Gommatasara Jiva Kanda

Author(s): Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/001612/1

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GOMMATSARA JIVA-KANDA J L. JAINI. 00)

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THE SACRED BOOKS OF THE JAINAS Vol. V COMMATSARA JIVA-KANDA (THE SOUL) BY SHRI NEMICHANDRA SIDDHANTA CHAKRAVARTI EDITED WITH INTRODUCTION, TRANSLATION AND COMMENTARY BY RAI BAHADUR J. L. JAINI, M. A., Bar-at-Law, Author of Outlines of Jainism, Jaina Law, Jaina Gem Dictionary, etc., etc., and Editor, Jaina Gazette. ASSISTED BY JAIN-DHARMA BHUSHANA BRAHMACHARI SITAL PRASADA JI EDITOR "JAINA MITRA" AUTHOR OF GRIHASTHA DHARMA, ANUBHAVANANDA, ATMA DHARMA, ETC., ETC. " bhuvi nemicandraH fanifa zifanatiia: angrecenfeaaqreqa: |" PUBLISHED BY PANDIT AJIT PRASADA, M. A., LL.B. THE CENTRAL JAINA PUBLISHING HOUSE AJITASHRAM, LUCKNOW (INDIA). 1927.

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AT THE LOTUS FEET OF THE OMNISCIENT FOR The Good and Guidance OF All Seekers After Truth.

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GOMMATASARA. JIVA KANDA CONTENTS. Page. Preface Introduction The name and Origin of the Book The Author Sidhanta Chakravarti The four Anuyogas or Vedas of Jainism Omniscience Early Jaina Sacred Literature The Twelve Angas ... Five Parikarmas Sutra Prathamanuyoga Fourteen Purvagatas The five Chulikas ... The Anga-Bahya Shruta The Jaina Theory of Numbers ... Brief Statement of 21 kinds of numbers Table of names of Numeration .. Jaghanya Parita Asamkhyata Jaghanya Parita Ananta ... The Contents of Gomm-ata-Sara... Popular Aspect of the Philosophy in the Book Vitalities Consciousness-Attention-Knowledge 8 kinds of Knowledge

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. .. Gathas. Page. The Soul and the Body The Soul Acts and Enjoys The Soul is immaterial Possibility of Omniscience Soul-Classes 406 Soul-classes of Mundane Souls Nigoda Group-souled Vegetables Individual-souled Vegetables Bhoga Bhumi Kubhoga Bhumi Developableness The Nuclei Soul-quest Spiritual-stages Text. Benedictory Introductory Chapter 1. The Spiritual stages. II. Soul-classes ... III. Developments ... IV. Vitality V. Impulses VI. Soul-quests; Condition existence ... VII. Senses VIII. Embodiments ... IX. Vibratory activities X. Sex-inclination... XI. Passions XII. Knowledge XIII. Control XIV. Conation , XV. Thought-paint ... Sub-Chapter I. Description II. Colour III. Modification IV. Change V. Action VI. Differentia 117 129 134 140 164 181 216 131 119 113 157 161 175 271 282 299 465 482 489 493 494 499 504 507 509 238 245 247 248 249 251 253 255 206

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258 264 268 269 518 529 536 537 543 545 551 553 272 274 277 278 279 280 283 555 557 561 563 565 283 284 58L 289 Sub-chapter. VII. Conditions of existence VIII. Possessions IX. Cause X. Number XI. Place XII. Extent XIII. Time XIV. Internal XV-XVI. Modifications & quantity Chapter XVI. Capacity of liberation XVII. Right-belief soul-quest Sub-Chapter. 1. Name ... II. Differentia III. Time of existence IV. Extent of existence y. Number VI. Description of degrees VII. Function XVIII. Rationality XIX. Assimilation XX. Attention XXI. Appendix I. Interrelation between 14 spiritual stages and 14 soul-quests ... XXII. ,, II. Further distinctions Index ... Corrigenda et Addenda Jaina Study Books ... 290 292 583 588 592 605 660 293 300 322 323 326 664 672 677 706 327 338 11 paros y CYDIN

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PUBLISHER'S NOTE. It is with a heavy heart, and a palsied pen that I have laboured to write these few lines. "The Sacred Books of the Jainas" reminds me of the passing away of my very dear friend Kumar Devendra Prasada Jaina, who founded the above "Series " and published in 1917, its first volume," Dravya Samgraha", a monumental work on Jaina Philosophy by Acharya Shri Nemichandra Siddhant Chakravarti, translated and edited by Mr. Sarat Chandra Ghoshal, M. A., B. L., Saraswati, Kavya-Tirtha, Vidya Bhushan, Bharati, with a learned Introduction covering 48 pages, and exhaustive commentaries. The original text consists of 58 verses only, but their translation, and commentaries cover 123 pages of Royal Size. Dear departed Devendra was a born publisher. The publication of the highest authoritative works of Jaina Acharyas for the glory of Jainism and for the benefit of Humanity was the one aim and ambition of his life, for which he sacrificed his worldly prosperity, his College career, and even his life. With his boundless enthusiasm, single-minded devotion, and selfless exertions, he succeeded in securing the co-operation of scholars of exceptionally high attainments, like Professor A. Chakravarti of the Presidency College, Madras, and Mr. J. L. Jaini, M. A., (Oxon.) Bar-at-law, Judge, High Court, Indore. Mr. J. L. Jaini, M. A., M.R.A.S., then Chief Justice of Indore. translated and edited the Tattwarthadhigama Sutra, which he has very appropriately called the Jaina Bible, and followed up by under-taking the translation with commentaries of Gommatsara, the Encyclopaedia of Jain Philosophy. This work was begun by him in the Chaturmasa, the rainy season, of 1927, when Jaina Dharma Bhushana Brahmachari Sital Prasadaji stayed with him, and helped him. The printing was commenced in the rainy weather of 1926, when Brahmachariji decided to stay at Ajitashram and supervise the work. LLC.

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VII The whole text of this work, and of Part 1 of Karma Kanda had been printed off in March 1927. The stock of feather-weight paper which was being used for the work was completely exhausted before the Index, etc. and title pages could be printed. The mills also had no more such paper left in stock. An order was placed with them to manufacture such paper afresh, and thus an unexpected delay has been occasioned in the publication of Gommatasara. This sudden breakdown was an extremely unfortunate circumstance. The intense poignancy of this mishap was felt on the sudden receipt of a wire from Indore announcing the death of Mr. J. L. Jaini. Alas, this great master of Jaina Philosophy could not live to see the greatest monumental work of his life in the shape of a bound volume. It saddens my heart so much, when the discussions he had with me in May last, as to the manner and quality of the binding come to my mind. This is my first venture as a publisher; and the responsibility has been forced upon me by the miserable decree of Fate which has taken away from us the Founder-Publisher of the Sacred Books of the Jainas, and the incomparable author of two of the most authentic, ancient, and standard works of Jaina Philosophy. The defects, for which I am responsible, are too many to escape notice. I have no justification to plead in self-defence. I confess my short-comings, and throw myself on the indulgence of the benevolent readers of this volume. The depth and vastness of the knowledge displayed here-in, and the thorough and exhaustive analysis of the endless varieties of mental vibrations is amazing and fascinating indeed. Gommatsara will, I hope, be found to be a real treat by the scholar, the seeker after truth, the Jnani and the Dhyani, and will, for the Right Believer, prove a practical guide to the path of Liberation. AJITASHRAM, LUCKNOW :-) November 30, 1927. AJIT PRASADA,

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PREFACE. My "Outlines of Jainism" was published by the Cambridge Uni. versity Press for the Jaina Literature Society, London, in 1916, in advance of a series designed to consist principally, but not exclusively, of translations from authoritative texts. The aim was to put the whole Jaina Canon in brief on one bookshelf. In pursuance of this idea, which I brought back with me from Oxford and London in 1910 and 1913, the Jaina sacred texts began to be translated. My friend, the late Kumar Devendra Prasada was in constant consultation with me. With his most enthusiastic and inimitable love for the work, he published some Jaina works and then started the Sacred Books of the Jaina Series, with the splendid First Volume of Dravya Sangraha, edited by Mr. S. C. Ghosal in 1916. My Tattvartha Sutra followed as the Second Volume in 1920, The learned Prof. A. Chakravarti gave us the Third Volume as Panchasti Kaya at the end of the same year. Purushartha Siddhyupaya, with translation and Commentaries was prepared by my learned brother Pandit Ajit Prasada, of Ajitashram Lucknow; and the Indian Press of Allahabad had printed about half the book when the Kumar suddenly died. On the 14th December 1920 Kumar Devendra Prasada wrote to me, saying "Volume V be your Gommatasara." I take this as a testamentary wish of a beloved soul and therefore publish this translation as Volume Fifth of the Sacred Books of the Jainas. Volume Fourth, Purushartha Siddyupaya is also in Press.

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This translation of Gommatasara Jivakanda was made in the rainy season of 1917 at Indore. In 1918, I fell most seriously-ill with influenza and double pneumonia, and only in 1919 it became for the manuscript to begin to be published at the instance of the late lamented Kumar Devendra Prasada of Arrah, in the Jaina Gazette. Madras. After 79 gathas had been published, it was decided not to publish it in this periodical fashion, but to print it as a book at once. On 17th April 1921, to the great loss of the cause of publication of Jaina Literature, the young, energetic and talented Kumar died. The work of publication was postponed. In 1922, I wanted to undertake to publish it myself but I found that the late Kumar had mislaid or lost Gathas 79 to 250. My health and many official duties forbade a re-translation of the Gathas myself; therefore under my supervision, I had the work done by kind and obliging friends. Jaina Dharma Bhushana Brahmachari Sital Prasada did it in 1923 with the help of the brilliant Scholar and Sanskrit Professor Hira Lall Jain, M.A., LL. B.. of the Government College, Amraoti. The gap in the Ms. being thus filled, it was once more complete. The Devendra Printing Press at Madras was being started by Mr. C. S. Mallinath, the enthusiastic Editor of the Jaina Gazette, and he wanted to publish the Ms. My learned brother Professor A. Chakravarti, M. A., I. E. S. of the Presidency College, Madras, kindly undertook to help Brahmachariji if he went to Madras to supervise the publication. This was in 1924. I was ill again from June 1924 to February 1925. On my recovery I took up the question once more. But owing to Antaraya (obstructive) Karma, a serious attack of diabetic Coma prostrated me on almost a death-bed from December 1925. On my return home from Hospital in May 1926 I made up my mind to publish this and my other unpublished Manuscripts, anyhow. Brahmachariji readily, promptly and almost eagerly came up with his generous help of time and trouble. My learned and revered brother Pandit Ajit Prasada, M. A., LL. B., late Government Pleader of Lucknow, agreed to collaborate. The famous Newal Kishore Press, Lucknow undertook the publication. Thus being equipped with men and munition for this warfare against deadly ignorance and superstition, I bade Brahmachariji Godspeed to Lucknow in July 1926. When the book was in Press, Brahmachariji got the last Gathas 79 to 250 also from Arrah in August 1926, after such trouble in replacing them in 1922 !

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I have given this longish history of the delay in publication to bring out a few points : (1). All important Manuscripts must be kept most carefully. The risk of loss by moths or in transit etc., must be avoided. (2). If possible, more than one copy of the Manuscript should be typed, to guard against any irreplaceable loss of it. (3). The Manuscript as soon as it is ready may be given even to some Jaina periodical to be published. It is easier to reprint it in book form later, when many mistakes can be avoided and corrections made. (4). True lovers of Jainism, learned men and rich men, should co-operate and organise the public service of the community in such a manner that the invaluable work of the preservation and propagation of Jaina Sacred Books in all important languages may be accelerated. As to the great authority and veneration of Shri Gommatasara, it is enough to say that if Tattvartha Sutra is the Jaina Bible, the Gommatasara is a brief expansion of a part of that Bible, giving the Path to Perfection or Liberation. The Path is clear and conclusive. If followed, it leads to the Goal, Liberation, The Goal cannot be attained without following it. The Soul-Classes, Quests and Stages, given in this book, may be verified by anyone easily with the necessary time, trouble, inclination and sympathetic realisation of the Word of the Omniscient, any day, in any condition of life, in any part of the World. To follow the Path, it is not necessary to be born a Jaina or to profess or embrace Jainism. Call yourself by whatever name you like, live your life as you have lived it hitherto, but if it is in accord with Jainism, if it conforms to the type and measure of faith, knowledge and conduct leading to the Goal, the soul may be sure that he or she is a Liberable being and on the Path to Truth, and Freedom from the miseries and limitations of embodied existence. -You build yourself. The Soul is the sole architect of its life and condition, here and hereafter. As such, believers in Jainism and those who come to consider and weigh Jainism in their search after Truth will find this translation a valuable guide.

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The mistakes in the matter and manner of the book are proofs of my incapacity to grasp and reflect even one distant broken ray of the great Sun of Omniscience, from which direct descent is rightly claimed by the book and its contents. In all humility, I beg to be pardoned for this; and the indulgent learned, I am sure, will forgive an ignorant and humble admirer of theirs for his inevitable shortcomings. Indeed all my Jaina writings are really a poorlyequipped student's First Notes. I am not a Samskrit or Prakrit Scholar. Then my excursions into Jainism have been few and occasional. But they have been always most honest, concentrated and with a soul eager and fully devoted to know the Truth of Jainism. My aim has been not to justify or defend or even to explain Jainism; but simply to record its whole tradition in its entire purity. In conclusion, I must thank Jaina Dharma Bhushana Brahma : chari Sital Prasada and Pandit Ajit Prasada, M. A., LL.B. for their unrepayable obligation upon me, in seeing the book through the Press at the cost of so much time and trouble. INDORE. DIVALI.(VIRA-NIRVANA DAY), Vira Samvat 2453, November 1926. J. L. JAINI.

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INTRODUCTION, The Name and Origin of the Book Gommatasara. The probable reasons for the name Gommatasara having been assigned to this authoritative work on Jain Philosophy may be summed up as below. In the Karma Kanda Gatha 965, the author says that this treatise is based on the discourses of Shri Vardhamana, the 24th and the last Jain Tirthankara of the present era in Bharata Kshetra, and the teachings are also well established by the rules of logic, Pramana and Naya. The author has called Shri Vardhamana or Mahavira by the name of Gommatadeva. The word Gommata is probably derived from " go" speech, and "mata" or "matha" abode, meaning "the Abode of Speech," the Lord from whom flows the letterless voice, the wonderful music. Divya-Dhvani. Sara means the essence, the condensed purport. The word Gommatasara would thus mean the " Essence of the Discourses of Lord Mahavira". Again, we learn from the Samskrit commentary, that the treatise is a compilation of the answers given by the author Shri Nemi Chandra Siddhanta Chakravarti, to the questions put to him by Raja Chamunda Raya, asking him to enumerate the sub-classes of bodymaking Karma, and to explain their existence, bondage, non-bondage, and cessation of bondage, with regard to the spiritual stages of

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souls in various conditions of life from the fine completely undevelopable vegetable bodied soul, to the fully developed rational fivesensed beings. The answers are based on the ancient manuscripts, Dhayala, Jaya Dhavala and Maha Dhavala, still preserved in needle pricked characters on palm-leaves in the Jain temple at Mudbidri, South Canara, India. The major part of Gommatasara is based on Dhavala, which was composed by Acharya Bhutabali about 7th century after Lord Mahavira. Chamund Raya was also called Raja Gommata most probably on account of his great devotion to Shri Gommata Deva or Lord Mahavira. As a complement to the Great questioner, the compilation has been called Gommatasara after his name. Chamunda Raya. Chamunda Raya was a brave general and a great minister of the Jain King Raja. Rajamalla who reigned from 974 to 984 A. C. (after Christ), and belonged to the Ganga dynasty.* The ancestors of this Jaina dynasty ruled at Ayodhya, and were descended from the ancient Ikshwaku family, founded by Rishabhadeva, the first Tirthankara. Once it so happened, that Vijaya Maha Devi, wife of Raja Bharata, a descendant of the family, while pregnant, went to take a bath in the Ganges. A son was born to her there, and was on account of this circumstance, named Ganga Datta. He became a renowned King and the Dynasty was called Ganga-Vansha after his name. In this dynasty Maharaja Vishnu Gopa flourished at Ahichchatrapore (near Bareily, U. P.) He had two sons from his wife Prithvi-mati, named Bhagadatta and Shri Datta. Bhaga Datta went to the Kalinga country(near Orrissa),ruled there and established the Kalinga Ganga dynasty. Shri Datta continued to rule at Ahichchatra. Raja Padma Nabha was a descendent of his. He had two sons named Rama and Lakshman. In consequence of some dispute with Raja Mahipal of Ujjain (Malva), he had to leave Ahichchatra for Deccan with his sons, whose names he changed to Didiga and Madhava. They wert to Perur in District Codappa in the Madras Presidency and offered respects to the learned and spiritually advanced Acharya Sinha Nandi, who bestowed spiritual blessings on them. They established their power near Mysore in the second century after Christ. The 21st King in descent from Madhava who commenced to rule in 103 A.C. was Raja Malla II. Chamunda Raya belonged to the clan of Brahma Khsatriya. He won many battles and received many titles, like Samara-Dhurandhara * Mysore by Rice Vol. I.

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"the leader in battle," Vira Martanda, "the sun among the brave," Rana Raja Sinha, "a great Lion in battle," Vairi Kula Kala Danda "The sceptre of death for the hosts of enemies," Bhuja Martanda "The sun among the powerful-armed." Samara Parshurama, "Parashurama in battle," Satya Yudhisthira, "Yudhisthira in speaking truth." He was great scholar also. He wrote a commentary* on Gommatasara, in the Canarese language in presence of the author Shri Nemi Chandra Siddhanta Chakravarti. He also composed Chamunda Rava Purana in Canarese and Charitra sara, a treatise on the practices of ascetics in Samskrit. Appreciative mention of Raja Chamunda Raya has been made by the author in Karma Kanda Gatha 966 to 972. Raja Chamunda Raya took vows of a layman from the Great Saint Ajitasena, who was a disciple of the order of Acharya Aryasena, as stated in Gatha 734 of Jiva Kanda. Raja Chamunda Raya constructed a beautiful Jaina. Temple now called Chamunda Raya Basti at Chandragiri in front of Vindhvagiri at Shravana Belgula, district Hasan, Mysore, containing a beautiful image of Shri Nemi Nath to whom our author has offered obeisance on several occasions in Gommatasara. He constructed in 983 A. C. the great and wonderful image of Shri Bahubali, called Gommata Swami, Gommateshvara, "the Lord of Gommata" after his name. Bahubali was one of the sons of the first Tirthankara Rishabha Deva and ruled at Podnapore. He had a contest with his eldest brother Bharata and defeated him. But he felt so distressed on this account that he renounced all temporal power and adopted an ascetic life. He practised the severest austerities. He stood unmoved for a whole year, in the standing posture, in meditation, so deep and concentrated that creepers spread and entwined themselves round his legs and arms. He was the first who obtained omniscience in this Avasarpini cycle in Bharata Kshetra even before Lord Rishabha. His unsurpassed severe austerities have been very often extolled in Jaina Shastras. The wonderrul image at Vindhyagiri represents this exemplary attitude of meditation.. The grandeur of the Image, as also its serene-looking and peace-inspiring presence, are well-known to all Jainas and nonJainas who have had the good fortune of visiting it. When I visited the sacred place in 1910, I met some English men and women missionaries, who out of respect for the Holy Image took off their shoes and visited it in their bare feet. They also held the opinion *Keshava Varni has based his Commentary on Gommatasara on this work.

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8 which I have given above. The Image is about 57 feet high and still every limb and minor limb thereof is in exquisite proportion. It is impossible to convey its glory and artistic excellence by words. Any one who has the chance of seeing it personally will easily agree with the hitherto general opinion. * This gives an answer to some critics also who call the Jainas Idolatrous. The Jainas do not worship the stone, silver, gold or diamond of which the Images are made. They worship the qualities of Total Renunciation of the World, the Acquisition of undisturbable Harmony with the Infinite, and the Identity of the Liberated Soul with Peace everlasting, which these Images represent. Shakespeare with traduction : Also to quote "Ah me! how sweet is Jina itself possessed, When but Jina's shadows are so rich in joy!" (Romeo and Juliet), Where I substitute "Jina " for "Love". It is clear how irresistible and experientially axiomatic must have been the Peace and Guidance given by the Arhats and Omniscients, when their mere Images are so potent of Grace, peace and inspiration. So much for the origin of the name Gommatasara. A noticeable feature about Gommatasara is that the Author has always followed the earliest known beacon-lights of Jainism, after Lord Mahavira's Moksha. The most known of these lights is Bhadrabahu(the 5th shruta-Kevali, 162 A.V., after Vardhamana). He was the preceptor of the Mauryan Emperor Chandragupta, who became a saint and was called Prabha Chandra and who renounced the body at Kata vapra Hill, Chandragiri, Shravanabelgula, just in front of the feet of the great Bahubali. Shri Nemi Chandra also follows the tradition of Shri KundaKundacharya, who flourished in the first century B. C., V. S. 49 (vide Introduction to Panchastikaya S. B. J. Vol. III). As an authority on the learned Jain scriptures, he is next to Shri Gautama Ganadhara, the chief of all saints, who directly received the Discourses of Lord Mahavira, delivered from his unquivering lips in letterless voice and who expounded the principles of the Jaina religion. Shri Kunda-Kundacharya has composed among others, the wonderful works on Jaina Metaphysics called Samayasara, Niyamasara, Panchastikaya Samayasara and Pravachana Sara. He also followed the tradition of Uma Swami, who occupied the pontifical seat, after Shri Kunda Kunda-charya, and gave to the world the Jain Bible, Tatvartha Sutra.

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9 The Author. The age and the date, etc., of the author Shri Nemichandra Siddhanta Chakravarti need not be repeated here, as they are dealt with at length by the learned Professor S. C. Ghosal, M. A., LL. B., in the first volume of the Sacred Books of the Jainas, entitled Dravya Samgraha. He flourished about 1000 A. D. Siddhanta Chakravarti. The saintly author is called the Siddhanta Chakravarti, or the Emperor of Jaina Scriptures. According to Jaina Geography, a Karma Bhumi (or region where human beings depend for their livelihood upon work, such as agriculture, etc.,) has six parts: One Arya Khanda or the part peopled by noble, religious and meritorious good people, and 5 Mlechchha Khandas, peopled by the rest of the inhabitants of the Karma Bhumi. The extreme Northern and Southern Countries, Airavata and Bharata respectively and 32 countries of Videha in the middle of Jambu Dvipa are such Karma Bhumis. A Chakravarti is the king of the Capital of Arya Khanda of Bharata or Airavata. He advances, and conquers all his neighbours, and by his prowess and piety brings all the 5 Mlechchha Khandas also under him and becomes the sole Emperor of all the six parts of Bharata Kshetra. Similarly the Jaina scriptures are only an infinite expressed part of the inexpressible all-grasping omniscience, which comprehends all the attributes and all modifications of all substances in all ages, past, present and future, from beginningless time to endless Eternity. A very small account of these Scriptures is given in Jiva Kanda Gathas 348, etc., seqq. Sri Nemichandra was the Siddhanta Chakravarti, because he had conquered all the realms of the known knowledge of the Sacred Books. He was called the Emperor because he had like a Chakravarti conquering the six parts of Bharata mastered the famous authoritative works Dhavala, etc., composed by Bhutabali and Pushpadanta, the disciples of Arahatbali some 7 century after Lord Mahavira which consists of 6 parts called "Jiva Sthana," "Kshudraka Bandha," "Bandha Swami," "Vedana khanda," "Vargana-Khanda and "Mahabandha." Gatha 397 of Karma Kanda may be quoted here. jaha cakkeNa ya cakkI chakkhaMDa sAhiyaM zraviggheNa / AC ALAEU AU g+ds' atfga aza || 380 ||| Just as a Chakravarti monarch conquers six parts of the country by his Chakra weapon, so I have mastered the six parts of Dhavala, etc., by my weapon of intellect.

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10 His title is justified by his well-known books, Dravya Samgraha translated as volume I of the Sacred Books of the Jainas, "Gommatasara, Jiva Kanda and Karma Kanda, Labdhisara, Kshapanasara and the wonderful Trilokasara, a book on Jaina Cosmology, without a study of which it is impossible to understand Jainism in its minute details and classifications or its artistic and perfect solidarity. His works deal mainly with Karnanuyoga, one of the four Vedas or Anuyogas of the Jaina Siddhanta, called Prathamanuyoga, Karnanuyoga, Charananuyoga, and Dravyanuyoga. The Four Anuyogas. 1. Prathamanuyoga, History, the Part dealing with the ages and lives of the Great Personages of the World, specially with those of the 63 Great Persons (Shalaka-Purushas), i. e., the 24 Tirthankaras, the 12 Chakravartis, the 9 Narayanas, 9 Prati-Narayanas and the 9 Balabhadras.. 2. Karnanuyoga, Cosmology, the Part dealing with Space, the Universe, the Non-Universe, the Three worlds, their description, dimensions and denizens and different calculations as regards spiritual stages and soul-quests. 3. Charananuyoga, Ritual, the part dealing with rules of conduct for laymen and for ascetics. Of these the former are detailed in the eleven Pratimas or stages of restraint and renunciation of householders; the latter are the stricter and harder rules of greater and fuller restraint and renunciation for ascetics. 4. Dravyanuyoga, Philosophy, the part dealing with the substances. Primarily the substances are two: Soul and Non-soul. But they are enumerated six, as because the non-soul obviously consists of five independent and distinctly individual substances, Matter, Time, Space and the Media of Motion and Rest. Thus, there are six substances: Soul (Jiva), Matter (Pudgala), Time (Kala), Space (Akasha), Motion (Dharma), and Rest (Adharma). Matter is of many kinds. But the most mighty kind is Karmic matter, which the mundane soul wears and which is the self-wound motor to keep the soul moving in "Samsara." This connection of Soul and the Non-Soul matter necessitates a consideration of the inflow of Karma into soul, the bondage of soul by Karma, the stoppage of the inflow, the shedding of the bondage, and perfect freedom of the soul from Karma. These 7 are called the Tattvas or principles of Jainism. They are soul (Jiva), Non-Soul

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11 (Ajiva), Asrava (Inflow), Bandha (Bondage), samvara (stoppage), Nirjara (Shedding), and Moksha (Liberation). Omniscience, There is another way of glancing at the subject. As the six Khandas of one Karma Bhumi, huge as they are (the m of our Bharata Kshetra is about 21 lacs of miles with a length of about 5 crores and 81 lacs of miles), are nothing compared with Space or the universe, even so the works and knowledge of Sri Nemichandra, tremendous though they are, are really nothing in comparison with the whole knowledge, possessed by the Kevali Jina, the Omniscient Conqueror of Karmas. Yet Shri Gommatasara Jiya Kanda is a good introduction to the Great Tattva, Soul (Jiva). "Know Thyself", has been the precept and practice of all serious searchers after the truth about Soul. Jainism is an uncompromising apotheosis of knowledge. And in a way in Jainism even Omniscience also is experiential, almost empi. rical. The Soul in Omniscient over flow (Kevala Samudghata) touches the universe. This Omniscience again is a negation of Noetics. There is no Science or progression in Omniscience. It is just the seeing of the Whole Truth. It is a full and direct manifestation of the Soul. Knowledge is the essence of soul. There is no soul without knowledge. There is no knowledge or knowability without soul. Nonomniscience is merely a result of the soul being obscured by the conation-obscuring, and knowledge-obscuring (Darshanavarniya and Jnanavarniya) Karmas. These being destroyed, Omniscience, the real Natural characteristic of the Soul manifests itself. There are infinite souls. Each one has infinite attributes and modifications in Space and Time. It is not easy to classify and analyse and describe them. Less than an Omniscient cannot do it. Less than an Omniscient can follow it only by faith and fragmentarily. Our puny measures of Logic, Science and popular Philosophy are as capable of measuring Omniscience, as our yards and inches are of measuring Space. There are two ways known to us of having a very rough and remote Idea of Omniscience. One is by considering the exte early Jaina Sacred Literature which is mostly lost to-day; and the other and even a better one is by considering the Jaina theory of numbers. Both subjects are of high value, and immense use, and it is best to consider them here.

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12 Early Jaina Sacred Literature. The knowledge of Shruti, Shruta-Jnana, may be of things which are contained in the Angas (Limbs or sacred books of the Jainas) or of things outside the Angas. There are 64 simple letters of the alphabet. Of these 33 are consonants, 27 vowels, and 4 auxiliary (which help in the formation of compound letters). The total number of possible combinations of these 64 simple letters into compounds of 2, 3, 4, or more up to 64 letters is: 24-1-1,84,46,74,40,73,70,95,51,615. These are the letters (simple and compound) of Shruta in its entirety. This number being divided by 16,348,307,888, which is the number of letters in a central foot (madhyama-pada) of the Paramagama, (Sacred Jaina Literature), gives us the number of padas of the Angas as 11, 283, 58, 005. The remainder 80,108,175, gives us the letters of that part of Shruta which is not contained in the Angas. This part is divided into 14 Prakirnakas. 1.-The Twelve Angas, The Angas are twelve, as follows: 1. The Achara-anga comprises a full exposition of the rules of conduct for ascetics. It contains 18,000 Madhyama Padas. 2. The Sutrakrita-anga comprises a detailed exposition of knowledge, humility, etc., of religious rites and difference between the rites of one's own religion and those of the other one-sided views. It contains 36,000 Madhyama Padas. 3. The Sthana-anga comprises an exposition of one or more sthanas, or numerical points of view in considering Jiva (Soul),Pudgala (Matter) and other Dravyas. While the Jiva-dravya, or soul. is from the point of view of consciousness one and the same everywhere; from the point of view of being liberated (siddha) or mundane (samsarin) it is of two kinds. Similarly, the samsarin, or mundane Jiva, that is, the soul not yet perfectly freed from the bondage of karmas, which keep it moving in the cycle of existences is of three kinds, one sensed, immobile (sthavara), not full-sensed (vikalendriya), and in possession of all the organs of the senses, full-sensed (sakalendriya). The liberated souls too, are of many kinds from the point of view of place, time, etc. This anga contains 42,000 M. padas. 4. The Samavaya-anga gives an account of the similarities that arise from the point of view of Dravya (elements of the universe), Kshetra (place), Kala (time), Bhava (character). From the

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13 point of view of dravya, Dharma and Adharma are alike (that is, both are constituent elements of the universe). From the point of view of place, the breadth of human region and of the first (indrakabila or) central hole of the first hell and the first (indrakavimana) central Car, or abode of the first heaven and of the abode of siddhas are alike. From the point of view of time, the Utsarpini and Avasarpini, the ascending and descending arcs or eras are alike. From the point of view of bhava, right-belief and rightknowledge are the same. This Anga has 164,000 M. padas. 5. The Vyakhya-prajnapti, or Bhagavati, or Vivahaprajnaptianga, gives an account of the 60,000 questions which the chief disciples put to the Omniscient Lord, the Tirthankara, with the answers. It has 228,000 M. Padas. 6. The Jnatridharma-katha-anga is also called Dharma-Kathaanga. It gives an exposition in detail of the nature, etc., of the nine padarthas, Jiva, etc., as well as the answers to questions which the Ganadharas put to the Lord. It has 556.000 M. Padas. 7. The Upasakadhyayana-anga gives details of the eleven stages of a householder's life; the vows of chastity, etc., and other rules of conduct for the householder, as well as aphorisms, and lectures on the same. It has 1,170,000 M. Padas. 8. The Antakrid-dasa-anga gives an account in detail of the ten ascetics who, in the period of each of the twenty-four Tirthankaras, undergo very strict sufferings in asceticism and finally set themselves free from the bondage of karma. It has 2.328.000 M. Padas. 9. The Anuttaropapadaka-dasa-anga gives an account of the ten great ascetics who, in the period of each Tirthankara, practise asceticism of a very high type and in virtue of that take birth in the five Anuttaravimanas, or heavens, such as Vijaya, etc. It has 9,244,000 M. Padas. 10. The Prashna-vyakarana-anga gives instructions as to how to reply to questions relating to past and future time, gain and loss, happiness and misery, life and death, good and evil, etc. It also furnishes an account of the four kinds of narration, viz., Akshepani (substantiation), Vikshepani (refutation), Samvedani (devotion), Nirvedani (renunciation). It has 9,316,000 M. Padas. 11. The Vipaka-sutra-anga contains an exposition of the bondage, operation, and existence of Karmas, and of their intensity or mildness from the point of view of dravya, kshetra, kala and bhava. It has 18,400,000 M Padas.

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14 12. The Drishti-pravada-anga has 1, 086,856,005 M. Padas. It is divided into five parts; five Pari karmas, Sutra, Prathamanuyoga, fourteen Purva-gatas, and five Chulikas. These five parts will be considered one by one. A.-Five Parikarmas. The Chandra-prajnapti Parikarma contains accounts of the motion, period, satellites of the moon; the variations of lunar days and months; and the celestial influence of the moon; its eclipses, etc. This has 3,605,000 M. Padas. 2. The Surya-prajnapti, deals with the greatness, influences, satellites, etc., of the sun. It has 503,000 M. Padas. 3. The Jambu-Dvipa-prajnapti contains an account of Jambudvipa with its Meru Mount, mountain ranges, lakes, rivers, etc. It has 325,000 M. Padas. 4. The Dvipa-prajnapti contains an account of all the continents and oceans and the residences of the Bhavana-Vasi (Residential). Vyantara (Peripatetic), Jyotisha (stellar) kinds celestials, and the sites of Jaina temples. It has 5,236,000 M. Padas. 5. The Vyakhya-prajnapti contains a numerical account of Jiva. Ajiva, etc., the nine padarthas. It has 8,436,000 M. Padas. B, -Sutra This contains an account of 363 false creeds, or heretic faiths. Some of their doctrines are viewed in their application to the soul. Some say : Soul cannot be bound by Karmas. Others say: it does nothing; has no attributes; does not bear the fruit of action; is self. manifesting or self-evident; can be manifested only by non-self; is real. is unreal, etc., one-sided views of soul. These views are refuted and the true description of soul given. This text has 8,800,000 M. Padas. C.-Prathamanuyoga. This contains an account of the 63 Great personages, 24 Tirthankaras, 12 Chakra-vartins, 9 Narayanas, 9 Pratinarayanas. and 9 Bala-bhadras. This has 5,000 M. Padas. D.-- Fourteen Purvagatas. 1. The Utpada-purva contains an exposition of the nature of Jiva (soul), Pudgala (matter), Kala (time), etc., from the point of view of their rise, decay and continuity in different places and at different times. It has 10,000,000 M. Padas.

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15 2. The Agrayaniya-purva contains an account of the seven tattvas, nine padarthas, six dravyas, and different right and wrong stand points, of view. It has 9,600,000 M. Padas. 3. The Viryanuvada-purva gives us account of the powers of the soul, of the non-soul, of both, of place, of time, of nature or character (bhava-virya), of austerity (tapo-virya), and of the powers of the Narendras, Chakra-dharas, Bala-devas, etc. It has 7,000,000 M. Padas. 4. The Astinasti pravada-purva gives an account of Jiva and other drayyas, as they may be considered to be existent or nonexistent from the point of view of place, time, nature, etc. Account is also given of the Sapta-bhangi, or seven ways of considering things, and their use in taking a comprehensive view of things. It has 6,000,000 M. Padas. 5. The Jnana-pravada-purva contains a detailed account. analysis, and subject-matter of the mati, shruta, avadhi, manahparyaya, and kevala-jnana and of ku-mati, ku-sruta, and ku-avadhi jnana, i. e., of the five kinds of right, and three kinds of wrong knowledge. It has 9,999,999 M. Padas. 6. The Satya-pravada-purva deals with silence and speech, with the twelve kinds of speech, kinds of speakers, and with many kinds of false speeches and ten kinds of true speeches. It has 10,000,006 M. padas. 7. The Atma-pravada purva deals with the soul as the doer of and enjoyer from the nischaya (real) and vyavahara (practical) point of view. From the Vyavahara point of view, Jiva has four or ten vitalities pranas; and from the Nishchaya point of view or ultimate reality only one, namely, consciousness, and is such as has been, is, and will be imbued with prana. From the practical point of view it does good or bad deeds; from the real standpoint it has pure modifications in its own nature. From practical point of view it is said to speak falsely or truly ; from the real standpoint it has no speech. It is called pranin, because the pranas are found in it both internally and externally, from both points of view. From the real point of view it enjoys its own true bliss, but from a practical standpoint it enjoys the fruits of its Karmas good or bad. From a practical point, it absorbs the material Karmas and is material ; in reality it is immaterial. From both points of view it exists at all times and knows all the things of the past, present and future. From a practical view-point it pervades the body, but in reality it has innumerable spatial units of universe,

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16 equal in dimensions to Lokakasha, By knowledge it may be said to pervade all space and is therefore called Vishnu. Although from practical view-point it is mundane, yet in reality it is itseif, i. e., identical with its own knowledge and conation and therefore is called Svayam-bhu, self-existent. Although it is corporeal, because it has audarika (physical), and other bodies ; yet in reality it is incorporeal. From practical point of view it is called man (manava) because of its present incarnation in a human body; but in reality it should be called manava because of its possession of the faculty of knowing. And many other things concerning the soul are given in this purva. It has 260,000,000 M. Padas. 8. The Karma-pravada gives the various conditions, such as bandha (bondage), satta (existence or presence), udaya (mature appearance or operation), udirana (pre-mature operation), utkarshana (prolongation), apakarshana (diminution or retardation), samkramana (transformation), upashama(subsidence), nidhatti and nishkanchita (forms of existence), etc., of the eight kinds of Karmas from the points of view of primary (prakriti), secondary (uttara prakriti) and tertiary nature (uttarottara-prakriti). It also deals with the various conditions of minds and also such actions as irya-patha, etc. It has 18,000,000 M. Padas. 9, The Pratyakhyana-purva deals with the things which should be renounced by man for all time, or for a fixed period of time in accordance with the condition of his body, strength, etc., from the points of view of nama (name), sthapana (representation), dravya (substance), kshetra (place), kala (time), and bhava (condition): also with fasts, with the five samitis (carefulness) and the three guptis (restraints and also with the renunciation of absolutely bad things. It has 8,400,000 M. Padas. 10. The Vidyanuvada-purva contains the 700 minor sciences. and the 500 kinds of higher learning. It gives the nature of the learning, the qualities requisite to attain it, the ways of pursuing it. its formula, instruments, and diagrams, and the advantages that accrue to one who has mastered it. It also deals with the eight kinds of knowledge. It has 11,000,000 M. Padas. 11. The Kalyana-vada purva gives an account of the grand celebration of the great points (kalyanaka) in the lives of Tirthankaras, Chakra-dharas, Vasudevas, etc., and of the Sixteen causes, and austerities that lead to a soul becoming a Tirthankara, or that make it deserving of the high positions in life; and also an account of the influence of the motions of the planets, sun, moon, and

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17 Nakshatras (constellations), and that of their eclipses and of the auguries. It has 260.000,000 M. padas. 12. The Prana-vada-purva contains an account of eight kinds of medical science, of removal of pains caused by spirits and ghosts, by means of chanted formulae, or offering made under certain conditions, of antidotes to venoms of serpents, etc., and of how to ascertain the auspiciousness of occasions by examining the respiration of men ; of the ten currents of vitality in man's body; and of things which are agreeable or disagreeable to these currents in various forms of existence (such as that of men, animals, etc.) It has 130,000,000 M. padas. 13. The Kriya-vishala-purva treats of music, prosody, figures of speech; of the 72 arts ; of the technical arts; of dexiterity ; of 64 arts of women ; of their 84 rites, such as pregnancy, etc., of 108 rites, such as right-belief, right-knowledge etc., and of 25 rites, such as bowing to the gods, etc., etc., and also of necessary and occasional rites. It has 90,000,000 M. padas. 14. The Triloka-bindu-sara-purva gives an account of the three worlds, the 26 parikarmas (preparatory rites), 8 vyavaharas (kinds of occupation), 4 bijaganitas (4 branches of mathematics, algebra, etc.,) and the way of attaining moksha and the glory and happiness of having attained it. It has 125,000,000 M. padas. E. The five Chulikas. 1. The Jalagata-Chulika gives the methods of staying water, of walking through water, of stopping fire, of passing through fire, of eating fire, by means of incantations or offerings. It has 20,989,200 M. padas. 2. The Sthalagata-chulika gives an account of the methods of incantations and offerings, by which to go to Meru mountain and other countries, to travel swiftly, etc. It has 20,989,200 M. padas. 3. The Mayagata-chulika contains the incantations and offerings for performing miracles and tricks of sleights of hand. It has 20,989,200 M. padas. 4. The Rupagata-chulika contains the methods of transformation into the shape of a lion, elephant, horse, ox, deer, etc., by means of incantations, offerings, and austerities, etc. It also contains an account of the processes of artificial transformation in the vegetable world, as well as that of combination or alteration of the metals and elements under chemical processes. It has 20,999,200 M. padas. 5. The Akashagata-chulika deals with the incantations, offerings, and austerities, by which man is enabled to travel in space, etc. It has 20,989,200 M. padas.

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18 The Anga Scriptures and their 1,12,83,58,005 Madhyama padas are tabulated as below. The Anga Scriptures. 1. Achara-anga 2. Sutra-krita-anga 3. Sthana-aga 4. Samvaya-anga 5. Vyakhya-prajnapti ... 6. Jnatri-dharma-Katha-anga 7. Upasaka adhyayatia-anga 8. Anta-krida-dasa-anga 9. Anuttara-utpadaka-dasa-anga 10. Prasna-Vyakarana-anga 11. Vupaka-sutra-anga ... 12. Drishti-pravada-anga 5 Parikarmas. 1. Chandra-prajnapti 2. Surya-prajnapti 3. Jambu-dvipa-prajnapti 4. Dvipa-pajnapti 5. Vyakhya-prajnapti 18,000 36,000 42,000 164,000 228,000 556,000 1,170,000 2,328,000 9,244,000 9,316,000 18,400,000 1,086,856,005 3,605,000 503,000 325,000 5,236,000 8,436,000 Total 18,105,000 1,8105,000 Sutra 8,800,000 8,800,000 5,000 Prathamanuyoga .. 5,000 14, Purvagata. 1. Utpada-purva ... 2. Agrayaviya-purva 3. Viryanupada-purva 4, Astinasti-pravada-purva 5. Jnana-pravada-purva 6. Satya-pravada purva 7. Atma-pravada-purva 8. Karma pravada-purva 9. Pratyakhyana-purva 10. Vidyanuvada-purva 11. Kalyana vada-purva 12. Prana-vada-purva 13. Kriya-visala. purva 14. Triloka-bindusara purva 10,000,000 9,600,000 70,000.00 6,000.000 9,999,999 10,000,006 260,000,000 18,000,000 8,400,000 11,000,000 260.000.000 130,000,000 90,000,000 125,000,000 Total 955,000,005 955,000,005 5. Chulikas, 1. Jala-gata.Chulika 2. Sthalagata-Chulika 3. Mayagata-Chulika 4. Ravagata-Chulika 5. Akasagata-Chulika 20,989,200 20,989,200 20,989,200 20,989,200 20,989,200 Total 104,946,000 104,946,000 1,086,856,005 1,128,368,005

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19 II-The Anga-Bahya Shruta, or Seriptures other than the Twelve Angas. This contains 80, 108, 175 letters divided into fourteen Prakir. nakas. 1. The Samayika-Prakirnaka contains an account of the six kinds of Samayika: nama (name), Sthapan" (representation), drvaya (substance), kshetra (place), kala (time) and bhava (nature or condition). 2. The Samstava-Prakirnaka gives an account of the five stages in the lives of Tirthankaras, their thirty-four powers, eight Pratiharyas (miracles), most refined body, Samavasarana (Divine Hall of Audience), and preaching of dharma or religious doctrine. 3. The Vandana-prakirnaka deals with the temples and other places of worship. 4. The Pratikramana-prakirnaka gives an account of those methods that are necessary for the removal of those defects that are related to the day, to the night, to the fortnight, to the four months, and to the year; relating to the iryapatha, (careful walking), and those defects which arise in the perfect condition of the death of a pious man. 5. The Vinaya-prakirnaka gives an account of five kinds of vinaya (humility and becoming modesty of behaviour), relating to belief, knowledge, conduct, austerity, and behaviour. 6. The Kriti-Karma-Prakirnaka, gives detailed accounts of the modes of the worship, etc., of the Jinas (Tirthankars); and of the significance of obeisance and reverence paid to Arhats, Siddhas, Acharyas, Upadhyayas, Sadhus, Jainism, images of Jaina Tirthankaras, the word of Jainas, and the Jaina temples by making three bows to them and by going round them three times, from right to left, by making twelve obeisances and by bending the head in the four directions. 7. The Dasa-vaikalika-prakirnaka contains rules of conduct and of purity of food for the ascestics. 8. The Uttaradhyayana-prakirnaka gives details and effects of four kinds of disturbances and twenty-two kinds of troubles or sufferings (parishaha) that an ascetic may have to undergo. 9. The Kalpa-vyavahara-prakirnaka gives the right practices of the ascetics and also details of purificatory methods on lapses from right practices. 10. The Kalpakalpa-Prakirnaka considers the things, places, or thoughts that may be allowable for use by a monk, from the points. of view of substance, place, time and nature.

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20 11. The Mahakalpa-sanjnaka-Prakirnaka gives an account of the rules of ascetic practices(Yoga)in the three ages (past), present, and future) that are suitable to Jina-kalpin (independent) monks, with reference to body, etc., and in accordance with the substance, place, time, and nature or condition and also an account of the rules of conduct of Sthavira kalpin monks (members of orders), relating to initiation, teaching, maintaining ascetics, self purification, and sal-lekhana (pious death) and high forms of worship performed in sacred places. 12. The pundarika-prakirnaka gives details of charity, worship, austerity, belief, self-control, etc., that lead the soul to incarnation in one of the four classes of celestials; also an account of the birthplaces of the celestials. 13. The Maha -pundarika-prakirnaka gives details of the causes, austerity, etc. that lead to a soul being reborn as Indra, Pratindra, etc. 14. The Nishidi ka-prakirnaka gives many methods of purifying oneself from the faults arising from carelessness. The Jaina Theory of Numbers. The other way of gaining some slight and distant idea of Omniscience is to consider the Jaina Theory of Numbers. Brief Statement of 21 kinds of numbers. Names of the numbers. Their Algebraical expressions. I. SAMKHYATA.(S.) 1. Jaghanya S. 2. Madhyama S. A-2 B=3, 4 upto C-1. C=(D-1) 6. Utkrista Parita A.... FG-1 7. Jaghanya Yukta A....G DD ...A 2 &c., B-3, 4, 5 to D-2. 3. Utkrishta S. II. ASAMKHYATA (A). 4. Jaghanya Parita A. D-(See below) D (See below) 5. Madhyama Parita A. E-D + 1 to E-D + 1 to F-1. DD-2. 1 ...CD-1 ...FDD-1 GDD ... ... Remarks. E. G. number of instants in an Avali or wink.

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21 Names of the numbers. Their Algebraical expressions. Remarks. 8. Madhyama Yukta A. H-DP +1 to 1-Do + 1 to Number of 2D 1-1. spatial units D-2. in Lok a which can be the possible 9. Utkrista Yukta A.... I=J-1 I=D-1 subject mat ter of visual 10. Jaghanya Asamkhya. J=G2 ..J - D2D knowl edge ta A. (Avadhi Jna na) of the 11. Madhyama Asamkh- K-G2 + 1 to K-D4D+ 1 to highest kind. yata A. L-1. M-2. 12. Utkrista Asamkhya - L=M-1 ... L=M-1 ta A. III. ANANTA (=A). 13. Jaghanya Parita Aa...; M = (See be M=(See be low). 1 low). 14. Madhyama Parita A. N=M + 1 to 0-1. N-M+ 1toM-2 M 15. Utkrista Parita A... O =P-1 O = M-1 IM 16. Jaghanya Yukta A... P .. P-M ... E.g. number of souls incapable of li beration. 17. Madhyama Yukta A. Q-P + 1 to 1 Q --M+1toM-2 R-1. 2M 18. Utkrista Yukta A. .. - S-1 R= M-1 M S-M2M 19. Jaghanya Ananta A 2M 20. Madhyama Ananta A. T-S +1 to | T-M + 1 toU-11 Number of U-1. Siddhas. 21. Utkrista Ananta A. U Perfect U-Perfect Avibhaga praknowledge. knowledge. tichchheda of Kevala jna. na. All Minimums are :-A, D, G, J, M, P, S. - 2, D, DD, D2D, M, MM, M2M So, really there are only 2 unknowns, i. e., D and M. Jaghanya - Minimum. Parita = Prelimenary. Samkhyata = Numerable. Madhyama = Medium. Yukta Advanced. Asamkhyata = Innumerable, Utkrishta Maximai, Ananta - Infinite, Ananta Infinite. TUK

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Mana (Measure) Palya Jaghanya 2 A Laukika. Unmana (Weight) Avamana (Natural measure, as handful) Sagara Suchi Pratara Angula Angula Madhyama 3, 4 &c. to (C-1) B Table of Names of Numeration. MANA. A=2 B=3, 4 &c. to C-1 C=(-1) Das given below E=D+1, D+ 2 &c. to F-1 F (G-1) G-(as given below)DD Ganitmana Or Ganamana (Arithmetic) Pratimana (Weight by natural objects, as, ratti, etc.). Ghana Angula Utkrishta or D-1 C H=G+1, G+2 &c. to I-1 1=J-1 J=G2 K=J+1, J+2&c., to L-1 L=(M-1) Tatpratimana or Tatpramana (value by quality, as, of a horse by his limbs, wind, etc. NOTE-Jaghanya and Utkrista every where represent only one number. In the above Table, M-as given below NM+1, M+2&c. to 0-1 Jagat-Shreni Samkhyata (Numerable) Each of these 6 is Parita E F Jagat-Pratara 1 Q=2+1, P+2&c. to R-1 R-S-1 S== P2 T=S+1, S+2&c. to (U-1) G H I Kala Dravya Ksetra (mat (Space) (Time) ter) Upamamana Comparative) Yukta Asamkhyata A laukika. Jagat-Ghana Asamkhyata (Innumerable) 0=(P-1) P-MM This is the number of souls incapable of Liberation; J Jaghanya K Madhyama L Utkrista TNNO M Bhava (Condition or modification) Parita Yukta Ananta 0 Samkhya mana (Numerical) Ananta (Infinite) LPOR Q SEY T U U-Number of units of perfect knowledge. 22

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23 The third column of the brief statement of 21 kinds of numbers shows that really there are two unknown :-D. and M. Let us see what they are. D, or Jaghanya Parita Asamahyata. To find D. i. e., Jaghanya Parita Asamkhyata. Let there be four pits each of 1 lac Yojanas in diameter, and 1000 Yojanas deep and called : Anavastha .... (d') Shalaka ... (BI) Pratishalaka .. (Y ) Mahashalaka ... (X) Fill d' with round rape-seeds; overfill it from its mouth surface in a regular conical form, the apex of which is one rape seed; as The number of seeds in the pit is 197912092999) 680000000000000000 000000000000000 |(31 zeroes). The number in the cone above 179920084545163 63636363636363631 246 figs. 636363636363636-4 (16 thirty sixes). The total seeds are 1997112938 45 1316363636363636363) 46 636363636363636 4 figs. Say Z For this filling of di, drop one seed in B1 Then take up the seeds from b , and drop one seed on each of the continents and Oceans beginning with Jambudvipa. Where the last seed is dropped, it would be an Ocean, (disregard the 411 seed, which will not be in the Cone). Now dig a pit of the diameter of this Ocean, of the same depth, in e., 1000 Yojanas, Call it d2: and fill it in with rape seeds like a topping Cone, as di was filled in. Then drop another rape seed in B for the filling of do. Then take up the seeds from de and drop one each on the Continents and Oceans beginning with the Continent next to the Ocean where the last seed from di was dropped, whereever in a continent or Ocean the last seed of d? is dropped, take the diameter of that as the diameter of the next pit di which is also 1000 Yoianas deep. Fill it up conically liked and d' . For the filling of ds. drop a third rape seed into B'. Repeat till Bi is filled in the usual top Conical form. The number of seeds in B1 is =Z; and much larger in each of the pits di to da successively, because their diameters are much larger at each step.

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24 For the filling of B: drop a seed in V. Repeat the same process of dropping one seed on each Continent and Ocean, beginning from the one next to where the last seed from the last Z pit was dropped. The next pit L2 +1 will be 1000 Yojanas deep and with a diameter of the Continent or Ocean where the last seed from the L z pit was dropped. Go on till there are Z pits of the L class with ever-increasing diameter. When the last pit i. e., Lz is exhausted, drop one seed in Y. Now Y' is also conically filled. Then drop the first seed in X. Repeat till X is also filled. Then the number of L pits will be Z. The number of seeds in the last of these Z3 pits is the number D or Jaghanya Parita Asamkhyata. In other words, Dno of rape-seeds in the (Z ) th pit, where Z is 46 figures, ante and where each Continent and Ocean in the width of its ring is double of its immediate predecessor, and never more than only one seed is dropped on each. In other words still. To find D. i. e., Jaghanya Parita - Asamkhy Take a pit of the diameter of Jambudvipa i.e., of 1 lac Yojanas and of 1000 Yojanas depth. Fill it with round rape seeds; over fill it from its mouth surface in a regular conical form, the apex of which is one rape seed; as 1 ... 45 fig. The number of seeds in the pit is ,, ,, ,, in the cone above is ... 46 fig. The total seeds are ... 46 fig. Say Z. Now there are innumerable Continents & Oceans in the Middle World (Madhya Loka). Each Continent is surrounded by a ring of an Ocean, which in its turn is ringed round by a Continent. Also the width of the ring of each Continent & Ocean is double the width of the ring of its iminediately preceding Ocean and Continent. Now we take the Z seed out of our first pit, and drop one seed, on each of the Continents and Oceans beginning with Jambu Dvipa. Where the last seed is dropped, it would be an Ocean. Now dig a pit of the diameter of this Ocean. Fill it with rape-seeds in the form of a topping Cone as before. Take the seeds out of it and proceed to drop one each beginning from the Continent next to the Ocean which gave us the Diameter of this 2nd pit. Then wherever you drop the last seed of this 2nd

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25 pit, take the diameter of that Continent or Ocean for a fresh pit, which is to be filled conically as before and the seeds from which are also to be disposed of as before. Go on doing this for Z times; The number of seeds in the last i. e. (Z ) th pit is-D. The imaginary dropping of rape-seeds on the Continents and Oceans serves the purpose of showing. (1) the tremendous extent of the area of the Middle World ; (2) the real character of the Jaina Mathematical ideal of an innumerable number, which although innumerable is still not infinite; and (3) the tremendous, soul-staggering extent of Omniscience. To find G-Jaghanya Yukta Asamkhyata. Take D and virlana it, or spread it into its units; i.e., write down as many ones as there are units in D. On the top of each one, place a D (called Deya). Multiply all together. The product is DD. This is equal to G. This is the number of instants (samayas) in an avali or wink. In other words G=DO, M. or Jaghanya Parita-Ananta. Now we come to the other great unknown M. To find MJaghanya Parita Ananta. Take Jaghanya Asamkhyata, Asamkhyata,J.,which is-G' _D2 D Treat it to the third degree of Shalaka-Virlana-Deya, as below. In Shala ka Virlana-Deya, there are always three dispositions of the number treated. The first is called Shala ka. The number is kept in this and is reduced by one at each completion of process in the next two dispositions. The second disposition is called Virlana. In this one is placed in as many places as there are units in the number. The third disposition is Deya. It is the number which is given to be placed on the top of every unit in the Virlana. The first Deya is always the number itself. Let us treat 3 by this method. We place 3 as Shalaka. We place 3 ones under Virlana ; and the Deya is 3. In the Virlana on the top of each 1 we place 3. We multiply all these threes and get 3x3x3 - 27. This is the next Deya, Now we reduce the Shalaka by one. So at the second step we have 2 as

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26 Shalaka ; 27 ones as Virlana; and 27 as Deya. The next Deya would be 2727. Now we reduce the Shalaka by another one. So at the third step we have 1 as as Shalaka ; 2727 ones as Virlana, and 2727 as Deya. The next Deya or the result of 27 37 Virlana is Now we can reduce the Shalaka by one more 27 7 27 The process is complete. The result Let us express it symbolically thus: 2710, which means that 27 is to be written four times, once as a base, then as a power of that base, then as a power of that power and so on. If we take the last result, i.e. 2710, and treat it by the Shala ka method as we treated the three above, it would be a two-fold treatment, Thus : take 27 and treat it as Shala ka, virlana, Deya. Virlana 274 and place on the top of each unit of the Virlana process the number272),multiply all these27) together and now reduce one out of the Shalaka number 2711). The product of this multiplication should be considered as the next Virlana and Deva Virlana this virlana into separate units and place on the top of each unit, the Deya thus obtained. Multiply together all these Deya Then reduce one more from our Shalaka 27177. Consider the product of this second multiplication to be the next virlana and Deya ; Virlana it as before and place on the top of each virlana unit this product and multiply all these Deya together and then again subtract one from our Shalaka 7171; proceed serially in the same way considering the ever and ever increasing new and new product of each multiplication as virlana and Deya; and go on virlaning and multiplying together the new ever-increasing product of the multiplication at each step reducing one at a time from 27,1!, until the whole Shalaka 2714 is totally exhausted ; thus we reach the end of the two-fold treatment. The result of this second treatment also being treated in the Shalaka way will give us the third degree Shalaka treatment of 3 i. e.. the huge product of the multiplication at the end of the second Shalaka treatment should be treated and considered as the new and fresh Shalaka virlana and Deya ; and it should be exhausted exactly as above by successive virlana and Deya, placing Deya on each unit and then multiplying all Deya together and then reducing one from this Shalaka on each multiplication of all the Deya. This is

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27 technically called Shalaka-Traya-Nisthapana. The result of treating J like this is a kind of K. To this result add the following six :1. The innumerable spatial units of the substance of motion (Dharma Dravya). 2. The innumerable spatial units of the substance of Rest (Adharma Dravya). 3. The innumerable spatial units of one soul (ek Jiva Dravya). 4. The innumerable spatial units of the Universe-Space (Lokakacha). 5. Innumerable x innumerable spatial units of the Universe, i.e. the number of non-host individual souls (Apratisthita Pratyeka). 6. Innumerable x innumerable spatial units, i.e. the number of host individual souls (Sapratisthita Pratyeka). Take the total of these 7 and treat it to Shalaka-Traya-nisthapana as above. The result is again a kind of K. To this add the following four : 1. Instants of one Kalpa or a cycle of Avasarpini and Utsarpini (the instants of 20 crore x crore sagaras of years). 2. Innumerable x innumerable spatial units of the Universe, i.e. the number of thought-activities of the soul which determine the duration of bondage of Karmas (Sthiti-bandha Adhyavasaya Sthana). 3. Innumerable x innumerable spatial units of the Universe, i.e. the number of degrees of passion which determine the intensity, or the mild or strong fruition, of bondage of Karmas (Anubhagabandha-Adhyavasaya Sthana). 4. Innumerable innumerable spatial units of the Universe, i.e. the number of the units of soul's vibratory activities (Avibhaga pratichchheda of Yoga). Take the total of these five and treat it to Shalaka TrayaNisthapana as above. The result is equal to M. To find U-Utkrista Ananta-Ananta. Take S. Treat it to Shalaka-Traya-Nisthapana. The result is a kind of T. To this add the following six : 1. Infinite part of all souls, i.e., the number of liberated souls (Siddhas). 2. Infinite above, i. e. the number of common or groupsouled vegetable (sadharana vanaspati nigoda) souls (i.e. all the mundane souls, except the earth, water, fire, air, and individual or one-souled vegetable, and mobile souls).

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28 3. Infinite x above, i.e. the number of all vegetable souls (Vanaspati). 4. Infinite x all souls, i. e. the number of atoms of matter (Pudgala). 5. Infinite x infinite matter-atoms, i.e., number of instants in Practical Time (Vyavahara Kala). 6. Infinite xinfinite instants in Practical Time, i. e.; the number of spatial units in the non-universe space (Aloka kasha). Take the total of these seven and treat it to shala ka-TrayaNishthapana. The result is a kind of T. To this add the infinitex the infinite which is the number of units (Avibhaga Pratichchheda) of the individuality attribute (Aguru-laghu-guna) in the substances of Motion and Rest (Dharma and Adharma Dravya). Take the total of these two, and treat it to Shalaka-Traya-Nishthapana. The result is a kind of T. Subtract this from the number of units (Avibhaga Pratichchheda) of perfect knowledge (Kevala Jnana); and then add it to the remainder. Thus the number of units of perfect knowledge is U. This last subtraction and addition of the same is to show that even this last kind of T, soul-straining though it is, is nothing compared with U, Omniscience, which is the goal and glory of Jainism, being the highest and the most Ideal condition of the Purest possible soul. Note that the expression "innumerable x innumerable," and "infinitex infinite" is employed above, because the innumerables and the infinites are not the same. By this time it will be clear that there are a huge number of these innumerables and infinites in the Middle kinds, included in E. H. K. and in N. Q. and T. (See Triloka Sara Gathas 9 to 52).

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29 The contents of Gommatasara. This book is really a very brief and hasty glance at the Great Theme, a feeble human effort to give a rough idea of the soul-astounding extent of Divine Ominscience. It confines itself to a short account of Spritual Stages and Soul-quests which are the wellknown Jaina ways of the considering the soul. Jiva Kanda is only the first part of the great work Gommatasara; the second part being the Karma Kanda. The two Parts together are a brief expansion and explanation of the beautiful little Dravya Samgraha, by the same author. Jivamajivam Davvam (tara ze), the living and the non-living substances are the opening words of (Dravya Samgraha). Gommatasara simply deals with these two mighty categories with the living soul in the Jiva Kanda, and with the non-living Karmic matter in the Karma Kanda. Dravya Samgraha is the merest enumeration of the topics of Jainism with their main divisions and sub-divisions. It consists 58 Gathas and 5 Parts. Part I. Substances. The Mundane Soul. Gathas 1 to 14. ,, II. The Non-soul ; Matter; Motion ; Rest; Space; and Time. 15 to 27. III. The 7 principles and 9 Categories. 28 to 38. IV. The way to Liberation, 39 to 46. ,, V. Concentration. 47 to 58. Karma Kanda consists of 972 Gathas, divided into 10 parts. Part. Gathas. I Nature of Karmic matter. 1-86. II Bondage, operation and existence of Karmas 87-357. III Various stages of existence 358-397. IV Sub-chapter on the above three 398-450. V Chapter on different places 451-784. VI Causes of Inflow 785-810. VII Sub-Chapter on thought-activites 811-895. VIII , 3 special thoughts 896-912. TX Method of distributing Karmas as per duration 913-964. X History of writing of book 965-972.

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30 Jiva Kanda consists of 734 Gathas and 22 Parts or 20 Chapters and 2 Appendices, as detailed in the table of the contents. Table of contents. Conumencing on pages. Chapter. Gathas. 1 1-69 Spiritual stages Soul-classes 70-117 IT Developableness 118.128 Vitality 129-133 Animate feelings VI Soul-Qaests: Conditions of existence ... 134-139 140-163 164-180 181-215 VII Senses 106 VIII Embodiments... 113 IX Vibration 216-270 131 Sex-inclination 271-281 157 XI Passions 282-298 161 175 XII Knowledge ... 299.464 XIII Control 465-481 238 XIV Conation 482-488 245 489.556 XVI Thought-point... Capacity of liberation Right belief ... 557-560 247 280 283 XVII 561-659 XVIII 660 663 322 Rationality ... Assimilative ... XIX 664-671 323 XX Conscious-Attention 672-676 326 XXI Appendix I r Inter-relation between spiritual stages and soul-quests (Further distinction 677-705 327 706-734 338-347 XXII , II The topics in the 20 Chapters are introduced in Gatha 2. Its translation is :-(14) spiritual stages (Guna-Sthana); (14) Soul-classes (Jiva Samasa); (6 kinds of) capacity to develope (Paryapti); (10) Vitalities (prana); (4 kinds of) Animate of feelings or

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31 Impulse (Sanjna): and (14) Soul-quests (Margana); also (12 kinds of) Conscious Attentiveness (Upayoga); respectively have been described (in) 20 chapters. NOTE:--In the 20 chapters, the 14 soul-quests alone form 14 chapters, the others take one chapter each. Gatha 4 tells us how Soul-classes, Developableness, Vitalities, Rationality and Attention are included in the 14 Quests, and therefore the chief considerations in treating of the soul are, 14 Spiritual stages, the degree to which the mundane soul has advanced in its freedom from wrong-belief, vowless ness, negligence, passions and vibratory activity; and 14 Soul-quests, the conditions, circumstances, and equip ments which help us to identify the soul when we are seeking to mark it in the infinity of mundane exis tences. These 2 are also interconnected. The stages classify the soul briefly; the quests take them up in greater detail (See Gatha 3). The stages are named in Gathas, 9-10; mincho sAsaNa misso aviradasammo ya desavirado ya / viradA pamatta idaro apuca aNiyahi suhamo ya // 6 // ubasaMta khINamoho sajogakavalijiNo ajogI ya / caudasa jIvasamAsA kameNa siddhA ya NAdavvA // 10 // The English translation is : Delusion (Mithyatva); Downfall (Sasadana); mixed (Mishra), and vowless right belief (Avirata Samyaktva), Partial-vow (DeshaVirata); imperfect vow (Pramatta-Virata), the other, perfect vow (Apramatta-Virata), New thought activity (Apurva Karana), Advanced thought-activity (Anivritti Karana), slightest Delusion (Sukshma Samparaya), Subsided-delusion (Upashanta Moha), Delusionless (Kshina Moha), Vibratory omniscient conqueror (Sayoga Kevali Jina), and non-vibratory omniscient (Ayoga-Kevali), these 14 should be known to be the spiritual stages (Gunasthana), one after another. After the last, the soul becomes liberated (Siddha). The Quests are given in Gatha 142:gaiiMdiyesu kAye joge vede kasAyaNANe ya / saMjamadaMsaNalessA bhaviyAsammattasaNiNAhAre // 142 //

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32 The English translation is : The fourteen-soul-quests are:-1 Conditions of existence(Gati), 2 Sense (Indriya). 3 Embodiment (Kaya), 4 Vibratory activity (Yoga), 5 Sex-inclination (Veda), 6 Passion (Kashaya), 7 Knowledge (Jnana) 8 Control (Samyama), 9 Conation (Darshana). 10 Thought-paint (Leshya), 11 Capacity of Liberation (Bhavya), 12 Right-belief (Samyaktva). 13 Rationality (Samjnitva), and 14 Assimilation of matter (Ahara). The stages and quests, with their many divisions and sub-divisions, and inter-connections (these are specially treated in the two Appendices, Gathas 677-734), really exhaust the point of view from which souls in the world may be viewed. Our matter-mad, mammonmad world may blind us to Truth. But the sign-posts on the path to it, though deserted and neglected still shine with their eternal splendour and are unerring guides to the soul who understands itself and cares to tread the hard and lonely but sure path to freedom unending and bliss everlasting. Shri Nemichandra has not erected these sign-posts. He is eager and careful to tell us at each step "The Conqueror has said so" "the All-knowing has described it;" etc. The passions and the cease-less vibrations are the primary and essential cause of stages and these and the operation of other Karmas that of quests. The soul who wants to know itself will soon see its thraldom to the Passion of Anger, Pride, Deciet and Greed, and Sleep and Attachment and their innumerable combinations. Here as everywhere else in Jainism, there is no room for unreasoned faith. If anyone claims this and frightens away the earnest inquirers, it is not the fault of Jainism. It is a gross misunderstanding, and misrepresentation of Jainism. It is fouling one's own nest. True Jainism does not want blind faith. It wants knowledge of Universal principle. Nay, More. It wants realisation and application of this knowledge to the tears and smiles of our neighbours, to the dew and sun on the red rose, to the rainbow on the sky, to the roaring torrents of the Niagara, to the fury of the floods and famines in our Motherland, India, and to the solution of the soul-racking problems of Economics and Politics in Europe and America. No corner of the Universe, no condition of life, no modification in our finest tremor of the mind or soul, no change of form in lifeless matter anywhere nothing is hidden from Jainism. Nothing is exempt from the Sovereign Law of Causation, from the unconquerable Rigour of Karma. The Stages and Quests of the soul here below are entirely due to this. The omniscients of old, the saints, with souls which were purer than the purest ideals concievable by men, and stronger

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33 than adamant in their body and more lustrous in the Light of their souls than the sun or many suns,-these saints saw these Eternal Principles of Life and embodied them in their teachings. These teachings are for all souls high or low, in all ages and in all climes. There is no barrier of casts, creed or colour to their investigation and adoption. The greater part of Jaina literature is still unpublished. Therefore its lustre is not shed all over the world. Therefore the whole of humanity is in the iron-grip of war, of trade-jealousy and trade-deciet, of pain and selfishness, of dejection, disappointment and fear. Popular Aspect of the Philosophy in the Book. Evidently in Religion and Philosophy there is no greater concept than Soul ; and in the whole world there is no greater phenomenon than life. This book throws a flood of light on the question of Living beings as we know them and how they may reach their ideal - Nirvana. Living man as we see him is obviously a combination of two distinct substances ; Living and Non-living. Let us consider these. At the outset one marvellous thing is noticeable. We do see purely non-living things, as the pen with which I am writing or the paper which you are reading. But pure life is never met with in the world. So the position really is that we have : (1) Living substance mixed with non-living substance; and (2) Non-living substance. There is non-living matter in both. But in one there is life also; in the other, not. Vitalities. Another important and useful fact is the fact of death, It is not annihilation of anything, soul or matter. It is only a separation of the outer body from the soul, which is still combined with two material but fine bodies. It is only when soul obtains ratoin, that it becomes permanently pure and completely rid of all combination with matter. By careful comparison we can find a trace to the characteristic features of life and its differences from lifelessness. The first thing we notice in one, who was living but is dead now, is that his senses do not act. He cannot touch, taste, smell, see or hear. He has no vitality of the senses. Also he is powerless. He cannot act, speak or think. He has no force, no vitality of body, speech or mind. But many of these things may be absent

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34 also in a living man who is asleep, in a trance or otherwise unconscious. Therefore all over the world we examine the man's respiration. If it is there, we say, "he still lives." If not, we say "he has breathed his last." So Spencer speaks of Death as "nought but parting of the breath." Faerie Queene, book 7, canto 7, stanza 46. This respiration is a sure sign of life. It is also popular speech to say of a dead man," he has numbered his days"; "his time has come" etc. Without going into the insoluble mysteries of metaphysics, in the above common observations, which may be made anywhere and at any time and by anyone, we have the surest and most self-evident distinction between living and lifeless objects. If we can believe in the testimony of our own immediate observation, confirmed by the fact that the experience of every other thinking being is exactly the same, we must sum up the distinction between living and non-living substances thus. A non-living substance does not have, (1) The Vitality of the 5 senses ; (2) The Power of body, speech and mind ; (3) Respiration; and (4) Age. These four may be called the four (or with their sub-divisions ten) vitalities of living beings. But it is noticeable that all these four or ten are also a manifestation of one underlying real fact; viz. that of consciousness. In a dead body the sense-organs are there and the eye may be impressed with colour and form as before, but there is no consciousness behind it which in life received, and recorded, and responded to the Ocular stimulus. The four or ten Vitalities are sure signs to dtstinguish the living from the non-living ; but in reality it is consciousness which distinguishes life from lifelessness. Too much and too careful thought cannot be given to this Consciousness. If we do not understand it, we shall wander from the truth. Let us, therefore, try to gain further insight into this consciousness. Consciousness. Attention. Knowledge. We often pass through a street without seeing or hearing things which are present before the eye and the ear. A man spoke; but we say, "I am sorry, I did not hear him." The speech was there: the sound waves impinged on the ear and yet we did not hear. Why ? simply because we were absorbed otherwise. We were not. ie.. our consciousness was not, attentive to it. This Attentiveness

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35 of consciousness is another great distinction between the living and the lifeless. This attentiveness, of course, will be of as many different sorts as there are activities of the senses, mind and the soul, of which we can be conscious. We can be conscious of an object of sight, or of the other four senses ; or of the soul itself directed to a material object or to its own Omniscience. Thus our Attention also may be directed towards an ocular, or non-ocular object, or towards the soul directly knowing a material object or full of its own Omniscience. Notice also, that of necessity, this Attention is essential to any kind of Knowledge. As a matter of fact, if we subject any piece of our knowledge to deep analysis we can note the following stages. 1. To begin with there is consciousness itself. This is the centre of life. It is life itself. It is the first and unmistakeable characteristic of what is called soul. 2. It must be Attentive to conate an object, i.e., to be inclined towards an object, i.e., to be merely turned towards it. 3. It must conate the object, i.e., it must be aware that some object is present there, without determining anything more about in the least. 4. Then it must attend to know that object in however slight a detail. This is the Attentiveness which must proceed knowledge. * 5. Then a detail is grasped and knowledge begins, when we know a thing, we are not conscious of these 5 steps. But since our birth we are so much habituated to gain knowledge by means of our senses and mind, that these 5 steps are a sort of reflex or automatic, unconscious action of our busy consciousness. When we walk even for miles, or see with our eyes, or wink or breathe, or our blood courses in the body-we are seldom conscious of any of these things. They are familiar, habituated, and reflex or unconcious actions, and therefore unobserved. But their stages are all the same there. The alternate balancing of the whole body on one foot, th bending forward, then balancing on the other and so on; the closing of the eyelid to protect the eye; the inhalation of air to supply the lungs with oxygen, the exhalation to put forth foul carbonic acid gas, etc., each little action with its minute process and delicate machinery is going on without our attending to it, consciously. Infinitely, more delicate and unobserved are the myriad th our mind, which we call our channel of knowledge Only an Omniscient can see the millions of regular, natural processes by which the smallest particle of knowledge is called into being. Familiarity

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36 has bred indifference amounting to ignorance in us. This psychic factory is within our own bodies. Take an example :- 1. You are reading these words before your eyes, if you are dead and unconscious you can never read the words although they are before your eyes. There is no consciousness there. To be able to read you must have consciousness If your thoughts are away, e.g. a siren song from your neighbour fascinates you and you are all ear to it. You cannot read these words, for your consciousness is not Attentive to the words. So attention is needed. 3. When your attention is drawn to the words in the first instance, there is merely a conation of them. You are merely conscious that something, not words, but merely something is there. This is conation (Darshana). This precedes knowledge. But it is most difficult to detect it or to describe it. It is itself an indescribable stage of consciousness touching a knowable object. It is merely a sort of is-ness of something of which your attentive consciousness is aware. It is not knowledge; nor even the beginning of knowledge. It is merely a preliminary, but a necessary prelimi. nary, to knowledge. 4. After this conation by attentive consciousness, the consciousness is directed to know the thing. The first instant witnesses the Attention of the consciousness shifted from conation to knowled This attentiveness is the beginning of knowledge. After this, knowledge begins. These stages are exceedingly difficult to analyse. Very profound, patient and long practised self-analysis is needed to perfectly verify them. But they are there. They may be sensed satisfactorily by any one who gives sober, serious and staid thought to the grasping of them. From being aware of the mere is-ness of something in the paper before you, you instantly are conscious that there are some sort of letters there. Your mind questions? What kind of letters ? The next instant answers: letters of the English Alphabet. You impress this on your mind and record and retain it there for future use. This is useful to you on future occasions. You may remember it, you may recognise it by seeing these very words again or by seeing some others similar or dissimilar to them. You may collect together many records like this and build up an induction on the basis of them. From your induction you may deduce inferences.

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37 From all the above knowledge about the words you are reading, you may lead yourself on to a knowledge of something else which is not in the words themselves. So from the mere sense of having seen the words, i. e. from a merely sensitive knowledge about them you may go on to think that they are philosophical symbols and exclaim with Milton:-- "How charming is divine philosophy, Nor harsh and crabbed, as dull fools suppose, But musical as is Apollo's lute, And a perpetual feast of nectared sweets, Where no crude surfeit reigns". Comus 11,476-480. If you analyse your experience about these words you will easily perceive no less than thirteen distinct stages in it. 1. Consciousness (Chetana). 2. Attention (Upa-yoga) of this consciousness towards the conating (Darshana) of these words. 3. Conation (Darshana) itself i.e. the awareness that something is there, 4. Attention (Upa-yoga) of consciousness to know (Jnana) and to see. 5. Actual sight, (Avagraha) the preception that there is something like words there. 6. The desire (iha) to know further the question what letters are these. They seem to be English. It is the process through which mere preception is transmuted into judgment; it is the conception and comparison or pre-judgment or ratiocination. 7. The judgment, (Avaya), The answer; they are English letters. The retention (Dharana), the fixing of the judgment in the mind. 9. The memory (Smriti) of the words. 10. Their recognition (sanjna). 11. The Induction (chinta) from them. 12. The deduction( Abhinibodha) and 13. The Scriptural knowledge (Shruta) i. e. the extra knowledge of other things derived through the sight of the script of the letters. It is easy to see that the first four are pre-knowledge stages; and the next eight from 5th to 12th are stages of degrees of sensitive knowledge, and the last is inferential knowledge, which may be termed Scriptural knowledge. Consciousness may further know things directly without the intermediation of the senses or the mind. The soul itself may visualise matter directly or may visualise the impressions about it in the mind of another. This kind of knowledge is very rare and can be understood only after great profound study and longlived life of controlled discipline and purity. Still more difficult to understand is Omniscience. I shall try to take the reader up to it gradually, provided he is patient and dispassionately in search of Truth, and

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38 not in the hurry to criticise, or dogmatise, to say "What is Truth,'' and then Pilate-like to go away, 8 kinds of knowledge. One thing I may here say, although it is obvious that Sensitive and Scriptural knowledge may go wrong. Even Visual knowledge (direct vision of matter by the soul) may go wrong but direct Mental knowledge of the mind of others and Perfect knowledge or Omniscience cannot go wrong. Thus we may be said to have come to 8 kinds of knowledge; five right and the first three wrong also. These are the first batch of considerations of the great fact of consciousness in living matter. And we must remember that each kind of conscious activity has its preliminary Attentiveness. Thus we may sum up. Consciousness is Attentiveness of Conation or of Knowledge, or Conation or Knowledge itself. Conation is for Ocular, (Chakshu), Non-ocular (Achakshu), Visual (Avadhi), or Perfect (kevala) Knowledge. Knowledge is Sensitive( Mati),Scriptural(Shruta),Visual( Avadhi), Mental(Manah Paryaya) or Perfect (Kevala), also wrong Sensitive (Ku-Mati), wrong Scriptural (Ku-Shruta), and wrong Visual(KuAvadhi)Knowledge. Let us illustrate again. Consciousness which is the mighty, real characterstic of life is the starting point. You must be alive to read these words. You must be attentive to feel that something is there. You must conate these words. Then again you must be attentive to perceive, then alone you begin to know them, i.e. have perception, conception, judgment, retention, memory, recognition, induction, or deduction from them. Roughly it may be said that attentiveness for conation or knowledge of any kind is the first instant of conation or knowledge. As the name implies it is the instant in which consciousness attends to conate or know an object. Also obviously conation is a necessary preliminary to knowledge. Consciousness is the most essential difference between the Living and Non-Living. It deservedly detained us for a moment. But we must attend once more to a distinction between the two mighty categories, the Living and the Non-living Substances. We have seen that the first distinction is that the Living has and the Non-living does not have the four or ten vitalities of the five senses; the power of mind, speech and body; respiration ; and age. We found the second distinction to be attentiveness of consciousness to four kinds of conation, Ocular, Non-ocular, Visual and Perfect; and to eight kinds of knowledge, Sensitive, Scriptural,

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39 and Visual of the right as well as wrong, Mental and Perfect, of the right (kind only.) The Soul and the Body. We also saw that although Non-living substance is found in fair abundance around us, living substance always seems to be mixed up with non-living matter in the world. Popular phraseology teaches us to call this non-living sheath of the living consciousness, its "body". "One body, one soul " seems to be the general motto of the universe. There are exceptions, but they need not detain us here. Botanical and other Scientific researches have taught us the learning of parasits and their hosts; so one body becomes the lodging of many souls. But to stick to popular parlance, one unified, individual consciousness forms the ego or soul or "I" and it fills one body. The crudest observation shows that this consciousness has the capacity of completely filling the size of its particular body. The elephant has a conscious individual soul ; so has an ant. So we may note as the third distinction between life and lifeless matter that life has the capacity of completely filling its lifeless sheath with consciousness, or in other words, or being coextensive with its body. Notice also that the same grows fat on high living, or grows thin by disease. Indeed the little new-born baby becomes a big boy, then a bigger powerful man, and then a weak, emaciated old man; yet all through, the same one individual consciousness completely fills the body in its different sizes. The soul is capable of contraction and expansion. The Soul Arts and Enjoys. Look at the living-non-living mixture from another point of view. We attribute activity and enjoyment to it. We say of a man's act: What a good or bad thing he has done. When a man acts without restraint or rashly and comes to grief, we say: this is the fruit of his folly." If a man is good, and prosperous, we say: "Oh! he does deserve it all and more." These popular phrases really have a philosophical significance. They attribute responsibility and reward to our consciousness. They imply that this consciousness is an active, responsible agent; is the Doer of all actions; and is the Enjoyer of the fruits of these actions, good or bad. It is necessary to remember these, lest we should fall into the error of exempting the soul, ego or individual consciousness from all responsibility for his actions, good or bad, and thus at one stroke uproot all ethical distinctions and fullstop to discriminate actions.

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40 We must also draw a distinction between the actions and the inner activity, to which these external actions are due. From the practical point of view we must emphasise the external actions, and from the real point of view their causes in the inner activity of our consciousness. But the responsible agent of both these is the individual consciousness itself. Consciousness is as such purely itself, i.e. quite separate from matter which is unconscious, lifeless. From this pure or real point of view, we may say that all action and enjoyment of the soul is within its own consciousness. The Soul is Immaterial. Once more let us compare our categories, the Living and Nonliving. The most obvious form of non-living substance is matter; as iron, dry wood, sapphire, stone wall, key of our lock, our table, chair and innumerable other objects conveniently handy for this investigation to anyone at all times and at all places. That is the chief characterstic of this mass of matter of so many kinds? It is obviously this: It can be known by the senses. It has colour; we can see that coal is black; sapphire is blue; gold is yellow, ruby is red; and snow is white. Again if we taste various kinds of matter we find that pepper is pungent, that aloes is bitter, that salt is saline, that the juice of an unripe mango is acid, and that sugar is sweet. Again rose essence smells sweet, Sulphur does not smell nice. Also, iron is cold, dry wood is not compared with iron; silk is smooth; sand is rough; cotton is soft; stone is hard; a feather is light and lead is heavy. We can sum up these 5 colours, five tastes, two smells and eight touches as the more obvious characteristics of lifeless matter. None of these twenty is found to characterise Consciousness, or pure life. Of course when life is mixed with non-living matter, it assumes all these distinctions of colour, taste, smell, and touch. Thus embodied consciousness does have colour, taste, etc. Soul is not matter. Byron rightly said that is the matter never mind him what is the mind, no matter. By "mind" we must mean the taking Ego, the soul. Possibility of Omniscience. This point is radical and deserves a little more consideration. Above we have seen vitalities, attention, conation, knowledge, doing and enjoying, and co-extension with the body to be the observed characteristics of the living substance. Here we may pause for a moment to consider these characteristics also. They were all

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41 derived from our observation of a dead corpse and a living reader of these words. In the corpse, we simply noted the absence of the living and thus indirectly inferred that what was absent, belonged to and was taken away by the living substance when it left the corpse lifeless. The living reader gave us mostly the psychic stages of conation and knowledge. But in all these we are not able to study or observe pure life. Indeed it must be confessed frankly that there is absolutely no means at present of our studying life or soul directly and fully in its pure condition without any admixture of matter in it. We are in the world. There is no pure soul in this world of ours. All are embodied or mundane souls. In studying them, except in abstract thought, we cannot separate the living soul from its sheath of non-living matter, i. e., the body. But the living embodied soul also can exhibit in the world such a high degree of manifestation of pure life and independence of nonliving matter, that we can form a very near idea, of a pure perfect soul. As we approach that idea we find that vitalities, and responsibility for doing and enjoying shrink more and more; and that conation and knowledge correspondingly increase in purity, extent, depth and fineness. From this it is justifiable to conclude that the ultimate idea of a perfect soul, i.e., the ideal soul will be identical with an individual consciousness which has perfect conation and perfect knowledge with their attendant perfect power and perfect bliss. Also that this stage must mean total separation or liberation from matter. Thus alone from a consideration of the obvious categories, of the living substance and non-living substance, gradually, and after very deep, persistent, patient, difficult, and long study and contemplation we can arrive at a conception of a Pure Soul, the Highest Self, the Ideal, God, or whatever other name you like. Living substance rises higher and higher towards the condition of matterless living, and ultimately, when perfectly rid of matter, it attains an eternal condition of Pure Light in Self-Absorption and by nature ascends upwards to the top of universe. There is no turning back, and no further bondage with matter, and no transmigrations. Its modifications there, consist of its own perpetual self-modification. It has perfect conation and perfect knowledge. It is itself. It is liberated. It is Pure Soul. But excepting this condition of absolute purity, the soul's own pure qualities are effected by those of matter. So we find that attention, conation and knowledge, which are pure consciousness or its modifications, are observed in a mundane or embodied soul, to

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42 exist along with vitalities, and the size of the body, and are responsible for sowing and reaping the fruit of action, which are the characteristics of the living being united with the non-living matter and with touch, taste, smell and colour the pure characterstics of non-living matter. The whole picturesque and endless variety of life, - physical, mental and emotional life in the universe is the effect and summation of infinite ways in which the Living unites with the Nonliving. Let us try to consider this glorious wealth of variegated life of souls in the universe. The whole universe is packed full of living creatures. Indeed in such out-of-the-way and unexpected places, does our knowing intelligence light upon life, that some Great Intellects have gone the length of saying that all is Life and there is no lifeless matter at all. This of course is easily refuted by common, everybody, universal observation. In comprehending the almost incomprehensible vastnesses of space and time and their contents let us keep a cool and dispassionate head lest in our admiration of one or other of the several constituents of the universe, we should deny one or more and thus cripple our further and full knowledge of the whole truth of things. Indeed the checking of our premises and first conclusions again and again is absolutely essential if we, imperfect human beings, want to gain right knowledge. The search after Truth is not a child's play: the path to it is more narrow to traverse than the passage of the camel through the eye of the needle in the Bible. The universe, then, teems with infinite living forms. How to observe, analyse, and classify them, so that we can advance on the path of our tremendous, trackless inquiry? I propose to take this matter up in three different ways. 1. Souls classes (Jiva Samasa). There are obvious differences of body, sense and mind in different classes of souls: The body is primarily the basis of this classification. This in Jainism is technically called soul-classes. (Jiva Samasa). 2. Soul-quest (Margana). It comprises other inner differences in species, sex, passion, knowledge, conation etc., - In soul-quest, the embodied condition of the soul, (i.e.) the mixed living and nonliving condition is primarily the basis. 3. Spiritual Stages (Gunasthana). They concern the purelyinner progress of the soul. In these spiritual stages, the progress of the soul from ignorance and delusion to perfect self-absorption is traced.

