own praise. Also, up to a certain period down the ages the Śramaņas, who were mainly spiritually oriented didn't praise the heavenly gods and hence, the author must have thought that this eulogistic description of the heavenly gods and their kings must

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XXXVI: DEVENDRASTAVA be given by a lay follower rather than a monk or Ganadhara or the Lord Himself.
Again, when it has been said in the very beginning of this work that all the heavenly gods and their kings bow to the first and the last Tīrthankaras, then how was it possible that a eulogistic description of the heavenly gods and their kings was given by the Lord who was bowed to by them? At the same time another reason for this deviation could be that for a time the matter of the descriptions of the heavenly gods and that of the Geography and Cosmology were considered to be mundane matters in the Jaina tradition, and hence, this description was presented through a Śrāvaka rather than by an Ācārya or the Tīrtharkara. If we accept this style of Devendrastava on the basis of its subject-matter being of mundane genre rather than that of spiritual importance, we can explain away many anomalies in the descriptions contained in the canonical works devoted to the subjects of astronomy and cosmology when compared to those of the modern scientific astronomy and cosmological findings, and which hurt the nonviolent image of the faith, as mundane beliefs rather than being propounded by the Lord.
In our view, Lord Mahāvīra, who was a propounder of spirituality and moral ethical values with utmost emphasis on nonviolence, must not have had much to do with such mundane beliefs and it must have been the effort of the later Ācāryas to include the subjects of Astronomy and Cosmology also in the canonical works in order to enrich these works with this branch of knowledge as well. Otherwise, these matters had no direct bearing on the Jaina beliefs, which were predominantly spiritual and ethical conduct oriented. This style of Devendrastava saves us from all

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PREFACE :XXXVII
these problems and doesn't hold the teachings of the Lord responsible for the anomalies pertaining to this branch of knowledge.
Again, in the Idol-worshipping sect of the Svetāmbara Jaina tradition, the group known as 'Tristutika (Tīna-thui)', doesn't consider reciting the forth step in the panegyric in which the heavenly gods or goddesses or their kings - even those believed to be attending on the Tīrtharikaras – as necessary amongst the pursuit of six necessary practices by a believer. Possibly, this was the view that must have prevailed in the ancient times and, therefore, in the Devendrastava, a Srāvaka has been made to give the descriptions about the gods and their kings. This style of Devendrastava was possible only in the age when the mundane matters, as perceived by the Ācāryas of the later period, were increasingly entering into the Jaina beliefs, which were otherwise spiritual and ethical in their content, but they were not being peddled as being stated by the Lord. Thus, looking at the peculiarities of style and language, the scholars must have no objection in accepting the Devendrastava as a composition of the 1st Century BC.
If we wish to decide the period of composition of Devendrastava on the basis of its subject-matter, we will have to consider the questions – “What is the subject-matter of Devendrastava?” “To which period it may belong?” and “Besides Devendrastava, in which other canonical works is it found?” First of all it is quite clear that the subject-matter of Devendrastava revolves around the descriptions of four types of heavenly gods - Bhavanapati, Vāņavyantara, Jyotiska and Vaimānika, their kings, their residences, their heavens, the shapes and sizes and colours etc of their living mansions and palaces, their life-spans, their powers, their powers of clairvoyance, etc. At the same time the

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XXXVIII : DEVENDRASTAVA motions of the Jyotiska gods and their corresponding heavenly bodies have also been discussed, which is in accordance with that contained in the canonical work Sūrya-prajñapti. According to the astronomical beliefs contained in the Sūrya-prajñapti, the scholars have decided that its period of composition must have been around the 3rd Century BC. As the same beliefs have been expressed in the present work, it ought to be a contemporary of the Sūrya-prajñapti or of a period somewhat later than that. We have found that most of Devendrastava's verses, i.e. nearly half of its 300 odd verses, are found in the canonical works such as Sūryaprajĩapti, the Sthānānga, the Samavāyānga, the Prajñāpanā, etc either verbatim or with slight changes. We have given a detailed comparative statement of this aspect at the end of this preface.
This similarity of verses in Devendrastva and the canonical works, referred to earlier, presents two propositions in front of us. Either these verses have gone from Devendrastava into these canonical works or that they have been taken by its author from these other agamic works. Although this can be a difficult and controversial question, in our view, there are some overweighing considerations, which go to prove that these common verses have gone from Devendrastava into these other canonical works. We expect the scholars to give this proposition a serious thought and if they are able to produce some evidence to the contrary, we may not have any objection in agreeing to their theory as well. However, our belief that these verses have gone into the other canonical works from Devendrastava is not unfounded and the scholars must reflect upon these bases before deciding to the contrary. These considerations are as follows: -
Firstly, all the canonical works referred to - Sūryaprajñapti, Sthānānga, Samavāyānga and Prajñāpanā – are all in

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PREFACE :XXXIX
prose and the verses in question have been presented after the notation ‘gāhāo? Generally, this practice is followed when a verse/ verses, pertaining to the subject-matter of a treatise, in prose, is/ are quoted from some other work. Since, these verses have been quoted in these canonical works, their period of composition must be earlier than that of these canonical works. If it is to be believed that the period of composition of these verses is later than that of these canonical works, we will have, also, to believe that these verses were added to/ included in their texts at a later date.
Out of the canonical works in which these verses have been found, all (Sthānārga, Samavāyānga, Prajñāpanā and Jīvābhigama) except Sūrya-prajñapti have been considered by the scholars as the compositions of either of the 1st Century AD or afterwards. Sthānānga and Samavāyānga are, in any case, compilatory works of a later period. As the Sthānānga contains mentions of the Ninhavas (circa 584 after Vīra Nirvāṇa) and Gaņas (circa 1st Century BC), it cannot be considered as a composition of a period earlier than the 1st century AD. Similarly, according to the roll of Ācāryas in the Kalpasūtra, Ārya Syāma, the author of Prajñāpana, is an Ācārya of a period after that of Ķsipālita, the probability is that these verses have gone from Devendrastava to this work as well. Similar arguments can be advanced about the Samavāyānga, which is also a compilatory work. It is possible that these have been included in the Sūrya-prajñapti at a later date.
While Devendrastava is an orderly composition, it appears that these verses have been contextually incorporated into the other canonical works. From the linguistic characteristics of these verses in the Devendrastava it is apparent that these are the compositions of the same person at the same time, while the other works in

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X L: DEVENDRASTAVA
which these versess are found are compilatory works in which subject-matter from different sources of different times have been compiled. The possibility is that these verses have been taken from Devendrastava, which must have been a popular work for study of the time, at the time of compiling these compilatory volumes. Also, it doesn't seem possible that this work must have been compiled by collecting verses from different sources. The fact that the Devendrastava is a composition by one person and one period, is a sufficient proof that its verses are the original compositions and that they have been incorporated into the other compilatory works and the works on related subjects later. We expect the scholars to go through the comparative statement given at the end of this preface and try to assimilate the truth of this matter.
From the considerations of the author's period, the subjectmatter of the text and the fact of its verses being found in other canonical works conclusively prove that the period of composition of Devendrastava must have been around the 1st Century BC.
The only objection that can be raised in the context of deciding upon the period of the Devendrastava on the basis of its subject matter is that in its text pertaining to the consciousnesses of the Siddhas it has been said about the general and specific perceptions (Darśana and Jñāna) of the omniscient souls (Kevalis) that they happen one at a time and not both at the same time. The dispute between the believers of serialised happening of these two types of consciousnesses versus those of their happening together is very old in the Jaina tradition. While the Ardhamāgadhi Āgamic tradition believed that they happen one at a time the Digambara
|
Devendrastava, verse 297.

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PREFACE :XLI tradition believed that they happened together. The earliest attempt to reconcile this difference was made by Ācārya Siddhasena in his work entitled Sanmati-tarka! The author of Devendrastava has emphatically said that these two forms of perceptions occur to the Kevalis only one at a time and not both of them together. From this it appears that the other belief was there in front of him. However, if the other belief was present in front of him, he would have mentioned it earlier and then refuting its contention established his own, as was the general practice of refutation of wrong beliefs and establishment of the right ones at the time. However, he didn't do so. Again, the belief of their serial occurrence is older and āgamic. It is possible that at the time of composition of Devendrastava the dispute had just started and, therefore its author stated his belief so emphatically.
Therefore, Devendrastava cannot be considered as of a later period only on the basis of the presence of this āgamic belief in it as it had already come into being in the āgamic period. Also, it does not have to be viewed in the context of the dispute at all, which for all purposes may have either just started or started much after the period of its composition. Again, all the verses describing the attributes of the Siddhas are invariably found in the Prajñāpana and Devendrastava identically. Only this verse is not found in the Prajñāpana. It is, therefore, possible that this verse may have been added to the text of Devendrastava at a later date when this dispute had gained ground. Moreover, the detailed descriptions about the heavenly gods in this work also contain some details, which are found in the Hindu and Buddhist works of the time. We shall discuss these details when we present their comparative analysis while discussing the subject matter of Devendrastava.

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XLII:DEVENDRASTAVA
Subject-matter -
Devendrastava presents a detailed analysis of the heavenly gods and thirty-two kings of heavens (Indras) in a well ordered manner. There are 307 verses in some editions of this work while some others have 311. The treatise opens with a benediction in the form of bowing to the Tīrtharkaras from Lord Rsabhadeva to Lord Mahāvīra. Then, the wife of a certain lay believer (Śrāvaka) asks her husband about the thirty-two kings of gods (Devendras) as to who were these thirty-two Indras, where did they live, how many were their heavens, what were their forms. (Verses 3–11). In reply to her query the Śrāvaka describes the Bhavanapatis, the Vāņavyantaras, the Jyotiskas and the Vaimānikas and, in the end, the Siddhas. Now, we shall serially present a description of these categories.
Bhavanpati Indras -
First of all, the description of the twenty Bhavanapati Indras that has been given in this work can be understood from Table-1. (Verses 15-50).
Vāņavyantara gods –
Eight types of Vāņavyantara gods have been described. They are - Piśāca, Bhūta, Rākşasa, Kinnara, Kimpuruşa, Mahoraga and Gandharva. The names of their sixteen kings (Indras) have been mentioned as Kāla. Mahākāla, Surūpa, Pratirūpa, Pūrņabhadra, Manibhadra, Bhīma, Mahābhīma, Kinnara, Kimpurusa, Satpuruşa, Mahāpuruşa, Atikāya, Mahākāya, Gītarati and Gītayasa respectively. These gods are born in any of the lower, middle and upper parts of the universe. Their minimum life-spans are of ten thousand years and the maximum ones are of one Palyopamayears. (Verses 67–80).

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TABLE-1

BHAVANPATI
INDRAS IN
SOUTH
INDRAS IN BHAVANAS BHAVANAS SĀMĀNIKĀS SĀMĀNIKĀS | NORTH IN SOUTH IN NORTH | IN SOUTH | IN NORTH
RESIDENCES
Asurakumāra Camarendra
Asuradeva
34 Lakha
30 Lakha
64 Thou
| 64 Thou
Arunavarasamudra
Nāgakumāra Dharaṇendra Bhūtānanda
44 Lakha
40 Lakha
- Do -
- Do -
|Arunavarasamudra
Suparyakumāra Venudeva
Venudāli
38 Lakha
34 Lakha
- Do -
- Do -
Mānușyottar parvat
Dvī pakumāra
Pūrma
Vasistha
40 Lakha
36 Lakha
- Do -
- Do -
Arunavaradvī pa
Udadhikumāra
Jalaprabha
| 40 Lakha
36 Lakha
- Do -
- Do -
Arunavarasamudra
Disākumāra
Amitgati
| Amitvāhana
40 Lakha
36 Lakha
- Do -
- Do -
Arunavaradvī pa
Vāyukumāra
Velamba | Prabhanjana
50 Lakha
| 46 Lakha
- Do -
- Do -
Mānuşyottar parvat
Stanitkumāra
Ghosa
Mahāghosa
40 Lakha 136 Lakha
- Do -
- Do -
Arunavaradvī pa
Vidyutkumāra
Harikānta
| Harissaha
40 Lakha
| 36 Lakha
- Do -
- DO -
Mālyavat parvat
PREFACE : XLIII
Agnikumāra
Agniśikha Agnimānava 40 Lakha
36 Lakha

- Do -
- Do -
Arunavaradvī pa

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XLIV: DEVENDRASTAVA Jyotişika gods -
Jyotisika gods are said to be five. They are – Moons (Candra), Suns (Sūrya), Stars (Tārāgana), Constellations (Naksatra) and Planets (Graha). Here, in this Prakīrņaka, their numbers, their spreads, their celestial bodies and their diameters have been described in detail (Verses 81–93). A very detailed discussion is found here about the Suns and the Moons. About their speed, it has been said that the Suns move faster than the Moons, the planets move faster than the Suns, the Constellations move faster than the Planets and the Stars move the fastest (Verses 94–96). The periods of conjunctions of various Constellations with the Moons and the Suns have also been given. For instance, the Constellations called satbhisaja, Bharani, Ārdrā, Āślesā, Svāti and Jyesthā have conjunctions with the Moons lasting for the periods of fifteen muhurtas each; three northern constellations – Punarvasu, Rohiņi and Viśākhā have conjunctions lasting for the periods of fortyfive muhurtas each, etc. Similarly, the conjunctions of other constellations with the Moons and the Suns have been given (Verses 97-107).
The numbers of Jyotişika gods in various regions of the universe can be very well understood from the Table-II on the next page (Verses 108–129) :
After this the groups, rows, divisions, their heat regions, their speeds etc have been described. Then the reasons and process of waxing and waning of the Moons have been described. In this context, it has been said that in the brighter halves of the lunar months (Sukla paksa), daily one 62th part of the Moon is uncovered by the planet Rāhu and the Moon waxes from new Moon (Sukla Pratipada) to full Moon (Pūrnima). Similarly, during the darker halves of the lunar months (Krsna paksa), daily one 62"" part of the

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PREFACE :XLV
Moon is covered by the planet Rāhu and the Moon wanes from full Moon (Pūrņima) to no Moon (Amāvasya). (Verses 130–146).
TABLE - II (JYOTISIKA GODS)
PLACE
CANDRA SŪRYA NAKŞATRA
GRAHA
(CONSTE(MOON) (SUN)
LLATION) (PLANET)
TĀRĀ (STARS)
X1014
Jambūdvī pa
|
2
56
176
133950
112
352
267900
Lavana, samudra Dhātaki
khanda Kālodadhi Samudra
336
1056
803700
1176
3696
2812950
Puskara Dvīpal
144
4022
12672
9644400
Arddha Puskara Dvī pa
72
72
2016
6336
4822200
Manusya Lokal
1321123696
11616
8840700
Vaimānika Gods –
After this the twelve types of Vaimānika gods, nine types of Graiveyaka gods and five types of Anuttara-vimāna gods have been described in great detail. Specially their celestial bodies or celestial crafts, their life-durations, their mental dispositions, their body statures, their smells, their carnal activities, the limits of their clairvoyant perceptions, their desires for foods, their palaces and their colours, etc have been described in verses from 162 to 276. These can be easily understood from tables No. III and IV: -

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XLVI:DEVENDRASTAVA
TABLE - III (ABODES AND PALACES OF VAIMĀNIKA GODS)
NAMES OF BASES OF INDRAS ABODES
THICKNESS OF LAND (IN YOJANA)
No. OF ABODES
No. OF PALACES
Saudharma Ghanodadhi
2700
32 Lakh
500
īšāna
Ghanodadhi
2700
28 Lakh
500
Sanatkumāra
Ghanavāta
2600
12 Lakh
600
Māhendra
Ghanavāta
2600
8 Lakh
600
Bramha | Avakāśāntara
2500
4 Lakh
700
Lāntaka
- Do -
2500
50 Thusand
700
Mahāśukra
- Do -
2400
40 Thusand
800
Sahasrāra
- Do -
2400
6 Thusand
800
Ānat
- Do -
2300
200
900
Prānat
- Do -
2300
200
900
Ārana
- Do -
2300
150
900
Acyut
- Do -
2300
150
900
Graiveyaka
- Do -
2200
307
1000
Anuttaradeva
- Do -
2100
5
1100

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TABLE -IV

LESYA : | Limit of NAMES OF COLOUR OF LIFE-SPAN HEIGHT
MĖNTAL 1.Clairvoyant INDRAS PALACES (Sāgaropama)|(In Ratnis)
DISPOSITION Perception
Desire for
MEANS OF Food-intake
Carnal In__thousand
Satisfaction years
Saudharma
Black, Blue, Red,
Yellow, White
Taijas (Fire)
1 st Hellish ground
2
Bodily
īsāna
Black, Blue, Red. Somewhat Yellow, White more than 2
7
Taijas (Fire)
Ist Hellish
ground
| Somewhat more than 2
Bodily
Sanatkumāra
Blue, Red, Yellow, White
7
6
Padma (Lotus)
2nd Hellish
ground
7
By touch
Māhendra
Blue, Red, Yellow, White
Somewhat more than 7
6
Padma (Lotus)
2nd Hellish
ground
Somewhat | more than 7
| By touch
Bramha
Red, Yellow,
White
10
Śukla (White)
3rd Hellish
ground
By sight
Lāntaka
Red, Yellow,
White
14
Śukla (White)
3rd Hellish
ground
14
By sight
PREFACE XLVII
Mahāśukra
Yellow, White

17
Sukla (White)
4th Hellish
ground
17
By sound

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XLVIII
COLOURS NAMES OF
LIFE-SPAN OF
HEIGHT INDRAS PALACES
Sāgaropamas (In Ratnis)
LEŚYA : LIMIT OF
DESIRE for
MEANS OF
food in ... Mental Clairvoyant
Carnal
thousand Disposition Perception
Satisfaction years
Sahasrāra
Yellow, White
18
White
4th Hellish
ground
18
By sound
Anat
White
19
White
5th Hellish
ground
19
By thinking
Prāņat
White
20
White
5th Hellish
ground
20
| By thinking
Ārana
White
21
|
2
|
White
6th Hellish
ground
21
By thinking
Acyut
White
21
2
White
6th Hellish
ground
21
By thinking
Graiveyaka
White
2
White
7th Hellish
ground
Absence of
Carnal
Desire Absence of
Carnal Desire
Anuttara Deva
White
33
White
Whole Universal channel
33

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PREFACE XLIX
Siddhasila -
Towards the end of this work the author has described the Siddhasilā or the abode of the ultimate spiritually accomplished perfected souls. This land is situated 12 Yojana above the highest dome in the uppermost heaven - Sarvārthasiddha-vimāna heaven. That land, called the Isatpragbhārā prthvī, is in the shape of an upturned umbrella and is 4,500,000 (four and a half million) Yojana wide. Its circumference is somewhat more than 14230249 Yojana.
It is here that the Siddhas – the perfected souls, who have completely freed themselves from the bondage of karma, live. Those Siddhas are free from pain, attachment, affection, physicalbody and have undefined vision (general perception or Darśan) and definite knowledge (particular perception or Jñāna). Their maximum stature is somewhat more than 333 arches (Dhanusa) and the minimum one is somewhat more than one Ratni and eight fingers' width. (Verses 277–306).
In the end, glorifying the Siddhas, the author - Arya Ķsipālita says that all the Bhavanapati, Vāņavyantara, Jyotiska and Vaimānika gods bow to the Arhantas and eulogise them.
COMPARATIVE ANALYSIS OF THE SUBJECT
MATTER
Many of the verses of Devendrastava are found in some canonical works, Tiloyapaņņatti and other Prakīrņakas. The comparative study of this aspect is contained in the following pages:

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L: DEVENDRASTAVA
DEVINDATTHAO Do Bhavaṇavaī–Indā Camare 1 Vairoyaņe 2 ya Asurāņam 1 || Do Nāgakumārindā Dharaṇe 3 taha Bhuyaņande 4 ya 2 || 15 ||
Do Suyaņu ! Suvaņņindā Veņudeve 5 ya Venudālī 6 ya 3 || Do Dīvakumārindā Puņņe 7 ya tahā Vasiţthe 8 ya 4 || 16 ||
Do Udahikumārindā Jalakante 9
Jalapabhe 10 ya nāmeṇam 5 | Amiyagai 11 Amiyavāhaņa 12
Disākumārāņa do indā 6 || 17 ||
Do Vāūkumārindā Velamba 13 Pabhañjaņe 14 ya nāmeṇam | Do Thaniyakumārinda Ghose 15 ya tahā Mahāghose 16 8 ||18|||
Do Vijjukumārindā Harikanta 17
Harissahe 18 ya nāmeṇam 9 || Aggisiha 19 Aggimāņava 20
Huyāsaņavaī vi do Inda || 19 ||
Camara-Vairoyaņāņami Asurindāņam mahāņubhāgāņam | Tesim bhavaṇavarāṇam causatthimahe sayasahassā || 21 ||

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PREFACE LI
OTHER WORKS Sthănanga Sutra – Do Asurakumārindā pannattā,
tamjahā - Camare ceva Bale ceva || Do Nāgakumārindā paņņattā,
tamjahā, Dharaṇe ceva Bhūyāṇande ceva ||
Do Suvannakumārindā paņņattā,
tamjahā -Veņudeve ceva Venudālī ceva || Do Vijjukumārindā paņņattā,
tamjaha – Haricceva Harissahe ceva ||
Do Aggikumārinda paņņattā,
tamjahā – Aggisihe ceva Aggimāņave ceva || Do Dīvakumārindā paņņattā,
tamjahā – Puņne ceva Visitthe ceva ||
Do Udahikumārinda paņnattā,
tamjahā – Jalakante ceva Jalappabhe ceva || Do Disākumārindā paņņattā,
tamjahā-Amiyagatī ceva Amitavāhane ceva ||
Do Vāyukumārinda paņņattā,
tamjahā - Velambe ceva Pabhañjaạe ceva ||| Do Thaniyakumārindā paņnattā,
tamjahā – Ghose ceva Mahāghose ceva ||! Samavāyāngasūtra - Causatthimi Asurakumārā vāsasayasahassā paņņattā| Camarassa ņam Ranno causatthim sāmāņiyasāhassīo pannattāo 112
I
A. Sthānāngasūtra, Muni Madhukara, P. 78–79, Sūtra 353-362. B. Tiloyapaņņatti, Mahā. 3, Verses 14–16. A. Samavāyāngasūtra, Muni Madhukara, p. 124, Sūtra 325. : B. Tiloyapaņņatti, Mahā. 3, Verses 9–11.
2

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LII: DEVENDRASTAVA Nāgakumārindāņam Bhūyananda-Dharaṇāņa doňhami pi | Tesim bhavanavarāṇam culasīimahe sayasahassā || 22 ||
Do Suyaņu ! Suvaņņinda Veņudeve ya Venudālī ya 1 Tesim bhavaṇavarāņam būvattari mo sayasahassā || 23 ||
Vāukumārindāņami Velamba-Pabhañjaņāņa donham pi | Tesim bhavanavarāṇam channavaimahe sayasahassā || 24 ||
Covațxhī Asurāṇam, culasīi ceva hoi Nāgāņam || Bāvattarī Suvaņņāņa, Vāukumarāņa channauī || 25 ||
Dīva-Disă-Udahīņam Vijjukumārinda-Thaniyamaggīņam Chanham pi juvalayāṇam chāvattarim mo sayasahassā || 26 ||
Cautīsā coyālā Cattā pannāsā
atthattīsam ca sayasahassā imi | khalu dāhiņao hunti bhavaņāim || 41 ||
Tīsā cattalīsa cautīsam ceva sayasahassāimi I Chattīsā chāyāla uttarao hunti bhavaņāim || 42 ||

Page #54

OTHER WORKS :LIII
Caurāsīim Caurāsīim
Nāgakumārā vāsasayasahassā paņņattā | Pannagasahassāim
paņņattā ||
Caurāsīimi Bavattarim
Joņippamuha sayasahassā paņņattā ” Suvannakumāra Vāsasayasahassā pannattā ||
Lavaṇassa samuddassa
bāvattarim Nāgasāhassīo bahiriyam velam dhāranti |12 Vāyukumārāṇam channauim Bhavaņavāsasayasahassā
paņņattā ||
Prajñāpana - Covattim Asurāņam 1 Culasītī ceva honto Nāgāņam 2 1 Bāvattarim Suvanne 3 Vāukumārāņa channauī 4 ||
Dīva-Disā-Udahīņam Vijjukumārinda-Thaniyamaggīņam | Chaṇaham pi juyalayāṇam Chāvattarimo satasahassā ||4
Cottīsā 1 coyālā 2 atthattīsam ca sayasahassāim 3 | Paņņā 4 Cattālīsā 5–10 Dāhiņao honti Bhavaņāim ||
Tīsā 1 cattālīsā 2 cottīsam ceva sayasahassā im 3 | Chāyālā 4 chattīsā 5-10 Uttarao honti bhavaņāim || 5
' ? 3 4
Ibid, p. 143, Sūtra 396. Ibid, p. 130, Sūtra 353. Ibid, p. 155, Sūtra 433. Prajñāpanāsūtra, Muni Madhukara, II, p. 160, Sūtra 178, Verses 138-139. Ibid, p. 160, Sūtra 187, Verses 140-141.
Ś

Page #55

LIV: DEVENDRASTAVA Pisāya Bhūyā Jakkhā ya Rakkhasā Kinnarā ya Kimpurusā | Mahoragā ya Gandhavvā atthavihā Vāṇamantariyā|| 67 ||
Kāle ya Mahākāle Surūva Padirūva Punnabhadde ya Amaravai Māņibhadde Bhīme ya tahā Mahābhīme |69 ||
Kinnara Kimpurise khalu Sappurise ceva taha Mahāpurise Aikāe Mahākāe Gīyaraī ceva Gīyajase || 70 ||
Sannihie Samāņe Dhāya Vidhãe Isī ya Isivāle | Issara Mahissare yā havai Suvacche Visāle ya | 71 ||
Hāse Hāsaraī vi ya See ya tahā bhave Mahāseel Payae Payayavas vi ya neyavvā āņupuvvīe || 72 |||
Candā Sūrā Tārāgaņā ya Nakkhatta Gahagaṇasamaggā || Pañcavihā Joisiyā, thiī viyārī ya te bhaniyā || 81 ||
Addhakavitthagasanthāṇasanthiyā phāliyāmayā rammā i Joisiyāņa vimāņā tiriyam loe asankhejjā || 82 ||

Page #56

OTHER WORKS L V
Pisāya 1 Bhūyā 2 Jakkhā 3
Rakkhasā 4 Kinnarā 5 Kimpurusā 61 Bhuyagavaiņo ya Mahākāyā 7
Gandhavvagaņā ya niuņagandhavvagītaraiņo ||
Kāle ya Mahākāle 1 Surūva Padirūva 2 Punnabhadde ya Amaravai Māņibhdde 3 Bhīme ya tahā Mahābhīme 4 ||
Kiņnara Kimpurise khalu 5 Sappurise khalu tahā Mahāpurise 61 Aikāya Mahākāe 7 Gīyaraī ceva Gīyajase 8 ||
Saņņihiyā Sāmāņā 1 Dhāya Vidhāe 2 Isi ya Isipāle 31 Īsara Mahesare yā 4 havai Suvacche Visāle ya 5 ||
Hāse Hāsaraī vi ya 6 Sete ya tahā bhave Mahāsete 7|| Payate Payayapai vi ya 8 neyavvā āņupuvvīe ||'.
Joisiyā pañcavihā Pannattā | Tamjahā – Candā 1 Sūrā 2 | Gahā 3 Nakkhattā 4
Tārā 5 112
Addhakavitthaga santhāṇasanthitā
savvaphāliyamayā || Joisiyāṇam
devāņam tiriyamasankhejjā Joisiyavimāṇāvāsasatasahassā ||
|
?
A. Prajñāpanüsütra, Muni Madhukara, p. 165, 168, 169. B. Tiloyapaņņatti, Mahā. 3, Verses 25, 34-49. A. Prajnapanasūtra, Muni Madhukara, p. 112, Sutra 142 (i). B. Tiloyapaņņatti, Mahā. 7, Verse 7. Ibid, p. 170, Sūtra 195 (i).
3