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43 1. Jiva Samasa-Soul-classes. From the protoplasm of the germ-cell to a full-blown human being, there is an infinite number of mundane souls or living beings in the universe. The protoplasm so far as is known at present, has no ears to hear, no eyes to see, no nose to smell, no tongue to taste ; it has only the sense of touch. The human being has all the five senses fully developed and distinct, and a mind also which is also a sort of additional and higher sense (a quasi-sense), the organ of which sense is invisible to us. In Jainism, it is an organ which is made up of subtle matter called Manovargana, or mental matter. Its form is like a lotus with eight petals near the heart. Dr. Robert Bell has long held the theory that the solar plexus is the real centre of mental activity. Professor Troude and eminent war-surgeons dispute the brain as the seat of mental activity. In war time operations, brains were removed without impairing the mental faculties. (The Leader, November 12, 1920, page 7, Col. 3). Thus we can divide mundane souls into 6 classes :1 With the sense of touch only fine. , & taste gross. >> >> >> & smell & sight ... " & hearing , ,, ,, ,, & mind , Fine-one sensed souls cannot be known by our senses. They can penetrate all matter. They are everywhere in the universe. They are not obstructed by, and they do not obstruct others. They die their own death. Some of the above 7 kinds are born with the capacity to develop, others die before acquiring the capacity to develop. Each one of the 7 may therefore be developable or non-developable. Thus there may be said to be 14 soul-classes in all. Here another distinction may be considered. Some mundane souls when attacked or in fear of something or some-one, can voluntarily change their place in space. A man attacked with a sword or by a lion can run away from the lion or his assailant. So a dog, cat, pigeon, butterfly, maggot, or the finest animalculce which we can see, runs away from the vicinity of danger and death. It is merely a paraphrase of the universal instinct of self-preservation. But it is evident that a blade of grass, a huge oak, or banyan or a stone growing in a quarry cannot run away before the scythe, axe, or spade which threatens to put an end to its life. This capa

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44 7 "" city to be able to take one's body from one place to another divides souls in the universe into Immobiles, like stones in quarry, vegetables, trees, etc., and mobiles like men, animals, birds, etc. Observation will show that all one-sensed souls are immobile, incapable of voluntary change of place; and that all the other souls are mobile, who can at will run away from danger or death. The classes are said to be 14 in Gatha 72 : 57 ir Gatha 73: 98 in Gatha 79 and 80 ; and 570 in Gatha 78. But we can classify them into 406 soul-classes, also, as below: 406 Soul-Classes of Mundane Souls. Suh-human, One-Sensed having the sense of Touch only. Earth-bodied-Soft Hard Water bodied Fire-bodied Each one of Air-bodied the 7 is Fine Vegetable or Gross, Non-one-souled ... 7*2-14 Ever-one-body-many-souled (Nitya-Nigoda) Each one Other-one-body-many souled of the 27 is (Itara-Nigoda) developOne souled able, Host-one-souled -Trunk 15 potenCreeper ... tially Plant develop able, or Tree totally Root undeve lopable; Non-host-one-souled-Trunk therefore Creeper ... 27 * 3-81 Plant Tree Root ... Two-Sensed having Touch and Taste ... Three-Sensed having Touch, Taste and Smell Four-Sensed having Touch, Taste, Smell & Sight ... Sub-humans, (42), as per detail below :In Work Region, Five-sensed Irrational. Aquatic 1 Terrestrial 2 Aerial Rational. Aquatic Terrestrial 5 Aerial 16

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45 Each one of the 6 may be born by (1) Uterine birth and may be developable or Potentially developable, thus giving 12 classes ; or (2) spontaneous generation and may be developable, potentially Developable or totally undevelop. able thus giving 18 classes. And thus 12+18= 30 In the Highest Enjoyment Region Terrestrial, Developable Potentially developable Aerial, Developable ,, Potentially developable In Middle Enjoyment Region. Terrestrial, Developable Potentially developable Aerial, Developable ,, Potentially developable ... In Lowest Enjoyment Region. Terrestrial, Developable Potentially Developable Aerial. Developable ,, Potentially developable Human (13) as detailed below :In Work-Region Arya Khanda. Of Uterine Birth, Developable Potentially developable ... 2 Of Spontaneous generation, Absolutely undevelopable In Work-Region, Mlechchha Khanda. Developable Potentially developable In Highest Enjoyment Region. Developable Potentially developable In Middle Enjoyment Region. Developable ... Potentially developable In Lowest-Enjoyment Region. Developable Potentially developable In Distorted Enjoyment-Region. Developable ... Undevelopable 13 ... 13

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46 ... 10 or ca 31 Celestials (172), as per detail below: Residential Peripatetic Stellar Heavenly, in 31 layers in 1st and 2nd Heavens. in 7 layers in 3rd and 4th Heavens. in 4 layers in 5th and 6th Heavens. in 2 layers in 7th and 8th Heavens. in 1 layer in 9th and 10th Heavens. in 1 layer in 11th and 12th Heavens. in 3 layers in 13th and 14th Heavens. in 3 layers in 15th and 16th Heavens. in 9 layers in 9 Graiveyaka in 1 layer in 9 Anudisha in 1 layer in 6 Anuttara 1 3 86 ... 172 Each one of the 86 may be developable or Potentially developable, giving in all 172 Classes Hellish (98), as per detail below: in 13 layers of 1st Hell in 11 layers of 2nd Hell ... in 9 layers of 3rd Hell ... in 7 layers of 4th Hell in 5 layers of 5th Hell ... in 3 layers of 8th Hell ... in 1 layer of 7th Hell ... Each one of the 49 may be developable or Potentially developable, thus in all 98 Classes .. ** ... 98 The total of all the above is 405 : Sub-human One to Four-Sensed Five-Sensed ... Human Five-Sensed Celestial Hellish 98 -- 406 Total Soul-Classes

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47 The following points as to the soul-Classes may be explained for the reader who is not familiar with the technicalities of Jainism. NIGODA (VEGETABLE) KINGDOM. Sadharana, or Common, or Group-Souled Vegetables. The Universe is 14 Rajus high, 7 Rajus at the base, with a thickness which at the base is 7 Rajus, then gradually decreases to one Raju at a height of 7 Rajus, i.e. at the Middle of the Universe, where the Middle World, i.e. the region of the human and subhuman beings, is situated. Then it gradually grows to a thickness of 5 Rajus at the point where the sixth Heaven ends, and which marks the Middle of the Upper World, or the region of Heavenly beings; finally it gradually decreases to a thickness of one Raju at the top of the Universe, i.e., 14 Rajus high above the base, 7 Rajus high above the Middle World, and 3) Rajus high above the sixth Heaven. It is here, that the Siddha Kshetra, or the Region of the eternally liberated Souls is situated. This is at the top of the Universe. (See Map at the end of this Introduction). "Nigoda" beings are of two kinds, fine and gross. Fine Nigoda Living beings exist everywhere in the Universe, from the nethermost hell to the highest region of the eternally liberated souls. They are one-sensed, both developable and undevelopable, take birth and die 18 times in the short interval of time taken by one pulse-beat of an average human being. Of course, being souls, they have knowledge, but this knowledge, preceded by its conation, is limited to the sense of touch. These Nigoda souls are neither earth-bodied, water-bodied, fire-bodied, nor air-bodied. They belong to the vegetable sub-classes of the Immobile class of souls : They have one body, occupied by many souls which are born, which live, and which die together. These group-souls are of two kinds : (1) Those who have never left Nigoda. These are called Nitya Nigoda, ever-one-body-many-souled. (2) Those who left Nigoda and became embodied in higher forms of soul-classes, but have come down to Nigoda once more. These are called Itara Nigoda, or Chaturgati Nigoda. One-body many-souled. These two are also called Sadharana, or "Common" or GroupSoul-classes of vegetables. Pratyeka or Individual-Souled Vegetables. Other vegetables have one body and one soul only. They are called individual-souled or Individual(Pratyeka)vegetables. These are always gross, and never fine. But these again may or may not have parasites or hosts. Thus there are 2 kinds : (1) Sapratishthita, or Host-one-souled vegetables. (2) Apratishthita, or Non-host-one-souled vegetables.

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48 Each one of these two, being either a Trunk, Creeper, Plant, Tree, or Root, there are 10 classes of these individual-souled-vegetables, so-called in contrast to common or group-souled vegetables. Bhoga-Bhumi (Enjoyment Region). The Jaina conception of the Middle World is that it is entirely confined to the one Raju square of the layer of the Mobile Channel (Trasa Nadi), at a height of 7 Rajus from the base of the Universe. This Middle World consists of concentric rings of successive Continents and Oceans. Each succeeding ring has a width double of the ring-width of its predecessor. In the centre of the Middle World there is the first Continent Jambudvipa, of a diameter of one lac (1,00,000) Yojanas. It has in its centre the Sumeru mountain, which has a height of 1,00,040 Yojanas, 40 Yojanas of which form the top, and 1,000 Yojanas of which are embedded in the earth as the sub terranean foundation of the Mountain, and which has a circular base of the diameter of 10,000 Yojanas. The Ocean, Lavana, next to Jambudvipa and encircling it all round is a ring with a width of 2 lac Yojanas. The next Dhatu ki Khanda, is a continent, a ring with a width of 4 lac Yojanas. The next Kalodadhi is the Second Ocean with a ring-width of 8 lac Yojanas. The next Pushkaravara Dvipa, is the third Continent with a ring-width or 16 lac Yojanas. And so on, till through innumerable Continents and Oceans we reach the last pair of rings, the the Svyambhu Ramana Ocean. This is the last ring of water holding our Middle World in its embrace. It is to be noted that the third Continent Pushkara-Vara-Dvipa has a circular mountain bisecting it equally throughout the width of its ring. This mountain is called Manushottara, Cis-human, as there are no human beings beyond its limits nor can any human beings go beyond its limits. Thus the human regions are a circle of 45 lacs of Yojanas, and comprise the first two oceans and the first two and a half Continents. It is noticeable that in Jainism there are 5 regions, each with a diameter of 45 lacs of Yojnas. (1) The above human region is called the 2 Dvipas. (2) As Nirvana is attained only from the human regions, the Siddha Kshetra at the top of the Universe also is a region with a diameter of 45 lac Yojanas. (3) So is Siddha Shila, the earth below the Siddha Kshetra. (4) The first Indraka-Vimana or central celestial Car or residence, just one hair's breadth above the apex of Sumeru.

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49 VI. (5) The first Indraka Bila or Central hellish hole or resid. ence of the denizens of hell in the first layer of hell, one lac Yojanas below our earth. It is also interesting to note that there are 3 regions with a diameter of 1 lac Yojanas, and 2 regions with a height and thickness of the same extent respectively, (1) Jambudvipa, the first Continent in the centre of the middle World. (2) The last Indraka Vimana or central celestial Car or residence in Sarvartha Siddhi in the last or 3rd layer of the Upper World. (3) The last Indraka Bila, or Central hellish hole, or residence of the denizens of hell in the last or 49th layer of hell in the seventh earth in the Lower World. (4) The height of Mount Sumeru minus its top of 40 Yojanas. (5) The thickness of the first Earth from its crust at the Middle World down to the end of the second part ; Panka Bhaga, i. e., just before the beginning of the first layer of the first hell is also 1 lac Yojanas. Now the Central or first Continent, Jambu Dvipa, has a diameter of one lac Yojanas. This is divided into 7 Countries (Kshetra) each separated from the other by a mountain (Kulachala). Thus we have 7 countries and 6 mountains. The first is a Country; the second, a mountain and so on. Each succeeding division has double the width of its predecessor, till we reach Videha, the central region round Sumeru, from where the width begins to be half of its predecessor. Thus arithmetically the divisions are 1,2,4,8,16,32,64, 32,16,8,4,2,1, a total of 190 units. The countries in the extreme north and south being each of one unit have a width of one lac Yojanas divided by 190 i.e. 526. great Yojanas. The second, third and fourth Countries have respectively 4, 16, and 64, units of width; as also the corresponding countries in the North, counting North to South, i,e, in each case from Lavana Ocean to Mount Sumeru. In these 3 pairs of Countries there are the three Bhog Bhumis or Enjoyment-Lands, being the Lowest (Jaghanya), Middle (Madhyama), and the Highest (Utama) Bhoga-Bhumis, respectively. In Videha, however, the Eastern and Western Countries, beyond the Eastern and Western Limits of the Bhadra Shala forest, are Karma Bhumi. The rest alone, i.e. the region immediately round Sumeru is the Highest Bhoga Bhumi. The region in the North

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is called Uttara Kuru, that in the South Deva Kuru, Bhoga Bhumi. In 32 countries of Videha, and in the rest of the Continent there is Karma Bhumi or Work-Region, where people have to depend on agriculture etc. for their living. In Enjoyment Region, they have no work to do, they get all that they want from Kalpa Vrikshas, wishing-trees, never have disease or accidents, and live the full span of their lives. The least happiness of a man in Bhoga Bhumi is infinite times the happiness of a Chakravarti. It is very significant that the islanders of Java have a word in their language denoting an Enjoyment-Land. Is it that the Jaina missionaries and colonists penetrated into these islands, centuries and centuries ago, and left the tradition of their Bhoga-Bhumi there? Kubhoga-Bhumi (Distorted or Improper Enjoyment-Region). In the Lavana Ocean, round Jambudvipa, and in Kalodadhi round Dhatu ki Khanda, there are 96 islands; 48 in each, 24 on each shore of the Ocean. They are inhabited by ill formed persons (kumanushya) with disproportionate (hundaka) bodies. All of them have an age of one Palya. These people also do not have any agriculture etc. and live, some on mud and some on fruits. They have no Wishing-trees. As they have no arts of agriculture etc., they are called people of Bhoga Bhumi, but as their life is low and savage-like and their forms improper and distorted, the land is called Ku-Bhoga Bhumi or wrong, distorted or improper Enjoyment-Land. Paryapti (Developableness). The Chapter on Paryapti (Developableness) in Jainism is interesting, but not free from intricacy. It is dealt with in Jiva Kanda Chapter III Gathas 118-128; and is followed by an account of prana (Vitality) in Chapter IV (Gathas) 129-133. Biologists and Zoologists alone can say if it is capable of being subjected to experiments. But the briefest Jaina account is this. The newly born soul is incomplete, but has the capacity to become complete, in assimilation, body, senses, respiration, speech, and mind. The comple: tion of the capacity to develop these 6 assimilation etc., makes the 6 Paryaptis. When a soul goes from one condition of existen another, it assimilates the molecules of aharaka matter, and also of speech matter in the case of more than one-sensed, and of mindmatter in the case of rational beings. The aharaka molecules form the physical body of human and sub-human beings, the fluid (Vaik

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51 riyaka, transformable) body of celestial and hellish beings, and the assimilative body in case of saints. These molecules must be reduced to a primary solid and liquid form. The completion of the capacity to do it is the Assimilative (Aharaka) Development. The solid portions develop into bone etc., hard substances, and the liquid into blood, bile etc. the fluid substances of the body. The completion of the capacity to do it, is the body (Sharira) Development. The molecular matter assimilated by the soul is further formed into senseorgans, the completion of the capacity to do it is the sense (Indriya) Development. The wear and tear of the body is made up by ceaseless Respiration. The completion of the capacity for respiration is the Ana-pana-Development. The completion of the capacity to form speech-molecules and mind-molecules into speech and mind, is respectively the speech and mind Development. The beginning of the acquiring of 4, 5 or 6 capacities is simultaneous; but their completion is in the order in which they are named above. And from the first kind each successive development takes more time to complete itself than its predecessor. But each one individually, and all the 6 collectively never take more than one (Antara muhurta, the minimum of which is one wink (Avali) and one instant (Samaya), and maximum is 48 minutes minus one instant. But a completely undevelopable (Labdhi-aparyaptaka) soul does not complete its capacities to develop, and dies within one antar-muhurta, which is one eighteenth of one pulse-beat. The Nuclei (Yonis). The Yoni is the womb or other physical centre or nucleus where the incarnating soul find its lodgment at conception. According to Jainism, such a nucleus may be cold, hot, covered or open, living or non-living, or a combination of these 3 pairs. Thus primarily yonis are of 9 kinds. But with their classes and sub-classes they are 84 lacs. The 84 lacs of nuclei for birth of souls are as follows:One-Sensed beings: Earth-bodied Water-bodied Fire-bodied Air-bodied Vegetables Non-one-souled. Ever-one-body-many-souled Other-one-body-many-souled ... ... *** .. 7,00,000 7,00,000 7,00,000 7,00,000 7,00,000 7,00,000

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52 One-souled, including Host-one-souled, and Non-host-one-souled ... 10,00,000 Two-sensed beings 2,00,000 Three-sensed , ... 2,00,000 Four sensed , ... 2,00,000 Five-sensed Sub-human or 4,00,000 Hellish ... 4,00,000 Celestial ... 4,00,000 Human ... 14,00,000 Total ... 84,00,000 II.--Margana (Soul-Quest). In what different ways we search for a mundane soul? We can do so in no less than 14 different ways. 1. Four conditions of Existence (Gati). We may see whether it is a human, or a sub-human soul on earth; or it is a non-human soul above or under the earth. These latter are the celestial and hellish beings. All ancient systems of thought posited their existence. We cannot see them today. But there is nothing inherently impossible in the conception of these forms of living beings, who live, think, and feel and can change their bodies at will, as described by Milton in his "Paradise Lost." This Quest may be called Condition of Existence (Gati). 2.-Five Senses (Indriya). The 5 senses give us another kind of Quest, called the SenseQuest. 3.-Six Embodiments (Kaya). The different kinds of embodiments of immobile and mobile souls furnish another kind of Quest. It is open to observation that the body of a vegetable and the body of a man are radically different. Ultimately as matter, they may be, and are the same. But their difference is equally marked. Their constitution and composition are different. Their Chemical characteristics vary. They occupy obviously different places in the whole range of living beings. It is on this basis that people are split up into vegetarians and non-Vegetarians. Vegetarians give up taking lives higher than non-vegetables, because animals are more evolved and their bodies approximate our own bodies more than the bodies of vegetables do.

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53 Non-injury (Ahimsa). I may be allowed to digress here. Live and let live is as simple a motto of life as it is Profound. No one has a right to destroy any life. Every one has a right to live. Now the curious thing is that Life thrives on life. No living being can continue its life without another life being destroyed. How to reconcile these two facts: the duty of not-taking another's life and the right of preserving one's own, which necessitates destruction of other life? The reconciliation can be effected by interpreting these two sister precepts in a possible practical way, and not in an impossible Antinomian fashion. "The ideal practice of non-injury is possible only to the soul in its perfect condition, i. e. when it has freed itself from the last particle of matter (Karma Varganas). On this side of that happy state, do whatever we will, some life must be transformed into our life in order to sustain it. Therefore what is meant and enjoined is simply this, "Do not destroy life, unless it is absolutely necessary for the maintenance of a higher kind of life." The purer souls will, of course, not like to sanction even this. But as formulated above, the rule does not sanction hurting or injury: it limits it to the lowest possible minimum. As a supplementary rule we have: "And then begin with the least evolved kind of life, for example, with the sthavars (immobiles)." (See Outlines of Jainism p. 71). Destruction of any one or more of the 10 vitalities is injury. The extent of injury varies with the number of vitalities injured Immobiles possess four, the least number of vitalities. Mobiles have from 6 to 10 vitalities. In the soul-classes above we found souls to be mobile or immobile. The immobiles are one-sensed beings and have for their bodies vegetables, air, fire, water or earth. Science every day is making progress in discovering these tiny and ultra-microscopic fellowbeings of ours. Plants are credited with conscious life now. Much that was considered inorganic is found in the light of greater knowledge to be organic. Air and fire, water and earth, are the bodies of innumerable living beings. From this point of view we can search a soul in 6 kinds of embodiment; earth, water, fire, air, vegetable and mobile. 4.- Fifteen Vibratory Activities (Yoga). 4. All activity of the body, speech, and mind is the cause of the inner modifications or vibrations of life or our vital consciousness. Thus our mundane life is continued. An angry thought, a noble

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impulse, the passion of patriotism, and infinity of movements of body, speech and mind produce almost visible changes in matter. There is a constant circulation, action, and reaction between these outward acts and the inner consciousness-vibrations, of which the external vibrations are the cause. Our speech, or thoughts may be true or false, a mixture of both or neither. This gives us eight kinds. Our body has several inter-penetrating sheaths of the outer body, electric and the karmic body. Their activity can be distinguished in no less than 7 ways. Thus the Vibration-Quest gives us 15 main kinds (for details see Gatha 216 et seq. 5.-Three sex-inclinations. (Veda). Every soul has the instinct of propagation. Life reproduces itself. This is due to sex-impulse. This takes three wel forms, male, female, or common. We can search soul in these three sex distinctions. 6.-The 25 Passions. (Kashaya). As soon as we take up any manifestation of the consciousness, volition of a soul, we can easily trace it to some passion or other in the consciousness. If we observe and analyse many of these manifestations, we find that they are due to the four passions of Anger, Pride, Deceit, and Greed, or their combinations. Again it is noticeable that there are innumerable degrees of each one of these passions. Take Anger. It may be so intense as to blind one and to last a long, long time. It may possess one in an extreme and erroneous form. It may only mean a loss of all restraint. It may prevent only partial restraint. Or it may be a transient feeling, which may disturb the perfect equanimity of the soul for a moment. From these four broad degrees, we may say the four passions to be of 16 kinds. Other minor passions are also noticeable (e. g.) laughter (hasya), indulgence (rati), ennui (arati), sorrow (shoka), fear (bhaya), disgust (jugupsa) and the masculine, feminine and common sex inclinations. This Quest may be called the Passion-Quest. 7.-Eight Quests of Knowledge (Jnana). Knowledge has been considered above in its five right kinds of sensitive, scriptural, visual, mental, and perfect ; and three wrong kinds of sensitive, scriptural and visual. These 8 kinds give the 8 Quests of Knowledge. 8.--Six controls (Sanyama). Some souls have no control at all. Others have some sort of part control, part non-control. Some have more control than

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55 others. They have equanimity; or have recovered it after losing it; or have a control which implies pure and absolute non-injury to other souls; they may be all but passionless; or they may be entirely ideal and passionless. So Shakespeare says : - "Give me that man That is not passion's slave and I will wear him. In my heart's core, ay, in my heart of heart." (Hamlet. Act IV Sc. 2.) The above 6 degrees of control give us the Quest of souls with regard to their control. 9. Four conation-quests (Darshana.) The four kinds of co-nation, ocular, non-ocular, visual, and perfect given before form the Conation-Quest. 10.-Six-Thought-Paints (Leshya). Every-thing which is matter, or mixed up with matter has some kind or other of touch, taste, smell and colour. Our mind and its activity are no exception. They are material and have colour, which they change with every change of their thought activity. A black-hearted man; red with rage; pale with fear; green with jealousy ;-these are familiar phrases. Our thoughts and emotions have a very intimate connection with colours. We may be said to have thought-paints. There are innumerable intermediate characters of paints: but the primary ones are black, blue, grey, yellow, pink or red and white. These 6 form the Soul Quest as to Thought-paint. The Leshyas are the Soul's vibrations effected by mild and strong passions. 11.-Liberability (Bhavyatva). You may seek souls in two classes; those who are capable of Liberation and those who are not capable of Liberation. The capacity of Liberation is the basis of this Quest. 12,--Six Beliefs (Samyaktva). No living being is without some kind of creed, set of beliefs. He may or may not realise or analyse them. He may or may not express them to himself or any one else; but there they are in his inner being always. Matter deludes the belief and conduct of the soul. But when matter subsides or entirely falls off, we have flashes of right faith and righteous conduct. This right belief may be due to the subsidence or destruction or part-destruction part-subsidence of the matter which keeps it submerged and deluded.

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56 Three stages of this right belief are noticeable. To begin with, there is its absence, i.e., there is wrong belief. Then you may acquire right belief but lose it and slip from it to wrong belief, the condition of your belief during downfall. Thirdly, the condition of mixed right and wrong belief. The above 2 triads give us 6 classes. These may be called Subsidential, Destructive, Destructive-Subsidential, Wrong belief, downfall belief and mixed right wrong belief. Here right belief is the basis of the Quest. 13.- Mind-Quest (Sanjna). Souls have mind or not. They are Rational or Irrational. This is the Rationality Quest. 14.-Assimilation-Quest (Anara). Souls are in an incarnation, as celestial, human, sub-human, and hellish being; there they are assimilating particles of matter for their physical bodies every instant. But in transmigration from one condition of existence to another there is no assimilation of matter of physical body. This distinction gives us the Assimilation Quest. That is, souls are : (1) those who are assimilating matter of their birth bodies (Aharaka Vargana); or (2) those who are not so assimilating it, i.e., in transmig ration in the three instants of omniscient overflow in the 13th stage, and in the 14th stage. III.-Spiritual Stages. If we mark the freedom of pure soul from the impurifying bondage of matter we notice 14 stages. 1. The soul has delusion. It has wrong belief. (Mithyatva). 2. It had Right Belief, but it is falling from that to Wrong Belief. This is the Downfall Stage. (Sasadana). 3. It is in a stage of Mixed Right and Wrong Belief. (Mishra). 4. It has Right Belief; but does not act upon it; does not resolve or vow to follow it in actual life. It is Vowless Right Belief. (Avirata Samyaktva). 5. It may follow it by partial vows. We may call it the partial Vow-stage. (Desha-Vrata): 6. It may be with all possible vows, but may keep them imperfectly. Owing to negligence or illness (Pramada). Call it the partial Vow-stage. Pramatta-vrata). 7. If it has all Vows and keeps them perfectly, we have the Perfect Vow-stage. (Apramatta virata),

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57 8. When all vows are kept perfectly, then new inner progress begins. The soul has a new inner thought-activity. Call it the New Thought-Activity (Apurva-Karana). 9. Further advance gives us the Advanced Thought-Activity stage (Nirvritti-Karana). 10. Then we near the Goal. Delusion is leaving us. When it has all but left us, call it the stage of Slightest Delusion (Sukshama-Samparaya). 11. If all Delusion has entirely subsided, we call the stage one of Subsided Delusion (Upashanta-moha). 12. If Delusion is destroyed, we are in the stage of Destroyed Delusion (Kshina moha). 13. Then the soul knows all, sees all. Still it has the body of its last incarnation and it vibrates as every body does at every instant. We call this the stage of Vibratory Omniscience (Sayogakevali). 14. When the body vibrations stop, the stage is of nonVibratory Omniscience. It is of a short duration, and is called Ayoga-Kevali. Then the soul is at the end of its mundane existence and becomes liberated from all Karmic matter for ever; and rushes upward to enjoy its own eternal, supra-sensual, undisturbable, Infinite Bliss along with Infinite Knowledge, Conation, Perfect Right Belief, and Power. It is Siddha. It is itself. The goal is reached. The ideal is realised. It is the acme of Fineness. It has no high or low class, because all pure souls are the same. It is interpenetrable with them. There is no struggle for existence; because there is pure and full existence for all. It dropped its last body for ever and thus has a size slightly less than that. It has reached the end of the Universe and is steady there. Its modifications are its own perpetual continuous self-modifications. In the 14 stages it is noticeable that our progress is from Wrong-Belief to Right-Belief, then to Vows, then to perfectly careful Vows, then to Passionlessness and then to a cessation of the Vibratory Activity of Body, Speech, and Mind, which induces the inflow of matter into the soul. In other words, we are beset by 5 kinds of innate evils or imperfections. These are Wrong-belief, Vowlessness, Carelessness, Passion and Vibratory Activity. We shed Wrong-belief at the end of the first. Vowlessness at the end of the fourth, Carelessness at the end of the 6th and Passions at the end of the tenth, and Vibratory Activity at the end of the thirteenth stage.

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adelidadbitions JAINA SIDDHANTA GOMMATASARA. JIVA KANDA. gommaTasAra : / jIvakANDam siddhaM suddhaM paNamiya jiNindavaraNemicandamakalaMkam / guNarayaNabhUsaraNadayaM jIvassa parUvaNaM vocchaM // 1 // siddhaM zuddhaM praNamya jinendravaranemicandramakalaGkam / guNaratnabhUSaNodayaM jIvasya prarUpaNaM vakSye // 1 // Introductory. 1. Bowing to the Liberated, Pure, Spotless Moon, (Lord) Nemi, Supreme among Jinendras (Conquerors), I shall speak of the (part) descriptive of the Soul, in which sparkle the ornaments of jewels of qualities. Commentary. Liberated (Siddham)-(Siddha) literally means that which is accomplished. Here the acquisition of self-realisation was the object, accomplished by Lord Nemi. Pure (Shuddham)-(Shuddha) following? siddha," the linguistic beauty of Alliteration is obvious.-" Pure" here means free from the four destructive (Ghatiya) Karmas. Spotless Moon (Chandramakalamkam).-Figure of Oxymoron. Moon is known for spots; this is a defect in her otherwise perfect beauty. Lord Nemi is perfect. Therefore he is a spotless moon. Note.-Nemi Chandra is the name of the author also. But some take it to be used as the name of Lord Nemi also, who is generally adored under the name of Neminatha, as the 22nd Tirthamkara of the Jainas.

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THE SACRED BOOKS OF THE JAINAS. Qualities (Guna).-This indicates the three jewels : right beliet, right knowledge, and right conduct, which jointly characterise a Liberated Soul. Jewels (Ratna).- The above three Jewels (ratna-traya) are meant. Descriptive (Prarupanam) - The part describing the soul, i.e., (Jiva Kanda) the name of the book. (Gunaratna bhusanodayam).-In which treatise appear the brilliant three Jewels and infinite other attributes of a Perfect Soul. Nemi.- Lord Nemi, the 22nd Tirthamkara is adored in this (Gatha) because the temple named (Mahaputa) (lit. very pure) at Sravanabelgola (also called Gommata Svami), contains the image of Lord Nemi. This Mahaputa was built by Raja Chamunda Raya, Minister of Maharaja Raja-Malla Deva, of the Ganga dynasty. RajaMalla was a pupil of the Saint Simha Nandi, In a book there are 6 parts. Invocation (Mangala); Occasion of writing it (Nimitta); Object (Hetu); Extent, number of (Gathas), etc.,(Parimana); name of book (nam a); and Author (Karta). In this book, Gatha 1 is the invocation to Lord Nemi. The occasion was the question put to the author Sri Nemi Chandra by Chamunda-Raya. The question was: How does the body-making (Nama) Karma exist in fine (sukshma) non-developable (aparyapta,) earth-bodied souls, etc. ? The object is to propagate the tradition of Truth from master to pupil. The number of Gathas in Jiva Kanda is 735. The name is Jiva Kanda. The author is the Saint, Nemi Chandra Siddhanta Chakravarti. Gommata Sara is also called (Pancha Sangraha), a collection of five topics : 1. That which is bound, i.e., the Soul (Bandhaka); 2. That which is bound to the soul (Badhyamana); 3. That which binds (Bandha Svami); 4. The varieties of bondage (Bandha Bheda); - 5. The cause of bondage (Bandha Hetu). The first of these, namely, (Bandhaka) i. e., the mundane soul forms the subject-matter of Jiva Kanda (Jivasya Praru panam, description of the soul.) The other four form the subject-matter of Karma Kanda.

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GOMMATASARA. This Gommatasara is based on the Great Book Dhavala written by the saint Bhutabali. Dhavala is a constituent of the great trilogy Dhavala, Jaya Dhavala, Maha - Dhavala. All these three were composed by the saints Bhutabali and Pushpadanta, who were the pupils of Dharasenacharya. guNajIvA pajjattI pAraNA saraNAya maggaNAtra ya / uvaogoviya kamaso vIsaM tu parUvaNA bhaNidA // 2 // guNajIvAH paryAptayaH prANAH saMjJAzca mArgaNAzca / upayogopi ca kramazaH viMzatistu prarUpaNA bhaNitAH // 2 // 2. (14) Spiritual stages (Guna-Sthana); (14) Soul classes (Jiva Samasa); (6 kinds of) capacity to develope (Paryapti) ; (10) Vitalities (Prana ) ; ( 4 ) Impulses, or animate feelings (Sanjna); and (14) Soul-quests (Margana) also ; ( 12 kinds of) conscious attentiveness (Upayoga), respectively have been described (in) 20 chapters. Commentary. In the 20 chapters, the 14 soul-quests alone form 14 chapters, the others take only one chapter each. saMkhe ghottiya guNasarANA sA ca mohajogabhavA / vitthArAdesoti ya maggAsarANA sakammabhavA // 3 // saMkSepa ogha iti ca guNasaMjJA sA ca mohayoga bhavA / vistAra Adeza iti ca mArgaNAsaMjJA svakarmabhavA // 3 // 3 3. Summary (Samkshepa) and Proposition (Ogha) (are) the other names for the spiritual stages (Guna Sthana), The spiritual stages are due to delusion (Moha) and soul's vibratory activity (Yoga ). Detail ( Vistara) and exposition (Adesha) (are) the other names for the soul-quest (Margana). The (14) soul-quests (are) due to (the operation of) their (corresponding) Karmas. Commentary. The spiritual stages are called summary or propositional, because they are the general names of the 14 stages, to some one or other of which all mundane souls must belong at a given moment

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THE SACRED BOOKS OF THE JAINAS. of time. Evidently this is merely a brief classification. The 14 soul-quests with their 74 or 95 sub-divisions give the details about each one of these infinite souls classified into 14 spiritual stages ; therefore, the soul-guests are also called detail or exposition of the mundane souls. Adese saMlINA jIvA pjjttipaannsnnnnaao| ubaogovi ya bhede vIsaM tu parUbaNA bhaNidA // 4 // Adeze salInA jIvAH paryAptiprANasaMjJAzca / upayogopi ca bhede viMzatistu prarUpaNA bhaNitAH // 4 // 4. In exposition (Adesha, i.e., soul-quest) are included (14) soul-classes, (Jiva-Samasa), (6 kinds of capacity to develope (Paryapati), (10) Vitalities (Prana) and (4) impulses or animate feelings (Sanjna), also (12 kinds of) conscious attentiveness (Upayoga). (Thus really there are only two chapters, 14 Spiritual Stages and 14 Soul-Quests,) but by (further) division 20 chapters have been laid down. indiyakAye lINA jIvA pajjattiANabhAsamaNo / joge kAo NANe akkhA gadimaggaNe aauu||5|| indriyakAyayolInA jIvAH paryAptyAnabhASAmanAMsi / yoge kAyaH jJAne akSINi gtimaargnnaayaamaayuH||5|| 5. In the sense and body soul-quest, (Indriya and Kaya Margana) are included the (14) soul-classes (Jiva Samasa), (6 kinds of) capacity to develope, (Paryapti,) and respiration, speech-power, and mind-power vitalities (Shvasochhvasa, Bhasha-Bala and Mana-Bala-Prana). In the vibratory activity soul-quest (Yoga Margana) (is included) the body (power vitality) (Kaya-Bala-Prana). In the knowledge soul-quest, (Jnana Margana) are included the (5) sense-vitalities (Indriya Prana). * Vide chart in gatha 7.

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GOMMATASARA. - ___ In the condition of existence soul-quest (Gati Margana (is included) the age vitality (Ayuh Prana). mAyAlohe radipuvAhAraM kohamANagAma bhayaM / vede mehuNasaNNA lohAmi pariggahe,saNNA // 6 // mAyAlobhayoratipUrvakamAhAraM krodhamAnakayorbhayam / vede maithunasaMjJA lobhe parigrahe saMjJA // 6 // 6. In the deceit-and-greed (passion) soul-quest (Maya and Lobha Kashaya Margana is included) the hunger (animate-feeling Ahara Sanjna), accompanied with indulgence (Rati); in anger-and-pride (passion soul-quest Krodha and Mana Kashaya Margana is included) fear (animate-feeling, Bhaya-Sanjna); in the sex (soulquest, Veda-Margana is included) coition animate-feeling (Maithuna Sanjna); and in the greed (passion soul-quest Lobha Kashaya Margana is included (worldly-attachment animate-feeling, Parigraha Sanjna). sAgAro upajogo NANe maggAhma daMsaNe mgge|| aNagAro ubajogo lINotti jiNehiM nnidittN||7|| sAkAra upayogo jJAnamArgaNAyAM darzanamArgaNAyAm / anAkAra upayogo lIna iti jinanirdiSTam / / 7 // 7. In knowledge soul-quest (Jnana Margana) is included the definite-conscious-attentiveness (Sakara Upayoga); (and) in conation soul-quest (Darshana Margana) the indefinite conscious attentiveness (Anakara Upayoga). It is so described by the Conquerors (Jinas). Commentary. Twenty chapters are mentioned in Gatha 2. They are one for the 14 spiritual stages (Guna-Sthana), one for the 14 soul-classes, one for the 6 kinds of capacity to develope, one for 10 vitalities, one for the 4 animate feelings, fourteen chapters (one each) for the 14 soul-quests, and one for conscious attentiveness. Leaving aside the chapter of spiritual stages, all the other chapters can be

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THE SACRED BOOKS OF THE JAINAS. : included in the 14 chapters of the soul-quests. How this is so, is described in the above 3 Gathas. It can be understood at a glance from the following tabular view: No. Soul-quests. Includes. 4 conditions of existence Age vitality. (gati). 5 senses (Indriya) 14 soul-classes ; 6 kinds of capacity to develope; res piration, speech-power, 16 embodiments (Kaya) and mind-power vitalities. 15 vibratory activities (yoga) Body-power vitality. 3 sexes (veda) Coition animate-feeling. 4 passions, (25 | anger if sub-divided), pride Fear animate-feeling. (Kashaya). deceit and Hunger animate-feeling. greed greed | Worldly attachment animate feeling. 8 kinds of knowledge 5 sense vitalities; definite (Jnana). conscious attentiveness. 7 kinds of control (Samyam), | 4 kinds of conation Indefinite conscious attentive(Darshana). ness. 6 kinds of thought-paints (Leshya). 2-capable or non-capable of liberation (Bhavya). 6 kinds of right belief (Samyaktva). 2-rational or irrational (Samjni). 7 2-assimilating or non-as similating (Khara). 74 sub-classes of 14 soal-quests, or 95, when 4 passions are sub-divided into 25.

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GOMMATASARA. The age (Ayuh) vitality is included in the condition of existence soul-quest, because they always co-exist. They begin together and end together. The age Karma determines the duration of the particular condition of existence in which the mundane soul is found; and the duration of the condition of existence is exactly the length of time that the age Karma lasts. Thus evidently the age vitality is the vitality which is co-existent with, and therefore. included in, the condition of existence. The 14 soul-classes are evidently included in the 5 senses, and 6 embodiment soul-quests. The gross and fine immobile (Sukshma and Vadara Sthavara) souls are included in one sensed beings. The rational (Sanjni) and irrational (Asanjni) mobile (Trasa) souls are included in the five-sensed beings. The 6 kinds of capacity to develope (Paryapti) are included in the 5 senses and 6 embodiment soul-quests, because the development has reference to one or more of the 5 senses and 6 embodiments. The three vitalities, respiration, speech-power, and mind-power are respectively the effect of the last three of the 6 capacities to develope. The capacities being included in the sense and embodiment soul-quests, the vitalities are also included in the same. The body-power vitality is the cause of vibratory activities, (Yoga) of 7 embodiments (Kaya); therefore this vitality is included in the embodiment-vibratory-activity soul-quest. Coition animate-feeling is dependent upon sexes, therefore it is included in the sex soul-quest. Fear animate-feeling is included in the passions of anger and pride as, on ultimate analysis, these two passions, in some form or other, are involved in it. Similarly hunger animate feeling is included in the passions of deceit and greed. Worldly attachment animate-feeling is evidently included in the passion of greed. The 5 sense-vitalities and definite (knowledge) conscious attentiveness are included in their effects, (the 8 kinds of knowledge,) in the knowledge soul-quest; similarly indefinite conscious attentiveness is included in the conation soul-quest.

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THF SACRED BOOKS OF THE JAINAS. - - N . CHAPTER I. The spiritual stages (Gunasthana), jehiM du lakkhijjate udayAdisu saMbhavehi bhAvehi / jIvA te guNasaNNA NidiTTA sabvadarasIhi // 8 // yaistu lakSyante udayAdiSu sambhavairbhAvaiH / jIvAste guNasaMjJA nirdiSTAH srvdrshibhiH|| 8 // 8. The thought activities caused by the operation, etc. (of Karmas by which souls are distinguished (are) spiritual stages, (as) has been described by the All seeing. Commentary. Operation, etc., (Udayadi). - 5 kinds of thought-activities are recognised in Jainism. ____I.-Subsidential (Aupashamika). This arises by the subsidence (Upashama) of the deluding (Mohaniya) Karmic matter. It is of 2 kinds. II.--Destructive (Kshayika). It arises from the destruction of 4 obstructive (Ghatiya) Karmas. It is of 9 kinds. III.- Destructive-subsidential (Kshyayopashamic). It arises by partial destruction, partial subsidence, and partial operation of the destructive Karmas. It is of 18 kinds. IV.- Operative (Audayika). It arises by the operation of the Karmas. It is of 21 kinds. V. - Natural (Parinamika). This activity consists of the self-modification of the soul. It is of 3 kinds. Thus the total number of kinds of thought-activity is 53. (Vide Tattvartha Sutra Chapter II, Sutras 1 to 6). The possession of a different set of thought-activities distinguishes one class of souls from another. The different classes are called the different spiritual stages or (Gunasthana). miccho sAsaNa misso aviradasammo ya desavirado y|| viradA pamatta idaro apuvva aNiyaTTi suhamo ya // 6 // 1 mithyAtvaM 2 sAsanaH3mizraH4 avirtsmyktvNcdeshvirtshc| viratAH 6 pramattaH 7 itaraH8 apUrva anivRttiH10 sUkSmazca // 6 //

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GOMMATASARA. 9. Delusion (Mithyatva), Downfall (Sasadana), Mixed (Mishra), and Vowless right belief (Avirata Samyaktva), Partial vow (Desha-Virata); Imperfect vow (Pramatta-Virata), the other, i. e., perfect vow (Pramatta-Virata); New thought-activity (Apurva Karana), Advanced thought-activity (Anivritti Karana), and Slightest delusion (Sukshma Samparaya). uvasaMta khINamoho sajogakevalijiNo ajogI y| caudasa jIvasamAsA kameNa siddhA ya NAdavvA // 10 // 11 upazAntaH 12 kSINamohaH, sayogakevalijina:, 14 ayogI c|| caturdaza jIvasamAsAH krameNa siddhAzca jJAtavyAH // 10 // 10. Subsided-delusion (Upashanta Moha), Delusionless (Kshina Moha), Vibrating omniscient Conqueror (Sayoga Kevali Jina), and Non-vibrating omniscient (Ayoga Kevali): these should be known to be the 14 spiritual stages (Jiva Samasa-Gunasthana) one after another. After the last, the souls become liberated (Siddha). Commentary. The first four are vowless (Avirta); and the fifth, and all the following are vowful (Virata) stages. The 13th and all that precede it are with vibratory activity (Sayogi). The fourth and the following are the stages of the Conqueror (Jina), because the soul in the 4th stage has conquered the right-belief-deluding Karma (Darshana Mohaniya) i. e., the Karma which deludes the soul from right belief. In reality the different thought-activities are innumerable. But as there are some prominent ones, commonly found in mundane souls, we are enabled to classify them into 14 stages. micche khalu odaio vidiye puNa pAraNAmio bhaavo| misse khobasamio aviradasammami tiNNeva // 11 // mithyAtve khalu audayiko dvitIye punaH pAraNAmiko bhAvaH / mizre kSAyopazamikaH aviratasamyaktve traya eva // 11 //

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10 , THE SACRED BOOKS OF THE JAINAS. 11. In delusion (Mithyatva-Gunasthana) there is certainly the thought-activity due to the operation of Karmas (Audayika Bhava), and in the second (Downfall, Sasadana), natural (Parinamika) thought-activity. In the mixed (Mishra), the destructive subsidential-thought activity, (and) in the vowless-right-belief (Avirata Samyaktva) all the three i. e., subsidential, destructive and destructive-subsidential, (Aupashamika, Kshayika and Kshayopashamika). ede bhAvA NiyamA daMsaNamohaM paDucca bhaNidA hu / cArittaM Natthi jado avirada antesu ThANesu // 12 // ete bhAvA niyamAddarzanamohaM pratItya bhaNitAH khalu / cAritraM nAsti yato aviratAnteSu sthAneSu // 12 // 12. These thought-activities are certainly necessari. ly said to be from the view-point of the right-belief-delud. ing Karma (Darshana-Moha) because up to the end of vowless (Avirata) stage (i. e., in the first 4 spiritual stages), (there) is no right conduct (Charitra). Commentary. From this it is obvious that there can be no right conduct without first acquiring right belief. desavirade pamatte idare ya khobasamiyabhAvo du / so khalu carittamohaM paDucca bhaNiyaM tahA ubariM // 13 // dezavirate pramatte itare ca kSAyopazamikabhAvastu / sa khalu cAritramohaM pratItya bhaNitastathA upari // 13 // 18. In the Partial, Imperfect, and the other (i. e., Perfect) vow, (Desha-virata, Pramatta-Virata and Apramatta-Virata) (there is) the destructive-subsidential thought-activity. This certainly is said to be from the view-point of right-conduct-deluding-Karma (Charitra Mohaniya). The same for higher stages.

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GOMMATASARA. tatto uvari uvasamabhAvo uvasAmagesu khabagesu / khaio bhAvo NiyamA ajogicarimotti siddhe y||14|| tata upari upazamabhAva upazAmakeSu kSapakeSu / kSAyiko bhAvo niyamAt ayogicarama iti siddha ca // 14 // 14. Beyond this (i. e., the 7th stage), in the (4) subsidential stages, (i. e., the Sth, 9th, 10th and 11th) the thought-activity (is) subsidential, and in the (4) destructive stages (i. e., 8th, 9th, 10th and 12th), and up to end of the non-vibrating omniscient stage, (i. e., in the 13th and 14th), and in the liberated soul (there is) necessarily the - destructive" thought-activity. Commentary. The 7th stage of perfect vows (Apramatta-Virata) is of two kinds; ordinary perfect vows. (Svas-thana-Appramatta), in which the soul wavers to and fro between the perfect and the imperfect vow stages, i. e., constantly comes down to the 6th and then goes back to the 7th stage; or extraordinary perfect vow (Satishaya Appramatta) in which the soul can go beyond the 7th stage. This the soul can do along two ladders, subsidential ladder (Upashama Shreni) or destructive ladder (Kshayika Shreni). The ascent along the subsidential ladder, as the name implies, is when the thoughtactivity is due to the subsidence of the matter of the right-conduct-deluding Karma. The ascent from the extraordinary perfect vow, (Satishaya Apramatta), 7th stage is as follows:-First to the stage of New-thought-activity (Apurva Karana) 8th stage; then to-Advanced-thought-activity (Anivritti Karana), the 9th stage ; then Slightest-delusion (Sukshma Samparaya), the 10th stage ; and then to Subsided-delusion (Upashanta Moha), the 11th stage. Along the subsidential ladder the soul cannot advance further: The duration of the soul's stay in this stage is one antarmuhurta, i.e., from one avali plus one Samaya up-to 48 minutes minus one Samaya. After this very short sojourn in the 11th stage, the soul must gradually come down to any of the lower stages. Ascent along the destructive ladder, as the name implies, is when the thought-activity is due to destruction of the matter of the right-conduct-deluding Karma. In this ladder, the ascent from the 7th extraordinary stage is as follows:--New-thought-aetivity, . uages.

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12 THE SACRED BOOKS OF THE JAINAS. the 8th; Advanced-thought-activity, the 9th; Slightest-delusion, the 10th; and Delusionless, (Kshina-Moha) the 12th. Note that in this ascent, the soul does not touch the 11th stage, which is the peculiar and direct effect of the subsidential-thought-activity; but goes from the 10th direct to the 12th stage, delusionless. This is the effect of destroying the deluding Karma which can no more rise to delude the soul. Therefore, evidently, there can be no fall from this stage: once arrived here. the soul must rise to the 13 then having all but exhausted the age Karma, (Ayuh), hasten through the 14th stage in which it drops off all vestiges of matterin the form of the 4 non-destructive Karmas, and attains final and everlasting liberation, micchodayeNa micchattamasadahaNaM tu taccaatthANaM / eyaMtaM vibarIyaM viNayaM saMsayidamaNNANaM // 15 // mithyAtvodayena mithyAtvamazraddhAnaM tu tattvArthAnAm / ekAntaM viparItaM vinayaM saMzayitamajJAnam // 15 // 15. (The delusion stage) or wrong. belief thoughtactivity (Mithyatva) is caused by the operation of the wrong-belief, (Mithyatva) sub-class of the right-belief-deluding Karma. It consists in not having belief in things as they are (Tattvartha) (i. e., the seven Principles, Tattvas of Jainism). Wrong-belief is of 5 kinds : (1) One-sided belief (Ekanta). (2) Perverse belief (Viparita). (3) Veneration (of false creeds-Vinaya). (4) Doubtful belief (Samshaya). (5) Indiscriminate belief (Ajnana). eyaMta buddhadarasI vivarIo bahma tAvaso vinno| iMdo viya saMsaiyo makaDio ceva aNNANI // 16 // ekAnto buddhadarzI viparIto brahma tApaso vinyH| indropi ca saMzayito maskarI caivAjJAnI // 16 // 16. One-sided belief (Ekanta), as in Budhists (etc.). . Perverse belief (Viparita), as in Brahmanas (etc.), Veneration of false creeds (Vinaya) as in mortifiers (ete.),

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GOMMATASARA. 13 Tapasa, and doubtful belief (Samshaya) as in the followers of Indra, (etc.), also indiscriminate belief (Ajnana) as in the followers of Maskari (etc.) Commentary. Clear, reasoned argument is at the basis of Jaina belief. Not only right belief is necessary, but it must be based on right reasoning. One of the most important characteristics of Jainism is its many points of view (Anekanta) All things can be looked at from different points of view. Different standpoints yield different results, which sometimes seem to contradict each other. The value and the necessity of the many-sided doctrine are thus evident. In all the five examples given above, there is apparent some sort of religious belief, self-denial, an admirable determination and devotion, but on a deeper consideration all the five turn out to be merely varieties of error of one kind or another. Thus, Buddhism believes that every thing is transient ; this is perfectly true so far as the ever-present modifications of substances are concerned. but these modifications must depend upon something in which they are going on. That some thing remains one throughout its modi. fications. Truth tells us that every substance is characterised by a number of attributes and modifications. Its modifications are always changing, but its attributes, which make it the particular individual substance, last throughout all these changes. The substance is called Dravya, its attributes Guna, its modifications Paryava. The coming in of the view modification is Utpada ; the going out of the old one is Vyaya ; and the lasting sameness which always remains in the thing which is modified is called Dhrauvya. Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Budhism is only a one-sided and e a kind of wrong belief. The Vedas are the most ancient and most authoritative revealed sacred books of the Hindus. Also they are characterised by the great importance of Yajna, sacrifice of many kinds. Goats, sheep, horses, cows, even human beings, were brought to the sacrificial altar to gain merit and reward in this world and in the next. The great perversity and ignorance of this kind of belief is obvious. The first thing to realise is that there is a common or similar current of life in all living beings, and that any injury to the vitality of the lowest animal is as hurtful and painful to it as to the highest human

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14 THE SACRED BOOKS OF THE JAINAS. being. Then it would be conceded that it is the duty of every thinking spiritual being not to hurt anything that lives, and that it is the greatest sin to neglect this first precept of Life. How can then killing animals for sacrifice bring any good here or hereafter to the killer or the killed or indeed to any body else? No example could be a more patent illustration of perverse belief. Much less justifiable and much more sinful and censurable, then, is the killing of animals for food or sport. Belief that such taking of life is right or excusable is certainly a perverse belief. The enormity and sinfulness of modern Wars is obvious. True veneration is always the due of real and universal truth, and of those who have realised it themselves, and are willing and capable of helping others to realise it. When this veneration is paid to a lesser doctrine or person, it is a sign that the belief which inspires it, is not right. When ignorant or superstitious people worship the goddess Mata, Sitla, to remove their small-pox or to give them children; or even educated or scientific people claim provisional or incomplete truth to be whole and eternal truth, and venerate it as such their veneration cannot be called right-belief, because it is directed towards a partially or wholly wrong matter. When a man is not sure about the ultimate right or wrong of his belief, he is said to have wrong belief due to doubt. For example, like the saint Indra, who was in doubt whether a woman could or could not attain liberation. People, who mortify the flesh to save the soul, venerate and follow the wrong. The flesh must be subordinated to the soul, but blind hurting of the flesh is not the true path to the liberation of the soul. Right belief is belief in things as they really exist. It in volves a true knowledge of these things. Any indiscrimination or absence of knowledge, to whatever cause it may be due, prevents the belief from being complete and right. Then the Ajnana kind of wrong belief is said to arise. micchaMtaM vedaMto jIvo vivarIyadaMsaNo hodi| Na ya dhammaM rocedi hu mahuraM khu rasaM jahA jrido||17|| mithyAtvaM vidan jIvo viparItadarzano bhavati / na ca dhammai rocate hi madhuraM khalu rasaM yathA jvaritaH // 17 //

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GOMMATASARA. 16 17. The soul involved in wrong. belief thought-activity becomes a perverted believer, and certainly has no inclination for Truth (Dharma) as a man in fever (has no taste) for sweet (sugar-cane) juice.. micchAiTThI jIvo ubai8 pavayaNaM Na sdhdi| sadahadi asabbhAvaM ubaiTuM vA aNubaiThaM // 18 // mithyAdRSTi va upadiSTaM pravacanaM na zraddadhAti / zraddadhAti asadbhAvamupadiSTaM vA'nupadiSTam // 18 // 18. The wrong-believing soul does not believe in the noble doctrine preached (by the Conquerors) and believes in the nature of things as it really is not, whether it be preached or not by (the teaching or description of) any one, AdimasammattaddhA samayAdo chAvalitti vA sese / aNaaNNadarudayAdo NAsiyasammotti sAsaNakkho so||16|| AdimasamyaktvAddhAbhAsamayataH SaDAvali riti vA zeSe / anAnyatarodayAt nAzitasamyaktva iti sAsanAkhyaH sH||16|| sammattarayaNapavvayasiharAdo micchbhuumismbhimuho| NAsiyasammatto so sAsaNaNAmo muNeyavvo // 20 // samyaktvaratnaparvatazikharAt mithyAtvabhUmisamabhimukhaH / nAzitasamyaktvaH saH sAsananAmA mantavyaH // 20 // 19. 20. In the first or (second) subsidential right belief (Pratham or Dvitiyopashama Samyaktva) (when in the expiry of their duration, there) remains from one instant of time (Sanaya) up to 6 winks (Avali), (and) by the operation of any of the (4) Error-feedingpassions (Anantanubandhi Kashaya) the right-belief is destroyed (and the soul falls down from the 4th stage to the second); this (is) the Downfall Sasana or Sasadana stage (Gunasthana). (Falling) from the summit of the mountain of the gem of right belief (Samyaktva), facing the plain of wrong

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16 THE SACRED BOOKS OF THE JAINAS. belief (Mithyatva) the right belief being lost, the (stage) should be known by the name of Downfall (Sasana or Sasadana). Commentary. Subsidential right-belief is of 2 kinds (1) Prathamaupashama Samyaktva-the first subsidential-right-belief. It may arise (1) in a soul which has never had right-belief, by the subsidence of the four Error-feeding passions (4 Anantanubandhi Kashayas) and wrong-belief Mithyatva; or (2) in a soul which has had (but has lost) right-belief, by the subsidence of the above 5, and of the 2, mixed-right-and-wrong belief (Samiaktva Mithyatva) and right-belief-clouded-by-slight-wrong-belief (Samyaktva Prakriti Mithyatva) Karmas. (2) Dvitiyopashama Samyaktva, the second subsidential rightbelief. It arises in a saint in the 7th spiritual stage of perfect vows, when the saint is preparing to pass on to the 8th stage of New-thought-activity along the ladder of subsidential advancement, having been already a right believer of the destructionsubsidential kind. He transforms the nature of the four error-feeding passions, into lesser passions, and causes the subsidence of the 3 sub-classes of right-belief-deluding Karmas, namely, Mithyatva, Samyaktva Mithyatva, and Samyaktva Prakriti Mithyatva. The right-belief of this saint is called the second subsidential rightbelief. The matter of wrong belief Karma by being subjected to the thought-activity of the first subsidential right-belief is changed into the above 3 kinds. Wrong belief has the largest number of molecules. Mixed-right-and-wrong belief has a number of molecules innumerably less than it. And right-belief-clouded-by-slightwrong-belief innumerably less than those of mixed-right-andwrong-belief. In (Gatha) 11, the thought-activity in this stage is said to be the natural (Parinaamika) thought-activity of the soul; this is so because the right belief which the soul had acquired in the 4th stage has left it, and it has not yet fallen back into the stage of wrong belief (Mithyatva). The minimum duration of the fall is one instant of time, and the maximum is 6 winks (Avali). During this downfall the soul has neither right belief nor wrong belief, therefore it is said to have its natural (Parinamika) thought-activity; because right-belief-deluding Karma (Mithyatva) has not yet begun to operate, but will do so after 6 winks at the most, i. e., when the

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GOMMATASARA. soul has fallen down to the first stage of delusion (Mithyatva).. Note, however, that the downfall itself is due to the operation of the error-feeding passion. From this point of view in the downfall (Sasadana) stage the soul is said to have operative thought-activity (Audayika Bhava). sammAmicchudayeNa jttrsvvghaadikjjenn|| Naya samma micchaM pi ya sasmisso hodi prinnaamo||21|| samyagmithyAtvodayena ca jAtyantarasarvaghAtikAryeNa / naca samyaktvaM mithyAtvamapi ca sammizro bhavati pariNAmaH // 21 // 21. On the operation of the right-and-wrong belief or mixed (Samyaktva-Mithyatva or Mishra kind of the right-belief-deluding Karma, Darshana Moha), which is a slightly different kind of all-destructive Karmic matter (Sarvaghati Prakriti), (there) is neither (entirely) right belief, nor (entirely) wrong belief, (but) the thought activity is mixed (i. e., a mixture of right and wrong belief). (This is the description of 3rd or mixed spiritual stage (Mishra Gunasthana). * Commentary. Jatyantara Sarvaghati.- There are 4 destructive (Ghatiya) Karmas ; Deluding (Mohaniya) Karma is one of them. It is of two kinds : right-belief-deluding (Darshana Mohaniya) and right-conduct-deluding (charitra-mohaniya). Right-belief-deluding Karma is of three kinds : (1) Wrong belief (mithyatva). (2) Mixed-right-and-wrong belief (Mashra or Samyaktva | Mithyatva). (3) Right-belief-slightly-clouded-by-wrong-belief (Samyaktva Prakriti Mithyatva). All these three classes are of "destructive" Karmic matter; but there is a difference in their degrees. Mithyatva is all distructive (sarvaghati) of right belief. Mishra is slightly different from Mithyatva, because it does not effect a total destruction of right belief, as in it there is always present some right belief mixed with wrong belief.

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18 THE SACRED BOOKS OF THE JAINAS. The 3rd is still legs destructive. It is called partially des tructive (Deshaghati). In this, right belief is not destroyed, but only slightly clouded by wrong belief. dahiguDamiva vAmissaM puhabhAvaM Neva kAriduM sakaM / evaM missayabhAvo sammAmicchottiNAdavvo // 22 // . dadhiguDamiva vyAmizraM pRthagbhAvaM naiva kartuM zakyam / evaM mizrakabhAvaH samyagmithyAtvamiti jJAtavyam // 22 // 22. The (mixed) thought-activity can in no way be split up into its two parts right and wrong belief), as (taste of) mixed curd and treacle (cannot be referred separately to curd or sugar). The thought activity mixed like this should be known to be the mixed (Saymaktva Mithyatva stage). so saMjamaMNa giNhadi desajamaM vA Na baMdhade AuM / samma vA micchaM vA paDivajjiya maradi NiyameNa // 23 // sa saMyamaM na gRhNAti dezayamaM vA na badhnAti AyuH / samyaktvaM vA mithyAtvaM vA pratipadya mriyate niyamena // 23 // 28. One (in this stage) adopts neither control (samyama i. e., the vows of the saint) nor partial control (Desha Samyama, i. e., partial vows of the layman), nor does (one) bind the age (Ayuh Karmic matter to oneself); and necessarily one dies having acquired right belief or wrong belief. sammattamicchapariNAmesu jahiM AugaM purA baddhaM / tahiM maraNaM maraNaMta samugdhAdo vi ya Na missmmi||24|| samyaktvamithyAtvapariNAmeSu yatrAyuSkaM purA baddham / tatra maraNaM maraNAntasamudghAtopi ca na mizre // 24 // 24. Wherever, in the right or wrong-belief thoughtactivities, he has already bound to himself the age Karma (of his next incarnation), there (alone will be his), death;

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GOMMATASARA. nor does the death-bed overflow (maranantika samudghata take place) in the mixed (Mishra stage). Commentary. 19 One thing must always be remembered with regard to this and the preceding stage. They are both more or less transitory. The utility and necessity of the downfall (sasadana) stage is simply to mark or explain the thought-activity of the soul during the very short time which it takes in its downfall from right belief in the 4th to wrong belief in the 1st stage. The thought-activity in the mixed stage also is of very short duration, one (Antar-Muhurta), the minimum being a wink (Avali) and an instant, and the maximum being 48 minutes minus one instant. In the thoughtactivity in this stage the soul is both a wrong and right believer. The preservation of wrong belief makes it impossible that he should practise any vows. The vows are reserved for the 5th stage and onwards. They are a part of right conduct; and right conduct must always be preceded and accompanied by right knowledge and right belief. Another noticeable thing is this. In the mixed stage, as also in the thought-activity due to subsidential-right-belief, there is no bondage of the matter of age-karma. The bondage of the age-karma, as also the death before reincarnation (the agekarma for an incarnation is bound to the soul in the immediately preceding birth, so that a man is born with an age-karma already binding his soul) must take place from the first or the fourth spiritual stage. According to Shri Nemi-Chandra-Acharya, the death must be from that very stage in which the age-karma is bound. But the commentary of Shri-Abhaya-Chandra page 49, (Gommatsara Jiva-Kanda, Calcutta Press) mentions another opinion that the death must be from the 1st or the 4th stage, but not necessarily from the one in which the age-karma was bound. In this stage there is no death-bed overflow of the soul; this is necessary, because there is no death in this stage. It would be seen that there can be no bondage of age-karma in this stage, because at a man's death-bed, the same thoughtactivity must prevail by which the age-karma of its next incarnation was bound. And as there can be no death in this, there can be no bondage of age-karma in this stage. Now why should a man not die in this stage? Perhaps it is that the vitalities, which keep up the inevitable struggle between right and wrong belief, grow extremely weak

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20. THE SACRED BOOKS OF THE JAINAS. as a man approaches death, and therefore he drops, as it were, into right or wrong belief without offering great resistance. sammattadesaghAdissudayAdo vedagaM have sammaM / calamalinamagADhaM taM NiccaM kammakkhavaNahedu // 25 // samyaktvadezaghAterudayAdvedakaM bhavetsamyaktvam / calaM malinamagADhaM tannityaM karmakSapaNahetu // 25 // 25. By the operation of right-belief-slightly-cloudedby-wrong-belief, (Samyaktva-Prakriti-Mithyatva, i, e., the partial-destructive-class of right-belief-deluding Karma) there arises destructive-subsidential-right-belief (Vedaka or Kshayopashama. Samyaktva). It is wavering (chala), impure (Malina), non-steadfast (Agadha), but it (is) always a cause of the destruction of Karmas. sattaeNaM ubasamado ubasamasammo khayAdu khaiyo y| vidiyakasAyudayAdo asaMjado hodi sammo y|| 26 // / saptAnAmupazamata upazamasamyaktvaM kSayAttu kSAyikaM ca / dvitIyakaSAyodayAdasaMyataM bhavati samyaktvaM ca // 26 // 26. Subsidential-right-belief (Upashama Samyaktva) arises by subsidence of (all the) seven (kinds of Karmic matter, i. e. of the 3 sub-classes of right-belief-deluding Karma Darshana Moha, and the 4 error-feeding passions (Anantanubandhi kashaya). But by the destruction of these seven arises the destructive-right-belief, Kshayika (Samyaktva). And by the operation of the second (class, i, e., partial-vow-preventing or Apratyakhyana) passions this right belief is without control (Asamyata) or vowless. Commentary. The 4th stage is called Avirata or Asamyata Samyaktva or vowless-right-belief. Vows cannot appear in it because there is operation of the partial-vow-preventing passions (Apratyakhyana varana kashaya). The right belief in this stage may be of three kinds. The latter kind is always preceded by the former :These three kinds of right belief are as follows :--

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GOMMATASARA. 1. Subsidential-right-belief (Upashama Samyaktva).-It is of two kinds, (i) first (Prathama) (ii) second (dvitiya). (See under Gathas 19-20 above). The duration of this is at the most one Antar muhurta. From this the soul falls down to the 1st, 2nd, or 3rd stage. This three-fold downfall has been described above in the preceding Gathas. If there is no downfall, then after the expiry of its duration, it changes into the second kind of right belief. 21 2. Destructive-subsidential-right-belief (Kshayopashama-Sam yaktva) in which there is the operation of right-belief-slightly clouded-by-wrong-belief, (Samyaktva-Prakriti-Mithyatva) the last of the 3 sub-classes of right-belief-deluding Karma, (Darshana Moha), and the other 2 sub-classes along with the 4 error-feeding passions are partially destroyed and partially in subsidence. The minimum duration of this destructive-subsidential right-belief is one AntarMuhurta; and the maximum is 66 Sagaras. This maximum is made up of 13 Sagaras in the 7th heaven, 22 in the 16th, and 31 Sagaras in the highest (Graiveyaka). 3. Destructive-right-belief (Kshayika Samyaktva).-It arises by the destruction of all the 3 sub-classes of right-belief-deludingkarma and the 4 error-feeding passions. This is the best and highest kind of right belief; once gained, it lasts for ever. The soul that acquires it, must-attain liberation at the latest in 33 Sagaras and 2 crore -Purvas, minus 8 years and one AntarMuhurta. This maximum is possible for a human being who is born in Videha Kshetra, (one of the seven divisions of Jambu Dweepa), and has the maximum age of one crore Purva. From there he can, after completing his age, attain Sarvartha Siddhi (the highest heaven) with an age of 33 Sagaras. He may thereafter be born again in Videha Kshetra with the maximum age of one crore Purva, after which he must attain liberation. As a human being can not attain destructive-right-belief before reaching the age of 8 years, and as the period for the attainment of destructive-right-belief is one antar-muhurta, we have to deduct 8 years and one antar-muhurta from 33 Sagaras and 2 crore Purvas, to fix the maximum duration of destructive-right-belief. This arises only at the feet of the Omniscient Kevali or the allscripture-knowing Shruta Kevali saints. = The destructive-right-belief is perfect. There is no matter to cloud or disturb it, but in the destructive-subsidential-right belief

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THE SACRED BOOKS OF THE JAINAS. there is the operation of that class of Karmic matter which gives rise to right-belief-slightly-clouded-by-wrong-belief. This slight clouding takes the form of the 3 defects -wavering (chala), defective or impure (mala), and non-steadfast (agadha). By wavering; (chala) is meant that condition of right-belief in which its substance remains quite sound, but only the form is slightly disturbed, as the surface of the ocean is. disturbed by the waves ; an example of it, which is generally, given is that of a man who worships Shantinatha specially, rather than the other Tirthankaras for acquiring peace or Shanti. By defective or impure (mala), is meant right-belief which has got the five following defects : (1) Shanka --Doubt, Scepticism. (2) Kanksha - Desire of sense pleasures. (3) Jugupsa- Disgust with a sick or deformed person. (4) Anyadrishti-Prashansa-Thinking admiringly of wrong believers. (5) Anyadrishti Samstava-Praising wrong believers. By non-steadfast (Agadha) is meant right-belief which is not quite fixed in the true nature of things ; for example, worshipping in one's own temple in preference to the temple built by others. It is something like a mirror attached to a pivot, to which it is not firmly fixed. It will show a perfect image but not steady. For a man who has steadfast right-belief knows that it makes not the slightest difference, whether you worship in your temple or in one built by your neighbour. These 3 defects do not occur in subsidential-right-belief also. In this and in the destructive-right-belief, the vision is clear, and there is no room for doubt or defects. None of these 7 Karmas is operative to cloud the clearness of the vision. It is only in the destructive-subsidential-right-belief that the Samyaktva Prakriti Mithyatva is operative, and therefore these defects arise.* sammAiTTI jIvo upaiTTha pabayaNaM tu sadahadi / sadahadi asambhAvaM ajANamANo gurunniyogaa||27|| * It is worth while to consider and compare these 3 defects with 5 kinds of (Mithyatva and the eight angas of Samyaktva).

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GOMMATASARA. samyagdRSTirjIva upadiSTaM pravacanaM tu zraddadhAti / zraddadhAtyasadbhAvamajJAyamAno guruniyogAt // 27 // 27. The right-believing soul believes in the doctrines as preached (by the Conquerors), but (sometimes) by the instruction of an ignorant teacher he believes in the nature of things as they are not. suttAdo taM sammaM darasijjaMtaM jadA Na sadahadi / so ceSa havai micchAiTThI jIvo tado pahudI // 28 // . sUtrAttaM samyak dazaryantaM yadA na zraddadhAti / sa caiva bhavati mithyAdRSTiIvastadA prabhRti // 2 // 28. If on that (error) being satisfactorily exposed on the authority of Sutra, he does not believe (in the truth then), from that moment he certainly becomes a wrong believer. Commentary. (Sutra) is a part of sacred literature but here it means the whole of authoritative Jaina sacred literature. No indiyesu virado No jIve thAvare tase vApi / jo sadahadi jiNuttaM sammAiTThI avirado so // 26 // no indriyeSu virato no jIve sthAvare trase vApi / yaH zraddadhAti jinoktaM samyagdRSTiravirataH saH // 26 // 29. He who is vowless with regard to the senses, and also with regard to the (hurting of) mobile (Trasa) and immobile (Sthavara) living beings, and believes in what has been said by the Conqueror (Jina)" is a vowless right believer (Avirata-Samyak-drishti), Commentary. In this stage there is right belief, but conduct is not yet based on it. Even the vows of a layman are not adopted. He has not vowed to abstain from indulgence in the senses, or from hurting the vitalities of mobile and immobile living beings, although as a right believer he has his heart filled with 1. Compassion (Anukampa) 2. calmness (Prashama), (3) Fear of mundane exis .

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24 THE SACRED BOOKS OF THE JAINAS. tence (Samvega), and (4) belief in the principle of truth (Astikya) and therefore he does not hurt any one without provocation. Control (Samyama), or vow (vrata) relates to the senses or the vitalities. It is respectively called sense-control (Indriya Samyama) and vitality-control (Prana-Samyama). In sense-control one's own senses are restrained, and in vitality-control one restrains oneself from doing any injury to the ten vitalities of himself or others. The man in this stage of vowless right-belief takes no vows for any of these two kinds of control. paccakkhA gudayAdo saMjamabhAvo Na hodi NavAra tu| thovavado hodi tado desavado hodi pNcmo||30|| pratyAkhyAnodayAt saMyamabhAvo na bhavati navari tu| stokavrataM bhavati tato dezavrato bhavati paJcamaH // 30 // 30. Owing to the operation of the total-vow-preventing passions (Pratyakhyana-varana Kashaya which is a sub-division of the right-conduct-deluding Karma) the thought-activity which produces (perfect) control (Samyama) does not arise, but (there is) some control. Therefore the 5th (stage) is (called) the partial-vow (Deshavrata) stage. Commentary. This partial-vow stage (Deshavrata) (has the destructive-subsidential thought-activity (Kshayopashama-Bhava), because in it there is partial destruction and partial subsidence of the Karmic matter of the passions which prevent total vow (Pratyakhyana-varana Kashaya) and there is the operation (Udaya) of that kind of Karmic matter which forms such passions as prevent the vows only partially. So that in this stage only partial vows can be observed. that in the destruction-subsidence (Kshayopashama) of Karmas, the destruction of part of the Karmic matter means that though the Karmic matter in the ordinary course of things does rise on its maturity to bear fruit, yet instead of bearing fruit, it simply passes along and leaves the soul, free. By subsidence (Upashama) is meant the precipitation, or subsiding, of those Karmas which are in actual bondage with the soul but which do not operate at th time. This destruction is called non-operative destruction (Udayabhava-Lakshana-kshaya), and the subsidence is called existencesubsidence (Sattarupa Upashama).

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GOMMATASARA. jo tasabahAdu virado aviradaya taha ya thAvarabahAdo / ekasamayahi jIvo viradAkirado jiNekkamaI // 31 // yastrasabadhAdvirataH aviratastathA ca sthAvarabadhAt / ekasamaye jIvo viratAvirato jinaikamatiH // 31 // 31. (He) who vows against the killing of mobile ( trasa ) souls, and (is) vowless as to the killing of immobile (Sthavara) souls, and is entirely devoted to the Conqueror (Jina), is vowful and vowless (virata - avirata) at one and the same time. 25 Commentary. This must be noted that this is a stage which is accompanied by right-belief. A right believer may be a vowless man. But he always carries compassion, etc., in his heart, therefore he never commits unprovoked or unnecessary sin, even if he has not vowed against its commission; so the soul in the fifth stage has not vowed not to hurt immobile souls, but naturally he would not hurt even immobile souls unnecessarily. saMjalaNaNokasAyANudayAdo saMjamo have jamhA | malajapamAdoviya tamhA hu pamattavirado so // 32 // saMjvalananokaSAyANAmudayAtsaMyamo bhavedyasmAt / 'malajananapramAdopi ca tasmAtkhalu pramattavirataH saH // 32 // 32. Because by the operation of perfect-right-conduct preventing passions (Sanjvalana Kashaya) and minor passions (Nokashaya) control is (effected), carelessness (Pramada ) productive of impurity also ( is caused); therefore it is really the stage careless or imperfect vow (Pramatta Virata ), ( the sixth spiritual stage). Commentary. The thought-activity here also is destructive-subsidential (Kshayopashama), i. e., there is destruction and subsidence of almost all the Karmic matter of the passions. Still there is the intense operation (Tibra - Udaya) of the little matter of perfect-conductpreventing and the minor passions, which has escaped [destruction and subsidence. Its effect is to partially prevent the observance of the perfect vows.

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THE SACRED BOOKS OF THE JAINAS. Hence the name of the stage: -imperfect vow (Pramatta Virata). Sanjvalana Kashayas are four, being those kinds of anger, pride, deceit and greed which prevent the vows which constitute perfect right conduct; and the minor passions (Nokashaya) are mine : Hasya-laughter, Rati-indulgence, Arati - Ennui, Shoka-sorrow, Bhaya-fear, Jugupsa- disgust, Stri-veda-feminine inclination, Purusha-veda masculine inclination, Napumsaka-veda-common inclination. Pramada means carelessness in being attentive to the realisation of right-belief, right knowledge, and right conduct. vattAvattapamAde jo vasai pamattasaMjado hodi| sayalaguNasIlakalilo mahavvaI cittlaayrnno|| 33 // vyaktAvyaktapramAde yo vasati pramattasaMyato bhavati / sakalaguNasIlakalito mahAvratI citralAcaraNaH // 33 // 33. He who remains in evident (Vyakta) and nonevident (Avyakta) carelessness (Pramada), with all the (28 Root, Mula) qualities (Guna), and calm dispositions, (Shila) has full vows (Mahavrata) and is of variegated (i.e., imperfect) conduct, i. e., the observer of imperfect vow (Pramatta Samyata). Commentary. Evident (Vyakta) oarelessness is evident to the saint himself, and to others who may observe him. Non-evident (Avyakta) carelessness is hidden, and is known only to those who possess direct knowledge (Pratyaksha Jnana). 28 Root-qualities (Mula-guna) these are the essential qualities in a saint, even of the lowest degree, viz: 1-Five Maha-vratas- the five great vows: (1) Ahimsa-non-injury to any of the 10 vitalities. (2) (Satya)-truth in speech, thought and deed. (3) (Asteya)-to take nothing unless and except it is given. (4) (Brahma-charya)- chastity. (5) (Parigraha--Tyaga)-renunciation of worldly attachment.

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GOMMATASARA. 2. Five (samitis)- religious observances or carefulness about:(1) (irya) -walking, (2) Bhasa speech, (3) Eshana, taking only pure food, and that also when it is not specially prepared for the saint, (4) (adana-nikshepana)-handling and putting the things as water-bowl, peacock-brush, and scripture which saints may keep, (5) (Pratishthapana) - answering calls of nature. 3. Six daily duties (Avashyaka) (1) Samayika-practising equanimity, (2) Vandana obedience to perfect souls and High Saints and the Holy images, (3) (Stuti)-praising their qualities (4) Pratikramana- repentance for faults already attached to the soul, (5) Pratyakhyana-fore-thought and endeavour so that in future no faults may attach to the soul, (6) Kayotsarga-giving up attachment to the body and practising contemplation. 27 4-Self-restraint of five senses, and seven other duties (1) not to bathe, (2) sleeping on the ground, (3) Nakedness, (4) pulling the hair out with one's own hands, (5) taking only little food once a day, (6) not to rub and cleanse the teeth, (7) taking food standing and only in hollow of the folded hands. Variegated conduct (chitrala-acharana.)- every thought-activity has its corresponding thought-paint (Leshya). The pale mien of habitually studious people, and the dark red of persons in rage has been noticed in all countries and ages. A man with an unfixed conduct often changes his thought-paint or leshya. Sri Nemi chandracharya has used a very appropriate word, chequered or variegated to express this unfixity of conduct. This unfixity is due to carelessness (Pramada) as described in the text. It must be noted that all the most obvious and usual duties of saintship are discharged in this stage; for example-teaching, and preaching the scriptures, and reading and writing the books, looking after the discipline of pupils, travelling abroad, and taking food. fazgi agi zarur jftufuer aga qus T | cadu cadu paNa megegaM hoMti pamAdA hu paraNarasa // 34 // vikathAstathA kaSAyA indriyanidrA tathaiva praNayazca / catuzcatuH [:qodhai wafa gaizi: fe qHaza || 38 || 34. Censurable talk (Vikatha), passions (Kashaya), senses (Indriya), sleep (Nidra), and attachment (Pranaya)

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28 THE SACRED BOOKS OF THE JAINAS. - - of 4, 4, 5, 1 and 1 elements respectively) are really 15 sorts of carelessness (Pramada): Commentary. ___ The 4 kinds of censurable talk relate to-(1) Women,(Stri); (2) Food, (Bhojana); (3) Politics, (Rastra); (4) King, (Raja). The fifteen elements of the five classes being subjected to the process of mathematical combination give us 4x4x5x1x1280 different combinations of Pramada of 5 elements each, all the 5 classes being represented in every combination. saMkhA taha patthAro pariyaTTaNa NaTTha taha samuddiSTaM / ede paMca payArA pamadasamukittaNe NeyA // 35 // saMkhyA tathA prastAraH parivartanaM naSTaM tathA samuddiSTam / ete paJca prakArAH pramAdasamutkIrtane jJeyAH // 35 // 35. The number (of combinations Sankhya), distri. bution (of the elements to form the 80 combinations. Prastara), 80 combinations (Parivartana), analysis (of) the elements from the number of the combinations (Nashta) and synthesis (of the given elements to find out the number of the resulting combination, samuddishta), these five distinctions should be known in a description of carelessness (Pramada). samvapi puvabhaMgA uvarimabhaMgesu ekamekesu / melantitti ya kamana guNide uppajjade saMkhA // 36 // sarvepi pUrvabhaGgA uparimabhaGgeSu ekaikeSu / milanti iti ca kramazo guNite utpadyate saMkhyA // 36 // 86. All the elements of each preceding class combine one by one with elements of the succeeding classes and by (their) successive multiplications is produced the number (of the combinations).

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GOMMATASARA. Commentary. The 4 censurable talks or gossips ( Vikathas ), each being com - bined with each one of the 4 passions, gives the number 4x4 - 16 of combinations of 2 elements each. Each of these 16 being combined with each one of the 5 senses make 16x5 = 80 combinations of 3 elements each. Each one of these 80 must have sleep and attach - ment, so that the number of the combinations of 5 elements each is 80. paDhamaM pamapamA kameNa zikkhiviya ubarimANaM ca / piMDaM paDi ekkekaM zikkhitte hodi patthAro // 37 // prathamaM pramAdapramANaM krameNa nikSipya uparimANaM ca piMDaM prati ekaikaM nikSipte bhavati prastAraH // 37 // 37. Distribution is by placing respectively each one of 4 elements of the first class of Pramada (gossip or Vikatha), then covering each one of these with each one of the elements of the succeeding classes. Nikkhittu bidiyamettaM paDhamaM tassuvari bidiya makkekaM / piMDaM paDiNikkhe evaM savvattha kAyavvo // 38 // nikSiptvA dvitIyamAtraM prathamaM tasyopari dvitIyamekaikam / piNDaM prati nikSepa evaM sarvatra kartavyaH // 38 // 29 38. Placing the elements of the first class as many times as there are elements in the second class, in each group on the top, place one by one the element of the second, do like this in all ( classes ) ( till you get the 80 combinations). Commentary. This distribution is as follows: Place the 4 kinds of gossips one by one as there are 4 passions, each of the 4 gossips will have to be placed in 4 places. Each one of the 4 passions can cover the gossips in turn, thus we get 16 combinations of two elements each. All these 16 combina - tions will have to be placed 5 times so that each one of them should be covered with each one of the 5 senses, thus yielding 80 com - binations of 3 elements each. To each one of the 80 add sleep and

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30 THE SACRED BOOKS OF THE JAINAS. attachment. Thus we get 80 combinations each one of 5 elements of the five different classes of Pramada. This can be shown visibly as follows : V1, V2, V3, V., represent 4 Vikatha. K, to K, represent 4 Kashaya. I to I; represent 5 Indriyas. 1,1,1,1) 1111, 1,1,1,1 11:11 KKKK K ,K,K,K, KgK;K,K, K.K,K,K, V,V,V,V. V,V,V,V, dodododo V,V,V,V4 This gives us 16 combinations of 3 elements each, with 11, Similarly with 12, 13, 14, and I5, we get 16 combinations each. The total is 80. Sleep and attachment are added afterwards. Gatha 37 is exemplified as follows :IPII*I*I* I+I*T*1415 P'II*I*I* I*I*T*I*T* K'K'K'KK K ?K?K'K' K KKKKK K*K*K*K*K* v y Q y y , y y y , vi vi yi yi y , do do do do . This gives us 20 combinations of 3 elements each with Vu, Similary with V, V3 and V4 we get 20 combinations each. The total is 80. Sleep and attachment are added afterwards. tadiyakkho antagado Adigade saMkamedi vidiyakkho / doSiNavi gaMtUNaMtaM Adigade saMkamedi paDhamakkho // 39 // tRtIyAkSa antagata zrAdigate saMkrAmati dvitiiyaakssH| dvAvapi gatvAntamAdigate saMkrAmati prathamAkSaH // 36 // 39. When all tas elements of the third class have come to an end (in distribution as in Gatha 37), and we come again to its (third class) beginning, (the 1st element of) the second class changes (into its second) (element); when all (the elements of the second class) are (also) exhausted, (then) the first element of the 1st class) changes (into its second element), (till the whole of the first class is also exhausted, and we get 80 combinations.)