Page #57

L VI: DEVENDRASTAVA Chappannam khalu bhāgā vicchinnam Candamandalam hoi Adavīsam ca kalão bāhallam tassa boddhavvam || 87 ||
Adayālīsami bhāgā vicchinnami Sūramandalam hoi | Cauvīsam ca kalão bāhallam tassa boddhavvam || 88 ||
Addhajoyaņiyā u Gabā, tssa'ddham ceva hoi Nakkhattā Nakkhattaddhe Tārā, tassa'ddham ceva bāhallam || 89 ||
Candehi u siggharayarā Sūrā, Sūrehim taha Gahā sigghā | Nakkhattā u Gahehiya, Nakkhattehim tu Tārão || 94 ||
Savva'ppagai Candā, Tārā puņa honti savvasigghagai | Eso gaīviseso Joisiyāṇam tu devāņam || 95 |||
Appiddhiyā ya Tārā, Nakkhattā khalu tao mahiddhiyae | Nakkhattehim tu Gahā, Gahehim Sūrā, tao Candā || 96 ||.
Pañceva dhaņusayāim jahannayam antaram tu Tārāṇam | Do ceva gauyāim nivvāghāeņa ukkosam || 99 ||
Donni sae chāvaţthe jahannayam antaram tu Tārāṇam | Bārasa ceva sahassā do bāyālā ya ukkosā || 100 ||

Page #58

OTHER WORKS :LVII
Jambūdvīpaprajñapti – Chappannam khalu bhāe vicchinnam Candamandalam hoi Atthāvīsam bhāe bāillam tassa boddhavvam ||
Adayālīsam Cauvīsam
bhāe vitthinnam Sūraman dalam hoi | khalu bhāe bāhallam tassa boddhavvam ||
Do kose a Gahāṇam, Nakkhattāṇa tahavai tassaddha Tassaddha Tārāṇam, tassaddham ceva bāhalle ||
Sūryaprajñapti - Candohinto sigghagai Sūre, Sūrehinto Gahā sigghagai | Gahehinto Nakkhattā sigghagaī, Ņakkhatehinto Tārā sigghagaī,
Savvappagai
Candā, savvasaigghagai
Tārā | Mahaddhiyā vā Tarāhinto Nakkhattā,
Nakkhattehinto Gahā mahiddhiyā,
Gahehinto Sūrā mahiddhiyā, Sūrehinto Candā mahiddhiyā | Savvappaddhiyā Tārā, savvamahiddhiyā Candā ||?
Jīvābhigamasūtra - Je jahanneņam pañcadhaņusayāim ukkosenam do gāuyāim Tārārūva jāva antare pannatte Jahanneņam doņni ya chāvatthe Joyaṇasae ukkoseņam bārasa Joyaṇasahassāim doņņi ya bāyāle Joyaņasae Tārāruvassaraya abāhāe antare pannatte ||
!
Jambūdvīpaprajñapti, 7th Vakşakāra, Sūtra 165. Quoted from 'Ganitānuyoga', Muni Kanhaiyalal ‘Kamal', p. 447. Sūryaprajñapti, Muni Ghasilalji, Prābhịta 18, Sūtra 95. Jīvābhigamasūtra, Muni Ghasilalji, p. 995, Sūtra 116.
2 3

Page #59

LVIII: DEVENDRASTAVA
Eyassa Candajogo sattatthim khaṇdio Te hunti navamuhuttā sattāvīsam kalão
ahoratto ya || 101 ||
Sayabhisayā Bharaņio Adda Assesa Sãi Jetthā ya Ee cha nnakkhatta pannarasamuhuttasañjogā || 102 ||
Tinneva Uttarāim Puņavvasū-Rohiņi Visāhā ya Ee cha nnakkhatta paņayālamuhuttasañjogā || 103 ||
Avasesā nakkhattā panarasa yā honti tīsaimuhutta Candammi esa jogo nakkhattāṇam muñeyavvo || 104 ||
Abhiī chacca muhutte cattāri ya kevale ahoratte | Sūreņa samam vaccaietto sesāņa vucchāmi || 105 ||
Sayabhisayā Bharanio Addā Assesa Sāi Jetthā ya | Vaccanti cha‘horatte ekkāvīsam muhutte ya || 106 ||
Tinneva Uttarāimi Puņavvasū-Rohiņī Visā hā ya | Vaccanti muhutte tinni ceva vīsam ahoratte || 107 ||
Avasesā nakkhattā paņņarasa vi Sūrasahagaya janti | Bārasa ceva muhutte terasa ya same ahoratte || 108 ||

Page #60

OTHER WORKS :LIX
Sūryaprajñapti -
Ņavamuhutte sattāvīsam ca sattaţthibhāge muhuttassa Candeņam saddhim joei,
Paņņarasa muhuttāim tīsamuhuttāim paņayālīsa muhuttāim bhaạitavvāim jāva Uttarāsādhā,
Evam ahorattā cha ekkavīsam muhuttā ya terasa ahorattā bārasa muhuttā ya vīsam ahorattā tiņņi muhuttā ya savve bhaniyavvā ||
I
A. Sūryaprajñapti, Muni-Ghāsilalji, Pt. II, Sūtra 84. B. Joisakarandaga Paiņņaya, Verse 127–137.

Page #61

L X DEVENDRASTAVA Do Candā do Sūrā, Nakkhattā khalu havanti chppannā | Chāvattaram Gahasayam Jambuddīve viyārī ņam || 109 ||
Ekkam ca sayasahassam tittīsam khalu bhave sahassāim | Nava ya sayā paņņāsā Tārāganakodikoờīņam || 110 |||
Cattāri ceva Candā, cattāri ya Sūriyā Lavaṇatoe | Bāram Nakkhattasayam, Gahāņa tinneva bāvannā || 111 ||
Do ceva sayasahassā sattatthim khalu bhave sahassā u | Nava ya sayā Lavaňajale Tārāgañakoļikodīņam || 112 ||
Cauvīsam Sasi-Raviņo, Nakkhattasayā ya tiņņi chattīsā || Ekkam ca Gahasahassam chappnnam Dhāyaisande || 113 ||
Attheva sayasahassā tiņņi sahassā ya satta ya sayā imi | Dhāyaisande dīve Tārāgaņakodikodīņam || 114 ||
Bāyālīsam Candā bāyālīsam Kālodahimmi ee caranti
ca Diņayarā dittā | sambaddhalesāyā || 115 ||
Nakkhattasahassam egameva chāvattaram ca sayamannam || Chacca sayā channauyā mahaggahā tinni ya sahassā || 116 |||
Atthāvīsam Kālodahimmi bārasa ya sahassā imi I Nava ya sayā pannāsā Tārāgañakoļikoờīņam || 117 ||

Page #62

OTHER WORKS LXI
Sūryaprajñapti - Do Candā do Sūrā, Nakkhattā khalu havanti chappannā Chāvattaram Gahasayam Jambuddīve vicārī ņam ||
Egam ca sayasahassam tittīsam ca khalu bhave sahassāim | Nava ya sayā paņņāsā Tārāgana kodikodī ņam |||
Cattāri ceva Candā, cattāri ya Sūriyā Lavaṇatoye | Bārasa Nakkhattasayam, Gahāņa tiņņeva bāvaņņā ||
Docceva sayasahassā sattatthimi khalu bhave sahassaim Nava ya sayā Lavaņajale Tārāgana kodikodī ņam ||
Cauvīsam Sasi-Raviņo, Nakkhattasayā ya tiņņi chattīsā | Egam ca Gahasahassam chappņņam Dhātas saņde ||
Attheva sayasahassā tiņņi sahassāim satta ya sayāim Dhātai
dīve. Tārāgaņa kodikodī ņam ||
Bayālīsam Candā bayālīsam ca Diņayarā ditta | Kālodadhimmi ee caranti sambaddhalessāgā ||
Nakkhattasahassam egameva chāvattaram ca sayamaņņam | Chacca sayā channauyā mahaggahā tiņņi ya sahassā ||
Atthāvīsam Ņava ya
Kālodahimmi sayā paņņāsā
bārasayasahassāim
Tārāgaņa koạikodīņam ||

Page #63

: DEVENDRASTAVA
Coyalam Candasayam, coyalam ceva Suriyāņa sayam | Pokkharavarammi ee caranti sambaddhalesāyā || 118 ||
LXII
Cattarim ca sahassa battīsam ceva honti Nakkhatta | Chacca saya bāvattara Mahaggahā bārasa sahassā || 119 ||
Channaui saya sahassa choyālīsam bhave sahassāim | Cattari taha sayaim Taragaṇakodikoḍīņam || 120 ||
Bavattarim ca Canda, bavattarimeva Diņayara ditta | Pukkharavaradïvaḍdhe caranti ee pagasinta || 121 ||
Tiņņi saya chattīsă chacca sahassā Mahaggahāṇam tu | Nakkhattāṇam tu bhave solāņi duve sahassāņi || 122 ||
Aḍayalasayasahassa bāvīsam khalu bhave sahassaim | Do ya saya Pukkharaddhe Tārāgaṇakoḍikoḍīņam || 123 ||
Battīsam Candasayam, battīsam ceva Suriyāṇa sayam | Sayalam Manussaloyam caranti ee payasinta || 124 ||
Ekkarasa ya sahassa chappi ya sola Mahaggahasayā u | Cha cca saya channua Nakkhattā tiņņi ya sahassā || 125 ||
Aṭṭhāsīim cattaim sayasahassaim Maṇuyalogammi | Satta ya saya aṇūņā Tārāgaṇakoḍikoḍīņam || 126 ||

Page #64

OTHER WORKS :LXIII
Cottālam Candasayami, cottālam ceva Sūriyāņa sayam | Pokkharavaradīvammi ca caranti ee p abhāsantā ||
Cattārim sahassāim chattīsam ceva hunti Nakkhattā | Chacca sayā bāvattara Mahaggahā bārasasahassā ||
Chaņņauti sayasahassā chottālīsam khalu bhave sahassāim | Cattāri ya saya khalu Tārāgaņakodikodīņam ||
Bāvattarim ca Candā, bāvattarimeva Diņakarā dittā | Pukkharavaradīvaddhe caranti ee . pabhāsentā ||
Tiņņi sayā chattīsā chacca sahassā Mahaggahāņam tu | Nakkhattāṇam tu bhave solāim duve sahassāim ||
Adayālasayasahassā bāvīsam khalu bhave sahassāim Do u Sūre Pukkharaddhe Tārāgañakoļikodīņam ||
Battīsam Candasayam, battīsam ceva Sūriyāņa sayam Sayalam Maņussaloyam caranti ee pabhāsentā ||
Ekkārasa sayasahassā chappi ya solā Mahaggahāņm tu Chacca sayā channauyā Ņakkhattā tiņni ya sahassā ||
Atthāsīī cattāim Satta ya sayā
sayasahassāim Maņuyalogammi 1
aṇūņā Tārāgaņakodikodīņam ||

Page #65

LXIV: DEVENDRASTAVA
Eso Tārāpiņļo savvasamāseņa Maņuyalogammi | Bahiyā puņa Tārāo Jiņehim bhaniyā asankhejjā || 127 ||
Evaiyam Tāraggam jam bhaņiyam taha ya Maņuyalogammi | Cāram Kalambuyāpupphasanthiyam Joisam carai || 128 ||
Ravi-Sasi-Gaha-Nakkhattā evaiyā āhiyā Maņuyaloe | Jesim nāmā-goyam na pāgayā pannaveinti || 129 ||
Chāvatthim piờayāimi Candā “iccāņa Maņuyalogammi | Do Candā do Sūrā ya honti ekkekkae pidae || 130 ||
Chāvatthim pidayāim Nakkhattāṇam tu Maņuyalogammi | Chappannam Nakkhattā ya honti ekkekkae pidae || 131 ||
Chāvatthī piờayāim Mahaggahāṇam tu Maņuyalogammi | Chāvattaram Gahasayam ca hoi ekkekkae pidae || 132 ||
Cattāri ya pantīo Candā"iccāņa Maņuyalogammi | Chāvatthim chāvatthim ca hoī ikkikkiyā pantī || 133 ||
Chappannam pantīo Nakkhattāṇam tu Maņuyalogammi | Chāvatthim chāvatthim ca hoi ikkikkiyā pantī || 134 ||
Chāvattaram Gahāņam pantisayam hoi Maņuyalogammi | Chāvatthim chāvatthim ca hoi ikkikkiyā pantī || 135 ||

Page #66

OTHER WORKS L XV
Eso Tārāpiņdo savvasamāseņa Maņuyaloyammi | Bahittā puņa Tārāo Jiņehim bhaniyā asankhejjāo ||
Evaiyam Tāraggam jam bhaniyam taha ya Māņusammi logammi Cāram Kalambuyāpuppha santhitam Jotisaṁ carai ||
Ravi-Sasi-Gaha-Nakkhattā evaiyā āhiyā Maņuyaloe Jesim ņāmā-gottam ņa pāgayā paņņavehinti ||
Chāvatthim pidagāim Candādiccāņa Maņuyaloyammi | Do Candā do Sūrā ya honti ekkekkae pidae ||
Chāvatthim pidagāim Ņakkhattāṇam tu Maņuyaloyammi | Chappannam Nakkhattā hunti ekkekkae pidae ||
Chāvatthim pidagāim Mahāgahāņam tu Maņuyaloyammi | Chāvattaram Gahasayam hoi ekkekkae pidae ||
Cattāri ya pantio Candāiccāņa Maņuyaloyammi | Chāvatthim chāvatthim ca hoī ekkikkiyā pantī ||
Chappaņņam pantīo Nakkhattāṇam tu Maņuyaloyammi | Chāvatthim chāvatthim havanti ekkikkiyā pantī ||
Chāvattaram Gahāņam pantisayam havai Maņuyaloyammi Chāvatthim chāvatthim havai ya ekkikkiyā pantī ||

Page #67

LXVI: DEVENDRASTAVA
Te Merumaņucarantī payā hiņā vattamaņdalā savve | Aṇavatthiehim joehim Canda-Sūrā Gahagaņā ya || 136 ||
Nakkhatta-Tārayāṇam avatthiyā mandala muñeyavvā | Te vi ya payāhiņāvattameva Merum aṇucaranti || 137 ||
Rayaņiyara-Diņayarāņam uddhamahe eva sarkamo natthi Mandalasankamaṇam puņa abbhintara bāhiram tiriyam||138||
Rayaņiyara-Diņayarāņam
Nakkhattāṇam ca Mahāgahāṇam ca | Cāraviseseņa bhave
suha-dukkhavihī maņussāṇam || 139 ||
Tesim pavisantāņam tāvakkhettam tu vaddhae niyamā | Teņeva kameņa puņo pariahāyai nikkhamintāṇam || 140 ||
Tesim Kalmbuyā pupphasanthiyā honti tā vakhettamuha | Anto ya sankula bahim vitthadā Canda-Sūrānam || 141 ||
· Keņam vaddhai Cando? Pariahộī vā vi keņa Candassa? |
Kalo vā Joņhā vā keņa‘ņubhāveņa Candassa ? || 142 ||
Kiņham Rāhuvimāņam niccam Candeņa hoi avirahiyam | Caurangulamappattam hitthā Candassa tam carai || 143 ||

Page #68

OTHER WORKS :LXVII
Te Meruyaņucarantā padā hiņāvattamaņdalā savve Aņavatthiyajogehim Candā Sūrā Gahagaņā ya ||
Nakkhatta-Tāragānam avatthiyā maņdalā muņeyavvā Teʻviya payāhiņāvattameva Merum aṇucaranti ||
Rayaņiyara-Diņayarāņam uďdham ca aheva sarkamo natthi | Mandalasankamaņam puņa sabbhantara bāhirantirie ||
Rayaniyara-Diņayarāņam Nakkhattāṇam Mahāgahāṇam ca Cāraviseseņa bhave suha-dukkhavihī manussānam |
Tesimi pavisantāņam tāvakkhettam tu vaddhae niyayam | Teņeva kamena puņo parihāyati ņikkhamantānam ||
Tesim Kalmbuyā pupphasanthiyā hunti tāvakhettapahā Anto ya sankudā bāhim vitthadā Canda-Sūrāņam |||
Keņam vaddhai Cando, Pariaħņī keņa hunti Candassa | Kālo vā Jonho vā keņāņubhāveņa Candassa ||
Kiņham Rāhuvimāņam ņiccam Candeņa hoi avirahitam Caurangulamasamppattam hiccā Candassa tam carai ||
!
Sūryaprajñaptisūtra, Muni Ghasilalji, Pt. II, pp. 943–959.

Page #69

LXVIII: DEVENDRASTAVA
Bāvatthim bāvatthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kāleņam || 144 ||
Pannarasaibhāgeṇa ya Candam pannarasameva sankamai Pannarasaibhāgeṇa ya puņo vi tam ceva pakkamai || 145 ||
Evami vaddhai Cando, pariahāņī eva hoi Candassa | Kālo vā Joņhā vā teņaʻņābhāveņa Candassa || 146 ||
Anto Maņussakhette havanti cārovagā ya uvavaņņā | Pañcavihā Joisiyā Candā Sūrā Gahagaņā ya || 147 ||
Teņa param je sesă Candā"icca-Gaha-Tāra-Nakkhattā | Natthi gaī, na vi cāro, avatthiyā te muñeyavvā || 148 ||
Ee Jambuddīve duguņā, lavane caugguņā honti || Kāloyaņā (? lāvaṇagā ya) tiguņiyā Sasi-Sūrā ya || 149 ||
Do Candā iha dīve, cattāri ya sāgare lavaṇatoe | Dhāyaisande dīve bārasa Canda ya Sūrā ya || 150 ||
Dhāyaisaņờppabhiī uddiţthā tiguņiyā bhave Canda | Āillacandasahiyā aṇantarāṇantare khette || 151 |||
Rikkha-ggaha-tāraggam dīva-samudde jaicchase nāum | Tassa Sasīhi u guņiyam rikkh-ggaha-tārayaggam tu || 152 |||

Page #70

OTHER WORKS :LXIX
Bāvatthim bāvatthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kāleņam ||
Paņņarasa bhāgeṇa ya Candam paņņarasameva tam varai | Paņņarasai bhāgeṇa ya punno vitam ceva pakkamai ||
Evam vaddhai Cando, pariahāṇī eva hoi Candassa | Kālo vā Junho vā, evā‘ņubhāveņa hos Candassa ||'
Jīvābhigamasūtra - Anto Maņussakhette havanti cārovagā ya uvavaņņā i Pañcavihā Joisiyā Candā Sūrā Gahā gaņā ya ||
Teņa param je sesă Candāiccā Gaha-Tāra-Nakkhattā Natthi gaī, na vi cāro, avasthiyā te muñeyavvā ||
Do do Jambudīve sasi-Sūrā duguņiyā bhave Lavane | Lāvaniga ya tiguniyā Sasi-Sūrā Dhāyaisande ||
Do Candā iha dīve, cattāri ya Sāgare Lavaṇatoe | Dhāyaisande dīve bārasa Candā ya Sūrā ya ||
Dhāyaisandappabhis udditthā tigunyā bhave Candā | Āilla-Candasahiyā
aņantarāṇantare khette |
Rikkhaggaha-Tāraggam dīva-samudde jahicchase nāum | Tassa Sasīhi u guņiyam Rikkhaggaha-Tāragāņam tu ||
1
Ibid, Pt. II, pp. 963–967

Page #71

L X X: DEVENDRASTAVA
Bahiyā u Māņusanagassa Canda-Sūrāņa'vaţthiyā jogā | Candā Abhiījuttā, Sūrā puņa honti Pussehim || 153 ||
Candāo Sūrassa ya Sūrā Candassa antaram hoi | Paņņāsa sahassāim (tu) Joyaņāņam aạūņāim || 154 ||
Sūrassa ya Sūrassa ya Sasiņo Sasiņo ya antaram hoi | Bahiyā u Māņusanagassa Joyaņāņam sayasahassam || 155 ||
Sūrantariyā Candā, Candantariyā ya Diņayarā dittā Cittantaralesāgā suhalesā mandalesā ya || 156 ||
Atthā sīim ca Gahā, atthā vīsam ca honti Nakkhattā Ega Sasīparivāro, etto Tārāṇa voccahāmi || 157 ||
Chāvaţthisahassāim nava ceva sayāim pañcasayarāim | Ega Sasī-parivāro
Tarāgaņakodi-kodīņam || 158 ||
Bhavaṇabhai-Vāņamantara-Joisavā sīțhiī mae kahiyā | Kappavaī vi yā voccham bārasa Inde mahiddhie || 162 |||
Padhamo Sohammavai īsāņavas u bhannae bio | Tatto Sanankumāro havai cauttho u Māhindo || 163 ||
Pañcamao puņa Bambho chattho puņa Lantao‘ttha devindo | Sattamao Mahasukko atthamao bhave Sahassāro || 164 ||
Navamo ya Āņaindo dasamo puņa Pāṇaoʻttha devindo | Araña ekkārasamo bārasamo Accuo Indo || 165 ||

Page #72

OTHER WORKS :LXXI
Bahiyao Māņusanagassa Canda-Sūrāņam avatthiyā jogā | Candā Abhīijuttā, Sūrā puņa honti Pussehim ||
Candāto Sūrassa ya Sūrā Candassa antaram hoi || Pannāsa sahassāim tu Joyaņāņam anaņāim ||
Sūrassa ya Sūrassa ya. Sasiņo ya antaram hoi | Joyaņāņam sayasahassam bahiyão Maņussanagassa ||
Sūrantariyā Candā, Candantariyā ya Diņayarā ditta | Cittantara lesāgā suhalesā mandalessā ya ||
Atthāsīim ca Gahā, atthāvīsam ca honti Nakkhattā Egasasīparivāro, etto Tārāna voccahāmi ||
Chāvatthi sahassāim nava ceva sayāimi pañcasayāim | Ega Sasī–parivāro,
Tarāganakodikodīņam |||
Prajñāpana - Sohammisāņa-Sanankumāra-Māhinda-Bambhaloga-LantagaMahāsukka-Sahassāra-āņaya-Pāņaya-āraņa–ccuya-Gevejjagā -“ņuttarovavāiyā devā 12
Siddhāntasāra - Saudharmeśānayoḥ Pītaleśyā devā bhavantyamī|| Sanatkumāra-Māhendrā
Pīta–Padmādilesyakāḥ ||
| ?
Jīvābhigamasūtra, Muni Ghasilalji, Pt. III, pp. 755–763. Prajñāpanā, Muni Madhukara, p. 172.

Page #73

LXXII: DEVENDRASTAVA
Kiņhā-Nīlā-Kā ū-Teülesa ya Bhavana-Vantariyā | Joisa-Sohammīsāṇe teulesā muñeyavvā || 191 |||
Kappe Sanan kumāre Mahinde ceva Bambhaloge ya | Eesu Pamhalesā, teộaparam Sukkalesā u || 192 ||
Kaņagattayarattābhā suravasabhā dosu honti kappesu | Tisu honti pamhagorā, teña param sukkilā devā || 193 ||
Bhavaṇavai–Vāņamantara-Joisiyā honti sattarayaṇīyā || Kappavaīņa ya Sundari ! suņa uccattam suravarāṇam || 194 ||
Sohamme īsāņe ya suravarā honti sattarayaṇīyā || Do do kappā tullā dosu vi pariaħyae rayaņī || 195 ||
Bhavaṇavai–Vāṇamantara-Joisiyā hunti Kāyapaviyārā | Kappavaīņa vi Sundari ! voccaham paviyāraṇavihī u || 199 ||
Sohammīsāņesum ca Suravarā honti Kāyapaviyārā | Sanankumāra-Māhindesu phāsapaviyārayā devā || 200 ||
Bambhe Lantayakappe ya suravarā honti rūvapaviyārā | Mahasukka-Sahassāresu saddapaviyārayā devā || 201 ||
Āņaya-Pāņayakappe Devā maņapaviyāra
Āraņa
parao
taha Accuesu kapammi |
paviyāraṇā natthi || 202 ||

Page #74

OTHER WORKS :LXXIII
Brahma-Brahmottare kalpe Lantave ca tathā punaḥ | Kāpiṣthe sarvadevāḥ syuḥ Padmaleśyāḥ samantataḥ ||
Śukre
Sahasrare
capi
Anata dacyutanteṣu Mahasuklaikaleśyāḥ
ca
Saudharmeśānayoḥ
Jyotiṣkāṇā ca sapteva Dhanuṣim kathitam vapuḥ |
Tataḥ Paramam
Mahāś ukre Śatāre sarvasundare devānāṁ Padma-Śuklā hi sā punaḥ ||
Ā
devāḥ
Kayenaiva pravīcāram prakurvāṇā
aiśānānmatā
2
Sanatkumāra-Mahendradvaye Divyadevānganāsparśamātreṇāpi
Śuklaleś ya
syustato
4
saptahasto deho nigadyate 3
3 Ibid, p. 197.
Ibid, p. 197.

Kāpiṣṭaparyante sukhamāyānti
A sahasraram
Devīnām saukhyamancanti devā
1 Siddhantasāra, Hiralal Jain, p. 198. Siddhantasāra, Hiralal Jain, p. 197.
sankliṣṭapariṇāmataḥ
Acyutanteṣu sarveṣu tadurdhva Devīņām divyarūpāṇām sukhinah
divaukasaḥ
1
yavadanuttaram ||'
manuṣyavat ||
devā bhavantyamo | sunivṛtāḥ ||
1
devīvilokanāt bahupuṇyamanoramāḥ ||
atyantamadhurasvaram
attataḥ divyāngadhāriṇaḥ ||
smaraṇā dapi sarvadeva
1 te ||+

Page #75

LXXIV: DEVENDRASTAVA Āvaliyāi vimāņā vattā tamsā taheva cauramisā || Puppphāvakiņņayā puņa aạegaviharūva-santhāņā || 209 || Sakkīsāņā padhamam
doccam ca Saņaňkumāra-Māhindā | Taccam ca Bambha-Lantaga
Sukka-Sahassāraya cautthim || 234 ||
Āņaya-Pāņayakappe devā pāsanti pañcamim pudhavim Tam ceva Āraņa-‘ccuya Ohinnāņeņa pāsanti || 235 ||
Chatthim hitthima-majjhimagevejjā sattamim ca uvarillā || Sambhinnaloganālim pāsanti Anuttarā devā || 236 ||
Sattāvīsami Joyanasayāimi pudhavīņa hoi bāhallami | Sohammīsāņesum rayaņavicittā ya sā pudhvī || 241 ||

Page #76

OTHER WORKS LXXV
Jīvābhigamasūtra - Ā valiyā suvimāņā vattā tamsā taheva cauramsām | Pupphāvakiņnagāpuņa aņegaviharūva santhāņā ||
Siddhāntasāra -
Saudharmeśānadevānāmavadhiḥ Sanatkumāra-Māhendrāḥ
prathamāvanih jānatyāśrkarāprabham ||
Brahma-Brahmottare kalpe Lāntave tasya cāpare | Divyāvadhiḥ bhavavyesābhā tịtīyāvadhiḥ mahān ||
Āsahasrārametebhyo Caturtham narakam
jāyateʻvadhiruttamaḥ tāvadabhivyāpnoti nirmalaḥ ||
Ānate Pāṇate devāh Pañcamam narakam
paśyantyavadhinā puraḥ
yāvadviśuddhattarabhāvataḥ ||
Āraņācyutadevānām Greveyakeșu sarveșu
şaştī paryanta iş yate |
saptamyā vidhitoʻvadhiḥ ||2
Samavāyāngasūtra – Sohammīsānesum kappesu vimāņapudhavī sattā bīsam Joyaṇasayāim bāhallenam
paņņattā ||
I I
Jīvābhigamasūtra, Muni Ghasilalji, p. 1067. Siddhantasāra, Hiralal Jain, Jīvaraj Jain Granthamala, Sholapur, Verses 130-134. Samavāyāngasūtra, Muni Madhukara, Samavāya 27, p. 77.
?