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GOMMATASARA. paDhamakkho antagado Adigade saMkamedi bidiykkho|| doSiNavi gaMtUNataM Adigade saMkamedi tdiykkho||40|| prathamAkSa antagata zrAdigate saMkrAmati dvitiiyaakssH| dvAvapi gatvAntamAdigate saMkrAmati tRtIyAkSaH // 40 // 40. The first class having come to an end (in distribution as in gatha 38) (we come) to its beginning. (Then) (the 1st element) of the second class changes (into its second element); (when all the elements of) the second class are also exhausted, (then the first elements of the 3rd class changes (into its second element), (till the whole of the 3rd class is also exhausted and we get 80 combinations. sagamANehi vibhatte sesaM lakkhitu jANa akkhpdN| laddhe rUbaM pakkhiba suddhe ante Na rUbapakkhebo // 41 // svakamAnairvibhakta zeSaM lakSayitvA jAnIhi akSapadam / labdhe rUpaM prakSipya zuddha ante na rUpaprakSepaH // 41 // 41. Divide the number by the number of the elements (in the class), the remainder gives the position of the ele ment in its class. To the quotient add one. (Divide the sum by the number of the elements in the next class, the remainder again gives the position of the element in the class. And so on). (If there is) no remainder, (it means that the element is) last (in the class) (and then) one is not added (to the quotient). Commentary, ___For example-what are the elements in combination No. 15. To find out the Vikatha element, divide 15 by 4, the remainder is 3, therefore the Vikatha is the 3rd i. e., the seditious gossip (Rashtri Katha). Adding one to the quotient 3, we get 4, to find out the passion divide 4 by 4, there is no remainder, that means the last passion, i. e., greed (Lobha) ; the quotient was one ; as there was no remainder, nothing to be added to it. Divide 1 by 5. the remainder is 1. the sense element is the first, i. e., touch (sparsha). Therefore the 15th combination is one of seditious gossip,

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32 THE SACRED BOOKS OF THE JAINAS. greed passion, sense of touch, sleep and attachment. (V. K. I i.e. the third Vikatha, gossip; the fourth Kashaya, passion; and the first Indriya, sense). A concrete example of it may be something like this : A man takes part in seditious talk and is prepared to commit sedition for money so that he may go and live with his wife in his village. Here the elements of seditious gossip, greed, and the object of touch are obvious. Sleep and attachment are the two elements common to all combinations of Pramada. They merely indicate that the soul who is affected by carelessness (Pramada) is a mundane soul. Sleep and attachment to some extent or other, are always present in all careless mundane souls, i. e., in all souls who are not in the seventh or higher spiritual stages. This example applies to the combinations under gathas 38 and 40. Under gathas 37 and 39 the process is exactly the reverse of it. We begin the senses and finish with the gossips. saMThAvidUrA rUvaM ubarIdo saMguNita sagamANe / avaNijja akidayaM kujjA emeva savvattha // 42 // saMsthApya rUpamuparitaH saMguNitvA svakamAnam / apanIyAnaGkitaM kuryAt evameva sarvatra // 42 // 42. Taking 1, multiply it by the number of the elements of the last class, substract from it the number of elements which follow in their class the element given. Do the same at all steps. Commentary. For example to find the number of combination, being given the elements seditious gossip, greed, and touch etc., i. e., 3rd gossip, 4th passion and 1st sense. Take 1, multiply it by 5 senses=5, substract from it 4 (i. e., the No. of senses which follow touch in their class) this gives 1. Multiply the remainder by 4 passions-4, substract from it nothing as no element follows greed in the passion class -4. Multiply 4 by 4 gossips-16; substract 1 as 1 gossip follows seditious gossip in the gossip class, the result is 15. Thus 15th is the number of this combination.

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GOMMATASARA. 33 igiviticapaNakhapaNadazapaNNarasaM khviistaalshiiy| saMThaviya pamadaThANe NaTuTTiM ca jANa tihANe // 43 // ekadvitricatuHpaJcakhapaJcadazapaJcadazakhaviMzaJcatvAriMzat SaSTIzca / saMsthApya pramAdasthAne naSToddiSTe ca jAnIhi tristhAne // 43 // 43. 1, 2, 3, 4, 5; 0, 5, 10, 15 ; 0, 20, 40, and 60-plac. ing these in 3 lines of 3 classes of (Pramada,) find out the elements or the number of the combinations i. e., analysis and synthesis (Nashta and Uddishta.) Commentary. Taste ell Sight Hearing SenseTouch of Passion Anger Pride Deceit Greed ___ 10 15 Talk Woman Food 20 Sedi- Scandatious lous 40 60 Or To find out the number, add the figures placed against the elements and the total is the number of the combination. To find out the elements from a given number, break it up into 3 such numbers, that one of them must be found in each one of the 3 lines, and the total of these must be equal to the given number. For example 32 can be broken into 2, 10 and 20 to represent 2 taste, 10-deceit,

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34 THE SACRED BOOKS OF THE JAINAS. 20-food gossip : therefore the 32nd combination has for its elements food-talk, deceit passion, taste sense, sleep, and attachment, This diagram sums up gathas 37 and 39. igiviticakhacaDavAraM khsolraagtttthdaalcusttiN| saMThaviya pamadaThANe NaTThadidaM ca jANa tihANe // 44 // ekadvitricatu:gvacaturaSTadvAdaza khaSoDazarAgASTacatvAriMzacatuHSaSTim / saMsthApya pramAvasthAne naSToddiSTe ca jAnIhi tristhAne // 44 / / 44. 1, 2, 3, 4; 0, 4, 8, 12; 0, 16, 32, 48, 64.-placing these in 3 lines of 3 classes of (Pramada), find out the elements or number of combinations i. e., analysis and synthesis (Nashta and Uddishta.) Commentary. Woman Food Seditious Scandalous Passion Anger Pride ___4 Deceit Greed 8 12 Sense touch talk smell sight hearing 48 64 of 0 32 Or This diagram refers to the 2nd mode of combination in gathas 38 and 40.

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Note that the number of combinations and their elements are exactly the same in both the diagrams. It is also noticeable that the first and the last columns have the same total of figures and the same elements. The intermediate combinations also have the same elements but are not denoted by the same number, and are necessarily differently situated in the two diagrams. GOMMATASARA. In gatha 44, 32 is represented by the word (Raga) (M). The two letters (Ra) and (Ga) respectively represent 2 and 3; the reading is the reverse: This representation of numbers by letters is just like the Hebrew, Arabic and Persian, where for example, Alif (1)1, (Be) (-) 2, (Jima) (e) 3, etc. The numerical value of Sanskrit Alphabet is as follows: ka kha ga gha Ga Ka Kha Ga Gha Na Cha 1 2 3 4 5 6 pa pha ba bha # pa pha ba bha ma 1 2 3 4 5 Ta = Da 11 Ke tha da dha na ta tha da dha na ta tha da dha na. 1 2 3 4 5 6 7 8 9 0 a ya ra la ET za Sa sa Guan ya ra la va sha sha sa ha 1 2 3 4 5 6 7 8 (1) Stri katha (2) Artha katha (3) Bhojana katha (4) Raja katha (5) Chora katha ca cha a bha ST Chha Ja Jha Na 7 8 9 0 Note also, that really there can be not only 80, but 37,500 combinations. Thus:-there are 25 sorts of gossip, 25 kinds of passions, 6 senses including the mind, 5 sorts of sleep, and 2 kinds of attachment, i. e. delusion and attachment (moha id sneh.) The various combinations of these are equal to 25 x 25 x 6 x 5 x 2=37,500. (6) Vaira katha (7) Para-pakhand katha The 25 (vikathas, or gossips are the following: - Woman gossip. Money Food State Theft Enmity 17 Wrong belief gossip. A ... ... ... "" 35 99 99 "P

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36 THE SACRED BOOKS OF THE JAINAS. (8) Desha-katha Local gossip. (9) Bhasha-katha Story telling. (10) Gunabandha katha Defamatory gossip. (11) Devi katha Goddess (12) Nishthura katha Harsh language. (13) Paishunya katha Backbiting. (14) Kandarpa katha Sexual gossip. (15) Deshakalanuchita katha In-opportune talk. (16) Bhanda katha Gest. (17) Murkha katha Foolish talk (18) atmaprashansa Self praise. (19) Paraparivada katha Condemnatory talk, (20) Para-jugupsa katha Contemptuous, (21) Para-pada-katha Talk painful to others, (22) Kalah katha Querulous talk. (23) Parigraha katha Talk about worldly objects. (24) Arambha katha Talk about worldly activity. (25) Sangita vaditra katha ... Talk about singing and music. For the 25 passions, and 5 kinds of sleep see Jaina Gem Diction. ary, Appendix, 148, Sub-Classes of the 8 Karmas. saMjalaNaNokasAyANudayo maMdo jadA tadA hodi / apamattaguNo teNa ya apamatto saMjado hodi // 45 // saMjvalananokaSAyANAmudayo mando yadA tadA bhavati / apramattaguNastena ca apramattaH saMyato bhavati // 45 // 45. When (there is) mild (manda) operation of perfectright-conduct-preventing (Sanjvalana), and the minor passions (No kashaya), there arises the quality of non-carelessness (Apramatta', and by (reason of) this (quality, the soul) attains (the 7th spiritual stage) of perfect vow (Apramatta Samyata). Commentary. The stage of perfect vows is of two kinds, ordinary perfect vow (Svasthana apramatta) and extraordinary perfect vow (Satishaya apramatta). NaTThAsesapamAdo vayaguNazIlolimaMDio NANI / aNuvasamao akhavo jhANaNilINohu apamatto // 46 //

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GOMMATASARA. 37 naSTAzeSapramAdo vrataguNazIlAvalimaNDito jnyaanii| anupazamakaH akSapako dhyAnanilIno hi aprmttH||46 / / 46. He, whose combinations of carelessness are all suppressed, who is adorned with the chain of the (o great) vows, (28 root) qualities, and calm disposition, has right knowledge, is absorbed in concentration, and is not capable of ascending further on the subsidential or destructive ladder (Upashama or Ksha paka Shreni), is certainly in the ordinary Syasthana) stage of perfect (apra-matta) vows. Commentary. This is called ordinary (Svasthana or Niratishaya), because the soul cannot rise higher from this stage; it lasts only one Antarmuhurta; and from it the soul falls down to the 6th, and re-ascends to the 7th stage, again and again. The 6th stage also lasts one antmuhurta. igavIsa mohakhabaNu basamaNa NimittANi tikaraNANi thiN| paDhamaM adhApavattaM karaNaM tu karedi apamatto // 47 // ekaviMzatimohakSapaNopazamananimittAni trikaraNAni teSu / prathamamadhaH pravRttaM karaNaM tu karoti aprmttH||47 // 47. (There are) 3 (kinds of thought-activity (karana) for the destruction or subsidence of 21 sub-classes of right-conduct-deluding-Karma (charitra moha). (These are all the 25 passions except the 4 error-feeding, Anantanubandhi passions). (He who) out of these (3), gains the first lower (thought-activity) (adhah pravritti karana,) is (in the extraordinary (satishaya, 7th stage of) perfect vow (apramatta). Commentary. The soul which attains the extraordinary stage of perfect vow faces, and is fit to go up either the subsidential or the destructive ladder. If he is a right believer of the subsidential-destructive kind (kshayopashama samyaktva), he will first transform the Karmic matter of the 4 error feeding passions into the remaining 21 passions; then after one antarmuhurta, by the subsidence of the 3 sub-classes

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38 THE SACRED BOOKS OF THE JAINAS. of the right-belief-deluding Karma, he will become the second subsidential right believer (Dvitiyopashamasamyak-drishti); or by their destruction he will become the destructive-right-believer (kshayika-samyak-drishti). Then in one antarmuhurta, he would make thousands of journeys between the 6th and the 7th stages. Then would begin the thought-activity called (adhahkarana,) preparatory to going on to the subsidential or destructive ladder Note that, the destructive-right-believer (kshayika) also can go up the subsidential ladder, if he is not advanced enough to destroy the 21 sub-classes of right-conduct-deluding Karmas. jamA ubarimabhAvA heTThimabhAvehiM sarisagA hoti / tahmA paDhamaM karaNaM adhApavattotti NidiI // 48 // yasmAduparitanabhAvA adhastanabhAvaiH sadRzakA bhavanti / tasmAtprathamaM karaNamaghaH pravRttamiti nirdiSTam // 48 // 48. Because the thought-activity of the posterior souls may become like that of the prior souls, therefore the first of the (3 kinds of) thought activity has been said to be lower thought-activity; (Adhahpravritta Karana.) Commentary. Karana is the name of the thought-activity in which the purity of the soul increases infinite fold at every instant (Samaya). (Adhah) means lower in level. This activity is called Adhah Karanal because by it the soul on a lower level can quickly rise to the same level of purity as a soul who has gone up before. anto muhuttametto takAlo hodi tattha prinnaamaa| logANamasaMkhamidaH uvaruvari srisvddhigyaa||46|| antarmuhUrttamAtrastatkAlo bhavati tatra prinnaamaaH| lokAnAmasaMkhyamitA uparyupari sahazavRddhigatAH // 46 // 49. The duration of this (Lower thought-activity or Adhah Karana) is one antarhmuhurta, the thoughts in it are innumerable times the innumerable spatial units in the universe; and in the upper levels they increase in purity uniformly.

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GOMMATASARA. 89 -- Commentary. One antaramuhurta here means a middle (Maddhyama) Antarmuhurta which is any length of time between 1 Avali, and 1 Samaya and 48 minutes minus 1 Samaya. " Uniformly' means in arithmetical progression (chaya). aMtomuttakAlaM gamiUNa adhApavatta karaNaM taM / paDisamayaM sujjhato apuvakaraNaM samalliyai // 50 // antarmuhUrtakAlaM gamayitvA adhaH pravRttakaraNaM tat / pratisamayaM zudhyan apUrvakaraNaM samAzrayati // 50 // 50. Having passed the Antarmuhurta in the lower thought activity (adhah karana), becoming purer every instant, the soul takes refuge in the new thought-activity (Apurva Karana, the 8th spiritual stage.) edahmi gaNahANe visarisa samayaTTiyehiM jiivhiN| puvamapattA jamA hoti apuvvA hu pariNAmA // 51 // etasmin guNasthAne visadRzasamayasthitairjIvaiH / pUrvamaprAptA yasmAt bhavanti apUrvA hi pariNAmAH // 51 // 51. Because in this spiritual stage in the souls advanced in different points of time, there arise new thoughtactivities, which were not attained before, (therefore this spiritual stage is called new thought-activity, Apurva Karana.) bhieNasamayaTThiyehiM du jIvehi Na hodi savvadA sriso| karaNehiM ekasamayaDiyehiM sariso visariso vA // 52 // bhinnasamayasthitaistu jIvana bhavati sarvadA sAdRzyam / karaNairekasamayasthitaiH sAdRzyaM vaisAdRzyaM vA // 52 // 52. In the souls advanced in different points of time there is never the sameness (of purity) of thoughtactivity. In the souls advanced at the same instant, there may or may not be sameness (of purity of) thought-activity.

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400 THE SACRED BOOKS OF THE JAINAS. aMtomuhuttamette paDisamayamasaMkha logapariNAmA / kamauDDhA puvvaguNe kaTTI gatthi yimeva // 53 // antarmuhUrtamAtre prati samayamasaMkhya loka pariNAmAH / kramabaddhA apUrvaguNe anukRSTinAsti niyamena // 53 // 53. The duration of this stage of new thoughtactivity (Apurva Karana) (is) one antarmuhurta; (in it) the thoughts, (are) innumerable times the innumerable spatial units of the universe; (and they) increase gradually every instant and necessarily (there is) no overlapping (Anu-krishti). Commentary, But here the Antarmuhurta is less than that of the lower thought activity (adhah-karana), but the number of thoughts is greater than that in the, adhah-karana. This is possible because there are many kinds of innumerable numbers, some are greater than the other. [See Jaina Gem Dictionary appendix - 21 kinds of Numbers ]. tArisapariNAmaTTiyajIvA ha jirohiM galiyatimirehiM / mohaslapuvvakaraNA khavaNubasamagujjayA bhaNiyA // 54 // tAdRza pariNAma sthitAjIvA hi jinairgalitatimiraiH / mohasyapUrvakaraNAH kSapaNopazamanodyatA bhaNitAH // 54 // 54. Involved (or advanced ) in such thoughts, the souls in the new thought-activity (Apurva-Karana) are said to be really busy in the destruction or subsidence of the right-conduct-deluding Karmas, (Moha). (So it is said) by the Conquerors (Jinas) whose darkness of ignorance has been destroyed. giddApayale he sadi AU ubasamaMti ubasamayA / khavayaM dukke khabayA ziyameNa khabaMti mohaM tu // 55 //

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GOMMATASARA. 41 nidrApracale naSTe sati AyuSi upazamayanti upshmkaaH| kSapakaM daukamAnAH kSapakA niyamena kSapayanti mohaM tu / / 55 // 55 Having acquired freedom from bondage (vyuchhitti) of the Karmic matter of sleep and drowsiness (Nidra and Prachala) and the age-karma still existing, (the souls in new-thought-activity), (Apurva Karana) bring about the subsidence of right-conduct-deluding Karma (Moha) (and are therefore called) subsidentials (Upashamaka), but those (who) go up the destructive ladder necessarily destroy the right-conduct-deluding Karma (and are therefore called) Destructive (Kshapaka,) and (the age Karma always exists in this ascent on the destructive laider, (Kshapaka Shreni). ekAjha kAlasamaye saMThANAdIhiM jaha NivaTThati / Na NivaTThati tahAvi ya pariNAmehiM miho jehiM // 56 // ekasmin kAlasamaye saMsthAnAdibhiryathA nivartante / na nivartanne tathApi ca pariNAmaimitho yaiH||56|| hoti praNiyahiNo te paDisamayaM jessimekkprinnaamaa| vimalayara jhANa huyavaha sihAhi NiddaDDha kammavaNA // 57 // bhavanti anivartinaste pratisamayaM yessaamekprinnaamaa| viltrdhyaanhutvhshikhaabhirnirdgdhkrmbnaaH|| 57 // yugmam 56-57. In one and the same instant though (the souls) differ from each other in figure, etc., yet their thoughts which do not differ are (called the Thoughts) of advanced thought-activity (Anivritti Karana). In these, only one thought-activity arises in each instant. (These thoughts), by the flames of the fire of very pure concentration are the consumers of the forest of Karmas. Commentary. The number of thoughts in this stage is equal to the number of instants 'Samayas' in its duration. The advance in purity and generally, in this stage is perfectly uniform. Later souls can neither exceed nor come to the level of the prior souls.

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42 THE SACRED BOOKS OF THE JAINAS. puvvApuvvapphaDDhya vAdara suhmgykittttiannubhaagaa| hINakamANaMta guNeNa varAdu varaM ca hehassa // 58 // pUrvApUrvaspardhaka vAdara sUkSmagata kRssttynubhaagaaH| hInakramA anantaguNena avarAttu varaM cAdhastanasya // 58 // 58. In the Purva Sparddhaka, Apurava Sparddhaka, Badara Krishti, Suksma Krishti, the fruition (Anubhaga) of each one is infinitely less than that of the immediately preceding one. The greatest fruition in a succeeding part is infinitely less than the least fruition of the immediately preceding part, and the least fruition in any part is infinitely less than the highest fruition in the same part. Commentary. Sparddhaka (fruition-group) is a group of molecules of Karmic matter which have the present or future capacity of fruition. Purva Sparddhakas means Sparddhakas found in the soul before its entry in to the 9th stage. Apurva Sparddhakas are those molecules, the fruition of which has been enfeebled by the ti activity in this stage. Badara Krishti is fruition-group of even a weaker degree; and Sukshma Krishti is weaker than Badara Krishti. The Mathematics of the series (Shreni Vyavahara Ganita is as follows:--- This knowledge is necessary for calculating and ascertaining the rate, and degree of advancement in purity of thought activities in Adhah-Karana, Apurva Karana, and Anivritti Karana stages. 1, The sum (s) of the series is called Sarva-dhana or Pada dhana. . 2. The number of terms (n) in the series is called Pada or Gachchha. 3. The common difference (d) is Chaya or Vishesha. 4. The first term (a) is Mukha, Adi or Prabhava. 5. The last term (1) is Antadhana or Bhumi. 6. The middle term (m) is Madhyama dhana. It is actually the middle term, if number of terms is odd; but it the number

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GOMMATASARA. 43 is even, then, it is half the sum of the two middle or the two extreme terms. It is found by adding together the first and the last term and dividing by 2. 7. The number of terms multiplied by the first term gives the Adi-dhana (Ha). 8. The number of terms minus one, multiplied by the common difference gives the Chaya-dhana.[n-1(d.] 9. Half the number of terms, multiplied by Chaya-dhana, gives the Uttara-dhana (((n-1) d.] 10. The sum of Adi-dhana and Uttara-dhana is Sarva-dhana. Thus. na + " (1. - 1)d. - {2a+ in-1)d} "{a+ (n-1d + a} =?: (a +1) =n. 471-s. 11. Half the sum of the 1st and the last terms multiplied by the number of terms-Sum. Sanx(+) 12. Number of terms or Gachchha - (difference between the last and the first terms divided by the common difference +1) * +1. 13. Divide the sum by the number of terms; from the quotient subtract the first term ; divide the remainder by the number of terms -1; the result will be half the common difference. 14. From the sum subtract the Adi dhana, divide the remainder by the number of terms, then divide the quotient by the number of terms -1, the result will be of the common difference. d.- s-na n (1- 1)

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44 THE SACRED BOOKS OF THE JAINAS. 15. From the sum subtract Uttara-dhana: divide by the number of terms; the result will be the first term sen(n-1) d. n 16. The last term=first term +(the number of terms--1) the common difference i. e., l-atin 1)d. The sum also = the middle term multiplied by number of terms. + 8an 16 16 = 162. Let us apply the above rules to the Lower Thought Activity. Suppose the total number of thoughts in the Lower Thought Activity (Adhah Karana to be 3072 (s); and suppose number of instants to be 16 (n). Suppose common difference to be 4 (d) Then the Sankhyat is -4X16X 16 = 3. S-(n 11d 3072-8-15 ~ 4_2592 n :: the series is 162, 166, 170, 174, 178, 182, 186, 190, 194, 198, 202, 206, 210, 214, 218, For details see Sanskrit commentary on gatha 49. At all times in one instant (Samaya), the soul can have only one thought, pure or mixed. In (Adhah Karana,) a soul who enters this stage can acquire the same degree of thought-activity as that of the souls who have preceded it. The thought-activity overlaps and therefore it is called (Anukrishti). In the Apurva-Karana, the soul who enters later can never reach the thought activity acquired by the souls who entered before. But if several souls enter at the same instant, their progress onwards may be equal or unequal. Some of them may attain purer thought-activity than the others ; but none of them can ever be overtaken by any soul who enters afterwards. In (Anivritti Karana,) even those souls who enter at the same instant advance uniformly. In this stage, the soul brings about either the subsidence or destruction of all the 21 sub-classes of passions, right-conduct-deluding karma (Charitra Moha), except the 4 error-feeding passions, which were already transformed into these 21. But the soul has the very slightest form of greed which is the characteristic, which it has in the 10th stage. All but-passion less (Sukshma Samparaya.).

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GOMMATASARA. dhudako suMbhayavatthaM hodi jahA suhamarAyasaMjuttaM / evaM suhamakasA suhamasarAgotti sAvvo // 56 // ghautako sumbhavastraM bhavati yathA sUkSmarAgasaMyuktam / evaM sUkSmakaSAyaH sUkSmasarAga iti jJAtavyaH // 56 // 59. As a (well)-washed red vest retains the slightest (tinge of) redness, so the thought activity with the sligthest passion of greed should be known to be (the 10th stage), All but-passionless (Sukshma kashaya or Samparaya), lohaM vedaMto jIvo uvasAmago va khavago vA / so hama saMparAo jahakhAde guNa kiMthi // 60 // aNulobhaM vidan jIvaH upazamako va kSapako vA / sa sUkSmasAmparAyo yathAkhyAtenonaH kiJcit // 60 // 45 GO. Experiencing the slighest touch of greed, the soul is subsidential or destructive (Upashamaka or Kshapaka in his thought-activity ). He is all-but passionless (Suksma Samparaya) and just less than in the state of) perfect (right conduct (yathakhyaa). kadakaphalajudajala vA sarae saravANiyaM va zimmalayaM / sayalova saMtamoho ubasaMtakasAyaco hodi // 61 // kanakaphalayutajalaM vA zaradi saraH pAnIyaM va nirmalam / sakalopanamoha upazAntakaSAyako bhavati // 61 // 61. Like the water with the Kataka fruit in it, or the limpid water of a pond in (Sharada-Ritu the cold season, (the thought-activity, in which all the deluding karmas (Moha arma ) have subsided is (the 11th stage) of subsided-delusion (Upasanta Kashaya or Moha). Commentary. Kataka is a fruit which being immersed in water makes it transparent by bringing about a subsidence of the particles of earth etc., in it Sharada Ritu-cold season-are the two months which

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46 THE SACRED BOOKS OF THE JAINAS. follow the rainy, and precede the winter season in India. They are practically the first half of winter (a season of 4 months). In the cold season all the muddy turbulence of the rains goes to the bottom, and leaves the upper water of ponds, tanks, etc., clear and transparent. Note-that this stage is reached only by a soul who is ascending the subsidential ladder (Upashama Shreni). This is the last rung of the subsidential ladder. It is never touched by a soul who is fit to go up the destructive ladder (Kshapaka Shreni). The duration of the stage is one Antar-Muhurta, and the soul cannot progress onwards from this stage. The subsided karmic matter of the passions rises again, and the soul must fall down from this stage. lissesakhINamoho phalihAmala bhaaynnudysmcitto| khINakasAo bhaNNAdi NiggaMtho viiyraayehiN||62 // niHzeSakSINamohaH sphaTikAmalabhAjanodakasamacittaH / kSINakaSAyo bhaNyate nirgrantho viitraagaiH|| 62 // 62. That possessionless saint (Nir-grantha), all of whose deluding passions (Moha Kashaya) are destroyed, and whose thought is clear like the water kept in a pure vessel of crystal jewel is said by the non-attached (Oonquerors) (to be in the 12th stage of) destroyed-delusion, or delusionless (Kshina Kashaya). Commentary. The soul ascending the destructive ladder (Kshapaka Shreni) comes up to this stage direct from the 10th, without touching the 11th stage. In the Antar-Muhurta which is its duration, the thought-activity purifies the body very much, transforming the physical body into a highly refined (Parmaudarika), and at the close of this stage the soul's thought-activity destroys the three remaining destructive karmas (Ghatiya karmas) i. e., knowledge. obscuring, conation -obscuring, and obstructive karmas (Jnanavarniya, Darshana varniya and Antaraya) and thus reaches the next stage, that of Omniscience. kevalaNANidivAyara kirnnklaavppnnaasiyaannaanno| raNavakevalaladhuggama sujANiya paramappa vavaeso // 63 //

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GOMMATASARA. 47 kevljnyaandivaakrkirnnklaapprnnaashitaajnyaanH| nvkevlbdhyudgmsujnitprmaatmvypdeshH||63 // 63. He then is such) whose ignorance has been destroyed by the focussing of the sun of Omniscience (Kevalajnana), and (who has become entitled to) the name of the "Highest soul" (Parmatma) by the attainment of the 9 perfect acquisitions (Kevala-labdhi). asahAyaNANa daMsaNasahio idi kevalI hu jogeNajuttotti sajogi jiNo aNAiNihaNArise utto // 6 // asahAya jJAnadarzanasahitaH iti kevalI hi yogenayukta iti sayogijinaH anAdinidhanArSe uktaH // 64 // 64. And (is) with conation and knowledge unassisted (by the senses and mind or by subsidence-destruction of karmic matter)-such an omniscient (Kevali-Lord) with vibratory activity, as has been in the beginningless and endless scriptures said to be vibratory Omniscient (Sayogi Jina, in the 13th stage). Commentary. The 9 perfect acquisitions are the nine kinds of purified thoughtactivities (Kshayika Bhava) which arise from the destruction of the 4 destructive (Ghatiya) karmas. They are : (1) Kshayika jnana.-Purified or perfect knowledge, due to the destruction of knowledge-obscuring (jnana-varniya) karma. (2) Kshayika Darshana.-Purified or perfect conation, due to the destruction of the conation obscuring (darsana-varniya) karma. (3) Kshayika Dana.-- Purified or perfect charity, due to the destruction of charity-obstructive (Danantaraya) karma. (4) Kshayika Labha.- Purified or perfect gain due to the destruction of gain-obstructing (Labhantraya) karma. (5) Kshayika Bhoga.-Purified or perfect enjoyment of consumable objects due to the destruction of enjoyment-obstructive (Bhogantraya) karma, (6) Kshayika Upabhoga. - Purified or perfect enjoyment of nonconsumable objects, due to the destruction of enjoyment-obstructing (Upbhogantaraya) karma.

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48 THE SACRED BOOKS OF THE JAINAS. (7). Kshayika Virya.- Purified or perfect power, due to the destruction of power-obstructing (Viryantaraya) karma. (8). Kshayika Samyaktva.. Purified or perfect right belief, due to the destruction of the right-belief-deluding (Darshana Moha) karma. (9). Kshayika Charitra, Purified or perfect right conduct, due to the destruction of right-conduct-deluding (Charitra Moha) karma. Scriptures.-They are said to be beginningless and endless because they are co-eval with substances (Dravya); the eternal truth of which they contain in detail. The mention of the scriptures is especially appropriate here, because it is only the Arahantas, or the Adorable Lords in this stage, who give the scriptures to the world. The description of the scriptures as without beginning and end is also significant. The Arahanta sees the whole Truth and preaches it, but he adds nothing to it. The truth is perfect and has been seen, known and preached by the all-knowing in all-ages, and naturally there has been neither addition nor alteration in any of its contents hitherto, nor can there be any in the future. Truth is one for all, and for all times, and must necessarily be without beginning and without end. solesiM saMpatto NiruddhaNissesAsavo jiivo| kammarayavippamukko gayajogo kevalI hodi // 65 // zIlaiSyaM saMprAptaH niruddha niHzeSAsravo jIvaH / karma ra jo vipramukto gatayogaH kevalI bhavati // 65 // 65. (He who) has attained Lordship of Peaceful perfection, whose inflow (Asrava) is wholly stopped, (who is about to be) entirely freed from particles of karmic dust (and) whose vibratory activity has ceased-(such a perfect) soul is a non-vibrating (Ayoga) Omniscient Lord (Kevali, in the 14th stage). sammattuppattIye sAvayavirade annNtkmmse| dasaNamohakkhavage kasAyaubasAmageyauvasaMte // 66 // samyaktvotpattau zrAvaka virate ananta kAze / darzanamohakSapake kaSAyopazAmake copazAnte // 66 //

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GOMMATASARA. khabage ya khINamohe jiNesu davvA asaMkhaguNidakamA / tavvivarIyA kAlA saMkhejjagugukamA hoMti // 67 // kSapakeca kSINamo he jineSu dravyANyasaMkhyaguNitakramANi / tadviparIta : kAlAH saMkhyAtaguNakramA bhavati // 67 // 66, 67. At the rise of right belief (4th stage, of vowless right belief), in the layman (Shravaka, 5th stage of partial vows), in the vowful (virata in the 6th and 7th stages of imperfect and perfect vows), in one who transforms the 4 error-feeling passions (into the remaining 21 kinds of passions), in the destroyer of the right-beliefdeluding karma, in one who brings about the subsidence of passions (in 8th, 9th and 10th stages, of new thoughtactivity, advanced thought-activity, and all-but-passionless in the subsidential ladder), in the subsided delusion, (Upashama Shreni, the 11th stage, of Upashsanta Moha), in the destroyer of passions (in the 8th and 9th and 10th stages of the destructive ladder (Kshapaka Shreni), in delusion-less (the 12th stage Kshina-Moha), in the Conquerors (Jinas -i. e., the Omniscient Lords in their own Place (Svasthana Kevali), and in overflow (Samudghata Kevali); in these (11) counting Jina as two (vibratory and non-vibratory); (the shedding of) karmic matter is innumerable-fold in their order, (i. e., it is innumerable fold in each as compared with the immediately preceding stage). On the contrary, the time (taken in shedding) is numerable-fold (less) in the same order. 49 Commentary. (Nirjara). Shedding of karmic matter is either when the karma bears its fruit on maturity and falls off, (Savipaka), or when by deliberate thought-activity a karma is made to mature and fall off (Avipaka). The shedding meant in the Gatha is the antematurity shedding, due to the thought-activity of a right-believer. As right belief goes on being re-inforced by ever-increasing rectitude and purity of right conduct, the rate of shedding goes on increasing so that at each succeeding stage it increases innumerable fold. It

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THE SACRED BOOKS OF THE JAINAS. is easy to understand this by a rough example. A huge forest is set on fire. The setting of the fire begins the consuming of the forest, but if steadily increasing streams of oil are added to the fire from all sides, the rate of consumption would increase at an incredible rate in a very short-time and the huge forest would gradually be a heap of ashes. The forest of karmas begins to be consumed by the fire of right belief. But the consumption is swift and most concentrated when the thought-activity of right conduct is taking the soul from stage to stage till it reaches Nirvana and is absorbed for ever in its own thought-activity. The shedding relates to all the karmas except the age-karma (ayu). This innumerable fold intensity of the shedding appears at the time of rising from one stage into another. aTTavihakammaviyalA sIdIbhUdA NiraMjaNA nniccaa| ahaguNA kidakiccA loyaggaNivAsiNo siddhA // 68 // aSTavidhakarmadhikalAH zItIbhUtAniraJjanA nityaaH| aSTaguNAH kRtakRtyAH lokAgranivAsinaH siddhAH // 68 // 68. Free from 8 kinds of Karmas, all-blissful, undefiled by karmic inflow, ever-lasting, possessed of 8 qualities, having accomplished all that was to be accomplished, (and) abiding at the summit of the universe-(such souls are) the liberated (Siddhas). Commentary, The 8 attributes. Manifests itself on the destruc tion of. 1. Perfect knowledger (Kevala- Knowledge-obscuring jnana). (Jnana varniya karma). 2. Perfect conation (Kevala Dar- Conation-obscuring (Darhsanashana). varniya) karma. 3. Infinite power (Anant Virya) Obstructive (Antaraya) karma. . 4. Perfect right-belief (Sam- | Deluding (Mohoniya) karma. yaktva). 5. Undisturbability (Avya- | Feeling (Vedaniya) karma. vadha). 6. Extreme fineness(Sukshmatva) Body-making (Nama) karma 7. Interpenetrability (Avaga-Age (Ayuh) karma. hanatva). 8. Neither of low nor high fa- Family-determining (Gotra) mily (Agurulaghu). karma. ..... . .

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GOMMATASARA. 51 sadasiva saMkho makaDi buddho NaiyAiyo ya vesesii| IsaramaMDali desaNa vidUsaNaTuM kayaM edN||66|| sadAzivaH sAMkhyaH maskarI buddho naiyAyikazca vaishessikH| IzvaramaNDalidarzana vidUSaNArthaM kRtametat // 6 // 69. These (qualities of the liberated-Siddhas) are given to refute the doctrines of the following sects :--- (1) Sadashiva, (2) Sankhya, (H. Maskari, (4) Baudha, (5) Naiyayika, (6) Ishwara, (7) Vaisheshika, and (8) Mandali. Commentary. Sadashiva.-The doctrine that the soul was never actually bound by the karmas. Sankhya.- Which holds that bondage, and liberation, happiness and misery are merely in Prakriti. They do not affect the soul or Purusha. Maskari.- The soul after liberation can be affected by the karmas and can return to the world again. Baudha.-They believe every thing to be transient. Naiyayika and Vaisheshika.-Liberation means the annihilation of happiness, etc., the qualities of the soul. ishvara:-God is always free and creates the world. Mandali.--The liberated soul has an ever-lasting upward motion. CHAPTER IL. Soul Classes. jehiM aNeyA jIvA Najate bahu vihA ki tjjaadii| te puNa saMgahidatthA jIvasamAsAtti viNaNeyA // 7 // yairaneke jIvA jJAyante bahuvidhA api tjjaatyH| te punaH saMgrahItArthI jIvasamAsA iti vijnyeyaaH|| 70 // 70. Those (common characteristicts) by which many (i. e., all mundane) souls, though of many distinctions and kinds, may be distinguished by being collected into groups, should be known as soul-classes (Jiva Samasa).

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52 THE SACRED BOOKS OF THE JAINAS. tasa cadujugANamajhe aviruddhehi judajAdi kmmudye| jIvasamAsA horti hu tabbhavasAriccha sAmaNNA // 71 // trasacaturyugalAnAM madhye aviruddhairyutajAtikarmodaye / jIvasamAsA bhavanti hi tadbhavasAdRzyasAmAnyAH // 71 // 71. Owing to the operation of the Genus (Jati, subclass), along with four compatible sub-classes (one each of) the 4 pairs of mobile (Trasa), and immobile (Sthavara), gross (Vadara) and fine (Sukshma), developable (Paryapta) and undevelopable (Aparyapta), one-body-one-soul (Pratyeka) and one-body-many-souls (Sadharana) subclasses of body making (Nama] karma, the soul-classes (Jiya Samasa) certainly have common conotations in space and time. Commentary. Common conotation means the sum of attributes or qualities which make up a common name, as for example animality, possession of five senses, rationality and humanity in man, because this common conotation applies to all the individuals who are found in space and are called man, it is called common conotation in space, or spatial conotation (Tiryak Samanya or Sadrishya Samanya). But in any particular man, all these common attributes of man have existed in all his different conditions since he was born as a human being. A consideration of the common conotation as existing for all this time is called common conotation in time or time conotation (Urdhvata Samnaya or Tadbhava Samanya). The genus (Jati) of mundane souls is of 5 kinds according to their possession of 1, 2, 3, 4, or 5 senses. All these souls may be mobile or immobile. All the one sense souled are immobile, the rest are mobile. (2) They may be gross or fine; all the souls are gross, only some of the one-sensed souls are fine. (3) All the souls are either developable or not. (4) All the souls occupy one body each, except some vegetable souls who share their body with other souls. One and not more than one of these four pairs of distinction must be found in a soul at any time. But the 4 must be compatible;

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GOMMATASARA. 53 for example mobile soul cannot be fine; nor can it occupy same body jointly with many, thus the necessity of compatability gives us 14 following soul classes as given in gatha 72. bAdarasuhame iMdiya viti cauridiya asariNasaraNI y| pajjattApajattA evaM te codasA hotaM // 72 // vAdarasUkSmaikendriyadvitricaturindriyA saMjJisaMjJinazca / paryAptAparyAptA evaM te caturdaza bhavanti // 72 // 72. The one-sensed souls, fine and gross, the 2, 3, and 4-sensed, (the five sensed), irrational and rational - all these being developable and non-developable make 14 (classes.) Commentary, This gatha enumerates the fourteen soul-classes which may be shown thus: (1) Fine ] One sensed. (2) Gross (3) ... ... Two sensed. Each of these may be (4) ... ... Three sensed. (1) Developable or (5) ... ... Four sensed. (2) Non-developable. (6) Irrational Five sensed. (7) Rational , , One-sensed Souls are of 5 kinds- earth-bodied, water-bodied, fire-bodied, air-bodied, and vegetable-bodied. Each of these 5 kinds is fine-bodied, as well as gross-bodied. Fine-bodied one-sensed souls of all five kinds, permeate all space in the universe. They are incapable of causing hurt to or being hurt by others. They die of themselves, when their age-Karma is worked out. They penetrate and pass through every kind of matter, howsoever gross or solid. Gross-bodied (Vadara) souls are those that can hurt and be hurt by other gross-bodied ones. More-than-one-sensed souls are all gross-bodied. (Vadara). See gatha 183-184. (Sanjni and Asanjni) - The division of rational (Sanjni) and irrational (Asanjni) Souls is applicable only to the five-sensed Souls. All other Souls are irrational.

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THE SACRED BOOKS OF THE JAINAS. (Paryapta and Aparyapta). Souls who within one antar-muhurta, gain the capacity of fully developing the characterstics of the. body into which they are going to incarnate are called (Paryapta), while those that do not gain such capacity are called Aparyapta, 54 (Antar-muhurta) is a period of time, which at its minimum consists of an avali (wink) and one 'samaya' (instant of time), and at its maximum of forthy-eight minutes minus one instant. All the other periods between the minimum and the maximum are called medium antar-muhurta. Chart showing 14 Soul-classes (gatha 72). NOTE: In this chart P- Paryapta. Samsari (Mundane). Sth vara (Immobile) one sensed. P. D. (1) Vadara (gross). Sukshma (fine). A. P. N. D. (2) A. N (3) (4) Irrational A. P. D. N. (11) (12) A=Aparyapta. D-Developable. N- Non-developable. JIVA-SOUL. 2-sensed. A. D. N. (5) (6) Trasa (Mobile). 3-sensed. P. D. (7) Mukta (Liberated). (8) A. P. N. D. (9) 4-sensed. 5-sensed. Rational. P. D. N. (13) (14) bhUAu teuvAUNicca caduggadi gigoda dhUlidarA / patteya padiTThadarA tasapaNa purANA apuraNadugA // 73 // sausang fara aguia faniz zgaari: | pratyeka pratiSThetarAH saM ca pUrNA apUrNa dvikAH // 73 // A. N. (10) A. 73. (Souls having as their bodies), Earth, water, fire, and air, (vegetable-bodied souls in) Nitya-nigoda,

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GOMMATASARA. 55 - Chaturgati-Nigoda (or Itara-nigoda), (each of these six being) gross, (or) otherwise (i. e., fine-bodied), individualsouled, (Pratyeka, Vegetable souls (having either) hostsouls (Pratishthita) or not (Itara, or Apratishthita i. e., non-host-individual-souled), the five mobile souls, all these nineteen being either) developable, (or) non-developable, (the latter again being) of two kinds. (Thus there are fifty-seven soul-classes). Commentary. A tabular statement will clearly show the detail of 57 soulclasses :1.-sensed being :(1) Earth-bodied ... (1) (2) Water-bodied... Each of these 3) Fire-bodied ... six may be:Air-bodied 1. Gross-bodied (12) Host-souled. (1) Nitya-nigoda (5) 2. Fine-bodied (5) Vegetable- (2) Itara-nigoda (6) bodied. Individual-souled. (1) Host-individual-souled (12) Non-host-individual-souled II.-Two-sensed beings III.-Three-sensed beings IV. Four-sensed beings V.-Five-sensed beings 1. Rational 2. Irrational Each of these 19 being either Developable, (1) Potentially-developable, ... or (2) Totally Non-developable .. (3) * * * 57 Nigoda - The group-souled vegetable kingdom is called "Nigoda'. Those multitudinous souls that have their body, nourishment, and age in common are called host-souls (Sadharana). They take their birth together, live together and die together. Their life-span is very short. Some of these, after having once come out of the Nigoda condition, and entered into higher forms of life, again fall back into the condition of Nigoda. These are called "Chaturgati-Nigoda", "or " Itara-Nigoda." While those infinite souls who have so far never entered into any condition of life higher than that of. Nigoda, are called " Nitya Nigoda."

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56 THE SACRED BOOKS OF THE JAINAS. Pratyeka Vanaspati. This is an individual-souled Vegetablebodied soul, whose body is dominated by a single soul. Pratyeka Vanaspati may be (1) Sapratishthita (host-individualsouled, (2) Apratishthita (Non-host-individual-souled.) The first also supports various host-souls, while the second does not, and is purely individual-souled. Generally the same vegetables which are host-individualsouled (Sapratishthia) in the beginning, become non-host-individualsouled (Aptratishthia) when nerves and their other distinctive features have appeared on the out-side also. Let us take an apple for example. So long as the nerves and the outer contours do not all appear, it is regarded as Sapratishtita; but when they have appeared, the host souls thriving on it, cease to exist any longer and it becomes purely individual. But there are certain vegetables that continue to be hostindividual-souled throughout. Root vegetables may be regarded as belonging to this class. The two kinds of Non-developable souls are: (1). Nirvrittya-paryapta (Pontentially developable) and Labdhyaparyapta (Absolutely Non-developable). (2). The first are those that are in the condition of Non-developableness for an antar-muhurta but shall become developable afterwards, while the second are those that shall die within an antar-muhurta without becoming so developable. Their age-duration is th part of the time of one pulse beat of a healthy person. Trasa Pancha.- Five mobiles. These are the two-sensed, three-sensed, four-sensed, irrational and rational five-sensed souls. ThANehiM vi jogIhiM vi de hoggAharaNa kulAraNabhedehiM / jIvasamAsA savve parUvidavvA jahAkamaso // 74 // sthAnairapi yonibhirapi dehAvagAhana kulAnAM bhedaiH / jIva samAsAH sarve prarUpitavyA yathAkramazaH // 74 // 74. All the soul classes have (now) to be described, in the order of (their) varieties (Sthana), birth-places or nuclei (Yoni), sizes of bodies (Dehava gahana), and the

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GOMMATASARA. kinds of bodily materials (Kulabheda). sAmarANajIva tasathAvaresa igivigala sayalacarimaduge / iMdikAye carimassa ya duti caduparAga bhedajude // 75 // sAmAnya jIvaH sasthAvarayoH ekavikala sakalacaramAdvike / iMdriyakAyayoH caramasya ca dvitricatuH paMcabhedayute // 75 // 57 75. (Taking together all worldly souls ) collectively (there is one) soul stratum variety) (When divided into two varieties, they are (mobile and immobile) ; (Considered as three) one (sensed), incomplete - (sensed i. e., two-to-four-sensed); and complete-(sensed, i, e., fivesensed) ; (As four, the just preceding two and) the last (divided into) two (i. e. irrational and rational) ; (As five, according to ) senses (from one-sensed to fivesensed) ; ( As six according to ), ( embodiments) (i. e. earth, water, fire, air, vegetable, and mobile) ; (As seven, the first five of the just preceding, and the two classes) of the last (i. e. the irrational and rational nobile) ; (As eight, five Immobiles and) three (mobiles, i. e. incomplete-sensed, and irrational and rational five-sensed); (As nine, the five immobiles and the) four (mobiles i. e. the two-sensed, three-sensed, four-sensed, and five-sensed) ; (As ten, five immobiles and the) five (mobiles, i. e. two, three, four, irrational five-sensed and rational five-sensed). (These are the ten varieties.) paNajugale tasasahiye tasassa duti caduraparAga bhedajude / chaddugapatteyatamhiyatasassa tiyacadura paraNagabheda jude // 76 // paJjayugale trasasahite trasya dvitricatuH paMcakabheda yuteH / Sadvika pratyeke ca trasasya tricatuH paMca bheda yute // 76 //

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58 THE SACRED BOOKS OF THE JAINAS. 76. (Considered as eleven) the pair of five (immobiles, gross and fine) with mobiles ; (As twelve, the ten immobiles,) and the two (kinds) of mobiles), (2. e, incomplete-sensed and complete-sensed), (As thirteen, the ten immobiles and the three (kinds of mobiles, c. e, incomplete-sensed, irrational and rational complete-sensed). (As fourteen, the ten immobiles and the) four (kinds of mobiles, ?. e. two-to-five-sensed) ; (As fifteen, the ten immobiles) and the five kinds (of mobiles, i. e, two, three and four-sensed and irrational and rational five-sensed). (As sixteen, the pair of six immobiles, i. e. gross and fine, earth, water, fire, air, Nitya-Nigoda and Itara.Nigoda souls) individual--souled (vegetables) and three (kinds) of mobiles, (i, e,, incomplete-sensed, irrational and rational complete-sensed). (As seventeen, the thirteen immobiles and) the four (kinds of mobiles, i. e. two-to-five-sensed); (As eighteen, the thirteen immobiles) with five kinds (of mobiles, i .e. two, three, four-sensed and irrational and rational five-sensed). (They) have (the eighteen) varieties. sagajugalamhi tasassaya paNabhaMgajudesu hoti unnviisaa| eyAduNavIsatti ya igiviti guNide have ThANA // 77 // saptayugale trasasyacapaMcabhaMgayuteSu bhvNtiekonviNshtiH| ekAdikonaviMzAtIrItacaekadvitriguNite bhveyuHsthaanaani||77|| 77. By adding the five kinds of mobiles, (i. e, two, three and four-sensed and irrational and rational fivesensed) to the pair of the seven (immobiles, i. e. the six gross and fine, earth-bodied, water-bodied, fire-bodied, air-bodied, Nitya-Nigoda and Itara-Nigoda souls, and the seventh pair of host-individual-souled and non-host-individual-souled-vegetable souls), they become nineteen. These one to nineteen (varieties) multiplied by one, two and .

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The following table shows the 19 varieties (Sthana) of the soul classes, (gatha 75 to 77). MUNDANE SOUL. Immobile (1) Mobile (2) --. One-sensed (1) Incomplete-sensed (2) Complete-sensed (3) Irrational (3) Ration Two- sensed (2) Threesensed (3) Foursensed (4) Five Sensed (5) Earthbodied (1) Waterbodied (2) Fire. bodied (3) Air. bodied Vegetable (5) Bodied Mobile (6) Irrational (6) Rational (7) Incomplete Completesensed (7) sensed (6) Rational (8) ... TWO- Three- Bensed sensed (7) Foursensed (8) Five-sensed (9) Irrational (9) Rational (10) Mobile (11) Fino(1) Grossi2) Fine(3) Gross A) Fine(5) Gross(6) Fine 7) Gross (8) Fine (9) Gross (10) Incomplete-sensed (11) Complete sensed (22 (18) Irrational (12) Rational Two-sensed(11) Three-senged(12) Four-sensed (13) Five-sensed (14) T al (16) 15 Irrational (14) Rational (16) Nitya-Nigoda (9) Itara-Nigoda (10) Nitya-Nigoda (11) Itara-Nigoda(12) Individual-souled(13) Incomplete-sensed (14) Irrational (15) Ratio Two-sensed Three-sensed Four-gensed (16) Five-sensed (17) al (18) 18 (15) Irrational (17) Ratiot19) 19 Host (13) Non-boat (14) Two-sensed Three-sensed Four-sensed (15) (16) (17) (18) 58a

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GOMMATASARA. 59 three become (nineteen, thirty-eight, and fifty-seven) varieties (respectively). sAmagaNeNa tipaMtI paDhamA vidiyA apurANage idre| pajjatte laddhiapajjatte'paDhamA have ptii||78 // sAmAnyena tripaMktayaH prathamA dvitIyA apUrNake itarasmin / paryApte labdhyaparyAsa prathamA bhavet paMktiH // 7 // 78. (These nineteen varieties should be written in) three rows, the first (to be multiplied) by (soul in) general, the second by non-developable, and the other, (i. e, developable), and the third row by developable, potentially developable (Nirvrittyaparyapta) and absolutely nondevelopable (Labdhyaparyapta). Commentary. Thus the varieties may be :(1.) (2.) (3.) 1x1-1 1x2-2 1x3-3 2x1-2 2x2-4 2x3-6 3x1-3 3x2-6 3x3-9 4x1-4 4x2-8 4x3-12 5x1-5 5x2-10 5x3--15 6x1-6 6x2-12 6x3-18 7x1-7 7x2-14 7x3-21 8x1-8 8x2016 8x3-24 9x1-9 9x2-18 9x3-27 10x1-10 10x2-20 10x3-30 11x1-11 11x2=22 211x3-33 12x1-12 12x2-24 12x3-36 13x1-18 13x2-26 13x3-39 14x1-14 14x2-28 14x3-42 15x1-15 15x2-30 15x3-45 16x1-16 16x2-32 16x3-48 17x1-17 17x2-34 17x3351 18x1-18 18x2-36 18x3-54 19x1-19 19x2-38 19x3-57 190 380 570

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60 THE SACRED BOOKS OF THE JAINAS. This gatha gives us the Five hundred and seventy soul classes as shown in the table. For illustration, let us take the 10th variety. If we simply multiply it by one, irrespective of the distinction of developable, and non-developable, we get ten soul classes. If we distinguish them as developable and non-developable we shall have twenty soul classes. Again if we distinguish them as developable, potentially developable, and absolutely non-developable, we get thirty soul classes. Thus we have at the maximum thirty soul classes in the tenth variety, at the minimum ten classes, and at the medium twenty classes. Similarly, if we add all the classes in all the varieties from one to nineteen, we get at the minimum total 190, at the medium 380, and at the maximum 570 soul classes. The division of souls into 570 classes, it should be noted, is meant only for clear exposition and grasp of the different varieties of souls. Strict. ly and logically, there are only ninety-eight (98) soul classes, as shown in the following two gathas.

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The 570 soul classes in 19 varieties (gatha 75 to 78). (1) (13) (14) (15) (16) 117) (18) (19) 1. Mundane soul. 2. Immobile. Mobile. 3. One sensed. Incomplete Complete sensed. sensed. Irrational. Rational. Two sensed Three sensed. Four sensed. Fiv: sensed. Earth-bodied. Water-bodied. Fire-bodied. Air-bodied. Veptable- Mobile. bolied. Irrational. Rational. Incomplete. Irrational-five Rational-five sensed. sensed. sensed. Two-sensed. Three-sensed Four-sensed. Five-sensed. Irrational Rational. 11. Barth-bodied- Water-bodied. Fire-bodied- Air-bodied- Veetable. Earth-bodied. Water-bodied Fire-bodied- Air-bodied Vegetable fine. fine. fine. fine. boced fine gross. gross. gross. bodied-gross. Mobile. gross. Incomplete Completesensed. sensed. Irrational- Rational-five five-sensed. sen ked. Two-sensed. Three-senged. Four-sensed. Five-sensed I five-sensed. sensed. Nite-nigoda. Itara-nigoda- Earth-bodied. Water-bodied Fire-bodied-Air-bodied- Nitya-nigoda Itara-nigoda- Individual. fine. i gross. gross. gross. gross. gross. gross. sopled- vegetable, Irrational Rational-five Incomplete. In incomplete Irrational. Sive Raitional-five sensed. i sensed. sensed. Twosensed. Three-sensed. Four sensed. Five-sened. Host: individual souled veget- able. Non-hostindividual. souled vegetable. . . "Irrations five Rational five sensed. sensed Two-sensed. Three-sensed. Foar sened. Irrational.five Rational-five sensed. sensed. These 19 may be further divided into (1) Developabland 12). Non-developable, making 38 kinds. (1). Developable nd (2). Potentially developable, and (3). Absolutely Non-developable making 57 kinds. It wondd the number of soul-classes in each of these 7 kinds we get the total number 570 soul-classes. 60a

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GOMMATASARA. saari igivigale asari sari gayajalathala khagANaM / gabbhabhave samucche dutigaM bhogathala khecare dodo // 76 // ekapaMcAzat eka vikale asaMjJi saMjJi gatajalasthala khagAnAM / garbhabhave sammUcheM dvitrikaM bhogasthala khecare dvaudvau // 76 // 61 79. Fifty one ( soul-classes, composed) of one (sensed) and incomplete (sensed-souls ), two ( classes) of souls of uterine birth and three (of) spontaneous generation, (which may be either) rational or irrational, and either_water-inhabiting, earth-inhabiting or Air-flying (five sensed sub-human beings) of Karma-bhumi workregion, and two of each of the earth-inhabiting and Air flying Bhoga-bhumi enjoyment-region (5-sensed sub-human). prajjava maleccha maNue tidubhoga bhUmije dodo / suraNiraye dodo idi jIvasamAsA hu ar3aNavadI // 80 // Aryamleccha manuSyayostrayo dvau bhogakubhoga bhUmijayodvau dvau / suranirayodvau dvau itijIva samAsA hi aSTAnavatiH // 80 // 80. Three and two (classes) of the human souls in the religious (Arya) and non-religious (Mlechchha) regions .: respectively, two of each of the enjoyment regions, proper (Bhoga-bhumi) and improper (Kubhoga-bhumi) respectively, two of each of the celestial and Hellish beings. Thus soul-classes are in reality Ninety eight. See. Table overleaf.

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62 as on Table showing the 98 Soul Classes. I.-Immobile one-sensed souls (Ekendriya.) (1) Earth-bodied (2) Water-bodied Each of these six, (3) Fire-bodied may be either (1) GrossAir-bodied (bodied or (2) Fine-bodied. Each of these 17, may (5) Vegetable 11. Nitya Nigoda Hence ... ... 12 be either. J2. Itara Nigoda 6 1. Developable 17 13.-Host-individual-souled 2. Potentially deve(4. Non-host-individual souled lopable 17 3. Totally-non-developable 17 II.-Mobile incomplete sensed souls. (1) Two-sensed 51 51 (2) Three-sensed (3) Four-sensed III-Mobile complete five-sensed souls :(A1) Sub-human beings of karma-bhumi, work-region (1) Water-inhabiting) Each of these 3, may be Each of these six) on ser Sex (2) Earth-inhabiting either (1) rational or (2) may be of either (1) developable ... Air-flying irrational making in all { (1) Uterine birth I or (2) Potentially developable 6 6 classes. or of (2) Spon- (1) Developable taneous genera (2) Potentially developable ... 6 tion (3) Totally non-developable... 6 30 THE SACRED BOOKS OF THE JAINAS. * 6

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[A2] Sub human souls of Bhoga-Bhumi (Enjoyment-region). Always rational and of Uterine birth, 1. Earth inhabiting 2. Air flying [B1] Human-souls of Karma bhumi (work region), (1) of Arya Khanda (Religious region) Always of Uterine birth. (2) of Mlechchha-khanda (non-religious), region) (1) Developable (always) of Uterine birth) (2) Potentially developable [B2] Human souls of Bhoga-bhumi (enjoyment region). [C] Celestial souls [D] Hellish souls Each of these two may be either (1) Developable... or (2) Potentially developable (1) of Uterine birth{ 14 (2) of Spontaneous birth, (Absolutely non-developable) 1 (1. Those of the proper enjoyment region Those of the improper enjoyment region. Developable {(2) Potentially developable Developable Potentially developable 000 ... ... (1) Developable (2) Potentially developable frankf (1) Developable (2) Potentially developable Developable Potentially developable 1 1 ... :. 200 ... ww ... 2 .or 2 34 34 www 11 15 100 1 THIES 1 9 9 2 2 2 218886 98 GOMMATASARA. 63

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64 THE SACRED BOOKS OF THE JAINAS. - saMkhAvattaya joNI kummuNNaya vaMsapattajoNI ya / tatthaya saMkhAvatte NiyamA du vivajade gabbho // 81 // zaMkhAvartakayoniH kUrmonnatavaMzapatrayonI ca / tatraca zaMkhAvarte niyamAt vivaya'te grbhH||81 // 81. Nucleus or womb (Yonj), (is of three kinds); conch-circled (Shankha-varta, with circular gradations like the inside of a conch), tortoise-high (Kurmonnata, high like the back of tortoise) and bamboo-leaf (Vanshapatra), (long like the leaf of a bamboo). Of these in the conch like circular nucleus, as a rule, Uterine birth.is denied. ___ Commentary. Necleus may be divided according to its form, (Akara) or characteristic (Guna), The above 3 divisions are according to the form, and the divisions, according to characteristic, are given in Gatha 83. There is no uterine birth in the conch-circled nucleus. It is found in goddesses and in some of the wives of (Chakravarti) Rajas. kummuNNaya joNIe titthayarA duviha cakavaTTI ya / rAmAvi ya jAyaMte sesAe sesagajaNo du||82|| kUrmonnatayonau tIrthaMkarAH dvividhacakravartinazca / rAmA api ca jAyante zeSAyAM zeSakajanastu // 2 // 82. In the tortoise-high nucleus, Tirthankaras, the two kinds of Chakravartins and also Balbhadras are born. In the remaining (bamboo-leaf like nucleus) other human beings (are born). Commentary. Tirthankaras-are the proclaimers of liberation and the guides on the path to it. Their number is twenty-four in each cycle of time in each of the Bharat, and Airavata-kshetras. Chakravartins--are the monarchs of all the six parts of Bharat kshetra or Airavata kshetra. They are twelve in each cycle of time in each of the two regions.

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GOMMATASARA. 65 Chakravartins are of two kinds. An Ardha Chakravartin rules over three out of 6 parts of one of the 2 Kshetras, each consisting of one arya-khanda and 5 Mlechha-khanda. Sakala Chakvartins rule over all the six parts of a Kshetra. An Ardha-chakravarti, may be either a Narayana or his opponent Pratinarayana. The elder brother of a Narayana is called Baldeva or Balabhadra. In each cycle of time, there are nine Narayanas, nine Pratinarayanas and nine Balabhadras. In each of the two Kshetras there are 24 Tirthamkaras, 12 Chakvartins, 9 Narayanas, 9 Prati-Narayanas, and 9 Balbhadras the 63 Great men (Shalaka-Purusha), who flourish in each Avasarpini and Utsarpini, the descending and the ascending arc of the cycle of time. jammaM khalu saMmucchaNagabbhuvabAdA du hodi tjjonnii| saJcittasIdasaMuDasedaramissA ya patteyaM // 83 // janma khalu saMmUrchanagarbhopapAdAstu bhavati tadyonayaH / sacittazItasaMvRtasetarAmazrAzcapratyekam // 83 // 83. Definitely, birth is (either) spontaneous (Sam. murchchhana), uterine, (or) instantaneous (Upapada). Their nuclei (are) (1) Living matter, (2) Cold, (3) Covered, their opposites, and the combinations of each pair. (For details see Tattvartha sutra Chapter II, Sutra 31, 32, S.B.J. Vol. II, by Mr Jaini, pp. 70, 71, 72.). potajarAyujaaMDajajIvANaM gabbha devaNirayANaM / ubabAdaM sesANaM sammucchaNayaM tu NidiDaM // 84 // potajarAyujAMDajajIvAnAM garbhaH devanArakAnAm / upapAdaH zeSANAM sammUrchanakaM tu nirdiSTam / / 84 // 84. For Unumbilical (Pota), Umbilical (Jarayuja), and Incubatory (Andaja) souls, uterine birth; for Celestial and Hellish beings, instantaneous rise, (and) for the rest, spontaneous generation, have been declared. (For com. see Tatvartha sutra, S.B.J. Vol. II. Chapter II Sutra 38-35).

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66 THE SACRED BOOKS OF THE JAINAS. ubabAde aJcittaM gabbhe missa tu hodi sammucche / saJcittaM accittaM missaM ca ya hodi joNI hu // 85 // upapAde acittA garbhe mizrA tu bhavati saMmUrcha / sacittA acittA mizrA ca ca bhavati yonirhi // 85 // 85. The nucleus for instantaneous rise, is non-living matter; for uterine births, the combination (of living and dead matter : (and that) for spontaneous generation is living matter, non-living matter or their combination. ubabAde sIdusaNaM sese sIdusaNamissayaM hodi / ubabAde yakkhesu ya saMuDa viyalesuviulaM tu // 86 // upapAde zItoSNe zeSe zItoSNamizrakA bhavanti / upapAdaikAkSeSu ca saMvRtA vikaleSu vivRtA tu // 86 // 86. For instantaneous rise (Upapada) cold or hot, (and) for the rest, cold, hot, or their combination; for souls who take instantaneous rise and for one-sensed beings, the covered (samvrita , and for incomplete-sensed (two to foursensed) souls, exposed (Vivrita) is (the Nucleus). ganbhajajIvANaM puNa missaM NiyameNa hodi joNI hu| sammucchaNapaMcakkhe viyalaM vA viula joNI hu|| 87 // garbhajajIvAnAM punaH mizrA niyamena bhavati yonihi / saMmUrcchanapaMcAkSayoH vikalaM vA vivRtayonirhi // 87 // 87. Again for the soul taking uterine-birth, the combination (of coverea and exposed) is the nucleus by rule. For the five-sensed soul of spontaneous generation, only the exposed is the nucleus like (that of) the incomplete-sensed (soul). Commentary. The nucleus where a soul takes birth must have the following characteristics. Its matter, must be either living or non-living, or a combination of living or non-living; it must be either hot, or cold or a combination of hot and cold ; it must be either covered, or

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GOMMATASARA. 67 exposed, or a combination of covered and exposed. The characteristics of a nucleus in case of each of the three kinds of birth will appear from the following tabular statement : Kinds of births. Kinds of Nuclei |(1) Non-living matter. Instantaneous rise (Upapada) ... (2) Cold or hot. (3) Covered. (3) Combination of (living and non-living). Uterine birth Combination of (covered and exposed). (3) Cold, hot or their combi nation. Spontaneous generation .. (1) Living or non-living matter or their combination. Cold, hot or their combination (1) Mobiles Exposed. (2) One sensed ... \(3) Covered sAmaNNeNa ya evaM Nava joNIo havaMti vitthAre / lakkhANacadurasIdI joNIo hati NiyameNa // 88 // sAmAnyena caivaM navayAnayo bhavaMti vistaare| lakSANAM caturazItiH yonayo bhavaMti niyamena // 8 // 88. Generally thus there are nine nuclei (but) in detail, there are by rule eighty-four Lakhs of Nuclei. Commentary. Note that all souls with 1, 2, 3, or 4 senses are necessarily born by spontaneous generation. Only the 5 sensed souls are born in all the 3 possible ways by spontaneous generacion, uterine birth, and instantaneous rise. Note also that celestial and hellish beings are 5 sensed and born by instantaneous rise. Both are born in a covered nucleus, the celestial being born in a sort of box-bed and the hellish beings in a sort of bladder hung from the ceilings of their holes in hell. Note also that all the egg-born souls must be five sensed although they may be with or without mind. The pigeon or dove is a five sensed being with mind. The nuclei for the hellish beings

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68 THE SACRED BOOKS OF THE JAINAS. are hot upto the first 3 parts of the fifth hell, and cold in the remaining f of the fifth, and in the 6th and 7th hells. giccidaradhAtusattaya tarudasa viyaliMdiyesu chazceva / suraNirayatiriyacauro coddasa maNue sadasahassA // 86 // nityetaradhAtusapta ca tarudaza vikaleMdriyeSu SaTceva / suranirayatiryakcatasraH caturdazamanuSye zatasahasrAH // 86 // 89. (There are ) seven lakhs ( nuclei ) ( for births) in Nitya (Nigoda), Itara ( Nigoda), and (the four) embodiments (dhatu), (earth-bodied, water-bodied, fire-bodied and air- bodied), (each); ten (lakhs) ( in individual-souled) vegetables; and only six ( lakhs) in incomplete-sensed; four (lakhs) in celestial, hellish, and sub-human (fivesensed) (each), and fourteen ( lakhs) in human. For enumeration of the nuclei see Tat. Sutra, S. B. J. Chapter II Sutra 32. ubabAdA suraNirayA gabbhaja samucchimA hu paratiriyA / sammucchimA mAssA'pajjattA eyaviyalakkhA // 60 // upapAdAH suranirayAH garbhaja saMmmUcchimA hi naratiryacaH / sammUrchimA manuSyA aparyAptA ekavikalAkSAH // 60 // 90. Instantaneous rise appertains to celestial and hellish souls; uterine birth and spontaneous generation to human and sub-human souls ; and one (sensed ) and incomplete sensed (sub-human-souls ) have spontaneous generation (only). paMcakakha tirikhAo gabbhajasammucchimAtirikkhANaM / bhogamA gabbhabhavA kharapurANA ganbhajA ceva // 61 // paMcAkSatiryacaH garbhajasammUrcchimA tirazcAm / bhogabhUmA garbhabhavA narapUrNA garbhajAzcaiva // 61 // 91. Five-sensed sub-human souls are either of Uterine birth or of spontaneous generation; sub-human souls

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GOMMATASARA. of the enjoyment region (bhoga-bhumi) (are all of Uterine birth; and developable human souls also are always of uterine birth. ubabAda gabbhajesu ca laddhi apajjattagA e yime / rasammucchima jIvA laddhi apajjattagA caiva // 62 // upapAdaga maijeSu ca labdhyaparyAptikA na niyamena | narasammUcchimajIvA labdhyaparyAptakAzcaiva // 62 // 69 92. Absolutely non-developable souls, by rule, never have instantaneous rise or uterine birth, while human souls of spontaneous generation are only absolutely nondevelopable. Commentary. Human souls of spontaneous generation are born in the armpits, womb and breasts of females in Arya Khanda, excepting those of the prime queen of a Chakravartin. They are also born in dirty places where urine, night-soil and such like things are laid. They are not visible to the human eye. There life is the shortest. They are born and they die 18 times in one pulse-beat, which is 3772nd part of a muhurta i. e. 48 minutes. irayA khalu saMDhA gara tiriye tirie hoMti sammucchA / saMDhA surabhogamA purisicchI vedagA caiva // 63 // nairikAH khalu SaMDhA naratirazcastrayo bhavati sammUrcchAH / paMDhAH surabhogabhUmAH puruSastrIvedakAzcaiva // 63 // 93. Hellish souls are invariably bi-sexual or hermaphrodite, and sub-human souls are (of all) the three (sexes, e. g. masculine, feminine and common); (human and subhuman) souls of spontaneous generation are of common sex; the celestial souls and the inhabitants of enjoyment region, (Bhoga-bhumi) are either of masculine or of feminine sex. Commentary. Sexes are of two kinds : (1) Sex organ and (2) sex-inclination. Sex organs are due to the operation of Angopanga, limbs and minor limbs sub-class of the

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THE SACRED BOOKS OF THE JAINAS. body-making karma. The sex inclination is due to the operation of the sex, (Veda) sub-class of the deluding-karma (mohaniya). 70 Celestial and hellish beings, and those born in the Bhoga-bhumi, and those born by spontaneous generation have the sex inclination corresponding to their sex organ, but this is not essential in the rest the human and the sub-human beings. sahamaNigoda pajjayassa jAdassa tadiyasamayamhi | aMgula asaMkhabhAgaM jahara mukkastayaM macche // 64 // sUkSmanigodAparyAtakasya jAtasya tRtIya samaye / aMgulA saMkhyAta bhAgaM jaghanyamutkRSTaM matsye // 64 // 94: The size of the body of a fine-bodied and non-developable (Nigoda) soul in the third instant after it has taking birth in its nucleus (i. e. after its vigrahagati or passage for transmigration) is an innumerable part of one (cubic) finger (anguli). This is the minimum (bodily size). The maximum size is fonnd in the fish born in the last and the biggest ocean called Svayambhuramana of the world. Commentary. The body of a fine-bodied non-developable Nigoda-vegetable soul is oblong in the first instant of its birth, square in the second instant, and in the third instant it contracts and becomes circular. In the circular state the dimentions of its body are at their minimum, after the third instant it begins to grow. sAhiya saharasamekaM vAraM kosUrA meka mekaM ca / joya sahassadIhaM pamme viyale mahAmacche // 65 // sAdhikasahasramekaM dvAdaza krozonamekamekaM ca / yojana sahasradIrgha padme vikale mahAmatsye // 65 // 95. Amongst one-sensed beings the lotus (plant of Svayambhuramana, the last continent is) a little over one thousand Yojanas, high and one (Yojana) in diameter,

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GOMMATASARA. 71 (amongst the two sensed, incomplete-sensed souls) (the conch of the Svayambhuramana ocean) is twelve (Yojans long), the red Scorpion, a three-sensed soul of the Sva. yambhuramana continent is (one krosa less one (Yojana long; the Black Bee, a four sensed soul of the above continent is) one (Yojana Long) (and amongst the five sensed souls) the Great Fish (Maha Matsya of the same ocean) (is) one thousand Yojanas (long). Commentary. Space (Akasha) is divided into the universe (Loka-kasha) and non-universe (aloka-kasha). The unverse is divided into three parts. The upper universe, (Urdhva Loka), the middle universe (Maddhya Loka,) and the lower world (Adhah-Loka). The upper universe and that alone contains the heavenly order (kalpavasi) of celestial beings. In the centre of the middle universe there is Mount Meru. It is surrounded on all sides by Jambu Dvipa, a continent hay diameter of 1.00.000 large yojans. Jambu Dvipa is encircled by the ocean. Lavanodadhi, 2,00,000 large yojans in diameter ; this is encircled by the continent Dhatuki khanda 4,00,000 large yojans in diameter; encircled by the occan Kalo Dadhi 8,00,000 large yojans in diameter; this is encircled by the continent Pushkaravara-dvipa 16,00,000 large yojans in diamater. Puskaravara dvipa is bisected throughout by the mountain Manu-shottara, so called because no human beings can exist beyond this mountain. Beyond Pushkaravara dvipa there are innumerable oceans and continents, the diameter of each one being double of that of its predecessor. The last continent is Svayamb-huramana and the last ocean is also called Svayambhu ramana. The last continent is divided in its middle by the mountain Svayamprabha. The first 2 continents and the first 2 oceans have both Karma and Bhoga Bhumis. The last ocean and half of the last continent next to the ocean have got pnly Karma Bhumi. The rest of the oceans ard continents have only Bhoga Bhumi. The middle universe is the abode of 3 orders of celestial beings i.e., the residentials (Bhavanavasi). pripetatics (Vyantara) and Stellars (Jyotisha) orders, as also of the human and sub-human beings. Human and sub-humanbeings both of Karma and Bhoga Bhumi are found in the first two oceans and the first 2) continents. i.e. up to the Manushottara. No human beings of any kind are found anywhere else in the universe. One sensed beings are found in the whole universe. 2 to 4 sensed and 5 sensed irrational beings are found

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72 THE SACRED BOOKS OF THE JAINAS. only in the first 2 oceans, first 2} continents, last continent and the last ocean. Five sensed rational human beings are found only in the first 2! continents and the first 2 oceans. Five-sensed rational subhuman beings of the Bhoga-Bhumi type are found everywhere except the last half continent and the last ocean. Beyond Manushottara up to the Syayamprabha there are only 5 sensed animals with mind, only of the Bhoga Bhumi type. In the last continent and the last ocean there are all kinds of sub-human animals of the Karma Bhumi type. The enormous, almost unimaginable, extent of the last of the innumerable continents and oceans is evident from the fact that Jambudvipa the first of them is one lac yojans in diameter. Each yojan being of the larger kind which is 500 times of the smaller yojan which is equal to 4 koses or 8 miles. Thus the diamete of Jambudvipa is 40,00,00,000 miles. This figure is doubled in a geometric-progression and it is impossible for the ordinary human mind to conceive it when we consider the dimensions of the last ocean. The lotus in the last ocean has a stalk 1000 yojans long and 1 yojan in diameter. Its whole volume is about 750 cubic yojans. And the great fish there, is 1000 yojans long, 500 broad and 250 yojans thick. These huge dimensions of living beings are quite in keeping with the dimensions of Swayambhu ramana samudra, the last and biggest of all the oceans in the universe. and they are quite possible and reasonable. These matters like all others, are quite plain to the Omniscient, who is the ultimate source of our knowledge about them. Here one Yojana is equal to four Krosas, or 8 miles. This is the ordinary short Yojana which is used for measuring bodies. The great Yojana which is five-hundred times greater is used in showing the measures of continents and oceans etc. viticapa puNNajahaNaNaM aNundharI kunthukANa mcchiisu| sicchayamacche vidaMgula saMkhaM guNidakamA // 66 // dvi tricapa pUrNa jaghanya manuMdharI kuMthu kANa mkssikaasu| sikthakamassye vRndAMgulasaMkhyaM sNkhygunnitkrmaaH||16|| 96. The minimum (size) of the developable two (sensed soul, as in the case of Anundhari, (is) a certain numerable

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GOMMATASARA. part of one cubic finger, (and that of the) three (sensed) four (sensed) and five (sensed soul) (as in the cases of) Kunthu, Kana Makshika (a certain earfly (and) sikthaka matsya (a certain tiny sort of fish) (is) respectively numerable times the bodily sizes of the immediately preceding one. Commentary. For example, let us suppose that the size of Anundhari is 1000 cubic finger and suppose the multiplicant is 2, then the size of Kunthu would be, that of Kana Makshika 3-2 and that of Sikthaka matsya would be cubic finger. It will be seen that the minimum bodily size of any developable mobile soul is only some part of cubic finger. The method of finding out the different variations in bodily sizes between the minimum and the maximum is described in the following five gathas : suhamaNivA bhUvAte ANi padihidaM idaraM / biti ca pamAdillAgaM eyArANaM tiseDhIya // 67 // sUkSmanivAte 73 bhUvAte anipratiSThitamitarat / dvitricAdyAnAmekAdazAnAM trizreNayaH // 67 // 97. (Out of the sixteen non-developable ) Fine nigoda, air, fire, water and earth (bodied souls ; gross air, fire, water, earth-bodied and nigoda souls ), host - individual-souled and the other (i. e., non-host-individual-souled vegetables); and the two, three, four and five (sense-souls ) ; three rows should be made by the (first) eleven. apadidipatteyaM biti ca pati caviprapadiTTidaM sayalaM / ticavipadividaM ca ya sayalaM bAdAla guNidakamA // 68 // apratiSThita pratyekaM dvitricapatrica dUdhapratiSThitaM sakalam / tricatya pratiSThitaM ca ca sakalaM dvAcatvAriMzadguNitakramAH // 68 // 98. Non-host-individual-souled, two, three, four and five (sensed developable souls, should be placed in one line, then) three, four and two (sensed souls, non-host--individualsouled vegetables and ) full (sensed-souls ) non-developable, should be placed in another line and then three,

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74 THE SACRED BOOKS OF THE JAINAS. four, (and) two (sensed), non-host-individual-souled and five (sensed developable souls should be placed in a third line) (out of the above sixty-four) the forty-two (i. e., sixteen and eleven of the first and second lines respectively and the five each of the last three lines have sizes) in an ascending multiple order. avaramapuNNaM paDhamaM solaM puNapaDhama vidiyata diyolii| puriNadara puNNayANaM jahaeNamukkassamukkassaM // 66 // avaramapUrNa prathame SoDaza punaH prathama dvitIyatRtIyA vliH| pUrNetarapUNAnAM jaghanyamutkRSTamutkRSTam // 16 // 99. The sixteen non-developable (souls of) the first (row have) the minimum (bodily size) and (of the three rows of eleven each) the first is of developable (souls of) minimum (size), the second of non-developable (souls) of maximum (size, while) the third row is of the developable (souls) of maximum (size). puNNa jahaNaNaM tatto varaM apuNNassa puNNaukkassaM / bIpuNNajahaNotti asaMkhaM saMkhaM gunnNttto|| 10 // pUrNajaghanyaM tato varamapUrNasya pUrNotkRSTam / dvipUrNajaghanyamiti asaMkhya saMkhyaM guNaM ttH|| 100 // suhamedara guNagAro Avali pallA asaMkha bhAgodu / saTThANe seDhigayA ahiyA ttthekpddibhaago|| 101 // sUdametaraguNakAra zrAvalipalyAsaMkhyeyabhAgastu / svasthAne zreNigatA adhikaasttraikprtibhaagH|| 101 // 100. (Further, the first of the three rows of five each is of) developable (souls of) minimum (size), (the next row is of) non-developable (souls of) maximum (size), (and the third row is of) developable (souls of) maximum (size). The bodily size of altogether twenty-nine namely, the sixteen in the first row, and the eleven in second row, and the first two of the (first row of five, the last being), the

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GOMMATASARA. minimum sized 2-sensed developable, (grows) by innumerable, (and) thereafter, in the last thirteen places, by numerable multiplications (successively). 75 101. (Of the twenty-nine classes shown above, the bodily size) of fine, and other (i. e., gross-bodied souls, is to be found by) multiplying (in their due order), (the size of the immediately preceding one), by an innumerable part of an avali (a wink), and (by an innumerable part of one) palya (respectively). (The bodily size) of each (of the souls) in (the last two of the three) rows (of eleven each, is to be found) by adding (to the immediately preceding class) its (innumerable part of an Avali, wink) fraction.

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Table showing the bodily sizes (gathas 97 to 101.). 76 1 | 2 | 3 | 4 | 5 i 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 15 f. N. 16. Non-developable souls of minimum size. F. A. f. F. f.w. f. E. g. A.g. F.g. W. 8. E. g. n...ht. N. ht. 2. s. 3. S.) 4. S. 5. 8. il. V. il. V. 11. Developable (minimum size.) 17 f. N. 20 23 if. A, f. F. f. W. 29 f. E. 32 3538 41 44 47 g. A. 8. F.g. w. g. E. g. N.ht. il. 11. Non-developable (maximum size). ! f. N. f. A. f. F. f. W. 30 33 36 8942 | 45 | 48 f. E. g. A. g. F.lg. w.g. E. g. N. ht. il. V 11. Developable (maximum size). f. N. 124 25 f. A. f. F. 28 f. W. 31 34 37 40 43 46 49 f. E. g. A. g. F. g. W.g. E. g. N. ht. il. THE SACRED BOOKS OF THE JAINAS. y. 5. Developable (minimum). 50 N.ht, il. 51 2 S. 52 3 S. 53 4 $. 54 1 5. S. 5. Non-developable (maximum). 155 3 S. | 4S. 58 59 2 $. N.ht.il. V. 5 S. 5. Developable (maximum). 63 2 S. N.ht.il.y. 64 35. 5 S. A-Air-bodied, E=Earth-bodied. F=Fire-bodied. f-Fine, ABBREVIATIONS. g=Gross. ht=host-souled. il-individual-souled. N, ht, -Non-host. N.=Nigoda. S.-Sensed. V.- Vegetable. W.=Water.

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GOMMATASARA. avarubari igipadese jude asNkhejbhaagvddddhiie| AdI NiraMtaramado egegapadesapariDDhI // 102 // avaropari ekapradeze yute asaMkhyAtabhAgavRddhaH / AdiH nirantaramataH ekaikapradezaparivRddhiH // 102 // 102. The first stage in the innumerable-part-increase (asamkhyata bhaga-vriddhi) is reached by adding one 'spatial unit' (pradesh) to the minimum size. Further than this there is consistently an increase of one spatial unit (in every subsequent size.) Commentary. The minimum bodily size has innumerable spatial units. From this it grows by four kinds of increase till the size in the second place (i. e. that of fine non-developable air-bodied souls) is arrived at. The increase is of six kinds namely. 1. Infinite-part increase (ananta-bhaga vriddhi). 2. Innumerable part-increase (asamkhyata bhaga vriddhi). 3. Numerable-part-increase (samkhyata bhaga vriddhi). 4. Numerable fold increase (samkhyata guna vriddhi.) 5. Innumerable fold increase (asamkhyata guna vriddhi. 6. Infinite-fold-increase (ananta-guna vriddhi). Besides these six, there is also a seventh increase called indescribeable (avaktavya). It operates between the end of one increase and the beginning of another. Out of these six kinds of increases the 2nd, 3rd, 4th, and 5th increases only apply in the increase of size. The first and the last, infinite part and infinitefold increases are out of question since the spatial units of all sizes from the minimum to the maximum are not infinite but innumerable only. The process of the four increases is shown in the following gathas. avaroggAhaNamANe jhnnnnprimidasNkhraasihide| avarassubari uDDhe jehamasaMkhejabhAgassa // 103 // avarAvagAhanAmAne jghnyprimitaasNkhyaatraashihite| - avarasyopari vRddha jeSThamasaMkhyAtabhAgasya // 103 //

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73 THE SACRED BOOKS OF THE JAINAS. 103. The highest stage in the innumerable part (increase) is reached (when a number equal to the minimum size plus the quotient obtained by dividing the number of spatial units of the minimum size by the minimum preliminary innumerable, (Jaghanya parita samkhyata, a kind of innumerable) is obtained. See Gem Dict. App. B. tassubari igipadese jude avttvvbhaagpaarNbho| varasaMkhamavahidavare rUUNe avarauvari jude // 104 // tasyopari ekapradeze yute avktvybhaagpraarmbhH| varasaMkhyAtAvahitAvare rUpone avaropari yute // 104 // tavvaDDhIe carimo tassuriM rUbasaMjude pddhmaa| saMkhejabhAgauDDhI ubarimado rUbaparivaDDhI // 105 // tavRddhezcaramaH tasyopari rUpasaMyute prathamA / saMkhyAtabhAgavRddhiH uparyato rUpaparivRddhiH // 105 // 104-105. After adding one spatial unit to that (i. e. the last size shown in the preceding gatha) begins the indescribable-part (increase. avaktavya bhaga-vriddhi). The last stage of this (increase) is reached when a number equal to the minimum size plus the quotient obtained by dividing the minimum by the maximum numerical number minus one is obtained. By adding one to that i. e. (the last stage of indescribable increase we get) the first stage of the numerable part-increase. Above that there is a gradual increase of one (spatial unit). avaraddhe avarubAra uDDhe tavvaDhiparisamattI hu| rUbe taduvari uDDhe hodi avattavvapaDhamapadaM // 106 // avarArddha avaropari vRddha tavRddhiparisamAptirhi / rUpe tadupari vRddhe bhavati avaktavyaprathamapadam // 106 / / 106. There is surely an end of this (numerable part) increase when (a number equal) to half of the minimum (size spatial units) added to the minimum (size spatial units is

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GOMMATASARA. reached.) When one is added to this ( number we, get). the first stage of the indescribable-part-increase. rUUNavare avarastuvariM saMvaDDhide tadukkassaM / tahi padese uDDhe paDhamA saMkhejjaguNavaDDhI // 107 // rUponAvare avarasyopari saMvarddhite tadutkRSTam / tasmin pradeze vRddhe prathamA saMkhyAtaguNavRddhiH // 107 // 79 107. The highest point (of indescribable-part-increase) is arrived at by adding the minimum (size spatial units) minus one to (the spatial units of) the mini - mum size. By adding one spatial unit to it, we get the first stage of the numerable-fold-increase (samkhyata guna vriddhi). avare vara saMkhaguNe taccarimo tamhi rubasaMjutte / uggAhaNamhi paDhamA hodi avattavvaguNavaDDI // 108 // avare varasaMkhyaguNe taccaramaH tasmin rUpasaMyukte / avagAhane prathamA bhavati vaktavyaguNavRddhiH // 108 // 108. The last stage of this increase ( is reached when a number equal to the spatial units of) the minimum (size) multiplied by the maximum number is arrived (at ). On adding one to this (measure of ) size, the first stage of indescribable fold-increase is obtained. avaraparittAsaMkheNavaraM saMguNiya ruvaparihINe / taccarimo rUbajude tahi asaMkhejjaguNapaDhamaM // 106 // avaraparItA saMkhyenAvaraM saMguNyarUpaparihAne / taccaramo rUpayute tasminnasaMkhyAtaguNaprathamam // 106 // 109. The final stage of (indescribable fold-increase is reached) when the number equals the spatial units of minimum size, multiplied by the minimum preliminary innumerable (jaghanya- paritasankhyata) minus one. By adding one (more to it), the first (stage) of the innumerable fold (increase is obtained).

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80 THE SACRED BOOKS OF THE JAINAS. rUbuttareNa tatto AvaliyA'saMkhabhAgaguNagAre / tappAugge jAde vAussoggAhaNaM kamaso // 110 // rUpottareNa tata pAvalikAsaMkhyabhAgaguNakAre / tatprAyogye jAte vAyoravagAhanaM krmshH||110|| __110. Then by adding one in gradual succession we get the minimum size of (the non-developable fine) air (bodied soul), which is equal to the minimum-size-spatial units multiplied by an innumerable part of an Avali, applicable to it. evaM ubari viNeo padesavaDDhakamo jahAjoggaM / savvatthekekamhiya jIvasamAsANa viccAle // 111 // evamuparyapi jJeyaH pradezavRddhikramo yathAyogyam / sarvatraikaikasmizca jIvasamAsAnAmantarAle // 111 // 111. Thus further also, the order of increase of spatial units in each and intermediate stage between the soul classes, should be known to be the same every where, as (may be) applicable to each, Commentary These four kinds of increase operate up to the minimum size of the developable two-sensed souls (No. 51 in the diagram). Further than that (that is) from four-sense developable souls (No. 52.) only three kinds of increase operate, as the innumerable fold increase (asamkhyata guna vriddhi) is not possible in their case, as the bodily sizes of those classes are only numerical fold of each other. heTThA jati jahaNaNaM uri ukasayaM have jattha / tatthaMtaragA savve tesiM uggAhaNaviyappA // 112 // adhastanayeSAM jaghanyamupayutkRSTakaM bhavedyatra / tatrAntaragAH sarve teSAmavagAhanavikalpAH // 12 // 112. Those (classes) which have the minimum (bodily size) should be placed below, while their corresponding maximum should be placed above. Between them are all the variations of their sizes.

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GOMMATASARA. bAvIsa satta tiriNa ya satta ya kulkoddisyshssaaiN| NeyA puDhavidagAgaNivAukAyANa parisaMkhA // 113 // dvAviMzatiH sapta trINi ca sapta ca kulakoTizatasahasrANi / jJeyA pRthivIdakAgnivAyukAyAnAM parisaMkhyA // 113 // 113. The number of the kinds of material (Kula-bheda) of the earth, water, fire, and air-bodied souls should be known to be twenty-two seven, three and seven, lakhs of crores (respectively). koDisayasahassAiM sattaTuM Nava ya atttthviisaaiN| beiMdiyateiMdiyacauridiyaharidakAyANaM // 114 // koTizatasahasrANi samASTa nava ca assttviNshtiH| dvIndriyatrIndriyacaturindriyaharitakAyAnAm // 114 // 114. Of the two-sensed, three-sensed, four-sensed and (one-sensed) vegetable bodied souls (the number is) seven, eight, nine and twenty-eight crores of lakhs respectively. addhatterasa bArasa dasayaM kulkoddisdshssaaii| jalacarapakkhicauppayauraparisappesu Nava hoMti // 115 // arddhatrayodaza dvAdaza dazakaM kulakATizatasahasrANi / jalacarapakSicatuSpadoruparisapeSu nava bhavanti / / 115 // 115. Of the (five-sensed) water inhabiting, air-flying, quadruped souls and serpents which crawl on their breasts, (there are, respectively) thirteen and a half, twelve, ten, and nine, lacs of crores kinds of bodily materials. chappaM cAdhiyavIsaM bArasa kulkoddisdshssaaii| suraNerayaNarANaM jahAkama hoMti NeyANi // 116 // SaTpazcAdhikaviMzatiH dvAdaza kulakoTizatasahasrANi / suranarayikanarANAM yathAkramaM bhavanti jJeyAni // 116 //

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82 THE SACRED BOOKS OF THE JAINAS. 116. Of the celestial, hellish and human souls, twentysix, twenty-five, and twelve lacs of crores kinds of bodily materials should respectively be known. yA ya koDikoDI sattAraNaudI ya sadasahassAiM / parANaM koDi sahassA savvaMgINaM kulANaM ya // 117 // ekAca koTikoTI saptanavatizca zatasahasrANi / paJcAzat koTisahasrANi sarvAGginAM kulAnAM ca // 117 // 117. The total kinds of bodily materials of all bodied souls are one Koda-Kodi (one hundred million, 10 m. x 10 m.), ninety-seven lacs, and fifty thousand crores. Commentary. Physique (Kula) is natural constitution. Its characteristics are dependant upon the kind of material molecules of which the physical (audurika) and fluid (vaikriyika) bodies are made. The distinction of physique is due to the operation of the high and low subclasses of the family-determining Karma (Gotra Karma)-This Karma is ever operative along with the body-making, the age-determining, and the feeling Karma (Nama, Ayu, and Vedaniya). This simultaneous co-operation is obvious. The age Karma is a sort of winding up of the whole machinery. Its existence means the existence of the age vitality. It being exhausted, the whole machinery of a particular mundane condition of existence comes to stop. The body making Karma determines the condition of existence, the genus of beings, their bodies, limbs, formation, molecular bondage, interfusion, figure, osseous structure of the body and their various functions, capacities, and effects at-rest and in-motion. The family-determining Karma (Gotra) determines the high or low class of family in which the soul takes birth. The principle of heredity seems to be recognised by Jainism here. In developing its body and senses the soul chooses and assimilates the kinds of material molecules which are in consonance with the character of the family determined for its birth by the family-determining Karma (gotra). The different sorts of constitution of the material molecules of which the physical and fluid bodies are formed are the different physiques mentioned here. A rough obvious observation may be made in this connection by seeing that the constitution of the material body of dog, deer, goat, sheep, lion, man, different kinds of women, plants,

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GOMMATASARA. B 3. Air ajaj si como os minerals, etc., etc., are distinctly different from one another. Careful analysis and deep patient study will bear out the exposition of physique as given here. The number of the various kinds of materials thus assimilated by souls, in various grades of life, have been stated in Gathas 113, 114, 115, 116 and 117. The following statement would clearly demonstrate this subject. The number of various kinds of matter Kulabheda assimilated by:1. Souls, Earth-bodied 220,00000000000. Water , 70,00000000000. Fire 30,00000000000. 700,0000000000. Vegetable bodied 280,00000000000. Two-sensed-sub human 700,0000000000 Three-sensed - 80,00000000000. Four sensed 90,00000000000. 9. Souls Five-sensed Sub-human Water in habiting .. 1,25,000000000000. Air-flying ... 1,20,00000000000, Quadrupeds ... 1,00,0000000000 Crawling serpents 9,00,0000000000. Human , 1,20,00000000000. Celestials .. 2,60,00000000000. Hellish ... 2,50,00000000000. Total ... 1,9,75,000,000,000,00. CHAPTER III. Paryapti or (Developableness). jaha puNNApurANAI gihaghaDavatthAdiyAiM dvvaaii| taha puriNadarA jIvA pajjattidarA muAyavvA // 118 // yathA pUrNapUrNAni gRhaghaTavastrAdikAni dravyANi / tathA pUrNetarA jIvA paryAptetarA mantavyAH // 118 // 118. As there are complete and incomplete houses, pots, cloth, and such things, similarly (mundane), souls (in their capacities) when complete or otherwise (i. e. incomplete) should be understood to be developable (Paryapta) or otherwise (non-developable Aparyapta).

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THE SACRED BOOKS OF THE JAINAS. AhArasarIriMdIyapajjattI aannpaannbhaasmaayo| cattAri paMca chappi ya eiMdiyaviyalasaraNINaM // 116 // AhArazarIrendriyaparyAptiH zrAnApAna bhASAmanaH / catasraH paJca SaDapi ca ekendriyavikalasaMjJinAm / / 116 // 119. (The capacity of) assimilating (the molecules of Ahara Vargana of which the external bodies are formed, capacities of forming) body and sense, (the capacity of) (breathing, the capacity of) speech and mind are the six developable capacities (paryapti). (Out of them) four, five and six belong (in their regular order) to one sensed, incomplete sensed (i.e. two, three, four and irrational five sensed) and rational (five sensed souls). Commentary. The soul immediately after its vigrahagati i.e. passage from one incarnation to another, assimilates to itself the molecules of Ahara vargana out, ofwhich are formed its body, the senses, and breathing, of bhasa-vargana i.e. sound molecules, out of which speech is formed, and of mano-vargana or mind molecules out of which the mind organ in the shape of an eight petalled lotus within the heart is formed. The gaining of the capacity by the soul to develope the different kinds of molecules into their resultant bodily characterstics is called Paryapti or developableness. As shown above there are in all six Paryaptis out of which one-sensed souls can gain, only the first four; and the two-sensed, three-sensed, foursensed, and irrational five-sensed can gain only the first five; and only a rational five-sensed soul can gain all the six. The difference between the first and the second Paryapti i.e. Ahara and Sharira is that while the first helps in transforming the Ahara vargana molecules into liquid and solid forms, the second effects the formation of the trunk, flesh, blood and bones etc. Vikalendriya, incomplete sensed, here include irrational fivesensed sculs. pajjattIpaTTavaNaM jugavaM tu kameNa hodi NiTravarNa / aMtomuttakAleNahiyakamA tattiyAlAvA // 120 // paryAptiprasthApanaM yugapattu krameNa bhavati niSThApanam / antarmuhUtakAlena adhikakramAstAvadAlApAt // 120 //

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GOMMATASARA. 120. The gaining of the capacities starts simultaneously, but the completion (of each of them), is effected gradually within the period of one antar.muhurta, which increases in the case of each succeeding one. (Yet their total period does not exceed one antar-muhurta), Commentary. Whatever time is taken in the completion of the first development (assimilation, Ahara), a numerable (Sankhyata) part of it being added to it gives the time taken by the next (body Sharira) development. A numerable (Sankhyata) part of the time taken by body developement being added to it gives the time taken by the senses (Indriya) development. A numerable part of the time taken in sense-development being added to it gives the time for the next respiration development, and so on till the 6th. It must be noted that the most complete development of all the capacities never takes more than one antar-muhurta This is so because there are many kinds of an Antar-muhurta, the minimum being an avali and 1 Samaya and the maximum, 48 minutes minus 1 Samaya. Let Sankhyata be, S. The value of S may be different in the 6 developments. Let antar-muhurta be A. At the first intstant of birth, the operation of the development of body-making-Karmas begins in a developable soul. It begins to develope all the 6 or less developments simultaneously. Assimilation development takes time A to be completed. The body development takes A( 1+1) Senses Respiration , ,, ... A( 1+ 5). Al 1 + 1 4 Speech . Mind 116 Each one of the six periods i.e. A to A( 1+) is an antarmuhurta. And the total of all the six also is an antar-muhurta. The total - AS ( 1+5)-1 } If S is considered to be the same sankhayata. If S is different, the total will be something else. Now suppose S to be the minimum sankhayata i.e. 2: and A to be the minimum antar-muhurta i.e. one avali + 1 instant,

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86 THE SACRED BOOKS OF THE JAINAS. - Then the total is equal to 20 avalis + 20% instants. This is the minmum period of Paryapti for a developable rational soul. The total time of the first two developments is equal to A + A( 1+1= A(2+ 1)- Pavalis +gsamayas. According to Karma Kanda Gatha 218 to 241, the first and only the first instant of this time is that of birth vibratory division (upapada yoga sthana), and the rest except the last instant are the Increasing-Vibratoy-division (Ekantanuvriddhi yoga sthana). In other words there is the initiatory and minimum vibratory activity in the 1st instant; there is increasing activity for Avalis + half instant ; i.e. from the second up to the last but one instant ; and in and from the last instant onwards there is the Changing Vibratory division (Parinama yoga sthana). This lasts up to the last instant of one's life. pajjattassa ya udaye NiyaNiyapajjattiNihido hodi| jAva sarIramapurANaM NivvattiapuNNago tAva // 121 // paryAptasya ca udaye nijanijaparyAptiniSThito bhavati / yAvat zarIramapUrNa nivRttyapUrNakastAvat // 121 // 121, The completion of the Paryapties (of each class of souls) is effected by the operation of the developable body-making Karma (Paryapti Nama-Karma). So long as the body (formation capacity) is.incomplete, the soul is (called) potentially developable (nirvrittyaparyapta). udaye du apuNNassa ya sagasagapajjattiyaM Na gitttthvdi| aMtomuhuttamaraNaM laddhiapajjattago so du // 122 // udaye tu apUrNasya ca svakasvakaparyAptInaM niSThApayati / antamUhUrtamaraNaM labdhyaparyAptakaH sa tu // 122 // 122. The (soul) which on account of the operation of non-developable-body-making-karma (aparyapta-nama Karma) cannot complete its due capacities and dies within one (antar-muhurta) is called absolutely non-developable (Labdhyaparyaptaka).

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GOMMATASARA. Commentary. The antar-muhurta for the life of an absolutely non-developable soul is always equal to one-eighteen of a pulsation. It should be noted that there are 3773 pulsations in one muhurtai. e., 48 minutes in the case of a healthy man. tiriNasayA chattIsA chAvadvisahasgANi maraNANi / antomuhUttakAle tAvadiyA ceva khudabhavA // 123 // trizatAnhi patrizat SaTSaSTisahasrANi maraNAni / antarmuhUrttakAle tAvantazcaiva kSudrabhavAH // 123 / / 123. There are sixty-six thousand three hundred and thirty-six absolutely non-developable deaths (of Labdhyaparyaptaka souls) in one antar-muhurta and (such) ephemeral births (kshudra bhava) also (are) as many. 87 Commentary. Here the antar-muhurta is equal to 3685 3 pulsations. Now there being eighteen births and deaths within one pulsation, there will be 66336 births and deaths in one antar-muhurta. sIdI sahI tAlaM viyale cauvIsa hoMti paMcakkhe | chAvahiM ca sahassA sayaM ca battIsameyakve // 124 // azItiH SaSTiH catvAriMzadvikale caturviMzatirbhavanti paJcAkSe / SaTSaSTizca sahasrANi zataM ca dvAtriMzamekAkSe // 124 // 124. There are eighty, sixty, forty, twenty-four, and sixty-six thousand one hundred and thirty-two (continuous emphemeral births) ( respectively) in the (two-sensed, three. sensed and four-sensed) incomplete (souls ), five-sensed and one-sensed (souls). Commentary. This gatha gives us the maximum number of births and deaths which a soul possessed of different senses can consecutively undergo within one antar-muhurta. It means that the same soul cannot be born more than the prescribed number of times in the same class continuously in one antar-muhurta, although the duration of each life will not be more than one eighteenth of pulsation. Of the twenty-four births of a five-sensed being, there can be eighty human births, eight irrational five-sensed sub-human, and eight rational five-sensed sub-human births.

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88 THE SACRED BOOKS OF THE JAINAS. puddhvidgaagnnimaarudsaahaarnnthuulsuhmptteyaa| edesu apuraNesu ya ekeke bAra khaM chakaM // 125 // pRthvIdakAgnimArutasAdhAraNasthUla sUkSmapratyekAH / etaSu apUrNeSu ca ekaikasmin dvAdaza khaM SaTkam // 125 // 125. (Amongst one-sensed souls) there can be six hundred and twelve continuous ephemeral births in each of the (eleven) non-developable i. e. earth, water, fire, air, and Nigoda, (each of these being) gross and fine bodied, and mono-souled vegetables. Commentary. Of the maximum number of births and deaths amongst one. sensed beings 66132, there can not be more than 6012 continuous births and deaths in each of the above eleven classes. pajjattasarIrasta ya pajjattudayassa kAyajogassa / jogissa apuNNattaM apuraNajogo tti NidihaM // 126 // paryAptazarIrasya ca paryAptyudayasya kAyayogasya / yogina apUrNatvamapUrNa yoga iti nirdiSTam // 126 / / 126. An (omniscient) vibratory soul, with bodily vibrations, with a developable-body, and subject to the operation of developable (body making-karma) is called incomplete vibratory soul (apurna-yoga) when where is incompleteness (of development). Commentary. When in the case of a vibratory omniscient soul the duration of age Karma is less than that of each of the other three AghatiyaKarmas, there is an over-flow of the spatial units of the soul, in order to equalize the duration of all the four Aghatiya Karmas. This over-flow occupies eight instants. In the first instant it is elongated like a stick (danda), in the second it broadens out like a door-leaf (Kapata), in the third it spreads out up to the 3 universe encircling (pratara) atmospheres, and in the fourth it occupies the whole universe (Loka-purna). There is an immediate withdrawal backward and the stages are retraced in the same lir instants until the spatial units resume the original physical form when the over-flow onwards and the withdrawn backwards is in the

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GOMMATASARA . broadened "door-leaf" (Kapata) there is what is called Audarika Mishrakaya Yoga (physical mixed with Karmic body vibrations). In these two instants during the over-flow and the withdrawal the omniscient is called incomplete vibratory (Apurna-yoga) soul. laddhipurANaM micche tatthavi bidiye cautthachaTThe ya / vvittitrpajjattI tatthavi sesesu pajjattI // 127 // labdhyapUrNa mithyAtve tatrApi dvitIye caturthaSaSThe ca / nirvRya paryAptiH tatrApi zeSeSu paryAptiH // 127 // 89 127. Absolutely non-developable souls (are only ) in (the stage of ) wrong belief ( the first spiritual stage), Potentially developable souls in this (i. e., the first) and also in the second (downfall Sasadana), the fourth, and the sixth stages (i. e., vowless right belief Avirata Samyaktva and incomplete vow pramatta-virata). The developable souls have these as also the rest of the thirteen stages). Commentary. Developableness does not go beyond the thirteenth stage, as in the fourteenth stage it is not possible owing to the absence of soul vibrations. The reason for a potentially developable soul being in the first, second and fourth spiritual stages is that during the course of transmigration (vigragati) the soul is always in one of these stages and the same stage continues after assumption of a body, till it becomes developable i. e., gains its Paryaptis. The reason for a potentially developable soul being in the sixth stage is that the spiritual man-like emanation (Aharaka sharira) is formed in this stage only; and during the course of its formation the condition of the saint is that of potential developableness. hemipuDhavaNaM joisivaNabhavaNa savvaitthINaM / puriNadareNa hi sammoga sAsaNo gArayApurANe // 128 // athastanaSaTTapRthvInAM jyotiSkavAna bhAvanasarvastrINAm / pUrNetarasmin na hi samyaktvaM na sAsAdano nArakApUrNe || 128|| 128. In non-developable condition, there is no Right Belief (Samayaktva) to souls in the six neither-most earths,

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90 THE SACRED BOOKS OF THE JAINAS. (the six lowest hells) ; to (the celestials whether) stellar (jyotishka)Paripatetic (vyantara) residential (Bhavanavasi) and to all females. There is no down-fall stage (Sasadana) in the nondevelopable condition of hellish souls. Commentary. The spiritual stage (Gunasthana) present during the transition period until rebirth, (Vigrahagati) continues in the soul's nondevelopable condition for an antar-muhurta. One who retains Samyaktva till death would not be born in the conditions detailed in the above gatha, and it is not possible to acquire Samyaktva in the non-developable condition. Thus there is no Samyaktva in the non-developable condition set out above. One who is in the downfall stage at the time of death, never goes to hell. Thus there is no Sasadana stage in the non-developable condition. CHAPTER IV. Vitalities (Prana). bAhirapANehiM jahA taheva abhaMtarahiM pANehiM / pANaMti jehiM jIvA pANA te hoMti NidiTTA // 126 // bAhyaprANairyathA tathaivAbhyantaraiH praannaiH| prANanti yairjIvAH prANAste bhavanti nirdiSTAH // 126 / / 129. As by external life-forces, so also by internal life-forces (all mundane) souls have their existence, Both of these life-forces are Vitalities (prana). (This) has been laid down. Commentary. Vahya-prana (external vitalities) - The activities of the five material senses, the body, speech, mind, respiration and age are said to be the external vitalities (Vahya or Dravyaprana). While the activity of inner consciousness or the internal motive force, which are due to the destructive-subsidence of the knowledgeobscuring and power-obstructing Karmas and to the operation of other Karmas and which are the stimulating cause of the external activities are called internal vitalities (Abhyanatara or Bhava prana). Paryapti is the attainment of the capacity of developing body, mind, speech, and the five senses, while Prana is the activity of those functionaries.

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GOMMATASARA. 91 paMcavi indiyapANA maNavacikAyesu tiSiNa blpaannaa| ANApANappANA AugapANeNa hoMni dasa pANA // 130 // pazcApi indriyaprANA manovacaHkAyeSu trayo balaprANAH / aAnapAnaprANA aAyuSkaprANena bhavanti daza prANAH // 130 // 180. The five sense-vitalities, three power-vitalities of mind, speech, and body, the respiratory vitality; the age-vitality (all these) form the ten vitalities. vIriyajudamadikhauvasamutthA NoiMdiyediyesu blaa| dehRdaye kAyAyA vacIvalA Au Audaye // 131 // vIryayutamatikSayopazamotthA noindriyendriyeSu balAH / dehodaye kAyAnau vacobala AyuH Ayurudaye // 131 // 131, Mind and sense-vitalities arise by the destructive-subsidence of the power (obstructing Virya-antaraya), sensitive-knowledge obscuring (Mati jnana varana-karma) By the operation of the body-making (Sharira nama karma) (arise) the body, respiration and speech vitalities, and by the operation of age (Ayu karma) arises the age-vitality. Commentary. For the production of respiration, and speech vitalities, along with the operation of the body-making karma the operation of respiration (Uchchhvas) Karma and voice (Swara) Karma are also necessary, respectively. iMdiyakAyAUNi ya purANApurANe puNNAge aannaa| bIiMdiyAdipuNNe vacImaNosariNapuNgava // 132 // indriyakAyAyUMSi ca pUrNApUrNeSu pUrNake AnaH / dvIndriyAdipUrNe vacaH manaH saMjJipUrNe eva // 132 // 132. Sense, body, and age vitalities are found in both the developable and non-developable and respiration in developable (souls) only. In the developable two-sensed (souls) and others (up to five-sensed is found the speech) (vitality), while the mind vitality is found in developable rational (souls) alone.

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92 dasa sarANINaM pANA sese'gUtimassa beUraNA / pajjatte sidaresu ya sattaduge sagegUNA // 133 // daza saMjJinAM prANAH zeSaikonamantimasya vnAH / paryApteSvitareSu ca sapta dvike zeSakaikonAH // 133 // 133. Among the developables, the rationals have (all the ten vitalities while the rest (from irrational five sensed, downwards to two-sensed) (souls) have one less each (successively). The last (i. e., one-sensed) have two less (than the preceding class). Amongst the others (i. e., non-developables) (there are) seven (vitalities) in the two (i.e., the rational and irrational five-sensed (souls) and in the rest one less in each, (respectively). Commentary. Injury (Himsa) is defined as the deprivation through carelessness (Pramada) of any one or more of the vitalities (Prana) of a soul. Really speaking it is the vitalities to which injury is caused, neither the soul nor the matter which encases a mundane soul is susceptible to any injury whatsoever. They are both indestructible in their essence. The degree of sin would depend upon the number of vitalities, and their comparative strength, to which injury is caused. The knowledge of the varying number of vitalities possessed by souls in their various conditions of life enables one to judge of the extent of injury he is likely to cause in his actions. The following table would prove useful. Table showing the vitalities in different classes of souls (gatha 133). Developable. Rational 5-sensed-possess all 10 vitalities. Irrational 93 99 THE SACRED BOOKS OF THE JAINAS. 37 33 . "" "" 9 (less mind) 8 (less ear sense also) 7 (less eye also) 4-sensed-possess 3 sensed-possess 2-sensed-possess 1-sensed-possess 4 (less tongue and speech also 6 (less nose also) Non-developable. 7 (less(1)respiration, (2) speech, (3) mind. 7( 6 ( 5 ( ,, eye also). 4( nose also). 3( "" 99 "" 33 ). 32 ear sense also). tongue also).

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GOMMATASARA. 93 CHAPTER V Animate-feelings (sanjna). iha jAhi bAhiyAvi ya jIvA pAbaMti dAruNaM dukkhaM / sevaMtAvi ya ubhaye tAo cattAri saraNAo // 134 // ina yAbhirvAdhitA api ca ja vAH prApnuvanti dAruNaM duHkham / sevamAnA apica ubhayasmin tAzatastraH saMjJA / / 134 // 134. (Desires), troubled by which (mundane) souls experience severe pain in this world, and (which) even when enjoyed, (cause trouble) in both (the worlds) are four / animate-feelings (Sanjna). Commentary. 1. Food (Ahara), 2. Fear (Bhaya), 3. Coition (Maithuna), and 4. Attachment (Parigraha), are called the four animate-feelings. They characterize all mundane souls. They are destroyed by following the Right Path. Even one-sensed souls are affected by the above feelings. Recent scientific discoveries have demonstrated this fact in case of plants. AhAradasaNeNa ya tassubajogeNa omakoThAe / sAdidarutIraNAe havadi ha AhAralaNNA hu|| 135 // AhAradazanena ca tasyopayogena avamakoSThena / sAnetarodIraNayA bhavati hi aAhArasaMjJA hi // 135 // 135. The animate feeling for food is aroused by (external causes such as) sight of (delicious) food, attention to it (through rememberance, or on account of hearing stories relating to food), (and) an empty stomach ; (as also) by the premature operation (udirna) of Pain-feeling (Asata-vedaniya) karma, (an internal cause). aibhImadaMsaNeNa ya tassubajogeNa omasattIe / bhayakammudIraNAe bhayasaraNA jAyade caduhiM // 136 // atibhImadarzanena ca tasyopayogena avamasattvena / bhayakarmodIraNayA bhayasaMjJA jAyate caturbhiH // 136 //

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94 THE SACRED BOOKS OF THE JAINAS. 136. The animate feeling of Fear is aroused by four (causes)-by the sight of some very fearful object, by attention towards it (through rememberance, or on account of hearing stories relating to fearful objects and incidents), by weakness of mind ; (as well as) by the premature ope. ration of fear-karma (a minor passion, and a sub-division of Right-conduct-deluding-karma, an internal cause). paNidarasabhoyaNeNa ya tassubajoge kusIla sevaae| vedassudIraNAe mehuNasaNNA havadi evaM // 137 // praNItarasabhojanena ca tasyopayoge kuzIlasevayA / vedasyodIraNayA maithunasaMjJA bhavati evam / / 137 / / 137. The animate feeling of Coition is aroused by indulgence in exciting and aphorodisiac meals, by attention to it (through recollection, or hearing stories relating to sexuality), by the company of a bad character ; and by the premature operation of the sex-inclination Karma (a kind of Right-conduct-deluding-Karma, (which is an internal cause). uvayaraNadaMsaNeNa ca tassubajogeNa mucchidAe ya / lohassudIraNAe pariggahe jAyade saNNA // 138 // upakaraNadarzanena ca tasyopayogena mUchitAye ca | lobhasyodIraNayA parigrahe jAyate saMjJA // 138 // 138. The animate feeling of attachment is aroused by the sight of (beautiful) cbjects, by attention (being drawn towards them on account of remembrance or hearing stories relating to sensual objects), by infatuation for the acquisition of wordly possessions and by the premature operation of Greed-passion (Lobha-Kashaya, a kind of Rightconduct-deluding Karma, an internal cause). pamAe paDhamA saraNA Na hi tattha kaarnnaabhaavaa| sesA kammatthitteNuvayAreNatthi Na hi kjje|| 136 //

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GOMMATASARA. 95 naSTapramAde prathamA saMjJA na hi tatra kAraNAbhAvAt / zeSAH karmAstitvenopacAreNasanti na hi kArye // 13 // 139. On the destruction of carelessness (pramada, which exists till the sixth spritual stage), there remains no first animate feeling (i. e., desire for food), because of the absense of the (internal) cause; the remaining (three animate feelings) owing to the presence of their (causative) Karma, from a figurative point of view, still exist though they are not effective. Commentary. Among the four causes of each of the four feelings, the internal cause is all-supreme. The other causes are effective only when there is the force of Karmas behind. Desire for food arises from the premature operation (Udirana) of pain-feeling (Asata-Vedaniya) Karma. Such operation is possible till the sixth Spiritual stage only. Therefore there is no desire for food beyond the sixth Stage. Fearminor-passion Karma operates only up to the Eighth, Sex-inclination minor-passion Karma up to the ninth, and greed-passion-Karma up to the tenth Spiritual Stage. But from the seventh stage onwards, their operation is so weak as not to disturb the meditative Saint in any manner. Thus the last three animate-feelings do not really exist beyond sixth Stage. They are said to exist only in a figurative way because the causative Karmas have not till then subsided or been destroyed. CHAPTER VI. Soul-quests (Margana). First Soul-quest, condition of existence (Gati-margana). dhammaguNamaggaNAhayamohAribalaM jiNaM NamaMsittA / maggaNamahAhiyAraM vivihahiyAraM bhnnissaamo||140|| dharmaguNamArgaNAhatamohArivalaM jinaM namaskRtvA / mArgaNAmahAdhikAraM vividhAdhikAraM bhaNiSyAmaH // 140 // 140. Having bowed to the Conqueror (Jina) who has destroyed the forces of the enemy-delusion (Moha), by the (arrows of) soul-quests (Margana) (discharged from) the string of attributes (knowledge, etc.,) (attached to

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96 THE SACRED BOOKS OF THE JAINAS. the bow of) Dharma, (the Trinity of Right-belief, Right knowledge and Right Conduct), we shall describe the great chapter on soul-quests (Margana) which comprises various sub-chapters. jAhi va jAsu va jIvA maggijjaMte jahA tahA diTThA tAo codasa jANe suyaNANe maggaNA hoMti // 141 // yAbhirvA yAsu vA jIvA mRgyante yathA tathA dRSTAH / tAzcaturdaza jAnIhi zrutajJAne mArgaNA bhavanti // 141 // 141 Know (them to be ) the soul-quests, by means of which, or amongst which souls, as seen in scriptural knowledge, are searched for. They are fourteen. Commentary. A general knowledge about souls has already been imparted to us in the foregoing chapters on spiritual stages, soul-classes, developables and Vitalities. Soul-quests are intended to give us a detailed knowledge of souls. iMdiye kAye joge vede kasAyaNANe ya / saMjamadaMsaNalessA bhaviyAsammattasariNAhAre // 142 // gatIndriyayoH kAye yoge vede kaSAyajJAne ca / saMyamadarzana lezyAmanyatAsamyaktva saMjJayAhAre // 142 // 142. The fourteen soul-quests are : 1. Condition of existence (gati). 2. sense (indriya), 3, Embodiment (kaya), 4. Vibratory activity (Yoga), 5 Sexinclination (Veda ). 6. Passion ( Kashaya), 7. Knowledge (Jnana), 8. Control (samyama), 9. Conation (Darshana ), 10. Thought-paint (Leshya), 11. Liberableness (Capacity of) attaining liberation from karmic bondage (Bhavyatva) 12. Right-belief ( Samyaktva), 13. Rationality (Samjnitva), and 14. Assimilation (of matter, (Ahara). uvasamasuhumAhAre ve guvviya missara apajjatte / sAsasamme misle sAntaragA maggaNA aTTha // 143 //

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GOMMATASARA. 97 upazamasUkSmAhAre vaigUrvikamizranarAparyApte / sAsAdanasamyaktve mizre sAntarakA mArgaNA bhaSTa // 143 // sattadiNA chammAsA vAsapudhattaM ca vArasamuhuttA / pallAsaMkhaM tiNhaM varamavaraM egasamao du // 144 // jummaM // saptadinAni SaNmAsA varSapRthaktvaM ca dvaadshmuhuurtaaH| palyAsaMkhyaM trayANAM varamavaramekasamavastu // 144 // yugmam 143-144 There are eight with-interval-soul-quests (Santara margana). In case of) 1. Subsidential (Right belief, upashama samyaktva), 2. Slightest-(Delusion control, sukshma samparaya samyama), 3. Assimilative(body.vibratory-activity, Aharaka-Kava-Yoga), 4. Mixed (Assimilative-body vibratory activity, Aharaka Mishra - Yoga), 5. Fluid-mixed (body-vibratory-activity, vaikriyika Mishra Yoga), 6. Absolutely non-developable human soul (Labdhyaparyaptaka Manushya), 7. Downfall belief (Sasadana samyaktva) and 8. Mixed (Belief-mishra-Samyaktva). The maximum (interval for each of these, respectively) is (1) Seven days, (2) Six months, (4) Seven years, (4) (Eight years), (5) Twelve Muhurtas, and for (6) (7) and (8) the part of a Palya ; but the minimum (time) is one instant (samaya, for each of these). Commentary. As a rule souls exist in each of the various soul-quests at every instant (samaya). The only exceptions to this general rule are enumerated, with their maximum and minimum intervals, in the above two gathas. For example, there may sometimes, be a total absence in the whole universe, of any soul in the Subsidential Rightbelief i. e., in the twelfth soul quest. But this absence can last at the maximum for seven days, or at the minimum for one instant, except in the case of souls in the partial-vow, and imperfect-vow (fifth and sixth) spiritual stages, when according to the following gatha, the interval may extend to fourteen, and fifteen days, respectively.

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THE SACRED BOOKS OF THE JAINAS. paDhamubasamasahidAe viradAviradIe codasA divsaa| viradIe paeNarasA virahidakAlo du bodhavvo // 145 // prathamopazamasahitAyA viratAvirateH caturdaza divsaaH| virateH paJcadaza virahitakAlastu boddhvyH|| 145 // 145. But (in cases of souls) having first subsidential Right-Belief, (when) in Partial vow and Imperfect-vow, (stages), the interval of total absence should be known to be of fourteen, and fifteen days (respectively). gaiudayajapajjAyA caugaigamaNassa heu vA hu gii| NArayatirikkhamANusadevagaitti ya havecadudhA // 146 // gatyudayajaparyAyA caturgatigamanasya heturvA hi gatiH / nArakatiryagmAnuSadevagatiriti ca bhavecaturdhA // 146 // 146. Condition of existence (Gati) is the state (of a soul), brought about by the operation of the body-condition-making (Gati-Nama-Karma) or it is the cause of the soul's passing in either of the four conditions of existence. The four kinds of the conditions of existence are 1. Hellish (Naraka) 2. Sub-human (Tiryanch), 3. Human (Manushya) and 4. Celestial (Deva). NaramaMti jado NicaM davve khette ya kAlabhAve ya / aNNoNNehi ya jamhA tamhA te NArayA bhANayA // 14 // na ramante yato nityaM dravye kSetre ca kAlabhAve ca / anyonyaizca yasmAttasmAtte nAratA (kA) bhnnitaaH||147|| 147. Naratas (unamused, or Narakas, Hellish) are so called because they do never like the objects, place, time and the conditions (in which they are placed), nor (do they like) each other. Commentary. The derivative meaning of the word, naraka, hellish soul is given here. All the objects, and surroundings in hell are altogether disagreeable. The very name, "Narata' or (Naraka) signifies that the hellish beings do not at all like the conditions of hell, nor do they like each other.

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GOMMATASARA. 99 tiriyaMtikuDilabhAvaM suviulasaNNA nnigittttmnnnnaannaa| aJcaMtapAvabahulA tamhA tericchayA bhaNiyA // 148 // tirozcanti kuTilabhAvaM suvivRtasaMjJA nikRssttmjnyaanaaH| atyantapApabahulAH tasmAt tairazcikA bhaNitAH // 148 // 148. Tiryanchas (crooked or subhuman souls) are so called because they adopt crooked thought-activities, have open indulgence in their animate feelings, are in a very low position (as regards their body-enjoyment, etc.,) have little knowledge, and have multifarious grave demerits, maNNaMti jado NicaM maNeNa NiuNA maNukaDA jamhA / maNNuThabhavA ya savve tamhA te mANusA bhaNidA // 146 // manyante yato nityaM manasA nipuNA manasotkaTA yasmAt / manUdbhavAzca sarve tasmAtte mAnuSA bhaNitAH // 146 // 149. Manushah (men) are so called because they always have discrimination, are mentally well-qualified, strong of will, and are descended from the Manus (or Kulakaras, the leaders of men). Commentary. Manus or Kulakaras are born in the Bharata and Airavata Kshetras just at the beginning of the transformation of Bhogabhumi or enjoyment conditions into Karma-bhumi or work-condi. tions. They are sixteen in number, and one follows the other, after definite intervals. They instruct the people into the new ways of living, and hence they have been spoken of as the chief ancestors of all men. In the present age, here, Nabhi Raja was the fourteenth, his son Shri Rishabha-Deva, the first Tirthamkara, the fifteenth, and his son Bharata Chakravarti, after whom the country is called Bharat-Kshetra, was the last and the sixteenth. sAmaNNA paMciMdI pajjattA joNiNI apjjttaa| ... tiriyA NarA tahAvi ya paMcidiya bhaMgado hINA // 150 // sAmAnyAH paJcendriyAH paryAptAH yonimatyA apryaaptaaH| tiryazco narAstathApi ca paJcendriyabhaGgato hiinaaH|| 150 / /

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100 THE SACRED BOOKS OF THE JAINAS. 150. Sub-humans are general, (Samanya), 2. Fivesensed, (Panchendriya) 3. Developable, (Paryapta), 4. Female Sex, (Yonimat) and non-developable (Aparyapta). The same (are the divisions) of human souls less the division of fivesensed, (as all human-souls are 5-sensed). dIvvaMti jado NicaM guNehiM aTehiM divvbhaavhiN| bhAsaMtadivvakAyA tamhA te variNayA devA // 151 // dIvyanti yato nityaM guNairaSTAbhirdivyabhAvaiH / bhAsamAnadivyakAyAH tasmAtte varNitA devAH // 151 // 151. Devas (Celestials) are so called because they always amuse themselves with their eight heavenly acquisitions, and have shining heavenly constitutions. Commentary. The eight heavenly acquisitions of the celestials, which are theirs by nature, are the following: - 1. Anima-this enables them to make their body very small. 2. Mahima - is the opposite of the first and helps them to extend their badies to any dimensions. 3. Laghima-by which they can make their bodies very light. 4. Garima by which they can make their bodies very heavy. 5. Sakama Rupitva- by which they can at will adopt any forms, and any number of bodies at one time. 6. Vashitva - by which they can bring others under subjection, 7. Ishitva -- by which they can exhibit superiority. 8. Prakamya power to act as they desire. Heavenly constitution. The constitution of celestial souls is technically called 'Vaikriyika, Sharira' Fluid-body. The celestial beings can assume any form they like. The body has no flesh, blood, and bones, and there are no filthy excretions from it. It is very lustrous. jAijarAmaraNabhayA sNjogvijogdukkhsnnnnaao| rogAdigA ya jisse Na saMti sA hodi siddhagaI // 152 // jAtijarAmaraNabhayAH saMyogaviyogaduHkhasaMjJAH / rogAdikAzca yasyAM na santi sA bhavati siddha gtiH||15||

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GOMMATASARA. 101 152. The condition of Liberation (Siddha-Gati) is that in which there are no birth, dotage, death or fear, (no) miseries arising from (undesirable accompaniments, and from deprivation (of desirable objects), (no) animatefeelings, and no diseases, etc. Commentary. The condition of liberated souls is described here. Liberation Toplies freedom from Karmic matter, which shrouds the real glory of the soul, drags it into various conditions, and makes it experience multifarious pleasures and pains. But when all the Karmas are destroyed the soul, which by nature has got an up-ward motion rises to the highest point of the Universe-the Siddha-shila and there lives for endless time in the enjoyment of its own glorious qualities unencumbered by the worldly pleasures or pains. This is the ideal condition of a soul. sAmaNNA NeraiyA ghaNaaMgula bidiymuulgunnseddhii| bidiyAdi bAradasaDachattiduNijapadahidA seDhI // 153 // sAmAnyA nairayikA ghnaaNguldvitiiymuulgunnshrennii| dvitIyAdiH dvAdazadazASTaSabridvinijapadahitA zreNI // 153 // 153. Hellish souls in all fare equal to the number of the spatial units in) (Jagat) shreni (the universe line) multiplied by the second square root (i. e, the fourth root) of one cubic finger (ghanangula). (Hellish souls) in the second and other (i, e, the third, fourth, fifth, sixth and seventh hells are in number equal to the quotient of the spatial units of the (universal) line divided by its own twelyth, tenth, eighth, sixth, third and second root (respectively). Commentary, This gatha gives the method for calculating the number of hellish beings in total, and in each hell. The method may be illustrated thus. Suppose one cubic finger (ghanangula) to be 16 spatial units, and the universal line = 256 S. U. Then the total number of all hellish souls would be 256 x 16 - 256 X 94 - 256 X 2-512.

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102 THE SACRED BOOKS OF THE JAINAS. 11 10 256 - 256 The number in the Second hell would be= 12 V256 V 16 - 256, 256 42 256 256 - 256 , 256 Third hell = 102 *deg 256 167 256 - 256 - Fourth hells 256. - 256 hell - V 256 V 16 0 7 - 256 . 256 - 256, 256 Fifth hell (c) 256 * 16 4 ? hal = 256 . 256, 256 - 256 Sixth hell = = 128. 3 256 256 v 4 256. + 256 . -_256-64 Seventh helle 9 256 16 10_/ 256 + 256 + 256 + 256 First hell = 512 W 2 7 2 2 / 2 (+128+64) - X. The universal line (Jagat shreni) means the breadth of the universe which is seven Raju. It is taken here as a measure. By universal line should be understood even where no specific mention is made, the spatial units covered by the universal line. Also in the case of other measures e.g. Jagat Pratara, Suchiangula, Ghanangula, etc., the spatial units covered by each should be understood. haTimachappuDhavINaM rAsivihINo du savvarAsI du| * paDhamAvaNimhi rAsI NerayiyANaM tu Nidiho // 154 // adhastanaSaTpRthvInAM rAzivihInastu sarvarAzistu / prathamAvanau rAziH nairayikANAM tu nirdiSTaH // 154 // 154. The total number of all the hellish souls minus the total of the hellish souls of the six lowest earths is declared to be the total number of the hellish beings of the first hell, Note :-See statement under the preceding gatha.

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GOMMATASARA. 103 saMsArI paMcakkhA tappuNNA tigadihINayA kmso| sAmaNNA paMciMdI paMciMdiyapugaNatarikkhA // 155 // saMsAriNaH paJcAkSAstatpUrNAH trigatihInakAH kramazaH / sAmAnyAH paJcendriyAH paJcendriyapUrNatairazcAH // 155 / / 155. By subtracting from all mundane, from all fivesensed, and from all such developable (five-sensed) souls, (all mundane, all five-sensed, and all developable five-sensed souls) in (all) the three conditions of existence (hellish, celestial and human), (we get the number of) general subhuman, five-sensed (sub-human) and developable (five sensed) sub-human respectively. chassayajoyaNakadihidajagapadaraM joNiNINa parimANaM / puNaguNA paMcakkhA tiriyaapajjattaparisaMkhA // 156 // SaTzatayojanakRtihatajagatprataraM yonimatInAM parimANam / pUrNonAH paMcAkSAH tiryagaparyAptaparisaMkhyA // 156 // 156. (The quotient of the spatial units in) the universal line-square (Jagatpratara) divided by (the spatial units of) six hundred square yojanas, is the number of the female sub-human beings. (The number of) the developable (five-sensed sub-human beings) subtracted from (the total number of) the five sensed (sub-human beings; would give us) the number of the non-developable (five-sensed) sub-human beings. Commentary. The universe is 7 Rajus in breadth. The universal line is also 7 Rajus in length. It is called Jagat Shreni. Its square is called Jagat pratara-the universe surface area. A Raju comprises innumerable yojanas. The middle part of the universe is one Raju in breadth. seDhI sUI aMgulaAdimatadiyapadabhAjidegRNA / sAmaNNamaNusarAsI paMcamakadighaNasamA puNNA // 157 //

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104 THE SACRED BOOKS OF THE JAINAS. zreNI sUcyaMgulAdima tRtIyapadabhAjitaikonA / sAmAnya manuSyarAziH paJcamakRtighanasamAH pUrNAH // 157 // 157. (If we ) divide the ( Universal) line (Jagat Shreni) by the square-root of a linear finger (Suchiangula), and divide the quotient by the third root (of a linear finger), (and then ) subtract one (therefrom), (we obtain) the total number of all human beings (in the universe). (The number of) Developable (human beings alone) is equal to the cube of 2 squared 5 times, ( expressed algebraically, {(((((2) 2) 2) 2) 2) 243 talalIna madhugavimalaM dhamasilAgAvicorabhayamerU / taTaharikhajhasA hoMti hu mANusapajjattasaMkhaMkA // 158 // talalIna madhuga vimalaM dhUmasilAgA vicora bhaya merU / taTahari khajha sAM bhavanti hu mAnuSaparyApta saMkhyAGkAH // 158 // 158. The number of the developable human souls is 79,22,81,62,51,42,64,33,75,93,54,39,50,336. Commentary. The number in the text is indicated by letters. The system is the following: ka kha ga gha Ga ca cha ja jha 1 2 3 4 5 6 7 8 9 pa pha ba 1 2 3 ma bha 4 5 Ta 1 ya 1 Tha Da 2 3 Dha Na ta tha 4 5 6 7 da dha 8 9 ra la va za Sa sa ha 2 3 4 5 6 7 8 A vowel, signifies a zero. A matra, the half-letter coming above in a conjunct consonant does not count. The rule is kaTapaya purasthavarNairnavanava paJcASTa kalpitaiH kramazaH / svarajana zUnyaM saMkhyA mAtro parimAtaraM tyAjyaM / The numbers represented by letters are written from right to left, in calculation. pajjattamagussANaM ticauttho mANusINa parimANaM / sAmaNNA purANUNA maNuva apajjattagA hoMti // 156 //

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GOMMATASARA. 105 paryAptamanuSyANAM tricaturtho mAnuSINAM parimANam / sAmAnyAH pUrNonA mAnavA aparyAptakA bhavanti // 156 // 159. The number of (developable) females is threefourth of the developable human souls. (While absolutely) non-developable human souls are (equal to) all human minus the developable souls. tieiNasaya joyaNANaM besadachappaNNa aMgulANaM ca / kadihadapadaraM veMtarajoisiyANaM ca parimANaM // 160 // trizatayojanAnAM dvizataSaTpaJcAzadaMgulAnAM ca / kRtihataprataraM vyantarajyotiSkANAM ca parimANam // 160 // 180. The universal line square (Jagat pratara) divided (respectively) by three hundred square Yojanas and by two hundred and fifty-six square fingers (gives us) the number of the peripetatics (Vyantaras) and the Stellars (Jyo. tishis). ghaNaaMgulapaDhamapadaM tadiyapadaM seDhisaMguNaM kmso| bhavaNe sohammaduge devANaM hodi parimANaM // 161 // ghanAMgula prathamapadaM tRtIyapadaM zreNi saMguNaM kramazaH / bhavane saudharmadvi ke devAnAM bhavati parimANam // 161 // 161. The numbers of the Residental-celestial souls (Bhavanvasi), and the heavenly souls in the Saudharma pair (the first, and the second Ishana heavens) are gained by multiplying the universal line, by the square and third root of one cubic finger (ghanangula), respectively. tatto egAraNavasagapaNa uNiyamUlabhAjidA seddhii| pallAsaMkhejjadimA patteyaM ANadAdisurA // 162 // tata ekAdazanavasapta paMcacaturnijamUlabhAjitA shrennii| palyA saMkhyAtakAH pratyeka mAnatAdi surAH // 162 // 162. (The number in the five pairs of heavens) above them (is equal to) the quotient of the universal line

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106 THE SACRED BOOKS OF THE JAINAS. divided, respectively, by its own eleventh, ninth, seventh, fifth and fourth square root. The heavenly souls in each of the Anata and other heavens are an innumerable part of a palya, Commentary. Anata and the heavens above it namely Pranata, Arana, Achyuta, the nine Graiveyakas, nine Anudishas, and four Anuttaras (leaving Sarvartha siddhi), in each of these twenty-six heavens the number of celestial souls is equal to an innumerable part of a palya. tiguNA sattaguNA vA savvA mANusIpamANAdo | sAmaNNadevarAsI joisiyA do visesahiyA // 163 // triguNA saptaguNA vA sarvArthA mAnuSI pramANataH / sAmAnyadevarAziH jyotiSkato vizeSAdhikaH // 163 // 163. The number of souls in Sarvartha-siddhi is ( variously) declared to be, three-fold or seven-fold the num - ber of women. The total number of all celestials in general, is much larger than the number of the stellars (Jyotishi). CHAPTER VII. Sense Soul-quest (Indriya Margana.) ahamiMdA jaha devA avisesaM ahamahaMti maraNaMtA / IsaMti ekamekaM iMdA iva iMdiye jANa // 164 // ahamindrA yathA devA avizeSamahamahamiti manyamAnAH / Izate ekaikamindrA iva indriyANi jAnIhi // 164 // 164, Know, (that) each one of the senses (Indriya) is (independant ) like the Indras, called Ahmendra-Devas, each of whom considers himself a master, without distinction. Commentary. All This gatha gives us the derivative meaning of Indriya. the five senses are quite independent of each other performing their own exclusive function. They are compared to the Ahamendras, the .

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GOMMATASARA. 107 heavenly beings, above the sixteen heavens who have no superior over them, and who enjoy complete freedom, each being his own master. The senses, being Indra like, are named Indriyas. madiAvaraNakhaobasamutthavisuddhI hu tajaboho vA / bhAviMdiyaM tu davvaM dehudayajadehaciehaM tu // 165 // matyAvaraNakSayopazamotthavizuddhirhi tajabodho vaa| bhAvendriyaM tu dravyaM dehodayajadehacihna tu / / 165 // 165. Subjective sense (Bhava Indriya) is the purification (or the knowing power) arising by the destructive subsidence of the sensitive-knowledge-obscuring-Karma. (It is) also, the conscious attention of the soul (Bodha), caused by it. The objective sense (Dravya Indirya) is the physical organ formed by the operation of the bodymaking-Karma (Sharira Nama-Karma). See Tattvartha Sutra, S. B. J. 2, Vol. II, p. 64, Chap. II, 16-17-18. phAsarasagaMdharUve sadde NANaM ca ciNhayaM jesiM / igibiticadupaMciMdiyajIvA NiyabheyabhiNNAo // 166 // sparzarasagaMdharUpe zabde jJAnaM ca cihnakaM yeSAm / ekadvitricatuHpaJcendriyajIvA nijabhedabhinnAH // 166 // 166. Those living beings which possess the character. stic cognisability of touch, taste, smell, colour and hearing are one, two, three, four and five sensed with their different varieties. eiMdiyassa phusaNaM ekaMbidha hodi sesajIvANaM / hoti kamauDDiyAiM jibbhAghANacchisottAI // 167 // ekendriyasya sparzanamekamapi ca bhavati zeSajIvAnAm / bhavanti kramavarddhitAni jihvAghrANAkSizrotrANi // 167 // 167. One-sensed soul has the one (sense) of touch only, while the rest of the souls have a gradually increasing (number of the sense organs of) tongue, nose, eye and ear.

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108 THE SACRED BOOKS OF THE JAINAS. dhaNuvIsaDadasayakadI joyaNachAdAlahINa tisahassA / sahasa dharaNaM visayA duguNA asariNatti // 168 // dhanurvizatyaSTadazaka kRtiH yojanaSaTcatvAriMzaddhInatrisahasrANi | aSTasahasraM dhanuSAM viSayA dviguNA asaMjJIti // 168 // 168. The power of cognisance (of the senses, in the souls in whom they first appear is) respectively square of twenty, eight, and ten bow lengths (dhanushas) - three thousand minus forty-six of yojanas, and eight thousand bow-lengths. It increases double fold (continuously in the case of two-sensed), to irrational (five-sensed souls ). sarisa bAra sode tirAhe rAva joyaNANi cakkhussa | sattetAlasahassA besadatesa himadireyA || 166 // saMjJino dvAdaza zrotre trayANAM nava yojanAni cakSuSaH / saptacatvAriMzatsahasrANi dvizanatriSaSTyatirekANi // 166 // 162. In the rational beings (the cognising capacity ) of hearing (extends to) twelve Yojanas, of the three senses (touch, taste and smell). to nine (Yojanas) (each), and of the eye to a little over forty seven thousand two hundred and sixty-three ( Yojanas). tiriNasayasa DivirahidalakkhaM dasamUlatADide mUlaM / vaguNide sahide cakkhupphAsassa zraddhANaM // 170 // trizataSaSTivirahitalakSaM dazamUlatADite mUlam / navaguNite SaSThite cakSuHsparzasya adhvAnam // 170 // 170. The range of Ocular Vision is one lac minus three hundred and sixty (Yojanas squared), multiplied by ten and then reduced to its square root then multiplied by nine and divided by sixty would give us the range of sight. Commentary. The actual calculation works like this: / ( 100000 - 360 ) 2 x 10 x 9 = 60 99640 X 9 : 60/10 - 14946 / 10 -47263-392042 Yojans.

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GOMMATASARA. 109 Maximum range of activity of the senses (Gathas 168, 169, 170). In. Touch. Taste. Smell. Sight. Hearing. 1 Sensed 400 bow lengths. 2-Sensed 800 ,, 64 bow lengths. 3 Sensed 1600 ,, 128 100 bow lengths. 4- Sensed | 3200 ,, | 256 ,, 200 ,, 2954 Yojanas 5-Sensed, | 6400 ,, 512 ,, 400 ,, 5908 8000 bowirrational lengths. (Asanjni) 5 Sensed 9 Yojanas a Yojanas 9 Yojanas : 47263 39 100 12 Yojarational -47263392042 nas. (Sanjni) correct to 6! points. cakkhU sodaM ghANaM jibbhAzaraM msrjvnnaalii| atimuttakhurappasamaM phAsaM tu aNeya saMThANaM // 171 // cakSuH zrotraM ghrANaM jihvAkAraM masUrayavanAlI / atimuktakSuraprasamaM spazenaM tu anekasaMsthAnam // 171 // 171. The shape of the eye, ear, nose, and tongue is (respectively) like a lentil grain (Masura), the furrow in a barley grain (Yavanali), Atimukta Kadamba-flower) and a hoet (Kshurapra) (respectively), while the sense of touch is of various forms (Sansthana). See Tattva S. (S. B. J. Vol. II), Chapter II, 17. Commentary. The shapes mentioned in this Gatha are of the inner part of the sense-organs. aMgulaasaMkhabhAgaM saMkhejaguNaM tado visesahiyaM / tatto asaMkhaguNidaM aMgulasaMkhejayaM tattu // 172 // aGgalAsaMkhya bhAga saMkhyAtaguNaM tato vizeSAdhikam / tato'saMkhyaguNitamaGgalasaMkhyAtaM tattu // 172 / /

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110 THE SACRED BOOKS OF THE JAINAS. 172. (The eye, the ear, the nose and the tongue occupy spaces respectively equal to) an innumerable part of a (cubic) finger (Ghanangula), numerable fold (of the for. mer , a little more than the preceding one, and innumerable fold of the last. The last is thus equal to a numerable part of a cubic finger. Commentary. These are the sizes only of the internal organs, and not of their protecting environments (Upakarana) which are much larger and differ in each individual. suhumaNigodaapajjattayasta jAdassa tadiyasamayamhi / aMgulaasaMkhabhAgaM jahaNamukkassayaM macche // 173 / / sUkSmanigodAparyAptakasya jAtasya tRtIyasamaye / aGgalAsaMkhyabhAgaM jaghanyamutkRSTakaM matsye // 173 // 173. The minimum (size of the organ of touch) is an innumerable part of a (cubic) finger (Ghanangula), (found) in the (absolutely) undevelopable fine Nigoda (vegetable) in the third instant after its birth. The maximum (size is found) in the Great Fish. Commentary. This gatha is identical with gatha 94. As the soul' entirely similar in form to and co-retensive with the body, the spatial units of the inner sense organs are the same as those of the corresponding part of the soul. Navi iMdiyakaraNajudA avaggahAdIhiM gAhamA atthe / Neva ya iMdiyasokkhA aNidiyANataNANasuhA // 174 // nApi indriyakaraNayutA avagrahAdibhiH grAhakA arthe / naiva ca indriyasaukhyA anindriyAnantajJAnamukhAH // 174 / / 174. (The adorable Arahats, Liberated souls, Siddhas) have no sense-activities, (nor do they) cognise objects by (the process of) perception (Avagraha) etc.; nor have they the sense-pleasures. They enjoy infinite knowledge and happiness without (the help of) the senses,

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GOMMATASARA. thAvara saMkha pipIliyabhamaramaNa rasAdigA sabhedA je / jugavAramasaMkhejjAMtANaMtA gigodabhavA / / 175 // sthAvarasaMkhapipIlikA bhramara manuSyAdikAH sabhedA ye / dvikavAramasaMkhyAtA anantAnantA nigodbhavAH / / 175 / / 175. The immobiles, (excepting Nigoda) and conches (Shankha ), ants (Pipilika), humble bees (Bhramara) and Human beings and the like (two sensed three, four and five-sensed beings) together with their different varieties are innumerable multipled by innumerable, (As-amkhyata-sam khyata) each. The Nigoda souls are infinite multiplied by infinite (Ananta nanta.) For an explanation of these numerical terms see Appendix B. Jain gem- Dictionary. tasahIlo saMsArI eyakkhA tANa saMkhagA bhAgA / purANAM parimANaM saMkhejjadimaM purANaM // 176 // trasahInaH saMsArI ekAkSAH teSAM saMkhyakA bhAgAH / pUrNAnAM parimANaM saMkhyakamapUrNAnAm / / 176 // 111 176. The number of all mundane souls minus (the number of) mobiles is (the number of ) one sensed beings. The non-developables are one numerable part of them, while the remaining) numerable parts (give us) the num - ber of the developable ones. bAdarahumA tesiM purANApurANetti chavihApi / takkAmaggaNAye bhaNijja mANakkamo yo / 177 // bAdara sUkSmAsteSAM pUrNApUrNA iti SaDvidhAnAmapi / tatkAyamArgaNAyAM bhaviSyamANakramo jJeyaH // 177 // 177. The number of the six kinds of gross and fine, developable and non-developable (one sensed souls shall, it should be known, be described in order, in the chapter on) the embodiment soul quests (Kaya Margana.)

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112 THE SACRED BOOKS OF THE JAINAS. viticapamANamasaMkheNavahidapadaraMgulaNa hidapadaraM / hINakama paDibhAgo AbaliyAsaMkhabhAgo du // 178 // dvitricatuHpramANamasaMkhyenAvAhitapratarAGgulena hataprataram / hInakramaM pratibhAga zrAvalikAsaMkhyabhAzastu // 178 // 178. If we divide a square finger breadth (Pratarangula) by an innumerable number, and then divide by this quotient the square of the universal line (Jagata pratara) we obtain the total number of the 2, 3, 4 and 5 sensed (souls). The number (of the two to five sensed beings) is in a decreasing order, and the common divisor is an innymerable part of a wink (Avali). bahubhAge samabhAgo cuphmedesimkbhaagaamh| / uttakamo taththAbi bahubhAgo bahugalsa deo du // 176 // bahubhAge sama bhAgazcaturNAbheteSAmeka bhAge / uktakramastatrApi bahubhAgo bahukasya devastu // 17 // 179. (Divide the total number of the mobiles by an innumerable part of an Avali. From total subtract the quotient, the balance is Bahubhaga. (Divide the Bahubhaga equally into these four 2, 3, 4 and 5 sensed). (The remaining) one part (i. e. The quotient) is to be treated in the above way. (Divided by an innumerable part of an Avali, from it, subtract the quotient. That will give its Bahubhaga) here also give this Bahubhaga (greater part) to the most numerous class and so on. Commentary. Suppose the total of mohiles is 26,244 and an innumerable part of Avali is9 then 26244-9-2916.26244-2916-23328, this is the greater part or Bahubhaga. This divided into the 4 classes gives each of them 5832. __Now treat 2916 in the same way. 2916 : 9 - 324. 2916-324 - 2592. this is the 2nd Bahubhaga, give this to the most numerous class i. e. the 2 sensed beings. Thus the total of 2 sensed beings is 5832+2592-8424. The last quotient is 324. 324-9-36. 324-36-288. this is the next Bahubhaga, give it to the next most numerous class.

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GOMMATASARA. Therefore the 3-sensed beings are 5832+288-6120. The last quotient 369 4, 36-4-32, the next as Bahubhaga. This + 5832 gives the total of the 4 sensed beings 5864. The last quotient is 4; give it to the last class. Therefore the total of 5-sensed beings is 5832+4-5836. The grand total of the 4 totals is 26244. tivipacapuNpamANaM padaraMgula saMkhabhAga hidapadaraM / hI eka maM purANAviticapajIvA apajattA // 180 // tridvipaMcapUrNapramANaM pratarAGkulAsaMkhya bhAgahataprataram / hInakrama pUrNAMnA dvitricatuH paMcajIvA aparyAptAH // 180 // 180. Divide the square of the unversal line, ( Jagat Pratara) by an innumerable part of the square of a finger breadth, (pratarangula, ) ( and the result is) the total num - ber of developable 3, 2, 5 and 4 sensed. (Their respective numbers are in a) gradually decreasing order. Deduct (the number of) developables (from the total number, and the balance represents the number of) undevelopLables of the 2, 3, 4 and 5, sensed souls. Commentary. The process of finding out the respective number of each of the 3, 2, 5 and 4 sensed is the same as laid down in the previous Gatha No. 179. Here also the divisor is the innumerable part of an Avali. CHAPTER VIII. Embodiment soul-quest (kaya margana). 113 jAI praviNAbhAvIta sathAvaraudayajo have kAo / so jiNamadamhi bhaNizro puDhavIkAyAdichabbheyo // 189 // jAtyavinAbhAvitra sasthAvarodayajo bhavet kAyaH / sa jinamate bhaNitaH pRthvIkAyAdiSaDbhedaH // 181 // 181. Embodiment is caused by the operation of mobile and immobile-body making Karmas which are inseparably connected with the genus, jati, (body making Karma). It ( embodiment) is spoken of in Jian philosophy of six kinds, earth embodiments and others.

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114 THE SACRED BOOKS OF THE JAINAS. Commentary. The embodiments kaya are of six kinds (1) earth, (2) water (3) fire (4) air, (5) vegetable and (6) mobile bodies. Souls are accordingly earth, water, fire, air and mobile vegetable bodied. Mobile beings are ealled, Trasa, from the Sanskrit root, tras, to fear, because, they have the natural inclination to move away from objects of fear. Immobiles do not behave in this manner. puDhavItrAUteUvAUkammodayeNa tattheva / NiyavaeNacaukajudo tANaM deho have NiyamA // 182 // pRthivyaptejovAyukarmodayena tatraiva / nijavaNecatuSkayutasteSAM deho bhavenniyamAt // 12 // 182. Bodies (of earth, water, fire, and air bodied souls) exist through the operation of the earth, water, fire, and air body-making Karmas, as a rule, with their colour quadrate (including smell, taste and touch), in their (respective materials). Commentary. Each of the above four embodiments are of four kinds. Tak ing earth into consideration we have: 1. Earth in general, samanya Prithvi. 2. Earth-soul, Prithvi-Jiva, the soul which is in transmigratory passage, Vigrahagati, immediately before being born as earth bodied. 3. Earth bodied soul, the soul which has taken an earth-body. (Prithvi Kayika). 4 Earth-body, (Prithvi Kava). Water, fire, and air also are of the above four kinds. bAdarasuhumudayeNa ya bAdarasuhumA havaMti tdehaa| ghAdasarIraM thUlaM aghAdadehaM have suhamaM // 183 // bAdarasUkSmodayena ca bAdarasUkSmA bhavanti tdehaaH| ghAtazarIraM sthUlamaghAtadehaM bhavet sUkSmam // 183 // 183. (Their bodies are gross or fine through the operation of gross and fine-body-making Karmas.) Obstructive, (ghata) -body is gross, while non-obstructive (aghata,) body is fine.

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GOMMATASARA. 115 Commentary. Ghata sharira, an obstructive body is a gross body which obstructs and is obstructed by other objects. A body which neither obstructs nor is obstructed by other objects is aghata sharira nonobstructive or a fine body. A fine body can pass through any kind of matter. Gross bodies are called destructible or obstructive because they alone can destroy each other. Fine bodies are in destructible or non-obstuctive because nothing can kill them and they can kill nothing. They die a natural death at the exhaustion of their age karma. They pervade throughout the whole universe. tadehamaMgulassa asaMkhabhAgassa viMdamANaM tu| AdhAre dhUlAo samvattha NiraMtarA suhamA // 184 // tadehamaGgalasyAsaMkhyabhAgasya vRndazAnaM tu / AdhAre sthUlAH sarvatra nirantarAH sUkSmAH // 184 // 184. (Know) thou (that) their bodies (are equal to) an innumerable part of a cubic finger. Gross bodies need support but fine bodies need no support and exist everywhere in the universe) with nothing intervening between them. Commentary. The physical size of such souls is so small that a grain of earth, a drop of water, a tiny flame, or a breath of wind, contains numberless embodied souls. From the smallest undevelopable fine air bodied being up to the largest developable gross earth bodied being there are 42 stages of different sizes body. For there various degrees. See table Gathas 97 to 101. The host souls, Nigoda vegetables which derive support from the host-individual-souled vegetables are all gross-bodied and not finebodied, which need no support. udaye du vaNapphadikammassa ya jIvA vaNaphphadI hoti / patteyaM sAmaNNaM padihidirotti patteyaM // 185 // udaye tu vanaspatikarmaNazca jIvA vanaspatayo bhavanti / pratyekaM sAmAnyaM pratiSThitetare iti pratyekam // 185 //

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116 THE SACRED BOOKS OF THE JAINAS. 185. By the operation of the vegetable body-making Karma, souls become vegetable-bodied. (They are individual) (Pratyeka) (i. e. one body one soul) or common (Samanya or Sadharana i. e, one body many souls). In. dividuals (are) host (Pratisthita with common Sadharana, parasites) or the other (i.e. non-host Apratisthita without common (Sadharana) parasites.) mUlaggapIrabAjA kaMdA taha khNdhbiijviijruuhaa| sammucchimA ya bhaNiyA patteyANaMtakAyA ya // 186 // mUlAgraparvabIjAH kaMdAstathA skandhabIjabIjaruhAH / saMmUrcchimAzca bhaNitAH pratyekA anantakAyAzca // 186 // 186. Vegetables which grow from a root (mula), from the shoot, (Agra), (of a plant), from a joint (parva), from a bulb, (Kanda), from trunk, (Skandha),from seed (Veeja) and vegetables which have no such seed as root etc. (sammur chhima) have been declared (to be) individual with host bodies, (Pratishthita Pratyeka), or without them, (non-host Apratishthita). Commentary. 1. Vegetables which grow from root are such as, ginger, turmeric, 2. Vegetables which grow from a shoot, such as a rose-plant, 3. Vegetables, etc., etc., etc., from joint are such as sugar-cane. 4. Vegetables, from bulb Kanda are such as potatoes. 5. Vegetables, from trunk are such as plaintain. 6. Vegetables, from seed are such as wheat, rice. 7. Of spontaneous growth are Sammurchchhima such as grass. gUDhasirasaMdhipavvaM sagabhaMgamahIruyaM ca chiNNaruhaM / sAhAraNaM sarIraM tavibarIyaM ca patteyaM // 187 // gUDhazirAsaMdhiparva samabhaGgamahIrukaM ca chinnaruham / sAdhAraNaM zarIraM tadviparItaM ca pratyekam // 187 // 187. When the seed becomes transformed into a nucleus, the same soul (which left it before) or some other may be born there. These roots, ete. (i.e. the seeds)

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GOMMATASARA. are individual (non-host) in the first (Antar-muhurta) of their birth). 117 Commentary. Host-individual vegetables also in the beginning of their growth are non-host individual for an antar-muhurta. Then they become host untile they are so developed that the sinews and nerves appear on them, when they again become non-host individual. mUle kaMde challIpavAlasAlada nakusumaphalabIje / samabhaMge sadigaMtA asame sadi hoMti patteyA // 188 // mUle kaMde tvakpravAlazAladala kusumaphala bIje / samabhaGge sati anantA asame sati bhavanti pratyekAH // 188 // 188. The vegetables in which sinews, (shira), links, (Sandhi, and joints, ( Parva ), are unexposed, or which break clean (Samabhanga), which have no threads inside (Ahiruka) and which can grow from pieces are host bodies, while those that are reverse of these are individual (non-host). See (note to Gatha 73). Commentary. The term Sadharana in the Gatha, refers to Sapratishthta Pratyeka, host individual, souled vegetables. kaMdassa va mUlassa va sAlAkhaMdhassa bAbi bahulatarI / challI sAgaMtajiyA patteyajiyA tu takadarI // 186 // kandasya vA mUlasya vA zAlAskandhasya vApi bahulatarI / tvak sA anantajIvA pratyekajIvA tu tanukatarA // 186 // 189. Roots, bulbs, barks, tendrils, stems, leaves, flowers, fruits and seeds when clean breaking, (Samabhanga) are host (individual souled vegetables), when not clean breaking, (they) are (non-host ) individual. Commentary. If a vegetable can be so broken that the two pieces at the broken parts leave no projecting threads or sinews it is called Samabhanga.

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118 THE SACRED BOOKS OF THE JAINAS. bIje joNIbhade jIvo caMkamadi so va aNNo vaa| jevi ya mUlAdIyA te patteyA paDhamadAe // 16 // bIje yonIbhUte jIvaH caMkrAmati sa vA anyo vA / yepi ca mUlAdikAste pratyekAH prathamatAyAm // 16 // 190. If the bark of any bulb, root, stem, or trunk is very thick, it is host but if very thin it is individual (nonhost). sAhAraNodayeNa NigodasarIrA havaMti saamnnnnaa| te puNa duvihA jIvA bAdarasuhamAtti viNaNeyA // 161 // sAdhAraNodayena nigodazarIrA bhavanti saamaanyaaH| te punardvividhA jIvA bAdara sUkSmA iti vijJeyAH // 161 // 191. By the operation of the common, (sadharana, body making karma), the Nigoda bodies become group souled. They should again be known to be of two kinds gross or fine. Commentary. Nigoda is thus explained in the Sanskrit Tika. ni-niyatA, gAMbhUmi, kSetra, nivAsamanantAnanta jIvAnAM dadAtIti nigodam / That which is always the abode of infinite souls is called Nigoda.' sAhAraNamAhAro sAhAraNamANapANagahaNaM ca / sAhAraNajIvANaM sAhAraNalakkhaNaM bhANiyaM // 162 // sAdhAraNamAhAraH sAdhAraNamAnApAnagrahaNaM ca / sAdhAraNajIvAnAM sAdhAraNalakSaNaM bhaNitam // 162 // 192. The common differentia of these common (group) souls is said to be common food and common respiration. jattheka marai jIvo tattha du maraNaM have aNaMtANaM / vakkamaI jattha eko vakamaNaM tatthaNaMtANaM // 163 //

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GOMMATASARA. 119 yatraiko mriyate jIvastatra tu maraNaM bhavet anantAnAm / prakrAmati yatraikaH prakamaNaM tatrAnantAnAm // 11 // 193. In that (common body) when one soul dies, there is the death of infinite souls (with it), (while) when one is born there is the birth of infinite souls there. Commentary. A Nigoda body continues to exist while every instant infinite souls in it die and new ones take birth. The maximum period for the existence of a Nigoda body is declared to be innumerable crore multiplied by crore Sagaras. khaMdhA asaMkhalogA aMDaraAvAsapulavidehAbi / hehillajoNigAo asaMkhalogeNa gunnidkmaa|| 164 // skandhA asaMkhyalokA aMDarAvAsapulavidehA api / adhastanayonikA asaMkhyalokena guNitakramAH // 164 // 194. The bodies (of group souled vegetables, (Vadara Nigoda) are innumerable times the spatial units of the universe, (and each Skandha contains as many) Andaras; (each Andara contains as many) Avasas; (each Avasa containsas many) Pulavis (and each) Pulavi (contains as many Nigoda) bodies, Deha. Each next.coming nucleus abode (Yonika) is innumerable universe times (Loka Pramana) the preceding one in due order. jaMbUdIbaM bharaho kosalasAgedataggharAiM vaa| khadhaMDarAvAsA pulavisarIrANi dilutA // 165 // jambUdvIpo bharataH kozalasAketatadgahANi vaa| skandhANDarAvAsAH pulavizarIrANi dRSTAntAH // 165 // 195. Jambu Dvipa, Bharata, Koshala, Saketa, houses these are illustrations of Skandha, Andara, Avasa. Pulavi and Dehas. Commentary. A continent contains many countries, a country many provinces, a province many towns, and a town many houses. Similarly a Skandha contains many Andaras, an Andara comprises many Avasas an Avasa consists of many Pulavis, and a Pulavi of many Dehas.

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120 THE SACRED BOOKS OF THE JAINAS. egaNigodasarIre jIvA davvapyamANado diTThA / siddhehiM praNataguNA savveNa vitIdakAleA // 166 // eka nigodazarIre jIvA dravyapramANato pRSTAH / siddhairanantaguNAH sarveNa vyatItakAlena // 166 // 196. From the substance point of view (the number of souls, in one Nigoda body) seen (by the Omniscient) are infinite times the number of all liberated souls of and (the number of instants of) all past time. atthitA jIvA jehi Na patto tasA pariNAmo / bhAvakalaMka supaurA giodavAsaM sucaMti // 167 // santi ananta jIvA yairna prAptaH trasAnAM pariNAmaH / bhAvakalaGkasupracurA nigodavAsaM na muJcanti // 167 // 197. There are infinite souls which have never (so far) attained the condition of mobiles. Being thickly beset with impure thought activities, they do not leave the residence in Nigoda. Commentary. Although there are such souls who on account of their immense impure thought-activity, would never leave their stay in Nigoda, still the general rule that 608 souls leave Nigoda in 6 months 8 instants and other 608 human souls attain liberation must be kept in mind. vihitaciduhi paMcaha sahiyA je iMdiehi loyAmhi / te tasakAyA jIvA yA vIrobadeseNa // 168 // dvAbhyAM tribhircaturbhiH paJcabhiH sahitA ye indriyairloke / te sakAyA jIvA jJeyA vIropadezena // 168 // 198. Those souls, in the universe, who exist with two, three, four or five senses should be understood as mobile-bodied as discoursed by Vira (Lord Mahavira). ubabAdamAraNaM tiyapariNadatasamujjhiUNa sesatasA / tAlibAhira ya Natthitti jihiM giddihaM // 166 //

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upapAdamAraNAntikapariNatantrasamujjhitvA zeSatrasAH / trasanAlIbAhye ca na saMtIni jinairnirdiSTam // 166 // 199. Excepting the mobiles in the condition of birth, (Upapada) death bed and (Omniscient over flow) all the other mobiles do not exist out of the mobile channel. It has been said by the Conquerors. GOMMATASARA. Commentary. An immobile soul out of the mobile channel, transmigrating to be born as a mobile, is during the passage, beginning from the first turn towards the mobile channel by operation of the mobile (body) making Karma, a mobile out of the mobile channel. This is Uppada, condition prior to birth. . Samudghata is the emanation of soul spatial units from the body without wholly discarding it. Seven kinds of these soul emanations are recognised in Jain philosophy, (Dravya Sangraha S.B. J. Vol. I. p. 29, and Commentary to Gatha 543). G Maranantika-Samudghata (Death-bed-emanation) is the emanation, in some cases, of the soul spatial units shortly before death to the place where it is next going to incarnate. These soul units after touching their destination contract back to their former size and thereafter the soul leaves the body. If any mobile soul in the mobile channel is to take its next birth as an immobile outside the channel, and if before its death it performs the death-bed emanation, it naturally goes outside the mobile channel being a mobile. Kevala-Samudghata (Omniscient overflow) is the emanation, when in some cases the soul of an omniscient being, (of course a mobile,) expands throughout the whole universe, and then contracts back. This is also a case in which a mobile soul goes outside the mobile channel. B Trasa Nadi (mobile channel) is the channel in the middle of the universe. It is fourteen Rajus high, one Raju long and one Raju broad. Mobiles are as a rule born within it alone. E 121 H The cylindar A B C D, in sketch shows the mobile channel in the middle of the universe AEFGH K L B.

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122 THE SACRED BOOKS OF THE JAINAS. puDhavIAdicauNhaM kevliyaahaardevnniryNgaa| apadidvidA NigodahiM padihidaMgA have sesA // 20 // pRthivyAdicatuNI kevalyAhAradevanirayAGgAni / apratiSThitAni nigodaiH pratiSThitAGgA bhavanti zeSAH // 20 // 200. The bodies of earth quadrates (earth, water, fire, air), of an omniscient being, (of a saint) in Aharaka (assimilative) emanation and (those) of celestials and hellish beings, do not support Nigoda bodies (Host souls.) The rest are with host souled-bodies. Commentary. We learn from this Gatha that with the exception of the eight kinds of bodies specified above, all other bodies possess Nigoda-bodied souls. masuraMkhubiMdusUIkalAbadhayasariNaho have deho| puDhavIAdicauNhaM tastasakAyA aNeyavihA // 201 // masUrAmbubindusUcIkalApadhvajasannibho bhveddehH| pRthivyAdicatuNI tarutrasakAyA anekavidhAH // 201 / / 201. The bodily figures of the earth quadrates (i. e. earth, water, fire, and air) are, (respectively speaking), (circular) like Masur grain, (round like) a drop of water, (cylindrical like) a bundle of needles, (and oblong like) a flag. The bodies of vegetables and mobile souls are of various sorts. Commentary, The size of the body of an earth, water, fire, and air soul is the innumerable part of a cubic finger. Therefore they are not visible as separate entities. We see them only in a mass. Take a glass of fresh water. Every drop of it is a mass of water-bodied souls which are obviously invisible to us. Under a microscope a drop of water is seen to possess many minute animal-cule. These are not waterbodied souls. Water-bodied souls have water and that alone as the matter of their bodies. These animal-culae are two or more sensed beings which live in water.

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GOMMATASARA. 123 jaha bhAravaho puriso vahai bharaM gehiUNa kaavliyN| emeva vahai jIvo kammabharaM kAyakAvaliyaM // 202 // yathA bhAravahaH puruSo vahati bhAraM gRhItvA kAvaTikam / evameva vahati jIvaH karmabharaM kAyakAvaTikam // 202 // 202. As a burden carrying man carries the burden taking (it) up on his shoulder-pannier, similarly the soul carries the burden of Karmas in the pannier of (his) body, Commentary. Kavatika (pannier) is a contrivance for carrying load. The load is equally divided and suspended at the two ends of a long pole carried on the shoulder. jaha kaMcaNamaggigayaM muMcai kiTTeNa kAliyAe ya / taha kAyabaMdhamukkA akAiyA mANajogeNa // 203 // yathA kAzcanamagnigataM mucyate kina kAlikayA ca / tathA kAyabandhamuktA prakAyikA dhyAnayogena // 203 // 203. As gold passed through fire is freed from dirt and impurity, so (the embodied souls) by means of concentration (on the self being freed from the body and bondage of Karma (become) bodyless (Akayika Asharira Siddha or liberated). AuDDharAsibAraM loge aNNoraNasaMguNe teU / bhUjalavAU ahiyA paDibhAgo'saMkhalogo du||204|| sArdhatrayarAzivAraM loke anyonyasaMguNe tejaH / bhUjalavAyavaH adhikAH pratibhAgo'saMkhyalokastu // 204 / / 204. The spatial. units of the universe being treated 31 times by 3 fold dispositions in the Shalaka method (is the number of) fire (bodied souls), and taking the innumerable units of universe as the common divisor (Pratibhaga), (we get) the number of earth, water and air bodied souls by adding (the quotient as in Gatha 178-9). Commentary. Let there be three numbers and call them, 'Shalaka Rashi', 'Vira. lana Rashi' and "Deya Rashi..

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124 THE SACRED BOOKS OF THE JAINAS. 1. Multiply 'Deyarashi' by itself as many times as the Viralana and resulting number should again be multiplied by itself as many times as its number is; such kind of multiplications should be done as many times as the number of the Shalaka Rashi. The result will give us the 1st step. 2. Take again Shalaka, Viralana, Deya, each equal to the num found in the 1st step. The multiplication process should be repeated as in the previous step as many times as the number of the new Shalaka. This is the 2nd step. 3. The resulting number should be again dealt with as in the previous case. This would be the 3rd step. 4. This resulting number should again be similarly dealt with as many times as there are numbers in the present fourth shalaka minus the total number of the shalaka in the previous three steps. Here in the first step, the number of innumerable spatial units of the universe should be taken to be Viralana, Deya, shalaka. The above process will give us the number of fire-bodied souls. For finding out the number of earth-bodied souls, the number of fire-bodied souls should be divided by innumerable times the universal spatial units, and the quotient added to the number of fire-bodied souls. For finding out the number of water-bodied souls we should add to the number of earth bodied souls, the quotient obtained by dividing the number of earth bodied by the innumerable universal spatial units. In the same manner the number of air-bodied souls should be ascertained. apadiTThidapatteyA asaMkhalogappamANayA hoti / tatto padihidA puNa asaMkhalogeNa saMguNidA // 205 // apratiSThitapratyekA asaMkhyalokapramANakA bhavanti / aa: qfargar: ga: Heath Aufwar: 11 80411 205. The number of non-host individual vegetables (Apratisthita Pratyeka) is innumerable times the spatial units of the universe. And the number of host individual vegetables (Sapratishthita Pratyeka) is the innumerable times the spatial units of universe multiplied by that (i. e. the number of non-host individual vegetables.)

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GOMMATASARA. 125 tsraasipuddhviaadiicukptteyhiinnsNsaarii| sAhAraNajIvANaM parimANaM hodi jiNadiDaM // 206 // trsraashipRthivyaadictusskprtyekhiinsNsaarii| sAdhAraNajIvAnAM parimANaM bhavati jinadiSTam // 206 // 206. (All) mundane souls minus the mobile group, 4 earth etc. (earth, water, fire, and air bodied souls), and the individual (Pratyeka-vegetables) is the number of common souls (i. e. Sadharana or Nigoda vegetables). The Conqueror has said (so). sagasagaasaMkhabhAgo bAdarakAyANa hodi parimANaM / sesA suhamapamANaM paDhibhAgo puvvaNidiho // 207 // svakasvakAsaMkhyabhAgo bAdarakAyAnAM bhavati parimANam / zeSAH sUkSmapramANaM pratibhAgaH pUrvanirdiSTaH // 207 // 207. The innumerable part of their respective groups is the number of gross-bodied souls (in the groups of earth, water, fire, air and Nigoda bodied souls.) The remainder (in each group, is) the number of fine bodied souls (in that group.) The common divisor (Pratibhaga) is as said above (i. e. innumerable times the spatial units of universe). suhumesu saMkhabhAgaM saMkhAbhAgA apuNNagA idarA / jassi apuraNadvAdo puNNaddhA saMkhaguNidakamA // 208 // sUkSmeSu saMkhyabhAgaH saMkhyAbhAgA apUrNakA itare / yasmAdapUrNAddhAtaH pUrNAddhA saMkhyaguNitakramAH // 208 // 208. (The total number of) fine souls divided by numerable (gives the number of) undevelopables, and the numerable (remaining) parts (is the number of the developables. Because the time (average age) of the developables is the numerable times of that of the non-developables.

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.-126 THE SACRED BOOKS OF THE JAINAS. Commentary. The reason for the number of the developable beings many times greater than that of the non-developables is that the life period of the former is much greater than that of the latter. The non-developables do not exist in that condition longer than an Antara-muhurta, and hence it is that their number is much less than that of developables. ... 22 The maximum life period of the different classes of developables are:- Soft earth bodied 12 thousand years. Hard >> >> Water , Fire 3 days. Air 3 thousand years. Vegetables, ... 10 2 sensed beings 12 years. 3 sensed beings 49 days. 4 sensed beings 6 months. 5 sensed human and subhuman 3 palyas. Hellish and celestials 33 sagaras. 10 ) pallAsaMkhejavahidapadaraMgulabhAjide jagappadare / jalabhUNipabAdarayA puNNA aavliasNkhbhjidkmaa||206|| palyAsaMkhyAtAvahitapratarAGgalabhAjite jagatpratare / jalabhUnipabAdarakAH pUrNA praavlysNkhybhaajitkrmaaH|| 206 // 209. The basic area of the universe (Jagat Pratara 49 Sq. Rajus), divided by (the quotient of) square big finger (Pratarangula), divided by an innumerable part of a Palya (is the number of) developable gross water (bodied souls.) This successively divided by an innumerable part of an Avali (is the number of developable gross) earth-(bodied souls); (this divided by an innumerable part of an avali is the number of, developable gross) host individuals, (This divided by an innumerable part of an Avali is the number of developable gross) non-host individuals(Apratishthita Pratyeka).