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Chavvīsa Joyaṇasayā pudhavīņam tāṇa hoi bāhallami Sanankumāra-Māhinde rayaņavicittā ya sā pudhvī || 253 ||
Cauvīsa Joyaņasayāim pudhavīņami tāsi hoi bā hallami | Sukke ya Sahassāre rayaņavicittā ya sā pudhvi || 261 ||
Tevīsa
Joyaṇasayāim
pudhavīņam tāsi hoi bāhallam || Āņaya-Pāņayakappe Āraņa-‘ccue
rayaņavicittā u sā pudhvī || 265 ||
Bāvīsa Joyaņasayāim pudhavīņam tāsi hoi bāhallami Gevejjavimāņesum rayaņavicittā u să pudhvi || 269 ||
Igavīsa Joyaņasayā imi pudhavīņam tāsi hoi bāhallam || Pañcasu Aņuttaresum rayaņavicittā u sāpudhvi || 273 ||
Kahim padihayā Siddhā? Kahim Siddhā paitthiyā ? | Kahim bondim caittāṇam kattha gantūņa sijjhaī? || 285 ||
Aloe padihayā Siddhā, loya‘gge ya paitthiya | Iham bondim caittāṇam tattha gantūņa sijjhaī || 286 ||
Jam santhāņam tu iham bhavam
cayantassa carimasamayammi | Āsī ya paesaghanam
tam santhāņam tahim tassa || 287 |||

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OTHER WORKS :LXXVII
Jīvābhigamasūtra -
Sanankumāra-Māhindesu chavvīsam Joyanasayāim BambhaLantae pañcavīsam |
Mahasukka-Sahassāresu cauvīsam |
Āņaya-Pāņayāraṇāccuesu tevīsam sayāim |
Gevijjavimān,apudhavī bāvīsam |
Aņuttaravimāņapudhvī ekkavīsam joyaņasayāim bāhalleņam |
Prajñapanāsūtra -
Kahim padihatā Siddhā? Kahim Siddhā paitthitā ? | Kahim bondim caittā ņam kahim gantūņa sijjhaī? ||
Aloe Tham
padihatā bondim
Siddhā, loyagge ya paitthiyā caittā ņam tattha gantūņa sijjhai ||
Jam santhāņam tu iham bhavam cayantassa carimasamayammi Asī ya paesaghaņam tam santhāņam tahim tassa ||
I
Jīvābhigamasūtra, Muni Ghasilalji, p. 1054.

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Dīham vā hussam vā jam santhāņam havejja carimabhave | Tatto tibhāgahīņā Siddhāņogāhaņā bhaņiyā || 288 ||
Tinnisayā tettīsā dhaņuttibhāgo ya havai bodhavvo Esā khalu Siddhāņam ukkosogāhaņā bhaniyā || 289 ||
Cattāri ya Rayaņio Rayaņitibhāgūņiyā ya bodhavvā || Esā khalu Siddhāṇam majjhimaogāhaņā bhaņiyā || 290 ||
Ekkā ya hoi Rayaņī attheva ya argulāimi sāhīyā | Esā khalu Siddhāņam jahaņņa ogāhaņā bhaộiyā || 291 ||
Ogā haņāi Siddhā bhavattibhāgeṇa hunti parihīņā || Santhāṇamaṇitthanttham jarāmaraṇavippamukkāņam || 292 ||
Jattha ya ego Siddho tattha añantā bhavakkhayavimukkā Annonnasamogādhā putthā savve a logante || 293 ||
Asarīrā jīvaghaņā uvauttā dam saņe ya nāņeya || Sāgāramaṇāgāram lakkhaṇameyam tu Siddhāņam || 294 ||
Phusai asante Siddhe savvapaesehim niyamaso Siddho Te vi asankhejjaguņā desa–paesehim je putthā || 295 ||
Kevalanāņuvauttā jāņantī savvabhāvaguņa-bhāve | Pāsanti savvao khalu Kevaladitthīhaʻộantāhim || 296 ||

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OTHER WORKS :LXXIX
Dīham vā hassam vā jam carimabhave havejja santhāṇam | Tatto tibhāgahīņā Siddhāņogāhaņā bhaniyā ||
Tiņņisayā tettīsā dhaņuttibhāgo ya hoti bodhavvo | Esā khalu Siddhāņam ukkosogāhaņā bhaniyā ||
Cattāri ya Rayaņio Rayaạitibhāgūņiyā ya bodhavvā | Esā khalu Siddhāṇam majjhima ogāhaņā bhaniyā ||
Egā ya hoi Rayaņī attheva ya angulāim Esā khalu Siddhāņam jahanna ogāhaņā
sāhīyā bhaạitā ||
Ogāhaņāe Siddhā bhavattibhāgeṇa honti parihīņā 1 Santhāṇamaņitthantham jarā-maraṇavippamukkāņam ||
Jattha ya ego Siddho tattha añantā bhavakkhayavimukkā Annoņņasamogādhā putthā savve vi loyante ||
Asarīrā jīvaghaņā uvauttā damsaņe ya nāņeya || Sāgāramaṇāgāram lakkhaṇameyam tu Siddhāņam ||
Phusai añante Siddhe savvapaesehim ņiyamaso Siddhā | Te vi asankhejjaguņā desa-padesehim je putthā ||
Kevalanāņuvauttā jāņantī savvabhāvaguņa-bhāve | Pāsanti savvato khalu Kevaladitthīha‘nantāhim ||

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Suragaņasuham samattam savvaddhāpiņdiyam aṇantaguņam | Na vi pāvai muttisuham şantāhim vaggavaggūhim || 298 ||
Na vi atthi māņusāņam tam sokkham na vi ya savvadevāņam Jam Siddhāṇam sokkham avvābāham uvagayāṇam || 299 ||
Siddhassa suho rāsī savvaddhāpiņdio jai havijjā | Ņantaguṇavaggubhaio savvāgāse na māejjā || 300 ||
Jaha nāma koi miccho nayaragune bahuvihe viyāṇanto | Na caei parikaheum uvamãe tahim asantīe || 301 ||
Ia Siddhāṇam sokkham aạovamam, natthi tassa ovammam Kiñci viseseņitto sārikkhamiņam suņaha voccham || 302 |||
Jaha savvakāmaguņiyam puriso bhottūņa bhoyaņam koī Taṇhā-chuhāvimukko acchijja jahā amiyatitto || 303 ||
Iya savvakālatittā aulami nivvāņamuvagayā Siddhā Sāsayamavvābāham citthanti suhī suham pattā || 304 ||
Siddha tti ya Buddha tti ya
Pāragaya tti ya Paramparagaya tti | Ummukkakammakavayā
ajarā amarā asangā ya || 305 ||
Nicchinnasavvadukkhā jāi-jarā-maraṇa-bandhaņavimukkā || Sāsayamavvābāham aṇuhunti suham sayākālam || 306 ||

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OTHER WORKS :LXXXI
Suraganasuham samattam savvaddhāpiņditam aṇantaguņam | Na vi pāve muttisuham mantāhim vi vaggavaggūhim ||
Na vi atthi māņusāņam tam sokkham na vi ya savvadevāņam | Jam Siddhāņam sokkham avvāvāham uvagayāṇam ||
Siddhassa suho rāsī savvaddhāpiņdito jai havejjā
intavaggabhaito savvāgāse ņ a mãejjā ||
Jaha ņāma koi meccho nagaragune bahuvihe viyāṇanto Na caei parikaheum uvamāe tahim asantīe ||
Iya Siddhāņam sokkham anovamam, Ņatthi tassa ovammam | Kiñci viseseņetto sārikkhamiņam suņaha voccham ||
Jaha savvakāmaguņitam puriso bhottūņa bhoyaņam koī Taṇhā-chuhāvimukko acchejja jahā amiyatitto |
Iya savvakālatittā atulam ņevvāņamuvagayā Siddhā Sāsayamavvābāham citthanti suhi suham pattā ||
Siddha tti ya Buddha tti ya Pāragata tti ya Paramparagata tti Ummukkakammakavayā ajarā amarā asangā ya ||
Ņitthiņņasavvadukkhā jāti-jarā-maraņa-bandhaņavimukkā | Avvābāham sokkham anuhuntī sāsayam Siddhā |||
A. Prajñāpanüsütra, Muni Madhukara, Sutra 159–179. B. Titthogālī Paiņņayam, Verses 1226–1255.

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The Concept Of Gods In Buddhism -
Buddhism divides the living-beings into five categories – 1. Hellish beings (Nāraka), 2. Sub-human beings (Tiryañca), 3. Ghosts (Preta), 4. Human-beings (Manusya) and 5. Heavenly gods (Devatā). On comparing this concept with that held by Jainism we find that while Jainism classifies Preta, Asura, etc into the category of gods only, Buddhism awards them an independent classification. However, in the Buddhist literature, too, their powers, etc have been mentioned as being equivalent to those of the heavenly gods. Hence, there isn't much difference, here, in the context of the heavenly gods' division. The Buddhist tradition classifies the universe (Loka) into four divisions, namely 1. Kāmā vacara Apāyabhūmi, 2. Kāmasugatabhūmi, 3. Rūpāvacarabhūmi and 4. Arūpāvacarabhūmi. On comparing this classification with that available in the Jaina tradition, we find that the nether-universe (Adholoka) of the Jainas compares with the Kāmāvacara Apāya Bhūmi of the Buddhists, the middle universe (Madhyaloka or Tiryak Loka) with the Kāmasugata Bhū mi, the upper universe (Urdhvaloka) with the Rūpāvacara Bhū mi and the forefront of the universe (Siddhaloka or the abode of the perfected souls) of the Jainas compares with the Arūpāvacara Bhumi of the Buddhists.
However, there is a fundamental difference here. The Buddhists believe that the Arūpāvacara Bhumi also as the residence of the gods, who are formless and exist only as pure conscious entieties. The Jainas consider the Siddhaloka to be the residence of the liberated perfect souls that have shed their karmic bondage completely and exist only as pure conscious soul-matter. In the Buddhist tradition there is no definite concept relating to the

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question of the existence of the completely liberated perfectly pure souls (Siddhas). They are undecided about the question as to whether the Siddhas exist or not, if at all they exist, where? However, we shall adhere to the comparison between the concepts of heavenly gods in these two traditions, without going into the details of question of existence of Siddhas.
Just as, according to the Jaina belief, the heavenly gods reside in the nether, middle and upper universe, according to the Buddhist tradition, too, (taking the Pretas also amongst the heavenly gods) they reside in the Kāmāvacara Apāya Bhumi (Adholoka or the nether universe), Kāmasugata Bhūmi (Madhyaloka or the middle universe), Rūpāvacara Bhūmi (Urdhvaloka or the upper universe) and Arūpāvacara Bhūmi (Siddhaloka or the abode of the liberated souls). Here, it must be remembered that the gods that have been thought of as residing in the Arūpavacara Bhūmi are also unembodied and exist only as pure conscious entities just like the liberated perfected souls (Siddhas) in the Jaina tradition. The only difference being that according to the Buddhist tradition, these unembodied gods existing as pure conscious entities finally liberate after living out their life-duration there without taking rebirths as human-beings. The Jaina tradition, however, believes that the Siddhas residing in the Siddhaloka are already liberated souls that are unembodied and exist as pure conscious entities.
The heavenly gods, whom the Jainas call Asura and Vyantara gods, have been termed as Pretas by the Buddhists. According to the Jainas these Asuras and Vyantara gods reside in the nether universe. Similarly, according to the Buddhists the Pretas also reside in the nether universe termed as Kāmāvacara Apāya Bhūmi. While the Jainas have thought of various heavenly kings

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(Indras) for these groups of gods, the Buddhist tradition considers Yama, the god of death, as the king of the Pretas. Yama, according to the Buddhist tradition, lives 500 Yojanas below the Jambūdvīpa.
A description similar to that of the Bhavanavāsī gods of the Jaina tradition is not found in the Buddhist tradition. However, according to the Buddhists, too, the gods of the Kāmadhātu category have been divided into two subcategories – terrestrial (Bhūmivā si) and celestial (Vimānavāsī). Though the concept of terrestrial (Bhūmivāsī Kāmadhātu) gods of the Buddhists is quite close to that of the Bhavanavāsī gods of the Jainas, the main difference is that according to the Jainas some Bhavanavāsī gods also reside in the nether universe while all the terrestrial gods of the Buddhists reside in the ranges of Mt. Sumeru. The Buddhist tradition further subdivides the terrestrial gods into two main sub-categories – Cāturmahārājikas and Trāyamstrimsakas. The Cāturmahārājikas are, again, of four sub-categories - Karotapānī, Mālādhara, Sadāmada and Cāramahārājika. The second category of terrestial gods are the Trāyamstrimśakas. These thirty-three gods, with their councils, reside on top of Mt. Sumeru. According to the Buddhist preceptors, these Trāyamstrimsaka gods reside on the summit of Mt. Sumeru, which is eighty thousand Yojanas wide and the Brajavāni Yaksas (gods) reside on its auxiliary summits that are five hundred Yojanas high. Sudarśana, the capital town of Sakra (the king of gods) is situated in the middle of this summit, where he (Sakra) lives in the Vaijayanta palace that is 250 Yojanas in spread. Here, we see that while the Sakra and the Trāyamstrimsaka gods have been considered as Vimānavāsī (celestial) in the Jaina tradition, the Buddhist consider them to be terrestrial (Bhūmivāsi) gods.

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Again, according to the Buddhists, one category of Caturmahārājika gods only reside in the celestial bodies (Devavimānas) such as Moon (Candra), Sun (Surya), Stars (Tārā-gaṇa), the Jaina tradition has an independent categoriy of gods designated as Jyotiska gods that reside on these heavenly bodies. Although the mention of the Sun, the Moon and the Stars is available in the Buddhist literature, the Abhidhammakośa doesn't mention the constellations (Naksatras) as the Jaina tradition does. According to the Buddhists the Sun, the Moon and the Stars revolve around Mt. Meru and their movements are on the same plane as the Yugandhara summit. Again, according to the Buddhists, the Moon is fifty Yojanas wide and Sun is fifty-one Yojanas in spread. The smallest star is one Kośa (one fourth of a Yojana, nearly two miles) wide and the largest is sixteen Yojanas in spread. Around the Sun there is a firey shell that envelopes it and there is an aura around the Moon that give them their brilliance and Moon-light respectively. In the Buddhist literature there is no mention of the large numbers of Suns and Moons as is there in the Jaina literature. The Buddhist literature merely mentionbs that there is one Moon and one Sun in the four lands.
About the waning and waxing of Moon, where the Jaina tradition holds the Rāhu vimāna responsible for this phenomenon, the Buddhista cite the togetherness of the Sun and the Moon as the reason for it. According to them, when the Moon comes closer to the Sun, the Sun's brilliance casts a shadow behind the Moon and it (the Moon) appears partial or becomes invisible. The Abhidhammakośa mentions that the external association of the Moon is such that sometimes it appears full while at other times it either appears in part or becomes invisible. The reason for the

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changing durations of the days and nights has also been given here. Thus, it is apparent that the concepts connected with the Sun(s), the Moon(s) and the Stars as mentioned in the Jaina and the Buddhist traditions are quite at variance with each other and that the concept of waxing and waning of Moon due to the influence of the Rāhu-vimāna is quite ancient.
The situation of the Vimānavāsī gods is above that of the Jyotiska gods. According to the Buddhist tradition the Kāmadhātu Vimānavāsī gods are of four categories - Yāma, Tusita, Nirmāṇarati and Paranirmitavaśavartina. Like this the gods are of six types - two terrestrial types of the Kāmāvacara Sugata Bhūmi (Cāturmahāraijika and Trāyamstrimiśaka) and four celestial types (Vimānavāsī). These gods have been called 'Kāmadhātu' as they generally satisfy their carnal desires in various ways. The Cāturmahārājikas and the Trayamstrimsakas satisfy their carnal lust by cohabition just as the humans do. However, devoid of semen they douse the fire of their lust just by ejaculating air. Out of the other four the Yama gods are satisfied by embracing the members of the opposite sex, the Tusitas by hand-shakes, the Nirmāṇarati gods by jocularity and the carnal desires of the Paranirmitavaśavartina gods are satisfied just by looking at the members of the opposite sex.
Thus, we see a great commonality, in the concept connected with the satisfaction of carnal desires by gods, in the two traditions. Although there is a difference of opinion regarding the types of Vaimānika gods in the two traditions, both the traditions believe that the carnal desires exist up to this category of gods. Where the Buddhist tradition believes in only four types of Vaimānika gods, the Svetambara Jainas believe in twelve and the Digambara Jainas

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in sixteen types of Vaimānika gods.
Just as tha Jaina tradition believes in absence of carnal desire amongst the Graiveyaka and Anuttara-vimāna gods, the Buddhist tration also believes in its absence amongst the Rūpadhātu gods. There are seventeen sub-types of Rūpadhātu gods and the last five types have been termed as Suddhāvāsikas. Just as the Jainas believe in three triads of the Graiveyaka gods, the Buddhists also believe in three dhyānas each consisting of three types (triads) of the Rūpadhātu. The fourth dhyāna, of course consists of three types besides the five Suddhavāsikas. Like this, though there are differences of names etc, generally there is some commonality in the concept pertaining to the gods in these two traditions.
Though there is no similarity in the concepts pertaining to the life-spans and body-statures of the Rūpadhātu gods of the Buddhists with those of the Vaimānika gods of the Jainas, it is seen that the life-spans of the gods of the higher heavens are longer than those of the lower ones. There is a marked difference in the concept of body-stature. While the Jaina belief is that the bodystature reduces as we go into the higher heavens, the Buddhist belief is quite the opposite. However, both the traditions believe that the gods in these heavens are born by sudden manifestation (Upapāduka or Aupapātika). The Buddhist belief has it that the heavenly beings (gods and goddesses) are born by sudden manifestation on the thies of their parents, the Jaina belief is that they are born on the same bed in each heaven.
The most significant difference in the concept of gods in

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the two traditions is that the Buddhists believe in the existence of the unembodied gods, who exist only as pure consciousness. According to them these gods are formless, that is they don't have physical bodies that can be perceived through the senses. These gods or entities are said to have four levels of meditation-grounds, which are -
Ākāśānantyāyatana, Vijñānānantyāyatana, Akiñcanantyāyatana, Naivasañjñānāsañjñāyatana.
D.
While desiring the bliss of these levels if the conscious entity engages itself in the pursuit of its right-duty and rightmeditation, it keeps on enjoying the pleasures of the formless universe. As the extent of this formless universe is only upto the fourth ground called Naivasaññānāsañjñāyatana, it is also known as the fore–front of the universe (Lokāgra).
By this comparative study we find that this condition of the formless pure conscious entity of the Buddhist tradition compares well with the concept of the Perfected or liberated souls (Siddhas) of the Jaina tradition. As the Siddhas are situated at the fore-front of the universe enjoying eternal bliss, so are the Arūpadhātu gods of the Buddhist tradition exist in the foremost part of the universe only in the form of pure consciousness. The only difference being that while according to the Jainas the situation of the Siddhas there is eternal, according to the Buddhists that of the Arupadhātu gods is temporary for the life-duration of the gods there. The Buddhists believe that on the expiry of the life-span of the Arūpadhātu gods, the purely conscious entity attains final

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liberation and that it doesn't have to take rebirth in this mundane world. Therefore, this condition of the Arūpadhātu gods of the Buddhist tradition is different from the gods of the highest heaven called the Sarvārthasiddha-vimāna. Where the gods of the Sarvārthasiddha Vimānas, on completion of their heavenly tenure, have to be reborn as human-beings before they are finally liberated, the gods of Arūpadhātu category do not get reborn as human beings. As the concept of final liberation is non-existent in Buddhist tradition and it has not been laid down as to what happens to the finally liberated souls, there is no entity in the Buddhist tradition that can compare with the Siddhas of the Jaina tradition.
We have, thus, considered many an aspect of the concept pertaining to the heavenly gods in the two traditions of the Buddhists and the Jainas. In these concepts there are some similarities and some dissimilarities. In this preface, the Jaina concept of heavenly gods has been described on the basis of the present work – Devendrastava while that of the Buddhists has been described on the basis of the third part (Lokanirdeśa) of the Abhidharmakośa.
Similarly, the other faiths - Hindu, Christianity and Islam also hold their own concepts pertaining to the heavens and the heaqvenly gods. It has not been possible to dwell upon all these concepts here due to the limitations of space and time. Here, we would only like to say that like other faiths, the Jaina tradition has also discussed the concept of heavenly gods in great detail. Even then, it must be remembered that in the Jaina tradition the ultimate goal of existence is not to gain the divine birth as heavenly gods, how-so-ever high, but it is to accomplish the ultimate goal of

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spiritual liberation. Although the divine existence has been hailed as noble, the Jaina precept has it that the final liberation is not possible from the godly species but only from the human birth. Therefore, the human birth is the best from where one can attain that ultimate accomplishment of Arhatatva (omniscient enlightenment) whom the gods also bow to.
24 November, 1988.
Prof. Sagrmal Jain Dr. Subhash Kothari
(Translated into English by Dr. Colonel D.S.Baya, 'Shreyas)

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DEVINDATTHAO
DEVENDRASTAVA
-1

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2 DEVINDATTHAO
SIRI ISIVĀLIYA THERA VIRAIO
DEVINDATTHAO
PATTHĀVANĀ
Amara-naravandie vandiūņa Usabhaie Jiņavarinde | Vīravarapacchimante Telokkaguru' guṇāinne || 1 ||
Koi padhame paosammi savao samayanicchayavihiņņū | Vannei thayamuyāram jiyamāṇe Vaddhamāṇammi || 2 ||
Tassa thuṇantassa Jiņam sāmāiyakaḍā piyā suhanisannā | Pañjaliuḍā abhimuhī suņai thayam Vaddhamāṇassa || 3 ||
VADDHAMĀṆAJIŅATTHAVO
Indavilayahim tilayarayaṇankie lakkhaṇankie sirasă | Pãe avagayamāṇassa vandimo Vaddhamāṇassa || 4 ||
Vinayapanaehi sidhilamauḍehim2
apaḍiya(?ma)jasassa devehim |
vandiya3 Vaddhamāṇassa || 5 ||
Battīsam devindā jassa guṇehim uvahammiyā bāḍham | To tassa ciya ccheyam pāyacchāyaṁ uvehāmo || 6 ||
Pāyā pasantarosassa
1
2
3
4
°rū paṇamiūņam, Pra. Ham. Sā. |
maulehim payaḍaiyajasa, Ham. |
vandimo vao, Pra. Ham. Sā. |
ya chāham Tassa hiyavacchāyam pāya, Sam. | yā bāyam | No tassa vi ya ccheyam pāyao, Pra. | ya chāyam | Tā tassa viyā chāyam pāyao, Ham. ||

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1-3.
4.
5.
6.
DEVENDRASTAVA: 3
SRI RṢIPALITA STHAVIRA AUTHORED
DEVENDRASTAVA
PREFACE
After reverentially bowing to all supreme spiritual conquerors, universal teachers and all virtuous Jinesvaras including the first Tirthankara (Lord Prophet Propounder of the Jaina faith) Rsabhadeva and the last-twenty-fourth Tīrthankara, Lord Mahāvīra, some lay follower of the faith, who was decidedly learned in scriptures and tenets of the faith, one early evening started sweetly singing the praise of pride-conquered Lord Vardhamana as his wife sat comfortably in front of him and listened, with folded hands, peacefully and reverentially.
EULOGY IN PRAISE OF LORD VARDHAMĀNA
Along with the celestial queens, whose foreheads are marked with vermilion and other auspicious marks, we, too, bow our heads at the feet of pride-conquered Lord Vardhamana.
The heavenly gods, whose crowns have come lose by bowing deeply and reverently, too, pay their obeisance at the feet of perfectly anger-calmed Lord Vardhamāna of uncomparable fame.
We constantly meditate upon the beauty of His (Lord Vardhamana's) beneficial feet, whose virtues have com pletely won over the thirty-two Devendras, the celestial kings of the heavenly gods.

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4 : DEVINDATTHAO
BATTĪSADEVINDASARŪVĀIVISAYĀ PUCCHĀ 'Battīsam Devinda' tti bhaniyamittammi să piyam bhaņai | Antarabhāsam tāhe (?tā ham) kahāmi? kouhalleņam || 7 ||
Kayare te battīsami Devindā? Ko va kattha parivasai? | Kevaiyā kassa thiī? Ko bhavaņa pariggaho kassa? || 8 ||
Kevaiyā va vimāņā? Bhavaņā? Nagarā va hunti kevaiyā? | Pudhavīņa va bāhallam? Uccata? Vimāņavanno vā? || 9 ||
Ke keņa“rāhanti va kāleņukkosa majjhima jahannami? | Ussāso nissāso ohīvisaso va ko kesim’? || 10 ||
Viņaovayārauvahammiyāi hāsarasamuvvahantīe3 Padipucchio4 piyāe bhaņai, Suyaņu ! tam nisāmeha || 11 |||
· MAMATTACHEYAŅAM ĀYADHAMMASAŪVAM CA Suyaņāņasāgarão suņium padipucchaņai jam laddham | Suņa vāgaraṇāvaliyam nāmāvaliyāió Indāņam || 12 |||
|
bhāsam hāvam kā”, Sam. I kāhemo, Pra. Ham. Sā. hāsavasamu', Pra. Ham. Sā. / occhie pio, Sā. | puņa, Pra. Sā. 1 °valiyam ca Ino, Sam.||
4
6

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DEVENDRASTAVA : 5
QUESTIONS ABOUT THE THIRTY-TWO INDRAS 7. She (the wife of the Śrāvaka- the lay follower of the faith)
says to her husband, “Pray explain, in detail, about the thirty-two Kings of heavenly gods (Indras), that are said to be there, for the sake of satisfying my curiosity to know about them”. “Which are those thirty-two Indras? Where does each of them live? What is each's life-duration? (and) What are the details of each one's palaces and wealth?”
10.
“How many are each one's celestial planes? How many are the palaces and cities? How much is the thickness of the celestial land on which each one lives? What are the heights and the colours of their celestial bodies?” “How much food does each take during the maximum, medium and minimum period? What is the system of each one's respiration and how much extra-sensory clairvoyant perception does each have?” (On listening to these questions) and dispensing all formality and ceremony, the husband, in all seriousness, replies to her free and frank questions thus – “O beautiful one ! please listen”.
12.
ANSWERS ABOUT THE THIRTY-TWO INDRAS
"In reply to your questions, please listen to the names etc of the (thirty-two) Indras from the analysis that is available (on this subject) in the sacred canonical literature (of our faith).”