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___GOM MATASARA. 127 viMdAvalilogANamasaMkhaM saMkhaM ca teuvAUNaM / pajjattANa pamANaM tehiM vihINA apajjattA // 210 // vRndAvalilokAnAmasaMkhyaM saMkhyaM ca tejovAyUnAm / paryAptAnAM pramANaM tairvihInA aparyAptAH // 210 / / 210. One innumerable (part of the cube of the instants of an) (Avali is the) number of developable fire (souls). (and one) numerable) (part of the spatial units of) universe (is the number of developable) air (souls). (Their tutals) minus this (is the number of their undevelopables.) Commentary. This applies only to gross souls. sAhAraNabAdaresu asaMkhaM bhAgaM asaMkhagA bhaagaa| puNNANamapurANANaM parimANaM hodi aNukamaso // 211 // sAdhAraNabAreSu asaMkhya bhAgamasaMkhyakA bhaagaaH| pUrNAnAmapUrNAnAM parimANaM bhavatyanukramazaH // 211 // 211. Of the innumerable parts of gross common (sadharana) souls one part and the many innumerable parts are the number of developables and undevelopables respectively. AvaliasaMkhasaMkheNavahidapadaraMguleNa hidapadaraM / kamaso tasatapyugaNA puNNaNatasA apuraNA hu // 212 // zrAvalyasaMkhyasaMkhyenAvahitapratarAGgalena hitaprataram / kramazastrasatatpUrNAH pUrNonayasA apUrNA hi // 212 // 212. The universal line square (Jagat Pratara) divided by the (quotients of) a finger square divided by the innumerable and numerable parts of a wink (Avali) (respectively), gives us the number of all mobiles and their developable respectively. The mobiles minus their developables are their non-developables.

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128 THE SACRED BOOKS OF THE JAINAS. aavliasNkhbhaagnnvaahidplluunnsaayrddhchidaa| bAdarategaNibhajalavAdANaM carima sAyaraM pugaNaM // 213 // aAvalyasaMkhyabhAgenAvahitapalyonasAgarArdhacchedAH / bAdaratepanibhUjalavAtAnAM caramaH sAgaraH pUrNaH // 213 // 213. (The quotient of) the Palya divided by innumerabie parts of an Avali subtracted (once, twice, thrice, 4th and 5th times from a Sagara is the number of Ardhachhedas (successive divisions by2) respectively of gross fire, nonhost individuals, host individuals, earth, and water (souls) and (the number of) Ardhachhedas of gross air (souls) (is) the last, i.e. full Sagar. Commentary. Ardhachhedas - the number of times that a given number can be halved as the Ardhachheda of 4 is 2, of 8 is 3, of 16 is 4, of 32 is 5, and 64 is 6 etc. For Sagara see Gem Dictionary Appendix D. Avali Let X; Sagar; -s. Palya=P Asankhyata Then number of halvings of gross-fire-bodied souls =s - Non-group mono-souled Group Earth bodied ... Water , ... Air tevi viseseNahiyA pallAsaMkhejabhAgamettaNa / tamhA te rAsIo asaMkhalogeNa guNidakamA // 214 // tepi vizeSeNAdhikAH palyAsaMkhyAtabhAgamAtreNa / tasmAtte rAzayo'saMkhyalokena guNitakramAH // 214 // . 214. Even those (i, e.) the number of the above six Ardhachhedas (beginning from the fire-bodied beings)

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GOMMATASARA. 129 (III) (V) (are), (as among themselves) successively greater by an innumerable part of a Palya. Thus, those numbers (of the souls of the above six kinds are) greater than the next preceding ones by innumerable fold spatial units of the universe (i.e. the number of non-host-individual souled beings is the number of gross fire-bodied beings multiplied by innumerable times the innumerable, spatial units of the universe.) Commentary. B-A=s-4-(-) --P-P.***.P. * (T) C-B -Po - P. (II) D-C- - -P.* E-D-Li --P.*** (IV) F-ETo find the actual numbers. For the Number of second class, i.e. non-host-individual souled beings, take the figure 2, multiply it (P ) times by itself, thus we get 2(P*XZ). Multiply this by the number of gross fire-bodied souls. Thus we get the dumber of non-host-individual -souled beings. And so on for the others. dieNacchedeNavahidaicchedehiM payadaviralaNaM bhjide| laddhamidaiharAsINagaNoeNahadIe hodiyadadhaNaM // 215 // deyacchedenAvahiteSThacchedaiH prakRtaviralanaM bhAjite / labdhamiteSTarAzyanyonyahatyA bhavati prakRtadhanam // 215 // 215. Divide the Halvings of result of data, by the * Halvings of the given figure in data. This will give the index number of the data. Divide the index of the desired' by the index of the data, write the result of the data as many times as there are units in the last quotient, and multiply them all into each other. This is the desired result.

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130 THE SACRED BOOKS OF THE JAINAS. Commentary. The problem is like this: If 16 twos multiplied by each other become 65536, what will 64 twos become by being multiplied by each other. Here there are two sets of three figures. The first set is called the standard or 'Pramana Rashi.' In this all the three figures are known. Thus, in the above problem "two" is the Deya Rashi or the given basis, 16 is the Viralana or index number and 65536 is the 'Phala' or result. The second set of the desired or Ichchha Rashi also consists of the same three number of which the 'Deya' is the same as in the standard or Pramana Rashi, and the Viralana or index is given, but the third figure, that is, the Phala or result is unknown and required to be obtained. Thus in the above problem, in the desired Rashi the Deya is 2, index is 64 and the result unknown and to be obtained. The formula, according to the gatha is as below: 216 Pannatthi 16 twos multiplied - 65536 C what 264-Ekatthi =64 39 In Pramana Rashi two - deya rAzi | In icchA rAzi two = deya rAzi 64 = viralana what = phala 16 - viralana 65536 = phala Halvings of phala in pramANa rAzi deya "" " ( viralana in icchA 39 " pramANa 77 "" 33 G = viralana in pramANa rAzi ( phala in pramANa rAzi ) To apply the formula to the problem. - phala in icchA rAzi 21 65536f = 655364 -65536 x 65536 x 65536 x 65536-18446744073709551616; called Ekat .. thi. Thus it would be seen that the result to be obtained-(Phala of Pramana Rashi) raised to the power of the quotient obtained by dividing Ichchha-Viralana by Pramana Viralana. Problem No. 2 (From the printed edition Tika p. 471-472.) To find out the number of gross-fire-bodied beings by the above formula. The problem is posited like this. 2 raised to the power of the number of Halvings of the spatial units of the universe gives us the number of spatial units of the uni

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GOMMATASARA. verse, what will be the result in the terms of the spatial units of the universe, if 2 is raised to the power of the number of Halvings of the number of gross fire bodied beings. The answer is clear. It is the number of the spatial units of the universe raised to the power of the quotient obtained by dividing the Halvings of the number of gross-bodied souls, by the Halvings of the number of spatial units of the universe. Thus, the number of gross-fire-bodied souls is equal to innumerable into innumerable spatial units of the universe.. Similarly the number of other kinds can be obtained.. CHAPTER IX. Vibration Quest (Yoga margana.) puggalavivAideodayeNa maNavayaNakAyajuttassa / jIvassa jA ha sattI kammAgamakAraNaM jogo // 216 // pudgalavipAkidehodayena manovacanakAyayuktasya / jIvasya yA hi zaktiH karmAgamakAraNaM yogaH / / 216 / / hu 131 216. By the operation of the matter-maturing body (sub-class of the body making Karma) in the soul with mind, speech or body, that very capacity which is the cause of in-coming of the Karmas is vibration: (Yoga or vibratory activity of the soul). Commentary. Vibration (Jaga) is two kinds : (1) Subjective vibratiqn (Bhaya Yoga) i. e., by capacity itself by which the matter of mind, speech or body is set in vibration.. (2) Objective vibration (Dravya yoga) i. e., the actual vibrating of the spatial units, (Pradesha) of soul.. Karma here means molecules of Karmic matter, also molecules of no-Karmic matter i. e. the molecules (vargana) of mind, speech, and aharaka and Electric (Tai jasa) matter.. maNavayaNANa pauttI saccAsaccubhayapraNubhayatthesu / taNAmaM hodi tadA tehi du jogA hu tajogA // 217 // manovacanayoH pravRttayaH satyAsatyo bhayAnubhayArtheSu / tannAma bhavati tadA taistu yogAt hi tadyogAH // 217 //

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182 THE SACRED BOOKS OF THE JAINAS. - 217. The tendencies of mind and speech are towards matter (which may be) truth, false, both or neither. These vibrations then take their names according to the matter (resulting) from them.. Commentary. Speech and mind vibrations may thus be analysed as below: ___ MIND VIBRATIONS. 1. True mind vibration (Satya-mano-yoga). 2. False mind vibration (Asatya mano-yoga). 3. Mixed namely both true and false mind vibration (Ubhaya manoyoga.) 4. Neutral i. e. Neither true nor false mind Vibration (Anubhaya ___manoyoga). *" SPEECH VIBRATIONS. 1. True speech vibration (Satya vachan yoga.) 2. False , " (Asatya , " ) 3. Mixed (Ubhaya , 4. Neutral ,, , (Anubhaya,, , ) sambhAvamaNo sacco jo jogo teNa sccmnnjogo| tavibarIo moso jANubhayaM saccamosotti // 218 // sadbhAvamanaH satyaM yo yogastena stymnoyogH| tadviparIto mRSA jAnIhi ubhayaM satyamRSeti // 218 // 218. The true vibration of mind towards right subjects in true-mind vibration. The reverse of it is false (mind vibration). Know that to be mixed which is a com. bination of True and False. Na ya saccamosajutto jo du maNo so asnycmosmnno| jo jogo teNa have asaccamoso du mnnjogo|| 216 // na ca satyamRSAyuktaM yattu manaH tdstymRssaamnH| yo yogastena bhavedasatyamRSA tu manoyogaH // 216 // 219. Mind inclined towards what is neither true nor false, is (neutral) mind. The vibration caused thereby is neither-true-nor-false (neutral) mind vibration. dasavihasacce vayaNe jo jogo so du sccvcijogo| tavibarImo moso jANubhayaM saccamosotti // 220 /

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GOM MATASARA.. 133 dazavidhasatye vacane yo yogaH sa tu styvcoyogH| tadviparIte mRSA jAnIhi ubhayaM satyamRSeti // 220 / 220. The vibration connected with the ten kinds of truth, is the true speech vibration. The reverse of it is false (speech vibration), and know truth and falsehood (mixed) to be mixed (speech vibration). joNeva saJcamoso so jANa asccmosvcijogo| amaNANaM jA bhAsA sagaNINAmaMtaNIAdI // 221 // yo naiva satyamRSA sa jAnIhi asatyamRSAvacoyogaH / amanasAM yA bhASA saMjJinAmAmantraNyAdiH // 221 // 221. The speech that is neither-true-nor-false, know it to be neither-true-nor-false (a neutral) speech vibra. tion Speech of irrational beings (from two sensed to five sensed), and the invocative and other sorts of speech of rational beings, (are instances of this kind of speech). jaNavadasammadiThavaNANAme rUbe paDuccavavahAre / saMbhAvaNe ya bhAve uvamAe dasavihaM sacaM // 222 // janapadasammatisthApanAnAmni rUpe prtiityvyvhaaryoH| saMbhAvanAyAM ca bhAve upamAyAM dazavidhaM satyam // 222 // 222. Truth is of ten kinds 1. Popular (Janapada), 2. Idiomatic (accepted by consent Sammati), 3. Representative (Sthapana), 4. Nominal (Namni), 5. Figurative (Rupa), 6. Relative (Pratitya), 7. Practical (Vyavahara), 8. Possible (Sambhavana), 9. Scriptural (Bhava), 10. Illustrative (Upama). bhattaM devI caMdappahapaDimA taha ya hodi jinndtto| sedo diggho rajjhadi kurotti ya ja have vayaNaM // 223 // bhaktaM devI candraprabhapratimA tathA ca bhavati jindttH| zveto dIrgho radhyate ramiti ca yadbhavedvacanam // 223 //

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134 THE SACRED BOOKS OF THE JAINAS. sako jaMbUdIvaM palladi pAvavajjavayaNaM ca / pallovamaM ca kamaso jaNavadasaccAdidihatA // 224 // zako jambUdvIpaM parivartayati pApavarjavacanaM ca / palyopamaM ca kramazo janapadasatyAdidRSTAntAH // 224 // 223-224, (The word) Bhattam, cooked rice, Devi, Image of Chandra-Prabhu, Jinadatta, white, long, Kura. (rice) is being cooked, expressions like these as also like, 'Indra can over turn Jambudvipa, injunctions against sinful acts and 'Palyopama' equal to Palya are respectively illustrations of popular and other truths.. Commentary. Examples of the ten truths are given below : - 1. Bhatta, Bhata in Bengal, Vantaka or (Mukudu) in Andhra, Kulu in Karnataka, and Choru in Dravida all singnify cooked rice. This is popular truth. 2. A woman who is not the Prime queen may by general conserit be called a Devi which in fact she is not. This is accepted truth. 3. The statue of Chandra-Prabha Tirthamkara represents Him, and is therefore called Chandra-Prabha. This is representative truth. 4. A man may be named Jina-Datta though he is not actually the gift of Jina as the name signifies. This is nominal truth. 5. This man is White.' The man has various hues in vario parts, eyes, hair, etc., and is not at all white. Yet he may tri called white. This is an example of figurative truth. 6. It is long. This is true comparatively and not absolutely speaking. The thing is longer than one and shorter than another. This is an example of relative truth. 7. A man may say that he is "cooking rice" even when the rice is not being actually and is only ready for being cooked. This is an example of practical truth. 8. 'Indra can over turn Jambu-dvipa.' Indra may never do like this but he possesses the power to do it and it is a possibility and hence possible truth. 9. Injunction against commissions of sins as laid down in scriptures is scriptural truth. e. g., right belief, right knowledge, and right conduct lead to Liberation.

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GOMMATASARA. 135 10. The calculation Palya and Sagar is an example of illustrative truth. Note.--That these ten parts of view have reference only to occassions where language may be ambiguous or capable of abuse or misrepresentation. Naturally the Syadvada philosophy must make a clear statement on such points; for example the word palanga means bed in Hindi, but it means a tiger in Persian; or pain in French, means bread, but in English it means trouble or suffering. If a French man asks an English man to give him "Pain" the pious son of Albion will certainly refuse to grant the request. AmaMtaNi ANavaNI yAcaNiyApucchaNI ya paNNavaNI / paJcakkhANI saMsayavayaNI icchANulomA ya // 225 // AmantraNI AjJApanI yAcanI ApRcchanI ca prajJApanI / pratyAkhyAnI saMzayavacanI icchAnulomnI ca // 225 // NavamI aNakkharagadA asaJcamosA havaMti bhaasaao| sodArANaM jamhA vattAvatsasaMjaNa yA // 226 // navamI anakSaragatA asatyamRSA bhavanti bhaassaaH| zrotRNAM yasmAda vyktaavyktaaNshsNjnyaapikaaH|| 226 // 225-228. 1. Invocative (Amantrani), 2. Dictatory, (Ajnapani), 3. Requestive, (Yachani), 4. Interrogatory (Aprichchhani), 5. Informatory (Prajnapani), 6. Renunciative (Pratyakhyani) 7. Doubtful (Samshaya Vachani) and 8. submissive (Ichchhanulomni), and the ninth unlettered (Anaksharagata) are phrases neither-true-nor-false (i. e., neutral); because they are part expressed and part unexpressed to the hearers (in their hearing). Commentary. The above nine kinds of speech are neither-true-nor-false, nor both mixed, in their significance. They may be illustrated as follows: 1. Come Rama. 2. Do this. 3. Give me this. 4. What is this. 5. This is my master's message. 6. I relinquish this.

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136 THE SACRED BOOKS OF THE JAINAS. 7. Is this a string or serpent. 8. I wish to be such. 9. Sound which can't be reduced to letters. Sounds altered by souls2 sensed to irrational 5-sensed are letterless. So is the speech of an omniscient vibrating souls. It proceeds without volition from the Saint, but is understood by the audience as true, and authoritative. maNavayaNANaM mUlaNimittaM khalu puNNadehaudao du| mosubhayANaM mUlaNimittaM khalu hodi AvaraNaM // 227 // manovacanayormUlanimittaM khalu pUrNadehodayastu / mRSobhayayormUlamimittaM khalu bhavatyAvaraNam // 227 / / 227. The root cause of (true and neutral) (mind and speech verily) is the operation of developable and bodymaking Karmas. And the root cause of false and mixed (mind and speech) is the obscuring (i.e., knowledge obscuring Karma). Commentary. When one speaks or thinks of the truth, or what is neutral, neither true-nor-false, he exercise no special effort, and the speech or thought is the result of the operation of developable, and bodymaking Karmas. But when one speaks or thinks what is false, or both true and false, it is intentional and is due to the operation of knowledge-obscuring Karma. In all mind and speech vibrations the operation of developable and the body-making Karmas is invariably present. But in the above statement ; the predominant cause is referred to as the root-cause. maNasahiyANaM vayaNaM dihaM tappuvvamidi sajogamhi / utto maNovayAreNidiyaNANeNa hINamhi // 228 // manaHsahitAnAM vacanaM dRSTaM tatpUrvamiti sayoge / ukto manaupacAreNendriyajJAnena hIne // 228 // 228. In the rational beings, speech is seen to be preceded by mind (activity). But as regards a vibrating omniscient soul, (who is) above sensitive knowledge mind has been attributed by assumption

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GOMMATASARA. Commentary. Really speaking thought activity is not a condition precedent to speech in the case of omniscient souls. Speech flows out of them merely through the operation of the Nama-karma. govaM gudayAdo daMvvamahaM jidicaMdahi | maNavaggaNakhaMdhANaM AgamaNAdo du maNajogo // 226 // aGgopAGga dayAt dravyamanorthaM jinendracandre / manovargaNAskandhAnAmAgamanAt tu manoyogaH || 226 || 229. In (the vibratory omniscient), supreme among Conquerors, (effulgent like ) the moon, ( there is the 8 petalled) material mind (organ) by the operation of the limb-and-minor-limb (angopanga) sub-class of body making Karma; and mind vibration (is predicated of him) by the in-coming (into it) of molecules of mind matter (manovargana). puru mahadudArurAlaM eyaTTo saMvijAga tahi bhavaM / orAliyaM tamuccai orAliyakAyajogo so // 230 // puru mahadudAramurAla mekArthaH saMvijAnIhi tasmin bhavam / aurAlikaM taducyate aurAlikakAyayogaH saH // 230 // 20. Know that the words Puru, Mahat, Udara, Urala all have the one sense (of grossness), and (a body) appertaining thereto is called Audarika, Physical; and the vibration caused through this body is the Physicalbody-vibration (Audarika kaya yoga). Commentary. 137 The external bodies of human and sub-human beings only are physical (Audarika). Therefore they alone have the physical body vibrations. orAliya uttatthaM vijANa missaM tu aparipuraNaM taM / jo te saMpa jogo orAliyAmissajogo so // 231 // aurAlikamuktArtha vijAnIhi mizraM tu aparipUrNaM tat / yastena saMprayoga aurAlikamizrayogaH saH // 231 //

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138 THE SACRED BOOKS OF THE JAINAS. 231. Know the aforesaid physical body (Auralika or Audarika) when ( it is) in combination (with the Karmic body) to be non-developable. The vibration caused through such connection is physical mixed vibration, (Audarika mishra yoga). Commentary. This vibration-activity takes place only when the soul is still non-developable for an antar-muhurta after its transmigratory passage (Vigrahagati). In developable condition this vibration is not possible ; there will then be only the physical-body-vibration. vivihaguNaiTTijuttaM vikkiriyaM vA hu hodi veguvvaM / tisse bhavaM ca yaM veguvviyakAyajogo so // 232 // vividhaguNaddhiyuktaM vikriyaM vA hi bhavati vigUrvam / tasmin bhavaM ca jJeyaM vaimUrvikakAprayogaH sa / / 232 / / 232. That which is (endowed) with various qualities and excellences is Vikriya, or Vigurva; and (a body) appertaining thereto should be known (to be fluid body, vaikriyika Sharira), and (the vibration) caused through (this body is) the fluid-body-vibration (Vaikriyika Kaya Yoga). Commentary. This sort of body is found in celestials. Hellish beings also have got a kind of fluid body which is ugly and troublesome. It can also be transformed into many forms according to their desire. Hellish souls cannot make many bodies out of one, as is done by the celestials. vAdarateUvAUpaMciMdiya purANagA viguvvaMti / orAliyaM sarIraM viguvvaNappaM have jesiM // 233 // bAdaratejovAyupaMcendriyapUrNakA vigurvanti / aurAlikaM zarIraM vigRrvaNAtmakaM bhavet yeSAm // 233 // 233. Gross fire (and) air (souls ), and 5 - sensed (rational developable (souls ) can change the form of (bodies); therefore their physical body may be said to be (sometimes) transformable (like fluid).

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GOMMATASARA. 139 Commentary. This partial transformation, in size, is confined to the body . itself. The soul does not go beyond the trainsformed body; there fore it is called Aprathak Vikriya i. e. inseparable transformation; but the 5-sensed rational human and subhumans i. e. all the beings in Bhoga-bhumi, enjoyment-region, and the Chakravartis, Lords of Bharat Kshetra can also transform their bodies into more than one and such transformation is called Prathak, i. e. separable. In this the soul extends continously into all the bodies and remains in the original body also. veguThviya uttatthaM vijANa missaM tu aparipuNNaM taM / jo teNa saMbajogo vegubbiyamissajogo so // 234 // vairvikamuktArtha vijAnIhi mizraM tu aparipUrNa tat / yastena saMprayoge vaigUrvikamizrayoga saH // 234 // 234. Know the aforesaid fluid body (Vaigurvika or Vaikriyika) when mixed (with the Karmic body), to be non-developable. The vibration caused through its connection is Fluid-mixed-vibration (Vaikriyika mishra Yoga.) ____Commentary. This vibration takes place in the undevelopable condition of the celestial and hellish beings and lasts for one Antar-muhurta. AhArassudayeNa ya pamattaviradassa hodi aahaarN| asaMjamapariharaNaTuM saMdehaviNAsammaTuM ca // 235 // AhArakasyodayena ca pramattaviratasya bhavati aAhArakam / asaMyamapariharaNArthaM saMdehavinAzanArtha ca // 235 // Niyakhette kevalidugavirahe NikamaNapahAdikallANa / parakhette saMvitte jiNajiNagharavaMdaNDaM ca // 236 // nijakSetre kevalidvikavirahe niHkramaNaprabhRtikalyANe / parakSetre saMvRtte jinajinagRhavaMdanArtha ca // 236 // 285-286. Through the operation of Assimilative body-making karma the assimilative body is produced (in

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140 THE SACRED BOOKS OF THE JAINAS. the saint in the sixth stage) of imperfect vows, for the sake of removing non-control, and for the destruction of doubts, and also for paying obeisance to the Conquerors (Jina), when there is an absence of both the omniscients (and saints) possessing full scriptural knowledge in his places (where he can go); and also for holy celebrations, (Kalyana), Renunciation and others happening in other regions (beyond his reach). Commentary. By means of the Aharaka body the saint flashes through space and obtains the sight or touches the feet of an Omniscient Lord or Saint with full scriptural knowledge, and it is enough to strengthen his self control and to remove his doubt. uttamaaMgamhi have dhAduvihINaM suhaM asaMhaNaNaM / suhasaMThANaM dhavalaM hatthapamANaM pasatthudayaM // 237 // uttamAGge bhavet dhAtuvihInaM zubhakasaMhananam / zubhasaMsthAnaM dhavalaM hastapramANaM prazastodayam // 237 // 287. By the operation of the meritorious (sub-classes of the body-making Karma), (it) rises from the highest part of the body (i. e. skull of the Saint), free from physio. logical matter (blood etc), auspicious, without osseous structure, of perfect proportion, white, (and) one cubit (hath=24 angula) in length. avAghAdI aMtomuhuttakAlaTidI jahAgaNadare / pajjattIsaMpugaNe maraNaMpi kadAci saMbhavai // 238 // avyAghAtI antarmuhUrttakAlasthitI jaghanyetare / paryAptisaMpUrNAyAM maraNamapi kadAcit saMbhavati // 238 // 288. (It is) unpreventible (by and unpreventing any other thing in its course by reason of its extreme fineness), its minimum and the other (i.e. maximum) duration in time is one antara-muhurta, (and) on the completion of its capacity to develope, sometimes even death (of the saint) is possible.

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GOMMATASARA. 141 Aharadi aNeNa muNI suhume atthe sayassa saMdehe / gattA kevalipAsaM tamhA AhArago jogo // 236 // Aharatyanena muniH sUkSmAnarthAna svasya saMdehe / gatvA kevalipAca tasmAdAhArako yogaH // 236 // 239. Through this the saint having doubt in himself, going near an Omniscient (or a knower of all the scriptures) assimilates or comprehends (Aharati) fine matters (i.e. the points on which he was in doubt), therefore (this) vibration (is called) Aharaka (Assimilative vibration or Aharaka yoga). AhArayamuttatthaM vijANa missaM tu aparipuraNaM taM / jo teNa saMpajogo AhArayamitsajogo so // 240 // AhArakamuktArtha vijAnIhi mizraM tu aparipUrNa tat / yastena saMprayoga AhArakamizrayogaH saH // 240 // 240. Know the above mentioned Aharaka (assimilative body) to be mixed (i, e, Aharaka with the physical body) till it is non-developable (aparyapta). The (Vibration) caused through it is assimilative-mixed-vibration (Aharaka Mishra Yoga). kammeva ya kammabhavaM kammaiyaM teNa jo du sNjogo| kammaiyakAyajogo igivigatigasamayakAlesu // 241 // kammaiva ca karmabhAvaM kArmaNaM tena yastu saMyogaH / kArmaNakAyayoga ekadvikatrikasamayakAleSu // 241 // 241. Karmana (body) is Karma (bondage of 8 kinds) itself, or that produced (by operation of Karmana bodymaking) Karma. Vibration caused by it is Karmic-body vibration. (Karmana Kaya Yoga). It lasts for one, two, or three instants, (during transmigratory passage). veguzviyAhArayakiriyA Na samaM pamattaviradamhi / jogovi ekakAle ekava ya hodi NiyameNa // 242 //

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142 THE SACRED BOOKS OF THE JAINAS. vaimUrvikA hAra kikriyAnasamaM pramattavirate / yogo'pi ekakAle eka eva ca bhavati niyamena // 242 // 242. The activities of fluid and assimilative bodies (are) not simultaneous in (the saint in the stage of) imperfect vows, and also of necessity at one time there is only one kind of vibration (out of the 15 kinds) in any mundane being at any time. Commentary. The simultaneous manifestation of 2 kinds of yoga is some-times possible. For example, when a man is repeating a prayer with his tongue but his mind is thinking of something else, the thought is the manifestation of the mind vibration, and the repetition of the prayer that of the speech vibration. But this dual vibration is only seemingly so. At one instant there can only be one kind of vibration. The explanation would be easy to understand if we pause to try to comprehend the extremely short duration of an instant (samaya). There are innumerable instants in a wink, and what figure is meant by even the minimum innumerable, will be evident from the Appendix to Jaina Gem Dictionary. Thus the possible change of the kind of vibration from instant to instant is quicker than lightning. In one flash of lightning there can be millions, trillions, quintillions, or even more changes of vibration from mind to speech and from speech to mind. So, even to a most self-analytical and self-absorbing man this transition from vibration to vibration would be almost impossible to perceive. Then there is another thing to consider. The vibration (yoga) is that power of the soul which at the operation of the body-making karma becomes the cause of the inflow of karmic and non-karmic matter in the soul's environments. This vibration once started can last for one maximum antara-muhurta i. e. for 48 minutes minus one instant. Before this maximum or a smaller duration of one kind of vibration has expired, another kind of vibration may set in. This also gives rise to the phenomenon of an apparent duality of vibrations. Thus the vibration may be only mind vibration, and the speech activity, i. e. repeating the prayer may be due merely to the momentun (sanskara) of the preceding speech vibration, just as a potter's wheel continues to revolve for sometime even after he ceases to move it by his stick. jesiMga saMti jogA suhAsahA puNyapAvasaMjaNyA / te hoMti ajogajiyA agovamANaMtabala kaliyA // 243 //

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COMMATASARA. 143 yaSAM na santi yogAH zubhAzubhAH puNyapApasaMjanakAH / ta bhavanti ayogijinA anupamAnantabalakalitAH // 243 // 243. Those in whom there are no merit or demerit, producing good or bad vibrations, are the non-vibratory Conquerors (Ayogi Jina) possessed of unparalleled and infinite power. oraaliyvegutthivyaahaarytejnnaamkmmudye| cauNokammasarIrA kammeva ya hAdi kammaiyaM // 244 // aurAlikavaigarvikAhArakatejonAmakarmodaye / caturnokarmazarIrANi kamaiva ca bhavati kArmaNam / / 244 // 244. The four bodies produced by the operation of the physical, fluid, assimilative and electric (Taijasa) body sub-classes of the body-making karma, are no-karma or quasi-karma, and the karmic (body produced by the operation of karmic body-sub-class of body-making karma) is the karma proper (i. e, the interwoven texture of the matter of the eight kinds of karmas.) Commentary. Whenever a body-karma operates to set in activity the vibration power of the soul, material molecules suitable to the then bodies of the soul are drawn in i. e. attracted to inflow into the soul. The least number of bodies that a soul has is two, karmic and electrio bodies, in transmigratory passage. So that at every instant the soul is drawing in molecules both of karmic (karmana vargana ) and quasi-karmic matter of the electric body (taijasa-vargana) in transmigratory passage. When not in transmigratory passage the soul has in addition to the karmic and electric bodies the physical or fluid body also which is made of assimilative molecules (aharaka vargana). If the soul has more than one sense, it has speech also, and takes in the vocal molecules (Bhasha vargana) also. As a five sensed rational being, it assimilates mind molecules (mano-vargana) also. So that an ordinary human being at every instant of time is drawing in these 5 varganas. paramANUhiM aNaMtahiM vaggaNasaNNA hu hodi ekkaahu| tAhi aNaMtahiM NiyamA samayapabaddho have eko // 245 //

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144 THE SACRED BOOKS OF THE JAINAS. paramANubhiranantairvargaNAsaMjJA hi bhavatyekA hi / tAbhiranantairniyamAt samayaprabaddho bhavedekaH // 245 // 245. Vargana is the name of a molecule of infinite atoms. And a unit of bondage (samaya prabaddha) is necessarily formed of such infinite (molecules). Commentary. The infinite mentioned in this gatha is at its maximum, an infinite part of the number of liberated souls, and at its minimum. infinite times the number of souls incapable of liberation (abhavya), which is a kind of middle infinite multiplied by infinite (madhyama Anant-anant,) Unit of bondage is the number of karmic or quasi-karmic molecules which the soul binds to itself in one instant, (see gatha 4 of Karma Kanda). tANaM samayapabaddhA seddhiasNkhejbhaaggunnidkmaa| NaMteNa ya tejadugA paraM paraM hodi suhumaM khu // 246 // teSAM samayaprabaddhAH zreNyasaMkhyabhAgaguNitakramA / anantena ca tejodvikAH paraM paraM bhavati sUkSmaM khalu // 246 // 246. The units of bondage (Samaya Prabaddha) of these (i. e, fluid and assimilative bodies) are as many times (those of physical and fluid bodies,) respectively, as an innumerable part of the base of the universe (jagat shreni.) And those of the electric duet (Taijasa and karmic bodies,) are infinite (times of that of the assimilative, and electric bodies respectively.) And (each of the five bodies) certainly advances in fineness (i. e. is finer, than its predecessor.) Commentary. The physical is the grossest body. The fluid body has innume. rable times the atoms of the physical body and it is finer than the physical. The assimilative body has innumerable times the atoms of and is finer than the fluid body. The electric body has infinite times the atoms of, and is finer than, the assimilative body. The karmic body has infinite times the atoms of, and is finer than, the electric body. Take the physical and electric bodies of a man. The molecules of physical body (aharaka vargana) are much grosser than the

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GOMMATASARA. molecules of electric matter (Taijas vargana); for each of the former kind we have an infinite number of the latter. Both the bodies are co-extensive. Therefore the matter of the electric body must be very much finer than that of the physical body. Perhaps it may be better understood by a comparison of the wave-lengths of heat and electricity. The electric waves are more numerous and shorter (that is, finer) than those of heat. So for the same length in space, we have many more and much finer wave-lengths for electricity than for heat. gAhaNANi tANaM samayapavaddhArA vaggaNANaM ca / aMgula asaMkhabhAgA uvaruvarimasaMkhaguNahINA // 247 // avagAhanani teSAM samayaprabaddhAnAM vargaNAnAM ca / aGgulA saMkhyabhAgA uparyupari asaMkhya guNahInAni // 247 // 247. The size of the units of bondage, and molecules of these (5 bodies) is an innumerable part of a (cubic) finger (Ghanangula). The later one is, successively innumerable part less (than the one immediately preceding). 145 Commentary. This Gatha is not found in the Commentary of Kesava Varni, but is found in the Sanskrit Commentary of Abhaya Chandra Suri, and in the Hindi Commentary of Todara Malla. See Gatha 248 and note. tassamayabaddhavaggaNaAgAho sUicaMgula saMkha | bhAgahidabiMdaaMgulamuruvariM teNa bhajidakamA // 248 // tatsamayabaddhavargaNAvagAhaH sUcyaGgulAsaMkhya / bhAgahitavRndAGgulamuparyupari tena bhajitakramAH // 248 // 248. The size of their units of bondage (Samaya Prabaddha) and of the (Vargana) is a cubic finger (Ghanangula divided by an innumerable part of a linear finger. (Suchiangula.) And on and on, the division successively is to be (by the same, that is the, innumerable part of a linear finger). Commentary. Cubic finger divided by an innumerable part of a linear finger is the extent of the spatial units in a unit of bondage of physical

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146 THE SACRED BOOKS OF THE JAINAS. body. This divided by an innumerable part of a linear finger gives the size of the unit of bondage of a fluid body. The size of fluid body divided by an innumerable part of a linear finger gives the size of a unit of bondage of assimilative body, and similarly for the electric and the Karmic body. The extent of the unit of bondage of the physical body divided by an innumerable part of a linear finger gives the extent of a molecule of the physical body. The size of a physical molecule divided by an innumerable part of a linear finger gives the extent of a molecule of the fluid body. And so on for the molecules of assimilative, electric, and Karmic bodies. jIvAdataguNA paDiparamANumhi vissasovacayA / jIveNa ya samavedA ekkekaM paDi samAyA hu // 246 // jIvato'nantaguNA pratiparamANau visrasopacayAH / jIvena ca samavetA ekaikaM prati samAnA hi // 246 // 249. With every atom (Paramanu of Karmic and quasi-Karmic matter which binds the soul there are) naturally attendant (Visrasopa-chaya, atoms of the same kind; and their number is) infinite times the number of souls (liberated and mundane ). ( The naturally attendant atoms) co-exist with each atom (of Karmic and quasi-Karmic matter which binds) the soul. (Each atom of Karmic and Quasi-Karmic matter) has an equal number of naturally attendant atoms. ukkassaTThidicarime sagasagaukkassasaMca hodi / paNadehANaM varajogAdisasAmaggisahiyANaM // 250 // utkRSTasthiticarame svakasvakotkRSTasaMcayo bhavati / paJcadehAnAM varayogAdisva sAmagrIsahitAnAm // 250 // 250. In the last instant of the maximum duration of the five bodies (there occurs) for each its maximum collection (of the binding atoms of Karmic and quasi-Karmic matter) in (the souls who are with the highest vibration) (Yoga), and other environments necessary to each,

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GOMMATASARA. Commentary. The atoms of Karmic and quasi-Karmic matter flow into the soul at every instant, but only a few of them are shed at each instant, the others remain in bondage. Naturally at the moment of death the number of these unshed and inflowed atoms would be the maximum if the soul had the highest vibratory activity, etc. AvAsayA hu bhavaaddhAussaM jogasakileso ya / okaddukaTTaNayA chacce de guNidakammaMse // 259 // AvazyakAni hi bhavAddhA AyuSyaM yogasaMklezau ca / apakarSaNotkarSaNake SaT caite guNitakarmAze // 259 // 251. In (the soul) with the above maximum (accuma - lation of) atoms, these 6 are certainly necessary, (1) the time of condition of existence (Bhavaddha), (2) age (Ayushya ), ( 3 ) vibration ( Yoga ), ( 4 ) Passionate thought activity (Sanklesha ), ( 5 ) decrease of duration, (Apakarshana), (6) increase of duration (Utkarshana). pallatiyaM ubahINaM tettI saMtomuhutta uvahINaM / aranii kammahidi baMdhukassadvidI tANaM // 252 // palyatrayamudadhInAM trayastriMzadantarmuhUrta udadhInAm / SaDpaSTiH karmasthitirbandhotkRSTasthitisteSAm // 252 // 147 252. The maximum duration of the bondage of them (the five bodies is respectively) 3 Palyas, 33 Sagars, one antara-muhurta, 66 Sagars, and the length of the duration of the particular Karmas, (in the Karmic Body). tomuttametaM guNahANI hodi AdimatigANaM / pallA saMkhejjadimaM guNahANI tejakammANaM // 253 // antamuhUrtamAtrI guNahAnirbhavati AditrikAnAm / palyAsaMkhyAto guNahAnistejaHkarmaNoH // 253 // 253. Of the first three bodies the Gunahani is only an antar-muhurta. Gunahani of the electric and Karmic bodies is an innumerable part of a Palya.

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148 THE SACRED BOOKS OF THE JAINAS. eka samayapabaddhaM baMdhadi evaM udedi carimammi / guNahANINa divaDhaM samayapabaddhaM have sattaM // 254 // ekaM samayaprabaddhaM badhnAti ekamudeti carame / guNahAnInAM yadha samayaprabaddhaM bhavet sattvam // 254 // 254. In each instant only one unit of bondage (Samaya Prabaddha) is bound and comes into operation. In the last (instant of the duration of any unit of bondage) (the number of) existing atoms (Satva) is one and a half times the number of Gunahanis multiplied by that unit of bondage. Commentary. Gunahani here means Gunahani ayama. In the example in the note below it is evident that the number of molecules shed in the first 48 instants will respectively, be: (1) 512, 480, 448, 416, 384, 352, 320, 288. (2) 256, 240,224, 208, 192, 176, 160, 144. (3) 128, 120, 112, 104, 96, 88,80, 72. (4) 64, 60, 56, 52,48, 44, 40, 36. (5) 32, 30, 28, 26, 24, 22, 20, 18. (6) 16, 15, 14, 13, 12, 11, 10, 9. From this it is easy to calculate that at the last instant the un shed molecules will be 71,304, and it is just a little less than 11 Gunahani Ayama times of the unit of bondage, i. e. 1} x 8 x 6300 -75600. Navari ya dusarIrANaM glidvsesaaumetttthidibNdho| guNahANINa divaTuM saMcayamudayaM ca carimamhi // 255 // navari ca dvizarIrayogalitAvazeSAyumAtrasthitibandhaH / guNahAnInAM dvadha saMcayamudayaM ca carame / / 255 // 255. But the duration of the unit of bondage (Samaya Prabaddha), (which is bound to the two bodies physical and fluid, is) the total length of one's age minus its length already exhausted. In the last (instant of life) the number of existing molecules is one and a half times of Gunahani and (all of them shed by) operation. (This is necessarily so as in vigraha Gati, the soul cannot have the physical, fluid, or assimilative bodies).

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GOMMATASARA. Commentary. guafa Gunahani, (G) is the number of terms of a series the sum of which is the number of molecules of a unit of Bondage, (M.U.B.) and each term in which is half of the term immediately preceding it. Gunahani-a-yam, (G. A.) is the number of instants (Samayas) in one Gunahani. nAna guNahAni nana gunahani is the group of gunahanis in one Unit of Bondage. the number of gunahanis in one Unit of Bondage. Duration of Bondage (S). Thus gunahani-ayama= number of gunahanis Anyonya-bhyasta-rashi - 2 raised to the power of E. G. if 48 samayas is the duration of Unit of Bondage, and 6 is the number of gunahanis, then gunahani-ayama= 8. Here nana-gunahani the group of 6 gunahanis. Anyonya bhyastarashi here=25-64. This minus one, being the divisor of the number of a Unit of Bondage gives us the term of the series. E. G. if a Unit of Bondage have 6300 molecules, then the last term is 6300 64-1 -100. Thus the series of 6 gunahanis here is. 3200+ 1600+ 800+ 400+ 200+ 100-6300. 1600 800 400 200 100 In the example given above, the soul which binds in one instant 6300 molecules, of a duration of 48 samayas and of 6 gunahanis, will shed 3200 molecules in the 1st 8 samayas. 149 33 39 2nd 3rd 4th 5th 6th Nishekahara (N 2G. A.) is always double the number of gunahani ayama. Thus in the above example nishekahara is double of 8-16. "" Chaya (C) is the regular arithmetic difference between any consecutive two of the terms of the series of a gunahani. Chaya is the molecules of a gunahani divided by nishekahara + No. of gunahani ayama + 1 2 molecules of a gunahanix 2 (nishekahara+ No. of gunahani ayama + 1)x gunahani ayama. molecules of a gunahani x2 x gunahani agama. (2 gunahani ayama+No. of gunahani ayama+ 1) x gunahani ayama. M. U. B. x 2 S S S ( 2lli + miu' +1 ) x $ G

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150 THE SACRED BOOKS OF THE JAINAS. The molecules shed in the 1st instant (F). in any gunahani - F= Chaya ~ Nishekahara. 4M M Where M is the number of molecules in a gunahani; S is the total samayas infula; and G is the number of gunahanis. 4MG Chaya * 35+G 1st term 2 gunahani ayama Thus in the 4th 8 - samayas in the above example, 400 molecules are shed. We want to find out how many molecules are shed in the 1st samaya, and by how many molecules the shedding becomes less and less in each succeeding samaya. To find out the molecules shed in the 1st samaya, i. e., F, we apply the formula. 4M__ 4x400_4x400 1600 24+1 259-64. C +1 3.48+1 5 6 To find out the chaya, (C) we employ the formula 64 64 2 x 48 Therefore the number of molecules shed in the 4th set of 8 samayas will be 64, 60, 56, 52, 48, 44, 40 and 36-400. If in one instant, the soul binds 6300 molecules of a duration of 48 instants then they are shed as follows: 1st 8 instants 512, 480, 448, 416, 384, 352, 320, 288-3200 2nd 256, 240, 224, 208, 192, 176, 160, 144-1600 3rd 128, 120, 112, 104, 96, 88, 80, 72 800 4th 64, 60, 56, 52, 48, 44, 40, 36 = 400 5th 32, 30. 28, 26, 24, 22, 20, 18, 200 6th 16, 15, 14, 13, 12, 11, 10,9 -- 100 6,300 orAliyavarasaMcaM devuttarakuruvajAdajIvassa / tiriyamaNussassa have carimaducarime tiplltthidigss||256 aurAlikavarasaMcayaM devottarakurUpajAtajIvasya / tiryagmanuSyasya bhavet caramadvicarame tripalyasthitikasya // 256 //

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GOMMATASARA. 151 256. The maximum (number) of (molecules) of the physical body exist together, in the last, and last but one instant (of the life of) a human and sub-human soul born in Devakuru and Uttara Kuru, (the regions of the highest enjoyment, Uttama-Bhogabhumi; who are) with three Palya (maximum) duration (of life). veguvviyavarasaMcaM bAvIsasamudda aarnndugmmi| jamhA varajogassa ya vArA aNNattha Nahi bahugA // 257 // vairvikavarasaMcayaM dvAviMzatisamudramAraNadvike / yasmAd varayogasya ca vArA anyatra na hi bahukAH // 257 // 257. The maximum (number) of the (molecules) of the fluid body exist together in (the heavenly beings) in the two, Arana, (Achyuta), (the 15th and 16th heavens in their highest parts, where the maximum age is) 22 Sagaras; because elsewhere, the highest vibration and (environments), (do) not (occur) so many times... tejAsarIrajeDaM sattamacarimamhi bidiyvaarss| kammassa vi tattheva ya hiraye bahuvArabhamiyassa // 258 // taijasazarIrajyeSThaM saptamacarame dvitIyavArasya / kArmaNasyApi tatraiva ca niraye bahuvArabhramitasya // 258 // 258. The maximum (number of existing molecules) for the electric body is in the last instant (of the life of a hellish being) (born) a second time in the 7th (Hell); and for the Karmic body (it is in the last instant of the life of one who is born) in the same hell after wandering many times (in hells). (And for the assimilative body it is in the last instant of the antar-muhurta of that body). bAdarapuNNA teU sagarAsIe asNkhbhaagmidaa| vikiriyasattijuttA pallAsaMkhejayA bAU // 256 //

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152 THE SACRED BOOKS OF THE JAINAS. vAdarapUrNAH taijasAH svakarAzerasaMkhya bhAgamitAH / vikriyAzaktiyuktAH palyAsaMkhyAtA vAyavaH // 256 // 259. The number of gross developable fire - (bodiedsouls) with power of transformation (Vikriya) is an innu-, merable part of its total; (and the number of such airbodied souls is an innumerable part of a Palya.) pallA saMkhejjAhaya biMdaMgulaguNida seDhimettA chu / veguvviyapaMcakkhA bhogabhumA puha viguvvaMti // 260 // palyAsaMkhyAtAhatavRndAGgalaguNitazreNimAtrA hi / vairvipaJcAkSA bhogabhUmAH pRthak virvanti // 230 // 260. A cubic finger (Ghanan gula) multiplied by an innumerable part of a Palya, multiplied by the base (of the Universe, Jagata Shreni is) the number of five-sensed transformable (human and sub-human beings). (But only) those in enjoyment-lands (Bhogabhumi) (and the Chakravarties in the Karmabhumi) transform into separate (bodies) (i. e., have separable transformation) (Prathak-vikriya). devehiM sAdireyA tijogiyo tehiM hINa tasapurANA / viyajogiyo tadUNA saMsArI ekajogA hu // 261 // devaiH sAtirekA triyoginaH taihanAH trasapUrNAH / dviyoginaH tadUnA saMsArie ekayogAhi // 261 // 261. (The number of the ) celestial beings with others (i. e., hellish, and developable, human, and rational subhuman beings) is the number of three (i. e., mind, speech and body) vibration (souls ). ( The number of) mobile deve lopables minus these ( 3 vibration souls ) ( is the number of) 2 vibration (souls) (i. e,. speech and body). (The number of) mundane souls minus that (i. e, the total of 3 and 2 vibration-souls is) certainly (the number of ) one (body) vibration (souls).

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GOMMATASARA. 158 aMtomuttametA caumaNajogA kameNa saMkhaguNA / tajjogo sAmaNNaM cauvacijogA tado du saMkhaguNA // 262 // antarmuhUrtamAtrAH caturmanoyogAH krameNa saMkhyaguNAH / sadyogaH sAmAnyaM caturvacoyogAH tatastu saMkhyaguNAH // 262 / / 262. The four mind-vibrations (true, false, both, and neither, Satya, Asatya, Ubhaya and Anubhaya last only) for one antar-muhurta (each). (Each one is) successively numerable times (the preceding one). Their total (i. e., of all four is) the same (i, e, an antar-muhurta). And the four speech vibrations (are) successively numerable times of that (total of four). Commentary. Let 2 be the Sankhyata in this Gatha and let t be the instants of true-mind-vibration. Then we get t, 2t, 4t, 8t, as time for the 4 mind-vibrations respectively. Their total is 15t. The times of the four speech-vibrations are 30t, 60t, 120t, and 240t respectively. All these periods individually, and all the 8 or any number of them, collectively, amount to an antar-muhurta, which varies from 1Avali and 1 Samaya, to 48 minutes minus one Samaya. tajogo sAmagaNaM kAo saMkhAhado tijogamidaM / savvasamAsavibhajidaM sagasagaguNasaMguNe dusgraasii||263|| sadyogaH sAmAnyaM kAyaH saMkhyAhanaH triyogimitam / sarvasamAsavibhaktaM svakasvakaguNasaMguNe tu svakarAziH // 263 // 263. Their total (i. e., of all the four speech-vibrations is) the same (i, e., one antar-muhurta). The body (vibration is) numerable times (of this total). (The total number of) all the souls (having, 1, 2, and 3 vibrations) divided by (the number of instants in the total duration of all) the 3 vibrations, multiplied by the instants in the duration of each is the number of souls in each respectively. Commentary. The time of body-vibration (Kaya-Yoga) is numerable times (30t+60t+120t+240t), equal to numerable times 450t which is equal to900t. The grand total of all three vibrations is 15t1450t+900t which is equal to 1365t.

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154 THE SACRED BOOKS OF THE JAINAS. Let the total number of souls for all three vibrations be equal to 21840. According to the above Gatha, t, the number of souls with true-mind-vibrations is 21840-1365-16. And the numbers of souls corresponding to the above 9 classes of vibrations are, respectively, 16, 32, 64, 128, 480, 960, 1920, 3840, 14400 aggregating 21840. From the above we can deduce the following rule. The number of souls for any 2 of the above 9 classes of vibration is in direct proportion to the number of instants in their durations. kammArAliyamissayorAladdhAsu sNcidannNtaa| kammorAliyamissayaorAliyajogiNo jIvA // 264 // kArmaNaudArika mishrkauraalaaddhaasusNcitaanntaaH| kArmaNaurAlikamizrakaurAlikayogino jIvAH // 264 // 264. The total number of souls with the vibration of Karmic, physical mixed (with Karmic), and physical bodies, during the time of Karmic, physical mixed (with Karmic), and physical vibration is infinite. smyttysNkhaavlisNkhgunnaavlismaashidraasii| sagaguNaguNide thovo asaMkhasaMkhAhado kamaso // 265 // samayatrayasaMkhyAvalisaMkhyaguNAvalisamAsahitarAziM / svakaguNaguNite stokaH asaMkhyasaMkhyAhataH kramazaH // 265 // 265. Three instants, numerable winks (Avali),numerable times (i. e. numerable) winks, (are respectively the time for the above 3 kinds of vibrations). The number (of souls with body.vibration alone) divided by the total (of these three) multiplied by the instants in the time of each (give the number of souls in each). (And) respectively (they are) the least, innumerable times (this least), and numerable times this last. Commentary. Let Sankhyata be equal to 2. Let Asankhyata be equal to x. Avali consists of Asankhyata innumerable instants. The time of Karmie vibration is 3 instants.

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GOMMATASARA. 155 The time of Physical-mixed vibration is 2 x Avali - 2x instants. The time of Physical vibration 2x2x - 4x instants. The total of the three is equal to 6x plus 3 instants. Let the number of body vibration souls be y. Then the No. of Karmic vibration souls-ma 200 + 1 , ,,Physical-mixed-vibration-souls=Tas 6x + 3 4xy Physical vibration souls - - 2014 +3) 6x +3* 6x +3 The use of the last word (Kamaso) in the Gatha shows that the author has based his account upon Dhavala, one of the most ancient and authoritative Jain texts, of which, so far as at present known, only one copy exists in the library of Sri Parasvanath Digambara Jain temple at Mulabidri (South Canara). sovakamANuvakamakAlo saMkhejavAsaThidi vANe / AvaliasaMkhabhAgo saMkhejjAbalipamA kamaso // 266 // * sopakramAnupakramakAlaH saMkhyAtavarSasthitiH vAne / AvalyasaMkhyabhAgaH saMkhyAtAvalipramaH kramazaH // 266 // 266. (The maximum) continuous birth-time (Sopakrama Kala), and non-birth time (Anupa-krama Kala), a kind of interquest, (Antara-margana), for the peripatetic (Vyantara-order of celestial beings) with (a life) duration of numerable years (i. l, a minimum of 10,000 years) (is) respectively, innumerable part of an Avali and numerable Avalies in extent (equal to 12 Muhurta). Commentary. Continuous birth-time means that continuation of instants in which some or other of the peripatetics is born. After this there is a break of at least one instant in which none is born anywhere. But this interval of non-birth never exceeds 12 Muhurtas or 9 hours and 36 minutes. tahiM sabve suddhasalA sovakamakAlado du sNkhgunnaa| tatto saMkhaguguNA apurANakAlamhi suddhasalA // 267 //

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156 THE SACRED BOOKS OF THE JAINAS. tasmin sarve zuddhazalAkAH mopakramakAlatastu sNkhygunnaaH| tataH saMkhyaguNonA apUrNakAle zuddhazalAkAH // 267 // 267. In that, (ten thousand years), the total (number) of uninterrupted (Shuddha) periods (Shalaka) (of continuous birth) is numerable times the duration of continuous birthtime. (And) the (number) of uninterrupted periods of non-developable condition (is) the (above total) minus the numerable times of that (i.e, continuous birth-time, which is equal to an innumerable part of an Avali). tassuddhasalAgAhidaNiyarAsimapuNNakAlaladdhAhiM / suddhasalAgAhiM guNe veMtaraveguvvAmissA hu // 268 // tcchuddhshlaakaahitnijraashimpuurnnkaallvaabhiH| zuddhazalAkAbhirguNe vyantaravaigUrvamizrA hi // 268 // 26& Their total (i. e. the number of peripatetic Vyantra) divided by (the number) of uninterrupted periods (of continuous birth time in the 10,000 years), multiplied (by the number of)uninterrupted periods(for their undevelopable condition) (is) (the number of) peripatetics with fluid mixed with Karmic-body-vibration(Vaikriyika-Mishra-Kaya Yoga). tahiM sesadevaNArayamissajude savvamissaveguvvaM / suraNirayakAyajogA vegubviyakAyajogA hu // 266 // tasmin zeSadevanArakamizrayute sarvamizravaigUrvam / suranirayakAyayogA vairvikakAyayogA hi // 269 // 269. To this, adding the remaining celestial and hellish beings, with (fluid) mixed (with Karmic body vibration), (we get) the total number of souls with fluid mixed (with Karmic body vibration.) The celestial' and 'hellish beings with the fluid body vibration (are) all the souls with fluid body / vibration (Vai. kriyika Kaya Yoga.)

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GOMMATASARA. 157 AhArakAyajogA cauvaNaNaM hoti eksmymmi| AhAramissajogA sattAvIsA du ukkassaM // 27 // pAhArakAyayogAH catuSpaJcAzat bhavanti ekasamaye / AhAramizrayogAH saptaviMzatistUtkRSTam // 270 // 270. Maximum (number of Saints in the 6th stage of imperfect yow) with the assimilative-body vibration (Aharaka-Kaya-Yoga) and with assimilative mixed (with physical body) vibration (Aharaka-Mishra-Yoga) are 54 and 27 respectively in each instant. CHAPTER X. Sex-Soul-Quest (Veda Margana ) purusicchisaMDhavedodayeNa purusicchisaMDho bhaave| NAmodayeNa dave pAeNa samA kArha visamA // 271 // puruSastrISaNDhavedodayena puruSastrISaNDho bhAve / nAmodayena dravye prAyeNa samAH kacida viSamAH // 271 // 271. By the operation of the male, female and common sex-inclination (Veda, Quasi-passion, No-Kashaya sub-class of right-conduct-deluding-Karma (the souls are respectively male, female and common in thought (Bhava, i.e., subjectivity); and by the operation of (the limb-andminor-limb.angopanga sub-class of) the body making Karma, (they are) mostly, the same in matter (Dravya, objectivity); sometimes (they may be) different, Commentary. The celestial, hellish, human, and sub-human beings in enjoyment-region, Bhogabhumi have sex-thoughts corresponding to their sex-make. But the human and sub-human beings of work region Karma-bhumi may or may not have the same sex-inclination as their external sex. Sex inclination of all three kinds exist upto a part of the 9th spritual stage, in which the sex-inclinationQuasi-passion-Karma, entirely subsides or is destroyed, but the external sign from the 6th stage onward is only that of the male ;

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158 THE SACRED BOOKS OF THE JAINAS. for a woman cannot enter the 6th spiritual stage of imperfect vow. vedassudIraNAe pariNAmassa ya haveja sNmoho| . saMmoheNa Na jANadi jIvo hu guNaM va dosaM vA // 272 // vedasyodIraNAyAM pariNAmasya ca bhavet saMmohaH / saMmohena na jAnAti jIvo hi guNaM vA doSaM vA // 272 / / 272. On premature fruition (Udirana) of sex-inclination (Karma) (there) is infatuation of the thought activity (of the soul). By infatuation the soul loses sight of (its own) attributes and the defects (of sex inclination.) puruguNabhoge sede karedi loyammi puruguNaM kammaM / puruuttamo ya jamhA tamhA so variNao puriso|| 273 // puruguNa bhoge zete karoti loke puruguNaM krm| purUttamazca yasmAt tasmAt sa varNitaH puruSaH // 273 // 273. Because (he) exercises ownership over (Shete) highest (Puru) attributes, (i.e. right belief, right knowledge and right conduct) (and) enjoyments, and in the world performs actions (i. e. religion, Dharma, prosperity, Artha, enjoyment, Kama and Liberation, Moksha), of the highest quality, and is the most (capable of becoming) the highest, therefore he is called man or Purusha. chAdayadi sayaM dose Nayado chAdadi paraMvi dosnn| chAdaNasIlA jamhA tamhA sA variNayA itthI // 274 // chAdayati svakaM doSaiH nayataH chAdayati paramapi doSeNa / chAdanazIlA yasmAt tasmAt sA varNitA strI // 274 // 274. Because (she) covers (strinati) herself with the defects (of wrong belief, wrong knowledge, non-control etc.), (and) by (her) leading (by means of sweet words, "glad eye" etc.) covers the others also with defects and has secretive disposition, therefore she is called woman (Stri).

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GOMMATASARA. 159 NevitthI Neva pumaMNauMsao uhyliNgvidiritto| iTAvaggisamANagavedaNagaruo kalusacitto // 275 // naiva strI naiva pumAn napuMsaka ubhayaliGgavyatiriktaH / iSTApAkAgnisamAnakavedanAgurukaH kaluSacittaH // 275 // 275. The common (Napumsaka) is neither woman nor man, (isi devoid of the signs of both, and (has) a defiled heart, consumed with intense sex-desire like the fire in a brick kiln. tiNakArisiTTapAgaggisarisapariNAmaveyaNummukkA / avagayavedA jIvA sayasaMbhavaNaMtavarasokkhA // 276 // tRNakArISeSTapAkAgnisadRzapariNAmavedanonmuktAH / apagatavedA jIvAH svakasaMbhavAnantavarasaukhyAH // 276 // 276. The souls freed from the troubling of thought activities (of the male, female, and common sex) like the fire in (quickly burnt) straw, of (slow burning of dried) cowdung, or of (consuming heat of) a brick kiln, (and) absorbed in their self-born infinite supreme bliss (are those who have) gone beyond the sex feelings. Commentary. This refers to the saints in the end of 9th and in further spiritual stages in which sex-inclination (Veda) Karma has subsided or been destroyed. joisiyavANajoNiNitirikkhapurusA ya saeiNaNo jiivaa| tatteupammalessA saMkhaguNUNA kameNede // 277 // jyotiSkavAnayoninItiryakapuruSAzca saMjJino jIvAH / tatteja:padmalezyAH saMkhyaguNonAH krameNaite // 277 // 277. Stellars (Jyotisha), peripatetics (Vyantara) orders of celestial beings, female sub-humans (Yonimati Tiryancha), women (Yonimati Purusha), rational sub-humans, rational sub-humans), with yellow thought-paint,

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160 THE SACRED BOOKS OF THE JAINAS. and (rational sub-humans) with pink (thought paint ) -- These souls (are) successively numerable times less than, (or a numerable part of the preceding one). Commentary. The number of stellars is the basic area of universe i.e., 49 square (Rajus) divided by a square finger multiplied by Pannatthi viz. 49 square Rajus 128 (say), and let Sankhyata be equal to 2. 65536 sq. fingers Then their numbers, respectively, would be 128, 64, 32, 16, 8, 4, 2 igi purise battIsaM devI tajjogabhajida devoghe / sagaguNagAreNa guNe purisA mahilA ya devesu // 278 // ekapuruSe dvAtriMzadevyaH tadyogabhaktadevaudhe / svakagukAreNa guNe puruSA mahilAzca deveSu // 278 // 278. Every male (celestial being) has, (if he has any) 32 celestial wives, (at least ). The total number of celestial beings divided by the sum of these (i.e. 33), and multiplied by the number of males or females, gives the total number of either, respectively, among the celestial beings. Commentary. Some celestial beings don't have any wives at all, others have many more than 32, 32 is the average. devehiM sAdireyA purisA devIhiM sAhiyA itthI / tehiM vihINa savedo rAsI saMDhANa parimANaM // 276 // devaiH sAtirekA puruSA devAbhiH sAdhikAH striyaH / tairvihInaH savedo rAziH SaNDhAnAM parimANam // 276 // 279, Male celestial beings with others (ie, male human, and sub-human beings) ( make up the total of) males. Female, celestial beings with others (i.e.. female human and sub-human beings) (make up the total of) females. The total of sexed-beings minus these (ie., males and females is) the number of commons.

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GOMMATASARA. 161 gabbhaNapuitthisaeNI sammucchaNasaNiNapuNNagA idarA / kurujA asariNagabbhajaNapuitthIvANajoisiyA // 28 // garbhanapuMstrIsaMjJinaH saMmUrcchanasaMjJipUrNakA itare / kurujA asaMjJigarbhajanapuMstrIvAnajyotiSkAH // 280 // thovA tisu saMkhaguNA tatto aavliasNkhbhaaggunnaa| pallAsaMkhejaguNA tatto savvattha saMkhaguNA // 281 // stokAH triSu saMkhyaguNAH tata AvalyasaMkhyabhAgaguNAH / palyAsaMkhyeyaguNAH tataH sarvatra sNkhygunnaaH||281|| 280-281. Uterine rational commons, males and females; spontaneously. generated rational developable, and the other (undevelopables); Kuru-born (i.e. born in the enjoyment-regions, (Bhoga-bhumi); uterine irrational commons, males and females ; peripatetics and stellars-(Of these eleven) the first is the least (in number), (the next) three (are numerable times of their preceding ones), (the next is) (as many times of the 4th as) innurnerable part of a wink (Avali); (the next is as many times of the 5th as) an innumerable part of a (Palya): all (the rest five are) numberable times of the one preceding them. Commentary. In the above, spontaneously generated rational developables, and undevelopables are all of the common sex. While all those born in enjoyment-region are males or females. The number of the first i.e., uterine rational commons is obtained by the basic area (Jagat Pratara) divided by 65536 square fingers (Pratarangula)x Sankhyata to the power of 8,xinnumerable parts of an avali x innumerable part of a Palya. CHAPTER XI. Passion soul-Quest (Kashaya Margana). suhRdukkhasubahusassaM kammakkhettaM kasedi jiivss| saMsAradUrameraM teNa kasAnotti NaM beti // 282 //

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162 THE SACRED BOOKS OF THE JAINAS. sukhaduHkhasubahusasyaM karmakSetraM kRSati jIvasya / saMsAradUramaryAdaM tena kaSAya itImaM bruvanti // 282 // * 282. They (the Acharyas) call (Passion) as Kashaya, (because) it ploughs (Krishati) the field of soul's Karmas, extending to (eternal and infinite) length of mundane existence, and productive of huge crop of pleasure and pain. Commentary. Passion is the root of the continuance of our mundane existence. Tho whole extent of mundane existence is the long long field which it ploughs. Its crops are the innumerable pleasures and pains with which every mundane form of life is always saturated. This great and incessant plougher is Passion, (Kashaya), so called because it brings about the ploughing (Karshana) of the field of Karmas. So they call it. This connotes two things, (1) that the account of the passions here is based upon the earlier treatise Maha-Dhavala which in its second part (Kashaya Prabhrita) deals with passions. The age of Maha-Dhavala which is the last of the trilogy, Dhavala, Jai Dhavala and Maha-Dhavala, and of which only one copy exists in Southern India in the library of the Parshvanath Temple at Mudabidri, District South Canara, is very old indeed. This great commentary was put together by the saintly disciples of Dharasenacharya who flourished about 600 or 700 years after Lord Mahayira. Thus he was a near successor to Umasvami, author of the marvellous Tattvartha-sutra, and the most illustrious pupil of Sri Kunda-kunda-charya who is daily mentioned in thousands of Jain temples as the carrier onward of the unadulterated, authentic and authoritative tradition of the Jain Doctrines of the great Gana. dharas, (apostles) who learnt the whole, unchangeable, and eternal truth at the feet of the last Lord Mahavira Himself. The saint Nemi-chandra is constantly anxious to advert to this unbroken continuity of Jaina tradition. The second connotation of the phrase "so they call it" is this. The author disclaims any share in the origination of what he is giving. He tells us that he is merely repeating what has been taught for ages and ages, without any addition or alteration on his part. smmttdessylcrittjhvkhaadcrnnprinnaame| ghAdaMti vA kasAyA causolaasaMkhalogamidA // 283 //

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GOMMATASARA. samyaktvadeza sakalacaritrayathAkhyAta caraNapariNAmAn / maufa 31 90191: !guieandaeainifar: || 253 || 283. Or (those which) destroy (Kashanti) the thoughtactivities of right belief (Samyaktva), conduct (Charitra). with partial (Desha,) and full (Sakala, vows), (and) ideal conduct (Yathakhyata charitra), (are) the passions (Kashayas). (Their) number (is) four, sixteen, and innumerable (times the spatial units in) the universe. 163 Commentary. The four passions are: Anger (Krodha,) Pride (Mana), Deceit (Maya) and Greed (Lobha). Each of these is of 4 kinds: error feeding, Anantanu-bandhi which destroys right belief; partial-vow-preventing, Apratyakhyanavarana, which destroys such right conduct as consists in the observance of partial vows; total-vow-preventing, Pratyak hanavarana which destroys such right. conduct as consists in the observance of full vows; and perfect-right-conduct preventing, Sanjvalana, which destroys ideal right conduct. Thus there are 16 kinds of the 4 passions, The error-feeding-passions keep us in the first spiritual stage of wrong belief Mithyatva or tend to bring us down from 4th to the 2nd stage. Partial-vow-preventing passions keep us in the 2nd, 3rd, and 4th stages. Total-vow-preventing-passions keep us in the 5th stage. Perfect-right-conduct-preventing-passions keep us in the 6th, 7th, 8th, 9th, and 10th stages, and bring us back from the 11th. In the 11th, 12th, 13th, and 14th stages there are no passions, except in the 11th stage where they are in a quiescent form, and bring the soul back to the 10th and lower stages. In this and the last Gatha, two etymological derivations of the word Kashaya are given. In the first, it is derived from Krisha to plough, because it ploughs the field of Karmas of which the soul reaps the fruit. In this it is derived from Kasha to destroy, because it destroys the right-belief and right conduct of the soul. silapuDhavibheda dhUlI jalarAisamA o have koho / khArayatiriyaNarAmaragaIsa uppAyao kamaso // 284 // zilApRthvI bhedadhUlijala rAjisamAnako bhavet krodhaH / nArakatiryagnarAmaragatiSUtpAdakaH kramazaH || 284 //

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164 THE SACRED BOOKS OF THE JAINAS. 284. Anger is (deep) like a furrow in stone, or in earth; or (mild like) a line drawn in dust, or water. (They are) respectively the producers of the hellish, sub-human, human and celestial conditions of existence. Commentary. The four illustrations in the Gatha represent the intensity of the feeling of anger and the more or less lasting impression which it produces. They do not correspond to the 4 sub-classes, errorfeeding etc., of anger because all the four degrees may appear in each one of the 16 classes. These four degrees have been called Very intense, intense, mild, very mild (Tibra-tara, Tibra, Manda, Mand-tara) from the point of view of the degree of intensity connoted: They are also called maximum, Utkrishta ; non-maximum Anutkrishta ; non-minimum, Ajaghanya ; minimum, Jaghanya. selaTikaTThavette NiyabheeNaNaharaMtao maanno| NArayatiriyaNarAmaragaIsu uppAyao kmso|| 285 // zailAsthikASThavetrAn nijabhedenAnuharan maanH| nArakatiryagnarAmaragatiSUtpAdakaH kramazaH / / 285 // 285, Pride is (unbending like) mountain, bone, wood, and cane, illustrating (the distinctions of) its (four) kinds, (very-intense, etc). (They are) respectively, the producers of the hellish, sub human, human and celestial conditions of existenee. veNuSamUlorabbhayasiMge gomuttae ya khorppe| sarisImAyA NArayatiriyaNarAbharagaIsu khivadi jiyaM // 286 // veSUpamUlauranakazRGgeNa gomUtreNa ca kSurapreNa / sazI mAyA nArakatiryagnarAmaragatiSu kSipati jIvam // 286 // 286. Deceit (Maya) is (crooked) like the bamboo root, ram horn, stream of cow water, hoof mark. (It) casts the soul into hellish, sub-human, human and celestial conditions of existence. kimirAyacakkataNumalahariharAeNa sArasao loho| NArayatirikkhamANusadevesuppAyaro kamaso // 287 // .

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GOMMATASARA. krimirAgacakratanumalaharidrArAgeNa sadRzo lobhaH / nArakatiryagmAnuSadeveSUtpAdakaH kramazaH // 287 // 287. Greed is ( fast) like crimson colour, wheel-dirt, body (dirt,) turmeric colour. (They are respectively producers of the hellish, sub-human, human and celestial conditions of existence. Commentary. These four degrees of greed are according to the difficulty in getting rid of them. It is most difficult to wash out fast crimson colour, similarly the maximum kind of greed is most difficult to be freed from. And so on. NArayatirikkharasuragaIsu upparANapaDhamakAlammi / koho mAyA mANo lohudao aNiyamo vApi // 288 // nArakatiryagnarasuragatiSUtpannaprathamakAle / 165 krodho mAyA mAno lobhodayaH aniyamo vApi // 288 // 288. In the first instant of birth in hellish, subhuman, human and celestial condition of existence, (there is) operation of anger, deceit, pride, and greed ( respectively). But (according to some saints, (it is) not necessarily (so.) Commentary. Some Saints. This means the saint Bhutabali, the author of Maha-Karma-Prabhrita a part of the trilogy mentioned above, i. e., Dhavala etc. The other view given first in the above Gatha is due to the saint Yati Vrishabha, the commentator of Kashaya Prabhrita. appaparobhayabAdhaNabaMdhAsaMjamaNimitta kohAdI / jesiM rAtthi kasAyA amalA akasAiNo jIvA // 286 // AtmaparobhayabAghanabandhAsaMyamanimittakrodhAdayaH / yeSAM na santi kaSAyA amalA akaSAyiNo jIvAH // 286 // 288. (Those) in whom ( there) are no passions of anger etc., (which are) the auxiliary cause, of the trouble.

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166 THE SACRED BOOKS OF THE JAINAS. bondage and non-control of the self, others, (or) of both (are) dirtless (and) passionless souls. Commentary. This refers to souls in the 11th, 12th, 13th and 14th stages and the liberated Siddhas. kohAdikasAyANaM caucaudasavIsa hoti pdsNkhaa| sattIlessAAugabaMdhAbaMdhagadabhedehiM // 26 // krodhAdikaSAyANAM catuzcaturdazarvizatiH bhavanti pdsNkhyaaH| zaktilezyAyuSkaSandhAbandhagatabhedaiH / / 260 // 290. Of anger, and other passions there are 4, 14, 20. degrees respectively according to the distinctions produced by intensity (Shakti), thought-paint (Leshya,) (and) the bondage or non-bondage of age (Ayu-Bandha-Abandha.) silaselaveNumalakimirAyAdI kameNa catvAri / kohAdikasAyANaM sattiM paDi hoti NiyameNa // 261 // zilAzailaveNumUlakrimirAgAdIni krameNa catvAri / / krodhAdikaSAyANAM zakti prati bhavanti niyamena // 261 // 291, (Furrow in) stone (etc.), mountain (etc.), bam. boo root (etc.), crimson colour (etc.),-these four successively of necessity are the degrees of anger and other passions from (the point of view of) intensity Shakti). kirAhaM silAsamANe kiNhAdI chakkameNa bhUmimhi / chakkAdI sukkotti ya dhUlimmi jalammi sukekA // 262 // kRSNA zilAsamAne kRSNAdayaH SaT krameNa bhUmau / SadAdiH zuklati ca dhUlau jale zuklaikA // 262 // 292. (In passions) like (the furrow in) stone, (there is only) black (thought-paint, Leshya.) (In those like furrow) in earth, (there are) six thought-paints, black etc., successively. (In those like a line) in dust, (there are) six etc., (of thought-paints) upto white. (And in those corresponding to a line) in water, (there is only) one the white thought-paint.

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" Commentary. The 14 degrees of each passion according to the 6 thought-paints are as follows: 5. One, in the very-intense (tibra-tara). It is 1. Six, in the intense, Tibra: 2. (1) Black alone. 3. (2) Medium black, maximum blue (Nila). 4, (3) Medium black, medium blue, and maximum grey, (Kapota) 6. GOMMATASARA. 7. (1) Maximum-to-medium black, krishna. (4) Medium black, medium blue, medium grey and minimum yellow, (Peeta). (5) Medium black, medium blue, medium grey, medium yellow and minimum pink (Padma). (6) Medium black, medium blue, medium grey, medium yellow, medium pink and medium white (Shukla). Six, in the mild (manda): 8. 9. 10. 11. 12. 13. (6) Medium white. One, in the very mild (manda-tara.) 14. 167 (1) Minimum black, and all the five medium. (2) Minimum blue and the remaining four medium. (3) Minimum grey and all the three medium. (4) Maximum yellow, medium pink, and medium white. (5) Maximum pink and medium white. (1) Medium to maximum white. Each one of these is innumerable times of the next following. selagakirahe surANaM girayaM ca ya bhUgaegabiTThANe / girayaM igibitibhAU tidvA cAri sesapade // 263 // zailagakRSNe zUnyaM nirayaM ca ca bhUgaikadvisthAne / nirayamekadvizyAyustristhAne catvAri zeSapade // 263 // 293. (The bondage of age-Karma is) nil (in the maximum), and hellish (in the higher medium of) black (thought-paint) in stone-furrow (degree), (i. e. very intense passion); and hellish in the 1st and 2nd places of the earth-furrow (degree i. e., intense passion); (and) 1 (hellish), 2 (hellish and sub-human.), 3 (hellish, sub-human

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168 THE SACRED BOOKS OF THE JAINAS. and human, respectively, in the 3 parts of the third place (with three thought paints) of the earth furrow or intense-degree; (and) four (hellish, sub-human, human and celestial) in each of the remaining (three) places (of the earth furrow i. e., intense passion.) dhUligachakkaTThANe caurAU tigadugaM ca uvarillaM / paNacaduThANe devaM devaM sugaNaM ca tihANe // 264 // dhUligaSaTvasthAne caturAyUMSi vikadvikaM coparitanam / paJcacaturthasthAne devaM devaM zUnyaM ca tRtIyasthAne // 264 // 294, (The bondage of age-Karma) in the dust-line degree (i. e., mild passion), in the (first) place of 6 (thought paints is,) 4, i. e., hellish, sub-human, human and celestial), (the last) three (except hellish), (the last) two (in its 3 parts) (respectively); and beyond it in (its 2nd and 3rd) places, of 5 and 4 (thought-paints is) celestial (in each;) (and) in (its 4th) place of 3 (thought paints) (is) celestial (in one part) and nil (in the other.) sugaNaM dugaigiThANe jalamhi suraNaM asNkhbhjidkmaa| caucodasavIsapadA asaMkhalogA hu patteyaM // 265 // zUnyaM dvikaikasthAne jale zUnyamasaMkhyabhajitakramAH / catuzcaturdazaviMzatipadA asaMkhyalokA hi pratyekam // 265 // 295. (The bondage of age-karma in the dust-line or mild passion) in its 5th and 6th places with 2 and one (thought paints is) nil; in water (line also it is) nil; each one is an innumerable part (of the preceding one in intensity), among the 4, 14 and 20 steps successively. Each one is innumerable (times the innumerable spatial units) of the universe. Commentary. The 20 places of age bondage and non-bondage as also their * inter-relation with the 4 places of intensity etc., and the 14 places of thought paints will be best seen from the following table,

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Table of passion and thought Paints, etc. Inten sity places Equal to. Stone furrow =A-1. Earth furrow =A-2 Dust line =A-3. Water line = A-4. 9 i Black 10 11 12 13 Equal to. 1 2 3 Black. Black ; and blue. 4 Black, blue, grey. Black Black to 1 to yel- pink low. All 6 Blue Grey Yellow to | Pink White White to ! to white. and white. white. white Thought paint rlasev 14. =B1 -B2 -B3 =B4 - B5 B6 B? B8 B9 B10 B11 B12 B13 B14 GOMMATASARA. 20 17 18 Nil. Nil. NI. Nil. 12 No 1 il ili bon- Hel- Hel- Hel- Hel- Hel- ExEqual dagelish lish. lish. lish. lish cept to. bon and celesdage sub- tial. human | All All All All Age bondage and nonbondage places 20. 13 14 15 16 12 1 1 Ex Hu- Celes- Celes- Celescept man tial. tial. tial. hel- and lish celes tial STATT =C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 613 C14 C15 C6 C17 018 019 020 169

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170 THE SACRED BOOKS OF THE JAINAS. As to their numbers. Let 7290 be the number of the operation places (Udaya Sthana) of passions, and let 9, represent innumerable into innumerable spatial units of the universe. Then 7290 A1-7290 --- 48.7290 -- 810-6480 (which is bahu bhaga, great por tion of the total. The small portion left is, 810. And A2--810-810810-90-720 (which is the great portion of 810.) 0 A3-90- 90-1080 (the greatest portion of 90). A4-Remainder i. e., 10. If the total of operation places is 7290 and innumerable x innumerable spatial units==9, then B1-A1-6480. There are 6 places in earth furrow, A2-720. Then B2-(720- 720)-720-80-640. B3-(80_80_720_80_640 B4-89-909-) - 7 __80 _720-80_640_640 - 99) 81 81 92 DE 780 80 720--80_640_640 B5(81-81*9) 729 729 98 Da_, 80 80 640_640 B6729 729x9)656194 B7--The balance=650 There are 6 places in dust furrow, A3-80. -- - ; balance is 80 - 090120-090 B8-(80-80)_72080_640 ROS80 80 _720_80_640_640 19-9x9) 8181ge RO_80_80 _640_640 B10=(9181x9) 729 98 R1 - 80 80 640 640 Bil - (729729x96561 90 B13 - the balance - ARETXE 80 80 B14-A4-10.

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GOMMATASARA. 171 There are 20 age bondage or non-bondage places. The same rule applies here. But let the total number of operation places be represented by 1, and innumerablex innumerable spatial units of universe by 9 then. A1, A2-- A8 and A4 | Then , G1= - 8 8 8 9 99 A2 has 6 terms. A2 has 6 terms. B2-8-691)-8 and C2= the balance Then C3-the same Then C4 ,, = Then C3=the sa '' "thth Then C5-06-96-96 8 8 8 5th 07-balance-07 L 8" 86 thuu thth / c10== 8 8 A3 has 6 terms. ] 8 9 8 9+ - } Then C11 C12= C13- balance Then C14 - th thth C15= B10B1 kHklm C16 C17=balances C18=8 C19| C20-- th B13= B14-A4

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172 THE SACRED BOOKS OF THE JAINAS. Note. Every part is less in number than the upper one, and each is equal to innumerablex universe, because the innumerable is of varying values. The divisor is not to be taken to be the same. We have merely by way of illustration taken it as 9, and 1. puha puha kalAyakAlo Niraye aNtomuttprimaanno| lohAdI saMkhaguNo devesu ya kohapahudIdo // 266 // pRthaka pRthaka kaSAyakAlo niraye antarmuhUrtaparimANaH / lobhAdiH saMkhyaguNo deveSu ca krodhaprabhRtitaH // 266 // 296. In hell the duration of passions, greed etc, (i.e. greed, deceit, pride and anger) is for each, one antar muhurta, (and the total of the four also is one antar. muhurta), (and each is) numerable times (of the preceding one). In celestial beings (the duration) of anger etc. (i.e., of anger, pride, deceit and greed, is one antar-muhurta severally, and collectively, and is also numerable-fold of the preceding one, successively.) savvasamAseNavahidasagasagarAsI puraNAvi sNgunnide| sagasagaguNagArehi ya sagasagarAsImA parimANaM // 27 // sarvasamAsenAvahitasvakasvakarAzau punarapi saMguNite / svakasvakaguNakAraizca svakasvakarAzInAM parimANam // 267 // 297. The total of each (celestial or hellish class) divided by the total of all (the instants in the 4 passions) multiplied by the number of its own instants (gives the number of its own class). Commentary. Let 1700 be the total of celestial beings, and the number of instants for the duration of their anger, pride, deceit and greed be 4, 16, 64 and 256 ; and let 4 be the Sankhyata. Then 17003 (4+ 16 + 64+256)31700340 - 5, Now, 5 multiplied by 4 is equal to 20, the celestial beings with anger; 80 with Pride; 320 with deceit; and 1280 for greed.

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GOMMATASARA. 173 This shows that greed i.e., a desire for long and many enjoy. ments is common among the celestials; and anger is very rare. Similarly, it would be found that anger is most common and greed the rarest of their passions, among hellish beings. Natiriya lohamAyAkoho mANo biiMdiyAdivva / zrAvali asaMkhabhajA sagakAlaM vA samAseja // 268 // naratirazcoH lobhamAyAkrodho mAno dvIndriyAdivat / prAvalyasaMkhyabhAjyA: svakakAlaM vA samAsAdya // 298 // 298. (The number of) humans and sub-humans with greed, deceit, anger and pride (is found by treating their total number minus the numbers of passionless) ; like 2 sensed etc., beings (in Gatha 179), by dividing by an innumerable part of a wink (Avali). Or (it) may be got from the instants of their duration. Commentary, Let us illustrate how to find out the comparative number of humans affected by each passion at one instant. Let the number of total humans be 100500 y passion-less humans be ... 500 Then the number of humans with passion is ... 100000 * Let the innumerable part of an avali be 10. Divide 100000 by 10=10000. And 100000 - 10000=90000. Divide 90000 equally into 4 parts, and let the quotient, 22,500, be allotted to greed, deceit, anger and pride, each. Now divide the remaining one part, 10000, again by 10, the innumerable part of an Avali. We get 1000. 10000 -1000-9000. This should be added to the above allotment. And we find the number of humans with greed = 22500 + 9001 = 31500. Again divide the balance 1000, by 10. We get 100. Then 1000-100 - 900. This should be added to the second class. Then humans with deceit would be 22500 + 900=23400. Again divide 100 by 10 - 10. 100-10=90 should be added to third class. Then humans with anger will be 22500+ 90-22590. The balance 10 should be added to 4th class, then humans with ride will be 22500+10=22510.