Page #97

6 : DEVINDATTHAO
Suņa vāgaraṇāvaliyam rayaņam va paņāmiyam ca vīrehim Tārāvali vya dhavalam hiyaeņa pasannacitteņam || 13 ||
BHAVANAVAIDEVĀHIGĀRO Rayaņappabhāpudhavīnikudavāsī! Sutaņu ! Teulesāgā? | Vīsam Vikasiyanayaņā Bhavaṇavas me nisāmeha || 14 ||
BĪSA BHAVAŅAVAIINDĀ Do Bhavaṇavaīindā Camare4 1 Vairoyaņe 2 ya Asurāṇam 1 Do Nāgakumārindā Dharaṇe 3 taha Bhuyaņande 4 ya 2 || 15 ||
Do Suyaņu ! Suvaņņindā Venudeve 5 ya Venudālī 6 ya 3 | Do Dīvakumārindā Puņņe 7 ya tahā Vasiţthe 8 ya 4 || 16 ||
Do Udahikumārindā Jalakante9 Jalapabhe10 ya nāmeṇam 5 || Amiyagai 11 Amiyavāhaņa 12 Disākumārāņa do indā 16 ||17|||
Do Vāūkumārindā5 Velamba 13 Pabhañjaņe 14 ya nāmeṇam | Do Thaņiyakumārindā Ghose15 ya tahā Mahāghose16 18 ||18||
Do Vijjukumārindā Harikanta 17 Harissahe 18 ya nāmenam 9 Aggisiha 19 Aggimāṇava 20 Huyāsaņavas vi do Indā || 19 ||
oppabhāikudanikuļao, Pra. Sā. , 'ppamāipudhanikuda', Ham | 'lessāgā, Sam. 1 °ņā samditthī savvadevindā, Sāpā. / Camarinda 1 Balinda 2 Asuranikāyam ca 1 | Sāpā. | Vāyaku', Sam. 1

Page #98

13.
14.
15.
16.
17.
18.
19.
DEVENDRASTAVA: 7
Listen, with happiness in your heart, to that gem of sermon (by the Lords Tirthankaras) that is venerated by the brave (spitritual warriors) and which is as pure as the (flawless light of) rows of stars.
BHAVANPATI GODS
O' Beauteous one with sparkling eyes! listen from me the names of the twenty fire-coloured Bhavanapati gods that live on the Ratnaprabha ground.
TWENTY BHAVANAPATI INDRAS
-
Two kings of the Asurakumāras are - 1. Camarendra and 2. Vairocana. Nāgakumāra gods, too, have two kings called 3. Dharanendra and 4. Bhūtānanda.
There are, O' Beauteous one! two Suvarnendras called 5. Veņudeva and 6. Veņudāli. The Dvīpakumara gods also have two kings known as 7. Pūrṇa and 8. Vasistha.
The Udadhikumāra gods, too, have two Indras 9. Jalakanta and 10. Jalaprabha and there are two kings of the Diśākumāra gods that are known as 11. Amitagati and Amitavāhana.
Two Indras of the Vayukumāra gods are 13. Velamba and 14. Prabhanjana and those of the two kings of the Stanitakumāra gods are 15. Ghosa and 16. Mahaghosa.
The names of two Vidyutakumārendras are 17. Harikānta and 18. Harissaha and those of the two kings of the Agnikumara gods (Hutaśanapati) are 19. Agniśikha and 20. Agnimānava.

Page #99

8 DEVINDATTHAO
Ee Viyasiyanayaṇe1 !
Bhavaṇavara suhanisanne,
Camara-Vairoyaṇāṇam Asurindāṇam mahāṇubhāgāṇam | Tesim bhavaṇavarāṇam causatthimahe sayasahassa || 21 ||
visam Viyasiyajasā mae kahiyā |
suna bhavanapariggahamimesim || 20 ||
BHAVANAVAIINDĀŅAM BHAVAṆASAŃKHĀ
Nāgakumārindāṇam Bhūyaṇanda-Dharaṇāṇa donham pi | Tesim bhavanavarāṇam culasīimahe sayasahassa || 22 ||
Do Suyaņu! Suvanṇinda Veņudeve ya Veņudālī ya | Tesim bhavaṇavarāṇam bāvattari mo sayasahassa || 23 ||
Vaukumārindāṇam Velamba-Pabhañjaṇāṇa donham pi | Tesim bhavaṇavarāṇam channavaimahe sayasahassa || 24 ||
Covaṭṭhī2 Asuraṇam, culasīi ceva hoi Nāgāṇam | Bāvattarī Suvanṇāṇa, Vāukumarāṇa channaui || 25 || Dīva-Disa-Udahīņam Vijjukumārinda-Thaṇiyamaggīņam | Chanham pi juvalayāṇam chāvattarim mo sayasahassa || 26 ||
1
Ekkekkammi ya juyale niyama chavattarim sayasahassa | Sundari ! Līlãe thie ! thiivisesam nisamehhi || 27 ||
2.
yane ! dasadisiviya, Pra. Sā. | causaṭthi, Ham. Sā. |

Page #100

20.
21.
NUMBER OF PALACES OF THE BHAVANPATI INDRAS The number of the very best and commodious palaces of those two Asurendras - Camarendra and Vairocana is sixty-four hundred thousands.
22.
23.
24.
25.
26.
27.
DEVENDRASTAVA: 9
O' Doe-eyed (beauteous one with) wide-spread fame ! listen to me, as you comfortably sit in this palace, about the number of palaces of the twenty Bhavanpati Indras named by me earlier.
The number of the very best and spacious palaces of those two kings of the Nagakumāras Dharmendra and Bhutananda is eighty-four hundred thousands.
O' Beauteous one! the number of the very best palaces of those two Suparṇendras - Veņudeva and Veņudālī is seventy-two hundred thousands
-
The number of the very best and commodious palaces of those two kings of the Vayukumāras Velamba and Prbhanjana is ninety-six hundred thousands.
Thus, the Asurendras have sixty-four lakha (hundred thousand) palaces, the Indras of the Nāgākumāras have eighty-four lakha, the Suparṇendras have seventy-two lakha and the Vāyukumarendras have ninety-six lākha.

-
Each of the six Indras of the Dvīpakumāra, Diśākumāra, Udhadhikumāra, Vidyutakumāra, Stanita-kumāra and Agnikumāra gods have seventy-six lakha palaces.
Now, O' playfully Beauteous one! listen from me about the specific life-durations of these pairs.

Page #101

10 DEVINDATTHAO
Camarassa Sāgaraovama Sundari ! Ukkosiya thiī bhaṇiyā | Sāhīyā biddhavvā Balissa Vairoyanindassa || 28 ||
Je dahiṇāņa Inda Camaram mottūņa sesaya bhaṇiyā | Paliovamam divaḍdham thii ukkosiyā tesim || 29 ||
BHAVANAVAÏINDĀNAM THIĪ ĀUYAM CA
Je uttereņa Inda Balim pamottuṇa sesaya bhaṇiyā | Paliovamāim donṇim u desuṇāim thi tesim || 30 ||
Eso vi thiiviseso Sundararu ve visiṭṭharuvāṇam | Bhom ijjasuravaranam | sund1 aṇubhāge sunayarāṇam || 31 ||
Joyaṇasahassamegam ogahittuṇa bhavana-nagarā im | Rayaṇapabbhai savve ekkārasa joyaṇasahasse || 32 ||
BHAVANAVAĪŅAM THĀŅAM, BHAVANĀNAM ĀGĀROCCATTĀI
Anto cauramsa khalu, ahiyamaṇoharasahā varamaņijjā | Bahirao ciya vaṭṭā, nimmalavairāmayā savve || 33 ||
Ukkinnantaraphaliha abhintarao u Bhavaṇavā sīņam | Bhavaṇa-nagarā virayanti kaṇagasusilitthapāgārā || 34 ||
Varapaumakanṇiyasanthiehim2 hiṭṭhā sahavalaṭthehim | paiṭṭhāṇehim vivihamanibhitticittehim || 35 ||
Sohinti
1
2
suņa anṇam kiñci sesam pi || Sam. | "yamaṇḍyāhim hittha, Pra. Sā. |

Page #102

THE LIFE-DURATIONS OF BHAVANAPATI INDRAS O' Beauteous one! the maximum life-duration of the Camarendra is said to be one Sagaropama. The same should be understood about Bali and Vairocana also.
28.
29.
30.
31.
32.
All this, O' Beauteous one! is the description of their life -durations. Now, please listen to the glory of the beautiful towns and cities of the noble Bhavanapati gods.
PLACES AND PALACES OF BHAVANAPATI INDRAS
33.
34.
DEVENDRASTAVA: 11
35.
The maximum life-durations of the Indras of the South, except that of Camarendra, is one and a half Palyopama.
Except that of Bali, the maximum life-durations of Indras of North are somewhat lesser than two Palyopamas each.
The expanse of the entire Ratnaprabha ground is eleven thousand Yojanas. Therein, after one thousand Yojanas, are the towns and cities of the Bhavanapati Indras.
All the palaces, therein, are quadrangular from within, circular from without and are naturally very beautiful, enjoyable and flawless. They are made of diamond stones.
The palaces of the Bhavanapti Indras are studded with crystal gems and the compound-walls of these palaces are made of gold.
Situated on the best lotus-petals, bedecked with various gem-studded frescoes, those palaces appear naturally enticing.

Page #103

12 : DEVINDATTHAO
Candaņapayatthiehi ya āsattosattamalla-dāmehim Dārehim puravarā te paļāgamālāulā rammā || 36 ||
Attheva joyaņāimi uvviddhā honti te duvāravarā | Dhūmaghadiyāulāim "kañcaņaghaņtāpiņaddhāņi || 37 ||
Jahim devā Bhavaṇavas varataruņīgīya-vāiyaraveņam || Niccasuhiyā pamuiyā gayam pi kālam na yāṇanti || 38 ||
DAKKHIŅOTTARABHAVAŅAVAI-INDĀŅAM
BHAVANASANKHĀ Camare Dharaṇe taha Veņudeva Puņņe ya hoi Jalakante | Amiyagai Velambe Ghose ya Harī ya Aggisihe || 39 ||
Kaņaga-maņi-rayaņathūbhiyarammāim
saveiyāim bhavaņāim || Eesim
dāhiņao,
sesāņam uttare pāse || 40 ||
Cautīsā? coyālā atthattīsami ca sayasahassāimi Cattā pannāsā khalu dāhiņao hunti bhavaņāim || 41 ||
°ņadāmovaṇaddhāņi, Pra. Ham Sā. || °sā cauyāla, Ham | osā aďayālā, Pra., (this version is incorrect) ||
2

Page #104

28.
29.
30.
40.
DEVENDRASTAVA: 13
With their palaces decorated with fresh flower-garlands, their doors made of fragrant sandalwood, and their terraces with waving penents; those noble towns are very inviting.
41.
Their noble gates are eight Yojana tall, their tops are bedecked with red coloured pots and golden bells hang from them.
THE NUMBER OF PALACES OF THE INDRAS OF SOUTHERN AND NORTHERN BHAVANA HEAVENS
(Such are the palaces) where the Bhavanpati Indras remain so engrossed in the songs sung by beautiful young goddesses and music played on celestial instruments that they don't even notice the passage of time.
39. (The Bhavanapati Indras of the South are) Camarendra, Dharanendra, Veņudeva, Pūrṇa, Jalakānta, Amitagati, Velamba, Ghosa, Hari and Agniśikha.
The gem-studded, golden pillared and bedecked with enticing creeper coves, the palces of these Bhavanapti Indras are in the South. Those of the rest of the Indras are in the North.
Towards the South, there are thirty-four lākha (palaces of the Asurakumāras), forty-four lakha (palaces of the Nāgakumāras), forty-eight lakha (palaces of the Suparṇakumāras), forty lakha (palaces each of the Dvīpakumāras, Udadhikumāras, Vidyutakumāras, Stanitakumāras and the Agnikumāras) and fifty lākha (palaces of the Vāyukumaras).

Page #105

14 : DEVINDATTHAO
Tīsā catta līsā cautīsam ceva sayasahassāim Chattīsā chāyālā uttarao hunti bhavaņāim || 42 ||
BHAVAŅAVAI–INDĀŅAM PARIVĀRO Bhavaņa-Vimāņavaīņam Tāyatīsā ya Logapalā ya | Savvesi tinni parisā, sāmāņa caugguņā“yarakkhā u || 43 ||
Causaaţthī saţthĩ khalu chacca sahassā taheva cattāri || Bhavaṇavai–māṇamantaram Joisiyāṇam ca sāmaņņā || 44 ||
Pañca‘ggamahīsīo' Camara-Balīņam havanti nāyavvā | Sesaya Bhavaṇindāņam chacceva ya aggamahīsīo || 45 ||
BHAVAŅAVAI–INDĀŅAMĀVĀSĀ
UPPĀYAPAVVAYĀYA
Do ceva Jambudīve, cattāri ya Māņusuttare sele | Cha2 ccā'ruņe samudde, attha ya Aruņammi dovammi || 46 ||
Jannāmae samudde dīve vā jammi honti āvāsā | Tannāmae samudde dīve va tesi uppāyā || 47 ||
I
'mahissīo, Sam. | Here, in the ‘Prakīrņakadaśaka’ edited by venerable ssŚrī Sāgarānandasūrīśvarajī, we find the text “cha vvāruņe samudde” printed, which appears to be a alphabet generated confusion. In his commentary on maxim 728 of Sthānāngasūtra, Śrīmad Abhayadevasūri has mentioned the origin of Asurakumāra etc at Aruna samudra and Mt. Aruna. (Folio 482, p.2). Also, there, in that commentary the phrases like “Asurāņam Nāgānam..." "Dīva-Disā-Udahiņam...” from the pair of verses 47-48 have been quoted as references. Again, the second half of verse 48 has been given as “Arunodaya samudde tatthaiva ya tesi uppāyā /” (Folio 483, p. 2).

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DEVENDRASTAVA : 15
42.
Towards the North, there are thirty lākha (palaces of Asurakumāras), forty lākha (palaces of Nāgakumāras), thirty-four lākha (palaces of Suparņakumāras), thirty-six lākha (palaces each of Dvīpakumāras, Udadhikumāras, Vidyutakumāras, Stanitakumāras and the Agnikumāras) and forty-six lākha (palaces of Vāyukumaras).
43.
THE FAMILIES OF THE BHAVANAPTI INDRAS
All Bhavanapti and Vaimanika Indras have three tiered courts constituted by Trāyamstrimśa, Lokapāla and Sāmānika gods. The number of body-guard gods is four times those of the Sāmānika (ordinary) gods.
44.
The number of Sāmānika devas (ordinary gods) - subjects of of various classes of Indras is said to be as – sixty-four thousands Bhavanapatis of the South, sixty thousands of those of the North, six thousands Vāņavyantaras and four thousands of Jyotiska Indras.
45.
Camarendra and Bali have five queens-consorts each, while the rest of the Bhavanapati Indras have six queens-consorts each.
46.
THE RESIDENCES OF BHAVANAPATI INDRAS
Two Bhavanapati Indras reside in the Jambūdvīpa, four on Mt. Manusyottara, six in the Arunasamudra (Aruņa sea) and eight Bhavanapati Indras reside on the Arunadvīpa (Aruna island).
47.
These Bhavanapati Indras are born in/on the same sea (Samudra) or island (Dvīpa) in/on which they have their residences.

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16 : DEVINDATTHAO
Asurā ņam Nāgāņami Udahikumārāņa hunti āvāsā Arunavarammi samudde tattheva ya tesi uppāyā || 48 ||
Dīva-Disā --Aggīņam Thaniyakumārāņa honti āvāsā Arunavare? dīvammi ya, tattheva ya tesi uppāyā || 49 ||
Vāu-Suvaņņindāņami eesimi Māņusuttare sele | Hariņo Harissahassa ya Vijjuppabha-Mālavantesu || 50 ||
BHAVANAVAI-INDĀNAM BALA-VĪRIYA
PARAKKAMĀ Eesimi Devāņami bala-viriya-parakkamo u jo jassa || Te Sundari ! vaņņe ham ? jahakkamam āņupuvvīe || 51 ||
Jāva ya Jambuddīvo jāva ya Camarassa Camaracañcā u | Asurehim Asurakannāhimo atthi visao bharentu je || 52 ||
Tam ceva samairegam Balissa Vairoyaņassa boddhavvam | Asurehim Asurakaņņāhim tassa visao bhareum je || 53 ||
Dharaṇo vi Nāgarāyā Jambuddīvam phaļāl chāijjā | Tam ceva ssamairegam Bhūyāṇande vi boddhavvam || 54 ||
Here, the correct reading, “Arunavarasmi samudde"is available in the copy marked - ‘Sam.' In the copies marked as ‘Pra.' 'Ham.' Etc we find the text as “Arunavare dīvammi ya”. However, this reading is not in accordance with the canonical texts. In the text edited by Śrī Agamoddhāraka Muni Śrī Punyavijayaji we find the text as “Varunavare dīvasmi”, which appears to be an alphabetical confusion. Arunavarammi samudde, Sam | This incorrect reading seems to be by the author's mistake. Ahakkamam, Pra. Ham. Sā. | °ņņāhim tassa vio, Pra. Sā. | samaregam Balissa vayaro', Sam. Ham.
4
5

Page #108

DEVENDRASTAVA : 17
48.
The residences of the Asurakumāras, Nāgakumāras and Udadhikumāras are in the noble Arunasamudra (Aruna sea) and they are born there, too.
49.
The residences of the Dvīpakumāras, Agnikumāras and Stanitakumāras are on the noble Arunavaradvīpa (Arunavara island) and they are also born there.
50.
The residences of the Vāyukumāras and Suparņakumāras are on Mt. Mānusyottara and those of the Hari and Harissaha gods are on the Vidyutprabha and Mālyavanta mountains respectively.
51.
POWER ENDEAVOUR AND ENDURANCE OF
BHAVANAPATI INDRAS O'Beauteous one ! now, I shall describe in the required order, the powers, endeavours and endurances of the Bhavanapati Indras.
52.
The powers and sovereignty of the Asurendras and Asuramaidens (Asura goddesses) extend up to the entire Jambudvīpa and up to Camaracañca, the capital of Camarendra.
53.
The powers and sovereignty of Bāli and Vairocana are similar to those of Asura gods and Asura-maidens (Asura goddesses).
54.
Dharanendra and Nāgaendra can individually cover the entire Jambudvīpa with their hoods. Similar extra-ordinary capability is there in Bhūtananda also.

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18 : DEVINDATTHAO
Garulinda Venudevo Jambuddīvam 2 chaejja pakkhenam | Tam ceva samairegam Venudālimmi vi boddhavvam || 55 ||
Puņņo vi Jambuddīvam pāņitaleņam chaejja ekkeņam Tam ceva samairegam havai Vasitthe vi boddhavvam || 56 ||
Ekkāe jalummie Jambuddīvam bharejja Jalakanto | Tam ceva samairegam Jalappabhe hoi boddhavvam || 57 ||
Amiyagaissa vi visao Jambuddīvam tu pāyapaņhie | Kampejja niravasesam, iyaro puņa tam samairegam || 58 ||
Ekkāe vāyugusījāe Jambuddīvam bharejja Velambo | Tam ceva samairegam Pabhañjaạe hoi boddhavvam || 59 ||
Ghoso vi Jambuddīvam Sundari ! ekkeņa thaņiyasaddeņam | Bahirīkarijja savvam, iyaro puņa tam samairegam || 60 ||
Ekkāe vijjuyāe Jambuddīvam harī payā sejjā | Tam ceva samairegam Harissahe hoi boddhavvam || 61 ||
Ekkāe aggijālāe Jambuddīvam dahejja Aggisiho | Tam ceva samairegam Māņavae hoi boddhavvam || 62 |||
Tiriyam tu asarkhejjā dīva-samuddā saehim rūvehim | Avagāļhā u karijjā Sundari ! eesi egayaro || 63 ||
I 2
Garulo vi ve', Pra. Sā. thaejja, Sam |

Page #110

DEVENDRASTAVA : 19
55.
Garudendra and Venudeva can individually cover the entire Jambudvīpa with their wings. Similar extra-ordinary capability is there in Venudāli also.
56.
Pūrņa, too, can cover the entire Jambūdvīpa with one palm of his hands. Vasístha also has similar capability.
Jalakānta can fill the entire Jambudvīpa with one wave of water from his seas. Jalaprabha is also known to have similar capability.
58.
About Amitagati it has been said that he can shake the entire Jambūdvīpa with one blow of his heel. Again, similar capability exists in the other - Amitavāhana also.
Velamba can fill the entire Jambūdvīpa with one whiff of his wind. Prabhañjana also possesses a similar capability.
O'Beauteous one! Ghosa can render everyone, in the entire Jambūdvīpa, deaf by one crack of his thunder. Again, Mahā ghosa is also capabile of a similar feat.
61.
Hari can light the entire Jambūdvīpa with one flash of its lightening. Again, Harissaha is also said to possess similar capability.
Agniśikha can burn the entire Jambūdvīpa with one flame of his fire. Again, Māṇavaka is also said to possess similar capability.
O'Beauteous one ! there are innumerable islands and seas in the middle universe. Any one of these Indras is capable of completely enveloping these islands and seas.

Page #111

20 : DEVINDATTHAO
Pabhū annayaro Indo Janbuddīvam tu vāmahattheņami | Chattam jahā dharejjā ayattao Mandaram ghittum || 64 ||
Jambuddīvami kāūņa chattayam, Mandaram ca se dandam | Pabhū annayaro Indo, eso tesim balaviseso || 65 |||
Esā Bhavaṇavaīņam bhavanathiī vanniyā samāseņami | Suņa Vāṇamantarāṇam bhavanathiī āņupuvvīe || 66 ||
VĀNAMANTARĀNAM ATTHA BHEYĀ
Pisāya Bhūyā Jakkhā ya Rakkhasā Kinnarā ya Kimpurusā | Mahoragā ya Gandhavvā atthavihā Vāṇamantariyā|| 67 || :
Ete u samāseņam kahiyā bhe Vāṇamantarā devā Patteyam pi ya voccham solasam Inde mahiddhīe || 68 ||
VĀŅAMANTARĀNAM SOLASA INDĀ Kāle ya Mahākāle Surūva Padirūva Punnabhadde ya Amaravai Māṇibhdde Bhīme ya tahā Mahābhīme || 69 ||
Kinnara Kimpurise khalu Sappurise ceva taha Mahāpurise Aikāe Mahākāe Gīyaraí ceva Gīyajase || 70 ||
VĀŅAMANTARĀŅAM AVANTARABHEYĀ AȚTHA (Aņapannī Paņapannī Isivā iya Bhūyavāie ceva | Kandi ya Mahākandī Kohande ceva Payae ya || ]

Page #112

DEVENDRASTAVA : 21
64.
Any capable Indra can hold the entire Jambūdvīpa as an umbrella with his left hand. He can, similarly, effortlessly lift Mt. Mandarācala (Meru).
65.
Any powerful Indra can hold the entire Jambūdvīpa as an umbrella and Mt Meru as its staff. These are the special powers of those Indras.
66.
Thus, the position of the Bhavana heavens of the Bhavanapati Indras has been described. Now, listen to the descriptions of the heavens of the Vāņavyantaras.
EIGHT CLASSES OF THE VĀŅAVYANTARA GODS 67. The Vāņavyantara gods are - Piśāca, Bhūta, Yaksa,
Rākşasa, Kinnara, Kimpurusa, Mahoraga and Gandharva.
68.
I have
I have, thus, briefly enumerated the Vāņavyantara gods here. Now, I shall individually describe their sixteen Indras (kings) and their affluence:
SIXTEEN INDRAS OF THE VĀNAVYANTARA GODS 69. The (sixteen) Vāņavyantara Indras are said to be - Kāla,
Mahākāla Surūpa, Pratirūpa, and Pūrnabhadra; Mānibhadra, Bhīma and Mahābhīma -
70.
Kinnara, Kimpuruşa, Satpuruşa, Mahāpuruşa, Atikāya, Mahākāya, Gītarati and Gītayaśa.
EIGHT FURTHER DIVISIONS OF THE
VĀŅAVYANTARA GODS [Anaparṇī, Panaparnī, Rşivādita, Bhūtavādita, Krandita,
Mahākrandita, Kūsmāņda and Patargadeva. ]

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22 : DEVINDATTHAO
VĀŅAMANTARĀŅAM AȚTHAŅHAMAVANTARABHEYĀŅAM SOLASA INDĀ Sannihie Sāmāne Dhāya Vidhãe Isi ya Isivāle 1 Issara Mahissare yā havai Suvacche Visāle ya || 71 ||
Hāse Hāsaraī vi ya See ya tahā bhave Mahāsee | Payae Payayavas vi ya neyavvā kāņupuvvie || 72 |||
VANTARA-VĀŅAMANTARĀŅAM
BHAVANA-THĀNA-ȚHIIĀI
Uddhamahe tiriyammi ya vasahim 'uvaventi Vantarā devā | Bhavaņā puņa‘ịha Rayaņappabhāe uvarillae kaņde || 73 ||
Ekkekkammi ya juyale niyamā bhavaņā varā asarkhejjā | Sankhijjavitthadā puņa navaram etaʻttha nāṇattam || 74 ||
Jambuddīvasamā khalu ukkosenami bhavanti bhavanavarā Khudda khettasamā vi ya videhasamayā ya majjhimayā ||75 ||
Jahim devā Vantariyā varatarunīgīya-vāiyaraveņam | Niccasuhiyā pamuiyā gayam pi kālam na yāṇanti || 76 ||
Kāle Surūva Puņņe Bhīme taha Kinnare ya Sappurise Aikāe Gīyaraí atthete honti dāhiņao || 77 ||
I
oviti, Sā.

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DEVENDRASTAVA: 23
SIXTEEN INDRAS OF EIGHT FURTHER DIVISIONS OF THE VĀŅAVYANTARA GODS 71. Sannihita, Sāmānya, Dhātā, Vidhātā, Ķsi, Rsipāla, īśvara,
Maheśvara, Suvatsa and Viśāla -
Hāsa, Hāsaratī, Sreya, Mahāśreya, Patanga and Patangapati - these are the sixteen indras of the eight further divisions of the Vāņavyantara gods in the given order, at the rate of two each.
PALACES POSITIONS AND LIFE-DURATIONS OF THE
VYANTARA AND VĀŅAVYANTARA GODS 73. Vyantara gods are born and live in the upper, lower and
the middle parts of the universe. Again, their palaces are in the upper part of the Ratnaprabha land.
74.
There are innumerable best palaces, each of an immeasurable expanse, for each of the eight pairs of the Vyantarendras. I, now, narrate their characteristics.
75.
The larger of these best palaces resemble the Jambudvīpa, the smaller ones resemble the Bharataksetra and the medium ones resemble the Videhaksetra.
76.
Such are the best palaces that the Vyantara gods, living therein, remain so engrossed in the songs and instrumental music being played by the beauteous young goddesses that they even fail to notice the passage of time.
77.
Similarly, the eight Indras – Kāla, Surūpa, Pūrņa, Bhīma, Kinnara, Satpuruşa, Atikāya and Gītarati – are on the southern side.

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24 DEVINDATTHAO
Mani-kanaga-rayaṇathubhiya
Eesim
Jambūṇayaveiyāim bhavaṇāim |
sesāṇam uttare pāse || 78 ||
dahiṇao,
Dasavā sasahassaim thiī jahanna u Vantarasurā ņam | Paliovamam tu ekkam thiī u ukkosiya tesim || 79 ||
Esa Vantariyāṇam bhavaṇathiī vanniya sama seņam | Suna Joisālayāṇam āvāsavihim suravarāṇam || 80 ||
PANCAVIHĀ JOĪSAIYADEVĀ
Canda Sūrā Tārāgaṇā ya Nakkhatta Gahagaṇasamagga | Pañcavihā Joisiya, thiī viyārī ya te bhaṇiya || 81 ||
JOISIYADEVĀŅAṀ ṬHĀŅĀIṀ VIMĀŅASANKHĀ, VIMĀŅĀŅAM ĀYĀMABĀHALLAPARIRAYĀI VIMĀṆAVĀHAGAĀBHIOGĀ DEVĀ YA
Addhakavitthagasanthaṇasanthiyā phāliyamayā rammā | Joisiyāṇa vimāṇā tiriyam loe asarkhejjā || 82 ||
Dharaniyalão samão sattahim nauehim joyaṇasaehim | Hetthillo hoi talo, sūro puņa atthahim saehim || 83 ||

Aṭṭhasae asie Cando taha ceva hoi Egam dasuttarasayam bāhallam Joisassa
uvaritale | bhave || 84 ||

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DEVENDRASTAVA : 25
78.
The palaces of these Vyantara gods, with golden platforms and domes studded with gems, pearls and precious stones, are in the southern side and those of the other Vyantara gods are on the northern side.
79.
The minimum life-span of the Vyantara gods is of ten thousand years and the maximum is of one Palyopama.
The description of the palaces and the life-durations of the Vyantara gods have thus been briefly given. Now listen to the description of the residences of the Jyotişka gods.
81.
FIVE TYPES OF JYOTISKA GODS The five types of Jyotiska gods are - Moon (Candra), Sun (Sürya), Stars (Tārāgana), Constellations (Naksatra) and Planets (Grahagana).
THE PLACES, NUMBER OF ABODES THEIR DIMENSIONS, THICKNESSES, PERIMETERS AND
CARRIER-GODS OF THE JYOTIŞKA GODS 82. In the middle universe, there are innumerable abodes of
the Jyotiska gods, which are in the shapes of halved Kapittha fruit, made of crystal gem-stones and very attractive.
83.
Up to seven hundred and ninety Yojana above the even part of the (Ratnaprabhā) land is the lower region. The Sun is eight hundred Yojana above that even land.
84.
Similarly, the Moon is eight hundred and eighty Yojana above that even land. Thus, the expanse of the Jyotiska region, with respect to the height is one hundred and ten Yojanas.

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26 : DEVINDATTHAO
Egatthibhāga kāūņa joyaņam tassa bhāgachappaņņami | Candaparimaņdalam khalu, 'adayālīsā ya Sūrassa || 85 ||
Jahim devā Joisiyā varatarunīgīya-vāiyaraveņam Niccasuhiyā pamuiyā gayam pi kālam na yāṇanti || 86 ||
Chappannam khalu bhāgā vicchinnam Candamaņdalam hoi Adavīsam ca kalão bāhallam tassa boddhavvam || 87 ||
Adayālīsam bhāgā vicchinnam Sūramandalami hoi | Cauvīsam ca kalão bāhallam tassa boddhavvam || 88 ||
Addhajoyaņiyā u Gahā, tssa'ddham ceva hoi Nakkhattā | Nakkhattaddhe Tārā, tassa'ddham ceva bāhallam || 89 ||
Joyaṇamaddham tatto ya gāuyam pañca dhaņusayā honti Gahanakkhattagaņāņam Tāravimāņāņa vikkhambho || 90 ||
Jo 2 jassa u vikkhambho, tassa'ddham ceva hoi bāhallam | Tam tiguņam savisesam tu parirao hoi boddhavvo || 91 ||
Solasa ceva sahassā attha ya cauro ya donni ya sahassā | Joisiyāņa vimāņā vahanti devāʻbhiogā u || 92 ||
I 2
adayālā hoi Sūrassa, Pra. Sā. / jassā vi°, Sā. |

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DEVENDRASTAVA : 27
85.
The Moon's diameter equals fifty-six out of the sixty-one parts of a Yojana. That of the Sun equals forty-eight parts.
It is where the Jyotiska gods live and remain so engrossed in the songs and instrumental music being played by the beauteous young goddesses that they even fail to notice the passage of time.
87.
The diameter of the Moon equals fifty-six parts out of the sixty-one parts of a Yojana and its thickness is twentyeight parts.
88.
The diameter of the Sun equals forty-eight parts out of the sixty-one parts of a Yojana and its thickness is twentyfour parts.
89.
The Grahas are of half a Yojana diameter and the Nakşatras are half still. Their thikness is half their diameters respectively.
90.
One half of a Yojana equals two Gau (Kosa) and is equivalent to five hundred bows (Dhanusas). This is the description of the dimensions of the Graha-Nakşatrasamūha and those of the Stars.
91.
Know that the thickness of any Jyotiska-vimāna is half that of its diameter and its perimeter is somewhat more than three times the diameter.
92.
The vehicles (vimānas) of the Jyotiska gods are carried thus - Moon and Sun by sixteen thousand carrier gods each, Grahas by eight thousand gods, Nakstras by four thousand gods and Tārās by two thousand gods each.

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28 : DEVINDATTHAO
Purao vahanti sīhā, dā hiņao kuñjarā mahākāyā | Paccatthimeņa vasahā, turagā puņa uttare pāse || 93 ||
JOISIYĀŅAM GATIAPAMĀŅAM IDDHI YA
Candehi u siggharayarā Sūrā, Sūrehim taha Gahā sigghā | Nakkhattā u Gahehi ya, Nakkhattehim tu Tārāo || 94 ||
Savva'ppagai Candā, Tārā puņa honti savvasigghagai Eso gaīviseso Joisiyāṇam tu devāņam || 95 ||
Appiddhiyā ya Tārā, Nakkhattā khalu tao mahiddhiyae | Nakkhattehim tu Gahā, Gahehim Sūrā, tao Candā || 96 ||
JOISIYĀŅAM THĀŅAKAMO ANTARAMĀŅAM CA
Savvabbhintara'bhīī, Mūlo puņa Savvabāhiro hoi! || Savvovarim ca Sāī, Bharaṇī puņa savvahitthimayā || 97 ||
Savve Gaha-nakkhattā majjhe khalu honti Canda-Sūrānam | Hitthā samam ca uppim Tārão Canda-Sūrāņam || 98 ||
Pañceva dhaņusayāim jahannayam antaram tu Tārāṇam | Do ceva gauyāim nivvāghāeņa ukkosam || 99 ||
I
bhamai, Pra. Ham. Sā.

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DEVENDRASTAVA : 29
93.
These carrier gods carry the vehicles thus - As lions in the East, as great elephants in the South, as oxen in the West and as horses in the North.
THE SPEED AND WEALTH OF THE JYOTIŞA GODS
94.
The Suns are faster than the Moons; the Grahas (planets) are faster than the Suns; the Nakşatras (constellations) are faster still and the Stars are the fastest.
95.
The Moons are the slowest and the Stars are the fastest. The speeds of the Jyotiska gods have been described thus.
96.
The Stars have little affluence, the Nakșatras are, certainly, more affluent than the Stars. Similarly, the Grahas are more affluent than the Nakşatras, the Suns are more affluent than the Grahas and the Moons are the most affluent of all.
THE LIMITS AND EXTERNAL DIMENSIONS OF THE POSITIONS (ORBITS) OF THE JYOTISKA GODS
97.
The Abhijita-Naksatra is the innermost, the Mūla-Naksatra the outermost, the Swāti-Nakşatra the uppermost and the Bharani-Nakşatra the lowest.
98.
Certainly, all the Grahas (planets) and Nakşatras (constellations) are situated between the Moons and the Suns. The stars are above, below and in the same plane as the Suns and the Moons.
99.
Without interruption, the minimum interval between the stars is five hundred bows and the maximum interval is two Gavyuti (Kosa) or four thousand bows.

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30 : DEVINDATTHAO
Donni sae chāvaţthe jahannayam antaram tu Tārāņam Bārasa ceva sahassā do bāyālā ya ukkosā || 100 ||
TĀRĀ-CANDĀNAM NAKKHATTA-CANDĀŅAM NAKKHATTA-SŪRĀNAM YA SAHAGATIKĀLAMĀNAM
Eyassa Candajogo sattaţthim khandio ahoratto | Te hunti navamuhuttā sattāvīsam kalāo ya || 101 ||
Sayabhisayā Bharaṇio Addā Assesa Sãi Jetthā ya Ee cha nnakkhattā pannarasamuhuttasañjogā || 102 ||
Tinneva Uttarā imi Punavvasū-Rohiņi Visāhā ya Ee cha nnakkhattā paņayālamuhuttasañjogā || 103 ||
Avasesā nakkhattā panarasa yā honti tīsaimuhuttā || Candammi esa jogo nakkhattāṇam muñeyavvo || 104 ||
Abhiī chacca muhutte cattāri ya kevale ahoratte 1 Sūreņa samam vaccai etto sesāņa vucchāmi || 105 ||
Sayabhisayā Bharanio Addā Assesa Sãi Jetthā ya || Vaccanti cha'horatte ekkāvīsam muhutte ya || 106 ||
pannarasa honti, Sam. |

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100. With interval the minimum interval is two hundred and sixtysix Yojanas and the maximum interval is twelve thousand two hundred and forty-two Yojanas respectively.
THE TIME DURATION OF CONJUNCTIONS OF THE MOONS, THE SUNS, THE STARS AND THE CONSTELLATIONS
101.
102.
103.
104.
105.
DEVENDRASTAVA: 31
106.
Lunar conjunctions last sixty-seven broken day-nights (khandita ahoratri), nine Muhurta and twenty-seven phases (kalāen).
The six constellations-Śatabhisaja, Bharaṇī, Ārdrā, Aślesa, Swati, and Jyestha - are said to have lunar conjunctions of the durations of fifteen Muhurtas each.
Another six including the three northern constellations (Uttara Bhārdrapada, Uttarā Phālgunī and Uttarāṣādhā) and Purṇavasu, Rohiņī and Viśākhā have lunar conjunctions lasting for forty-five Muhurtas each.
The remaining fifteen constellations have lunar conjunctions lasting over thirty Muhurtas each. These are the details of the lunar conjunctions of the constellations.
The solar conjunction of Abhijita constellation lasts four day-nights and six Muhurtas. This is what I have to say about the solar conjunctions of the other constellations -
The six constellations - Śatabhisaja, Bharaṇī, Ārdrā, Aślesa, Swāti, and Jyeṣthā – are said to have conjunctions of the durations of six day-nights and twenty-one Muhurtas each with the Suns.

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32 : DEVINDATTHAO
Tinneva Uttarāim Punavvasū-Rohiņī Visā hāya Vaccanti muhutte tinni ceva vīsam ahoratte || 107 ||
Avasesā nakkhattā paņņarasa vi Sūrasahagayā janti | Bārasa ceva muhutte terasa ya same ahoratte || 108 ||
JAMBUDDĪVĀĪSU CANDA-SŪRA-GAHĀĪŅAM
SANKHĀ
Do Candā do Sūrā, Nakkhattā khalu havanti chppannā | Chāvattaram Gahasayam Jambuddīve viyārī ņam || 109 ||
Ekkam ca sayasahassam tittīsam khalu bhave sahassāim | Nava ya sayā paņņāsā Tārāgaņakodikodīņam || 110 ||
(13,395,000,000,000,000,000)
Cattāri ceva Candā, cattāri ya Sūriyā Lavaṇatoe Bāram Nakkhattasayam, Gahāņa tinneva bāvannā || 111 ||
Do ceva sayasahassā sattaţthim khalu bhave sahassā u | Nava ya sayā Lavaņajale Tārāgañakodikodīņam || 112 |||
Cauvīsam Sasi-Raviņo, Nakkhattasayā ya tiņņi chattīsā | Ekkam ca Gahasahassam chappnnam Dhāyaisaņde || 113 ||

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DEVENDRASTAVA : 33
107.
Another six including the three northern constellations (Uttarā Bhārdrapada, Uttarā Phālgunī and Uttarāsādhā) and Purņavasu, Rohiņī and Viśākhā have solar conjunctions lasting for the durations of twenty day-nights and three Muhurtas each.
108.
The remaining fifteen constellations have solar conjunctions lasting for thirteen day-nights and twelve Muhurtas each.
THE NUMBERS OF MOONS SUNS AND PLANETS ETC
OVER THE JAMBŪDVĪPA 109. Two Moons, two Suns, fifty-six constellations and one
hundred and seventy-six planets revolve over the Jambū– dvīpa.
110.
The number of stars over the Jambūdvīpa is one hundred and thirty-three thousand nine hundred and fifty Kotā-koti (a hundred trillion or 1014) or 13,395,000,000,000,000,000.
111.
Four Moons, four Suns, one hundred and twelve constellations and three hundred and fifty-two planets revolve over the Lavana-Samudra.
112.
The number of stars over the Lavaņa-Samudra is two hundred and sixty-seven thousand and nine hundred Kotā -koti or 26,790,000,000,000,000,000.
113
Then
The numbers of heavenly bodies that revolve over the Dhātakīkhanda dvīpa are twenty-four Moons and Suns (twelve Moons and twelve Suns), three hundred and thirtysix constellations and one thousand and fifty-six planets.

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34 : DEVINDATTHAO
Attheva sayasahassā tiņņi sahassā ya satta ya sayāim || Dhāiyasaņde dīve Tārāgañakodikodīņam || 114 ||
(80,370,000,000,000,000,000)
Bāyālīsam Candā bāyālīsami ca Diņayarā ditta | Kālodahimmi ee caranti sambaddhalesāyā || 115 ||
Nakkhattasahassam egameva chāvattaram ca sayamannam | Chacca sayā channauyā mahaggahā tinni ya sahassā || 116 ||
Atthāvīsam Nava ya
? Kālodahimmi bārasa ya sahassāimi sayā paņņāsā Tārāgañakoļikodīņam || 117 ||| (281,295,000,000,000,000,000)
Coyālami Candasayam, coyālam ceva Sūriyāṇa sayam | Pokkharavarammi ee caranti sambaddhalesāyā || 118 ||
Cattārimi ca sahassā battīsam ceva honti Nakkhattā Chacca sayā bāvattara Mahaggahā bārasa sahassā || 119 ||
Channaui sayasahassā choyālīsam bhave sahassā im! Catāri taha sayāim Tārāganakoļikodīņam || 120 ||
(13,395,000,000,000,000,000)
Nakkhattāna sahassam egani chāvattaram satam ca‘nnam, Sam. | °dahimmi tārāi sayasahassāi / Nava, Sam. || This version is irrelevant. This reading is as per the original text in the Sūryaprajñapti. Although, here an error of two metres is seen as per the poetic convention, no factual error, that can cause a loss of meaning, is seen. However, the learned readers can ignore this error also if they imagine a metric verse other than the Āryā-chanda. As per the Aryā-chanda, it should be-odahimmi bārasa ya (?taha) sahassāimi || Cattāri ya sayāim, Pra. Sā. |

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DEVENDRASTAVA : 35
114.
The number of stars over the Dhātakī–khanda-dvīpa is eight hundred and three thousand and seven hundred Kotākoti' or 80,370,000,000,000,000,000.
115.
The numbers of brilliant heavenly bodies with their corresponding hues that revolve over the Kālodadhi ocean are forty-two Moons and forty-two Suns and -
116.
-One thousand one hundred and seventy-six constellations and three thousand six hundred and ninety-six great planets.
117.
The number of stars over the Kālodadhi Ocean is twentyeight Lākha (hundred thousand) twelve thousand nine hundred and fifty Kota-koti or 281,295,000,000, 000,000,000.
118.
The numbers of brilliant heavenly bodies with their corresponding hues that revolve over the Puskaravaradvīpa are forty-four Moons and forty-four Suns.
119.
Also, four thousand and thirty-two constellations and twelve thousand six hundred and seventy-two great planets (revolve over this Puskaravara-dvīpa).
120.
Similarly, the number of stars over the Puskaravara-dvīpa is ninety-six Lākha (hundred thousand) forty-four thousand and four hundred Kotā-koti or 964,440,000,000,000,000,000.
A Kota-koti is a very large number, which equals ten millions multiplied by ten millions. Hence a Kota-koti equals 10x10' or 1014

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36 : DEVINDATTHAO
Băvattarim ca Candā, bā vattarimeva Diņayarā dittā Pukkharavaradïvaddhe caranti ee pagāsintā || 121 ||
Tiņņi sayā chattīsā cha cca sahassā Mahaggahāṇam tu | Nakkhattāṇam tu bhave solāņi duve sahassāņi || 122 ||
Adayālasayasahassā bāvīsam khalu bhave sahassāim Do ya saya Pukkharaddhe Tārāgañakodi-kodiņam || 123 ||
(482,220,000,000,000,000,000)
Battīsa Candasayam, battīsami ceva Sūriyāņa sayam || Sayalam Maņussaloyam caranti ee payāsintā || 124 ||
Ekkārasa ya sahassā cha ppi ya solā Mahaggahasayā u | Cha cca sayā channuā Nakkhattā tiņni ya sahassā || 125 ||
Atthāsīimi cattāimi sayasahassā imi Maņuyalogammi | Satta ya sayā aṇūņā Tārāgañakodi-kodiņam || 126 ||
(884, 070,000,000,000,000,000)
Eso Tārāpiņdo savvasamāseņa Maņuyalogammi | Bahiyā puņa Tārão Jiņehim bhaņiyā asankhejjā || 127 ||

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DEVENDRASTAVA : 37
121.
The numbers of brilliant heavenly bodies, with their corresponding hues, that revolve over the Ardha Puşkaravara-dvīpa are seventy-two Moons and seventytwo Suns.
122.
Also, six thousand three hundred and thirty-six great planets and two thousand and sixeen constellations (revolve over this Ardha Puşkaravara-dvīpa).
123.
Similarly, the number of stars over the Ardha Puşkaravaradvīpa is decidedly forty-eight Lākha (hundred thousand) twenty-two thousand and two hundred Kota-koti or 482,220,000,000,000,000,000.
124.
One hundred and thirty-two Moons and one hundred and thirty-two Suns enlighten and revolve over the entirety of human lands.
125.
There are eleven thousand six hundred and sixteen great planets and three thousand six hundred and ninety-six constellations (that revolve over the human lands).
126.
Similarly, the number of stars over the human habited part of the universe is eighty-eight Lākha (hundred thousand) forty thousand and seven hundred Kota-koti or 884,070,000,000,000,000,000.
127.
Briefly, this is the description of the heavenly bodies that revolve over the human habited part of the universe. However, the Jinas have said that the heavenly bodies that revolve over the remaining non-human habited part of the universe are innumerable.

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38 : DEVINDATTHAO
Evaiyam Tāraggam jam bhaniyam taha ya Maņuyalogammi Cāram Kalambuyāpupphasanthiyam Joisam carai || 128 ||
Ravi-Sasi-Gaha-Nakkhattā evaiyā āhiyā Maņuyaloe | Jesim nāmā-goyam na pāgayā pannaveinti || 129 ||
JOISIOĂNAM PIDAGÄIM PANTIO
CANDĀIPAMĀŅAM CA Chāvaţthimi pidayāim Candā“iccāņa Maņuyalogammi | Do Candā do Sūrā ya honti ekkekkae pidae || 130 ||
Chāvatthim pidayāim Nakkhattāņa tu Maņuyalogammi | Chappannam Nakkhattā ya honti ekkekkae pidae || 131 |||
Chāvatthī pidayāim Mahaggahāņam tu Maņuyalogammi | Chāvattaram Gahasayam ca hoi ekkekkae pidae || 132 ||
Cattāri ya pantīo Candā"iccāņa Maņuyalogammi Chāvatthim chāvaţthim ca hoī ikkikkiyā pantī || 133 ||
Chappannami pantīo Nakkhattāņam tu Maņuyalogammi | Chāvaťthim chāvaţthim ca hoi ikkikkiyā pantī || 134 ||
Chāvattaram Gahāņam pantisayam hoi Maņuyalogammi | Chāvatthim chāvatthim ca hoi ikkikkiyā pantī || 135 ||
I
Hoi ekkikki pantīe, Sam. |

Page #130

DEVENDRASTAVA : 39
128.
Also, the heavenly bodies thus described move about in a formation that can be compared to the formation of a Kadamba flower.
129.
The names and categories of the Suns, Moons etc that have been described are beyond the comprehebsion of human beings with ordinary intellect.
GROUPING-WISE NUMBERS OF JYOTIŞKAS SUCH AS
MOONS ETC. 130. In the human inhabited universe, there are sixty-six groups
of Moons and Suns with two Moons and Suns per group.
131.
In the human universe, there are sixty-six groups of constellations as well with fifty-six constellations per group.
132.
In the human universe, there are, also, sixty-six groups of great planets with one hundred and seventy-six planets in each group.
133.
In the human universe, there are four rows of Moons and Suns with sixty-six Moons or Suns in each row.
134.
In the human universe, there are fifty-six rows of constellations with sixty-six constellations in each row.
135.
In the human universe, there are one hundred and seventysix rows of planets with two sixty-six planets in each row.

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40 : DEVINDATTHAO
JOISIYĀŅAM MANDALĀ TĀVAKHETTAM GAĪ YA Te 'Merumaņucarantī payā hiņā vattamaņdalā save | Anvatthiehim joehim Canda-Sūrā Gahagaņā ya || 136 ||
Nakkhatta-Tārayāņam avatthiyā maņdalā muạeyavvā | Te vi ya payāhiņāvattameva Merum aṇucaranti || 137 |||
Rayaņiyara-Diņayarāṇam
uddhamahe eva sankamo natthi | Mandalasankamaņam puņa
abbhintara bāhiram tiriyam || 138 ||
Rayaņiyara-Diņayarāņam
Nakkhattāṇam ca Mahāgahāṇam ca | Cāraviseseña bhave
suha-dukkhavihī maņussāņam || 139 ||
Tesim pavisantāņam tāvakkhettam tu vaddhae niyamā | Teņeva? kameņa puņo pariahāyai nikkhamintāṇam || 140 ||
Tesimi Kalmbuyāpupphasanthiyā honti tāvakhettamuhā | Anto ya sankulā bāhim vitthadā Canda-Sūrāņam || 141 ||
CANDASSA HĀŅĪ VADDHI YA Keņam vaddhai Cando? Pariaħņī vā vi keņa Candassa? || Kālo vā Jonhā vā keņa‘ņubhāveņa Candassa ? || 142 ||
Kiņham Rāhuvimāņam niccam Candeņa hoi avirahiyam | Caurangulamappattam hitthā Candassa tam cariyam || 143 ||
Merumāņusuttara payao, Pra. Sā. || 'va ya kkmeņam pario, Pra. Sā. | hāṇī keņa hoi candasya? Pra. Sā. |
3

Page #132

DEVENDRASTAVA : 41
ORBITS REGIONS AND SPEEDS OF JYOTISKAS
136.
The Suns, Moons, groups of Planets, etc are loosely bonded and, hence, they revolve around Mt. Meru in a clock-wise direction.
137.
Permanent orbits of constellations and stars are also similar. They, too, circumscribe Mt. Meru in a clock-wise direction.
138.
The Suns and the Moons do not move vertically. Their motions are inner, outer, transverse and circular.
139.
The specific movements of the Jyotiskas such as the Moons, 1 the Suns, the constellations, etc affect the pleasures and the pains in human lives.
140.
As a rule, the temperatures rise as we go nearer these Jyotiskas and they decrease as we go farther away from
them.
141.
Their heat regions are in the shape of Kalambuka flowers. The shapes of the heat regions of the Suns and the Moons are narrower within and wider without.
WAXING AND WANING OF THE MOON
142. Why does the Moon wax? Why does it wane? What are
the reasons for the Moon-light and its blackness?
143.
The black vehicle (Vimāna) of Rāhu always follows the Moon at a distance of four fingers below the Moon's path.

Page #133

42 : DEVINDATTHAO
Bāvatthim bāvaţthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kāleņam || 144 ||
Pannarasaibhāgeṇa ya Candam pannarasameva 'sankamai Pannarasaibhāgeṇa ya puno vi tam cevapakkamai || 145 ||
Evam vaddhai Cando, pariahāṇī eva hoi Candassa | Kālo vā Joṇhā vā teņa‘ộubhāveņa Candassa || 146 ||
JOISIYĀŅAM CARA-THIRAVIBHĀGO Anto Maņussakhette havanti cārovagā ya uvavaņaņā | Pañcavihā Joisiyā Candā Sūrā Gahagaņā ya || 147 ||
Teņa param je sesā Candā"icca-Gaha-Tāra-Nakkhatta | Natthi gaī, na vi cāro, avatthiyā te muñeyavvā || 148 ||
JAMBUDDĪVĀĪSU CANDA-SŪRĀĪŅAM SANKHĀ
ANTARAM CA Ee Jambuddīve duguņā,
Lavaṇe caugguņā honti | Kāloyagā (Lavaņagā ya) tiguņiya
Sasi-Sūrā Dhāyaisaņde || 149 ||
Do Candā iha dīve, cattāri ya Sāgare Lavaṇatoe || Dhāyaisande dīve bārasa Candā ya Sūrā ya || 150 ||
cankamai, Pra. Ham. Sā. | tam varai, Sū. ova‘ikkamai, Ham. | 'va vakkamai, Sū. || In the original text the verses 149 and 150 have been given in the reverse order. However, for the ease of understanding we have changed the order inaccordance with Sūrya-prajñpti sūtra || ege, Sā. I evam Sū. /

Page #134

DEVENDRASTAVA : 43
144.
In the brighter fortnight, one sixty-second part of the Moon increases daily while it decreases by the same amount in the darker fortnight of every lunar month.
145.
Fifteen parts of the Moon get gradually covered by fifteen parts of Rāhu in the fifteen days of the darker half of the lunar month and in the brighter half they get gradually uncovered.
146.
Thus, the Moon waxes and wanes. These are the reasons for the darker and the brighter halves of the lunar months and the Moon-light and its darkness.
147.
MOVING AND STATIC JYOTISKAS The Jyotiska gods born and peregrinating in the human universe are of five types – the Moons, the Suns, the constellations, the planets and the stars.
148.
Besides these, there are the Suns, the Moons, the planets, the constellations and stars that are without the human universe. They neither move nor peregrinate.
NUMBERS OF MOONS, SUNS ETC OVER THE JAMBŪDVĪPA AND THEIR DIFFERENCES FROM THOSE OVER THE OTHER DVĪPAS AND SAMUDRAS 149. These Jyotiska gods are twice in the Jambūdvīpa, four times
in the Lavana-Samudra, and three times that much in the Dhataki-khanda.
150.
Thus, there are two Moons (and two Suns) in this (Jambu) dvīpa, in the Lavana-Samudra there are four Moons (and four Suns) and in the Dhataki-khanda the number of Moons is three times four i.e. twelve.

Page #135

44 : DEVINDATTHAO
Dhāyaisandappabhiī udditthā tigunyā bhave Candā | Āilla-Candasahiyā aṇantarāṇantare khette || 151 ||
Rikkha-Ggaha-Tāraggam dīva-samudde jaicchase nāum | Tassa Sasīhi u guņiyam Rikkha-ggaha-Tārayaggam tu ||152 ||
Bahiyā u Māņusanagassa Canda-Sūrāņa'vatthiyā jogā Candā 'Abhiījuttā, Sūrā puņa honti 2 Pussehim || 153 ||
Candāo Sūrassa ya Sūrā? Candassa antaram hoi | Paņņāsa sahassāim (tu) Joyaņāņam anūņāim || 154 ||
Sūrassa ya Sūrassa ya Sasiņo Sasiņo ya antaram hoi | Bahiyā u Māņusanagassa Joyaņāņam sayasahassa || 155 ||
Sūrantariyā Candā, Candantariyā ya Diņayarā ditta | Cittantaralesāgā suhalesā mandalesā ya || 156 |
Atthāsīimi^ ca Gahā, atthāvīsam ca honti Nakkhattā Ega Sasīparivāro, etto Tārāņa voccahāmi || 157 || |
Chāvatthisahassāim nava ceva sayāim pañcasayarāim | Ega Sasī–parivāro
Tarāgañakodi-koờīņam || 158 || ! Abhūijuttā, Pra. Ham. Sā. 2 Pūsehim, Sam. 3 °rā Sasiņo ya ano, Sā. /
tthāsīyam ca, Pra. Ham. Sā. |

Page #136

DEVENDRASTAVA : 45
151.
The number of Moons (and that of Suns) on any dvīpa or samudra can be obtained by multiplying the number of Moons on the previous samudra or dvīpa by three and adding the numbers of Moons on all the dvīpas and samudras prior to the previous one.
152.
If the number of any Jyotiska - Nakşatras (Constellations), Grahas (Planets) or Tārāgana (Stars) over a dvīpa or samudra is desired, it can be obtained by multiplying the number of Moons there by a suitable number (as given in verses 157-158).
153.
There are Moons and Suns situated outside Mt. Manuşottara. There the Moons are in conjunction with the Abhijita constellation and the Suns with the Pusya.
154.
(Outside the Mānusottara mountain the minimum distance between the Moons and the Suns is never less than fifty thousand Yojanas.
155.
Outside the Mānusottara mountain the minimum distance between one Moon and the other or that between one Sun and the other one hundred thousand Yojanas.
156.
The Suns are at an interval from the Moons and so are the Moons from the bright Suns. They are of many coloured rays. The Moons' rays dimmer and the Suns' are brighter.
157.
One Moon family has eighty-eight planets and twentyeight constellations. Now, I shall describe the Stars.
158.
There are sixty-six thousand nine hundred and seventyfive stars in one Moon family.