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174 .. THE SACRED BOOKS OF THE JAINAS. It shows that if there are 100000 humans with passions, the proportion will be like this: : Humans with greed -31500 deceit = 23400 anger 22590 pride -22510 "" "" "" Total 100000. Similarly we can get number of sub-humans. The second process of finding out the comparative numbers as given in the gatha is illustrated as follows: " Let the instants of an Antara-muhurta of duration of all the passions be 10000 and the total number of passionate humans be 100000, and the innumerable part of an Avali 10. "" Then divide 10000 instants by 10-1000. Then 10000-1000-9000. This should be divided equally into the four passions, greed, deceit, anger and pride, i. e. 9000/4-2250. The balance 1000 should again be divided by 10, and we get 100. Then 1000-100-900, should be added to greed. Then it will be = 2250+900=3150. "" The balance 100 should again be divided by 10. We get 10. 100-10-90. This should be added to deceit, we have then 2250+90-2340. "" The balance 10 should again be divided by 10. We get 1. 10-1-9. This should be added to anger, we have then 2250+9-2259. 39 The remaining 1 should be added to the pride=2250+1=2251. The instants of 4 passions will be 3150 +2340 +2259 +2251-10000. Now we should find out the number of humans by rule of three. In 10000 instants there are 100000 humans, how many will there be in 3150, 2340,2259,2251, instants. Humans with Greed "" Deceit Anger Pride 100000 x 3150 10000 100000 x 2340 10000 100000 x 2259 10000 -31500. - 23400. 100000 x 2251 10000 Total 22590. -22510. 100000. *

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GOMMATASARA. 175 CHAPTER XII. . Knowledge Soul Quest (Jnana margana.) jANai tikAlavisae davvaguNe pajae ya bhubhede| paJcakkhaM ca parokkhaM aNeNa NANetti NaM beti // 26 // jAnAti trikAlaviSayAn dravyaguNAn paryAyAMzca bahubhedAn / pratyakSaM ca parokSamanena jJAnamiti idaM bruvanti // 266 // 299. (That) by which (the soul) knows (all) the substances, (and their) attributes, and many kinds of modifications, pertaining to the three times (past, present and future), directly and indirectly, is the knowledge (Jnana) so they say. paMceva hoti NANA madisudohImaNaM ca kevalayaM / khayauvasamiyA cauro kevalaNANaM have khaiyaM // 30 // paJcaiva bhavanti jJAnAni matizrutAvadhimanazca kevalam / kSAyopazamikAni catvAri kevalajJAnaM bhavet kSAyikam // 30 // 300. Sensitive (Mati), scriptural (Shruta), visual (Avadhi), mental (Manahparyaya), and perfect (Kevala) are the five kinds of knowledge. (The first) four (are) destructive-subsidential (Kshayopashamika, i.e., they arise when there is partial destruction, partial subsidence, and partial operation of knowledge-obscuring Jnana-varniya Karma), (and) perfect knowledge (is) destructive tksha. yika, i.e., it arises only on the destruction of the knowledgeobscuring-Karma.) Note.-The above five are right knowledge. aNNANatiyaM hodi husaNNANatiyaM khumicchannudye| Navari vibhaMgaMNANaM paMciMdiyasAriNapugaNeva // 301 // ajJAnatrikaM bhavati hi sadjJAnatrikaM khalu mithyAtvAnodaye / navari vibhaMgaM jJAnaM paJcendriyasaMjJipUrNa eva // 301 //

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176 THE SACRED BOOKS OF THE JAINAS. . 301. By the operation of wrong belief (Mithyatva), and error (feeding-passions, Anantanubandhi-Kashaya) sub-classes of deluding, (Mohaniya Karma), (the first) 3 (kinds of) right knowledge themselves certainly become the three kinds of wrong knowledge; but wrong visual (Vibhanga or Ku-avadhi is found) only in developable rational five-sensed beings. Commentary. The 3 kinds of right knowledge also is only in five sensed rational beings. missudaye sammissaM aNNANatiyaNa NANatiyameva / saMjamavisesasahie maNapajavaNANamudiDaM // 302 // mizrodaye saMmizramajJAnatrayeNa jJAnatrayameva / saMyamavizeSasahite manaHparyayajJAnamuddiSTam / / 302 // 302. By the operation of the mixed (Mishra, rightand-wrong-belief of sub-class of right-helief-deluding Karma, Darshan Moha) the 3 kinds of (right) knowledge (are) themselves mixed up with 3 (kinds of) wrong knowledge. Mental knowledge has been predicated of (saints from the 6th to 12th stage with special (self) control. Commentary. The first stage of wrong belief (Mithyatva) is mentioned in Gatha 301, as also the second stage of downfall (sasadana) in which there is the operation of error-feeding-passions. The 3rd, mixed stage is mentioned here. The 4th stage is where right knowledge begins. In the 4th and 5th stages all the three kinds of right knowledge can be found. Mental knowledge is found only in 6th stage and onward. The first four kinds of right knowledge may thus, be found from 6th to 12th stage. Perfect-knowledge is found only in the 13th and 14th stages, and in the liberated souls. visajaMtakUDapaMjarabaMdhAdisu viNuvaesakaraNeNa / jA khalu pavadRi maI maiaNNANatti NaM beti // 303 // viSayantrakUTapaJjarabandhAdiSu vinopadezakaraNena / yA khalu pravartate matiH matyajJAnamiti idaM bruvanti // 303 //

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GOMMATASARA. * 177 303. The intelligence, which, without the instrumentality of (any one's) teaching, makes (one proficient) in poisons, mechanical devices, nets, traps, and loops etc. (for capturing elephants, lions, fish, birds etc., is wrongsensitive-knowledge. So they call it. bhAbhIyamAsurakkhaM bhaarhraamaaynnaadiuvemaa| tucchA astAhaNIyA suyaaNNANaMtti NaM beti // 304 // bhAbhItamAsurakSaM bhaartraamaaynnaadyupdeshaaH| tucchA asAdhanIyAH zrutAjJAnamiti idaM truvanti // 304 / / 304. (Proficiency in) theft (and) police, preaching of (Maha) Bharata and Ramayan etc., vulgar and contempt. ible (literature), (constitute) wrong scriptural knowledge. So they call it. Commentary. Right scriptural knowledge is that which keeps one engaged in the thinking and writing of truth leading to liberation of the soul ; and that which appertains to temporal matters, and onesided views is called wrong scriptural knowledge. From this spiritual point of view, all literature and teaching of matters relating to the commission, as well as the prevention and detection of offences, literature of fiction, and impossible stories, propagation of doctrines which cannot be established by logical arguments, and all light, vulgar, and obscene literature are all instances of wrong scriptural knowledge. vivarIyamohiNANaM khovasamiyaM ca kammabIjaM ca / vebhaMgotti pauccai samattaNANINa samayammi // 305 // viparItamavadhijJAnaM kSAyopazamikaM ca karmabIjaM ca / vibhaGga iti procyate samAptajJAninAM samaye // 305 // 305. (Knowledge which is) opposed to visual knowledge, which is destructive-subsidential (kshayopashamika) knowledge and (is) the cause of Karmas is wrong-visualknowledge (Vibhanga). This has been said in the scriptures of the (saints) with complete knowledge.

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178 * THE SACRED BOOKS OF THE JAINAS. Commentary. In this and the 2 preceding Gathas, three kinds of wrong knowledge are described. The Gathas are merely illustrative. They roughly exemplify rather than define and distinguish 3 kinds of wrong knowledge. The point to grasp is this, that wrong knowledge is certainly as much knowledge as right knowledge. The method and means of acquisition of both are the same. The character of the scope and limitations is the same. But the result is totally different in the 2 cases. In one it is knowledge of things as they are; in the others it is not so, it is perverse, contrary or otherwise distorted. This is called wrong knowledge. For example, take the teachings of Mahabharata and Ramayana. The outlines of the story are certainly true. But their description is some times so grotescue that it must be called perversion of truth, for instance no one can believe in the literal truth of an army of monkeys being marched against the human hosts of the proud Lord of Lanka. If the reader believes such incidents to be literally true, he would certainly have wrong scriptural knowledge. ahimuhaNiyamiyabohaNamAbhiNibohiyamaNidiiMdiyajam / avagahaIhAvAyAdhAraNagA hoti patteyaM // 306 // abhimukhaniyamitabodhanamAbhinibodhikamanindriyeMdriyajam / avagrahehAvAyadhAraNakA bhavanti pratyekam // 306 // 806. Knowledge through senses and the mind of (an object which is both) present to (the sense) (and) destined (to be known by it, is) sensitive knowledge (Abhinibodha or mati). Perception (Avagraha), conception (sha), judgment (Avaya) and retention (Dharana) are (the four kinds appertaining to each of the senses and mind). veMjaNaatthaavaggahabhedA hu havaMti pattapattatthe / kamaso te vAvaridA paDhamaMNa hi cakkhumaNasANaM // 307 // vyaJjanArthAvagraha bhedau hi bhavataH prAptAprAptArthe / kramazastau vyApRtau prathamo na hi cakSurmanasoH // 307 // 807. The (two) kinds of perception (avagraha), indeterminate (Vyanjan) and determinate (Artha-Avagraha)

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GOMMATASARA. 179 are respectively of objects which can be brought close to the senses and of objects which cannot be brought (close to the senses). They rise in succession (the determinate always follows indeterminate perception). The first (indeterminate perception) (is) never by the eye or the mind. visayANaM visaINaM saMjogANaMtaraM have nniymaa| avagahaNANaM gahide visesakaMkhA have IhA // 308 // viSayANAM viSayiNAM saMyogAnantaraM bhavet niyamAt / avagrahajJAnaM gRhIte vizeSAkAkSA bhavedIhA / / 308 // 308. Perception knowledge necessarily rises immediately on the coming together of the senses and the senseobjects (i.e., after conation, Darshana). (Perception) being acquired, the desire (to gain) more (definite knowledge) is conception (Iha). IhaNakaraNeNa jadA suNiNNo hodi so avAo du| kAlaMtarevi NiriNadavatthusamaraNasta kAraNaM turiyaM // 306 // IhanakaraNena yadA sunirNayo bhavati sa avAyastu / kAlAntarepi nirNItavastusmaraNasya kAraNaM turyam // 306 // 309. After conception, when (there) is complete ascertainment, it (is) judgment, (Avaya). The cause of remembering the ascertained object even at an interval of time (is) the fourth (i.e. retention, Dharana). bahu bahuvihaM ca khippANissidaNuttaM dhuvaM ca idaraM c| tatthekeke jAde chattIsaM tisayabhedaM tu // 310 // bahu bahuvidhaM ca kSiprAni mRdanuktaM dhruvaM ca itaraJca / tatraikaikasmin jAte SaTtriMzat trizatabhedaM tu // 31 // 310. More (bahu), of many kinds (Bahu-vidha), quick (Kshipra), (hidden) (Anih-srita), unexpressed (Anukta),

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180 THE SACRED BOOKS OF THE JAINAS. lasting(Dhruva), and their opposites, (1... one, Alpa or Eka ; of one kind, Eka - Vidha; slow, Akshipra ; exposed, Nihsrita; described, Ukta; transcient, (adhruva)--(By these twelve being applied) to each one of those (28) are produced-336 kinds. Commentary. Sensitive knowledge is knowledge derived through the five senses and the mind. Each one of these may be perception, conception, judgment or retention. This gives 24 sub-clauses of deter - minable objects. Indeterminate perception (Vyanjanavagraha) is only by means of senses of touch, taste, smell and hearing. Thus there are 28. Each one of these may be of the 12 kinds given in the above Gatha. Thus there are 336 classes of Sensitive knowledge. bahuvatti jAdigaNe bahubahuvihamiyaramiyaragahaNamhi | sagaNAmAdo siddhA khippAdI sedrA ya tahA // 311 // bahuvyaktijAtigrahaNe bahu bahuvidhamitaraditaragrahaNe | svakanAmataH siddhA kSiprAdayaH setarAzca tathA // 311 // 311. Apprehension of many things of the same and of different kinds ( is perception etc, of) more ( bahu) and of many kinds (Bahu-vidha). Apprehension of the other (ie, of one thing only or of one kind is) the other (i.e., Eka or Eka vidha) And Quick (kshipra ) etc., and their opposites are explained by their names. vatthussa padesAdo vatthuggahaNaM tu vatthudesaM vA / sayalaM vA avalaMbiya aNissidaM avatthugaI // 312 // vastunaH pradezAt vastugrahaNaM tu vastudezaM vA / sakalaM vA avalambya anisRtamanyavastugatiH // 312 // 312. Perception ( etc.) of the (whole) thing from (seeing only a) part of it, or knowledge of ( hidden) object by means of ( perception etc. ) ( of) a part or whole (of another thing) ( is perception etc., ) ( of) the hidden object (anih-srita).

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+ GOMMATASARA. pukkharagahaNe kAle hatthissa ya vadaNagavayagahaNe vA / vatthaMtaracaMdas ya dhegussa ya bohaNaM ca have // 313 // puSkaragrahaNe kAle hastinazca vadanagavayagrahaNe vA / vastvantaracandrasya ca dhenozca bodhanaM ca bhavet // 313 // 313. Knowledge of the (whole submerged body of the) elephant at the time of perceiving (only), the tip of his trunk, or (the knowledge) of the other thing moon, and of the cow, on apprehension of the face (of a woman ), or an ox (Gavaya, a species of ox) is (illustrative of perception etc., of the hidden objects.) Commentary. Hidden or (anihsrita), as the name implies, is the hidden subject matter of sensitive knowledge. It is the perception etc., of the whole from a part, or of one thing from a part or whole of another. It should be noted that the subject matter here is always hidden. It is a kind of inference. It is not the knowledge of the thing known. It is rather a knowledge of something else from this knowledge. For example, when an elephant is standing submerged in water, when I look at it and I have direct knowledge only of the tip of its living trunk, I have an inferential perception of the whole body of the elephant, although I do not see it. Or when I see a beautiful face or an ox, I think of the lovely moon or the animal cow. This reminiscence of similar qualities of beauty and cow, is knowledge of something hidden (anihsrita. ) ekkacaukkaM cauvIsaTTAvIsaM ca tippaDiM kiccA / igichabbA rasaguNide madiNANe hoMti ThANANi // 314 // eka catuSkaM caturviMzatyaSTAviMzatizca triHpratiM kRtvA / ekaSadvAdazaguNite matijJAne bhavanti sthAnAni // 314 // 181 814.1, 4, 24 and 28 being placed in three lines, each multiplied by one, six and twelve, are the kinds of sensitive knowledge.

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THE SACRED BOOKS OF THE JAINAS. 24. Sensitive knowledge. 28. Percetion 4 perception These 24 plus Conception, etc., each indeterminate Judgment thought | perception by and by 5 senses means of touch, Retention. and mind. I taste, smell and hearing. 1x1- 1 1x4 = 4. 1 x 24 - 24 1 x 28 28 As sensitive knowledge. According to the 6 kinds of 6x1-6 | 6x4 - 24 6*24 - 144 6x28 - 168 subject matter of sensitive knowledge. According to the 12 kinds of 12x 1 - 12 | 12*4- 48 | 12* 24 - 288 12 x 28 336 subject matter of sensitive knowledge. atthAdo atthaMtaramuvalaMbhaM taM bhaNaMti sudaNANaM / AbhiNibohiyapuvvaM NiyameNiha sahaja pamuhaM // 315 // quiquiratETTHARI AT HT WAJAH aAbhinibodhikapUrva niyamena iha zabdajaM pramukham // 355 // 315. They call scriptural knowledge Shruta Jnana the knowledge of another object, through an object (known by the sensitive knowledge). Of necessity (it is) preceded by sensitive knowledge. Here (knowledge) produced from words (is) primarily meant. . Commentary, Shruta, literally means that which is heard (shru, to hear). Scriptural knowledge is of two kinds: - 1. Lettered or verbal (Aksharatmaka), 2. Letterless or nonverbal (Anakshratmaka). Verbal scriptural knowledge is derived from words which are composed of letters (Akshara) spoken or written; as when the eye sees the written word or the ear hears the spoken word 'SOUL,' the seeing and hearing gives us merely sensitive knowledge. What more we think about the meaning, and connotation of the word 'SOUL'is scriptural knowledge. It is called verbal scriptural know

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GOMMATASARA. 183 ledge; because it is derived from our sensitive knowledge of the word Soul. Non-verbal scriptural knowledge is derived from all kinds of sensitive knowledge, except those kinds which can be reduced to words, written or spoken. E. G., you feel cold air; the knowledge of coldness is sensitive knowledge by means of touch of the skin. If you do not like it, that is unpleasant, it is (non-verbal) scriptu knowledge. It is derived from your knowledge of feeling of cold, which cannot be reduced to a mere word, written or spoken. Verbal scriptural knowledge is possible only in rational beings. All the irrationals (asamjni) have only non-verbal scriptural knowledge. Their sensitive knowledge is confined to perception (Avagraha) by the 5 senses, and indeterminate preception by all, except the eye. So, the irrationals have got only 9 out of 28 divisions. The rationals (Sanjni) have the non-verbal scriptural knowledge also. Verbal scriptural knowledge (Aksharatmaka) is also called Shabda Jnana or Shabdaja produced by words. Non-verbal (Anakshratmaka) scriptural knowledge is also called Linga-Jnana or Lingaja, produced by signs. logaNamasaMkhamidA aNakNarappe havaMti chtttthaannaa| berUvachaThavaggapamANaM rUUNamakkharagaM // 316 // lokAnAmasaMkhyamitAni anakSarAtmake bhavanti SaTsthAnAni / dvirUpaSaSThavargapramANaM rUponamakSaragam // 316 // 816. In the non-verbal (Anaksharatmaka scriptural knowledge there) are innumerable times the spatial units of universe places with 6 (fold increase;) (The number of different individual letters) in the verbal (scriptural knowledge is) 6th term, of the square index series of 2 (Dvirupa Varga Dhara) minus one. Commentary. 6 fold increase - (1) Increase by an infinite part (Ananta Bhaga vriddhi) i. e. by adding an infinite part to the original. 2. Increase by innumerable part (Asankhyata Bhaga Vriddhi.) 3. Increase by a numerable part (Sankhyata Bhaga Vriddhi.)

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184 THE SACRED BOOKS OF THE JAINAS. 4. Increase by numerable fold (Sankhyata Guna Vriddhi) i. e. numerable times added to the former. 5. Increase by innumerable times (Asankhyata Guna Vriddhi.) (6) Increase by infinite times (Ananta Guna Vriddhi .) The 6th term-expression { (((((2)*)+-)+-) 2)= } 2 this is called Ek - atthi. In this series the basic number is 2, and the index is also 2, each term is the square of the index of the immediately preceding term. Therefore it is called Dvirupavarga Dhara, because all the figures in it are 2 and the indices grow in a series of two to the power two, etc. The number of twos in any term is one more than the number of the term in the series and the number of the twos in the index is the number of the term itself. Thus the fourth term has 4 twos as its index and 5 twos in all. It is called Pannatthi. It is equal to 65536. The 5th term in the series has 5 twos in index and 6 in all. It is called Vadala. It is equal to (65536)*. The 6th term has 6 twos in index and 7 in all. It is called Ekatthi is equal to ( 65536 ) 4. The number of different unrepeated letters (Apunurukta Akshara) and their unrepeated combinations employed in the whole of the scriptures is (Ekatthi) - 1 { (65536 ) - 1 ) -184,467,440,737,095,516,15. Total of the repeated letters is obviously very much more than the above number. pajjAyakkharapada saMghAdaM paDivattiyANijogaM ca / dugavArapAhuDaM ca ya pAhuDayaM vatthu putraM ca // 317 // paryAyAkSarapadasaMghAtaM pratipattikAnuyogaM ca / dvikavAraprAbhRtaM ca ca prAbhRtakaM vastu pUrvaM ca // 317 // siM ca samAsehi ya vIsavihaM vA hu hodi sudakhANaM / AvaraNassavi bhedA tattiyamettA havaMtitti // 318 // teSAM ca samAsaizca viMzavidhaM vA hi bhavati zrutajJAnam / varaNasyApi bhedA tAvanmAtrA bhavanti iti // 318 // 317-318. 1. Paryaya, 2. Akshara, 3 Pada, 4. Samghata 5. Pratipattika, 6. Anuyoga, 7. Prabhritaka - Prabhritaka,

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GOMMATASARA. 8. Prabhrita, 9. Vastu, 10. Purva. Samasa being added to each of these, there are 20 kinds of scriptural knowledge. (There) are also the same number i. e. 20 kinds of scriptural knowledge obscuring (Karma, Shruta Jnana Varniya-Karma.) vari visesaM jANe sumajaharANaM tu pajjayaM gANaM / pajjAyAvaraNaM puNa tadanaMtaraNANabhedamhi // 316 // navAra vizeSaM jAnIhi sUkSmajaghanyaM tu paryAyaM jJAnam / paryAyAvaraNaM punaH tadanantarajJAna mede || 316 // 319. Know the Paryaya knowledge to be the minimum (possessed by) a fine (completely undevelopable common soul, Nigoda ). But the distinction ( is that ) Par - yaya (knowledge) obscuring ( Karma begins to obscure ) knowledge from the next degree. Commentary. The meaning is that this is the minimum kind of knowledge, almost the point where knowledge entirely vanishes. In other words, this is the point from which the knowledge begins. Naturally this must be immune from the activity of Knowledge obscuring Karma. suhumaNigodA pajjattayassa jAdassa paDhamasamayammi / havadi hu savvaharaNaM cigdhADaM girAvaraNaM // 320 // sUkSmanigodAparyAtakasya jAtasya prathamasamaye / bhavati hi sarvajaghanyaM nityodghATaM nirAvaraNam // 320 // 185 320. (Paryaya Knowledge) in the fine (completely) undevelopable common (soul, Nigoda) in the first instant of its birth is the lowest minimum, always open and unobscured. Commentary. The word open, also means unobscured by the scriptural-knowledge-obscuring Karma. suhumaNigodapajjattagesu sagasaMbhavesu bhamiU / carimA puNyativakkANAdimavakkaTTiyeva have // 329 //

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186 THE SACRED BOOKS OF THE JAINAS. sUkSmanigodAparyAptageSu svakasaMbhaveSu bhramitvA / caramApUrNatrivakrANAmAdimavakrasthite eva bhavet // 321 / / 821. (This Paryaya minimum, non-verbal, scriptural knowledge) is only in fine (completely) undevelopable common soul, (Nigoda) during the first turning, out of the three (maximum possible) turnings (in transmigration), to its last completely undevelopable (incarnation) after having been born in all its possible (mean births, 6012-minus this last one.) Commentary. This is so, because continuous wanderings in the same absolutely lowest form of existence cause the greatest pain, and generate the most instense kind of conation and knowledge-obscuring-Karmas. By the operation of such Karmas, when the soul moves towards the last of its mean births, it has absolutely the lowest degree of conation and of sensitive and non-verbal scriptural knowledge. suhamaNigodaapajjattayassa jAdassa paDhamasamayamhi / phAsiMdiyamadipuvvaM sudaNANaM laddhiakkharayaM // 322 // sUkSma nigodAparyAptakasya jAtasya prathamasamaye / spazenendriyamatipUrva zrutajJAnaM labdhyakSarakam // 322 // 322. In the fine (completely) undevelopable common (soul, Nigoda) in the first instant of its (moving towards the last) birth (there is) the minimum non-verbal (Labdhyakshara i. e. the minimum knowledge because it is indestructible; Akshara) destruction-subsidence (Kshyayopashama) of the Karmas which obscure the scriptural knowledge preceded by sensitive (knowledge ) (by means of) sense of touch. avaruvarirammi aNaMtamasaMkhaM saMkhaM ca bhAgavaDDIe / saMkhamasaMkhamaNaMtaM guNavaDI hoti hu kameNa // 323 // avaropari anantamasaMkhyaM saMkhyaM ca bhAgavRddhayaH / saMkhyamasaMkhyamanantaM guNavRddhayo bhavanti hi krameNa // 323 //

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GOMMATASARA. 197 328. Above this minimum (paryaya) knowledge, (there) are certainly (6 stages) of increase, in succession, by infinite, innumerable and numerable part, and of increase by numerable, innumerable, and infinite fold. jIvANaM ca ya rAsI asaMkhalogA varaM khu saMkhe / bhAgaguNamhi ya kamaso avahidA hoti chaTThANA // 324 // jIvAnAM ca ca rAziH asaMkhyalokA varaM khalu saMkhyAtam / bhAgaguNayozcakramaza avasthitA bhavanti SaTsthAnAH // 324 // 824. The (infinite, the innumerable and the numerable) are certainly fixed as the number of all the souls, innumerable times spatial units of universe, and the maximum numerable, for the stages of (increase) by part or times in succession. uvvaMkaM cauraMkaM paNachassattaMka aTThaaMkaM ca / chaThavaDINaM sarANA kamaso saMdiDhikaraNaDheM // 325 // urvakaH caturaGkaH paJcaSaTsaptAGkaH aSTAGkazca / SaDvRddhInAM saMjJA kramazaH saMdRSTikaraNArtham // 325 // 825. For exposition (in brief) the name of the 6 (stages of) increase respectively are the figure U (uru-much large, anka-figure) (Urvanka) The figure 4 ... (Chaturanka) " , 5 ... ... (Panchanka) " , 6 ... (Shatanka) (Saptanka) ... (Ashtanka) __... 18. aMgulaasaMkhabhAge puvvagavaDDIgade du paravaDDI / ekaM vAraM hodi hu puNo puNo carimauDDittI // 326 // aGgalAsaMkhyabhAge pUrvagavRddhigate tu prvRddhiH| ekaM vAraM bhavati hi punaH punaH caramavRddhiriti // 326 // 000 " , .

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188 THE SACRED BOOKS OF THE JAINAS. > > 3, 33 326. The preceding increase having been repeated (as many times as there are spatial units) in an innumerable part of a (linear, finger, the next increase takes place one time. Certainly this is done again and again till the last increase, (i. e. every one of 6 increases is repeated an innumerable part of a linear finger before the next one is taken). Commentary. Six fold increase may best be explained by an illustrative statementLet infinite be represented by innumerable ,, numerable , , 2. and let the first figure subject to increase be 48. (1) Infinite part increase = 48 + 4 = 48 + 6 = 54. (2) Innumerable, =- 54.51-54 + 18 - 72, (3) Numerable , = 72+ 7 = 72 + 36-108. (4) Numerable fold = 108 108 x 2-108 + 216 -324, (5) Innumerable fold = 324 + 324 x 3-324 +972-1296. (6) Infinite fold , , -1296 + 1296 x 8 --1295 + 10368 - 11664. Thus if all the 6 kinds of increase take effect once on 48, it would amount to 11664. Now let us see how this six-fold increase takes effect as stated in gatha 326, on the minimum scriptural knowledge called paryaya knowledge, possessed by a non-developablo tine Nigoda vegetable vide gatha 321. The infinite part increase takes place as many times as there are spatial units in an innumerable part of a linear finger (Suchiangula), thereafter the innumerable part increase takes place only once. And again the infinite part increase takes place as many times as there are spatial units in an innumerable part of a linear finger, after which, the innumerable part increase shall take place a second time. Then again the infinite part increase shall happen as before, and the innumerable part increase once again. Proceeding in this manner the innumerable part increase should take place as many times as there are spatial units in an innumerable part of a linear finger. Then again the infinite part increase should take place as many times as there are spatial units in an innumerable part of a linear finger. There-after the numerable part increase

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GOMMATASARA. 189 shall take place once, and the process of infinite part increase and innumerable part increase repeated as above; there-after the numerical part shall take place the second time. The process should be repeated again and again to complete the numerical part increase as many times as there are spatial units in an innumerable part of a linear finger. The process of infinite part increase and innumerable part increase should again be exhausted, the same number of times as above. Then again infinite part increase shall take place as many times as there are spatial units etc., etc., etc. Thereafter the numerable fold increase shall once take place. The whole of the preceding process from the very beginning being repeated we shall have numerable fold increase a second time. The repetition of the process should be done as many times as there are spatial units in an innumerable part of a linear finger and then we shall have the numerable fold increase the same number of times. Now again the process from the very beginning should be repeated to complete the innumerable part increase, and numerable part increase and again the innumerable part increase the same number of times, then infinite part increase should be done the same number of times, afterwards once innumerable fold increase should be done. In order to complete this innumerable fold increase the same number of times, the same process from the very beginning should be repeated the same number of times. Now-again the process preceding the first innumerable fold increase should be repeated. Then after making infinite part increase as many times as there are spatial units in innumerable part of a linear finger, infinite fold increase should be done once. The number thus gained will be the last figure of the six-fold increase. This figure should be taken as the first figure for calculating the second six-fold increase. Such six-fold increases effected innumerable times, the innumerable spatial units of the universe represent the extent of Paryaya-Samasa-knowledge. For further details see Sanskrit commentary of Gommatsara. The following table will show how the repetition of increases is done. U refers to infinite part. 4 to innumerable part, 5 to numerable part, 6 to numerable fold, 7 to innumerable fold and 8 to infinite fold. The recurrence of any one or more of these figures means their repetition as many times as there are spatial units in an innumerable part of a linear finger.

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. E>>: 190 THE SACRED BOOKS OF THE JAINAS. Table of 6 fold increase. uuuuuuuu uu s s | s s | s s | n s { 5 5 | 4 | | n s | u u w m uuuuuu | 4 | 4 u u | m e: u u 5 uuuu | | | 4 uu s A | : | 6 : s s k s s u A u | 5 | 4 s | s u | u | L u u | s s u u m n | | | u s 4 u s 4 u u | 5 | 6 | u u | s s v s ew s | s s E- - -- --- --- ---3 | A u u | | u | | | | u n 4 u | | s s 4 uu u u | | s m | u u u u u u | 1 s s | u u | | uu 4 s ew uu u u u u | u u uuuu uu u u 5 5, | 4 | 6` u u u u | s s | u u u uu s ew u 5 } | 5 | 4 u u | 4 s s | 4 uu | | u u | | | u | s u s s | u | s 4 | | s s 4 | | u 8 | 5 Here 8 occurs 1 time. ... 2 times. ... 6 ,, .. 18 ,, ... 54 ,, .. 162 ,, Total ... 243 , vide Gatha 330. AdimachaTThANammi ya paMcaya vaDDI havaMti sesesu / chavvaDDIo hoti hu sarisA savvattha padasaMkhA // 327 // zrAdimaSaTrasthAne ca paJca vRddhayo bhavanti zeSeSu / SaDvRddhayo bhavanti hi sadRzA sarvatra padasaMkhyA // 327 // 327. (The six-fold increases take place innumerable times of the innumerable spatial units of the universe), In the first of the six-fold increases, there are 5 increases only. In the remaining (there) are 6 increases. The number of (Pada equal to spatial units in an innumerable, which is part of a linear finger) is the same everywhere, Commentary, The last increased figure of the first step is taken as the first figure of the second step, and therefore there are only 5 increases in the first step, and six in all the rest.

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GOMMATASARA. 191 chaThANANaM AdI aTTakaM hodi crimmuvvNkN| jamhA jahaNNaNANaM aluka hodi jiNadiheM // 328 // SaTrasthAnAnAmAdiH aSTAGkaM bhavati caramamurvakam / . yasmAjaghanyajJAnamaSTAkaM bhavati jinadiSTam // 328 // 328. In all the 6 places (series) the first (number in the first place) is (the last of the last places of series i.e., infinite fold increase (Ananta-guna vriddhi, i. e.), the figure 8 (Ashtanka). And the last is (infinite part increase) (Ananta bhaga vriddhi, the figure U (urvanka). The minimum knowledge (Paryaya Jnana) is also) the figure 8 (Ashtanka, i. e., infinite fold) as the omniscient has seen. Commentary. In the six-fold increase, the last increase is the infinite-fold, which becomes the first commencing figure of the next six-fold increase. Then the last figure of any six-fold increase will be the infinite part increase preceding the infinite-fold increase infinite part increase is called Urvanka. The minimum knowledge is also called 8 Ashtanka because it is infinite fold of the measure of degrees (Avibhaga Pratichheda) in the attribute of individuality (aguru-laghu). ekaM khalu aTThakaM sattaMkaM kaMDayaM tado hetttthaa| rUvahiyakaMDaeNa ya guNidakamA jAvamuvvaMkaM // 326 // ekaM khalu aSTAGka saptAGka kANDakaM tatodhaH / rUpAdhikakANDakena ca guNitakramA yAvadurvaGkaH // 326 // 329. The figure 8(i.e., infinite fold increase) (Anantaguna vriddhi) (occurs only) once (in a six-fold series), the figure 7(i. e., innumerable fold increase (Asankhyata guna vriddhi occurs a) Kandaka (times i. e. as many times as the linear finger (Suchiangula) is divided by innumerable). Descending (we go) up to the figure U (Urvanka i.e., increase by infinite part Ananta-bhaga-vriddhi). (The number of their occurence will be, obtained by multiplying each with a (Kandaka. plus one).

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192 THE SACRED BOOKS OF TIIE JAINAS. Commentary. 8 occurs only one time. Kandaka times. Kandaka x (Kandaka + 1) Kandakax (Kandaka + 1). Kandaka x (Kandaka + 1). u ,, Kandaka x (Kandaka + 1)+ . savvasamAso NiyamA rUvAhiyakaMDayassa vaggassa / biMdasta ya saMvaggo hoditti jiNehiM NidiDheM // 330 // sarvasamAso niyamAt rUpAdhikakANDakasya vargasya / vRndasya ca saMvoM bhavatIti jinanirdiSTam // 330 // 330. The square of Kardaka plus one multiplied by the cube of (Kandaka plus one) is the total number (of all the increases in one set of 6 fold increase). So it has been said by the Conquerors (Jinas). Commentary. ___The statement in Gathas 329 and 330 may be illustrated as follows: - Let Kandaka be represented by 2. Then the total number of increases in one set of six-fold increases will be (2+1) x (2 + 1)* = 9x 27%D 243 (vide gatha 330). The separate increases dealt with in Gatha 329 may be shown as below: 8--1 7-Kandaka (K) 6-K k+1) =2(241) - 6 5-K (k+ 1) = 2(2+-1) - 18 4-K (k+1)* -2(2+1) - 54 u=K (k+ 1) -2(2+1)* = 162 Total ... 243 Also see table to Gatha 326. The same numbers of increases is shown there. ukassasaMkhamettaM tatticautthekadAlachappaNNaM / sattadasamaM ca bhAgaM gaMtUNa ya laddhiakkharaM duguNaM // 331 // = 1

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GOMMATASARA. 198 utkRSTasaMkhyamAnaM tantricatuthai kacatvAriMzatSapazcAzam / saptadazamaM ca bhAgaM gatvA ca labdhyakSaraM dviguNam // 331 // * 331. The minimum non-verbal knowledge (i. e., Paryaya or Labdhyakshara Jnana becomes) double when three-fourths or 41 out of 56, or 7 out of 10, of the number of maximum numerable steps, have been worked out (in the process of numberable part increase). evaM asaMkhalogA aNakkharappe havaMti chtthaannaa| te pajjAyasamAsA akkharagaM uvari vocchAmi // 332 // evamasaMkhyalokA anakSarAtmake bhavanti SasthAnAni / te paryAyasamAsA akSaragamupari vakSyAmi // 332 // 332. Thus the six-fold increases in the non-verbal (Anaksharatmak iscriptural knowledge) are (innumerable by innumerable spatial units of) universe. All (these are) the (kinds of irreducible class of scriptural knowledge) or (Paryaya-Samasa or Paryaya series). After this I shall describe the verbal scriptural knowledge (Aksharatmaka Shruta Jnana). carimuvvaMkeNavahidaatthakkharaguNidacarimamuvvaMkaM / atthakkharaM tu NANaM hoditti jiNehi NidiTuM // 333 // caramorvatreNAvahitAkSaraguNitacaramorvakam / arthAkSaraM tu jJAnaM bhavatIti jinairnirdiSTam // 333 / / 333. Verbal scriptural knowledge (Arthakshara) divided (by what is got) after the last U, multiplied by (what is got) after the last U, is the verbal scriptural knowledge. This is said by the Conquerors. Commentary. Verbal scriptural knowledge is that which is got after an infinite fold increase (Ananta-guna-vriddhi) in the result of the last . U, increase i. e. increase by infinite part. This divided by (Ekatthi --- 1) is the minimum verbal scriptural knowledge (Akshara Jnana, knowledge of a letter).

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194 THE SACRED BOOKS OF THE JAINAS. The infinite degrees (Avibhaga Pratichheda) contained in one letter-knowledge divided by the degrees (Avibhaga Pratichheda) of U, the highest figure of Paryaya-Samasa-knowledge is the infinite by which we have to multiply the Paryaya-Samasa-knowledge to obtain verbal scriptural knowledge. This infinite is different from the infinite in the six-fold increases heretofore. Akshara is of three kinds:(i) Capacity of possessing (minimum) verbal scriptural know ledge, produced by the destruction-subsidence of the scriptural-knowledge obscuring-Karma. It is called letter facul ty, Labdhyakshara. (ii) Sound produced by means of the vocal organs, lips, teeth, tongue, palate, throat, etc., are called letter sounds, Nirvritti Akshara. (iii) Representation of sounds by letters is the letter-representa tion (Sthapana Akshara). paNNavaNijjA bhAvA aNaMtabhAgo du aNabhilappANaM / paeNavaNijjANaM puNa aNaMtabhAgo sudaNibaddho // 334 // prajJApanIyA bhAvA anantabhAgastu anabhilApyAnAm / prajJApanIyAnAM punaH anantabhAgaH shrutnibddhH|| 334 // 334, Expressible matters, (i. e., the total of knowledge as expressed by the Adorable (Ara hanta) himself in His enlightened Voice, Divyadhvani or letterless speech, Anaksharavani) is an infinite part of inexpressible (matter, i, e., the total of all what is known to the omniscient). And only an infinite part of expressible (matter) can be digested as scriptural (knowledge). eyakkharAdu uvariM egegeNakkhareNa vto| saMkheje khalu uDDe padaNAmaM hodi sudaNANaM // 335 // ekAkSarAdupari ekaikenAkSareNa vrdhmaanaaH| saMkhyeye khalu vRddha padanAma bhavati zrutajJAnam // 335 // 335. One letter (knowledge) increasing up to numerable (letters) the increase of letters being one by one, constitutes the scriptural knowledge named 'foot' (Pada).

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GOMMATASARA. 195 Commentary. All the intervening grades from 2-letter to the maximum numerable-letters-knowledge, excepting the last, viz., Pada, are included . in the term letter-class-knowledge Akshara-Samasa. solasasayacautIsA koDI tiyasIdilakkhayaM ceva / sattasahassAhasayA aTTAsIdI ya padavaNNA // 336 // SoDazazatacatustriMzatkoTyaH tryazItilakSakaM caiva / saptasahasrANyaSTazatAni aSTAzItizca padavarNAH // 336 // 386. The letters (Varna-Akshara) of a foot or (Pada) are (1631,83,07,888) sixteen hundred thirty four crores, eighty-three lacs and seven thousand eight hundred and eighty-eight. Commentary. Foot or Pada is of 3 kinds: - (1) Arthapada meaning foot a combination of letters which conveys some meaning as "bring fire" "Agnim Anaya." (2) Pramana-pada, measure-foot, a fixed number of letters or syllables necessary for a particular kind of combination in prose or poetry, such as, " I bow to the Lord Mahavira" (namah Shri-varddha Manaya) Here the foot, consists of letters, forming a fourth part of verse of the metre called Anushtupa. (3) Maddhyama-Pada-middle-foot. It comprises 1634,83,07,888 letters as said in the above gatha. This pada is used as a unit of measurement, in describing the contents of the different Angas or parts of the scriptural-knowledge in gatha 350 and those which follow. eyapadAdo uvari egegeNakhareNa vddhuuNto| saMkhejasahasptapade uDDe saMghAdaNAma sudaM // 337 // ekapadAdupari ekaikenAkSareNa vardhamAnAH / saMkhyeyasahasrapade vRddha saMghAtanAma zrutam // 337 // 337. One foot (pada), increasing upto numerable thousand (Padas), the increase of letters being one by one, constitutes (the division) of scriptural (knowledge) named "Sanghata."

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196 THE SACRED BOOKS OF THE JAINAS. Commentary. The intermediate grades between (Pada) and ( Sanghata) (foot and division) are Pada-Samasa or foot-class. For each unit of numerable thousands, the number of letters in the middle foot is increased as many times as there are units in it, i. e. in the middle foot. ekkadara gadiruivaya saMghAdasudAdu uvari putraM vA / varaNe saMkheje saMghAde uDumhi paDivattI // 338 // ekataragatinirUpaka saMghAtazrutAdupari pUrva vA / varSe saMkhyAte saMghAte vRddhe pratipattiH // 338 // 338. Beyond the division (Sanghata) scriptural (knowledge, (containing ) description of one of the four conditions of existence (letters being added one by one) as before up to the number of numerable thousand (Sanghata) (divisions), (we have) Pratipatti "part" (scriptural knowledge). Commentary. The intermediate grades between Sanghata and Pratipatti are (Sanghata Samasa). caugaisarUvarUvayapaDivattI do du uvari puvvaM vA / vara saMkhejje paDivattI uhi aNiyogaM // 336 // caturgatisvarUparUpakapratipattitastu upari pUrva vA / varSe saMkhyA pratipattau vRddhe anuyogam // 336 // 339. "Pratipatti " scriptural knowledge) describing the character of the four conditions of existence letters being added, (one by one) as before, up to the number, of numerable thousands (Pratipatti), we have "Anuyoga" (scriptural knowledge). Commentary. The intermediate grades between (Pratipatti) and (Anuyoga) are called (Pratipatti Samasa). codasamaggaNasaMjuda praNiyogAduvari vaDhide vara / caurAdIpraNiyoge dugabAraM pAhuDaM hodi // 340 //

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GOMMATASARA. 197 caturdazamArgaNAsaMyutAnuyogAdupari vardhite varNe / caturAdyanuyoge dvikavAraM prAbhRtaM bhavati // 340 // 340. "Beyond" Anuyoga (scriptural knowledge) containing 14 soul-quests (Margana) letters being added (one by one as before) upto the four and other Anuyogas, (we have) "Prabhrita-Prabhrita" (scriptural knowledge). ___Commentary. The intermediate grades between Anuyoga and Prabhrita-Prabhrita are called Anuyoga-samasa. ahiyAro pAhuDayaM eyaTTo pAhuDassa ahiyaaro| pAhuDapADaNAmaM hoditti jiNehiM NidiTaM // 341 // adhikAraH prAbhRtakamekArthaH prAbhRtasyAdhikAraH / prAbhRtaprAbhRtanAmA bhavatIti jinanirdiSTam // 341 // 341, Adhikara and Prabhrita (are) synonymous, Adhikara of Prabhrita is named Prabhrita-Prabhrita, it has been said by the Conquerors. dugavArapADAdo uvariM varaNe kameNa cuviise| dugavArapAhuDe saMuDDhe khalu hodi pAhuDayaM // 342 // dvikavAraprAbhRtAdupari varNe krameNa caturvizatau / dvikavAraprAbhRte saMvRddhe khalu bhavati prAbhRtakam // 342 // 342. Beyond Prabhrita Prabhrita (scriptural knowledge) letters (being added) successively (as before) up to 24 Prabhrita-Prabhrita, (there) is the "Prabhrita." Commentary. The intermediate grades between Prabhrita Prabhrita and Prabhrita are called Prabhrita-Prabhrita-Samasa. vIsaM vIsaM pAhuDaahiyAre eka vatthuahiyAro / ekekavaraNauDDI kameNa savvattha NAyavvA // 343 // viMzato viMzatI prAbhRtAdhikAre eko vastvadhikAraH / ekaikavarNa vRddhiH krameNa sarvatra jJAtavyA // 343 / /

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198 THE SACRED BOOKS OF THE JAINAS. 343. Each chapter (Adhikara) of 20 Prabhritas (makes,) one Vastu Adhikara. Successive increase by one letter, should be known (to take place ) every where. Commentary. The intermediate grades between Prabhrita and Vastu are called Prabhrita-Samasa. dasa codasaha aTTArasayaM vAraM ca bAra solaM ca / vIsaM tIsaM paraNArasaM ca dasa cadusu vatthUNaM // 344 // daza caturdazASTa aSTAdazakaM dvAdaza ca dvAdaza SoDaza ca / viMzatiH triMzat paJcadaza ca daza caturSu vastUnAm // 344 // 344. Ten, fourteen, eight, eighteen, twelve, twelve, sixteen, twenty, thirty, fifteen, ten in 4 each, ( are the num - bers of) vastus (in the 14 Purvas.) upAya puvvagAyiviriyapavAdatthiNatthiyapavAde / rANAsaccapavAde AdA kammappavAde ya // 345 // utpAda pUrvAgrAyaNIyavIryapravAdAsti nAstipravAdAni / jJAnasatyapravAde AtmakarmapravAde ca // 345 // paJccakkhANe vijjANuvAdakallA pANavAde ya / kiriyAvisAla putre kamasotha tiloyabiMdusAre ya // 346 // pratyAkhyAnaM vIryAnuvAdakalyANaprANavAdAni ca / kriyAvizAlapUrva kramaza atha trilokabindusAraM ca // 346 // 345-346. Utpada Purva, Agrayaniya, Virya-Pravada, Asti-nasti-Pravada, Jnana Pravada, Satya-Pravada, Atma-Pravada, Karma-Pravada, Pratyakhyana, Viryanuvada, Kalyana-vada, Prana-vada, Kriya-vishala, and Triloka-vindu-sara (are 11) Purvas respectively, (corresponding to the 14 sets of vastus in gatha 341 ) . paNa udisayA vatthU pAhuDayA tiyasahassaNavayasayA / edesu cohasesu vi puvvesu havaMti milidANi // 347 //

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GOMMATASARA. 199 pazcanavatizatAni vastUni prAbhRtakAni trisahasranavazatA ni / eteSu catudarzasvapi pUrveSu bhavanti militAni // 347 // 347. And in these 14 Purvas taken together (there) are 195 vastus and 3900 Prabhritas. atthakkharaM ca padasaMghAdaM paDivattiyANijogaM ca / dugavArapAhuDaM ca ya pAhuDayaM vatthupuvvaM ca // 348 // arthAkSaraM ca padasaMghAtaM pratipattikAnuyogaM ca / dvikavAraprAbhRtaM ca ca prAbhRtakaM vastupUrvaM ca // 348 // kamavaNNuttaravaDiya tANa samAsA ya akkharagadANi / NANaviyappe vIsa gaMthe bArasa ya codasayaM // 346 // kramavarNottaravardhite teSAM samAsAzca akSaragatAH / jJAnavikalpa viMzatiH granthe dvAdaza ca caturdazakam // 346 // 348-349. Arthakshara, Pada, Sanghata, Pratipattika, Anuyoga, Prabhrita-Prabhrita, Prabhrita, Vastu, and Purva.--These with their respective classes (Samasa) (produced) by successively adding a letter, (form the 18 divisions of) verbal scriptural knowledge. (And these eighteen with the two, Paryaya and Paryaya. class(samasa) make the, 20 divisions of (scriptural) knowledge. (Reduced) to the form of books (scriptural knowledge consists of) 12 angas and 14 (Purvas) and (14 Prakirnakas.) bAruttarasayakoDI tesIdI taha ya hoti lakkhANaM / aTThAvaraNasahassA paMceva padANi aMgANaM // 350 // dvAdazottarazatakoTyaH zyazItistathA ca bhavanti lakSAnAm / aSTApazcAzatsahasrANi pazcaiva padAni aGgAnAm // 350 // 350. (The total number of middle) feet in the Angas is one hundred twelve crores, eighty-three lacs, fifty-eight thousands and five, (112,83,58005).

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200 THE SACRED BOOKS OF THE JAINAS. aDakoDieyalakkhA asahassA ya eyasadigaM c| paeNattari varaNAo paiNNayANaM pamANaM tu // 351 // aSTakoTye kalakSANi aSTasahasrANi ca ekazataM ca / paJcasaptatiH varNAH prakIrNakAnAM pramANaM tu // 351 // 351. (The total) number of (unrepeated) letters in the (14) Prakirnakas is eight crores, one lac, eight thousand one hundred and seventy-five, (8,01,08,175.) tettIsa veMjaNAiM sattAvIsA sarA tahA bhnniyaa| cattAri ya jogavahA causaTThI mUlavaNNAoM // 352 // trayastriMzat vyaJjanAni saptaviMzatiH svarAstathA bhaNitAH / catvArazca yogavahAH catuHSaSTiH muulvnnH|| 352 // 352. Thirty three consonants (Vyanjana), 27 Vowel sounds (i. e, slight, hrisva; long, Dirgha; prolonged, Pluta; of each of the 9 vowels, a (a), i (i), u (u), ri (R), lri (lU), e (e), ai (ai), 0 (zro), au (nau), and 4 mixed sounds (Yogavaha) ;. e. Anusvara (--). Visarga ( : ), the gutteral sound formed at the roof of the tongue (Jihva-muliya) i. e. the visarga or h (:) before K (ka) and Kh (kha) and the aspirate visarga h (:) before P (pa) and Ph (pha), formed by the lips, therefore called Upadhmaniya from Upadhmans (lip) -- are the 64 root-letters or representations of sounds (Mula-Varna.) Commentary. These 64 are without beginning Anadi, and without end, Ananta. causahipadaM viraliya dugaM ca dAUNa saMguNaM kiccaa| rUUNaM ca kue puNa sudaramANassakkharA hoti // 353 // catuHSaSTipadaM viralayitvA dvikaM ca dattvA saMguNaM kRtvA / rUponaM ca kRte punaH zrutajJAnasyAkSarANi bhavanti / / 353 / / 353. Having distributed the 64 letters (i. e. having put down figure 1 in 64 places) and placing 2 (on every one) (then) multiplying (all the twos) with each other (i. e, raising two to the power of sixty four. 2G), and

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GOMMATASARA. 201 subtracting 1, (from it) we find (the total number of) the letters of Scriptural knowledge. Commentary. There are 64 letters. According to the number of letters grouped together, they can be placed in 64 groups. No combination in a group is to be repeated, i. e., no permutation is allowed. For example, , a make only 3 forms, 7, 4, fe and not four, , , Fe, on whether appearing singly or combined together. The total number of forms would be (2-1). The following table shows the number of forms, in which the first ten consonants can appear, either singly or combined together, Number of the combinations of. | K Kh G Gh lw hy 124 1 Letter each. 1 1 1 co coa 2 Letters each. 1 2 4 3 Letters each. 4 Letters each. 5 Letters each. ! 6 Letters each. 7 Letters each. 7 28 84 8 Letters each. 11 836 9 Letters each. 10 Letters each. Total 32 64 128 256 512 1 2 25 27 28 29 the terme , we have the ti The last total for 64 letters will be 263. We, then, have the geometrical series of 64 (n) terms, with 2=1, as the first term (a), and 2 as the common ratio (r). Applying the !, we have the total number of forms for 64 letters as 2deg (1-2)64 _ 1-264 1-2 L= -12 - 24-1, which may also be expressed as Ekatthi minus one. a formula s (l-r") l-r , We have tl

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202 THE SACRED BOOKS OF THE JAINAS. - ekaTTacaca ya chassattayaM caca ya sunnnnstttiysttaa| sugaNaM Nava paNa paMca ya eka chakekago ya paNagaM ca // 354 // ekASTacaca ca SaTsaptakaM caca ca zUnyasaptatrikasapta / zUnyaM nava paJca paJca ca ekaM SaTdaikakazca paJcakaM ca // 354 // 354. One, eight, four, four, six, seven, four, four, zero, seven, three, seven, zero, nine, five, five, one, six, one, and five.--(i.e. 1,84,46,74,40,73,70,95,51,615 (204-1)= (Ekatthi-1) is the total number of letters and their unrepeated combinations). majhimapadakkharavahidavaNNA te aMgapuvvagapadANi / sesakkharasaMkhA o paiNNayANaM pamANaM tu // 355 // madhyamapadAkSarAvahitavarNAste aGgapUrvagapadAni / zeSAkSarasaMkhyA aho prakIrNakAnAM pramANaM tu // 355 // 355. (The total of these) letters divided by (the number of) letters in a middle foot (Madhyam pada) is (the total number of middle) feet (Madhyama-padas) in the (Angas and Purvas.) And 0 (pupil)! (the number of) the remaining letters is the number (of letters) in the (fourteen) (Prakirnakas.) AyAre suddayaDe ThANe samavAyaNAmage aNge| tatto vikkhApaNNattIe NAhassa dhammakahA // 356 // AcAre sUtrakRte sthAne samavAyanAmake angge| tato vyAkhyAprajJaptau nAthasya dharmakathAyAM // 356 // to vAsayaajhayaNe aMtayaDe guttrovvaaddse| paNhANaM vAyaraNe vivAyasutte ya padasaMkhA // 357 // tata upAsakAdhyayane antakRta anuttroppaaddshe| praznAnAM vyAkaraNe vipAkasUtre ca padasaMkhyA / / 357 //

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GOMMATASARA. 203 aTThArasa chattIsaM bAdAlaM aDakadI aDavi chappaNNaM / sattari aTThAvIsaM caudAlaM solasa sahassA // 358 // aSTAdaza SaTtriMzat dvAcatvAriMzat aSTakRtiH aSTadviSaTpazcAzat / saptatiH aSTAviMzatiH catuzcatvAriMzat SoDaza sahasrANi // 358 // igidugapaMceyAraM tivIsadutiNaudilakkha turiyaadii| culasIdilakkhameyA koDI ya vivAgasuttamhi // 356 // ekadvipazcaikAdaza trayoviMzatidvitrinavatilakSa caturthAdiSu / caturazItilakSamekA koTizca vipAkasUtre // 356 // 356-57-58-59. In (Acharanga). (Sutra-kritanga, Sthananga, Samavayanga, Vyakhyaprajnapti, DharmaKathanga, Upasaka-dhyananga, Antah-kriddashanga, Anuttarau-papa*dikadashanga, Prashna-Vyakarana, and Vipaka Sutra,) the number of middle feet (Padas respectively is) eighteen, thirty-six, forty-two, square of eight, twentyeight, fifty-six, seventy, twenty-eight, forty-four (and) sixteen thousands, and one, two, five, eleven, twenty-three, ninety-two, ninety-three lacs are to be added in the fourth and the following. (They are) eighty-four lacs and one crore in Vipaka-sutra. Commentary. The middle feet of the 11 angas are respectively eighteen thousand (18,000), thirty-six thousand (36,000) forty-two thousand (42,000), one lac and sixty four thousand(1,64,000), two lacs and twenty-eight thousand (2,28,000), five lacs and fifty-six thousand (5,56000), eleven lacs and seventy thousand (11,70,000), twenty-three lacs and twenty-eight thousands (23,28,"00), ninety-two lacs and forty four thousand (92,44,000), ninety-three lacs and sixteen thousand (93,16,000), and one crore and eighty-four lacs (1,84,00,000). vApaNanaranonAnaM eyAraMge judA hu vAdammi / kanajatajamatAnanamaMjanakanajayasIma bAhire vaNNA // 36 // vApaNanaranonAnaM ekAdazAGge yutirhi vAde / / kanajatajamatAnanamaM janakanajayasIma bAye varNAH // 360 //

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204 THE SACRED BOOKS OF THE JAINAS. 360. (The figures of) total number (of feet, Pada) in theeleven Angas (are) 415,020,00. And in the (Drishti) Vada (i.e. Drishti Pravada), the 12th Anga it is 168,685,005. And in the (non-anga) (scriptures i. e. 14 Prakirnakas of (Anga Vahya) the (total number of) letters (is) 80,108,175. Commentary. The number of letters have been taker accordirg tu the notation given before, on page 104. cNdrvijNbudiivydiivsmudyviyaahpnnnnttii| pariyammaM paMcavihaM suttaM paDhamANi jogamado // 361 // candraravijambUdvIpakadvIpasamudrakavyAkhyAprajJaptayaH / parikarma paJcavidhaM sUtraM prathamAnuyogamataH // 361 / / puvaM jalathalamAyA AgAsayarUvagayamimA pNc| bhedA hu cUliyAe tesu pamA iNaM kamaso // 36 // pUrva jalasthalamAyAkAzakarUpagatA ime paJca / bhedA hi cUlikAyAH teSu pramANamidaM kramazaH // 362 // 331-62. (The twelfth anga consists of) 5 kinds of , Parikarma, Chandra-prajnapti, Surya-prajnapti Jambudvipa-prajnapti, Dvipa-Samudra-prajnapti, Vyakhya prajnapti; (one) Sutra (one) Prathamanuyoga; (14) (Purvas, and the five kinds of Chulika; Jala-gata, Sthalagata Maya-gata, Akashagata, Rupa-gata. The number of these (is given below) in their order. gatanama managaM gorama maragata javagAtanonanaM jajalakkhA / mananana dhamamananonananAmaM ranadhajadharAnana jalAdI // 363 // gatanama managaM gorama maragata javagAtanonanaM jajalakSANi / mananana dhamamananonananAmaM ranadhajadharAnana jalAdiSu // 363 // yAjakanAmenAnanamedANi padANi hoti parikamme / kAnavadhivAcanAnameso puNa cUliyAjogo // 364 // yAjakanAmenAnanamenAni padAni bhavanti parikarmaNi kAnavadhivAcanAnanameSaH punaH cuulikaayogH||364||

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GOMMATASARA. 205 363-64. 36,05,100; 5,03,000; 8,25,000; 52,36,01.6; 84,36,00%; 88,00,000; 5,000; 95,50,00,005; and 20,989,200, in each of the (5 chulikas) Jala-gata etc; and 1,810,5000 is (the total of) feet in Pari-karma, and 10,49,46,000 is the total of (feet in chulikas). paeNaTTadAla paNatIsa tIsa paNNAsa paNa terasadaM / NaudI dudAla puvve paNavaNA terasasayAI // 365 // pazcAzadaSTacatvAriMzat paJcatriMzat triMzat paJcAzat paJcAzat trayodazazatam / navatiH dvAcatvAriMzat pUrve paJcapaJcAzat trayodazazatAni // 365 // chassayapaNNAsAiM causayapaNAsa chsypnnuviisaa| bihi lakkhe hi du guNiyA paMcama rUUNa chajjudA chaTe // 366 // SaTchatapaJcAzAni catuHzatapazcAzat ssttchtpcviNshtiH| dvAbhyAM lakSAbhyAM tu guNitAni paJcamaM rUponaM SaDyutAni SaSThe 366 335-63. (The middle feet in the 14) Purvas (respectively are), fifty, forty-eight, thirty-five. thirty, fifty, fifty, thirteen hundred, ninety, forty-two, fifty-five, thirteen hundred, six hundred fifty, four hundred fifty, six hundred-twenty-five, each multiplied by two lacs; and subtract one from the fifth; and add six to the sixth. sAmAiyacauvIsatthayaM tado baMdaNA paDikamaNaM / veNa iyaM kidiyammaM dasaveyAlaM ca uttarajjhayaNaM // 367 // sAmAthikacaturvizastavaM tato vaMdanA pratikramaNam / vainayika kRtikarma dazavaikAlikaM ca uttarAdhyayanam / / 367 // kappavavahArakappAkappiyamahakappiyaM ca puMDariyaM / mahapuMDarIyaNisihiyamidi codasamaMgabAhirayaM // 368 // kalpyavyavahAra-kalpyAkalpya-mahAkalpyaM ca puNDarIkam / mahApuNDarIkaniSiddhikA iti caturdazAGgabAhyam // 368 //

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206 THE SACRED BOOKS OF THE JAINAS. 367-68. The fourteen non-anga (Anga-Vahya, Prakirnakas are), Samayika, chatura-vinsha-stava, Vandana, Pratikramana, Vainayika, Kriti - karma, Dashavaikalika, Uttara-dhyayana, Kalpa Vyavahara, Kalpa-Kalpya, Maha kalpya, Pundarika, Maha-pundarika, and Nishiddhika). Note-For further particulars, see Tattwartha Sutra 20, Chapter 1, S. B. J., Vol. II, by Jaini. sudakevalaM ca khANaM dorie vi sarisAgi hoMti bohAdo / sudaNANaM tu parokkhaM paJcakkhaM kevalaM gANaM // 366 // zrutakevalaM ca jJAnaM dveapi sadRze bhavato bodhAt / zrutajJAnaM tu parokSaM pratyakSaM kevalaM jJAnam // 366 // 369. (Viewed) as knowledge, (full) scriptural and perfect knowledge, both are equal; but scriptural knowledge (is) indirect (Paroksha, and perfect knowledge (is ), direct (Pratyaksha). yahIyaditti hI sImANAkhetti variNayaM samaye / bhavaguNapaccayavihiyaM jamohiAtti gaM beMti // 370 // avadhIyate ityavadhiH sImAjJAnamiti varNitaM samaye / bhavaguNapratyayavidhikaM yadavadhijJAnamiti bruvanti // 370 // 370. (Visual knowledge is called) Avadhi, because it. is limited (Avadhiyate), and it is called in the scriptures Sima jnana (bounded knowledge, because it is bounded in respect of its subject matter, Dravya, its scope in space, Kshetra, its duration in time, Kala, and its different conditions Bhava). And the Conquerors speak of visual knowledge as of (2) kinds, produced by birth (Bhavapratyaya), or by merit ( Guna-pratyaya). bhavapaccaigo suraNirayANaM titthevi savvaguttho / guNapaccaigo paratiriyANaM saMkhAdicihnabhavo // 371 // bhavapratyayakaM suranArakANAM tIrthepi sarvAGgottham / guNapratyayakaM naratirazcAM zaMkhAdicihnabhavam // 371 //

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GOMMATASARA. 207 - 371. Birth born (Bhava-pratyaya, Visual knowledge, is possessed by) celestial and hellish beings, and also by the Tirthankaras, and rises (from the destructionsubsidence of visual-knowledge-obscuring Karma), in all (parts of) the body. Merit-born (Guna-pratyaya visualknowledge is acquired) by human and sub-human beings, and rises (from the destruction-subsidence of visualknowledge-obscuring Karma in body above the navel) at the marks of conch etc. (e.g. lotus, bolt, svastika, etc.) guNapaJcaigo chaddhA annugaavhidpvddddmaannidraa| desohI paramohI savvohitti yatidhA aohii|| 372 // guNapratyayakaH SoDhA anugAvasthitapravardhamAnetare / dezAvadhiH paramAvadhiH sarvAvadhiriti ca tridhA avdhiH||372|| 872. Merit-born (visual knowledge is) of 6 kinds, (1) Accompanying (Anugami), (2) stead-fast (Avasthita), (3) increasing (Vardha-mana), and their opposites, [(4) Nonaccompanying (Ananugami), (5) unsteady or changeable (Anavasthita), (6) decreasing (Hiyamana)]. And (generally there are) 3 kinds of visual (knowledge). Partial-visual (knowledge, Desha-vadhi), High visual (knowledge Parmavadhi) and Full visual (knowledge, Sarva-vadhi). bhavapaccaigo ohI desohI hodi prmsvvohii| guNapaccaigo NiyamA desohI vi ya guNe hodi // 373 // bhavapratyayakovadhiH dezAvadhiH bhavati prmsrvaavdhiH| guNapratyayako niyamAt dezAvadhirapi ca guNe bhavati // 373 // 373: Birth-born (Bhava-Pratyaya) visual (knowledge) is necessarily partial visual (knowledge, Desha-vadhi). High (Parama) and Full (Sarva) visual-knowledge (is necessarily) merit-born (Guna-Pratyaya). Partial Visual knowledge also may be merit (born). desAvahissa ya avaraM Naratiriye hodi saMjadahmi varaM / paramohI savvohI caramasarIrassa viradassa // 374 //

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208 THE SACRED BOOKS OF THE JAINAS. dezAvadhazca avaraM naratirazci bhavati saMyate varam / paramAvadhiH sarvAvadhiH caramazarIrasya viratasya // 374 // 374. The minimum of partial visual (knowledge) is (acquired by merit) by human and sub-human beings; the maximum, by the self-controlled (Sanyami saints). ___High-visual (Parma-vadhi) and Full-visual (Sarva. vadhi) (knowledge rise only) in vowful (saints) in their last incarnation. paDivAdI desohI appaDivAdI havaMti sesA o| micchattaM aviramaNaM Na ya paDivajaMti caarmduge|| 375 // pratipAtI dezAvadhiH apratipAtinau bhavataH zeSau aho / mithyAtvamaviramaNaM na ca pratipadyante caramadvike // 375 // 375. Well! partial visual (knowledge is) fallible (Pratipati), the remaining two are in-fallible (Apratipati). (Souls having the) last two kinds (of visual knowledge) cannot have wrong belief or vowlessness. davvaM khettaM kAlaM bhAvaM paDirUvi jANade ohii| avarAdukkassotti ya viyapparahido du savvohI // 376 // dravyaM kSetraM kAlaM bhAvaM pratirUpi jAnIte avadhiH / avarAdutkRSTa iti ca vikalparahitastu sarvAvadhiH // 376 // 376. Visual (knowledge) from its minimum to its maximum, in respect of its subject matter, (Dravya), scope (Kshetra), Time (Kala) and condition (Bhiva) knows (only) material (objects). And the Full Visual knowledge is free from the distinctions of minimum and maximum). Commentary. Matter alone can be the object of visual knowledge. Soul mixed up with matter, namely all mundane souls, are also, therefore, knowable by it. NokammurAlasaMcaM majjhimajogojjiyaM savissacayaM / loyavibhattaM jANadi avarohI davvado nniymaa||377|| .

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GOMMATASARA. 209 nokauMdArikasaMcayaM madhyabhayogArjitaM savisrasopacayam / lokavibhaktaM jAnAni avarAvadhiH dravyato niyamAt // 377 // 377. The collection (Sanchaya) of quasi-karmic (nokarma), physical (audarika) molecules acquired by medium vibratory activity (Yoga of the soul) with its naturally attendant (Visrasopachaya group of atoms), divided by (the innumerable spatial units of) the universe (Loka, is what) minimum visual (knowledge) necessarily knows as (its) subject matter. Commentary. Collection here means 1, times guna-hani unit of bondage (Samaya-Prabaddha). Obviously grosser things can be the subject matter of this minimum visual knowledge. But finer matter cannot be known by this minimum visual knowledge. suhamaNigodaapajattayassa jAdasta tadiyasamayamhi / avarogAhaNamANaM jahaeNayaM ohikhettaM tu // 378 // sUkSmanigodAparyAptakasya jAtasya tRtIyasamaye / avarAvagAhanamAnaM jaghanyakamavadhikSetraM tu // 378 / / 878. In the third instant of the birth of fine (completely) undevelopable common (soul, Sukshma LabdhyaParyapta Nigoda) there is the minimum extent of localisation. (This is) the minimum scope in space of the visual-knowledge. Commentary. Minimum Visual-knowledge comprehends only the objects given in the last Gatha located in the space given here. The grosser matters also to be knowable by minimum visual knowledge must not occupy more space than mentioned here. avarohi vettadIhaM vitthArussehayaM Na jaannaamo| aNNaM puNa samakaraNe avarogAhaNapamANaM tu // 376 // avarAvadhikSetradIrgha vistArotsedhakaM na jAnImaH / anyat punaH samIkaraNe avarAvagAhanapramANaM tu // 379 //

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210 THE SACRED BOOKS OF THE JAINAS. 379. We do not know the length, breadth and height in space of minimum visual (knowledge) separately. But its cubic volume (Samikarana) is the extent in space of minimum (Visual knowledge.) Commentary. The extent in space of the body of a fine completely undevelopable common soul in the 3rd instant from its birth being the absolute minimum cannot be reduced to its length, breadth, and height, in any linear measure which can be conprehended by the human mind. This is what is meant in the gatha. Otherwise there are innumerable spatial-units even in the space occupied by this body, and each one of them is perfectly plain to the all-knowledge of the Omniscient. avarogAhaNamANaM ussehaMgulaasaMkhabhAgassa / sUissa ya ghaNapadaraM hodi hu takkhettasamakaraNe // 380 // avarAvagAhanamAnamutsedhAGgalAsaMkhyabhAgasya / sUcezca ghanaprataraM bhavati hi tatkSetrasamIkaraNe // 380 // 380. The extent of the minimum localisation is an innumerable part of an ordinary finger (Utseda-angula.) And the spatial volume of it is the cube of its base (Suchi.) avaraM tu ohikhettaM ussehaM aMgulaM have jmhaa| suhumogAhaNamANaM uvari pamANaM tu aMgulayaM // 381 // avaraM tu avadhikSetramutsedhamaGgalaM bhavedyasmAt / sUkSmAvagAhanamAnamupari pramANaM tu aGgala m // 381 // 381. The minimum spatial extent (Kshetra) of visual (knowledge) is (measured) by Utseda angula, because (its measure is) the extent of the space occupied by (the body of the) fine (completely undevelopalle common soul in 3rd instant of its birth.) Beyond this (the measure is by) (Pramana-angula) (equal to 500 Utsedangula), avarohikhettamajjhe avarohI avaradavvamavagamadi / taddadhvassavagAho ussehAsaMkhaghaNapadarA // 382 //

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GOMMATASARA. 211 avarAvadhikSetramadhye avarAvadhiH aradravyamavagacchati / / tadravyasyAvagAha utsedhaasNkhydhnprtraaH|| 382 // 382. Minimum visual (knowledge) knows the minimum matter which is in the minimum spacial extent of visual (knowledge.) The volume of that subject matter is the cube of the innumerable part of an Utseda-finger. AvaliasaMkhabhAgaM tIdabhavissaM ca kAlado avaraM / ohI jANadi bhAve kAlaasaMkhejabhAgaM tu // 383 // zrAvalyasaMkhyabhAgamatItabhaviSyacca kAlataH avaram / avadhiH jAnAti bhAve kAlAsaMkhyAtabhAgaM tu // 383 // 383. Minimum visual-knowledge as to time knows (its proper subject matter of the present), past and future to the extent of an innumerable part of a wink, avali. As regards conditions, (m.inimum-visual knowledge knows) an innumerable part of (the conditions in the minimum) time (given above). avaradavvAduvarimadavvaviyappAya hAdi dhuvhaaro| siddhANaMtimabhAgo abhavvasiddhAdaNaMtaguNo // 384 // avaradravyAduparimadravyavikalpAya bhavati dhruvahAraH / siddhAnantimabhAgaH abhavyasiddhAdanantaguNaH // 384 // 384. For the different divisions of the subject matter (Dravya) beyond the minimum subject matter, (there) is Dhruvahara (geometric progression with a fractional common ratio). (It is) an infinite part of the liberated souls or infinite times (the number of) souls which are incapable of liberation (Abhavya). dhuvahArakammavaggaNaguNagAraM kammavaggaNaM gunnide| samayapabaddhapamANaM jANijjo ohivisayamhi // 385 // dhruvahArakArmaNavargaNAguNakAraM kAmaNavargaNAM guNite / samayaprabaddhapramANaM jJAtavyamavadhiviSaye // 385 //

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212 THE SACRED BOOKS OF THE JAINAS. 885. Common ratio (Dhruvahira multiplied by itself as many times as the number of divisions of partial visual knowledge as regards its subject matter in the geometric series (i. e., the number of terms minus 2, is) multiplier of the karmic molecule. (This) multiplied by karmic molecule should be known to be the unit of bondage (Samaya-Prabaddha. with regard to (the subject matter of) visual knowledge. maNadavvavaggaNANa viyappANaMtimasamaM khu dhuvhaaro| avaruvassavisaMsA rUvahiyA tadhviyappA hu|| 386 // manodravyavargaNAnAM vikalpAnantimasamaM khalu dhruvahAraH / avarotkRSTavizeSA rUpAdhikAH tadvikalpA hi // 386 // 386. An infinite part of (the number of) divisions of molecules of mind matter (mano-vargana) is the common ratio (Druvahara.) The difference between the maximum and minimum (of mind matter) plus one (are) the divisions of these molecules. (It refers to common ratio of mind molecules).. avaraM hodi aNaMtaM azaMtabhAgeNa ahiyamukassaM / idi maNabhedANaMtimabhAgo davammi dhuvahAro // 387 // zravaraM bhavati anantamanantabhAgena adhikamutkRSTam / iti manobhedAnantimabhAgo dravye dhruvhaarH|| 387 // 387. The minimum of mind-molecules is infinite (i. e. minimum mind molecule is of infinite atoms). And an infinite part of it added to it (is) its maximum. Thus an infinite part of the divisions of the mind (molecules is) the common ratio (Dhruyahara) for the subject matter (of visual knowledge). dhuvahArassa pamANaM siddhaannNtimpmaannmettNpi| samayapabaddhaNimittaM kammaNavaggaNaguNAdo du // 388 //

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GOMMATASARA. 213 dhuvahArasya pramANaM siddhAnantimapramANamAtramapi / samayaprabaddhanimitta kArmaNavargaNAguNatastu // 38 // hodi aNaMtimabhAgo tagguNagAro vi desaohisla / doUNa davabhedapamANaDhuvahArasaMvaggo // 386 // bhavatyanantimabhAgo tadgaNakAropi dezAvadheH / dvayUnadravyabhedapramANa dhruvahAra saMvargaH // 386 / / 388-89. Although the extent of common ratio is tlie infinite part of the liberated souls, yet it is an infinite part of that multiplier of Karmic Vargana, (which is used) for the unit of bondage (Samaya-Prabaddha). And the multiplier of the (karmic molecule) is the common ratio multiplied by itself as many times as the number of divisions in partial visual knowledge minus 2. Commentary. The highest division of partial visual knowledge will be a karmic molecule divided by common ratio (Dhruvahara) once. The lowest division will be a karmic molecule multiplied by Dhruvahara mul. tiplied by itself as many times as number of divisions of partial visual knowledge minus 2. aMgulaasaMkhaguNidA khettaviyapyA ya davvabhedA hu| khettaviyappA avarakassavisesaM have ettha // 360 // aGgalAsaMkhyaguNitAH kSetravilpAzca dravyabhedA hi / kSetravikalpA avarotkRSTavizeSo bhavetra // 360 // 390. The divisions of spatial extent (kshetra) multiplied by an innumerable part of a (linear) finger (suchi-angula) are the divisions of subject matter. (And) the divisions of spatial extent are the difference between its minimum and maximum (plus one). aMgulaasaMkhabhAgaM avaraM ukassayaM have logo| idi vaggaNaguNagAro asaMkhadhuvahArasaMvaggo // 361 //

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214 THE SACRED BOOKS OF THE JAINAS. aGgalAsaMkhyabhAgamavaramutkRSTakaM bhavellokaH / - iti vargaNAguNakAro'saMkhyadhruvahArasaMvargaH // 361 // 391. The minimum (spatial extent) is the innumerable part of a cubic finger (Ghanangula equal to the minimum space occupied by a body of fine completely undevelopable common soul) and the maximum is the universe (Loka). Thus the multiplier of the (karmic) molecule (is) the product of the common ratio (Dhruvahara) multiplied by itself innumerable times. vaggaNarAsipamANaM siddhANaMtimapamANamettaMpi / dugasahiyaparamabhedapamANavahArANa saMvaggo // 362 // vargaNarAzipramANaM siddhAnantimapramANamAtramapi / dvikasahitaparamabhedapramANAvahArANAM saMvargaH // 362 // 392. Though the number of all the (karmic) molecules is an infinite part of the liberated souls; yet it is the product of the common ratio (Dhruvahara) multiplied by itself as many times as there are divisions in high visual-knowledge (Parma-vadhi) plus two. paramAvahissa bhedA sagogAhaNaviyappahadateU / idi dhuvahAraM vaggaNaguNagAraM vaggaNaM jANe // 363 // paramAvadherbhedAH svakAvagAhanavikalpahanatejasaH / iti dhruvahAraM vargaNAguNakAraM vargaNAM jAnIhi // 363 // 393. The divisions of high visual knowledge (with reference to subject matter) are the product of the number of fire-bodied souls and the divisions of the next or size of their bodies. Thus know the common ratio, (Dhruahara), multiplier of (karmic) molecules (Vargana-Guna kara) and the Karmic molecule (Vargana). desohiavaradavvaM dhuvahAreNavahide have bidiyaM / tadiyAdiviyappesu vi asaMkhavArotti esa kamo // 364 //

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GOMMATASARA. dezAvadhyavaradravyaM dhutrahAreNAvahite bhavet dvitIyam / tRtIyAdivikalpeSvapi asaMkhyavAra ityeSa kramaH // 364 // 394. The minimum subject matter of partial visual knowledge divided by the common ratio (Dhruvahara) is its second (division ) and the third etc., divisions (are) also (got by dividing the second etc., division, by common ratio. And so on successively innumerable times. desohimaJjhabhede savissasovacayatejaka maMgaM / tejobhAsamaNAM vaggaNayaM kevalaM jattha // 365 // dezAvadhimadhyabhede savisrasopacayamejaH kamAIm / tejobhASA manasAM vargaNAM kevalAM yatra // 365 // parasadi hI tattha asaMkhejjAo havaMti dIuvahI / vAsANi asaMkhejjA hoMti asaMkhejjagadakamA // 366 // pazyatyavadhistatra asaMkhyeyA bhavanti dvIpodadhayaH / varSANi saMkhyAtAni bhavanti asaMkhyAtaguNitakramANi // 366 // 215 395-96. In the intermediate divisions (of subject matter of) the partial visual knowledge where the visual knowledge sees the electric body (Taijasa-sharira) with its naturally attendant (atoms ), ( visrasopa-chaya ), (further on ) the karmic body with its naturally attendant atoms, (still further) the electric molecule purely. (i. e. without the naturally attendant atoms), (and then the speech molecules (alone ), ( and then ) the mind molecule only; there (the spatial scope) extends to innumerable continents and oceans (and the time i. e., the past and future into which visual knowledge can see) is innumerable years. (And each of these 5 divisions of subject matter has its spatial extent and time) innumerable times of that of the immediately preceding one (among the five divisions themselves). tatto kammaiyassigi samayapabaddhaM vivissasovacayaM / dhuvahArassa vibhajjaM savvohI jAva tAva have // 367 //

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216 THE SACRED BOOKS OF THE JAINAS. tataH kArmaNasya ekasamayaprabaddhaM vivisra sopacayam / bhuvahArasya vibhAjyaM sarvAvadhiH yAvattAvat bhavet // 367 // 397. Still further (it sees) one unit of bondage (Samaya-Prabaddha) of karmic (body) without the naturally attendant atoms (Visra-sopachaya); thus, the division of the common ratio (Dhruvahara) should be done up to the full visual knowledge. edahi vibhajate durimadesAva hi| sa vaggaNayaM / cari kammaiyassiviggaNanigivAra bhAjedaM tu // 368 // etasmin vibhajyamAne dvicaramadezAvadhau vargaNA / carame kArmaNasya ekavargaNA ekavArabhaktA tu // 368 // 393. This unit of bondage (Samaya Prabaddha, in gatha 397 ) divided by common ratio ( Dhruvahara is ) the (Karmic) molecule, (the subject matter of) penultimate (division of) partial knowledge. (And) this Karmic molecule divided once by the common ratio ( Dhruvahara) ( is the subject matter of) the last (division of partial visual knowledge). aMgula saMbhAge davvaviyappe gaye du khettamhi | gAgAsapadeso vadi saMkulogotti // 366 // aGgulA saMkhpabhAge dravyavikalpe gaMta tu kSetre | ekAkAzapradezo vardhate saMpUrNaloka iti // 366 // 899. After there have been an innumerable part of a '(linear), finger (Suchiangula) divisions of the subject matter Dravya), the spatial extent increases by one spatial unit (Pradesha). Thus up to the whole universe. Avali saMbhAgo jaharaNakAlo kameNa samayeNa / vadi desohivaraM pallaM samaUNayaM jAtra // 400 // zrAvalyasaMkhya bhAgo jaghanyakAlaH krameNa samayena / varddhate dezAvadhivaraM palyaM samayonakaM yAvat // 400 // 400. The minimum time (knowable by visual-knowledge is) an innumerable part of a wink or Avali. It

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GOMMATASARA. 217 increases constantly (Dhruva) or otherwise (Adhruva) by one instant gradually up to a Palya minus one instant, i.e., the maximum time for the partial visual knowledge. aMgulaasaMkhabhAgaM dhubarUvegA ya asaMkhavAraM tu| asaMkhasaMkhaM bhAgaM asaMkhavAraM tu adbhuvge||401|| aGgalAsaMkhyabhAgaM dhruvarUpaNa ca asaMkhyavAraM tu / asaMkhyasaMkhyaM bhAgamasaMkhyavAraM tu adhravage // 401 // 401. (There are 19 sections (Kandakas) from minimum to maximum (partial visual-knowledge). (In the first section there is) a continuous (Dhruva, increase, by) an innumerable part of a (cubic) finger, innumerable times (between the firstand the last divisions of the first section); and nonconstant (Adhruva, increase) is by the innumerable or numerable part of a (cubic) finger, innumerable times. dhuvaaddhavarUveNa ya avare khettammi vaDide khette / avare kAlamhi puNo ekekaM vade samayaM // 402 // dhruvAvarUpeNa ca avare kSetre varddhite kssetre| avare kAle punaH ekaiko vadhate smyH||402|| 402. The minimum spatial extent being increased by constant or non-constant (additions) to the spatial extent, then in the minimum time one instant is added at each (step). saMkhAtIdA samayA paDhame pavvammi ubhayado vaDDI / khettaM kAlaM assiya paDhamAdI kaMDaye vocchaM // 403 // saMkhyAtItAH samayAH prathame parva ubhayado vRddhiH| kSetraM kAlamAzritya prathamAdIni kANDakAni vakSye // 403 // 403. In the first section (there is) increase of innumerable instants by both (i. e. constant Dhruva and nonconstant Adhruva increase.) I shall describe the first etc (up to 19) sections (Kandakas) with respect to spatial extent (Kshetra) and time (Kala,

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218 THE SACRED BOOKS OF THE JAINAS. mskhjjaa| bhaMgulamAvaliyAe bhAgamasaMkhejadovi sNkhejo| aMgulamAvaliyaMto AvaliyaM cAMgulapudhattaM // 404 // aGgalAvalyoH bhAgo'saMkhyeyopi saMkhyeyaH / aGgalamAvalyanta zrAvalikazvAGgalapRthaktvam // 404 // 404. (In the first section, Kandakas, the minimum and maximum space is respectively) innumerable and numerable part of a (cubic) finger, (and time, innumerable and numerable part of) an Avali. (The maximum of the first gives the minimum of the second and.so on. Therefore only the maximum of space and of time of the remaining 18 sections are given below in their order). In the (second), a (cubic) finger; a little less than an Avali; (in the third) 3 to nine (Prathaktva cubic) fingers ; (3 to nine) Avalis. zrAvaliyapudhattaM puNa hatthaM taha gAuyaM muhuttaM tu| joyaNa bhieNamuhuttaM divasaMto paNNuvIsaM tu // 405 // prAvalipRthaktvaM punaH hastastathA gavyUtiH muhUrtastu / yojanaM bhinnamuhUrtaH divasAntaH paJcaviMzatistu // 405 // 405. (In the fourth) one hand; and 3 to 9 Avalis. (In the fifth) one Kosa, (Gavyuti =2 miles); (Antara-muhurta) (In the sixth) one yojana ; Antar-muhurta. And in the seventh) twenty-five (yojanas); and a little less than a day (24 hours). bharahammi addhamAsaM sAhiyamAsaM ca jaMbudIvammi / vAsaM ca maNuvaloe vAsapudhattaM ca rucagammi // 406 // bharate ardhamAsaH sAdhikamAsazca jambUdvIpe / varSazca manujaloke varSapRthaktvaM ca rucake // 406 / / 406. (In the eighth) Bharata-kshetra; half-month. (In the ninth) Jambudvipa; a little more than a month. (In the tenth) Human region (21 continents bounded by mountain Manushottara); one year. (In the eleventh) Ruchakadvipa (the 13th continent); 3 to 9 years.

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GOMMATASARA. 219 sakhejjapame vAse dIvasamuddA havaMti sNkhejjaa| vAsammi asaMkhejje dIvasamuddA asaMkhejjA // 407 // saMkhyAtaprame varSe dvIpasamudrA bhavanti saMkhyAtA / varSe asaMkhyeye dvIpasamudrA asNkhyeyaaH||407|| 407. (In the twelfth) numerable continents and oceans; and numerable years (In the thirteenth to nine. teenth) innumerable continents and oceans; innumerable years. (In each of these seven, innumerable means innumerable times the quantity of space and time in the preceding Kandaka). Commentary. __In the 19th section i.e. in the highest division of partial visual knowledge, the subject matter is the Karmic molecule divided by common ratio (Dhruvahara); space is the whole universe; and time is Palya minus one Samaya. kAlaviseseNavahidakhettaviseso dhuvA have vddii| aDuvavaDDIvi puNo aviruddhaM iTTakaMDammi // 408 // kAlavizeSaNAvahitakSetravizeSaH dhruvA bhavet vRddhiH| adhruvavRddhirapi punaH aviruddhA iSTakANDe // 408 // 408. (In any of the 19 sections) the difference (be. tween its minimum and maximum spatial extent divided by the difference (between its minimum and maximum) time, is the constant increase (Dhruva-vriddhi); and the non-constant increase (Adhruva vriddhi) also (takes-place) without (causing any) difference (in the quantity) in any given section. aMgulaasaMkhabhAgaM saMkhaM vA aMgulaM ca tasseva / saMkhamasaMkhaM evaM seDhIpadarassa addhvge|| 406 // aGgalAsaMkhyabhAgaH saMkhyaM vA aGgalaM ca tasyaiva / saMkhyamasaMkhyamevaM zreNIpratarayoH adhruvagAyAm // 40 // ___409. In non-constant increase (in the spatial extent by any one of the following kinds of increase i.e.), by an

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220 THE SACRED BOOKS OF THE JAINAS. increase of the innumerable part of a (cubic) finger, numerable part of a (cubic finger), or a (cubic) finger, or numerable (cubic finger), innumerable (cubic finger), (innumerable part) of the line of universe (Jagata Shreni); the numerable part of the line of universe), (the line of universe), (numerable lines of universe), (innumerable lines of uni. verse), (innumerable part of) the area of universe (Jagatapratara), (numerable part of area of universe), (area of universe), numerable times the area of universe), (there is an increase of one instant in the time). Commentary. This increase is called non-constant, because neither its character nor its position is constant. kammaiyavaggaNaM dhuvahAreNigivArabhAjide davvaM / ukkAsaM khettaM puraNa logo saMpuNNo hAdi // 410 // kArmaNavargaNAM dhruvahAreNaikavArabhAjite dravyam / utkRSTaM kSetraM punaH lokaH saMpUrNo bhavati // 410 // 410. A karmic molecule divided once by the common ratio (Dhruvahara is the measure of) maximum subject matter of (partial visual-knowledge). And (its maximum) spatial extent is the whole universe, palla samaUNa kAle bhAveNa asaMkhalogamettA hu| davasa ya pajjAyA varadesohissa visayA hu // 411 // palyaM samayonaM kAle bhAvenAsaMkhyalokamAtrA hi| dravyasya ca paryAyA varadezAvadherviSayA hi // 411 / / 411. (Its maximum) time (is) Palya. minus one-instant. As to condition (Bhava), the object of maximum partial visual (knowledge namely the modifications of the substance are) innumerable times the innumerable spatial units of the universe, (in number) kAle cauNha uDDI kAlo bhajidavya khettauDdI ya / uDIe davvapajjaya bhajivvA khattakAlA hu // 412 //

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GOMMATASARA. 221 kAle caturNA vRddhiH kAlo bhajitavya: kSetravRddhizca / vRddhayA dravyaparyayayoH bhajitavyo kSetrakAlo hi // 412 // 412. With an increase of time (there is increase) in all the four (matter, space, time and condition). With increase in space, (there) may or may not be (increase) in time. With increase in matter (Dravya) and condition (Paryaya, (there) may or may not be (increase) in space and time. desAvahivaradavvaM dhuvahAreNavahide have nniymaa| paramAvahissa avaraM davvapamANaM tu jiNadiDheM // 413 // dezAvadhivaradravyaM dhruvahAreNAvahite bhavet niyamAt / paramAvadheravaraM dravyapramANaM tu jinadiSTam // 413 // 413. The maximum matter of the partial visual (knowledge) divided by the common ratio (Dhruvahara) is necessarily the measure of the minimum matter (Dravya) of higli visual (knowledge, parmavadhi). paramAvahissa bhedA sagauggAhaNaviyappahadataU / carime hArapamANaM jessa ya hodi davvaM tu // 414 // paramAvadherbhedAH svakAvagAhana vikalpahatatejasaH / carame hArapramANaM jyeSThasya ca bhavati dravyaM tu // 414 // 41*. (The number of) fire bodied (souls) multiplied by (the number of) the kinds of their sizes (is the number of) the divisions of high visual (knowledge.) In the last z. e., the highest (division) the measure of common ratio (Dhruvahara) is (the measure of) matter. sabvAvahissa eko paramANU hodi Niviyappo so| gaMgAmahANaissa pavAhovva dhuyo have haaro|| 415 // sarvAvadherekaH paramANuH bhavati nirvikalpaH sH| gaGgAmahAnadyAH pravAha iva dhravo bhavet hAraH // 415 // 415. (The measure of maximum matter of high visual knowledge i. e. as many atoms as there are units in common ratio, divided once by common ratio i. e.) one atom

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222 THE SACRED BOOKS OF THE JAINAS. (Paramanu) is (the matter of) full visual (knowledge Sarvavadhi . It (is) without divisions. Division by the common ratio is like the flow of the Great River Ganges (from the first division of partial visual-knowledge up to full visual-knowledge) paramohidavvabhedA jettiyamettA hu tettiyA hoti| tasseva khettakAlaviyapyA visayA asNkhgunnidkmaa||416|| paramAvadhidravyabhedA yAvanmAtrA hi tAvanto bhavanti / tasyaiva kSetrakAlavikalpA viSayA asaMkhyaguNitakramAH // 416 / / 416. (There) are as many divisions in respect of spatial extent and time in high visual knowledge as (there are) divisions in its matter. (Each division of space and time from minimum to maximum) is innumerable times (of its preceding one), in succession. AvaliasaMkhabhAgA icchidgcchdhnnmaannmettaao| desAvahissa khette kAlevi ya hoti saMvagge // 417 // AvalyasaMkhyabhAgA icchitagacchadhanamAnamAtrAH / dezAvadheH kSetre kAlepi ca bhavanti saMvarge // 417 / / 417. An innumerable part of a wink or (Avali) multiplied by itself as many times as the sum of the series 1, 2, 3, 4, 5, 6, 7, etc., up to the number of the given division (of high visual knowledge, and again) multiplied by (maximum) space or time of partial visual knowledge, amounts (respectively to the spatial extent or time of the given division of high visual knowledge). __ Commentary. For example, if we have to find the extent and time of the fifth division of high visual knowledge, then the sum of series will be-1+2+3+4+5-15. Then the extent and time of maximum partial visual knowledge multiplied 15 times by the innumerable part of an avali, will give the extent and time of the 5th division of high visual knowledge.