Page #137

46 DEVINDATTHAO
JOISIYADEVĀNAM THIĪ
Vasasahassam Paliovamam ca Sūrāņa sa thiī bhaniya | Paliovamam Candāṇam vāsasayasahassamabbhahiyam ||159||
Paliovama Gahāṇam Nakkhattāṇam ca jāņa Paliyaddham | Paliyacautthobhago Tārāņa vi să thiī bhaṇiyā || 160 ||
Paliovama ṭṭhabhago thiī jahanṇa ua Joisaganassa | Paliovamamukkosam vāsasayasahassamabbhahiyam || 161 ||
KAPPAVEMĀŅIYĀŅAṀ BĀRASA INDĀ
|
Bhavaṇavai-Vāṇamantara-Joisavā sīṭhiī mae kahiya Kappavaī vi yā vocchaṁ bārasa Inde mahiḍḍhīe || 162 ||
Paḍhamo Sohammavai Īsāṇavaī u bhannae bio | Tatto Saṇankumāro havai cauttho u Mahindo || 163 ||
Pañcamao puņa Bambho chattho puna Lantaoʻttha devindo | Sattamao Mahasukko atthamao bhave Sahassaro || 164 ||
Navamo ya Āṇaindo dasamo puṇa Pāṇaoʻttha devindo | Āraṇa ekkārasamo bārasamo Accuo Indo || 165 ||

Page #138

DEVENDRASTAVA : 47
LIFE-DURATIONS OF THE JYOTIŞKA GODS
159.
The life-durations of the Suns is said to be of the order of one thousand Palyopama years each and those of the Moons is said to be somewhat more than one hundred thousand Palyopama years each.
160.
The life-spans of the planets is one Palyopama years each, for the constellations they are half a Palyopama years each and those of the Stars is one fourth of a Palyopama years each.
161.
The minimum life durations of the Jyotiska gods is said to be one eighth of a Playopama years and the maximum lifeduration is somewhat more than one hundred thousand Palyopama years.
TWELVE INDRAS OF THE KALPA-VAIMĀNIKA GODS
162.
I have, thus, given the descriptions of the Bhavanpati, Vā pavyantara and Jyotiska gods. Now, I shall give the description of twelve greatly affluent Kalpapati Indras.
163.
They are - the first is Saudharmapati, the second īsānapati, then (the third is) Sanatkumāra, and the fourth (KalpapatiVaimanika Indra) is Māhendra.
164.
Here (in the Kalpa-Vaimānika heavens), the fifth Indra is Brahma, the sixth is Lāntaka, the seventh is Mahāśukra and the eighth Devendra (king of gods) is Sahasrāra.
165.
The ninth is Anata, the tenth is Prāṇata, Ārana is the eleventh and the twelfth (Kalpa-Vaimānika) Devendra (king of gods) is Acyuta.

Page #139

48 : DEVINDATTHAO
Ee bārasa Inda Kappavai Kappasāmiya bhaniyā Āņāīsariyam vā teña param natthi devāṇam || 166 ||
GEVEJJA NUTTARESU INDĀBHĀVO, ANNALINGIDAMSAŅAVĀVANNĀŅM GEVEJJA-PAJJANTA
UVAVĀYAPARŪVAŅAM CA
Teņa param devagaņā sayaicchiyabhāvaņāi uvavannā Gevijjehim na sakkā uvavão annalingeņam || 167 ||
Je dam saņavā vannā liri gagahaņami karenti sāmaņņe Tesim pi ya uvavao ukkoso jāva Gevejjā || 168 ||
VEMĀŅIYAINDĀŅAM VIMĀŅASANKHĀ
Ittha kira vimāņāņam battīsam vaņņiyā sayasahassā. Sohammakappavaiņo Sakkassa Mahāņubhāgassa || 169 ||
īsāņakappavaiņo atthāvīsam bhave sayasahassā | Bārasa ya sayasahassā kappammi Sañankumārammi || 170 ||
Attheva sayasahassā Māhindammi u bhavanti kappammi | Cattāri sayasahassā kappammi u Bambhalogammi || 171 ||

Page #140

DEVENDRASTAVA : 49
166.
These twelve Kalpapati Indras have, thus, been described as the masters of the Kalpa heavens. There is none else who can command the gods there.
NON-EXISTENCE OF INDRAS IN THE GRAIVEYAKA AND ANUTTARAVIMĀNA HEAVENS : BIRTHS UP TO THE GRAIVEYAKA HEAVENS OF THOSE OF OTHER
FAITHS AND CORRUPT VISION
In the heavens above those (Kalpa) the gods are born with the self-governing dispositions, because in the Graiveyaka (and Anuttaravimāna) heavens the births of gods with other dispositions (of mastership or servitude) is not possible.
168.
Those who are of corrupt vision but still observe monastic vows, are born only up to the Graiveyaka heavens and not in the heavens beyond them.
NUMBER OF HEAVENLY ABODES (VIMĀNAS) OF THE
VAIMĀNIKA INDRAS
169. Here, the noble and affluent Sakra, the king of
Saudharmakalpa is said to have thirty-two hundred thousand heavenly abodes (vimānas).
170.
The Indra of the īsānakalpa heaven possesses twenty-eight hundred thousand vimānas and there are twelve hundred thousand vimānas in the Sanatkumārakalpa heaven.
171.
Similarly, the Māhendrakalpa heaven has eight hundred thousand vimānas and the Brahmalokakalpa heaven has four hundred thousand.

Page #141

50 : DEVINDATTHAO
Ittha kira vimāņāņam pannā sam Lantae sahassāim, Cattā ya Mahāsukke chacca sahassā Sahassāre || 172 ||
Āņaya-Pāņayakappe cattāri sayā"raņa‘ccuesu tinni | Sattavimāṇasayāim causu vi eesu kappesu || 173 ||
Eyāim vimāņāim kahiyāim jāimi jattha kappammi Kappavaīņa vi Sundari ! thiīvisese nisāmehi || 174 ||
VEMĀŅIYAINDĀŅAM THIĪ
Do Sāgarovamā imi Sakkassa thiī Mahāņubhāgassa Sāhiyā īsāạe satteva Sañankumārammi || 175 ||
Māhinde sāniyāim satta ya dasa ceva Bambhalogammi Coddasa! Lantayakappe sattarasa bhave Mahāsukke || 176 ||
Kappammi Sahassāre atthārasa Sāgarovamāim thiī Anaya? eguņavīsā vīsā puņa Pāņae kappe || 177 ||
Puņņā ya ekkavīsā udahisanāmāņa Ārane kappe | Aha Accuyammi kappe bāvīsam ?Sāgarāņa thiī || 178 ||
. 2 3.
Cuddasa Lantaikappe, Pra. Ham. Caudasa Lantaikappe, Sā. Egūņāņayakappe, Pra. Ham. Sā. Sāgarovamāim thiī, Sam. ||

Page #142

DEVENDRASTAVA : 51
172.
The Lāntaka Indra is the master of fifty thousand vimānas, the Mahāśukra that of forty thousand and the Sahasrāra Indra that of six thousand vimānas.
173.
There are four hundred vimānas in the Anata-Prāṇata kalpa heavens and three hundred in the Arana-Acyuta kalpa heavens. Thus, there are a total of seven hundred vimānas in these four Kalpa heavens.
Thus, O' Pretty one ! listen to the description of the life durations of the kings of these heavens whose number of vimānas have I have just described.
LIFE-DURATIONS OF THE KALPAPATI INDRAS
175.
The life-duration of great and noble Śakra, the Saudhrmendra heaven is two Sāgaropama years, that of I śānendra is somewhat more than that and the life-span of the Sanatkumara is seven Sagaropama years.
176.
In the Māhendra kalpa the life-duration is somewhat more than seven Sagaropama years and in the Brahmalokakalpa it is ten Sāgaropama years. In the Lāntakakalpa and the Mahāśukrakalpa it is fourteen and seventeen Sāgaropama years respectively.
177.
In the Sahasrārakalpathe life-span is eighteen Sāgaropama years, nineteen in the Ānatakalpa and twenty in the Pranata, kalpa.
178.
In the Aranakalpa the life-duration is full twenty-one Sāgaropama years and in the Acyutakalpa it is twentytwo Sāgaropama years.

Page #143

52 DEVINDATTHAO
Esa Kappavaīņam kappathiī vanniya samā seņam | Gevejja nuttarāṇam suņa aṇubhāgam vimāṇāṇam || 179 ||
GEVEJJAGADEVĀŅṀ NĀMA-VIMĀṆASANKHĀ
THIIAI
Tinņeva ya Gevejja hiṭṭhilla majjhima ya uvarilla | Ekkekkam pi ya tiviham, evam nava honti Gevejjā || 180 ||
Sudam sana Amoha ya Suppabuddha Jasodhara | Vaccha Suvaccha Sumaņā Somaṇasā Piyadamsaṇā || 181 ||
Ekkarasauttaram heṭṭhimae, sattuttaram ca majjhimae | Sayamegam uvarimae, pañceva Aṇuttaravimāṇā || 182 ||
Heṭṭhima-Gevejjāņam tevīsam Sāgarovamāim thiī | Ekkekkamāruhijjā atthahim sesehim Namiyangi ! || 183 ||
AṆUTTARADEVĀŅAṀ NĀMA–VIMĀṆA-ṬHĀŅA—
Vijayam ca Vejayantam
Savvatthasiddhanāmam
THIIĀI

Jayantamaparājiyam ca boddhavvam |
hoi cauṇham tu majjhimayam || 184 ||
Puvveṇa hoi Vijayam, dāhiņao hoi Vejayantam tu | Avareṇam tu Jayantam,
avaraiyamuttare
pase || 185 ||

Page #144

179.
180.
NAMES, NUMBER OF VIMĀNAS AND LIFE-SPANS OF THE GRAIVEYAKA GODS
181.
182.
183.
DEVENDRASTAVA: 53
I have, thus described the life-durations of the Kalpapati Indras in the prescribed order. Now, listen to the description of the section pertaining to the Graiveyaka and Anuttaravimāna heavens.
The three Graiveyakas are - Lower, Middle and Upper. Each has three heavens. Thus, the number of Graiveyaka heavens is nine.
(The names of the nine Gariveyakas are) Sudarśana, Amogha, Suprabuddha, Yasodhara, Vatsa, Suvatsa, Sumanasa, Somanasa and Priyadarśana.
There are one hundred and eleven vimānas in the Lower Gariveyaka heavens, one hundred and seven in the middle ones and one hundred vimānas in the Upper Garaiveyakas. The number of Anuttara-vimānas is five.
O' Tender-bodied one! the life-durations of the gods of the lowest Graiveyaka heaven is twenty-three Sagaropama years, which keeps on increasing by one Sagaropama years in each of the upper ones.
NAMES, VIMĀNAS AND LIFE-SPANS OF THE GODS OF THE ANUTTARAVIMĀNA HEAVENS
184-185. Anuttaravimāna heavens are Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvārthsiddha. Sarvārthasiddhavimāna is in the middle of the other four, which are, in the East, South, West and North directions respectively.

—

Page #145

54 DEVINDATTHAO
Eesu vimāṇesu u tettīsam Sāgarovamaim thiī | Savvatthasiddhanāme ajahannukkosa tettīsā || 186 ||
KAPPA-GEVEJJĀ ‘ṆUTTARADEVAVIMĀŅĀŅA ĀGĀRO
|
Heṭṭhilla uvarilla do do juvala'ddhasaṇṭhāṇā Padipunṇacandasanthiyā
majjhima
cauro || 187 ||
Gevejjāvalisarisā Gevejjā tiņņi tiņņi 'Hulluyasanthāṇāim
Aṇuttaraim
Tisu
VEMANIYADEVAVIMĀŅĀŅAṀ PAIṬṬHĀṆAM
Ghanaudahipaiṭṭhāṇā surabhavaṇā dosu honti Kappesum | vāupaiṭṭhāṇā, tadubhayasupaitthiyā tinni || 189 ||
ā sannā vimāṇāim || 188 ||
Teṇaparam uvarimayā āgā santarapaiṭṭhiyā save | Esa paitthāṇavihī uddham loe vimāṇāṇam || 190 ||
DEVĀŅAṀ LESÃO
Kiņhā-Nīlā-Kāū-Teūlesā ya Bhavana-Vantariya | Joisa-Sohammīsāņe
teulesā
muṇeyavva || 191 ||

1 Dullaya, Ham. | Dullai° Pra. | Dullaha° Sam. |

Page #146

DEVENDRASTAVA : 55
186.
The life-durations of the gods in all these vimānas is said to be thirty-three Sāgaropama years. However, the lifedurations of the gods of the Sarvārtha-siddhavimāna heaven is invariable thirty-three Sāgaropama years.
THE SHAPES OF THE KALPA, GRAIVEYAKA AND
ANUTTARA VIMĀNA HEAVENS
187.
The two pairs each of the lower (four) and upper (four) Kalpa heavens are in the shape of Half-Moons. The middle four Kalpa heavens are in the shape of Full-Moons.
188.
The vimānas of the Graiveyaka gods are in three rows of three each. The Anuttaravimānas are in the shapes of Hullaka flowers.
THE BASES OF THE VAIMĀNIKA VIMĀNAS
189.
The vimānas in the first two (Saudharma and īsāna) Kalpa heavens are supported by Ghanodadhi (Heavy water?) and the next three (Sanatkumāra, Māhendra and Brahma) are supported by (dense) air (Ghanavāta). Those of the next three (Lāntaka, Mahāśukra and Sahasrāra) are situated on the support of both – the heavy water and dense air.
190.
All vimānas beyond (Sahasrārakalpa) are supported by the space. This is the description of the supports of the heavenly vimānas in the upper universe (Urdhvaloka).
THE BODY HUES OF THE GODS
191.
The Bhavana and the Vyantara gods are of the black, grey, blue and ochre body hues. The Jyotiskas and those of the Saudharmakalpa heavens have ochre body hue.

Page #147

56 : DEVINDATTHAO
Kappe Saņar kumāre Mahinde ceva Bambhaloge ya Eesu Pamhalesā, teņaparam Sukkalesā u || 192 ||
Kaņagattayarattābhā suravasabhā dosu honti kappesu | Tisu honti pamhagorā, teña param sukkilā devā || 193 ||
DEVĀŅM UCCATTAM-OGĀHAŅĀ Bhavaṇavai–Vāņamantara-Joisiyā honti sattarayaṇīyā | Kappava indi ya Sundari! suņa uccattam suravarāṇam ||194 ||
2 Sohamme īsā ņe ya suravarā honti sattarayanīyā i Do do kappā tulla dosu vi pariaħyae rayaņī || 195 ||
Gaivejjesu ya devā rayaņio donni honti uccā u Rayaņī puņa uccattam Aộuttaravimāņavāsīņam || 196 |||
Kappão kappammi 'u jassa this Sāgarovama‘bbhahiyā | 4 Usseho tassa bhave ikkārasabhāgaparihīņo || 197 ||
Jo ya vimāņusseho Spuļhvīņa ya jam ca hoi bāhallam | Doņham pi tam pamāṇam battīsam Joyaņasayāim || 198 |||
I ?
°ņa‘im ! Sundari ! Sā.
Sohammīsāņasurā hunti save vi sattao, Ham. | Sohammīsāņasurā uccatte hunti satta', Pra. Sā. || ya, Sam. 1 Ussehe tassa bhave ekkārasabhāgaparihāṇī, Ham. Ussehe tassa bhave ekkārasabhāgaparihīņā, Sam. Pra. || ovīņa jam, Pra. I ovīņam jam, Sā. ||
s

Page #148

192.
193.
194.
195.
196.
197.
198.
DEVENDRASTAVA: 57
The body hues of the gods of the Sanatkumāra, Mahendra and Brahmaloka kalpa heavens are lotus coloured. The gods of the heavens beyond (the Brhamloka kalpa) are of white body hue.
The noble gods of the Saudharma and Īsānakalpa heavens are of the colour of heated radiant gold while those of the next three (Sanatkumāra, Mahendra and Brahmaloka) kalpas have the complexion like that of a lotus flower. THE HEIGHTS AND STATURES OF GODS
The heights of the Bhavana, Vāṇavyantara and Jyotiska gods equals seven Ratnis. O' Pretty one! now listen to the description of the statures of the noble Kalpapati gods.
The noble gods of the Saudharma and Īsāna kalpa heavens are seven Ratnis tall. The statures of the gods in each of the next five pairs of Kalpa heavens are equal while they reduce by one Ratni in each subsequent pair.
The Graiveyaka heavens have gods with statures of two Ratnis and the gods of the Anuttaravimāna heavens have body-statures of one Ratni only.
The life-durations of the gods increases as we go from one Kalpa to the next higher one while the heights of the Vimānas reduce by one eleventh from one Kalpa to the next higher one.
The height of a Vimana and the thickness of its ground equal three thousand and two hundred Yojanas.

Page #149

58 : DEVINDATTHAO
DEVĀŅAM PAVIYĀRAŅĀ Bhavanavai–Vāṇamantara-Joisiyā hunti 'Kāyapaviyārā Kappavaīņa vi Sundari ! voccaham 'paviyāraṇavihī u || 199 ||
Sohammīsānesumica Suravarā honti Kāyapaviyārā || Sanankumāra-Māhindesu 'phāsapaviyārayā devā || 200 ||
Bambhe Lantayakappe ya suravarā honti · rūvapaviyārā | Mahasukka-Sahassāresu 'saddapaviyārayā devā || 201 |||
Āņaya-Pāņayakappe Ārana taha Accuesu kapammi | Devā maņapaviyārā parao paviyāraņā natthi || 202 ||
DEVĀŅAM GANDHO DIȚTHĪ YA Gosīsā‘guru-Keyapattās -Punnāga-Baulagandha ya || Campaya-Kuvalayagandhā tagarelasugandhagandhāya ||203||
• Esā ņami gandhavihī uvamāe vaņņiyā samāseņam | Ditthīe vi tiviha thira sukumārā ya phaseņam || 204 ||
Opariyāo, Sam. 1 °sāņesum su', except in the copy entitled Sam. rūyapariyāo, Sam. | °rā teņa vareņam apaviyārā, Ham.) orā teņa param tū apaviyārā, Pra.|| Opatte puo, Sam. 1 Eyā ņam, Ham. 1
*

Page #150

199.
200.
201.
202.
203.
204.
DEVENDRASTAVA: 59
THE CARNAL SATISFACTION OF GODS
The carnal activities of the gods (and goddesses) of Bhavana, Vāṇavyantara and Jyotiska heavens are physical i.e. they indulge in corporeal carnal acts. O' Pretty one! now, I shall describe the ways in which gods (and goddesses) of the Kalpa heavens derive carnal satisfaction.
The gods (and goddesses) of Saudharma and Īsāna kalpa heavens derive carnal satisfaction physically. Those of the Sanatkumara and Mahendra Kalpa heavens derive carnal satisfaction just by touching each other.
In the Brahma and Lantaka Kalpa heavens the gods (and goddesses) derive such satisfaction by sight i.e. just by seeing each other while those of the Mahaśukra and the Sahasrara Kalpas do so by hearing each other's voices or by talking to each other.
The gods (and goddesses) of the Anata-Prāṇata and ĀraṇaAcyuta Kalpas derive carnal satisfation mentally i.e. just by thinking about it. Gods of heavens beyond the Kalpas don't have carnal desires at all.
THE SMELL SIGHT AND TOUCH OF THE GODS
The gods are sweet smelling just as the fragrance of Gośīṛṣa sandal, incense, Ketakīleaves, Punnaga, Bakula, Campaka and Lotus flowers.
This description of the gods' smell is briefly stated by way of comparison. The gods have stable sight and their touch is very tender.

Page #151

60 : DEVINDATTHAO
ĀVALIYA-PAIŅŅAYAVIMĀŅĀŅAM SANKHĀ
ANTARAM CA Tevīsam ca vimāņā caurāsīimi ca sayasahassāim || Sattāṇaui sahassā uddhamloe vimāņāņam (8497023) || 205 ||
Auņāņaui
sahassā
cauras im ca saya sah assaim Egūņyam divaddham sayam ca
pupphāvakiņņāņam (8489149) || 206 ||
Satteva sahassāim sayāim covattarāim attha bhave (7874) | Āvaliyāi vimāņā, sesā pupphāvakiņņā ņam || 207 ||
2 Āvaliyavimāņāņam tu antaram niyamaso asarkhejjam | Sankhejjamasankhejjam bhaņiyam pupphāvakinnāņam || 208 ||
ĀVALIYAVIMĀŅĀŅAM ĀGĀRĀ KAMO YA Āvaliyāi3 vimāņā vattā tamsā taheva cauramsa | Pupphāvakiņņayā puņa aạegaviharūva-saņthāņā || 209 ||
Vattam ya valayagam piva, tamsā singhādayam piva vimāņā | 4 Cauramsavimāņā puņa akkhādayasanthiyā bhaņiyā || 210 ||
?
ossā ya, Sam.
āvaliyāi vimāņāņa antaram, Pra. Sā. °yāya vio, Sam. || puņa cauramsavimāņā a', Pra. |

Page #152

DEVENDRASTAVA : 61
TYPES NUMBERS AND DIFFERENCES OF SERIALISED AND MISCELLANEOUS VIMĀNAS
205.
The total number of Deva-vimānas (heavenly bodies) in the upper universe is said to be eighty-four lakha(hundred thousand) ninety-seven thousand and twenty-three or 8497023.
206.
Out of these the number of flower-shaped (? Laden, decorated) vimānas is eighty-four lākha(hundred thousand) eighty-nine thousand one hundred and forty-nine or 8489147.
207.
The vimānas arraigned in series are seven thousand eight hundred and seventy-four or 7874. Rest of the vimānas are (arraigned) in the shape of flower-petals.
208.
The interval between the series of vimānas is innumerable (Yojanas). That between the vimānās arraigned in the shape of flower-petals is numerable-innumerable Yojanas.
THE SHAPES AND ORDER OF THE SERIALISED
VIMĀNAS
209.
The vimānas arraigned in series are in the shape of circular, trigonal and quadrangular. However, the vimānas arraigned in the shape of flower-petals are said to be of various shapes.
210.
Circular (ring-shaped) vimānas are in the shape of bangles, the trigonal ones are in the shape of Aqua-nut(Srrighātaka or Singhādā) and the quadrangular vimānas are in the shape of wrestling arenas (Aksātaka or Akhāda).

Page #153

62 : DEVINDATTHAO
Padhamam vattavimāṇam,
bīyam tamsam, taheva cauramsam | Egantaracauramsam,
puņo vi vattam, puņo tamsam || 211 ||
Vaţtam vattassuvarim, tamsam tamsassa 'upparim hoi | Cauramse cauramsam, uddham tu vimāṇasedhīo || 212 ||
Olambayarajjūo2 savvavimāņāņa honti samiyāo || Uvarima-carimantão hetthillo jāva carimanto || 213 ||
KAPPAVAIVIMĀŅĀŅAŃ SARŪVAM Pagā raparikkhitta vattavaimā ņā havanti savve vi || Cauramsavimāņāņam cauddisim veiyā bhaniyā | 214 ||
Jatto vattavaimāņam Pagāro bodhavvo
tatto tamsassa veiyā hoi avasesāņam tu pāsāņam || 215 ||
Je puņa vattavaimāņā egaduvārā havanti savve vi | Tinni ya tamsavimāņe, cattāri ya honti cauramse || 216 ||
BHAVAŅAVAI-VĀŅAMANTARA-JOISIYĀNAM
BHAVAŅA-NAGARA-VIMĀŅASANKHĀ Satteva ya kodio havanti bāvattarim sayasahassā || Eso bhavaṇasamāso 3Bhomejjāņam suravarāṇam || 217 ||
I
? 3
uppare, Sam. / upparam, Pra. || Uvalambayara', Pra. | Bhomejja is the alias for the Bhavanapati gods.

Page #154

DEVENDRASTAVA : 63
211.
(In the series) the first is the circular vimāna, the trigonal vimāna the second and the third one is the quadrangular vimāna. After an interval again comes the quadrangular one then the circular one and then, again the trigonal vimāna and so on and so forth.
212.
In the columns of vimānas the circular vimānas come over the circular ones, the trigonal ones over the trigonal vimā nas and the quadrangular vimānas come over the quadrangular ones.
213.
The supporting ropes of all the vimānas are the same from top to bottom and from one end to the other.
214.
THE SHAPES OF THE KALPAPATI VIMĀNAS Compound walls enclose all circular vimānas and all quadrangular vimānas have platforms in the four corners in four cardinal directions.
215.
The platforms of the trigonal vimānas are in the corners facing the circular ones. The remaining sides are walled with compound walls.
216.
All the circular vimānas have only one door each, the trigonal vimānas have three and the quadrangular ones have four doors.
NUMBERS OF PALACES, CITIES AND VIMĀNAS OF THE BHAVANAPATIS, VĀŅAVYANTARAS AND
JYOTISKAS 217. The Bhavanapati gods have seven hundred and seventy
two hundred thousand (77,200,000) mansions (Bhavanas). This is the brief description of their mansions.

Page #155

64 DEVINDATTHAO
Tiriovavāiyāṇam rammā Bhomanagarā asankhejjā | sankhejjaguṇā Joisiyāṇam vimāṇā u || 218 ||
Tatto
CAUVVIHADEVĀŅAṀ APPABAHUTTAM
Thovā Vimāṇavāsī, Bhomejjā Vāṇamantaramasankhā | Tatto sankhejjaguṇā Joisavāsī bhave deva || 219 ||
VEMĀNIYADEVĪŅAM VIMĀŅASANKHĀ
Patteyavimāṇāņam devīņam chabbhave sayasahassā | Sohamme kappammi u, Īsāṇe honti cattari || 220 ||
Panceva ṇurattā im' aṇuttaragaīhim jāim diṭṭhāim | Jattha Aṇuttaradeva bhogasuham aṇuvamam pattā || 221 ||
AṆUTTARADEVĀŅAṀ VIMĀŅASANKHĀ SADDĀIAṆUBHĀGO YA
Jattha aṇuttaragandha taheva rūvā aṇuttarā sadda | Accittapoggalāņam raso ya phāso ya gandho ya || 222 ||
2 Papphoḍiyakalikalusā
Varakusumamahukarā iva
1 °rāṇam aņu, Sam. |
2
3
papphoḍiyakamalareṇusankāsā |
3 suhamayarandam nighottanti || 223 ||
apphoḍiya, ham. | sukhamakarandam āsvādayanti |

Page #156

DEVENDRASTAVA : 65
218.
The Vāņavyantara gods of the lateral (middle) universe have innumerable cities and mansions. The number of vimānas of the Jyotiska gods is numerable times more than those of the Vāņavyantara gods.
COMPARATIVE NUMBERS OF FOUR TYPES OF GODS
219.
Vaimānika gods are few (numerable), the Bhavanavāsī and Vānavyantara gods are innumerable times more and the Jyotiska gods are numerable times more still.
NUMBERS OF VIMĀNAS OF VAIMĀNIKA GODDESSES
220.
In the Saudharma Kalpa the number of separate vimānas of the Vaimānika goddesses is six hundred thousand (600, 000), in the Iśānakalpa it is four hundred thousand (400, 000).
NUMBER OF VIMĀNAS, NATURE AND SOUND ETC OF
THE ANUTTARA GODS.
221. Five types of Anuttara gods are the best as per the
considerations of class, caste, and appearance. They enjoy incomparable pleasures.
222.
As the gods of the Anuttara-vimānas have the best of sight, sound, smell, touch and taste, the inanimate matter there, too, has the best of these qualities.
223. As the humming black bee enjoys sucking honey from the
best of buds, flowers and lotuses in bloom, so do the gods (and goddesses) of the Anuttara-vimānas enjoy the best of material pleasures.

Page #157

66 : DEVINDATTHAO
Varapaumagabbhagorā savvete egagabbhavasahīo | Gabbhavasahīvimukkā Sundari! sukkham aṇuhavanti || 224 ||
DEVĀŅAM ĀHĀRA-ŪSĀSĀ Tettīsäe Sundari ! vāsasahassehim hoi puņnehim
Āhā ro d evāņam Aņuttaravimāņavāsīņam || 225 ||
Solasahim sahassehim 2 pañcehim saehim hoi puņņehimi | Ahāro devẫnam majjhimamāum dharentānam || 226 ||
Dasavāsasahassā im jahannamāum dharanti je devā | Tesim pi ya āhāro cautthabhatteņa bodhavvo || 227 |||
Samvaccharassa Sundari ! māsāņam addhapañcamāṇam ca 3 Ussāso devāņam Aņuttaravimāņavāsīņam || 228 ||
Addhatthamehim rāidiehim atthahi ya Sutaņu ! māsehim Ussẵso devănam majjhimamāum dharentānam || 229 ||
Sattaṇham thovāṇam puņņāņam puņņayandasarisamuhe4 | Ussāso devāņam jahannamāumi dharentāņam || 230 ||
Jai Sāgarovamāim Ūsāso devāṇam,
jassa thiī tattiehim pakkhehimi
vāsasahassehim āhāram || 231 ||
Āhāro bahi devā‘ņu', Sam. Pra.. Ahāravahi devāʻņuo, Ham. Sā. || pannehim, Sam. Ham. I Ūsāso, Sam. Ham. | ņņindasao, Pra. Ham. | ņņindusa", Sā. ||

Page #158

224.
225.
226.
227.
228.
229.
230.
231.
DEVENDRASTAVA: 67
O' Beauteous one! all of them (gods and goddesses of the Anuttara-vimāna heavens) are as fair as the best of lotuses, they are born in the same heavens (according to their classes) and they experience the pleasure of liberation on coming out of those heavens (i.e. they liberate in the births next to theirs).
THE FOOD AND RESPIRATION OF THE GODS
O' Pretty one! the gods of the Anuttara-vimāna heavens feel like having food once in every thirty-three thousand years.
The gods with medium life-spans have food once in every sixteen thousand and five hundred years.
The gods with life-spans of ten thousand years have food every alternate day.
O' Beauteous one! the gods of the Anuttara-vimāna heavens respirate once in every year and four and a half months.
O' Beauteous bodied one! the gods with medium lifespans respirate once in every eight months and seven and a a half days.
O' Moon-faced one! the gods with the minimum lifespans respirate once in every seven stokas (a measure of time not current now).
The gods respirate one in as many fortnights as their lifespans in Sāgaropama years and they feel like having food once in as many thousand years.

Page #159

68: DEVINDATTHAO
Āhāro ūsāso eso me vaņņio samāseņam I Suhamantarā ya nāhisi Sundari ! acireņa kāleņa || 232 ||
VEMĀŅIYADEVĀŅAM OHINĀŅAVISAO Eesim devāņam visao Ohissa hoi jo jassa || Tam Sundari ! vaņņe ham ahkkamam āņupuvvīe || 233 ||
Sakkīsāņā padhamam
doccam ca Sanankumāra-Māhindā | Taccam ca Bambha-Lantaga
Sukka-Sahassāraya cautthim || 234 ||
Āņaya-Pāņayakappe devā pāsanti pañcamim pudhavim | Tam ceva Āraņa-'ccuya Ohinnāņeņa pāsanti || 235 |||
Chatthim hitthima-majjhimagevejjā sattamim ca uvarillā | Sambhinnaloganālim pāsanti Anuttarā devā || 236 ||
Sarkhejja Joyaņā khalu devāṇami addhasāgare ūņe Teņa paramasarkhejja jahannayam pannavīsam tu || 237 ||
°vāņam Ohī ua visesao ū jo jassa, Pra. Sā. | 'vāņam Ohissa visesao u jo jassa, Ham. ||

Page #160

232.
234.
CLAIRVOYANT PERCEPTION OF VAIMĀNIKA GODS 233. O' Beauteous one! I shall, now, describe the subject of the limits of clairvoyant perception of various types of gods serially and in the prescribed order.
235.
236.
237.
DEVENDRASTAVA: 69
I have, thus, briefly described the schedule of eating and respiration of the gods. O' Beauteous one! soon I shall describe their finer details.
Downwards, the gods of the Śakra (Saudharma) and Īsāna heavens see upto the first (hellish ground). Those of the Sanatkumāra and Mahendra heavens see up to the second, the Brahma and Lantaka gods see upto the third and those of the Sukra and Sahasrara heavens see up to the fourth hellish ground.
The gods of the Āṇata and Parāṇata heavens can see up to the fifth hellish ground and, similarly, those of the Araṇa and Acyuta heavens are also able to see upto the fifth hellish ground.
The gods of the lower and middle (triads of) the Graiveyaka heavens are able to see upto the sixth hellish ground, those of the upper (triad of) the Graiveyaka heavens can see upto the seventh hellish ground. The gods of the five Anuttaravimānas can see the entire universe downwards.
In the middle universe, the limit of clairvoyant perception of the gods of life-spans upto a half Sagaropama years is that of numerable Yojanas. The minimum limit of the clairvoyant perception of the gods with life-spans upto twenty-five Sāgaropama years is also numerable Yojanas.

Page #161

70 : DEVINDATTHAO
Teña paramasankhejja tiriyam dīvā ya sāgarā ceva | Bahuyayaram uvarimayā, uddham tu sakappthūbhāī || 238 ||
Neraiya-Deva-Titthar karā ya Ohissa'bāhiră honti | Pāsanti savvao khalu, sesā deseņa pāsanti || 239 ||
Ohinnāņe visao eso me vaņņio samāseņam | Bāhallam uccattam vimāṇavannam puņo voccham || 240 ||
VEMĀŅIYADEVĀŅM VIMĀŅA-ĀVĀSA-PĀSĀYA
VAYA-ŪSĀSASARĪRĀI VAŅŅAŅAM Sattā vīsami Joyaņasayāimi pudhavīņa? hoi bā hallami Sohammīsāņesum rayaņavicittā ya sā pudhvi || 241 ||
Tattha vimāņa bahuvihā pāsāyā ya maṇiveiyārammā || Veruliyathūbhiyāgā rayaņāmayadāmaʻlankārā || 242 ||
Keittha'siyavimāņā Añjanadhā ūsamā? sabhāveam || Addayaritthayavaņņā jatthā“vāsā suragaņāņam || 243 ||
Keio ya hariyavimāņā Meyagadhāusarisā sabhāveņam | Moraggīvasavaņņā jatthāvāsā suragaņāņam || 244 ||
°ņa tāņa bā°, Pra. Sā. || odhāusarisā sabhā', ham. Sā. 1 otthasavaņņā, Sā. | Keī hao, Sam. ||
} 4

Page #162

DEVENDRASTAVA : 71
238.
The gods with life-spans more than that (twenty-five Sāgropama years) are able to see upto innumerable lands and oceans. Upwards, all the gods can see upto the heights of the domes of their own Kalpas.
239.
The hellish creatures, the gods and the Tīrthankaras have clairvoyant perceptions from their births and they can see wholly while the others (who acquire it through spiritual efforts) can see only partially.
240.
Thus, I have briefly described the subject of the limits of clairvoyant perception. Now, I shall, again, describe the colours, thicknesses and heights of the Deva-vimānas.
DESCRIPTION OF VIMĀNAS, MANSIONS, PALACES, LIFE-SPANS RESPIRATION AND BODIES ETC OF THE
VAIMĀNIKA GODS 241. The land in the Saudharma and the īśāna Kalpa heavens is
two thousand and seven hundred Yojana thick and it is strewn and studded with various kinds of gems.
242.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidūryagems, which are decorated with gem-garlands and gem studdedjewellery
243.
Out of those Deva-vimānas, the black ones, where the gods live, appear like the black metal or the dark cloud or the crow-feather.
244.
The green coloured Deva-vimānas, where the gods live, appear like the Medaka metal or like the neck of the peacock.

Page #163

72 : DEVINDATTHAO
Dīvasihasarisavaņņittha kei Jūsumaņa-sūrasarivannā || Hinguluyadhāuvaņņā! jatthāvāsā suragaņāņam || 245 ||
Koriņķadhāuvaņņaétthakei phullakaạiyārasarisavaņņā | Hāliddabheyavaņņa jatthāśvāsā suragaņāņam || 246 ||
Aviuttamalladāmā nimmalagatta 3 sugandhanīsāsā | Savve avasthiyavayā sayampabhā aṇimisa‘ccha || 247 |||
Bāvattarimi kalā pandiyā u devă havanti save vil BhavasanKamaņae tesim padivão hoi nāyavvo || 248 ||
Kallāņaphalavivāgā sacchandaviuvviyābharaṇadhārī | Ābharaṇa-vasaņarahiyā havanti sābhāviyasarīrā || 249 ||
4 Vatulasarisavarūvā devā ekkammi țhiivisesammi | Paccaggahīṇamahiyās ogāhana' –vaņņapariņāmā? || 250 ||
Kiņhā Nīla Lohiya Halidda sukkila virāyanti | Pañcasae uvvidhā pāsāyā tesu kappesu || 251 ||
Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacitta | Viraiyavitthadadūsas rayaņāmayadāmaʻlankārā || 252 ||
Maragayadhau, Pu. ovaņņittha, Sā. 'lagāyā su', Pra. Sā.| Bahutula', Sam. Ham. I omahimā, Sā. / uggāhana', Pra. | Oparimāņā, Pra. Ham. Sā. | odabhūsā, Pra. Ham. Sā. ||

Page #164

245.
246.
248.
249.
247. These gods have bodies that don't show age and which always appear fresh and clean. They wear garlands which don't wilt, their exhalation is fragrant, they emit light and their eye-lids don't bat.
250.
DEVENDRASTAVA: 73
Out of those Deva-vimānas, the flame coloured ones, where the gods live, appear like the Hingula metal or the Japa flower or the Sun.
Out of those Deva-vimānas, the yellow coloured ones, where the gods live, appear like the Koranta metal or the blooming yellow flower or turmeric.
All gods are skilled in seventy-two skills. They always fall from the heavens during the process of change of birth. (ie. on the expiry of their heavenly life-span, the gods are always reborn in species, which are lower than their own).
The natural bodies of those gods, who enjoy the fruits of their meritorious karma, are without clothes or jwells. However, they wear clothes and jwells manifested at will.
Like the round mustard-grains are exactly alike, these gods are also exactly similar in their glories, complexions, statures, sizes, and life-spans etc.
251. There, in those Kalpa heavens, there are five hundred black, blue, red, yellow and white tall and graceful mansions and palaces.
252. There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.

Page #165

74 : DEVINDATTHAO
Chavvīsa Joyaņasayā pudhavīņam tāņa hoi bā hallami Sañankumāra-Māhinde rayaņavicittā ya sā pudhvi || 253 ||
2 Tattha vimāņa bahuvihā pāsāyā ya maṇiveiyārammā | Veruliyathūbhiyāgā rayaņāmayadāma‘lankārā || 254 |||
Tattha ya Nīlā Lohiya Halidda Sukkilā virāyanti | Cha; cca sae uvvidhā pāsāyā tesu kappesu || 255 ||
Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacittà Viraiyavitthadadūsā rayaņāmayadāmaʻlankārā || 256 ||
Paņņāvīsam Joyaņasayāim pudhavīņa hoi bā hallami | Bambhaya-Lantayakappe rayaņavicittā ya sā pudhvī || 257 ||
4 Tattha vimāņa bahuvihā pāsāyā ya maņiveiyārammā i Veruliyathūbhiyāgā rayaņāmayadāmaʻlankārā || 258 ||
Lohiya Hāliddā puņa Sukkilavaņņā ya te virāyanti | Sattasae uvvidhā pāsāyā tesu kappesu || 259 ||
5 Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacittā Viraiyavitthadadūsā rayaņāmayadāma‘lankārā || 260 ||
The verses from No. 253 to 272 are not in the same order in all the mss. However, seeing the differences in texts therein, they have been put in a desirable order here for the sake of deriving the right meaning,
This verse is not there in all the copies. Verses 255, 261 are not there in copies entitled Sam. and Ham.||
Verses 258–261 are not there in all the copies except in a copy available in the L.D. Institute. It is also available, with some changes, in the copy by Šrīmad Sāgarānandasūri. This verse is not seen in any of the versions.
5

Page #166

DEVENDRASTAVA : 75
253.
The land in the Sanatkumāra and Māhendra Kalpa heavens is two thousand and six hundred Yojana thick and it is strewn and studded with various kinds of gems.
254.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidūrya gems, which are decorated with gem-garlands and gem studdedjewellery
255.
There, in those Kalpa heavens, there are six hundred blue, red, yellow and white tall and graceful mansions or palaces.
256.
There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.
257.
The land in the Brahma and Lāntaka Kalpa heavens is two thousand and five hundred Yojana thick and it is strewn and studded with various kinds of gems.
258.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidūrya gems, which are decorated with gem-garlands and gem studdedjewellery
259.
There, in those Kalpa heavens, there are seven hundred red, yellow and white tall and graceful mansions or palaces.
260.
There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.

Page #167

76 : DEVINDATTHAO
Cauvīsa Joyaņasayāim pudhavīņam tāsi hoi bāhallami | Sukke ya Sahassāre rayaņavicittā ya sā pudhvī || 261 ||
Tattha vimāņa bahuvihā pāsāyā ya maņiveiyārammā | Veruliyathūbhiyāgā rayaņāmayadāma‘lankārā || 262 ||
Hāliddabheyavaņņā sukkilavaņņā ya te virāyanti | Atthasate uvvidhāpāsāyā tesu kappesu || 263 ||
Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacittā | Viraiyavitthadadūsā rayaņāmayadāma‘lankārā || 264 ||
Tevisa
Joyaṇasayāim
pudhavīņam tāsi hoi bāhallam | Āņaya-Pāņayakappe Āraņa-'ccue
rayaņavicittā u să pudhvī || 265 ||
Tattha vimāņa bahuvihā pāsāyā ya maņiveiyārammā | Veruliyathūbhiyāgā rayaņāmayadāma‘lankārā || 266 ||
Sarkar khasannikāsā savve dagaraya-tusārasarivaņņā | Nava ya sate uvvidhā pāsāyā tesu kappesu || 267 ||
Tattha“saņā bahuvihā, sayaņijjā ya maņibhattisayacittā | Viraiyavitthadadūsā rayaņāmayadāmaʻlankārā || 268 ||

Page #168

DEVENDRASTAVA : 77
261.
The land in the Sukra and Sahasrāra Kalpa heavens is two thousand and four hundred Yojana thick and it is strewn and studded with various kinds of gems.
262.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidūryagems, which are decorated with gem-garlands and gem studdedjewellery
263.
There, in those Kalpa heavens, there are eight hundred yellow and white tall and graceful mansions and palaces.
264.
There are many types of seats, bedsteads, large and wellwoven beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.
265.
The land in the Anata and Prāṇata Kalpa heavens is two thousand and three hundred Yojana thick and it is strewn and studded with various kinds of gems.
266.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidūrya gems, which are decorated with gem-garlands and gem studdedjewellery
267.
There, in those Kalpa heavens, there are nine hundred snow-white and shell-white tall and graceful mansions and palaces.
268.
There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.

Page #169

78 : DEVINDATTHAO
Bāvīsa Joyanasayāim pudhavīņam tāsi hoi bā hallami Gevejjavimāņesum rayaņavicittā u sā pudhvi || 269 ||
Tattha vimāņa bahuvihā pāsāyā ya maņiveiyārammā ! Veruliyathūbhiyāgā rayaņāmayadāmaʻlankārā || 270 ||
Sarkankhasannikāsā savve dagaraya-tusārasarivaņņā | Dasa ya sae uvidhā pāsāyā te virāyanti || 271 ||
Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacittā || Viraiyavitthadadūsā rayaņāmayadāma‘lankārā || 272 ||
Igavīsa Joyaṇasayāim pudhavīņam tāsi hoi bāhallami Pañcasu Aņuttaresum rayaņavicittā u sā pudhvī || 273 ||
Tattha vimāņa bahuvihā pāsāyā ya maṇiveiyārammā || Veruliyathūbhiyāgā rayaņāmayadāmaʻlankārā || 274 ||
San kan khasannikāsā savve dagaraya-tusārasarivannā Ikkārasasaya uvvidhā pāsāyā te virāyanti || 275 ||
Tatthā“saņā bahuvihā, sayaņijjā ya maņibhattisayacittā | Viraiyavitthadadūsā rayaņāmayadāmaʻlankārā || 276 ||
I
This verse is not seen in any of the other versions.

Page #170

DEVENDRASTAVA : 79
269.
The land in the Graiveyaka heavens is two thousand and two hundred Yojana thick and it is strewn and studded with various kinds of gems.
270.
In those vimānas there are many mansions and palaces with beautiful gem-studded platforms and Vaidūrya-domes, decorated with gem-garlands and gem-studded jewellery.
271.
In Graiveyaka-Kalpa heavens, there are one thousand snow-white and shell-white tall and graceful mansions.
272.
There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands studded with hundreds of precious gems.
273.
The land in the five Anuttara-vimāna heavens is two thousand and one hundred Yojana thick and it is strewn and studded with various kinds of gems.
274.
In those Anuttara-vimānas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaiļūrya gems, which are decorated with gem-garlands and gem studded-jewellery.
275.
There, in those Anuttara-Kalpa heavens, there are one thousand and one hundred snow-white and shell-white tall and graceful mansions and palaces.
276.
There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems.

Page #171

80 : DEVINDATTHAO
ĪSIPABBHĀRĀE SIDDHISILĀE PUDHAVĪ THĀŅM
SAŅTHĀŅAM PAMĀŅAM CA Savvatthavimāṇassa u savvuvarillão thūbhiyantão | Bārasahim Joyaņehim Isipabbhārā tao pudhavī || 277 |||
Nimmaladag arayavan # 6- Tu saral Gokh Tal-hārasarivaņņā ! Bhaņiyā u Jiņavarehim Uttāņayachattasaņthāņā || 278 ||
Paņayālīsam āyāma-vitthaļā hoi sayasahassa imi Tam tiguņam savisesam parīrao hoi bodhavvo || 279 ||
Egā Joyaņakođī bāyālīsami ca sayasahassāimi I Tīsam ceva sahassā do ya sayā auņapannāsā (14230249) || 280 ||
Khetaddhayavicchinnā attheva ya Joyaņāņi bāhallam | Parihāyamāṇī carimante macchiyapattão taṇuyayaro || 281 ||
Sarkar khasannikāsā nāmeņa sudami saņā āmohā ya 1 Ajjuņasuvaņņayamaī uttāņayachattasaņthāņā || 282 ||
SIDDHĀŅAM THĀŅAM SANTHĀŅAŃ OGĀHAŅĀ
PHĀSAŅĀ YA Īsipabbhārāeuvarim khalu Joyaņammi loganto || Tassuvarimammi bhāe solasame Siddhamogādhe || 283 ||
ora--phenasario, Pra. Ham. Sā. | "e sīyāe Joya”, Pra. Ham. Sā.
?

Page #172

DEVENDRASTAVA : 81
POSITION SHAPE AND SIZE OF THE IŚATPRĀGBHĀRA LAND OR SIDDHAŚILĀ
277.
Twelve Yojana above the highest dome of the Sarvārthasiddha Anuttaravimāna heaven is the land called satpragbhāra prthvī or the Siddhasila.
278.
That land is said to be of as pure white colour as the cows' milk or the sea-lather or flawless water droplets or snowflakes and it is in the shape of an inverted umbrella.
279.
This (īšatprāgbhāra) land is forty-five hundred thousand Yojana in length and as much in breadth. It perimeter is somewhat more than three times as much.
280.
This (perimeter) is somewhat more than one hundred and forty-two hundred thousand thirty thousand two hundred and forty-nine (14230249) Yojanas.
281.
In the middle this (īšatprāgbhāra)land is eight Yojana thick which tapers down to a thickness of less than a fly's feather at the edges.
282.
That land (īšatprāgbhāra or Siddhúila) is as white as the shell, white gem and the Arjuna Suvarna (white gold or platinum) and is in the shape of an inverted umbrella.
POSITION SHAPE, SIZES AND TOUCHES OF THE
SIDDHAS
283.
One Yojana above the Siddhaśilā is the end of the universe. The situation of the Siddhas is in the topmost one sixteenth of that one Yojana.

Page #173

82 DEVINDATTHAO
Tatthete niccayaṇā aveyaṇā nimmamā asanga ya Asarīrā jīvaghaṇā paesanivvattasaṇthāṇā2 || 284 ||
Kahim paḍihaya Siddhā? Kahim Siddha paiṭṭhiya? | Kahim bondim caittāṇam kattha gantūņa sijjhaī? || 285 ||
Aloe paḍihayā Siddha, loya'gge ya paiṭṭhiyā | Iham bondim caittāṇam tattha gantūņa sijjhai || 286 ||
Jam saṇṭhāṇam tu iham bhavam
Āsī
ya
2
Dīham vā hussam vā jam santhāṇam havejja carimabhave | Tatto tibhāgahīņā Siddhāņogāhaṇā bhaṇiya || 288 ||
3 cayantassa
Tinnisaya tettīsā dhaṇuttibhago ya havai bodhavvo | Esa khalu Siddhāṇam ukkosogāhaṇā bhaṇiyā || 289 ||
3
carimasamayammi |
tam santhāṇam tahim tassa || 287 ||
1 Here, in the available versions, the different readings such as niveyaṇā, nivveyaṇā, niceyaṇā, nicceyaṇa are seen. In the Prajñā panasūtra, too, the available reading is 'aveda avedaṇā, nimmamā asanga ya' (Sūtra 211 verse 158). After perusing all the different readings in various copies of Devendrastava, we have decided to take the 'niccayaṇā' version. 'Niccayaṇa-niścyavanāḥ or immortal, free from birth, decay and death, etc. It appears that the intended reading is nivveya and the difference in reading is a result of the author's negligence. Even then there is no loss of meaning here. "Ottasavvoṇā' in all the copies, here the text is in accordance with the Prajñāpanāsūtra.
4
paesaghanam
Carantassa, except in the copy entitled Să.
hassam, Sā. |
5 Oya chasaṭṭhā dhanu°, Pra. Sā.

Page #174

DEVENDRASTAVA : 83
284.
There, those Siddhas are certainly without any pain, affection, attachment and bodies but shaped by their densed soul-spaces.
285.
Where do the Siddhas stop? Where are they situated? Where do they discard their bodies? And where do they attain the perfect accomplishment of Siddhatva?
286.
The Siddhas stop at the beginning of the non-universe (Aloka). They are situated at the foremost portion of the universe. They discard their bodies in the middle universe. And they attain the supreme accomplishment of Siddhatva on reaching there (Siddhasila).
287.
The shapes of the densed soul-spaces of the Siddhas are the same as those at the ultimate moment of discarding their bodies in this (middle) universe.
288.
The sizes of the densed soul-spaces of the Siddhas are two thirds of the large or small statures in their respective last births just before liberating from this world.
289.
The maximum stature of the densed soul-spaces of the Siddhas is somewhat more than three hundred thirty-three bows (Dhanusa).

Page #175

84 : DEVINDATTHAO
Cattāri ya Rayaņio Rayaņitibhāgaūņiyā ya bodhavvā | Esā khalu Siddhāṇam majjhimaogāhaņā bhaniyā || 290 ||
Ekkā ya hoi Rayaņī attheva ya angulā imi sāhīyā | Esā khalu Siddhāņam jahaņņa ogāhaņā bhaniyā || 291 ||
Ogā haņāi Siddhā bhavattibhāgeṇa hunti parihīņā | Saņthāṇamaņitthanttham jarāmaraṇavippamukkāņam || 292 ||
Jattha ya ego Siddho tattha añantā bhavakkhayavimukkā | Annonnasamogādhā putthā savve a logante || 293 ||
Asarīrā jīvaghaņā uvauttā damsaņe ya nāņe ya 1 Sāgāramaņāgāram lakkhaṇmeyam tu Siddhāņam || 294 ||
Phusai añante Siddhe savvapaesehimi ņiyamaso Siddho Te vi asankhejjaguņā desa-paesehim je putthā || 295 ||
SIDDHĀŅAM UVAOGO Kevalanāņuvauttā jāņantī savvabhāvaguņa-bhāve | Pāsanti savvao khalu Kevaladiţthīhaʻộantāhim || 296 ||
I
laditthíañamo, except in the copy entitled Sam. ||

Page #176

DEVENDRASTAVA: 85
290.
The medium stature of the densed soul-spaces of the Siddhas is somewhat more than four and two thirds Ratnis.
291.
The minimum stature of the densed soul-spaces of the Siddha is somewhat more than one Ratni and eight fingers.
292.
The statures of the densed soul-spaces of the Siddhas are one third less than the statures of their last bodies. The forms of the Siddhas, who are free from ageing and death, are invariable.
293.
Where one Siddha resides, infinite number of worldly bondage destroyed and liberated Siddhas can reside. All of them reside touching the top end of the universe and accommodating one within the other.
294.
The attributes of the Siddhas are incorporeality (bodylessness), densed soul-spaced, always engaged in the unspecific vision (Darśan) and specific knowledge (Iñān).
295.
The perfected soul (Siddhātmā) touches infinite other Siddhas with its soul spaces. Those touched by the parts of soul-spaces are innumerable times more.
296.
CONSCIOUSNESS OF THE SIDDHAS Through their infinite pure (specific) knowledge (omniscience) the Siddhas know all the qualities and modes of all substances. Through their infinite (general) vision they see everything every time everywhere.