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GOMMATASARA. 223 gacchasamA takAliyatIde ruuuunngcchdhnnmettaa|| ubhayevi ya gacchassa ya dhaNamettA hoti guNagArA // 418 // gacchasamAH tAtkAlikAtIte rUponagacchadhanamAtrAH / ubhayepi ca gacchasya ca dhanamAtrA bhavanti guNakArAH // 418 // 418, (Again) the number of times (the innumerable part of an Avali is) to be multiplied, (may be obtained) by adding the number of the given division to the sum of the series upto the number (just) preceding (the given division), namely (the sum of) the terms excepting the (last) one. Commentary. Let us take the 5th division, for example. The sum of the series upto the 4th division is 1+2+3+4-10, adding 5 to this, we get 15 as the number of times we have to multiply. paramAvahivarakhetteNavAhida ukassaohikhettaM tu| savvAvahiguNagAro kAlevi aMsakhalogo du|| 416 // paramAvadhivarakSetreNAvahitotkRSTAvadhikSetraM tu / sarvAvadhiguNakAraH kAlepi aMsakhyalokantu // 416 // 419. The maximum spatial extent of the Highest (i.e., full, Sarva) visual (knowledge) divided by the maximum spatial extent of high visual (knowledge) is the multiplier of (the spatial extent) of the Highest visual knowledge, and as regards time (the multiplier is) innumerable multiplied by innumerable spatial units of the universe. Note--The multiplier is to be multiplied with the extent of space or time of high visual knowledge. icchidarAsicchedaM dieNacchedehi bhAjide tattha / laddhamidadieNarAsINabbhAse icchido rAsI // 420 // icchitarAzicchedaM devacchedai jite tatra / labdhamitadeyarAzInAmabhyAse icchito rAziH // 420 // 420. Any given number (Deya-rashi) raised to the power of the quotient gained by dividing the number of

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224 THE SACRED BOOKS OF THE JAINAS. halvings of the desired number (Ichchita-rashi) by the number of halvings of the given number (Deya-Rashi) is equal to the desired number (Ichchita rashi). Commentary. Suppose the desired number is 256 and given number is 16. Then halvings of 256 are 8 and those of 16 are 4. 8 divided by 4 = 2.. / And 16x16= 256 the desired number. diNNacchedeNava hadalogacchedeNa padadhaNe bhjide| laddhamidalogaguNaNaM paramAvahicarimaguNagAro // 421 // degacchedenAvahitalokacchedena padadhane bhajite / labdhamitalokaguNanaM paramAvadhicaramaguNakAraH // 421 // 421. Divide the number of halvings of the (spatial units of the) universe by the number of halvings of (an innumerable part of an Avali) Deya. By the quotient divide the sum of the series (1, 2, 3, 4, 5 etc., upto the term represented by the desired division) Multiply the (spatial units of the) universe, by themselves as many times as the number of this last quotient (We then) get the multiplier for any division of high Visual knowledge. (The same process will apply in respect of every division) till the last one. Commentary. Let the spatial units of universe be 256, and the innumerable part of an avali be 16. We have to find out the multiplier of its third division. The halvings of 256 are 8; and those of 16 are 4. Now 8:4 2 . The sum of series 1+2+3-6. And 6:-2-3. Therefore 2563 is the number by which the extent and time of maximum partial visual knowledge will be multiplied to gain the extent and time of third division of high visual knowledge. AvaliasaMkhabhAgA jaharaNadavvassa hoMti pjjaayaa| kAlassa jahaNNAdo asaMkhaguNahINamettA hu // 422 // prAvalyasaMkhyabhAgA jaghanyadravyasya bhavanti paryAyAH / kAlasya jaghanyataH asaMkhyaguNahInamAtrA hi // 422 // 422. The modification (Paryayal of the minimum matter (of the first division of partial visual knowledge

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GOMMATASARA. is) an innumerable part of an (avali), (but this is an in* numerable foldless than the time of the minimum (ie., the first division of partial visual knowledge). savvohittiyakamaso AvaliasaMkhabhAgaguNidakamA / davvANaM bhAvANaM padasaMkhA sarisagA hoMti // 423 // sarvAvadhiriti ca kramazaH AvalyasaMkhya bhAgaguNitakramAH / dravyAnAM bhAvAnAM padasaMkhyAH sadazakA bhavanti // 423 // 423. ( From the beginning of partial visual knowledge) up to the Highest visual knowledge, the process is to multiply each division by an innumerable part of an Avali successively (to get the modifications (Bhava) of the following division). The number of steps is the same as (in the increase of) matter (Dravya), (and) modifications (Bhava). 225 satamakhidimmi kosaM kosassaddhaM pavar3ade tAva | jAva ya paDhame riye joyaNamekaM have purANaM // 424 // saptamacitau krozaM krozaspArdhArdha pravarddhate tAvat / yAvacca prathame niraye yojanamekaM bhavet pUrNam // 424 // 424. In the seventh ( hellish) region, (the spatial extent of visual knowledge is ) one Kosa ( = 2 miles). It increases by half Kosa (or 1 mile) (in each of the upper hells) till in the first hell it becomes one full ( yojana, i. e. 4 Kosas). tiriye varaM progho tejoyate ya hodi ukkassaM / mAe oghaM deve jahAkamaM subaha vocchAmi // 425 // tirazci varamoghaH tejonte ca bhavati utkRSTam / manuje gho deve yathAkramaM zRNuta vakSyAmi // 425 / / 425. In the sub-humans, (the minimum) matter (knowable is) its minimum and the maximum is the end of the division where electric body is visible; in men all (the divisions from lowest to the highest). About the celestials I shall speak in their order. Listen. *

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226 THE SACRED BOOKS OF THE JAINAS. paNuvIsajoyaNAI divasaMtaM ca ya kumArabhommANaM / saMkhejaguNaM khettaM bahugaM kAlaM tu joisige // 426 // paJcaviMzatiyojanAni divasAntaM ca kumaarbhaumyoH| saMkhyAtaguNaM kSetraM bahukaH kAlastu jyotiSke // 426 / / 426. (The minimum space and time of visual know. ledge) of residentials and peripatetics is 25 Yojanas and a little less than a day. In the stellars, the space (is) numerable times (of 25 Yojans); (and) time (is) much more (than less than a day). asurANamasaMkhejA koDImo sesajoisaMtANaM / saMkhAtIdasahassA ukkassohINa visao du||427|| asurANAmasaMkhyeyAH koTyaH zeSajyotiSkAntAnAm / saMkhyAtItasahasrA utkRSTAvadhInAM viSayastu // 427 // 427. Of the (Asura) (kind of residentials) the maxi__mum spatial extent of visual (knowledge, is) an innumerable crore (Yojans,) (but) of the remaining (9 kinds of residentials, peripatetics up to) the stellars (it is) innumerable thousand (Yojans). asurANamasaMkhejA vassA puNa sesajoisaMtANaM / tassaMkhejadibhAgaM kAleNa ya hodi NiyameNa // 428 // asurANAmasaMkhyeyAni varSANi punaH zeSajyotiSkAntAnAm / tatsaMkhyAtabhAgaM kAlena ca bhavati niyamena // 428 // 428. And (the maximum) time necessarily is innumerable years in the case of (Asuras), and a numerable part of it in the case of the others upto the stellars. bhavaNatiyANamadhodho thovaM tiriyeNa hodi bahugaM tu / uDDeNa bhavaNavAsI suragirisiharotti passaMti // 426 // bhavanatrikANAmadho'dhaH stokaM tirazcAM bhavati bahukaM tu / Una bhavanavAsinaH suragirizikharAntaM pazyanti // 426 //

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GOMMATASARA 227 429. (The spatial extent of visual knowledge) of the three, residentials, (Peripatetics and stellars) is less in the lower direction, but (it is) more, horizontally, (but) in the upward direction the residentials see up to the summit of the mount (Meru). sakIsANA paDhamaM bidiyaM tu snnkumaarmaahiNdaa| tadiyaM tu bamhalAMtava sukasahassArayA turiyaM // 430 // zakraizAnAH prathamaM dvitIyaM tu sanatkumAramAhendrAH / tRtIyaM tu brahmalAntavAH zukrasahasrArakAH turIyam // 430 // 430. Beings in (Saudharma) and (Ishana) (heavens see) up to (the end of) the first (earth or hell) and in (Sanat-Kumara) and (Mahendra) up to the second ; in Brahma, (Brahmottara), Lantava (and Kapistha) up to the third ; in Shukra, (Maha Shukra, Satara and) Sahasrara, upto the fourth. ANadapANadavAsI AraNa taha acudA ya passaMti / paMcamakhidiperaMtaM chaTiM gevejagA devA // 431 // mAnataprANatavAsina prAraNAstathA acyutAzca pazyanti / pazcamakSitiparyantaM SaSThI graiveyakA devAH // 431 // 431. The residents of (the heavens) Anata, Pranata, Arana and Achyuta see upto the fifth earth; the heavenly beings in the (nine Graiveyakas) upto the sixth. savvaM ca loyaNAliM passaMti aNuttaresu je devA / sakkhete ya sukamme rUvagadamaNaMtabhAgaM c|| 432 // sarvA ca lokanAlIM pazyanti anuttareSu ye devaaH| svakSetre ca svakarmaNi rUpagatamanantabhAgaM ca // 432 // 482. The heavenly beings in (9 Anudishas and 5 Anuttaras) see the whole of the universal or mobile channel (Loka or Trasa Nadi). And one spatial unit being subtracted from the spatial extent of visual knowledge, the Karmic molecules of (visual-knowledge-obscuring

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228 THE SACRED BOOKS OF THE JAINAS. Karma) will be divided into an infinite part (and so on till the last spatial unit is reached and then the result of the last division will be the fine matter knowable by that particular visual knowledge). kappasurANaM sagasagohIkhettaM vivissasovacayaM / mohIdavvapamANaM saMThAviya dhuvahareNa hare // 433 // kalpasurANAM svakasvakAvadhikSetraM vivisrasopacayam / avadhidravyapramANaM saMsthApya dhruvahareNa haret // 433 // sagasagakhattapadesasalAyapamANaM samappade jAva / tatthataNacarimakhaMDaM tatthataNohissa davvaM tu||434|| svakasvakakSetrapradezazalAkApramANaM samApyate yAvat / tatratanacaramakhaNDaM tatratanAvadherdravyaM tu // 434 // 433-34. Having taken down the spatial units of the extent (of the visual knowledge) of each of the heavenly beings in turn and the number of Karmic molecules of visual-knowledge-obscuring Karma without their natural attendant atoms (Visrasopachaya), (the molecules) should be divided by the common ratio (Dhruvahara) as many times as the number of the spatial units of each group in turn are exhausted. The last part in each is the subject matter of the visual knowledge corresponding to each of them. sohammIsANANamasaMkhejjAo hu vsskoddiio| uparimakappacaukke pallAsaMkhejjabhAgo du||435|| saudharmazAnAnAmasaMkhyeyA hi vrsskovyH| uparimakalpacatuSke palyAsaMkhyAtabhAgastu // 435 // tatto lAMtavakappappahUdI svvtthsiddhiperNtN| kiMcUNapallamettaM kAlapamANaM jahAjoggam // 436 // tato lAntavakalpaprabhRti sarvArthasiddhiparyantam / kiJcidUnapalyamAnaM kAlapramANaM yathAyogyam // 436 //

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GOMMATASARA. 229 485-36. (The duration of time of the visual knowledge) of the heavenly beings in Saudharma and ishana is innumerable crore years, in the upper four heavens (Sanat-kumara, Mahendra, Brahma and Brahmottara), an innumerable part of a Palya Then from the heaven (Lantava) up to Sarvartha-siddhi, the measure of time is little less than one Palya with proper variations. joisiyaMtANohIkhettA uttA Na hoM te ghaNapadarA / kappasurANaM ca puNo visaritthaM prAyadaM ho de // 437 // jyotiSkAntAnAmavadhikSetrANi uktAnina bhavanti ghnprtraanni| kalpasurANAM ca punaH visadRzamAyataM bhavati // 437 // 437. The said spatial extent of the visual (knowledge) of (residential, peripatetics) up to the stellars is not regular cube; and of the heavenly beings (it is) of unequal length, (i.e., oblong). And (in men, subhuman and hellish beings the spatial extent is cubic. Commentary. The heavenly beings can never see by means of visual know.. ledge in the upper direction beyond the highest point of their own particular mansion in heavens. ciMtiyamaciMtiyaM kA addhaM ciMtiyamaNeyabheyagayaM / maNapajjavaMti uccai jaM jANai taM khu Naraloe // 438 // cintitamacintitaM vA arddha cintitamaneka bhedagatam / manaHparyaya ityucyate yajAnAti tatkhalu naraloke // 438 // 438. That is called the mental (knowledge, Manah Paryaya), which knows whatever has, about various (matters), been thought (in the past), or has not been thought (i. e., will be thought in the future), or is half thought (by other rational souls) within the human region, (2} continents up to the mountain Manushottara). maNapajjavaM ca duvihaM ujuviulamadittiujumadItivihA / ujumaNavayaNe kAe gadatthavisayAtti NiyameNa // 436 //

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230 THE SACRED BOOKS OF THE JAINAS. manaHparyayazca dvividha RjuvipulamatIti RjumatistrividhA / Rjumanovacane kAye gatArthaviSayA iti niyamena // 436 // 439. And mental knowledge is of two kinds, simple (mental knowledge Rijumati), and complex (mental knowledge Vipulamati). Simple is of 3 kinds necessarily, (as knowing) subject matters of the simple activity of mind, speech and body (of others). viulamadIyi chaddhA ujugANujuvayaNakAyacittagayaM / atthaM jAdi jamhA saddatthagayA hu tANatthA // 440 // vipulamatirapi ca SoDhA RjugAnRjuvacanakAyacittagatam / arthaM jAnAti yasmAt zabdArthaM gatA hi teSAmarthAH // 440 // 440. And complex (Vipulamati) (is) of six kinds, as knowing the subject matter of the simple and complex (activity) of body, mind, and speech ( of others ). And (all six kinds) are stimulated by question, or (by look) at any part (of the questioner). Commentary. A saint comes to know when any body who has forgotten what he had thought of or done before, questions him about the matter or is simply present, and wishes to know the same. tiyakAlavisayarUviM ciMtiMtaM vaTTamANajIveNa / uju madiNANaM jANadi bhUbhavissaM ca viulamadI // 441 // trikAlaviSayarUpi cintitaM vartamAnajIvena / RjumatijJAnaM jAnAti bhUtabhaviSyacca vipulamatiH // 441 // 441. Simple mental knowledge knows the material objects of (all) the three times (past, present and future), thought of by (any) soul in the present. Complex (mental knowledge) knows also what (has been thought of) in the past and (will be thought of) in the future. Commentary. Simple mental knowledge directly sees the thing upon which the mind of another is exercised in the present. For example, a man is thinking of establishing a library. Simple mental knowledge

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GOMMATASARA. 231 will see this fact. Also if the man is thinking of establishing a library of the same pattern as the Bodleian, but has forgotten the details; simple knowledge will see the present desire and also the forgotten details. There is no historic record of a particular action done by Lord Mahavira, when preparing for renunciation. Complex knowledge can even to-day see his mental activity corresponding to that preparation. Simple knowledge cannot see this fact because there is nothing in the mind of another, at the present moment to link up that past with the present. savvaMgaaMgasaMbhavacibahAduppajjade jahA ohii| maNapajjavaM ca davvamaNAdo uppajjade NiyamA // 442 // sarvAGgAGgasaMbhavacihAdutpadyate yathAvadhiH / manaHparyayaza dravyamanasta utpadyate niyamAt // 442 // 442. As the visual (knowledge) rises (by the destruction-subsidence of the matter of visual-knowledge-obscuring Karma)in the whole body, or in the marks (conch, etc.) on the body, in the very same manner, mental knowledge rises (from the destruction subsidence of mental-knowledge-obscuring-Karma) in the material mind (organ). hidi hodi ha davyamaNaM viyasiyaacchadAraviMdaM vA / aMgovaMgudayAdo maNavaggaNakhaMghado NiyamA // 443 // hRdi bhavati hi dravyamanaH vikasitASTacchadAravindavat / aGgopAGgodayAt manovargaNAskandhato niyamAt / / 443 // 443. And material mind is verily produced in the beart, from the coming together of mind molecules, like a full blown lotus with eight petals, by the operation of the limb and minor-limb (angopanga sub-class of the bodymaking-Karma). . NoiMdiyatti saraNA tassa have sesaiMdiyANaM vaa| vattattAbhAvAdo maNamaNapajjaM ca tattha have // 444 // noindriyamiti saMjJA tasya bhavet zeSendriyANAM vaa| vyaktatvAbhAvAt mano manaparyayazca tatra bhavet // 444 //

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232 THE SACRED BOOKS OF THE JAINAS. .. 444. It (mind) is named "No-Indriya," quasi-sense, because of the absence of (its external) manifestation, like other sense organs. (It) is there, (in the mind), that mental activity and mental-knowledge arise. maNapajjavaM ca NANaM sattamu viradesu sattaiDDINaM / egAdijudesu have vaDUMtavisiTTacaraNesu // 445 // manaHparyayazca jJAnaM saptasu virateSu saptarjhanAm / ekAdiyuteSu bhavet vardhamAnaviziSTAcaraNeSu / / 445 // 445. And mental knowledge appears in saints with one or more of the seven super-natural powers (Riddhis, namely Buddhi, Tapa, Vikriya, Aushadha, Rasa, Bala, Akshina) and with ever increasing lofty conduct, in the seven (spiritual stages, from the 6th to 12th). iMdiyaNoiMdiyajogAdi pekvittu ujumadI hodi / hiravekkhiya viulamadI ohi vA hodi NiyameNa // 446 // indriyanoindriyayogAdimapekSya Rjumatirbhavati / nirapekSya vipulamatiH avadhirvA bhavati niyamena // 446 // 446. Simple mental (knowledge) arises at the initiation of the (5) senses, the quasi-sense (i. e., mind , or vibratory activity (of the soul through mind, body and speech of one self or of another). Complex mental (knowledge) and visual knowledge necessarily arise without any initiation, paDivAdI puNa paDhamA appaDivAdI hu hodi bidiyA hu| suddho paDhamA boho suddhataro bidiyaboho du||447|| pratipAtI punaH prathama apratipAtI hi bhavati dvitIyo hi / zuddhaH prathamo bodhaH zuddhataro dvitIyabodhastu // 447 // 447. And the first (i. e., simple mental knowledge is) separable (Pratipati), but the second (complex mental knowledge is) inseparable (Apratipati). The first know. ledge (is) clear, but the second knowledge (is) clearer.

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GOMMATASARA. 233 Commentary. A saint with complex mental knowledge must attain liberation from the same body. That very knowledge is enlarged to omniscience. paramaNasiThiyamaha IhAmadiNA ujuTTiyaM lahiya / pacchA pacakkheNa ya ujumadiNA jANade NiyamA // 448 // paramanasi sthitamarthamIhAmatinA RjusthitaM labdhvA / pazcAt pratyakSeNa ca RjumatinA jAnIte niyamAt / / 448 // 448. (The saint) having directed his attention to the material object located simply in the mind of another, through conception (the iha kind of) sensitive knowledge verily knows (that object) directly by means of simple mental (knowledge). ciMtiyamaciMtiyaM vA addhaM ciMtiyamaNeyabheyagayaM / ohi vA viulamadI lahiUNa vijANae pacchA // 446 // cintitamacintitaM vA arddha cintitamanekabhedagatam / avadhirvA vipulamatiH labdhvA vijAnAti pazcAt / / 446 / / 449. Complex mental (knowledge) like visual (knowledge) being (directly) inclined (to it), knows whatever has been thought (in the past) or has not been thought (i. e., will be thought in the future) or is half thought (about matter) of many kinds. davvaM khettaM kAlaM bhAvaM paDi jIvalakkhiyaM ruuviN| ujuviulamadI jANadi avaravaraM majjhimaM ca tahA // 450 // dravyaM kSetraM kAlaM bhAvaM prati jIvalakSitaM rUpi / RjuvipulamatI jAnItaH avaravaraM madhyamaM ca tathA // 450 // 450. In respect of matter (Dravya), spatial extent (Kshetra), time (Kala), and condition (Bhava) simple (and) complex mental (knowledge) know all what is thought of by any soul (through mind) about matter (and mundane soul). (And each of these two kinds of knowledge is of three degrees), minimum, maximum and medium.

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234 THE SACRED BOOKS OF THE JAINAS. avaraM davvamurAliyasarIrANijieNasamayabaddhaM tu / cakkhidiyaNijaeNaM ukassaM ujumadissa have // 451 // avaraM dravyamaurAlikazarIranirjIrNasamayabaddhaM tu / cakSurindriyanirjIrNamutkRSTaM Rjumaterbhavet // 451 // 451. (The measure of) minimum and maximum subject matter of simple mental (knowledge) is (respectively) the unit of bondage (Samaya Prabaddha) shed from the physical body and the matter shed from the organ of sight tin one instant). maNadavvavaggaNANamaNaMtimabhAgeNa ujugukkssN| khaMDidamettaM hodi hu viulamadistAvaraM davvaM // 452 // manodravyavargaNAnAmanantimabhAgena RjugotkRSTam / khaNDitamAtraM bhavahi vipulamateravaraM dravyam // 452 // 452. The minimum subject matter of complex mental knowledge is the part obtained by dividing the maximum subject matter of simple mental knowledge by the common ratio Dhruvahara which is) an infinite part of the number of divisions in mind molecules. ahaNhaM kammANaM samayapabaddhaM vivissasovacayaM / dhruvahAroNigivAraM bhajide bidiyaM have davvaM // 453 // aSTAnAM karmaNAM samayaprabaddhaM vivisrasopacayam / dhruvahAreNaikavAraM bhajite dvitIyaM bhavedravyam // 453 // 458. (And) the unit of bondage (Samaya Prabaddha) of eight Karmas (i, e., their molecules) without the naturally attendant atoms (Visrasopa-chaya,) divided once by the common ratio (Dhruvahara) is (its) next (division as regards) subject-matter. tabbidiyaM kappANamasaMkhejANaM ca samayasaMkhasamaM / dhuvahAreNavaharide hodi hu ukssa yaM davvaM // 454 //

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GOMMATASARA. tadudvitIyaM kalpAnAmasaMkhyeyAnAM ca samayasaMkhyasamam / dhuvahAreNAvahRte bhavati hi utkRSTakaM dravyam // 454 // 454. (And) this second division being divided by the common ratio as many times as there are instants in innumerable Kalpas (of 20 crore x crore sagaras each) is the maximum subject matter (of complex mental knowledge). gAuyapudhattamavaraM ukkassaM hodi joyaNapudhattaM / viulamadissaya pravaraM tassa pudhattaM varaM khu NaraloyaM // 455 // gavyUtipRthaktvamavaramutkRSTaM bhavati yojanapRthaktvam / vipulamatezca zravaraM tasya pRthaktvaM varaM khalu naralokaH // 455 / / 455. The minimum and maximum (spatial extent of simple mental knowledge, respectively ) is 2 or 3 (Prathaktva) Kosas, and 7 or 8 ( Prathaktva) Yojans. And the minimum and maximum of complex mental (knowledge) is respectively 8 or 9 (Prathaktva) Yojanas and the human region (21/2 continents). garaloettiya vayaNaM vikkhaMbhaNiyAmayaM Na vahassa / jahmA tagghaNapadaraM maNapajjavakhettamuddihaM // 456 // naraloka iti ca vacanaM viSkambhaniyAmakaM na vRttasya / yasmAttadghanaprataraM manaH paryayakSetramuddiSTam // 456 // 235 456. The phrase, human region indicates the (square of the, diameter and not the circumference, because the spatial extent of the mental knowledge is said to be cubic dimensions with a square base, ( but smaller height). Commentary. 45 Lac Yojans. If a square is formed round the circle of the Manoshuttara mountain, it will include four little corner-spaces beyond the human region, and mental knowledge knows also the matter in the mind of the celestial and sub-human beings in those corners. dugatigabhavA hu avaraM sattaTThabhavA havaMti ukkassaM / aDaNavabhavA hu bhavaramasaMkhenaM viulaukkastaM // 457 //

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236 THE SACRED BOOKS OF THE JAINAS. dvikatrikabhavA hi avaraM saptASTabhavA bhavanti utkRSTam / aSTanavabhavA hi avaramasaMkhyeyaM vipulotkRSTam // 457 // 457. (As regards time, past and future), the minimum and maximum (of simple mental knowledge is respectively 2 or 3 incarnations, and 7 or 8 incarnations; and the minimum and maximum of complex mental knowledge is. respectively 8 or 9 incarnations, and innumerable part (of a Palya.) AvaliasaMkhabhAgaM avaraM ca varaM ca varamasaMkhaguNaM / tatto asaMkhaguNi asaMkhalogaM tu viulmdii|| 458 // aAvalyasaMkhyabhAgamavaraM ca varaM ca varamasaMkhyaguNam / tata asaMkhyaguNitamasaMkhyalokaM tu vipulamatiH // 458 / / 458. In respect of modifications, Bhava) the mini. mum (of simple mental knowledge is an innumerable part of an Avali, and the maximum is (also) an innumerable part of an (Avali), but innumerable times (of the mini. mum). And (the minimum and maximum of) complex mental knowledge is respectively innumerable times the (maximum of simple mental knowledge,) and the innumerable x innumerable times the spatial units of universe, Commentary. The number innumerable is of innumerable grades vide Gem Dictionary App. B. majhimadavyaM khettaM kAlaM bhAvaM ca majjhimaMNANaM / jANAdi idi maNapajjavaNANaM kahidaM samAseNa // 456 // madhyamadravyaM kSetraM kAlaM bhAvaM ca madhyamaM jJAnam / jAnAtIti manAparyayajJAnaM kathitaM samAsena // 456 // 459. The intermediate (divisions of mental)knowledge know the intermediate divisions of) matter, space, time and modification.--Thus mental knowledge has been described in brief.

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GOMMATASARA. 237 saMpuNNaM tu samaggaM kevalamasavatta savvabhAvagayaM / loyAloyavitimiraM kevalaNANaM muNedavvaM // 460 // saMpUrNa tu samagraM kevalamasapannaM sarvabhAvatatam / / lokAlokavitimiraM kevalajJAnaM mantavyam // 460 // 460. Perfect (Kevala) knowledge should be known to be full, all powerful, independent (of senses), free from knowing by successive gradations, comprehending all modifications, and without darkness (of ignorance) throughout universe and non-universe. cadugadimadisudabohA pallAsaMkhejayA hu mnnpjjaa| saMkhejA kevaliNo siddhAdo hoti adirittA // 461 // caturgatimatizrutibodhAH palyAsaMkhyeyA hi manaHparyayAH / saMkhyeyAH kevalinaH siddhAt bhavanti atiriktAH // 461 // 461. The number of souls in the four conditions of existence with (right) sensitive and scriptural knowledge is an innumerable part of a Palya; with mental knowledge (is) numerable ; with perfect knowledge is the number of liberated souls and the others (i. e., the Arhantas in 13th and 14th stages). zrohirahidA tirikkhA madiNANiasaMkhabhAgagA mnnuaa| saMkhejjA hu tadUNA madiNANI ohipAramANaM // 462 // avadhirahitAH tiryazcaH matijJAnyasaMkhyabhAgakA mnujaaH| saMkhyeyA hi tadUnA matijJAnina avadhiparimANam // 462 // 462. The number (of souls) with (right) visual knowledge (is) the number of souls with right sensitive know. ledge minus the sub-humans and humans without visualknowledge, (and these two) are respectively an innumerable part of the souls with (right) sensitive knowledge and numerable. pallAsaMkhaghaNaMgulahadaseDhitirikkhagadivibhaMgajudA / parasahidA kiMcUNA cadugadivebhaMgaparimANaM // 463 //

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238 THE SACRED BOOKS OF THE JAINAS. plyaasNkhydhnaangglhtshrennitiryggtivibhnggyutaaH| narasahitAH kizcidUnAH caturgativaibhavaparimANam // 463 // 468. The number of souls with wrong visual knowledge in the four conditions of existence (is the total of) (1) subhumans with wrong visual knowledge, (whose number is) an innumerable part of a Palya multiplied by a cubic finger, and multiplied by a basic line of universe (i.e. 7 Rajus); (2) (numerable) human beings, (3) (hellish beings whose number is the basic line of universe multiplied by the second square root of a cubic finger); (4) (and the celestial beings); minus some (viz. human, hellish, celestial beings with right belief). saNNANirAsipaMcayaparihINo savvajIvarAsI hu / madisudaaNNANINaM patteyaM hodi parimANaM // 464 // sajjJAnirAzipazcakaparihInaH sarvajIvarAzirhi / matizrutAjJAninAM pratyekaM bhavati parimANam // 464 / / 464. The total number of mundane souls minus the total of the souls with five kinds of right knowledge is the number of souls, with wrong sensitive or wrong scriptural knowledge, either. . CHAPTER XIII. Control-soul-quest (Samyama-margana). badasamidikasAyANaM daMDANa tahiMdiyANa paMcaehaM / dhAraNapAlaNaNiggahacAgajao saMjamo bhnniyo|| 465 // vratasamitikaSAyANAM daNDAnAM tathendriyANAM pavAnAm / dhAraNapAlananigrahatyAgajayaH saMyamo bhaNitaH // 465 / / 465. Observance of vows, (the five yratas, non-injury etc.), preservation of carefulness (of 5 kinds, in walking, etc., Samiti), sub-duing of passions (anger etc., the four Kashayas), renunciation of activities (of mind, body and speech, Danda) and the conquest of five senses (Indriya) is called control (Samyama).

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GOMMATASARA. 239 bAdarasaMjalaNudaye muhamudaye samakhaye ya mohassa / saMjamabhAvo NiyamA hoditti jiNehi NidihaM // 466 // bAdarasaMjvalanodaye sUkSmodaye zamakSayokSa mohasya / saMyamabhAvo niyamAt bhavatIti jinairnirdiSTam // 466 // 486. By the operation of intense perfect-right.conduct-preventing passion, (Badara Sam-Jvalana Kashaya in the 6th, 7th, 8th, and 9th spiritual stages); (and) by the operation of mild (Sukshma greed in the 10th stage); and by the subsidence (in the 11th) and destruction (in the 12th spiritural stage) of the deluding (moha-Karma), verily rises the thought activity of control (Samyama). It has been said by the Conquerors. bAdarasaMjalaNudaye bAdarasaMjamatiyaM khu prihaaro| pamadidare muhamudaye suhumo saMjamaguNo hodi // 467 // bAdarasaMjvalanodaye bAdarasaMyamatrikaM khalu prihaarH| pramattetarasmin sUkSmodaye sUkSmaH saMyamaguNo bhavati // 467 // 467. By the operation of intense perfect-right-conduct preventing (Badara Samjvalana passion), rough (Badara) control (i.e., grosser control is) of 3 (kinds i.e., equanimity, (Samayika,) recovery of equanimity after downfall, (Chhedopasthapana, and pure-absolute-non-injury (Parihara Vishuddhi), but pure-absolute-non-injury (Parihara vishuddhi is only) in (the 6th and 7th stages of) imperfect (Pramatta) and perfect (Apramatta vow). By the operation of mild (Sukshma greed passion) rises the quality (Guna) of control (with) slightest (delusion i. e., all but entire freedom from passion (Sukshma Samparaya). jahakhAdasaMjamo puNa uvasamado hodi mohnniiyss| khayadovi ya so NiyamA hoditti jiNehiM NidiDha // 468 // yathAkhyAtasaMyamaH punarupazamato bhavati mohanIyasya / bhayatopi ca sa niyamAt bhavatIti jinairnirdiSTam // 498 //

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240 THE SACRED BOOKS OF THE JAINAS. 468. And Ideal and passionless (Yathakhyata) control rises by the subsidence of deluding (Mohaniya Karma in the 11th stage). And the same rises necessarily also by the destruction (of the deluding Karma in the 12th stage). It has been said by the Conquerors. tadiyakasAyudayeNa ya viradAvirado guNo have jugavaM / bidiyakalAyudayeNa ya asaMjamo hodi NiyameNa // 466 // tRtIyakaSAyodayena ca viratAvirato guNo bhaveyugapat / dvitIyakaSAyodayena ca asaMyamo bhavati niyamena // 466 // 469. And by the operation of the third (i. e., totalvow-preventing, Pratyakhyana-varana) passion, (there) rises the quality of vows and vowlessness simultaneously (i.e., the partial control Desha-samyama in the 5th stage of partial-vow, Desha virata). And.by the operation of second (i. e., partial-vow-preventing, Apratya-khyana-varana) passion (there) is necessarily non-control (Asamyama). Commentary. Thus there are 7 kinds of control (samyama). (1)Equanimity-(Samayika). (2)Recovery of equanimity-after-downfall(Chhedopasthapana). (3)Pure-and absolute-non-injury (Parihara vishuddhi). (4)All but entire-freedom from passion, or slightest delusion (Sukshma Samparaya). (5) Ideal and passionless (Yatha-khyata). (6)Partial control (Desha-samyama). (7)Non-control (Asamyama). saMgahiya sayalasaMjamameyajamamaNuttaraM duravagamma / jIvo samuvvahaMto sAmAiyasaMjamo hodi // 470 // saMgRhya sakalasaMyamamekayamamanuttaraM duravagamyam / jIvaH samudvahan sAmAyikasaMyamo bhavati // 470 // 470. Having adopted all (the 5, observance of vows, etc., constituents of) control. maintaining a constant unity of restraint (Ekayama), (which is) unparalled and ex. ceedingly difficult to obtain, the soul is with equanimity. control (Samayika Samyama).

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GOMMATASARA. 241 chettUNa ya pariyAyaM porANaM jo Thavei appANaM / paMcajame dhamme so chedovaTThAvago jIvo // 471 chitvA ca paryAyaM purANaM yaH sthApayati AtmAnam / pazcayame dharme sa chedopasthApako jIvaH // 471 // 471. Having pierced through the old condition (of censurable conduct into which it fell from its condition of equanimity, Samayika) the soul, who fixes himself in the observance of the (5 sorts of) control, is with recoveredequanimity (Chhedopasthapana). paMcasamido tigutto pariharai sadAvi jo hu sAvajaM / paMcekajamo puriso parihArayasaMjado so hu // 472 // paMcasamitaH triguptaH pariharati sadApi yo hisAvadyam / pazcaikayamaH puruSaH parihArakasaMyataH sa hi // 472 / / 472. The lofty soul (Purusha) who with 5 (kinds of) carefulness (Samiti and 3 kinds of) restraint (Gupti always does give up the entirely censurable conduct (of injury, etc.,) and maintains a constant unity of 5 (consti. tuents of) restraint is certainly the possessor of pure-and absolute-non-injury-control (Parihara Vishuhddhi Samyama). tIsaM vAso jamme vAsapudhattaM khu titthyrmuule| paJcakkhANaM paDhido saMjhaNadugAuyavihAro // 473 // triMzadvArSaH janmani varSapRthaktvaM khalu tIrthakaramUle / pratyAkhyAna paThitaH sandhyonadvigamyUtivihAraH // 473 // 478. (He who having lived happily for) thirty years from birth (and then having renounced the world), has studied the (Pratyahkyana) (the 9th Purva), for 8 years (Prathaktva) at the feet of a Tirthankara (is the saint with pure-and absolute-non-injury and) except at the (three) union points of time (Sandhya i. e., dawn, noon, and sunset and at night) travels (daily a distance of) 2 Kosas.

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242 THE SACRED BOOKS OF THE JAINAS. Commentary. During the rains he may or may not travel. The minimum and maximum time of this control is respectively one (antar-muhurta) and one crore Purvas minus 38 years. lohaM vedaMto jIvo uvasAmago va khavago vA / so suDumasaMparAo jahakhAyeNa kiMci // 474 // anulobhaM vidan jIva upaSAmako va kSapako vA / sa sUkSmasAM parAyo yathAkhyAtenonaH kiJcit // 474 // 474. The soul on the subsidential (Upashamaka) or destructive (Kshapaka ladder in the 10th spiritual stage) being subject to the operation of the slightest greed (subclass of deluding - Karma, Moha) has (control, samyama which is characterised by slightest delusion), all but entire freedom from passion (Sukshma-Samparaya). This (is) just slightly less than ideal and passionless (Yathakhyata control). uvasaMte khINe vA asuhe kammammi mohaNIyammi / chadumaTTo va jiNo vA jahakhAdo saMjado so du // 475 // upazAnte kSINe vA azubha karmaNi mohanIye / chadmastho vA jino vA yathAkhyAtaH saMyataH sa tu // 475 // 475. A non-omniscient (soul) with his demeritorious deluding (Mohaniya) Karma, subsided ( in the 11th) or destroyed (in the 12th stage) or the Conqueror (Jina in the 13th and 14th stages) - such ( a soul) is with ideal and passionless (Yathakhyata) control. paMcatihicauvihehiM ya aNuguNasikkhAvaehi saMjuttA / uccaMti desavirayA sammAiTThI jhaliyakammA // 476 // paJcatricaturvidhaizca zraNuguNazikSAvrataiH saMyuktAH / ucyante dezaviratAH samyagdRSTayaH jharitakarmANaH || 476 // 476. The right believer with 5, 3 and 4 kinds of partial (Anu), multiplicatory (Guna), and disciplinary ( Shiksha)

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GOMMATASARA. vows (Vrata) ( respectively ) are called partial-vowers (i. e., with partial control, (Desha Samyama in the 5th stage). (And) they shed the Karmas (to a much greater extent than the right believers in the 4th stage). daMsaNavayasAmAiya posahasacittarAyabhatte ya / bamhAraMbhapariggaha amaNamuTThi desaviradede // 477 // darzanavrata sAmAyikaH proSadhasacittarAtribhaktAzca / brahmArambhaparigraha anumatamuddiSTa dezavirataite // 477 // 477. (1) Right belief ( Darshana ), ( 2 ) vow (Vrata), (3) Equanimity (Samayika), (4) fasting on the 8th and 14th of every lunar fort-night, (Proshadha-Upavasa), (5) (renouncing) animate food (Sachitta Tyaga), (6) (renouncing) eating at night (Ratribhukti Tyaga), (7) celibacy (Brahma-charya), (8) (renunciation of ) wordly occupations (Arambha -Tyaga), (9) (renunciation of) worldly possessions (Parigraha Tyaga), (10) (renunciation of)wordly counsel (Anumati Tyaga), (11) (renunciation of) objects specially prepared for one (Uddishta Tyaga)- these (eleven ) ( are the stages, Pratima of ) a Partial Vower (Desha - Virata). Note. For details see Tattvartha-Sutra, S. B. J., Vol. II,Ch. 7, Sutra 20 pages 142 143. jIvA codasabheyA iMdiyavisayA tahadvavIsaM tu / je tesu va virayA asaMjadA te muNedavvA // 478 // jIvAH caturdazabhedA indriyaviSayA tathASTAviMzatistu / ye teSu naiva viratA asaMyatAste maMtavyAH // 478 // 243 478. They who are never vowful (in their dealings with) 14 classes of souls and 28 ( kinds) of sense-objects should be known to be without control (Asamyata). paMcarasapaMcavaNNA do gaMdhA aphAsasattasarA / maNasahidahAvIsA iMdiyavisayA mudavvA // 476 // pazcarasapazcavarNAH dvau gandhau aSTasparzasaptasvarAH / manasahitASTAviMzatiH indriyaviSayA mantavyAH // 476 //

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244 479. Five tastes, five colours, two smells, eight touches, and 7 sounds, along with mind ( enjoyment), should be known to be the 28 sense-objects. pamadAdicaurAha judI sAmayiyadugaM kameNa sesatiyaM / sattasahassA Navasya NavalakkhA tIhiM parihINA // 480 // pramadAdicaturNAM yutiH sAmAyikadvikaM krameNa zeSatrikam / saptasahasrANi navazataM navalakSANi tribhiH parihInAni // 480 || 480. The total of (souls ) in the 4 ( stages of ) imperfect - vow etc., (i. e., imperfect vow, perfect vow, new thought activity, advanced thought activity) is the number of souls with equanimity pair (Samayika, and recovered-equanimity Chhedopas-thapana). (The number) of the other three (i. e., _pure and absolute - non-injury, Parihara Vishuddhi, all but entire-freedom-from passion, Sukshma Samparaya and ideal-and-passionless, Yathakhyata is) 3 less than, 7000, 900, and 9 lacs, respectively. THE SACRED BOOKS OF THE JAINAS. Commentary. The numbers of souls in the following four spirtual stages are:Imperfect vow Perfect vow New-thought-activity subsidential destructive "" Advanced thought-activity-subsidential "" destructive Total number of saints with Samayika "" 39 39 "" 39 32 "" 39 39 39 19 39 99 33 31 "" "" ... 4.0 100 Chhedopas-thapana Parihara-Vishuddhi Sukshma-Samparaya Yathakhyata-Charitra ... 5,93,98,206 2,96,99,103 ?? 33 pallA saMkhejjAdamaM viradAviradANa davvaparimANaM / puvyuttarA sihINA saMsArI aviradANa pamA // 481 // palyAsaMkhyeyaM viratAviratAnAM dravyaparimANam / pUrvokkarAzihInAH saMsAriNa aviratAnAM pramA // 481 // 8,90,99,103 8,90,99,103 6,997 897 8,99,997 299 598 299 598

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GOMMATASARA. 481. The number of souls with partial vows (Desha Samyama) is an innumerable part of a Palya, and (all) the mundane souls minus all the above mentioned groups (of souls with control is the number of souls without control (Asamyama.) CHAPTER XIV. Conation soul-quest (Darshana margana) jaM sAmaraNaM gahaNaM bhAtrANaM va kaTTumAyAraM / vise sidU daMsamidi bharaNade samaye // 482 // yatsAmAnyaM grahaNaM bhAvAnAM naiva kRtvAkAram / vizeSya arthAn darzanamiti bhaNyate samaye // 482 // 245 482. The vague and indefinite apprehension of things without grasping anything definite and without knowing the details of a thing is said to be conation (Darshana) in scripture. (See Dravya Sangraha G. 43, S. B. J. Vol. I). bhAvANaM sAmAvisesayANaM sarUvamettaM jaM / varAhIggahaNaM jIveNa ya daMsaNaM hodi // 483 // bhAvAnAM sAmAnyavizeSakAnAM svarUpamAtraM yat / varNanahInagrahaNaM jIvena ca darzanaM bhavati // 483 // 483. The indescribable apprehension by the soul of the mere presence of objects having general and particulars (qualities) is conation (Darshana). cakkhUNa jaM payAsai dissai taM cakkhudaMsaNaM beMti / sesiMdiyappayAso gAyavvo so acakvRtti // 484 // cakSuSoH yat prakAzate pazyati tat cakSurdarzanaM bruvanti / zeSendriyaprakAzo jJAtavyaH sa acakSuriti // 484 // 484. That by which the (object) of sight is made visible or (that) which sees ( such objects ) --they call it ocular conation (Chakshu Darshana). The becoming visi* ble (of their peculiar object) to the other (4) senses (and

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246 THE SACRED BOOKS OF THE JAINAS. quasi-sense, the mind)-this should be known to be the non-ocular conation (Achakshu Darshana). paramANuAdiyAiM aMtimakhaMdhatti muttidvvaaiN| taM ohiMdaMsaNaM puNa jaM passai tAI paccakkhaM // 485 // paramANavAdIni antimaskandhamiti mUrtadravyANi / tadavadhidarzanaM punaH yatpazyati tAni pratyakSam // 485 // 485. And from an atom, etc., up to the last (maximum) molecule (maha skandha, are the forms of) material substances--that which sees them directly is the visual conation (Avadhi Darshana). bahuvihabahuppayArA ujjovA parimiyammi khettammi / logAlogavitimiro jo kevldsnnujjoo|| 486 // bahuvidhabahuprakArA udyotAH parimite kSetre / lokAlokavitimiro yaH kevldrshnodyotH||486 // 486. Luminaries of many kinds, in many ways, (make visible) limited space. That luminary which removing all darkness makes visible the (whole) universe and the non-universe (is) perfect conation (Kevala Darshana). joge caurakkhANaM paMcakkhANaM ca khiinncrimaannN| cakkhUNamohikevalaparimANaM tANa NANaM va // 487 // yoge caturakSANAM paJcAkSANAM ca kSINacaramANAm / cakSuSAmavadhikevalaparimANaM teSAM jJAnaM va // 487 // 487. The total of 4-sensed beings, and of 5-sensed beings up to the end of (the 12th stage, where all delution) has been destroyed (is the number of souls) with ocular (conation). And the number (of souls) with visual and perfect (conation) (is equal to the number of) those (who have visual and perfect) knowledge. eiMdiyapahudINaM khINakasAyaMtaNaMtarAsINaM / jogo acakkhudaMsaNajIvANaM hodi parimANaM // 488 // .

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GOMMATASARA. 247 ekendriyaprabhRtInAM kSINakaSAyAntAnantarAzInAm / yoga pracakSurdarzanajIvAnAM bhavati parimANam // 488 // 488. The total of (souls in) the infinite groups from one-sensed beings up to the end of (the 12th stage, where all) passions have been destroyed is the number of souls with non-ocular conation.. CHAPTER XV. Thought-paint soul-quest (Leshya Margana.) liMpai appIkIrai edIe NiyaapuNNapuNNaM ca / jIvotti hodi lessA lessAguNajANayakkhAdA // 486 // limpatyAtmIkaroti etayA nijApuNyapuNyaM ca / jIva iti bhavati lezyA lezyAguNajJAyakAkhyAtA // 486 // 489. That by which the soul, stains himself with, or, makes his own the demerit (Papa) and merit (Punya) is the (thought) paint (Bhava Leshya). So it has been described by the knowers of the attributes of Paint (Leshya). Commentary, Thought-paint seems to be a better expression than thought colour. Colour is a part of the thing itself. Paint is something imposed from without. The soul is immaterial (Amurti), and colour (Varna) is an essential and peculiar attribute of Matter (spartha rasa geSa varNavantaH pudgalAH) Thought-colour and thought forms are familiar to all students of Theosophy. See " Thought Forms by Mrs. Besant and C. W. Leadbeater 1905." There are differences in arrangement, and in description also here and there. The definite, and unbridgeable demarcation between living and non-living, which characterises Jainism so beautifully is sometimes lost sight of. The soul, i.e., consciousness and also every modification of this consciousness, i.e. thought-activity, is immaterial and colourless. Colour is in matter; and matter certainly acts and reacts upon the soul by Inflow, Bondage, etc., due to Passions and Vibrations. jogapauttI lessA kasAyaudayANuraMjiyA hoi / tatto dogaNaM kajaM baMdhacaukaM smuddiddN||46||

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248 THE SACRED BOOKS OF THE JAINAS. yogapravRttiH lezyA kaSAyodayAnuraJjitA bhavati / tato dvayoH kArya bandhacatuSkaM samuddiSTam // 460 // 490. The vibratory activity (of the soul) coloured by the operation of the passion (sub-class of deluding karma) is thought-paint ( Leshya). Therefore 4 ( kinds of) bondage has been said to be the effect of these two. Commentary. Vibratory activity (Yoga) determines the nature of Karmic matter (Prakriti) and the number of Karmic molecules (Pradesha) which bind the soul. The passions (kashaya) by their intensity, etc. determine the duration of bondage (Sthiti), and strong or mild character of fruition (Anubhaga.) Nidesavara pariNAmasaMkamo kammalakkhaNagadI ya / sAmI sAhaNasaMkhA khettaM phAsaM tado kAlo // 461 // nirdeza varNa pariNAmasaMkramaH karmalakSaNagatizca / svAmI sAdhanasaMkhye kSetraM sparzastataH kAlaH // 461 // aMtarabhAvappabahu ahiyArA solasA havaMtitti / lessAraNa sAhahuM jahAkamaM tehi vocchAmi // 492 // antarabhAvAlpabahutvamadhikArAH SoDaza bhavantIti / lezyAnAM sAdhanArthaM yathAkramaM tairvakSyAmi // 462 // 491-92, (1) Description of kinds (Nirdesha), (2) colour (Varna), (3) modification (Parinama), (4) change (Sankrama ), ( 5 ) action ( Karma ), (6) differentia ( Lakshana), (7) condition of existence (Gati), (8) possessor (Svami), (9) cause (Sadhana), (10) number (Sankhya), (11) place (Kshetra), (12) extent (Sparshana), (13) time (Kala), (14) interval of time (Antara ), ( 15 ) quality (Bhava ), ( 16 ) quantity (Alpa Bahutva.) These are 16 sub-chapters for the consideration of thought-paints (Leshya). In these, in their order, I shall speak (of the thought paints). Sub-Chapter I. - Description (Nirdesha). kiehA gIlA kAU teU pammA ya sukkalessA ya / lessANaM NidesA chacceva havaMti yimeNa // 463 //

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GOMMATASARA. 249 kRSNA nIlA kApotA tejaH padmA ca zuklalezyA ca / lezyAnAM nirdezAH SaT caiva bhavanti niyamena // 463 // 498. Black (Krishna), blue (Nila), dove-grey (Ka. pota), yellow (Teja or Pita), pink (Padma) and white Shukla ---verily these are the six kinds of Paints (Leshya). Commentary. From the view-point of substance thought-paints are of six kinds; but from the view-point of modifications their number is innumerable times innumerable spatial units of the universe. Sub-Chapter 11.-Colour (Varna). vaeNodayeNa jaNido sarIravaNNo du davvado lessaa| sA soDhA kiehAdI aNeyabheyA sabheyeNa // 464 // varNodayena janitaH zarIravarNastu dravyato lezyA / sA SoDhA kRSNAdiH anekabhedA svabhedena // 464 // 494. The colour of the body produced by the opera. tion of colour (sub-class of the body-making Karma-is) matter-paint (Dravya Leshya). It (is) of 6 kinds black, etc. (as above), (and) of many divisions on account of the sub. divisions of each (kind). chappayaNIlakavodasuhemaMbujasaMkhasaNiNahA vrnne| saMkhejAsaMkhejANaMtaviyappA ya patteyaM // 465 // SaTpadanIlakapotasuhemAmbujasaMkhasannibhA varNe / saMkhyeyAsaMkhyeyAnantavikalpAzca pratyekam // 495 // 495. As to colour (the paints black, etc., are respec. tively) like bumble-bee, sapphire, dove, gold, lotus, and conch. (And of) each (of these) (there are) numerable, innumerable and infinite distinctions (from the point of view respectively of their being visible to the eye, of the number of their molecules and the number of their atoms). NirayA kiNhA kappA bhAvANugayA hu tisurnnrtiriye| uttaradehe chakaM bhoge rvicNdhridNgaa|| 466 //

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250 THE SACRED BOOKS OF THE JAINAS. nirayAH kRSNAH kalpA bhAvAnugatA hi trisuranaratirazci / uttaradehe SaTkaM bhoge ravicandraharitAGgAH // 466 // 496. Hellish beings (are) black. Heavenly beings (have the colour of their bodies) according to their thought. . paints. (And) in the remaining three (kinds of) celestials, in humans and sub-humans (and in their) transformed bodies (there are all the) six (colours). In the (supreme, Uttama, middle, Madhyama and lowest, Jaghanya), enjoyment (regions,) the bodies are) respectively (in colour like) the sun, (and) the moon, (and are) green. vAdarAUteU sukkAteU ya vAukAyANaM / gomuttamuggavaNNA kamaso avvattavaraNo ya // 467 // bAdarAptaijasau zuklatejasau ca vAyukAyAnAm / gomUtramudgavarNo kramazaH avyaktavarNazca // 467 // 497. The gross water, (and) fire (bodied souls have) the white and yellow (respectively). And the colour of the air-bodied souls (is like) cow-water, kidney-bean, and of an indescribable colour, respectively, (in the humid, Ghanodadhi, dense, Ghana, and thin, Tanu air-spheres). savvarsi suhamANaM kAvodA savva viggahe sukkA / savvo misso deho kavodavaraNo have NiyamA // 468 // sarveSAM sUkSmAnA kApotAH sarve vigraha shuklaaH| sarvo mizro dehaH kapAtavarNo bhavenniyamAt // 498 // 498. (The colour of) all fine (sukshma, one-sensed beings is) dove-grey. (The colour of) all {beings) in transmigration (Vigrahagati is) white. All (bodies) in mixed (body vibration) necessarily are dove-grey in colour. Commentary. Mixed bodies are:(1) Physical mixed with Karmic (Audari ka mishra). (2) Fluid mixed with Karmic (Vaikriyika mishra). (3) Aharaka mixed with physical (Aharaka mishra).

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GOMMATASARA. 251 - Sub-Chapter III.--Modification (Parinama). logANamasaMkhejA udayahANA kasAyagA hoti| tastha kiliTTA asuhA suhA visuddhA tadAlAvA // 466 // lokAnAmasaMkhyeyAnyudayasthAnAni kaSAyagANi bhavanti / tatra kliSTAni azubhAni zubhAni vizuddhAni tdaalaapaat||466|| 499. The operation-places (Udaya Sthana) of passions are innumerable universe (i. e., innumerable times the innumerable spatial units of universe). Of these, the pain. ful (and) bad (passion places are by far in excess of the) pleasant, good, by calculation. Commentary. Bad passion-places correspond to the three bad thought-paints, black, blue and grey, and good passion-places to yellow, pink, and white. The total number of places being divided by a smaller kind of innumerable universe spatial units, give the number of d places, and these are themselves innumerable universe units. The huge balance is the number of bad and painful places. tivvatamA tivvatarA tivvA asuhA suhA tahA mNdaa| maMdatarA maMdatamA chaThANagayA hu patteyaM // 500 // tIvratamAstIvratarAstIvA azubhAH zubhAstathA mndaaH| mandatarA mandatamAH SaTrasthAnagatA hi pratyekam // 500 // 500. The bad (thought-paint places are) most intense (Tibra-tama), more intense (Tibra-tara), intense (Tibra); and the good (thought-paint places are) mild, (manda) more mild, (manda tara) and most mild, (manda-tama). And in each, (the decrease and increase) is 6-fold (as given in the chapter of knowledge in gatha 325 and the following). Commentary. The operation places of passions (Kashay-adhya-vasaya-sthana) are equal to innumerable times the innumerable spatial units of universe. Let this be equal to 1; and let the divisor for it=innumerable universe-9. Then good thought-paints are 1:9- " bad , , , the rest-1-1 .

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252 THE SACRED BOOKS OF THE JAINAS. Bad thought-paints are of 3 kinds, black, blue and grey. The number of thought-paints of each of these three kinds is found as follows by adopting the above process. 8 72-8 64 Black thought-paint = 9 (59)-81-81 ___The balance is (8- SH)- 72_64 - Pink thought-paints a re Blue thought-paints-8-( 8 8 72-8 64 1) gi-1 -9 729. ..8_64 - 72-64 8 Grey thought-paints the balance i. e. on-09 Boarance t".81 729729729 The total of all the three bad thought-paints=-91-+ + _576+64+8.648 _ 8 729- 7299. Similarly good thought-paints are of 3 kinds, yellow, pink and white. The total of these - 1 as stated above. Yellow thought-paints - 1( )-1-1-1-1-1. _8 9 -8 1 The balance is ( 81)- 81 81 * 1 1 9- 1 8 *9)-- -12 -29-729 White thought-paints == the balance=1-8 =-=1 The total of all the three good thought-paints is equal to (+B+ 125)=2+8+1= 81-. asuhANaM varamajjhimaavaraMse kiraahnniilkaautie| pariNamadi kameNappA parihANIdo kilesassa // 501 // azubhAnAM varamadhyamAvarAMze kRSNanIlakApotatrikAnAm / pariNamati krameNAtmA parihAnitaH klezasya // 501 // 501. By the decrease of pain, soul successively modi. fies (its condition) of the three bad (thought paints) black, blue and grey in their maximum, medium and minimum parts. kAU NIlaM kiNhaM pariNamadi kilesavaDhido appaa| evaM kilesahANIvaDDhIdo hodi asuhatiyaM // 502 // . 6729

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GOMMATASARA. kApotaM nIlaM kRSNaM pariNamati klezavRddhita AtmA / evaM klezahAnivRddhito bhavati azubhatrikam / / 502 // 502. By the increase of pain, the soul modifies (its conditions) through grey, blue, and black (thought paints). Thus by the decrease and increase of pain (there) is (modification) of 3 bad (thought paints.). Commentary. All sub-humans up to 4-sensed and hellish beings, have only these three bad thought-paints. teU ume sukke sahAraNamavarAdizraMsage appA | suddhissa ya vaDDhado hANIdo aNNA hodi // 503 // tejasi padme zukle zubhAnAmavarAvaMzage AtmA / zuddhezca vRddhito hAnita anyathA bhavati // 503 // 253 ) 503. And by the increase of purity the soul (modifies itself or progresses through the three good ( i. e), yellow, pink and white (thought paints) in (their) minimum etc. (i. e., medium and maximum) parts, (and) by the decrease, (it) is the reverse. Sub-Chapter IV.-Change (Sankramana). saMkamaNaM saTTA paradvANaM hoditti kieha sukkANaM / vIsu hi sadvANaM ubhayaM hANimmi sela ubhayevi // 504 // saMkramaNaM svasthAnaparasthAnaM bhavatIti kRSNazuklayoH / vRddhiSu hi svasthAnamubhayaM hAnau zeSasyobhayepi // 504 // 504. Change (Sankramana) is of (two kinds, i.e.), in its own-place (Svasthana or from its own place to) other place (Parasthana), i.e., in the same or other thought-paint). In the increases of black and white (thought-paints, the change is only) in its own place (Svasthana ) ; and in their decreases (it is) of both kinds (i. e., own place Svasthana) and other place (Parasthana). (And) of the other (thought paints) also (it is) of both kinds.

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254 THE SACRED BOOKS OF THE JAINAS, lessANukassAdovarahANI avrgaadvrvddddii| sahANe avarAdo hANI NiyamA parahANe // 505 // lezyAnAmutkRSTAdavarahAniH avrkaadvrghRddhiH| . svasthAne avarAt hAniniyamAt parasthAne // 505 // 505. In thought-paints, (the change) in their own. place (Svasthana) from the maximum (is) by minimum decrease (i. e., decrease by infinite part, Ananta Bhaga Hani) and (the change) from the minimum (is) by minimum increase, (i. e., increase by infinite part, Ananta Bhaga Vriddhi). (And) necessarily, (the change) from the minimum (of every thought paint) to other place (Parasthana) is by decrease infinite fold, Ananta Guna Hani). Commentary. Out of six Leshyas, three are bad and three are good. Black, blue and grey are bad. The thought activity in black is the worst. Pale, pink, and white are good. The best thought activity is in white. In each thought-paint, the change in degrees, from the highest impurity or purity to the lowest impurity or purity, respectively, will be by infinite part. But when it is to be transformed into its next thought-paint of low impurity or purity the change will be by infinite fold decrease. The highest impurity in black-thought-paint having decreased to its last decrease of infinite part, is at its lowest point of impurity. But the minimum impurity in the next, namely the blue thought-paint, will be by infinite fold decrease in the lowest impurity of black-thought-paint. And so on. saMkamaNe chaTThANA hANisu vaDDIsu hoti tnnnnaamaa| parimANaM ca ya putvaM uttakama hodi sudaNANe // 506 // saMkramaNe SaTsthAnAni hAniSu vRddhiSu bhavanti tannAmAni / parimANaM ca ca pUrvamuktakramaM bhavati zrutajJAne // 506 // 506. (There are) 6 places (Shat-sthana) of decreases and increases in change (Sankramana, in each thought paint). Their names and measures are in the same order as bas been described before in (the chapter of) scriptural knowledge.

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GOMMATASARA. 255 - Commentary. Decrease of impurity or purity from black to grey or from white to pale respectively will be by 6 fold-decrease, and increase of impurity or purity from grey to black or from pale to white will also be by 6 fold increase. The increase and decrease both are (1) infinite part (2) innumerable part, (3) numerable part (4) numerable fold, (5) innumerable fold and (6) infinite fold. The process has been explained in the chapter on knowledge. Sub-Chapter 7.-Action (Karma). pahiyA je chappurisA paribhaTThAragaNamajhadesammi / phalabhariyarukkhamegaM pekkhittA te viciMtati // 507 // pathikA ye SaTpuruSAH paribhraSTA araNyamadhyadeze / phalabharitavRkSamekaM dRSTvA te vicintayanti // 507 / / himmUlakhaMdhasAhuvasAhaM chittuM ciNittuM pddidaaii| khAuM phalAiM idi jaM maNeNa vayaNaM have kammaM // 508 // nirmUlaskandhazAkhopazAkhaM chitvA citvA patitAni / khAdituM phalAni iti yanmanasA vacanaM bhavet karma // 508 // 507-508. Six men, travellers, are lost in the central part of a forest. Seeing a fruit-laden tree they (severally) think of eating the fruits, by uprooting (the tree), by cut. ting its trunk, by (cutting) the branches, by cutting the minor branches, by plucking (the fruits), by (picking) the fallen (fruits from the ground). Their speech (which represents the six kinds of activity) in the mind is the (result or) action (of the respective thought-paints). ___ Commentary. The person who wants to uproot the whole tree is actuated by black-thought-paint. The one who keeps the root, but wishes to cut it down from the trunk is of blue-paint. He who wishes to cut the large branches is of grey-thought-paint. The remaining three persons do not want to destroy the generating parts of the tree, but they are indifferent in having their object fulfilled as harmlessly as possible. The person who wants to pick up the fallen fruits

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256 THE SACRED BOOKS OF THE JAINAS. is the best, having no thought of causing injury. He is of the white thought paint. He who wants to pluck the fruits is not so harmless and has got pink-thought-paint. He who wants to cut the minor branches with fruits causes unnecessary damage, and is of the pale-thought-paint. Sub-Chapter VI --Differentia (Lakshana). caMDo Na mucai veraM bhaMDaNasIlo ya dhmmdyrhio| duTTho Na ya edi vasaM lakkhaNameyaM tu kiehassa // 506 // caNDo na muJcati vairaM bhaNDanazIlazca dharmadayArahitaH / duSTo na ca eti vazaM lakSaNametattu kRSNasya / / 506 // maMdo buddhivihINo NivvirANANI ya visayalolo ya / mANI mAyI ya tahA Alasso ceva bhejo ya // 510 // mando buddhivihIno nirvijJAnI ca viSayalolazca / mAnI mAyI ca tathA AlasyaH caiva bhedyazca / / 510 // 509-10. Wrathful, one who does not give up hosti. lity, pugnacious in temperament, devoid of piety and compassion, wicked, not subject to (any) control (or prin. ciple), slow, without common sense, without skill, ex-tremely eager for sense-objects, proud, deceitful, lazy, and mysterious-these are the differentia (or signs) of black (thought-paint). NidAvaMcaNabahulo dhaNadharaNe hodi tivvasaNNA ya / lakkhaNameyaM bhaNiyaM samAsado NIlalessassa // 511 // nidrAvaJcanabahulo dhanadhAnye bhavati tIvrasaMjJazca / lakSaNametadbhaNitaM samAsato nIlalezyasya // 511 // 511. Extremely sleepy and deceitful, and having an intense desire for cattle and corn, (i. e., worldly riches) - these are briefly said to be the differentia of blue-thoughtpaint.

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GOMMATASARA. 257 rUsaiNidai aNNe dUsai bahuso ya soybhybhulo| asuyai paribhavai paraM pasaMsaye appayaM bahuso // 512 // ruSyati nindati anyaM duSyati bahuzazca zokabhayavahulaH / asUyati paribhavati paraM prazaMsati AtmAnaM bahuzaH // 512 // Na ya pattiyai paraM so appANaM yiva paraMpi mnnnnNto| thUsai abhitthuvaMto Na ya jANai hANivardvi vA // 513 // na ca pratyeti paraM sa aAtmAnamiva paramapi mnymaanH| tuSyati abhiSTuvato na ca jAnAti hAnivRddhI vA // 513 / / maraNaM patthei raNe dei subahugaMpi thuvvamANo du| Na gaNai kajjAkajaM lakkhaNameyaM tu kAussa // 514 // maraNaM prArthayate raNe dadAti subahukamapi stUyamAnastu / na gaNayati kAryAkArya lakSaNametattu kapotasya // 514 // 512-13 and 514. (He who) is angry with, and talks ill of others, gives troubles of many kinds, is full of sorrow and fear, envies and disgraces others, praises himself in many ways, does not trust others, thinking (them) also to be like himself, is pleased with his laudation, and does not realise (his own or other's) loss and profit, desires to die in the battle-field, and on being praised gives too much (wealth), and does not take count of whether a thing is fit or unfit to do.--This (is one who has) the differentia of grey (thought-paint). jANai kajjAkajaM seyamaseyaM ca svvsmpaasii| dayadANarado ya midU lakkhaNameyaM tu teusta // 515 // jAnAti kAryAkArya sevyamasevyaM ca sarvasamadarzI / dayAdAnaratazca mRduH lakSaNametattu tejasaH // 515 // 515. One who (knows) what is fit or unfit to do, what is fit or unfit to enjoy, looks upon all impartially, is engag. ed in compassion and charity, and is gentle- (has) these differentia of yellow (thought paint).

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-258 THE SACRED BOOKS OF THE JAINAS. cAgI bhaddo cokkho ujjavakammo ya khamadi bahugaMpi / sAhugurupUjaNarado lakkhaNameyaM tu pammassa // 516 // tyAgI bhadraH sukara udyuktakarmA ca kSamate bahukamapi / sAdhugurupUjanarato lakSaNametattu padmasya // 516 // 516. Charitable (Tyagi), kind, beneficient, ready to do (good) actions, having great for bearance, and devoted to the worship of saints (and) teachers-these (are) the differentia of pink (thought-paint). Naya kuNai pakkhavAyaM Navi ya NidANaM samo ya svors| Natthi ya rAyabosA Nehovi ya sukkalessaspta // 517 // na ca karoti pakSapAtaM nApi ca nidAnaM samazca sarveSAm / nAsti ca rAgadveSaH snehopi ca zuklalezyasya // 517 // 517. He who does not (show) partiality nor (has any) desire of future enjoyments, (is) equanimous to all (living beings), and has no love and hatred, nor attachment, (is one) with (the differentia) of white paint. Sub-Chapter VII.-Conditions of Existence (Gati). lestANaM khalu aMsA chavvIsA hoti tattha mjjhimyaa| AugabaMdhaNajoggA avagarisakAlabhavA // 518 // lezyAnAM khalu aMzAH SaTviMzatiH bhavanti tatra mdhymkaaH| zrAyuSkabandhanayogyA aSTa aSTApakarSakAlabhavAH // 518 // 518. There are 26 parts of thought-paints. Of these the eight middle ones (only are) fit for bondage of age (Karma), (and) these occur at the eight declining-times (Apakarsha Kala). .. Commentary. Among six thought paints there are 26 parts. The most intense part of black is one. The most mild part of white is another. The remaining 24 parts occur in both bad and good thought paints by 6 places of increase or decrease (infinite part, etc.)

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GOMMATASARA. 259 between the most intense black and the most mild white, namely from black to blue 6 places decrease. blue to grey 6 >> white to pink 6 ,, pink to yellow 6 These 24+2 said above are the 26 parts of thought-paints. Out of these, 8 parts are for age-bondage only. In the chapter on passions we have given a diagram to Gatha 295. It shows that the force of passions is classified into four kinds (1) Intenser like stone (2) intense like earth, (3) mild like dust, (4) milder like water. In the first stone-kind, there are 2 divisions, in the last or most intense of black no age Karma is bound, but in the next division. which is a kind of medium intense black, hellish age only is bound. In the second earth-kind, there are medium conditions of all the six thought-paints; bondage of all the four kinds of age Karma is possible there. In the third dust-kind, also there are 6 thoughtpaints of medium mild kind, where also all the four age Karmas * are bound: but in places where black thought paint is absent, there is such a mild degree of five other thought-paints, that only celestial age-Karma is bound. Its last portions do not bind any age Karma. The fourth, water kind is the mildest and cannot bind any age-Karma. Thus it will be seen that out of 24 medium places of thoughtpaints there are only 8 such special medium kinds of thought-paints. which only have the capacity of binding age-Karmas. Rule for bondage of age Karma in humans and sub-humans of work-region (Karma bhumi) for future incarnation is, that when two-third of their operative age-Karma is exhausted, the first occasion, where a soul may bind age-Karma appears for one antar-mu: hurta. Then again after the expiry of two-third of the remaining age-Karma, the second occasion for bondage of age-Karma appears for an antar-muhurta. Thus after expiry of every two-third part of the remaining age, six more occasions for bondage of age-karma will in succession be presented to the soul. If a soul cannot have the required kind of medium thought-paint in any of these 8 occasions which are called Apakarsha-Kala or declining-times, he must bind it in the last antar-muhurta of his life. It should be noted that a soul will bind only one of the four age Karmas. He cannot bind more than one. He will gain rebirth in the same condition of existence corresponding to the particular ageKarma bound for future life. It should also be noted that duration

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260 THE SACRED BOOKS OF THE JAINAS. (2) 81 1 (6) of age-Karma can be increased or decreased in other declining-times, if age-Karma has already been bound in any previous declining time. In order to illustrate the eight periods of declining-times let us suppose that a human being has got his operative age Karma for a duration of 6561 years. Then the 8 occasions will appear as shown below: Declining times. | Period of remaining age. (1) After expiry of or 4374 years. 2187 years. of 1458 729 of 486 243 of 162, of 54 , 27 , of 18 , of 6 >> (8) , of 2 , Humans and sub-humans of enjoyment region bind their agearma when only 9 months are left in completion of their life-duration. Celestials and hellish beings bind it, when only six months are left in their life. All these also have the eight declining-times in the period of 9 or 6 months, respectively. Humans and sub-humans of work-region where 8 decliningtimes for bondage of age-Karma occur during full length of their age are called Sopakramayushka or with breakable age. They can die early by untimely shedding off of age-Karma molecules on account of suicide, murder, incurable disease, fire, railway accident etc. If no such disturbance occur, they would die after completing their age-Karma fully. Celestials, hellish, humans and subhumans of enjoyment-region as well as some great men out of 63 Shalaka Purushas (24 Tirthankars, 12 Chakravarties, 9 Narayanas, 9 Balbhadras, and 9 Prati-narayanas), who attain liberation from that life are called Anupakramayushka or with unbreakable age. They die a natural death. sesaTTArasaaMsA caugaigamaNassa kAraNA hoti / sukukkassaMsamudA savvaTuM jAMti khalu jIvA // 516 // zeSASTAdazAMzAHcaturgatigamanasya kAraNAni bhavanti / zuklotkRSTAMzamRtAH sarvArtha yAnti khalu jIvAH // 516 // 519. The remaining 18 parts are the causes of going in the 4 conditions of existence. And certainly the souls

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GOMMATASARA. 261 dying with the maximum part of white thought-paint go to Sarvartha-siddhi, (the heaven just below the abode of the liberated). avaraMsamudA hoti sadAraduge majjhimaMsageNa mudaa| ANadakappAduvari savvaTTAillage hoti // 520 // avarAMzamRtA bhavanti zatAradvike madhyamAMzakena mRtaaH| prAnatakalpAdupari sarvArthAdime bhavanti // 520 // 520. (Souls' dying with minimum parts (of white) thought-paint are born in the two, Satara (and Sahasrara, the 11th and 12th heavens) (and those) dying with the middle parts of (white paint) are born in heavens (situated) above the Anata, (the 13th) and below the Sarvartha-siddhi. pammukkassaMsamudA jIvA uvajAMti khalu sahassAraM / avaraMsamudA jIvA saNakumAraM ca mAhidaM // 521 // padmotkRSTAMzamRtA jIvA upayAnti khalu sahasrAram / avarAMzamRtA jIvA sanatkumAraM ca mAhendram // 521 // 521. Souls dying with the maximum part of pink (thought-paint) go to Sahasrara, (the 12th heaven); and souls dying with its minimum parts (go) to Sanat-kumara and Mahendra, (3rd and 4th heavens). majjhimaaMseNa mudA tammajjhaM jAMti teujeddmudaa| sANakumAramAhiMdaMtimacarkidasaDhimmi // 522 // madhyamAMzena mRtA tanmadhyaM yAnti tejojyesstthmRtaaH| sAnatkumAramAhendrAntimacakrendra zreNyAm // 522 // 522. And (those) dying with its middle parts go to the intervening heavens between them (i.e., between Sahasrara above and Sanatkumara and Mahendra below); and (those) dying with the maximum parts of yellow (are born in the

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262 THE SACRED BOOKS OF THE JAINAS. heavens) lined alongside the Chakra, ( heaven ) which is the Indraka (or centre heaven) in the last layer of Sanatkumara and Mahendra. avaraMsamudA sohammIsAgAdimauDammi seDhimmi / majjhimaseNa mudA vimalavimANAdivalabhadde // 523 // avarAMzamRtAH saudharmezAnAdimata zreNyAm / madhyamAMzena mRtA vimalavimAnAdibalabhadre || 523 // 523. And (those) dying with its minimum parts (go) to the first (Indraka or central Vimana called) Ritu or in (the others in the same) line (with it) in Saudharma and Ishana (heavens), (those) dying with the middle parts (of yellow thought-paint, are born in Vimanas) from the Vimala Vimana, (i. e., the central Vimana of the second layer of Saudharma and ishana) up to Balbhadra (the central vimana of the last but one layer of Sanatkumara and Mahendra). kiNhavaraseNa mudA avadhiTThA sammi avarasamudA / paMcamacarimatimisse majjhe majbheNa jAyante // 524 // kRSNavarAMzena mRtA avadhisthAne avarAMzamRtAH / paJcamacaramatimisre madhye madhyena jAyante // 524 // 524. (The souls) dying with the maximum parts of black (thought - paint ) are born in Avadhi, (the central) place (or Indraka in the 7th hell ). ( And those) dying with its minimum, in Timishra, (the central portion or Indraka) of the last (layer) of the 5th (hell). And (those) dying with its maximum, in (the hells) between (these two). nIlukka saMsamudA paMcamadhiMdayammi avaramudA / vAlukasaMpajjAlide majjhe majmeNa jAyante // 525 // nIlotkRSTAMmRtAH paJcamAndhendra ke avaramRtAH / vAlukA saMprajvalite madhye madhyena jAyante // 525 //

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GOMMATASARA. 525. (Those) dying with the maximum parts of blue are born in the Andhra-Indraka (or central part of the penultimate layer of the) fifth hell. And (those) dying with the minimum, in the Samprajvalita, (the central part or Indraka of last layer of, Baluka, (the third hell). And (those) dying with the middle parts, in (the hells) between ( these two). Commentary. 263 Some souls dying with maximum parts of the blue-thought paint are born in the 5th layer of the 5th hell. Some dying with the minimum parts of black-thought-paint are born in the lowest layer of the 5th hell. barakA samudA saMjalidaM jAMti tadiyaNirayassa / sImaMtaM varamudA majjhe maJjheNa jAyante // 526 // varakApotAMzasRtAH saMjvalitaM yAnti tRtIya nirayasya / sImantamavaramRtA madhye madhyena jAyante / / 526 // 526. (Those) dying with the maximum part of grey (paint) are born in (Sanjvalita ) ( the central portion or (Indraka) of the pen-ultimate layer) of the third hell, (but some in the central portion of the last layer of it, i.e., in Samprajvalita). And (those) dying with its minimum, in Simanta (the Indraka or central portion of the first hell). (And dying with the middle parts), in (the hells) between (these two). kirAhacaukkANaM puNa majyaMsamudA hu bhavaNagAditiye | puDhavI AuvaNaphadijIvesu havaMti khalu jIvA // 527 // kRSNacatuSkANAM punaH madhyAMzamRtA hi bhavanakAditraye / pRthivyanvanaspatijIveSu bhavanti khalu jIvAH // 527 // 527. (Wrong-believing human and sub-human) souls (of the work-region, Karma-bhumi, and of the enjoyment-region, Bhoga-bhumi) dying with the middle parts of the four, black, ( blue, grey, and yellow are born) as the three, residential, (peripatetic and stellar order of celestial beings). (And the wrong-believing

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264 THE SACRED BOOKS OF THE JAINAS. humans and sub-humans of the work-region, residential, peripatetic, and stellars, and the heavenly beings of Saudharma and ishana, dying with the middle parts of these four paints) are born as (developable gross) earth, water, and vegetable-bodied souls. kiehatiyANaM majjhimaaMsamudA teuvaauviylesu| suraNirayA sagalessahiM NaratiriyaM jAMti sagajoggaM // 528 // kRSNatrayANAM madhyamAMzamRtA tejovAyuvikaleSu / suranirayAH svakalezyAbhiHnaratiyaJcaM yAnti svakayogyam 528 528. (The wrong-believing humans and sub-humans of the work-region), dying with the middle parts of the three black, (blue and grey are born) as fire, air, and incomplete sensed (i. e. 2,3, and 4-sensed Vikalatraya, beings (or as irrational 5-sensed and the common (Sadharana) vegetables). (And) the hellish and the (remaining) celestial beings go to the human and sub-human (conditions of existence) corresponding to the particular thought-paints (with which they die). Commentary, A soul is born always in that condition of existence for which he has bound to himself the age Karma in the eight decliningtimes in which the age-Karma can be bound in life, but the death point is also important, as it seriously affects the future condition of the soul. If no age Karma is bound in the 8 declining-times, then the duration of age-Karma and the condition of existence, both, are determined within the Antar-muhurta which precedes death by an innumerable part of a wink or Avali called Asankshepaddha. But if the age Karma has been bound in one of the previous eight declining-times (Apakarsha-Kala), the condition of existence (Gati) will remain the same, but the soul will go to a higher or lower part of it, according to the character and degree of the thought-paint at the time of death. Sub-chapter VIII Possession (Swami). kAU kAU kAU NIlA NIlA ya NIlakiNhA ya / kirAhA ya paramakiehA lessA paDhamAdipuDhavINaM // 526 //

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GOMMATASARA. 265 kapotA kapotA kapotA nIlA nIlA ca nIlakRSNe ca / kRSNA ca paramakRSNA lezyA prathamAdipRthivInAm // 526 // 529. The thought-paints of hells beginr ing from the first (up to seven, the lowest are respectively), (1) the (minimum) grey; (2) (medium) grey; (3) (maximum) grey and (minimum) blue; (4) (medium) blue; (5) (maximum) blue and (minimum) black; (6) medium black; and (7)maximum black. NaratiriyANaM ogho igivigale tiriNa cau asrinnss| sariNaapuraNagamicche sAsaNasammevi asuhatiyaM // 530 // naratirazcAmogha ekavikale tisraH catasra asaMjJinaH / saMjyapUrNakamithyAtvesAsAdanasamyaktvepi ashubhtrikm||530|| 530. In human and sub-human (beings there are) all (the 6 thought-paints); in one, and 2 to 4-sensed beings, the three (black, blue and grey). In the irrational (5sensed developable sub-humans), four (black, blue, grey and yellow), In the (irrational) and rational (five-sensed) completely undevelopable wrong. believing (sub-human and human being3); in (the potentially developable human, sub-human, residential, peripatetic and stellar beings), in down-fall from right (to wrong belief), there are three bad (thought-paints, black, blue and grey). Commentary. Beings with one to 4 senses are never reborn as hellish or celestial beings. The irrational 5-sensed developables can be born as residential or peripatetic celestial beings, when dying with yellow-thought-paint, and as hellish, when dying with grey. Humans and sub-humans with subsidential-right-belief do never possess three bad-thought-paints, but when such a right-believer falls from right-belief to the second downfall stage on account of the operation of any of the error-feeding passions, he can have 3 bad-thought-paints in his undevelopable condition. bhogApuNNagasamme kAusta jahariNayaM have nniymaa| samme vA micche vA pajatte tiNi suhalessA // 531 //

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266 THE SACRED BOOKS OF THE JAINAS. bhogA'pUrNakasamyaktve kApotasya jaghanyakaM bhaveniyamAt / samyaktve vA mithyAtve vA paryApte tisraH zubhalezyAH // 31 // 531. In the right-believing, potentially developable (human and sub-human beings) of enjoyment (regions), necessarily there is the minimum part of grey. In the developable (humans and sub-humans in the enjoyment regions) in their (condition of) right or wrong belief (there are) three good-thought-paints (yellow, pink and white). Commentary. The right believing potentially developable soul in enjoyment regions has the minimum grey-thought paint, because dying as a right believer he was bound to be born as a male heavenly being, but before he acquired right belief he may have bound an age-Karma for a lower condition of existence. If this condition was human or sub-human then instead of going to heaven he will have to go to the highest enjoyment-region, where we have the best human and sub-human life. The thought-activity at death time of such a soul will be a little painful, and therefore he has minimum greythought-paint also, although in the enjoyment-regions, there are only the three good thought-paints. ayadottichalessAosuhatiyalessA hu desa virdtiye| tatto sukkA lessA ajogiThANaM alessaM tu // 532 // 9a gra qgau: y#77at e aratathi tataH zuklA lezyA ayogisthAnamalezyaM tu // 532 // 532. In the non-control (condition of the soul, i.e., up to the 4th stage of vowless-right-belief, Avirata Samyaktva there are) six thought-paints. In the three, (i.e, 5th, 6th and 7th, stages of) partial vow, (imperfect vow and perfect vow) there are three good thought-paints. From that (the 8th to the 13th stages there is), white thought paint (only). And (there is) no thought-paint in the (14th) stage of nonvibration. Commentary. Thought-paints are the colours of vibrations coloured with passions. When the vibrations stop, there is no thought-paint.