Page #177

86 : DEVINDATTHAO
Nāņammi damsaņammi ya itto egyarayammi uvauttā Savvassa Kevalissa jugavam do natthi uvaogā || 297 ||
SIDDHĀŅAM SUHAN UVAMĀ YA Suragaņasuham samattam savvaddhāpiņdiyam aṇantaguņam | Na vi pāvai muttisuham nantāhim vaggavaggūhim || 298 ||
Na vi atthi māņusāņam tam sokkham na vi ya savvadevāņam Jam Siddhāņam sokkham avvābāham uvagayāṇam || 299 ||
Siddhassa suho rāsī savvaddhāpiņdio jai havijjā || Nantaguņavaggubhaio savvāgāse na māejjā || 300 ||
Jaha nāma koi miccho nayaragune bahuvihe viyāṇanto | Na caei parikaheum uvamāe tahim asantīe || 301 ||
Ia Siddhāṇam sokkham aạovamam, natthi tassa ovammam || Kiñci viseseñitto sārikkhamiņam suņaha voccham || 302 || |
Jaha savvakāmaguņiyam puriso bhottūņa bhoyaņam koī | Taṇhā-chuhāvimukko acchijja jahā amiyatitto || 303 ||
Iya savvakālatittā aulam nivvāņamuvagayā Siddhā Sāsayamavvābāham citthanti suhī suham pattā || 304 ||

Page #178

DEVENDRASTAVA : 87
297.
Out of these two consciousnesses of infinite general perception ¢Kevaladarśana) and infinite specific perception (Kevalajñāna), all omniscients have one at a time and not two of them together.
298.
THE BLISS AND SIMILIES OF THE SIDDHAS Even if all the pleasures of all the heavenly gods be multiplied infinite times and squared again and again infinite times, they together cannot reach (compare with) the infinite bliss of the Siddhas.
299.
The unhindered pleasure that is available to the Siddhas is neither available to the humans nor to any of the gods.
300.
If the infinite bliss of the Siddhas is square-rooted infinite number of times, the quantity (numerical value) that is obtained is unaccomodable in the entire space.
301.
An uncivilised country bumpkin knows but cannot describe many an attributes of the town due to lack of similies (in his language) i.e. due to his lack of ability to put in words what he knows.
302.
Similarly, the infinite bliss of the Siddhas is incomparable and cannot be described. Even then I shall try to describe it with the help of some similies, listen.
303.
Eating and drinking the best foods and drinks satisfy a hungry and thirsty person, as if he has ingested elixir.
304.
Similarly, the Siddhas always remain completely satisfied and contented on acquiring incomparable, eternal and unhindered bliss of liberation.

Page #179

88 : DEVINDATTHAO
Siddha tti ya Buddha tti ya
Pāragaya tti ya Paramparagaya tti | Ummukkakammakavayā
ajarā amarā asangā ya || 305 |||
Nicchinnasavvadukkhā jāi-jarā-maraņa-bandhaņavimukkā | Sāsayamavvābāham anuhunti suham sayākālam || 306||
JIŅAVARĪŅAM IDDHĪ
Suraganaiddhi samaggā savvaddhāpiņdiyā aṇantaguņā | Na pi pāve Jiņaddhim șantehim vi vaggavaggūhim || 307 ||
Bhavanavai Vāņamantara Joisavāsī Vimāņavā sī ya Savviddhīpariyāro? Arahante vandayā honti || 308 ||
Bhavaṇavai Vāṇamantara Joisavāsī Vimāņavāsī ya Isivāliyamaimahiyā karenti mahimam Jiņavarāṇam || 309 ||
Sāsayamavvābāham anuhuntī sāsayam Siddhā, Sam. Ham.||
Sāsayamavvābāham aṇuhavantī sayākālam, Pra. | Sāsayamavvābāham aṇuhavanti suham sayākālam, Sā.
Avvābāham sokkham anuhuntī sāsayam Siddhā, Prajñpnāsūtre Verse 179. Here, the reading in the Prajñāpanāsūtra is flawless and faultless. The different versions in all the copies suffer from the faults of metre, repetition, etc. Therefore, those learned in scriptures and poetry know better. Sarvaśvāsau rddhibhūtaḥ parivāraḥ sarvarddhiparivāraḥ cakāraścā tra śeso drastavyaḥ, Sarvarddhi parivāraśca ityarthaḥ | Savviddīparivāro, Ham. | Savvidd, hīpariyariyā, Pra. Sā. || oyamayama', Pra. Ham. Sā. |

Page #180

DEVENDRASTAVA : 89
305.
Those Siddhas are all accomplished, enlightened, forded (across the worldly ocean), traditionally liberated, free from the armoured shackles of karma, ageless, immortal and unattached.
306.
Those (Siddhas), who have dispelled all pain and misery, are free from the shackles of caste, creed, birth, decay and death and they always experience eternal and unhindered bliss.
THE WEALTH OF THE LORDS - JINA
307.
Even infinite times all time wealth of all the heavenly gods is not equal to the infinito-infinitesimalth part of the wealth of the Lord – Jina.
308.
All powerful and wealthy Bhavanapti, Vāņavyantara, Jyotiska and Vaimānika gods also bow to the Arahantas, the conqurors of the spiritual foes.
309.
Bhavanapati, Vāņavyantara, Jyotiska and Vaimānika gods as well as Ķsipālita(the author), thus, describe the glory of the lords Jinendra.

Page #181

90 DEVINDATTHAO
DEVINDATTHAOVASAṀHĀRO TAKKĀRAGĀ YA
Isiväliyassa bhaddam suravarathayakārayassa vī(?dhī)rassa | Jehim saya thuvvanta-savve Inda ya pavarakittīyā2 || 3 Tesim sura'suraguru Siddhā siddhim uvavihintu || 310 ||
Bhomejja-Vaṇayarāṇam Joisiyāṇam Vimān,avāsīṇam | Devanikāyāṇam apariseso || 311 ||
sammatto
|| DEVINDATTHAOS SAMMATTO ||
1
2
4
5
thao iha
卐
°dā para(?pavara) kittīyā, Pra. | °dā ya kittīyā, Ham. |°dā pavarakittī, Sā.
3 This half verse is not there in the copy entitled Ham. |
uvamihintu, Pra. | uvaṇamntu, Sā. ||
tthao sammtto sattamao, Pra. |
tthayapainṇayam sammattam, Sā. |
After this 'Isivāliyassa bhaddam suravarathayakārayassa vīrassa' half verse is in excess. Sā. |

Page #182

DEVENDRASTAVA : 91
CONCLUSION OF DEVENDRASTAVA
305.
May Ķsipālita, the author of this eulogy of the Indras and the Lord (Mahā)vīra, be blessed. May the Siddhas, the spiritual teachers and torch-bearers of the gods and the demons, whom all the glorious Indras also bow, bless him with eternal bliss of Siddhi.
306.
Thus, the eulogy of the gods of Bhavanapati, Vānavyantara, Jyotiska and Vaimānika heavens has concluded.
EVENDRASTAVA CONCLUD

Page #183

Page #184

DEVINDATTHAO
APPENDICES
A - Transliteration Convention B – Alphabetical order of verses C- Bibliography
DEVENDRASTAVA
-i

Page #185

Page #186

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Page #187

DEVENDRASTAVA
B - ALPHABETICAL ORDER OF VERSES
P. No.
173
123
89
Verse
Verse No. Āhāro ūsāso eso
232 Āņaya-Pāņayakappe Āraņa
202 Āņaya-Pāņayakappe cattāri Āņaya-Pāņayakappe devā
235 Āvaliyāi vimāņā vattā
209 Āvaliyavimāņāņam tu antaram
208 Abhiī chacca muhutte
105 Adayālīsam bhāgā vicchinnam
88 Adayālasayasahassā bāvīsam Addhajoyaņiyā u Gahā Addhakavitthagasaņthāṇasanthiyā Addhatthamehim rāidiehim
229 Aloe padihayā Siddhā
286 Amara-naravandie vandiūņa Amiyagaissa vi visao Anto cauramsā khalu Anto Maņussakhette havanti
147 Appiddhiyā ya Tārā, Nakkhattā
96 Asarīrā jīvaghaņā uvauttā
294 Asurāņam Nāgāņam
48 Atthāsīim ca Gahā
157 Atthāsīim cattāim sayasahassāim
126 Atthasae āsīe Cando
84 Atthāvīsam Kalodahimmi Attheva joyaņāim uvviddhā Attheva sayasahassā Māhindammi 171 Attheva sayasahassā tiņņi
114 Auņāņaui sahassā caurāsīim
206 Avasesā nakkhattā paņņarasa
108 Avasesā nakkhattā panarasa
104 Aviuttamalladāmā nimmalagattā 247
58 33
117
37
- iv -

Page #188

ALPHABETICAL ORDER OF VERSES : v VerseNo.
P. No.
Verse
153 201 124
Bahiyā u Māņusanagassa Bambhe Lantayakappe ya Battīsa Candasayam Battīsam devindā jassa gunehim Battīsam Devinda tti bhaniyamittammi Bāvīsa Joyaņasayāim Bāvatthim bāvatthim divase Bāvattarim ca Candā Bāvattarimkalāpaņdiyā u devā Bāyālīsam Candā Bhavaṇavai Vāṇamantara Bhavaṇavai Vāṇamantara Bhavaṇavai–Vāṇamantara-Joisavāsī Bhavaṇavai-Vāṇamantara-Joisiyā Bhavaṇavai–Vāṇamantara-Joisiyā Bhavaņa-Vimāṇavaīņam Bhomejja-Vaņayarāņam
269 144 121 248 115
308 309
162 194 199
311
с Camarassa Sāgaraovama Sundari ! Camara-Vairoyaņāņam Camare Dharaṇe taha Veņudeva Candā Sūrā Tārāgaņā ya Candanapayatthiehi ya Candão Sūrassa ya Sūrā Candehi u siggharayarā Sūrā Cattāri ceva Candā Cattāri ya pantīo Candā Cattāri ya Rayaņīo Rayaņitibhāga Cattārim ca sahassā battīsam Causaatthī satthi khalu Cautīsā coyālā atthattīsam
94
111 133 290
119
44
41

Page #189

vi : DEVENDRASTAVA
Verse
P. No.
76
32
34
Verse Cauvīsa Joyaṇasayāim Cauvīsam Sasi-Raviņo Channaui sayasahassā Chappannam khalu bhāgā Chappannam pantīo Nakkhattā Chatthic hitthima–majjhimageveja Chāvatthī pidayāim Mahaggahāņam Chāvatthim pidayāim Candā Chāvatthim pidayāim Nakkhattāņa Chāvatthisahassāim nava ceva Chāvattaram Gahāņam Chavvīsa Joyaṇasayā pudhavīņam Covatthī Asurāņam Coyālam Candasayam
No. 261 113 120 87 134 236 132 130 131 158 135 253 25 118
SX
44
38
288
49
26 245 227
66
79
24 24
54
16
151
44
Dīham vā hussam vā jam Dīva-Disā-Aggīņam Dīva-Disā-Udahīņam Dīvasihasarisavaņņittha kei Dasavāsasahassāim jahannamāum Dasavāsasahassāim thiī jahannā Dharaṇiyalão samāo sattahim Dharaṇo vi Nāgarāyā Dhāyaisandappabhiī udditthā Do Bhavanavaīindā Camare Do Candā do Sūrā Do Candā iha dīve Do ceva Jambudīve Do ceva sayasahassā Do Sāgarovamāim Sakkassa Do Suyaņu ! Suvaņņindā Do Suyaņu ! Suvaņņindā Do Udahikumārindā Jalakante
42
15 109 150 46 112 175 16
14
22

Page #190

ALPHABETICAL ORDER OF VERSES : vii
Verse No.
18
P. No.
Verse
_ Do Vāūkumārindā Do Vijjukumārindā Harikanta Donni sae chāvatthe jahannayam
19
100
166 149 20 51 233 186 280
85
291
62
52
61
110
Ee bārasa Indā Kappavaī Ee Jambuddīve duguņā Ee Viyasiyanayaņe Eesim Devāņam bala-viriya Eesim devāņam visao Ohissa Eesu vimāņesu u tettīsam Egā Joyaņakodī bāyālīsam Egatthibhāga kāūņa joyaņam Ekkā ya hoi Rayaņī Ekkāe aggijālāe Jambuddīvam Ekkāe jalummie Jambuddīvam Ekkāe vāyuguñjāe Ekkāe Vijjuyāe Jambuddīvam Ekkam ca sayasahassam Ekkārasa ya sahassā cha Ekkārasauttaram hetthimae Ekkekkammi ya juyale Ekkekkammi ya juyale niyamā Esā Bhavaṇavaīņami bhavaṇathiī Esā Kappavaīņam kappathiī Esā ņam gandhavihī uvamãe Esā Vantariyāṇam bhavaṇathiī Eso Tārāpiņdo savvasamāseņa Eso vi thiiviseso Ete u samāseņam kahiyā Evaiyam Tāraggam jam Evam vaddhai Cando Eyāim vimāņāim kahiyāim Eyassa Candajogo sattatthim
125
182
27
74
66 179 204 80
127
31
68
128 146 174 101

Page #191

viii: DEVENDRASTAVA
Verse
Gaivejjesu ya devā Garulinda Veņudevo Gevejjāvalisarisā Ghanaudahipaiṭṭhāṇā surabhavaṇā
G
Gevejjā
Ghoso vi Jambuddīvam
Gosīsā guru-Keyapattā-Punnā ga
H
Haliddabheyavaṇṇā sukkilavaṇṇā
Hase Hasaraī vi ya Hetthilla uvarilla do do Hetthima-Gevejjāṇam tevīsam
I
Ia Siddhāņam sokkham anovamam Igavisa Joyaṇasayāim Indavilayāhim tilayarayanankie Īsāṇakappavaiņo aṭṭhāvīsam Isipabbhārāe uvarim khalu
Isivāliyassa bhaddam suravara
Ittha kira vimāṇāṇam battīsam Ittha kira vimāṇāṇam pannāsam Iya savvakālatitta aulam

J
Jaha nāma koi miccho
Jaha savvakāmaguniyam puriso Jahim devā Bhavaṇavai
Jahim devā Joisiyā
Jahim devā Vantariyā
Jai Sāgarovamāim jassa thiī Jam santhāṇam tu iham bhavam
VerseNo.
196
55
188
189
60
203
263
72
187
183
302
273
4
170
283
310
169
172
304
301
303
38
86
76
231
287
P. No.
56
18
54
54
18
58
76
22
54
52
86
78
2
48
80
90
48
50
86
86
86
12
26
22
66
82

Page #192

ALPHABETICAL ORDER OF VERSES : ix
Verse No.
P. No. 20
65
22
75 47 222 293 215
14 64
84
Verse Jambuddīvam kāūņa chattayam Jambuddīvasamā khalu ukkosenam Jannāmae samudde dīve Jattha anuttaragandhā taheva Jattha ya ego Siddho tattha Jatto vattavaimāņam tattoo Jāva ya Jambuddīvo jāva Je dāhiņāņa Indā Je damsaņavāvannā Je puņa vattavaimāņā egaduvārā Je uttereņa Indā Jo jassa u vikkhambho Jo ya vimāņusseho pudhvīņa ya Joyaṇamaddham tatto ya Joyaṇasahassamegam ogāhittūņa
29
168 216 30
10
91
26
36
198 90
285
77
69
20
249
72
193
177
50
56
Kahim padihayā Siddhā? Kāle Surūva Puņņe Bhīme Kāle ya Mahākāle Surūva Kallāņaphalavivāgā sacchanda Kaņaga-maņi-rayaṇathūbhiyarammāim Kaņagattayarattābhā suravasabhā Kappammi Sahassāre atthārasa Kappāo kappammi u jassa Kappe Saņaňkumāre Mahinde Kayare te battīsam Devindā? Ke keņā“rāhanti va Kei ya hariyavimāņā Keittha'siyavimāņā Añjaṇadhāūsamā Keņam vaddhai Cando? Kevaiyā va vimāņā? Bhavaņā? Kevalanāņuvauttā jāņantī Khetaddhayavicchinnā attheva
197 192
56
8
10
244 243 142
70
9
X4
296 281
80

Page #193

X: DEVENDRASTAVA
P. No.
72
Verse Kiņhā Nīlā Lohiya Hāliddā Kiņham Rāhuvimāņam niccam Kiņhā-Nīlā-Kāū-Teālesā ya Kinnara Kimpurise khalu Koi padhame paosammi Korintadhāuvaņņaéttha kei
VerseNo.
251 143 191
70
246
Lohiya Hāliddā puņa Sukkila
259
M Māhinde sāhiyāim satta ya Maņi-kaņaga-rayaņathūbhiya
176
78
N
299
22
Na vi atthi māņusāņam tam Nāgakumārindāņam Nakkhattasahassam egameva Nakkhatta-Tārayāņam Nāņammi damsaņammi ya Navamo ya Āņaindo Neraiya-Deva-Tittharkarā ya Nicchinnasavvadukkhā jāi-jarā Nimmaladagarayavaņņā Tusāra
116 137 297 165 239 306
278
Ogāhaņāi Siddhā Ohinnāņe visao eso Olambayarajjūo savvavimāņāņa
292 240
213
Pabhū annayaro Indo Padhamam vattavimāņam
64 211

Page #194

Verse
Padhamo Sohammavai
ALPHABETICAL ORDER OF VERSES : xi
Pagāraparikkhittā vaṭṭavaimāṇā Paliovama Gahāṇam Paliovama tthabhāgo thiī
Pañca'ggamahīsīo Camara-Balīņam Pañcamao puņa Bambho
Pañceva dhaṇusayāim jahannayam Pañceva'ṇurattaim aṇuttaragaīhim Paṇayālīsam āyāma-vitthaḍā Paṇṇāvīsam Joyaṇasayāim Pannarasaibhāgeṇa ya Candam Papphoḍiyakalikalusā
Patteyavimāṇāṇam devīņam
Phusai anante Siddhe
Pisaya Bhūyā Jakkhā ya Puņņā ya ekkavīsā udahisa Puņno vi Jambuddīvam Purao vahanti sīhā
Puvveṇa hoi Vijayam
R
129
14
Ravi-Sasi-Gaha-Nakkhattā Rayaṇappabhapuḍhavīnikuḍavāsī Rayaniyara-Diṇayarāṇam Nakkhattā 139 Rayaniyara-Diṇayarāṇam uḍḍhamahe 138 Rikkha-Ggaha-Taraggam
152

S
Sakkīsāṇā paḍhamam doccam Samvaccharassa Sundari !
Sankankhasannikāsā nāmeņa
Sankankhasannikāsā savve
Sankankhasannikāsā savve Sankankhasannikāsā savve
VerseNo.
163
214
160
161
45
164
99
221
279
257
145
223
220
295 67
178
56 93
185
234
228
282
267
271
275
P. No.
46
62
46
46
14
46
28
LILII II 2 ! ∞ 2
64
80
74
42
64
64
84
20
50
18
28
52
38
40
40
44
68
66
80
76
78
78

Page #195

xii: DEVENDRASTAVA
Verse
Sankhejja Joyaṇā khalu devāṇam Sannihie Sāmāṇe Dhāya
Sattaṇham thovāṇam puṇṇāṇam Sattāvīsam Joyaṇasayāim Satteva sahassaim sayāim Satteva ya koḍīo havanti Savva'ppagai Candā, Tārā Savvabbhintara'bhïï, Mūlo Savvatthavimāṇassa u
Savve Gaha-nakkhattā majjhe Sayabhisaya Bharaṇio Addā Sayabhisaya Bharaṇīo Addā
Siddha tti ya Buddha tti ya Siddhassa suho rāsī
Sohammīsāṇesum ca Suravarā Sohamme Īsāṇe ya suravarā Solasa ceva sahassa attha ya Solasahim sahassehim pañcehim Sudamsaṇā Amohā ya
Suņa vāgaraṇāvaliyam rayaṇam va Suraganaiddhi samaggā Suraganasuham samattam Surantariya Canda
Sūrassa ya Surassa ya Sasiņo Suyaṇāṇasāgarão suņium
Tīsă cattālīsa cautīsam Tam ceva samairegam Tassa thuṇantassa Jiņam Tattha vimāṇa bahuvihā Tattha vimāṇa bahuvihā Tattha vimāṇa bahuvihā Tattha vimāṇa bahuvihā

T
VerseNo.
237
71
230
241
207
217
95
97
277
98
102
106
305
300
200
195
92
226
181
13
307
298
156
155 12
233
42
53
254
258
262
266
P. No.
68
22
66
70
60
62
≈≈≈≈≈ 1688.88 $ +
28
28
80
28
30
30
58
56
26
66
52
44
44
4
14
16
2
74
74
76
76

Page #196

ALPHABETICAL ORDER OF VERSES : xiii
Verse
Tattha vimāṇa bahuvihā
Tattha vimāṇa bahuvihā Tattha vimāṇa bahuvihā pāsāyā Tattha ya Nīlā Lohiya Haliddā Tatthā"saṇā bahuvihā Tatthā"saṇā bahuvihā Tattha"saṇā bahuvihā Tattha"saṇā bahuvihā Tattha"saṇā bahuviha Tattha"saṇā bahuvihā Tatthā"saṇā bahuvihā
Tatthete niccayaṇā aveyaṇā Te Merumaṇucarantī
Teņa paramasankhejja tiriyam Teņa param devagaṇā Teņa param je sesā Candā
Teņaparam uvarimayā āgāsantara Tesim Kalmbuyāpupphasanthiya Tesim pavisantāṇam tāva
Tettīsãe Sundari ! vāsasahassehim Tevisa Joyaṇasayāim
Tevīsam ca vimāṇā caurāsīim Thova Vimāṇavāsī Bhomejjā
Tiņņeva ya Gevejjā hitthillā Tiņņi saya chattīsā cha
Tinneva Uttaraim Puṇavvasū
Tinneva Uttaraim Puṇavvasū
Tinnisaya tettīsā dhaṇuttibhāgo Tiriovavāiyāṇam rammā Tiriyam tu asankhejjā

U
Uddhamahe tiriyammi ya Ukkinnantaraphaliha abhintara
VerseNo.
270
274
242
255
252
256
260
264
268
272
276
284
136
238
167
148
190
141
140
225
265
205
219
180
122
103
107
289
218
63
332234
73
P. No.
78
78
70
74
72
74
74
76
76
78
78
82
40
70
48
42
54
40
40
66
76
60
64
52
36
22222 +0
30
32
82
64
18
22
10

Page #197

xiv: DEVENDRASTAVA
Verse
VerseNo.
P. No.
224
35 159
Varapaumagabbhagorā savvete Varapaumakaņņiyāsaņthiehim Vāsasahassam Paliovamam ca Vattam vattassuvarim Vattam ya valayagam piva Vatulasarisavarūvā devā Vāukumārindāņam Velamba Vāu-Suvaņņindāņam Vijayam ca Vejayantam Viņayapaņaehi sidhilamaudehim
212 210 250
24 50
184
45

Page #198

1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
DEVENDRASTAVA
C - BIBLIOGRAPHY
Acārānga Cayanikā, Dr. Kamalchand Sogani, Prakrita Bharati Academy, Jaipur.
Abhidhana Rajendra Kośa Parts 1-7, Śrī Vijaya Rajendrasūri, Ratlam.
Abhinava Prākṛta Vyakaraṇa, Nemicchand Shastri, Tara Publications, Varanasi.
Ardhamāgadhi Kośa: Parts 1-5, Pt. Muni Ratnacandrajī, Amar Publications, Varanasi. Candra-prajñapti, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot.
Daśavaikālika Cayanikā, Dr. Kamalchand Sogani, Prakrita Bharati Academy, Jaipur.
Dictionary of jaina Technical Terms, Dr. R.C. Jain, SJVG Institute, Sonagir.

Gaṇitānuyoga, Muni Kanhaiyalal 'Kamal', Agama Anoyoga Trust, Ahmedabad.
Gaṇitasāra, L.C. Jain, Jain Sanskriti Rakshaka Sangha, Sholapur.
Hema Prākṛta Vyakaraṇa, Pts I and II, Muni Pyārachandji. Jīvābhigamasutra, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot.
Jaina Agama Sahitya Manana Aur Mīmāmsā, Acharya Devendramuni, Udaipur.
Jaina Sahitya Kā Vṛhat Itihāsa, Pt. II, Dr. Mohanlal Mehta. Jaina Tattva Prakāśa, Amolakarishi, Amol Jain Jnanalaya, Dhuliyā.
Jainendra Siddhanta Kośa; Parts 1-4, Jinendra Varṇī, Bharatiya Jñānapītha, Delhi. Jambudvipa-prajñapti, Acharya Gahasilalji, Jaina Shastroddharddhar Samiti, Rajkot
-XV -

Page #199

xvi : DEVENDRASTAVA
17. 18.
Joisakarandaga Paiņņayam, Paiņņayasuttāim Ibid. Kalpasūtra, M. Vinayasagar, Prakrit Bharati Academy, Jaipur. Lokavibhāga, Balchand Siddhantashastri, Jain Sanskriti Rakshaka Sangha, Sholapur. Mūlācāra, Vattaker, Tr. And Commentary by Aryika Jnanamati, Jnanapeetha, Delhi. Nālandā Viśāla Sabdasāgara, Navalji, Adeesh Book Depot. Nandīsūtra Cūrņi, Devavācaka, Ed. Muni Punyavijayajī, Prākrta Texts Society, Varanasi. Nandīsūtra, Muni Madhukara, Agama Prakāśana Samiti, Beawar. Oxford Advanced Learners' Dictionary. Pāiasaddamahaņņavo, Pt. Hargovindadas, Prākrta Texts Society, Varanasi. Painņayasuttāim : Parts 1-2, Muni Punyavijayajī, Mahā vīra Jaina Vidyālaya, Mumbai. Pākṣikasūtra, Devacandra Lālbhāī Jaina Pustakoddhāra Fund. Prajñāpanüsütra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Prakīrņaka Sūtra, Āgamodaya Samiti, Surat. Prākṣta Bhāṣāon Kā Vyākaraṇa, Dr. Pishel, Bihar Rashtrabhasha Parishad, Patna. Prākṣta Sāhitya Kā Itihāsa, Dr. Jagdeeshchandra Jain. Roget’s Thesaurus of Synonyms and Antonyms, Peter Mark Roget, Gally Press, London. Samskrta Hindi Kośa, Vaman Shivaram Apte, Prakrita Bharati Academy, Jaipur. Samskrta-English Dictionary, Monier Williams. Samavāo, Acharya Tulsi, Jaina Vishva Bharati, Ladnun. Samavāyāngasūtra, Ed. Muni Madhukara, Āgama Prakāśana Samiti, Beawar Siddhantasāra, Jinadas Shastri, Jain Sanskriti Rakshaka Sangha, Sholapur.
35.
37.

Page #200

BIBLIOGRAPHY : xvii
Sthānānga, Acharya Tulsi, Jaina Vishva Bharati, Ladnun. Sthānāngasūtra, Ed. Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Sūrya-prajñapti, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot. Sūtrakstāngasūtra, Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Tiloyapaņņatti, Titthogāli Paiņņayam, Paiņņayasuttāim ibid. Uvasaggahara stotra, Pañca-Pratikramaņasūtra. Vidhimārgaprapā, Niryukti Sangraha, Vrhad Anuvāda Candrikā, Chandradhar Shastri, Motilal Banarasidas, Delhi.

Page #201

Page #202
AGAMA SAMSTHANA Agama Ahimsa Samata Evam Prakrta Samsthana was established in January 1983 to commemorate the Rainy-stay (Varsa-vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Prakrta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to obtain the treatises on Jaina philosophy, conduct and history, based on scientific research, prepared in order to preserve and promote Jaina culture and to organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The Samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargi Jain Sangha. The Samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the Samsthana as follows: 1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latterhead of the Samsthana in the chronological order of their donations. 2.. Become Patrons by donating Rs. 50000.00. 3. Become Promotermembers by donating Rs. 25000.00. 4. Become assisting members by donating Rs. 11000.00 5. Become ordinary members by donating Rs. 1000.00 6. The sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the Samsthana become the organisational members of the Samsthana Parishada. 7. By donating towards building construction and I purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and progress of Jain EJaina knowledge and studiesrsonal & Private Use Only Printed by: New United Printes, Udr. Ph.: 2415656