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GOMMATASARA. 267 - NaDhakasAye lessA uccadi sA bhuudpuvvgdinnaayaa| ahavA jogapauttI mukkhotti tahi have lessA // 533 // naSTakaSAye lezyA ucyate sA bhUtapUrvagatinyAyAt / athavA yogapravRttiH mukhyeti tatra bhavellezyA // 533 // 533. (In the 11th stage, in which passion has sub-sided, and in the 12th and 13th stages) in which it has been destroyed, the (white) thought-paint is spoken of from the view point of (figurative) speech, in which we speak of the past as happening in the present, (e. g. to say on the anniversary of Waterloo; " Waterloo was fought to-day"); or vibratory activity being prominent, thoughtpaint (is said) to be there. tirahaM doNhaM dorahaM chaNhaM doehaM ca terasaNhaM c| etto ya codasaehaM lessA bhavaNAdidevANaM // 534 // trayANAM dvayordvayoH SaNNAM dvayozca trayodazAnAM ca / etasmAca caturdazAnAM lezyA bhavanAdidevAnAm / / 534 // teU teU teU pammApammA ya pammasukkA ya / sukkAya paramasukA bhavaNatiyA puNNage asuhA // 535 // tejastejastejaH padmApadmA ca padmAzuklA ca / zuklA ca paramazuklA bhavanatrikAH pUrNake ashubhaaH|| 535 // 534-35. The thought-paint of the residential etc. celestial beings i.e. of the three (Residential, peripatetic and stellar); of two (Saudharma and Ishana'; of two (Sanatkumara and Mahendra); of six (Brahma, Brahmotara, Lantava, Kapishtha, Shukra and Maha-shukra); of two (Shatara and Sahasrara); of thirteen (Anata, Pranat, Arana, Achyuta and the nine Graiveyakas); and beyond this of the (nine Anudishas and five Anuttaras are respectively), (the minimum) yellow; medium yellow; (maximum) yellow and (minimum) pink; (medium) pink ; (maximum) pink and

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268. THE SACRED BOOKS OF THE JAINAS. (minimum) white; (medium) white; and maximum white. And the non-developable three residential (peripatetic and stellar have only) the bad-thought-paints (black, blue and grey). Commentary. It should be noted that the heavenly celestials have the same thought-paint in their non-developable and developable conditions. Sub-Chapter IX Cause (Sadhana). vaNNodayasaMpAdidasarIravaeNo dudavvado lessaa| mohudykhovsmovsmkhyjjiivphNdnnNbhaavo|| 536 // varNodayasaMpAditazarIravarNastu dravyato lezyA / mohodayakSayopazamopazamakSayajajIvaspando bhAvaH // 536 // 536. The colour of the body produced by the operation of the colour (sub-class of the body making Karma) is matter-paint (Dravya Leshya). The vibration of the soul produced by the operation (in the first four stages), by destructive-subsidence in the 5th, 6th and 7th stages), by subsidence in the 8th, 9th, 10th and 11th, stages of subsidential ladder (Upashama Shreni), and by destruction (in 8th, 9th, 10th, 12th, and 13th) of deluding-Karma (Moha) is thought.(paint) (Bhava Leshya). Commentary Here vibratory activity would seem to be the same as thoughtpaint. Yoga and Leshya, i.e., Vibration and thought-paint are really not two things but two aspects of the same thing, with the distinction that in one the vibratory activity alone is considered and in the other it is considered as mixed with and coloured by the passions. The vibratory activity is the same. It is never without the tint or taint of passion of some kind or other which is found only in the first 10 stages. The passion-coloured vibration is the thought-paint in these 10 stages. In the next three there is no passion, but there is ation, which results in white thought-paint, the purest and highest kind of thought-paint. Here although there is no passion, thought-paint is said to exist, because its basis, the vibration still continues, although there is no passion to taint it with any colour.

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GOMMATASARA. 269 Notice also that the passionless vibratory-activity is still the cause of inflow of Karmic and Quasi-Karmic matter into the soul. The quasi-Karmic matter, i.e., Aharaka, speech, mind, and electric molecules are assimilited, but the Karmic molecules merely touch the soul for an instant and pass away without binding. Note also that where there is no passion there is inflow only of the molecules of pleasant feeling-Karma (sata vedaniya). Where there is passion, there is an inflow every instant of all the Karmas except the age Karma. ..Sub-Chapter X.-Number (Sankhya). kiNhAdirAsimAvali asaMkhabhAgeNa bhajiya pavibhatte / hINakamA kAlaM vA assiya davvA du bhajidavvA // 537 // kRSNAdirAzimAvalyasaMkhabhAgena bhaktvA pravibhakte / hInakramA kAlaM vA Azritya dravyANi tu bhaktavyAni // 537 // 537. The total of (souls) with black, etc., (i. e. black, blue, and grey thought-paints), (should be) divided by an innumerable part of an Avali ; (the quotient) subtracted from the total and the balance equally divided among the three (thought-paints). (The quotient should) again be divided (by an innumerable part of an Avali), (and the resulting quotient subtracted from the first quotient, and added to one of the three equal parts, to get the number of souls in black thought-paint). (The process indicated in Gatha 179 should be adopted to find out the number of souls with other thought-paints). (Soul) substances (may be) described on the basis of time, also, by division, etc. in order, (according to the above process). Commentary, Let the number of souls with all the three bad thought-paints be 3525, and let an innumerable part of an Avali be 5. Then 3525-5 - 705. And 3525-705-2820. And 2820 should be equally distributed among the three thought-paints. And 2820 : 3 940, which should be assigned to each of the three thought-paints. 705 should again be divided by 5. And the quotient 141, being subtracted from 705, and the balance added to 940, we get 705-141-940 - 1504.

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270 THE SACRED BOOKS OF THE JAINAS. as the number of souls with black thought-paints. And 940 +1411415 - 1081-282 10528 would be number of souls with blue thought-paints. And 940+141/5-940+28-2-968 2 would be the number of souls with grey thought-paints. And 1504 +1052 8+968*2 - 3525. This shows that, proportionately speaking, souls with blackthought-paint are the greatest in number. khettAdo ahatiyAta logA kameNa parihINA / kAlAdotIdAdo aAMtaguNidA kamA hINA // 538 // kSetrata azubhatrikA anantalokAH krameNa parihaniAH / kA tI nAdanantaguNitA kramAddhInAH // 538 // 538. As to space (or spatial units, the souls ) with the three bad (black, blue and grey thought-paints) are infinite times the innumerable spatial units of universe, successively less and less. As to time (they are) infinite times (the instants) in the past time, successively less and less. kevalaNANAgatimabhAgA bhAvAdu kirAhatiyajIvA / teutiyAsaMkhejjA saMkhAsaMkhejjabhAgakamA // 536 // kevalajJAnAnantimabhAgA bhAvAttuH kRSNantrikajIvAH / tejastrayA asaMkhyeyAH saMkhyAsaMkhyeya bhAgakramAH // 536 // 539. As to modifications (bhava) souls with the three black, (blue and grey paints are) an infinite part of the units (Avibhaga Pratichheda) of perfect knowledge. Souls with the three yellow (pink and white are) innumerable, and, successively numerable, and innumerable, part of the immediately (preceding one). joisiyAdo ahiyA tirikkha sariNassa saMkhabhAgodu / sUissa aMgulassaya asaMkhabhAgaM tu teutiyaM // 540 // jyotiSka adhikAH tiryaksaMjJinaH saMkhya bhAgastu / sUceraGgulasya ca asaMkhyabhAgaM tu tejastrayam // 540 / /

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GOMMATASARA. 271 - - 540. (As to space, the number of souls) with the three yellow, (pink and white thought-paints is respectively), (the number of the) stellars, and more ; the numerable part of (the total of) the rational sub-humans (with yellow thoughtpaint); an innumerable part of a linear finger (Suchiangula). Commentary. Stellars with yellow thought-paint amount in number to the basic area of the universe divided by 65536 square fingers. The words " and more" include the following : Residentials with yellow thought-paint amounting in number to base line of the universe multiplied by the square root of a cubic finger. Peripatetics with yellow-paint amounting in number to the basic area of universe divided by the square of 300 yojanas. Heavenly beings of Saudharma and fshana with yellow thoughtpaint amounting in number to the base line of universe multiplied by third square-root of a cubic finger. Sub-humans with yellow thought-paint amounting in number to the basic area of the universe divided by a square finger x Pannatthi (65536)x Sankhyata to the power five, and The numerable number of humans with yellow-paint. The total of all the above is the number of souls with yellow thought-paint. besadachappaNNaMgulakadihidapadaraM tu joisiyamANaM / tassa ya saMkhejadimA tirikvasaraNINa parimANaM // 541 // dvizataSaTpazcAzadagulakRtihitaprataraM tu jyotiSkamANam / tasya ca saMkhyeyaM tiryaksaMjJinAM parimANam // 541 // 541. Basic area (of universe) divided by two hundred and fifty-six finger squared, (i, e., 65536 square angula, is number of) stellars (with yellow thought-paint). And a numerable part of it (is the number of) rational sub-humans (with yellow thought-paint). teudu asaMkhakappA pallAsaMkhejabhAgayA sukkaa| ohiasaMkhejadimA teutiyA bhAvado hoti // 542 // tejodvayA asaMkhyakalpAH palyAsaMkhyeyabhAgakAH shuklaaH| avadhyasaMkhyayA tejastrayA bhAvato bhavanti // 542 //

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272 THE SACRED BOOKS OF THE JAINAS. 542. (As to time the souls) with two (paints), yellow (and pink amount in number to the number of instants) in innumerable Kalpas (one Kalpa being equal to 20 crore x crore Sagaras); (and the pink ones are numerable part of the yellow. Those with white (thought-paint) are an innumerable part of a Palya. As to modifications, the three yellow, (pink, and white) are (respectively) an innumerable part of the divisions of visual knowledge. (The pink ones are numerable part of the yellow; the white ones are an innumerable part of the pink). Sub-Chapter XI.--Place (Kshetra). saTTAsamugdhAde uvavAde savvaloya masuhANaM / loyassA saMkhejjadibhAgaM khettaM tu teutiye // 543 // svasthAnasamudghAte upapAde sarvalokamazubhAnAm / lokasyAsaMkhyeyabhAgaM kSetraM tu tejastrike // 543 // 543. The place of (the souls) with (three) bad (thoughtpaints as) to their own place (svasthana), overflow (Samudghata, and) birth-time (is) the whole universe. And (the place of the souls) with three good (thought-paints is) innumerable part of the universe. Commentary. Here place or Kshetra signifies the space where at a particular time the souls with respective thought-paints are found. Fine one-sensed beings, with three bad-paints, are pervading through out the whole universe. Svasthana is of two kinds, (1) Svasthana Svasthana, the place of their birth (2) Viharavat Svasthana, the place to which they can go out. Samudghata or overflow means the extending of spatial units of mundane souls out of body to some extent and then resuming their former form. Souls do not leave their own body, but extend out. There are seven occasions when such overflow is possible: - (1) Vedana samudghata, pain-overflow, emanation on account of extreme and unbearable suffering. (2) Kashaya samudghata, passion-overflow, emanation on account of passionate thought activity.

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GOMMATASARA. 273 (3) Vaikriyika samudghata, fluid overflow-emanation on account of transformation into small or large fluid body or into many such bodies. Celestials do not leave their own place, they send their newly made fluid body with extending soul-units to far off places. Their connection is never ceased. (4) Maranantika samudghata, death-bed overflow-emanation before death for touching the place of next birth. The soul extends to that point and then contracts and dies thereafter. (5) Taijasa samudghata, electric overflow-It is possible in ts with special powers obtained by ascetic practices. It is bad or good. If a saint gets in rage, his soul-units emanate from his left shoulder with electrical matter, and burn the undesirable object. This is bad. A saint being compassionate at seeing famine or disease prevaling anywhere, emanates his soul-units with electric matter from right shoulder. It removes all cause of trouble and brings happiness. (6) Aharaka Samudghata, assimilative overflow--A saint in 6th scriptural stage emanates a man-like white form of one cubit from his head with soul-units. It goes to an omniscient or saint with full scriptural knowledge and sees him. The saint either removes his doubt or enjoys the benefit of personally paying respect to him. (7) Kevali Samudghata, omniscient overflow-when age Karma has a smaller duration than that of other three Karmas, body-making, family-determining and feeling, then the soul of an omniscient Conqueror overflows and expands throughout the whole universe in 4 instants, and then withdraws to its body in another 4 instants, and the duration of all four Karmas becomes equal. Upapada means extent of space in the first instant of birth after leaving the last body. Place should be considered with reference to the above ten conditions, the two Svasthana, seven Samudghata and Upapada. Souls with bad thought-paints are not found in electric, assimilative, and omniscient overflow. For details see sanskrit commentary. maradi asaMkhejjadimaM tassAsaMkhA ya viggahe hoti / tastAsaMkhaM dUre uvavAde tassa khu asaMkhaM // 544 // . mriyate asaMkhyeyaM tasyAsaMkhyAzca vigrahe bhavanti / tasyAsaMkhyaM dUre upapAde tasya khalu asaMkhyam // 544 // 544. An innumerable part (of the total number of souls) die, its, (of the total), innumerable, (many, parts are

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274 THE SACRED BOOKS OF THE JAINAS. in transmigration. An innumerable part (is) in distant (overflow), and an innumerable part of it (is) in birthplace (Upapada). Commentary. This gatha mainly refers to the celestials of Saudharma and Ishana heavens. They are with pale thought-paint. The total number of them is equal to spatial units in the universe line (Jagat shreni) multiplied by a third square root of a cubic finger. Their total being divided by an innumerable part of a Palya, the quotient is the number of those dying in one instant: This quotient should again be divided by an innumerable part of a Palya. The resulting quotient being subtracted from the preceding quotient the balance called "many parts" is the number of those in transmigration with one, two or three turns. This number should again be divided by an innumerable part of a Palya, the quotient being subtracted from the number, the remaining "many parts" balance is the number of those in death-bed overflow. This number being divided by an innumerable part of a palya, the quotient is he number of those with distant death-bed overflow. This number should again be divided by an innumerable part of a Palya, the quotient is the number of those in the birth-instant. The number found above multiplied by the place of one soul gives the total place for that. For the number of pink and white thought-paints and other details see Sanskrit commentary. sukkassa samugghAde asaMkhabhAgA ya savvalogo ya / zuklAyAH samudrAte asaMkhyabhAgAzca sarvalokazca / 545. (The 1st half). The place of a soul with white thought-paint is many innumerable parts of the universe or the whole universe in (the different stages of omniscientoverflow). Sub-Chapter XII Extent (Sparsha.) phAsaM savvaM loyaM tihANe asuhalessANaM // 545 // sparzaH sarvo lokaH tristhAne azubhalezyAnAm // 545 // 545. (The second half). The extent of bad thoughtpaints as to the three places, (i. e., own place (Svasthana),

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GOMMATASARA. 275 overflow Samudghata) and first instant of birth (upapada) is the whole universe, ___Commentary. Place (Kshetra) is the space in which the soul is at present. Extent (Sparsha) is the space in which the soul has been in the past and is in the present. Generally the extent of soul with three bad paints is the whole universe for their own place (Svasthana), overflow (Samudghata) and first instant of birth. In details, the black-paint souls out of the ten places called Padas, for their sphere of birth (Svasthana Swasthana), anguish (Vedna), passion, (Kashaya), death-bed overflow (marnanika samudghata) and instant of birth in transmigration (Upapada) have the whole Universe as their extent. ___ Their extent (Sparsha) of sphere of motion (Viharavat-svasthana) is basic area (Jagatpratar) multiplied by numerable linear finger (Suchi-angula). In their transformation overflow (vaikriyika Samudghata) it is a numerable part of the universe. In the black-thought-paint there is no electric (Taijasa) Aharka and omniscient (Kevala) overflow. The extent of blue and grey should be known like that of black. See sanskrit commentary for further details. teussa ya sahANe logasta asaMkhabhAgamettaM tu / aDa codasa bhAgA vA desUNA hoti NiyameNa // 546 // tejasazca svasthAne lokasyAsaMkhyabhAgamAtraM tu| aSTa caturdaza bhAgA vA dezonA bhavanti niyamena // 546 // 546. (The extent) of yellow as regards its sphere of birth (Svasthana svasthana), and (its sphere of motion Viharavat-svasthana) are necessarily an innumerable part of the universe, and a little less than 8 parts out of 14 (of the mobile channel, Trasa Nadi respectively). . evaM tu samugdhAde Nava codasabhAgayaM ca kiMcUNa / uvavAde paDhamapadaM divaDdacodasa ya kiMcUNaM // 547 // evaM tu samudghAte nava caturdazabhAgazca kishciduunH| upapAde prathamapadaM dvayardhacaturdaza ca kizcidUnam // 547 //

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276 THE SACRED BOOKS OF THE JAINAS. 547. And (the extent is) the same (i. e., a little less than of mobile channel in overflow (for souls of yellowthought-paint, but for death-bed overflow it is) a little less than - (of mobile channel). And for first instant of birth in transmigration (Upapada) the extent (Prathamapada is) a little less than one and half (parts) of 14 (of mobile channel). pammassa ya saTTANasamugdhAdadugesu hodi paDhamapadaM / aDa codasa bhAgA vA desUNA hoti NiyameNa // 548 // padmAyAzca svasthAnasamudghAtadvikayoH bhavati prathamapadam / zraSTa caturdaza bhAgA vA dezonA bhavanti niyamena // 548 // 548. The extent (prathamapada) of pink (thought paint) for sphere of motion (Viharavat svasthana), and for two pairs of overflow, (i, e., anguish and passion, transformation and death-bed overflow) are necessarily a little less than 8 by 14 parts (of mobile channel) and (for sphere of birth, Svasthana svasthana it is innumerable part of a universe; and for electric Taijasa and Aharaka overflow is numerable cubic fingers). ubavAde paDhamapadaM paNacodasabhAgayaM ca desUNaM / sukkassa ya tihANe paDhamo chaccodasA hINA // 546 // upapAde prathamapadaM paJcacaturdazabhAgazca dezonaH / zuklAyAzca tristhAne prathamaH SaTcaturdaza hInA // 546 // 549. And the extent (of pink-paint) for the instant of birth in transmigration (Upapada) is little less than five out of fourteen parts (of mobile channel). Of the white (paint) (the extent) for the first, (i.e., sphere of birth Svasthana svasthana is an innumerable part of the universe). And for the 3 places, (i. e., sphere of motion, overflow in anguish, passion, transformation, and deathbed and instant of birth in transmigration, it is) a little less than a (of the mobile char nel). (And for electric and Aharaka overflow it is numera blecubic fingers).

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GOMMATASARA. vari samugdhAdammiya saMkhAtIdA havaMti bhAgA vA / savvo vA khalu logo phAso hoditti siddiTTho // 550 // navari samudghAte ca saMkhyAtItA bhavanti bhAgA vA / sarvo vA khalu lokaH sparzo bhavatIti nirdiSTaH / / 550 / / 550. But in (the Omniscient Kevali) overflow (Samudghata) (in the 4 instants like the stick, Danda, doorleaves, Kapata, sheet, Pratara and universe, Loka purna) the extent is (respectively equal to the base line of the universe (Jagat Shreni) x numerable square fingers (Pratarangula); the basic area of the universe (Jagat Pratara) x numerable linear fingers (Suchi-angula); innumerable parts (of universe except one); and the whole universe. It has been said. 277 Sub-Chapter XIII Time (Kala). kAlo challe sANaM gANAjIvaM paDucca savvaddhA / tomuhuttamavaraM evaM jIvaM paDucca have // 559 // kAlaH SaDlezyAnAM nAnAjIvaM pratItya sarvAddhA / antarmuhUrto'varaM eka jIvaM pratItya bhavet // 551 // 551. With respect to different souls, the time for the 6 thought-paints is the whole time, (some or other soul always has one or other of the thought-paint). With respect to one soul the minimum (time) is one Antarmuhurta. vahI tettIsa sattara satteva hoMti do ceva / aTThArasa tettIsA ukassA hoMti RdireyA // 552 // udadhInAM trayastriMzat saptadazaH saptaiva bhavanti dvau caiva / aSTAdaza trayastriMzat utkRSTA bhavanti atirekAH / / 552 / / 552. A little more than 33, 17, 7, 2, 18, and 33 Sagaras are (respectively) the maximum (time) for black, blue, grey, yellow, pink, and white-paints).

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278 THE SACRED BOOKS OF THE JAINAS. Commentary. For the celestial and hellish beings the extra time is equal to 2 Antar-muhurta, because their thought-paint begins one Antarmuhurta before they are born and continues for one Antara-muhurta after their death. The extra time for yellow and pink is little less than half Sagara. It is thus. Saudharma and ishana heavenly beings have the maximum age of 2 Sagaras, but if a right believer with interrupted age (Ghata-yushka) dies prematurely and is born there, he may have an age of 23 Sagaras minus one Antar-muhurta. Similarly a wrong believer dying prematurely can add an extra innumerable part of a Palya to his age. These 2 extras are possible up to the 12th heaven, because no one dying prematurely can be born beyond it. A little less than half Sagara will be added to the prescribed age of each pair of heavens till the 12th heaven. Sub-Chapter XI V Interval (Antara). aMtaramavarakassaM kiehatiyANaM muhattaaMtaM tu| uvahINaM tettIsaM ahiyaM hoditti NidiDaM // 553 // antaramavarotkRSTaM kRSNatrayANAM muhUrtAntastu / uddhInAM trayastriMzadadhikaM bhavatIti nirdiSTam // 553 // teutiyANaM evaM Navari ya ukassavirahakAlo du| poggalaparivaThThA hu asaMkhejjA hoti NiyameNa // 554 // tejastrayANAmevaM navari ca utkRSTavirahakAlastu / pudgalaparivartA hi asaMkhyeyA bhavanti niyamena // 554 // 553-54. The minimum and maximum interval of the three (black, blue and grey thought-paints) is one Antarmuhurta and a little more than 33 Sagaras. This has been said. It is the same for the three yellow (pink and white), but the maximum intervals are necessarily the innumerable matter cycles of existences (Pudgala Parivartana), Commentary, Interval means time spent in other thought-paints before regaining the one which was left. A soul born in Videha with one crore of Purya age, acquires black thought-paint at the age of 8 vears minus 6 Antar-muhurtas, then he changes into blue, grey, pale, pink and white gradually, each in one Antar-muhurta. Then

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GOMMATASARA. he becomes a saint with white thought-paint, retains it for the remaining life, and after death goes to Sarvarth-siddhi for 33 Sagars. There he keeps his white thought-paint. Then he is born a man and for one Antara-muhurta he remains in white paint. Then he begins to transform from white to pink, pale, grey and blue and black each in one Antara-muhurta. The interval for black is thus 33 Sagars, 1 crore Purva years minus 8 years and 10 Antar-muhurtas. This example will show interval of blue and grey also with, respectively, 2 and 4 Antara-muhurtas less than black. The intervals for the other three thought-paints is no doubt a long time, for only five sensed beings can have them. If a soul has to pass from one-sensed to 4-sensed lives, he can pass a long time there with only 3 bad thought-paints. After a long time, he may become again five-sensed with pale thought-paint. Sub-Chapter XV & XVI.-Modifications and quantity (Bhava and Alpa-Bahutva). bhAvAdo challessA odayiyA hoti appabahugaM tu / davvapamANe siddhaM idi lessA variNadA hoti // 555 // bhAvataH SaDlezyA audayikA bhavanti alpabahukaM tu / dravyapramANe siddhamiti lezyA varNitA bhavanti // 555 // 555. As to quality the six-thought-paints are due to the operation (of Karmas). Their quantity has been described as the number of (their) matter (in sub-chapter of number, Sankhya). Thus the paints are described. Commentary. The least number is of those with white thought-paint, yet It is innumerable. Its innumerable-fold is the number of those with pink thought-paint. Its numerable fold is the number of those with pale thought-paint. Its infinite fold is the number of souls with grey thought paint. A little more than this is the number of those with blue thought-paint and a little more than this is the number of souls with black thought-paint. kirahAdilessarAhayA saMsAraviNiggayA annNtsuhaa| siddhipuraM saMpattA alessiyA te muNeyavvA // 556 // kRSNAdilezyArahitAH saMsAravinirgatA anntsukhaaH| siddhipuraM sampAsA alezyAste jnyaatvyaaH||556 //

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280 THE SACRED BOOKS OF THE JAINAS. 556. Freed from thought-paints, black and others, having crossed (the ocean of mundane ) existences, possessed of infinite bliss, and having acquired the abode of liberation-such liberated souls or the non-vibratory omniscients, should be known to be Paintless (Aleshya). CHAPTER XVI. Capacity of liberation, (Bhavya margana). bhaviyA siddhI jo jIvANaM te havaMti bhavasiddhA / vivayA'bhavvA saMsArAdo Na sijyaMti // 557 // bhavyA siddhiryeSAM jIvAnAM te bhavanti bhavasiddhAH / tadviparItA abhavyAH saMsArAnna siddhyanti // 557 // 557. The souls whose liberation is to take place (or who have the capacity of liberation) are capable of liberation (Bhavya siddha or Bhavyas). The opposite to these (are) incapable of liberation (Abhavya). They are never liberated from mundane existence. Commentary, Souls as seen by omniscient are of two kinds, Bhavya, capable of liberation, and Abhavya, incapable of liberation. Even in Bhavyas, who have got the capacity, only those who will have favourable circumstances for making efforts for liberation can attain liberation, while those who will never have favourable circumstances will never be liberated. bhavvattassa joggA je jIvA te havaMti bhavasiddhA / hu malavigameziyamA tANaM kaNavalANamiva // 558 // bhavyatvasya yogyA ye jIvAste bhavanti bhavasiddhAH / na hi malavigame niyamAt teSAM kanakopalAnAmiva // 558 // 558. ( Some) would-be-liberated souls, who are cap - able of being liberated (Bhavyatva), are such that their dirt (of Karmic matter) like (the dirt of) golden ores (Kanakopala) will certainly never be removed. Naya je bhavvAbhavvA muttisuhAtIdAMta saMsArA / te jIvA gAyavvA va ya bhavvA abhavvA ya // 556 //

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GOMMATASARA. 281 na ca ye bhavyA abhavyA muktisukhA atiitaanntsNsaaraaH| te jIvA jJAtavyA naiva ca bhavyA abhavyAzca // 556 // 559. Those souls who are neither capable of liberation (Bhavya), nor incapable of liberation (Abhavya), but have the bliss of liberation (and are) beyond the cycle of infinite existence should be known to be neither Bhavya nor Abhavya. Commentary. The distinction of Bhavya and Abhavya apply only to the mundane souls. avaro juttANato abhavvarAsissa hodi parimANaM / teNa vihINo savvo saMsArI bhavvarAsissa // 560 // avaro yuktAnanta abhavyarAzerbhavati parimANam / tena vihInaH sarvaH saMsArI bhavyarAzeH // 560 // 560. The total number of souls incapable of liberation (Abhavya) is the minimum secondary infinite (Jaghanya Yuktananta). All the mundane souls minus these (is) the total (of) souls capable of liberation (Bhavya). Commentary. Mundane souls wander in 5 kinds of Parivartana, cycle of wandering: (1) Dravya-Parivartana, matter cycle. It is of two kinds, quasikarmic and karmic. No-karma, quasi-karmic cycle is the time which soul takes in the renewing exactly the same set of a particular number and quality of molecules, as it took once. Karmic cycle is the time taken in-renewing exactly the same set of a particu number and quality of 8 karmas, as the soul took in once. The time taken in both of these is called one matter cycle or dravya or pudgala parivartana. For example a soul takes on a body to day, with its quasi-karmic and karmic matter. It goes on changing both. When in the course of its changes, it again chances to take on a similar body with similar quasi-karmic and karmic matter, it is said to have completed one matter cycle (Dravya Parivartana). (2) Kshetra Parivartana. Space-Cycle. The time taken by

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282 THE SACRED BOOKS OF THE JAINAS. one soul in going once, round every single point of space in the universe consecutively, beginning from the foot of Mount Meru. (3) Kala Parivartana. Time-cycle,-a soul is born in the first samaya, or instant of an Avasarpini, then in the 2nd samaya of another (next or any other) Avasarpini, then in the 3rd samaya of a third, and so on; till in the last samaya it is born in the last samaya of a new Avasarpini. Similarly it must be born in Utsarpini. Then it must die in each samaya of the two eras, like the above. The time taken to go through all this is a Time-Cycle(KalaParivartama.) (4) Bhava-parivartana, Incarnation-cycle, a soul is born in hell with minimum age of 10,000 years. He is reborn again (after other births) in hell with 10,000 years ago. This goes on as many times as there are samayas in 10,000 years. Then he is reborn there with an age of 10,000 years, and one samaya, then with an age of 10,000 years and 2 samayas, and thus at every birth, he adds one samaya till he is born with the maximum age of 33 Sagaras. The time taken is called Hellish-Cycle. Similarly with the Celestial-Cycle; but there the minimum is 10,000 years and the maximum is only 31 Sagaras, up to the 9th Graiveyaka. In the sub-human and human-Cycles the minimum is one Antar-muhurta, and the maximum is 3 palyas. The procedure is the same as in the Hellish and Celestial-Cycles. The time taken in all these four cycles, is called one Incarnation-Cycle. (5) Bhava-Parivartana. Thought-Cycle. Innumerable units of soul's, Yoga-sthana, Vibratory activity make one Anubhaga-bandha-Adhyavasaya-sthana, or a degree of the passion which determines intensity of bondage. Innumerable xinnumerable, Anubhaga-bandhas make one Kashaya-dhya-vasaya sthana. 2. e., one degree of passion which determines the duration of bondage. Innumerable x innumerable Kashaya, etc., make one Jaghanya-sthiti-bandha, i. e., minimum duration of bondage in a rational wrong-believing person. This is Antah crore X crore sagars. One sthiti needs that the soul should pass through everyone of the innumerable Yoga-sthanas, to earn one Anubhaga-bandha and then so on, to earn one sthiti. Thus it should go up to the maximum duration of each one of the 8 Karmas, of course adding only one samaya at each step onwards from the minimum duration. When it has thus gone through the 8 karmas and their 148 divisions, it is said to have done one Thought-Cycle (Bhava-parivartana).

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GOMMATASARA: CHAPTER XVII. Right-belief Soul-quest (Samyaktva Margana.) chaSpaMcaNavavihANaM atthANaM jiNavarovaiTThANaM / ANAe ahigameNa ya sadahaNaM hoi sammattaM // 561 // SaTpaJcanavavidhAnAmarthAnAM jinavaropadiSTAnAm / AjJayA adhigamena ca zraddhAnaM bhavati samyaktvam // 561 // 561. Belief by authority (Ajna) or by acquisition through tuition ( Adhigama), of 6 (substances, Dravya) 5 embodied substances (Astikaya) and 9 categories (Padartha) as preached by the Great Conqueror is right-belief (Samyaktva). 283 chaddavvesu ya sAmaM uvalakkhavAya pratthakAlo / atthaNakhettaM saMkhA ThANasarUpaM phalaM ca have // 562 // SaDdravyeSu ca nAma upalakSaNAnuvAdaH astitvakAlaH / astitvakSetraM saMkhyA sthAnasvarUpaM phalaM ca bhavet // 562 // 562. Of the six substances (Dravyas), ( there) is a 7 fold treatment in sub-chapters. (1) Name (Nama,) (2) description or differentia (Upalashkana-anuvada), (3) Time of existence (Astitva Kala), (4) extent of existence ( Astitva Kshetra ), (5) Number (Sankhya), (6) description of degrees (Sthana svarupa), (7) Functions (Phala). Sub-Chapter I Name (Nama). jIvAjIvaM davvaM rUvArUvitti hodi patteyaM / saMsAratthA rUvA kammavimukkA arUvagayA // 563 // jIvAjIvaM dravyaM rUpyarUpIti bhavati pratyekam / saMsArasthA rUpiNaH karmavimuktA zrarUpagatAH || 563 || 563. Substances are living (souls, Jiva ), and nonliving (non-soul, Ajiva ), each ( of these ) is material (Rupi) and_immaterial (Arapi ). Mundane souls (are) material (Rupi). Souls free from Karmic matter (are) immaterial (Arupi.)

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284 THE SACRED BOOKS OF THE JAINAS. Commentary. Mundane souls are said to be material from the figurative point of view, because every spatial unit of a mundane soul is full of infinite Karmic material molecules. ajIveya ruvI puggaladavvANi dhamma idarovi / AgAsaM kAloviya cattAri rUviNo hoMti // 564 // jIveSu ca rUpINi pudgaladravyANi dharma itaropi / zrAkAzaM kAlopi ca catvAri rUpINi bhavanti / / 564 // 584. In the non-living, matter substances (Padgala Dravya_are) material (Rupi ). And the four, medium of motion (Dharma), and the other Medium of rest ( Adharma), Space (Akasha) and time (Kala) are immaterial (Arupi). Commentary. Padgula is so-called because it unites and forms into molecules and dissolves into particles, also it modifies in its attributes colour, smell, taste and touch. An atom is in a regular hexagonal. As substance it is one, as to modification, it is possible to say, that it has a six-fold modification from its six faces. Sub-Chapter II. - Description of Differentia. u jogo varaNacaU lakkhaNamiha jIvapoggalANaM tu / gadiThAgoggahavattaNakiriyuvayAro du dhammacaU // 565 // upayogo varNacatuSkaM lakSaNamiha jIvapudgalAnAM tu / gatisthAnAvagAhavartanakriyopakArastu dharmacaturNAm // 565 // 565. The differentia (Lakshana) of soul, matter and the four (other substances ), medium of motion (medium of rest, space and time respectively, are) attention (Upayoga); the four attributes, colour, (smell, taste and touch); auxiliary help in the activity of motion (of soul and matter), of rest (of soul and matter), giving place (to all substances); and of alteration (in substances ). gadiThAyoggahakiriyA jIvANaM puggalANameva have / dhammatiye hi kiriyA mukkhA puNa sAdhagA hoMti // 566 //

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GOMMATASARA. gatisthAnAvagAhakriyA jIvAnAM pudgalAnAmeva bhavet / dharmatraye na hi kriyA mukhyAH punaH sAdhakA bhavanti / / 566 / / 566. The activity of motion, rest and occupation of space is only in soul and matter (substances). In the three, medium of motion, ( and of rest and space, there is ) no (such) activity. But they are the important causes (of the three activities respectively). jattassa pahaM Thattassa asaNaM visagassa vasadI vA / gadiThANoggahakaraNe dhammatiyaM sAdhagaM hodi // 567 // yAtasya panthAH tiSThata zrAsanaM nivasakasya vasati / gatisthAnAvagAhakaraNe dharmatrayaM sAdhakaM bhavati // 567 // 567. ( Like ) the road for the traveller, seat for the sitter, and the house for the resident, the three, medium of motion (and of rest, and space) are the auxiliary causes in effecting motion, rest and giving of space (respectively). vattaNahedra kAlo vattaNaguNamaviya davvANacayesu / kAlAdhAreNeva yavahaMti hu savvadavvANi // 568 // vartanAhetuH kAlo vartanAguNamavehi dravyanicayeSu / kAlAdhAreNaiva ca vartante hi sarvadravyANi // 568 // 285 568. Time is the cause of alteration (Vartana). The attribute of altering is in all the (six) substances. And all subtances alter only by the support (Adhara) of time (substance). dhammAdhammAdariNaM agurugalahUgaM tu chahiM vivIhiM / hANIhiM vivaIto hAyaMto vaTTade jamhA // 566 // dharmAdharmAdInAma gurukalaghukaM tu SaDbhirapi vRddhibhiH / hAnibhirapi varddhamAnaM hIyamAnaM vartate yasmAt // 566 // 569. Because in the media of motion and rest, etc., (i. e., in the six substances ), ( there is an attribute of) in - dividuality (Agurulaghu, by means of which a substance never loses its own essential and peculiar attributes and

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286 THE SACRED BOOKS OF THE JAINAS. never acquires the peculiar and essential attributes of any other substance), (and this attribute of individuality) alters (Vartate) itself by increasing by 6 increases or by decreasing by (6) decreases in its infinitesimal degrees (Avibhaga Pratichheda). Commentary. In all substances whether pure or impure, natural modifications of 6 fold increase and 6 fold decrease in infinitesimal degrees of the common attribute of individuality do occur at every instant. It is due to this sort of change that we can attribute rise (Utpada), decay (Vyaya), and continuity (Dhrauvya) in pure souls (Siddhas), and to pure Space, time, media (substances) of motion and rest. These changes are called natural modifications (Svabhava Paryaya). For six-fold increase and decrease see Gatha 322 and those which follow. ya pariNamadi sayaM so Na ya pariNAmei aeNa maraNehiM / vivihapariNAmiyANaM havadi hu kAlo sayaM hedU // 570 // na ca pariNamati svayaM sa na ca pariNAmayati anyadanyaiH / vividhapariNAmikAnAM bhavati hi kAlaH svayaM hetuH // 570 // 570. Time never alters itself into the other ( 5 substances), nor does it change the other (substances into itself). . It is merely the auxiliary help to the other (substances) characterised by different kinds of alterations. kAlaM assiya davvaM sagasagapajjAya pariSadaM hodi / pAyAvadvANaM suddharaNaye hodi khaNamettaM // 571 // kAlamAzritya dravyaM svakasvakaparyAyapariNataM bhavati / paryAyAvasthAnaM zuddha nayena bhavati kSaNamAtram // 571 // 571. By the support of time, ( each) substance is altered in its own modifications. The duration of (each of these) modifications is an instant only from the pure real stand point (i. e., from the actual conditional stand-point, Riju sutra Paryayarthika naya). vavahAro ya viyappo bhedo taha pajjatti eyaho / vavahAra avAhidI Du vavahArakAlo du // 572 //

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GOMMATASARA. 287 vyavahArazca vikalpo bhedastathA paryAya ityekaarthH| vyavahArAvasthAnasthitihi vyavahArakAlastu // 572 // 572, Vyavahara, Vikalpa, Bheda and Paryaya (are) synonymous, (signifying modification). The duration of modification (Vyavahara) (is) practical time (Vyavahara Kala). avarA pajjAyaThidI khaNamettaM hodi taM ca samotti / dorAhamaNUNamadikamakAlapamANaM have so hu|| 573 // avarA paryAyasthitiH kSaNamAtraM bhavati sA ca samaya iti / dvayoraNvoratikramakAlapramANaM bhavet sa tu / / 573 // 578. The minimum duration of modification (Paryaya) is only an instant. That (alone is) Samaya (instant). It amounts to the time taken by one atom in passing over to the other (where two atoms are placed side by side in space). AvaliasaMkhasamayA sNkhejaavlismuuhmussaaso| sattussAsA thovo sattatthovA lavo bhnniyo||574|| AvalirasaMkhyasamayAH saMkhyeyAvalisamUha ucchvAsaH / saptocchvAsAH stokaH saptastokA lavo bhaNitaH // 574 // 574. A wink or Avali (consists of minimum-advancedinnumerable instants, Jaghanya yukta sankhyata samaya). Numerable Avalis together (makej one pulse-beat (Uchchhvasa), seven pulse-beats (make) one stoka. Lava is said to consist of seven stokas. aTTattIsalavA nAlI be nAliyo muhuttaM tu / egasamayeNa hINaM bhiNNamuhattaM tado sesaM // 575 // aSTatriMzaddhalavA nAlI dvinAliko muhUrtastu / ekasamayena hIno bhinnamuhUrtastataH shessH|| 575 // 575. Thirty-eight and a half Lava (make) one Nali (Ghadi=24 minutes). And two nalis (make) one Muhurta(=48 minutes). (One muhurta) minus one Samaya or

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288 THE SACRED BOOKS OF THE JAINAS. more (i, e., minus 2 or more instants till the result is one Avali and one Samaya) is one Bhinna or (Antar)-muhurta. Commentary. The minimum antar-muhurta is one Avali and one Samaya. Then follow innumerable medium Antar-muhurtas. The maximum is one muhurta minus one Samaya. divaso pakkho mAso uDu ayaNaM vastamevamAdI hu| saMkhejjAsaMkhajjANaMtAo hodi vvhaaro||576 // divasaH pakSo mAsa RturayanaM varSamevamAdirhi / saMkhyeyAsaMkhyeyAnantA bhavati vyvhaarH|| 576 // 576. (30 Muhurtas make) one day (and night). (15 days and nights make) one fortnight, (2 fortnights make) one month. (2 months make) one season (Ritu), (3 seasons or Ritu make) one half year (Ayana). (2 ayana make) one year, and there are other (measures of time), the numer. able, innumerable and infinite divisions of practical time (Vyavahara Kala). kvahAro puNa kAlo mANusakhettamhi jANidavyo du| joisiyANaM cAre vavahAro khalu samANotti // 577 // vyavahAraH punaH kAlo mAnuSakSetre jJAtavyastu / jyotiSkANAM cAre vyavahAraH khalu samAna iti // 577 // 577. But this practical time (Vyavahara Kala) should be known in the human region (2) continents up to the Manushottara Mountain); because the practical (time) corresponds to the movements of the stellars (with their abodes Vimana). vavahAro puNa tiviho tIdo vadaMtago bhavisso du / tIdo saMkhejjAvalihadasiddhANaM pamANo du||578 // vyavahAraH punastrividha atIto vartamAno bhaviSyaMstu / atIta: saMkhyeyAvalihatasiddhAnAM pramANaM tu // 578 // 578. Practical time is further of 3 kinds, past, present and future. Past time (is equal) to the number of

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GOMMATASARA. 289 - - -- the liberated souls multiplied by numerable winks (Avalis). Commentary, In every period of 6 months and 8 instants, 608 souls leave the primitive common, or Nitya Nigoda, condition; and the same number of souls, enter the abode of liberation from the 2 continents. The number of siddhas or liberated souls is infinite part of the total of all the souls (mundane and liberated). 6 months and 8 Samayas being reduced to Avalis and divided by 608 would be the numerable Avali mentioned in the gatha. It would be noticed that the numerable Avalis in the Gatha are constant. They do not vary. They represent the average time for one soul to attain liberation. The number of liberated souls increases every 6 months and 8 instants by 608. This explains the ever-increasing-length of past time by the constant number of of Avalis. samayo hu vaTTamANo jIvAdo savvapuggalAdo vi / bhAvI aNaMtaguNido idi vavahAro have kAlo // 576 // samayo hi vartamAno jIvAt sarvapudgalAdapi / bhAvI anantaguNita iti vyavahAro bhvetkaalH|| 576 // 579. The present is one instant. The future practi. cal time is infinite times (the total of all) souls and all matter (substances). kAloci ya vavaeso sabbhAvaparUvo havadi nnicco| upparaNappaddhaMsI avaro dIhaMtarahAI // 580 // kAla iti ca vyapadezaH sadbhAvaprarUpako bhavati nityH| utpannapradhvaMsI aparo dIrghAntarasthAyI // 580 // 580. And the very name "Time" (Kala) itself is an index to the (Time) substance itself, (which as a substance is) permanent, (but) rises and decays (as regards its modifications). And the other (i. e., practical time rises and decays like present time, but is) of a very long duration (as past and future). Sub-Chapter III.-Time of existence (Sthiti). chahavvAvaThANaM sarisaM tiykaalatthpjjaaye| veMjaNapajjAye vA milide tANaM ThidittAdo // 581 //

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290 THE SACRED BOOKS OF THE JAINAS. SaDdravyAvasthAnaM sadRzaM trayakAlArthaparyAye / vyaJjanaparyAye vA milite teSAM sthititvAt // 581 // 581. The time of existence of the six substances is. the same, (for all ). Its duration is got by adding together their modifications in attributes (Artha Paryaya) and their modifications in space (Vyanjana Paryaya) in all the three times (present, past and future). yadaviyammi je atthapajjayA viyaNapajjayA cAvi / tIdANA gadabhUdA tAvadiyaM taM havadi davvaM // 582 // ekadravye ye paryAyA vyaJjanaparyAyAzcApi / atItAnAgatabhUtAH tAvattad bhavati dravyam // 582 // 582. Whatever modifications take place in a substance in its attributes (Artha Paryaya) or in space (Vyanjana Paryaya) in the past, the future and (the present), they constitute the substance. Commentary. A substance is nothing separate from, but is merely the name of the sum total of its attributes and modifications. Sub-Chapter IV.-Extent of existence (Kshetra). AgAsaM vajjittA savve logammi ceva rAtthi bahiM / vAvI dhamAdhammA avaTTidA acalidA NiccA // 583 // zrAkAzaM varjayitvA sarvANi loke caiva na saMti bahiH / vyApino dharmAdharmo avasthitAvacalitau nityau // 583 // 583. Except space, all the substances exist only in the universe (Loka), not beyond it (i. e., in the non-universe). (And the substances ), media of motion and rest (Dharma and Adharma ) are (all) pervading (vyapi ), fixed (Avasthita), un-quivering ( Achalita in their units, Pradeshas), and permanent. Commentary. Support is of 3 kinds, (1) tactile (Aupashleshika), wherein the supporter and the supported touch each other, as the book is on the

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GOMMATASARA. 291 table; (2) Local (Vaishayika), as John is in London, or the sun is in the sky; (3) Pervasive (Abhivyapaka) as there is oil in linseed, juice in lemon. ____Media of motion and rest are all-pervasive in the space of universe (Lokakasha). logassa asaMkhejjadibhAgappahurdi tu savvalogotti / appapadesavisappaNasaMhAre vAvaDo jIvo // 584 // lokasyAsaMkhyeyabhAgaprabhRtistu sarvaloka iti / AtmapradezavisarpaNasaMhAre vyApRto jIvaH // 584 // . 584. By the expansion and contraction of its units (Pradesha) one soul expands from an innumerable part of the universe etc., up to the whole universe. Commentary, The minimum body is that of a completely undevelopable fine common soul. The maximum is of the great fish in the (Svayambhuramana, the last ocean. One soul in omniscient overflow can expand up to the extent of the whole universe. poggaladavvANaM puNa eyapadesAdi hota bhjnnijjaa| ekeko du padeso kAlANUNaM dhuvo hodi // 585 // pudgaladravyANAM punarakapradezAdayo bhavanti bhjniiyaaH| ekaikastu pradezaH kAlAdhUnAM dhruvo bhavati // 585 // 585. (The extents) of the matter substances, (atom, molecules etc., etc.) are one spatial unit, etc., as necessary, (up to the whole universe). (And the extent) of (each) of the atoms of time (Kalanu) is permanent i.e., one spatial unit (Pradesha). Commentary. " As necessary' means that some combinations of atoms of matter in their molecular form may occupy lesser spatial units than the number of their constituent atoms. saMkhejjAsaMkhejjANaMtA vA hoti pogglpdesaa| logAgAseva ThidI egapadeso aNussa have // 586 // saMkhyeyAsaMkhyeyAnantA vA bhavanti pudglprdeshaaH|| lokAkAze eva sthitirekapradeza praporbhavet // 586 //

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292 THE SACRED BOOKS OF THE JAINAS. .588. (The molecules of) matter (substance) are (composed) of numerable, innumerable, and infinite atoms. (Their) existence (is) in the universe only. (But the existence) of an atom is in one spatial unit (Pradesha) alone. logAgAsapadesA chadavvehiM phuDA sadA hti| savamalogAgAsaM aNNehi vivajjiyaM hodi // 587 // lokAkAzapradezAH SaDdravyaiH sphuTAH sadA bhavanti / sarvamalokAkAzamanyairvivarjitaM bhavati // 587 // 587. The spatial units(Pradesha) of the universe are always packed full with the six substances. And the whole non-universe is without all the other (substances except space). Sub-Chapter V.-Number (Sankhya). jIvA aNaMtasaMkhANaMtaguNA puggalA hu tatto du| dhammatiyaM ekeka logapadesappamA kAlo // 588 // jIvA anantasaMkhyA anantaguNAH pudgalA hi tatastu / dharmatrayamekaikaM lokapradezapramaH kAlaH // 588 // 588. The number of souls (is) infinite. Infinite times of that (is the number of) matter (substances). And the three, (the two) media of motion (and rest, and space are) each, one (in number). Time (is equal to) the number of the (innumerable) spatial units of the universe. logAgAsapadese ekeke jeTThiyA hu ekekA / rayaNANaM rAsI iva te kAlANU muNeyavvA // 586 // lokAkAzapradeze ekaike ye sthitA hi ekaikAH / ratnAnAM rAziriva te kAlANavo mantavyAH // 586 // 589. In each spatial unit of the universe, they, i.e., the (points of time) are certainly fixed one by one like a heap of jewels. Those points of time (Kalanu) should be known (to be innumerable).

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GOMMATASARA. 298 vavahAro puNa kAlo poggldvvaadnnNtgunnmetto| tatto aNaMtaguNidA AgAsapadesaparisaMkhA // 56 // vyavahAraH punaH kAlaH pudgldrvyaadnntgunnmaatrH| tata anantaguNitA aaakaashprdeshprisNkhyaa|| 510 // 590. But the practical time is infinite times the matter substances. And the infinite times of that (is) the number of the spatial units (Pradesha) in space (universe and non-universe). logAgAsapadesA dhmaadhmmegjiivgpdesaa| sarisA hu padeso puNa paramANuavahidaM khettaM // 561 // lokAkAzapradezA dhrmaadhmaikjiivgprdeshaaH|| sahazA hi pradezaH punaH paramANvavasthitaM kSetram // 561 // 591. The spatial units of the universe, and the units (Pradesha) of media of motion (Dharma) and rest (Adharma) and of one soul are equal (in number). And a spatial unit (Pradesha) is the space occupied by an (indivisible), atom. Sub-Chapter VI.--Description of degrees (Sthana svarapa). savvamarUvI davvaM avahidaM acaliA pdesaavi| rUvI jIvA caliyA tiviyappA hoti hu padesA // 562 // sarvamarUpi dravyamavasthitamacalitAH pradezA api / rUpiNo jIvAzcalitAstrivikalpA bhavanti hi prdeshaaH||562|| 592. All the immaterial substances (are) fixed, and their units (Pradesha) also (are) un-quivering. The material (mundane) souls quiver and (their) units are of 3 kinds. Commentary. Three kinds -quivering (chala), non-quivering (Achala) quivering and non-quivering (Chalaehala). In transmigration the units of souls are all quivering (Chala). In a non-vibratory omniscient (Ayogakevali) and in a siddha (liberated Soul), they are all non-quivering

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294 THE SACRED BOOKS OF THE JAINAS. (Achala). In the other mundane souls they are quivering-nonquivering; i.e., all the units quiver from birth to death except the 8 central units which do not quiver. All the same, every unit of soul is bound by Karmic matter. But the bondage is due to the nature of vibration (Yoga capacity to draw in molecules) and not to their being quivering. Therefore these 8 units do not quiver but are bound by Karmic matter. poggaladavvamhi aNU saMkhejjAdI havaMti calidA hu| carimamahakkhaMdhammi ya calAcalA hoti hu padesA // 563 // pudgaladravye aNavaH saMkhyAtAdayo bhavanti calitA hi / caramamahAskandhe ca calAcalA bhavanti hi prdeshaaH|| 563 // 593. In the matter substance, atoms (and molecules of) numerable, etc. (i.e., of innumerable and infinite atoms). are (all) quivering. But the atoms (Pradesha-Parmanu) in the last maximum molecule (Mahaskandha) are quivering and non-quivering ; (as in it, some atoms quiver and others do not). aNusaMkhAsaMkhejANaMtA ya agejagehi aNtriyaa| AhAratejabhAsAmaNakammaiyA dhuvakkhaMdhA // 564 // aNusaMkhyAsaMkhyAtAnantAzca agraahyaabhirntritaaH| zrAhAratejobhASAmanaH kArmaNA dhruvaskandhAH // 564 // sAMtaraNiraMtareNa ya suNNA patteyadehadhuvasuNNA / bAdaraNigodasuNNA suhamaNigodA Nabho mahakkhaMdhA // 565 // sAntaranirantarayA ca zUnyA prtyekdehdhruvshuunyaaH| bAdaranigodazUnyAH sUkSmanigodAna bhomahAskandhAH // 565 // 594-95. (There are 23 kinds of molecules-Vargana):1.Atom (-anu vargana), 2.Numerable (-atoms-molecule, Sankhyatanu-Vargana), 3.Innumerable (-atoms-molecule, Asankhyatanu-Vargana), 4. Infinite(-atoms-molecule, Anantanu-Vargana),

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* GOMMATASARA. 295 5. Assimilation(-molecule, Ahara-Vargana), 6.Unreceivable(-molecule, Agrahya-Vargana), 7. Electric(molecule, Taijasa-Vargana), 8.Unreceivable(-molecule, Agrahya-Vargana), 9.Speech(-molecule, Bhasha-Vargana), 10.Unreceivable(-molecule Agrahya-Vargana), 11.Mind(-molecule, mano-Vargana), 12. Unreceivable(-molecule, Agrahya.Vargana), 13.Karmic(-molecule, Karmana-Vargana). 14.Fixed(-molecule Dhruva-Vargana), 15.Inter-non-inter (-molecule Santara-nirantara-Vargana), 16. Indifferent(-molecule, Shunya-Vargana), 17. Individual-body(-molecule, Pratyeka Sharira-Vargana), 18.Fixed-indifferent(-molecule, Dhruva Shunya-Vargana), 19. Gross-common body(-molecule, Vadara Nigoda-Vargana), 20.Indifferent(-molecule, Shunya-Vargana), 21. Fine-common-body(-molecule, Sukshma Nigoda-Vargana), 22.Sphere(-molecule, Nabho-Vargana), and 32 Great (-molecule, (Maha-skandha-Vargana). paramANuvaggaNammi Na avaskassaM ca sesage asthi / gejhamahakkhaMdhANaM varamahiyaM sesagaM guNiyaM // 566 // paramANuvargaNAyAM na avarotkRSTaM ca zeSake asti / grAhyamahAskandhAnAM varamadhikaM zeSakaM guNitam // 566 // 596, There is no minimum and maximum in the atom molecules (Parmanu-Vargana), but they are in the rest, In the (5) receivable (i.e. assimilation Ahara; electric, Taijasa; speech, Bhasha; mind, mana; and Karmana molecules) and in the great molecule Maha-skandha, the maxi. mum (is got) by adding (the proper quotient to the minimum). In the others, it is got) by multiplication.

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296 THE SACRED BOOKS OF THE JAINAS. siddhANaMtimabhAgo paDibhAgo gejgANa jevahaM / pallAsaMkhejjadimaM aMtimakhaMdhassa jevaDhaM // 567 // siddhAnantimabhAgaH pratibhAgo grAhmANAM jyeSThArtham / palyAsaMkhyeyamantimaskandhasya jyeSThArtham // 567 // 597. For the maximum of the receivable ( 5 molecules) the divisor is an infinite part of (the total number of) liberated souls, and for the maximum of the last Great molecule (it is) an innumerable part of a Palya. Commentary. The minimum of each of the 5 receivable molecules should be divided by infinite part of liberated souls, and the quotient should be added to the minimum to obtain the maximum of each. The minimum of great molecule should be divided by innumerable part of a Palya, the quotient should be added to the minimum to obtain its maximum. saMkhejAsaMkheje guNagAro so du hodi hu ate / cattAri asuvi siddhANamAMtimo bhAgo // 568 // saMkhyAtA saMkhyAtAyAM gukAraH sa tu bhavati hi anantAyAm / catasRSu agrAhyAsvapi siddhAnAmanantimo bhAgaH // 568 // 598. In the numerable-(atom molecules) and in the innumerable-(atom molecules), the multiplier is (its maximum divided by its minimum), and that for the infiniteatom molecules and the 4 unreceivable molecules is the infinite part of the liberated souls. jIvAdasaMtaguNo dhuvAditirahaM asaMkhabhAgo du / pallassa to tatto asaMkhaloga vahido miccho // 566 // jIvAdanantaguNo dhruvAditisRNAmasaMkhya bhAgastu / palyasya tatastata asaMkhyalokAvahito mithyaH // 566 // 599. (The multiplier ) for the three fixed (Dhruva, inter-non-inter Santara nirantara, and indifferent Shunya molecules, (is) the infinite times (the total number of) the souls, and for the next (i.e. individual-body-molecule Pratyek-Sharira Vargana is) an innumerable part of a Palya,

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GOMMATASARA 297 and then (for the fixed-indifferent molecule Dhruva Shunya Vargana) is (the number of) wrong (believing souls) divided by innumerable into innumerable spatial units of the universe. seddhiisuuiipllaajgpdraasNkhbhaaggunngaaraa| appappaNaavarAdo ukkasse hoti NiyameNa // 600 // shrenniisuuciiplyjgtmtraasNkhybhaaggunnkaaraaH| prAtmAtmanAvarAdutkRSTa bhavanti niyamena // 600 // 600. An innumerable part of the base line of universe (Jagat-shreni), linear finger (Suchiangula), Palya, and basic area of universe (Jagat Pratara) necessarily become multipliers of the minima to (produce) the maxima (respectively of Gross common, Vadara Nigoda; indifferent, Shunya; fine-common, Sukshma Nigoda; and sphere, Nabho, molecules). hehimaukssaM puNa rUvAhiyaM uvarimaM jaharaNaM khu| idi tevIsaviyappA puggaladavvA hu jiNadiTThA // 601 // adhastanotkRSTaM puna: rUpAdhikamuparimaM jaghanyaM khalu / ititrayoviMzativikalpAnipudgaladravyANi hi jindRssttaani||601|| 601. (From the second to the 23rd molecule) each is one more than the maximum of the one immediately preceding it. Thus matter substances with their 23 kinds have been described by the Conqueror (Jina). Commentary. Among the 23 kinds of molecules, the first kind of atom-molecules have no minimum and maximum divisions, because each atom is its one separate molecule. The other 22 kinds of molecules have minimum, medium and maximum divisions. The minimum and maximum are shown below, between these two there are many medium divisions of successive increase of one atom. (1) Numerable-atom-molecule, Sankhyatanu Vargana. Minimum is a molecule of 2 atoms, maximum is a molecule of highest number of numerable. . (2) Innumerable-Atom-molecule, asankhyatanu Vargana - minimum is a molecule of minimum-plenary innumerable, Jaghanya

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298 THE SACRED BOOKS OF THE JAINAS. Parita-Sankhyata atoms and maximum is a molecule of maximum innumerable x innumerable, Asankhyata ---sankhyata atoms. (3) Infinite-atom-molecule, Anantanu-Vargana-minimum is a molecule of minimum-plenary-infinite, Jaghanya-Paritananta atoms. The maximum is its minimum multiplied by infinite part of liberated souls. (4) Assimilation--molecule, Ahara-Vargana. Its minimum is the maximum of the last plus one atom and its maximum is its minimum plus the quotient obtained by dividing its minimum by the infinite part of liberated souls. (5) Unreceivable-molecule, Agrahya-Vargana. Its minimum is the maximum of the last, plus one atom. Its maximum is its minimum multiplied by infinite part of liberated souls. (6) Electric-molecule, Taijasa-Vargana. Its minimum is the maximum of the last, plus one atom and its maximum is its minimum plus the quotient obtained by dividing its minimum by infinite part of liberated souls. (7) Unreceivable-molecule, Agrahya-Vargana. The minimum is the last, plus one. The maximum is the minimum multiplied by the infinite part of liberated souls. (8) Speech-molecule, Bhasha-Vargana. The minimum is the last, plus one atom and the maximum is its minimum plus the quotient obtained by dividing its minimum by infinite part of liberated souls. (9) Unreceivable-molecule, Agrahya-Vargana. The minimum is the maximum of the last, plus one atom. The maximum is its minimum multiplied by the infinite part of the liberated souls. 10) Mind-molecule, Mano-Vargana. The minimum is the maximum of the last, plus one atom, and the maximum is its minimum plus the quotient obtained by dividing its minimum by the infinite part of the liberated souls. (11) Unreceivable-molecule, Agrahya-Vargana. The minimum is the maximum of the last, plus one, and the maximum is its minimum multiplied by infinite part of the liberated souls. (12) Karmic-molecule, Karmana-Vargana. The minimum is the number of molecules of the maximum of the last, plus one, and the maximum is its minimum plus the quotient obtained by dividing its minimum by infinite part of the liberated souls. (13) Fixed-molecule, Dhruva-Vargana. The minimum number is the maximum of the last plus one and the maximum is its minimum multiplied by the infinite times the number of souls.

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GOMMATASARA. (14) Inter-non-inter-molecule, Santara-nirantara-Vargana. The minimum is the maximum of the last, plus one, and the maximum is its minimum multiplied by infinite times the number of souls. (15) Indifferent-molecule, Shunya-Vargana. The minimum is the maximum of the last, plus one and the maximum is its minimum multiplied by infinite times the number of souls. (16) Individual-body-molecule, Pratyeka-Sharira-Vargana. The minimum is the maximum of the last plus one. It is the number of Karmic and quasi-Karmic molecules with their attendant atoms (Visra Sopachaya) in the body of a non-vibrating omniscient in its last instant, i. e., just before liberation, but in one whose age was one crore of Purva years and who became an ascetic at the age of 8 years and one antar-muhurta; and who remained a vibratory omniscient for a little less than one crore Purva years. It is a group of physical, electric and Karmic molecules found in Him. The maximum is its minimum multiplied by an innumerable part of a Palya (17) Fixed-indifferent molecule, Dhruva-Shunya-Vargana. Its minimum is the maximum of the last, plus one; and its maximum. is its minimum multiplied by the quotient obtained by dividing the total of wrong-believing souls by innumerable x innumerable units of universe. 299 Vadara-Nigoda-Vargana. (18) Gross-common-molecule, The minimum is the maximum of the last, plus one and the maximum is its minimum multiplied by an innumerable part of base line of universe, Jagata-Shreni. (19) Indifferent-molecule, Shunya-Vargana. The minimum is the maximum of the last plus one and the maximum is its minimum multiplied by innumerable part of a linear finger (Suchiangula). (20) Fine-common-molecule, Sukshma-Nigoda Vargana. The minimum is the maximum of the last, plus one. The maximum is its minimum multiplied by innumerable part of a Palya. (21) Sphere-molecule, Nabho-Vargana. The minimum is the maximum of the last plus one and the maximum is its minimum multiplied by an innumerable part of basic area of universe (JagatPratara). Maha-skandha Vargana. (22) Great-molecule-molecule, The minimum is the maximum of the last, plus one and the maximum is its minimum plus the quotient obtained by dividing its minimum by an innumerable part of a Palya. puDhavI jalaM ca chAyA cauriMdiyavisayakammaparamANU / chavihabheyaM bhaNiyaM poggaladavvaM jiNAvarehiM // 602 //

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300 THE SACRED BOOKS OF THE JAINAS. pRthvI jalaM ca chAyA caturindriyaviSayakarmaparamANavaH / SaDvidhabhedaM bhANitaM pudgaladravyaM jinavaraiH // 602 // 602. Earth, water, shade, objects of the four senses (touch, taste, smell and hearing), Karmic matter, and an atom, (are examples of) the six divisions of matter subs. tance as described by the Conquerors. bAdarabAdara bAdara bAdarasuhumaM ca suhamathUlaM ca // suhumaM ca suhumasuhumaM dharAdiyaM hodi chabbheyaM // 603 // vAdaravAdaraM bAdaraM bAdarasUkSmaM ca sUkSmasthUlaM ca / sUkSmaM ca sUkSmasUkSmaM dharAdikaM bhavati SaDbhedam // 603 // 603. Gross-gross (Vadara Vadara), gross (Vadara), gross-fine (Vadara Sukshma), fine-gross Sukshma.Vadara), Fine (Sukshma), and fine-fine (Sukshma-Sukshma) are the six kinds, 'of which) earth, etc., (in the last gatha are examples). khadhaM sayalasamatthaM tassa ya addhaM bhaNaMti desotti / addhaddhaM ca padeso avibhAgI ceva paramANU // 604 // skandhaM sakalasamartha tasya cAdha bhaNanti dezamiti / arddhAddhaM ca pradezamavibhAginaM caiva paramANum // 604 // 604. (They) describe the molecule (skandha as) complete all round, (sakala samartha); its half as Desha; half of its half as Pradesha ; and (that which is) indivisible, as an atom (Parmanu). Commentary. The word "molecule" will apply down to half a molecule plus an atom. From half a molecule up to one-fourth plus one atom will be called Desha; and Pradesha will include one-fourth of a molecule down to a molecule of 2 atoms. Sub-Chapter VII.-Function (Phala). gadiThANoggahakiriyAsAdhaNabhUdaM khu hodi dhammatiyaM / vattaNakiriyAsAhaNabhUdo NiyameNa kAlo du||605||

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GOMMATASARA. gatisthAnAvagAha kriyAsAdhanabhUtaM khalu bhavati dharmatrayam / vartanAkriyAsAdhanabhUto niyamena kAlastu // 605 // 605. The auxiliary causes of the activity of motion and rest, and of occupying space are certainly the three media of motion, ( Dharma ), rest, Adharma, and space Akasha) And the auxiliary cause of the activity of alteration (Vartana) is necessarily time. aNNorANuvayAreNa ya jIvA vahaMti puggalAgi puNo / dehAdINivvattaNakAraNabhUdA hu khiyameNa // 606 // anyonyopakAreNa ca jIvA vartante pudgalAH punaH / dehAdinirvartanakAraNabhUtA hi niyamena / / 606 // 606. (Mundane) souls undergo alteration as they affect each other. And matters (are necessarily the auxiliary)causes in the making of body, etc. (And matters, also affect each other). 301 AhAravaggaNAdo tiriNa sarIrANi hoMti ussAso / ssiAsoviya tejovaggaNakhadhAdu tejaMgaM // 607 // AhAravargaNAtaH trINi zarIrANi bhavanti ucchvAsaH / nizvAsopi ca tejovargaNAskandhAttejoGgam // 607 // 607. By assimilative molecules (Ahara Vargana), the three (physical, fluid and assimilative or Aharaka) bodies are (made), and also inhalation ( and exhalation are caused), And by the molecules of electric matter, the electric body (is formed). bhAsamavaggaNAdo kameNa bhAsA maMca kammAdo / vihammadavvaM hoditti jihiM siddihaM // 608 // bhASA manovargaNAtaH krameNa bhASA manazca kArmaNataH / aSTavidhakarmadravyaM bhavatIti jinairnirdiSTam // 608 // 608. By the speech and mind molecules respectively (are formed) speech and mind. And of karmic (molecules) eight kinds of karmic matter are made. It has been said by the Conquerors.

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802 THE SACRED BOOKS OF THE JAINAS. giddha lakkhattaM baMdhassa ya kAraNaM tu eyAdI / saMkhejjAsaM khejjAgatavihA giddhalukkhaguNA // 606 // snigdhatvaM rUkSatvaM bandhasya ca kAraNaM tu ekAdiH / saMkhyeyAsaMkhyeyAnantavidhAH snigdharUkSaguNAH // 606 // 609. Smoothness and roughness (are ) the causes of union (of atoms into molecules). The degrees (Guna or (Avibhaga Pratichheda) of smoothness and roughness (in matter are) of many kinds, from one to numerable, innumerable and infinite. eyaguNaM tu jahaNaNaM ddhittaM viguNatiguNasaMkhejjA / saMkhejAtaguNaM hodi tahA rukkhabhAvaM ca // 610 // ekaguNaM tu jaghanyaM snigdhatvaM dviguNatriguNasaMkhyeyA'- / saMkhyeyAnantaguNaM bhavati tathA rUkSabhAvaM ca // 610 // 610. The minimum of smoothness (is) one degree (Guna Avibhaga Pratichheda ) and (for the rest, we have ) 2 degrees, 3 degrees numerable, innumerable and infinite degrees. Same of the quality of roughness. evaM guNasaMjuttA paramANu AdivaggaNammi ThiyA / joggadugANaM baMdhe dohaM baMdho have khiyamA // 611 // evaM guNasaMyuktAH paramANava AdivargaNAyAM sthitAH / yogyadvikayoH bandhe dvayorbandho bhavenniyamAt // 611 // 611. Thus atoms having (different) degrees (of smoothness_and_roughness) are found (only) in the first, Atommolecule (Anu-Vargana). By the union of two suitable (atoms), necessarily the fusion of two atoms (into one molecule) takes place. siddhagiddhA ya bajyaMti rukkharukkhA ya poggalA / giddhalukkhA ya bajyaMti rUvArUvI ya poggalA // 612 // farafagdhA na badhyante rUkSarUtAzca pudgalAH / snigdharUkSAzca badhyante rUpparUpiNazca pudgalAH / / 612 //

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GOMMATASARA. 803 612. Smooth with smooth and rough with rough do not unite (always). The smooth and rough atoms unite (i.ee where there is the difference of 2 degrees in the smooth and rough uniting atoms). The atoms are similar in degree (Rupi) and dissimilar (Arupi). NiddhidarolImajjhe visarisajAdissa samaguNaM ekaM / rUvitti hodi saraNA sesANaM tA arUvitti // 613 // snigdhetarAvalImadhye visadRzajAteH samaguNa ekaH / rUpIti bhavati saMjJA zeSANAM te arUpiNa iti // 613 // 613. Among the series of smooth and rough (atoms), an atom with equal degrees of smoothness and roughness is named Rupi, and the rest are Arupi. doguNaNiddhANussa ya doguNalukkhANugaM have ruuvii| igitiguNAdi arUvI rukkhassavi taM va idi jANe // 614 // dvipasnigdhANozca dviguNarUkSANuko bhavet ruupii| . ekatriguNAdiH arUpI rUkSasthApi tad ca iti jaaniihi||614|| 614. From the point of view of atom with two degrees of smoothness, an atom with two degrees of roughness is (similar) Rupi; and (an atom with) one, three and other degrees, (dissimilar) Arupi. Know the same of rough also. piddhassa Ni Na durAhieNa lukkhassa lukkheNa duraahienn| NiddhassalukkheNa haveja baMdhojahaeNavajje visame samevA // 615 // snigdhasya snigdhena dvayadhikena rUkSasya rUkSeNa dvayadhikena / snigdhasya rUkSaNa bhavedvandho jaghanyavaye viSame same vA // 615 // 615. A smooth (atom) unites with a smooth (one) with 2 more (degrees of smoothness); rough, with rough having 2 more (degrees of roughness): Smooth (atom unites) with rough (atom); (and rough with smooth with 2 more degrees); (an atom) with minimum (viz. one degree) being excepted. (The union is between degrees) in an odd or even (series, as 3, 5, 7, 9, 11 etc. and 2, 4, 6, 8, 10 etc.).

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304 THE SACRED BOOKS OF THE JAINAS. Niddhidare samAvisamA dottigAdIduuttarA hoti / ubhayevi ya samavisamA sarisidarA hoti patteyaM // 616 // snigdhetarANAM samaviSamA dvivyAdayaH-yuttarA bhavanti / ubhayepi ca samaviSamA sahazetare bhavanti pratyekam // 616 / / 616. In the smooth and the other (i.e. rough degrees both) even (sama) and odd (vishama) (series) two, three, etc., increase by two (each). And in each of the two (smooth and rough) even and odd (series), there are similar (Rupi) and the other (dissimilar Arupi). dottigapabhavaduuttaragadesaNaMtaradugANa baMdho du| Niddhe lukkhevi tahA vi jahaeNubhayevi savvattha // 617 // dvitriprabhavadyuttaragateSvanantaradvikayoH bandhastu / snigdhe rUkSepi tathApi jaghanyobhayepi sarvatra / / 617 // 617. Proceeding beyond (atoms of) 2, 3 and more (degrees), union would occur (in case of) difference of 2 degrees, between (them) whether, they be smooth or rough, or both (smooth and rough). Still an (atom of) minimum (degrees does not unite) anywhere. Commentary. Atoms unite together with the difference of 2 degrees. A smooth atom of two degree will unite with a smooth or rough atom of 4 degrees only. Similarly an atom of 3 degrees of roughness will unite with that of 5 degrees of roughness or smoothness only. Atoms having one degree of smoothness or roughness will never unite. NiddhidaravaraguNANa saparahANevi Nedi baMdhaTuM / bahiraMtaraMgaheduhi guNaMtaraM saMgade edi // 618 // snigdhetarAvaraguNANuH svaparasthAnepi naiti bandhArtham / pahirantaraGgahetubhirguNAntaraM saMgate eti // 618 // 618. An atom with minimum degree of smoothness or other(i.e, roughness) is never fit for union in its own place or in the other. It unites (if there is a proper) change in its degree (of smoothness or roughness) owing to external and internal causes. AA

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GOMMATASARA. Commentary. An atom as long as it has got only one degree of smoothness or roughness will neither unite with another atom with one degree nor with other atoms of more degrees. But when degrees of smoothness or roughness are increased in that very atom owing to internal capacity of change and auxiliary cause of other substances, it becomes fit for bondage with other atoms possessing 2 degrees in excess. riddhidaraguNA ahiyA hoNaM pariNAmayaMti baMdhammi / saMkhejA saMkhejjAraMgata padesANa khaMdhANaM // 616 // snigvetaraguNA adhikA hInaM pariNAmayanti bandhe / saMkhyeyAsaMkhyeyAnantapradezAnAM skandhAnAm // 616 // 619. In molecules of numerable, innumerable, and in - finite atoms, (the atoms) with greater degrees of smoothness or other (i. e. roughness) when uniting, alter (atoms of) lesser (degree) to their own kind). Commentary. This gatha shows that there is the same rule for the union of molecules also. A molecule of 500 degrees will unite with another of 502 only, neither more nor less. Any atom or molecule uniting with another of less degrees than two will transform it into its own kind. When a rough atom with 25 degrees unites with a smooth atom of 23 degrees, the united molecule will be a rough molecule. davvaM chakkamakAlaM paMcatthI kAyasAriNadaM hodi / kAle padesapacayo jamhA sthitti siddihaM // 620 // dravyaM SaTkamakAlaM paJcAstikAyasaMjJitaM bhavati / kAle pradezamacayo yasmAnnAstIti nirdiSTam || 620 // 805 620. The six substances excepting time are named 5 embodied substances (Pancha-Astikaya), because in time (there is no grouping of units (Pradesha ). It has been said. raNava ya padatthA jIvAjIvA tANaM ca puNyapAvadugaM / Asava saMvara NijjarabaMdhA mokkho ya hoMtitti // 621 // nava ca padArthA jIvA ajIvAsteSAM ca puNyapApadvayam / zrAsravasaMvaranirjarAbandhA mokSazca bhavantIti // 621 //

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306 THE SACRED BOOKS OF THE JAINAS. 621. The nine categories (Padartha) are souls (Jiva), non-souls (Ajiva), and by their (union) the two merit (Punya), (and) demerit (Papa), and inflow (Asrava), stoppage (Samvara), shedding (Nirjara), bondage (Bandha) and liberation (Moksha). jIvadugaM uttaTuM jIvA puNNA hu smmgunnshidaa| vadasahidAvi ya pAvA tavvivarIyA havaMtitti // 622 // jIvadvayamuktArtha jIvAH puNyA hi samyaktvaguNasahitAH / vratasahitA api ca pApAstadviparItA bhavantIti // 622 // 622. The two, soul (and non-soul) have been explained (before). The meritorious souls (Punya. Jiva are) with the attribute of right belief, and also with vows. And the demeritorious (Papa Jiva) are the reverse of them. micchAiTThI pAvANaMtANaMtA ya sAsaNaguNAvi / pallAsaMkhejjadimA aNaaNNadarudayAmicchaguNA // 623 // mithyAdRSTayaH pApA anantAnantAzca sAsanaguNA api / palyAsaMkhyeyA anAnyatarodayamithyAtvaguNAH // 623 // 628. Wrong-believers(are)demeritorious,(and amount to) infinite x infinite, and also those (who are) in the downfall stage (Sasadana Guna Sthana) by the operation of any one of (the four) error-feeding (passions going down to) the stage of wrong-belief, and (they are in number) an innumerable part of a Palya. micchA sAvayasAsaNamissA viradA duvAraNaMtA y| pallAsaMkhejjadimamasaMkhaguNaM saMkhasaMkhaguNaM // 624 // mithyAH zrAvakasAsanamizrA viratA dvivArAnantAzca / palyAsaMkhyeyamasaMkhyaguNaM saMkhyAsaMkhyaguNam // 624 // 624. Wrong-believers (are infinite into infinite. Lay. men (Shravaka in the Partial-vow-stage), (souls) in down. fall (Sasadana), in mixed (Mishra), and in vowless (Avir. rata, i. e., the 4th stage number respectively) an innumer

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GOMMATASARA. ... 307 able part of a Palya, an innumerable times (the innumerable part of a Palya), numerable times (of this last product), and innumerable times (this last number). Commentary. Partial vow stage is found in human and sub-human beings. The innumerable part of a Palya souls in this stage as given above refer to sub-humans, and 13 crores of humans should be added to that number. Downfall stage is found in all the four conditions of existence. In this stage there are 52 crores of humans also, and the souls in the other three conditions of existence number innumerable times the souls with partial vow. The mixed stage of rightand-wrong-belief is also found in the four conditions of existence. In this stage the humans are 104 crores; and the number of souls in the other 3 conditions of existence is the numerable times the total of those in downfall stage. The vowless right-belief is also found in the four conditions. In it the number of humans is 700 crores; and the number of the other 3 is the innumerable times the total of those with mixed right and wrong belief. The division of Palya by innumerable representing the number of partial vowers means that the Palya is to be divided 3 times by the innumerable and then once by numerable. In the downfall stage, Palya is divided twice by innumerable and then once by numerable. In the mixed stage, Palya is divided twice by innumerable. And in the vowless stage, Palya is divided once by innumerable. tiradhiyasayaNavaNaudI chaNNaudI appamatta ve koddii| paMceva ya teNaudI NavaThThabisayacchauttaraM pamade // 625 // jyadhikazatanavanavatiH SaNNavatiH apramatte dve kottii| paJcaiva ca trinavatiH navASTadvizataSaDuttaraM pramade // 625 // 625. (The total of souls) with imperfect vow (Pramatta-Virata is) 5,93,98,206, and with perfect vow (Apramatta is) 2, 96, 99, 103. tisayaM bhaNaMti keI cauruttaramatthapaMcayaM keI / uvasAmagaparimANaM khavagANaM jANa taduguNaM // 626 // trizataM bhaNanti kecit caturuttaramastapaJcakaM kecit / upazAmakaparimANaM kSapakANAM jAnIhi tadviguNam // 626 / /

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308 THE SACRED BOOKS OF THE JAINAS. 626. Some say the number (of souls in each of the 8th, 9th, 10th, and 11th stages of) subsidential ladder (Upashama Shreni) to be 300; some 304; and some less than this by 5 i. e., 299), (but) know (these numbers to be) double (for souls) in (each of the 8th, 9th, 10th, and 12th stages of) destructive ladder, (Kshapaka shreni). solasayaM cauvIsaM tIsaM chattIsa taha ya bAdAlaM / aDadAlaM cauvagaNaM cauvaeNaM hota uvasamage // 627 // SoDazakaM caturviMzatiH triMzat SaTtriMzat tathA ca vAcatvAriMzat / aSTacatvAriMzatcatuHpaMcAzatcatuHpaMcAzat bhavanti upazamake // 627 // 627. (The maximum number of souls who can go up) to the subsidential ladder (Upashama Shreni in consecutive 8 instants) is respectively 16, 24, 30, 36, 42, 48, 45, and 54. . battIsaM aDadAlaM saTTI bAvattarI ya culsiidii| chaNNaudI ahuttarasayamahuttarasayaM ca khavagesu // 28 // dvAtriMzadaSTacatvAriMzat SaSTiH dvAsaptatizca cturshiitiH| SaNNavatiH aSTottarazatamaSTottarazataM ca kSapakeSu // 628 / / 628. (The maximum number of souls who go up) to the Destructive ladder (Kshapaka Shreni in 8 consecutive. instants is respectively) 32, 8, 60, 72, 84, 496, 108, and 108. aTeva sayasahassA aTThANaudI tahA sahassANaM / saMkhA jogijiNANaM paMcasayabiuttaraM vaMde // 626 // aSTaiva zatasahasrANi aSTAnavatistathA sahasrANAm / saMkhyA yogijinAnAM pazcazatayuttaraM vande // 626 // 629. The number of vibratory omniscients (Sayogi Jina) is eight hundred-thousand, 98 thousand, 5 hundred and two (898,502). I bow to them. Commentary. It is the maximum number of vibratory omniscients found at any one instant.

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GOMMATASARA. 309 hoti khavA igisamaye bohiyabuddhA ya purisavedA y| ukasseNahuttarasayappamA saggado yacudA // 630 // bhavanti kSapakA ekasamaye bodhitabuddhAzca puruSavedAzca / utkRSTenASTottarazatapramAH svagatazca cyutAH // 630 // ptteybuddhtitthyristhinnuNsymnnohinnaannjudaa| dasachakkavIsadasavIsaThThAvIsaM jahAkamaso // 631 // prtyekbuddhtiirthkrstriinpuNskmnaavdhijnyaanyutaaH| dazaSaTakaviMzatidazaviMzatyaSTAviMzo yathAkramazaH // 631 // 680-31. Of the maximum (number) of souls on the destructive ladder in one instant, the precept-enlightened (Bodhita. Buddha); with masculine inclination (Purusha Vedi); and descended from the heavens (to human condition, Svarga chyuta); self-enlightened (Pratyekabuddha); Tirthankara; those with feminine (inclination, Stri Vedi), those with common (masculine-feminine-inclination Napunsaka vedi); with mental knowledge; and with Visual knowledge (are) respectively 108, 108, 108, 10, 6, 20, 10, 20, and 28. jeTTAvarabahumajjhimogAhaNagA du caari.attev| jugavaM havaMti khavagA uvasamagA addhamedasi // 632 // jyeSThAvarabahumadhyamAvagAhA dvau catvAraH aSTaiva / yugapad bhavanti kSapakA upazamakA arddhamateSAm // 632 // 682. And on the destructive ladder, souls with the maximum, minimum and the exactly middle sizes are in one instant (Yugapat) two, four and eight respectively. Those on the subsidential ladder are half of the above (as enumerated in Gatha 630-632). Commentary, The total of souls in different conditions stated above is 432 for destructive ladder and 216 for subsidential ladder. sattAdI ahaMtA chaNNavamajhA ya saMjadA savve / aMjalimauliyahattho tiyaraNasuddhe maMsAmi // 633 //

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310 THE SACRED BOOKS OF THE JAINAS. saptAdaya aSTAntAH SaNNavamadhyAzca saMyatAH sarve / aJjalimaulikahastastrikaraNazuddhayA namasyAmi // 6:3 // 633. All (souls) with control (ive., Samyata, from the 6th to the 14th spiritual stages, are represented in number by a figure with) seven in the beginning, eight in the end, and 6 nines in the middle, (8,99,99,997); I bow (to them) with folded-hands, raised to my bowed forehead, with the three-fold purity (of mind, speech and body). Commentary. Please note that in writing down in figures the value of a numerical expression, the rule is to write in a reverse order, beginning from the right hand. Thus 7 would be at the place of unit and the maximum number of saints, existing at any one instant is 8.99,99,997. The details are as follows:Saints in 6th stage ... 5,93,98,206 7th ,, ... 2,96,99,103 8th, 9th, 10, and 11th stages of subsidential ladder 1,196 8th, 9th, 10th, and 12th stages of destructive ladder 2,392 13th stage of vibratory omniscience 8,98,502 14th stage of non-vibratory omniscience ... 598 __Total ... 8,99,99,997 oghAsaMjadamissayasAsaNasammANa bhAgahArA je| rUUNAvaliyAsaMkhejeNiha bhajiya tattha Nikkhitte // 634 // zroghA asaMyatamizrakasAsanasamIcAM bhAgahArA ye / rUponAvalikAsaMkhyAteneha bhaktvA tatra nikSipte // 634 // devANaM avahArA hoMti asaMkheNa tANi avahariya / tattheva ya pakkhitte sohammIsANaavahArA // 635 // devAnAmavahArA bhavanti asaMkhyena tAnavahRtya / tatraiva ca prakSipte saudhrmshaanaavhaaraaH|| 635 // 634-35. The divisors (of Palya) for the vowless (Asamyata), mixed (Mishra) and downfall (Sasadana) stages, (referred to in Gathas 623-24) being divided by the

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GOMMATASARA. 311 innumerable part of an Avali minus one ; (and the quotient) being added to the said divisors, become respectively the divisors (of Palya, for calculating the numbers of celestial beings (in vowless, mixed and downfall stages), And the divisors (for celestial beings) being divided by an innumerable part (of an Avals, minus one) and (the result) being added to the said divisors (we have) the divisors for the heavenly beings of Saudharma and ishana (in the three stages of vowless, mixed, and downfall). Commentary. This gatha describes the number of celestials in vowless, mixed and downfall spiritual stages. The number of celestials in vowless, the 4th stage innumerable -Palya{ innumerable +inn innumerable part of an Avali-1} The number of celestials in mixed stage - Palya+ { innumerable' + innumerable part of an ava innumerable? The number of celestials in downfall stage -P:{innumerable? *Sankhyata + in innumerable? x Sankhyata innumerable part of an avali-1) If we add to the above divisiors of Palya the respective quotients obtained by dividing each of them respectively by the innumerable part of an avali minus one, and divide Palya by the numbers so obtained, we obtain, respectively, the number of celestial beings in Saudharma and ishana in the vowless, mixed, and downfall stage. sohammasANahAramasaMkheNa ya saMkharUvasaMguNide / uvari asaMjadamissayasAsaNasammANa avahArA // 636 // saudharmasAsAdanahAramasaMkhyena ca saMkhyarUpasaMguNitaM / upari asNytmishrksaasaadnsmiicaamvhaaraaH|| 636 // 638. (The divisor of) Saudharma and ishana (in the downfall stage) multiplied by innumerable, once, twice, and then by numerable, gives respectively the divisors (of a Palya) for the vowless (Asamyata), mixed (Mishra) and downfall (Sasadana) stages (of celestial beings) above (those) (i. e., Sanatkumara and Mahendra which are situated next above Saudharma and ishana).

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812 THE SACRED BOOKS OF THE JAINAS. sohammAdAsAraM joisivaNabhavaNatiriyapuDhavIsu / aviradamissesaMkhaM saMkhAsaMkhaguNa sAsaNe dese // 637 // saudharmAdAsahasrAraM jyotiSkavanabhavanatiryakrapRthivISu / aviratamizre'saMkhyaM saMkhyAsaMkhyaguNa sAsane deze // 637 // 637. The divisors of a Palya for getting thenumber of souls (in the last 5 pairs of heavens) from above Saudhar. ma (i.e, from Sanat Kumara to Sahasrara, of the stellars, peripatetics, residentials, sub-humans, and in (each of the) 7 hells, for the vowless, mixed and downfall stages are innumerable, innumerable, and numerable times the divisors of their immediate predecessors. (There is) partialvow stage (also in sub-humans, and the divisor of the Palya for their number is innumerable times the divisor for the downfall stage of the sub-humans, and the divisor for the vowless beings of the first hell is the same as that for the sub-humans with partial-vow). caramadharAsANaharA ANadasammANa AraNappahudi / aMtimagevejaMtaM sammANamasaMkhasaMkhaguNahArA // 638 // crmdhraasaasaadnhaaraadaantsmiicaamaarnnprbhRtiH| antimaveyakAntaM samIcAmasaMkhyasaMkhyaguNahArAH // 628 // 688. The divisor (of Palya for the number of souls in Anat, (Pranat) in the vowless stage is innumerable times the divisor for souls in the last hell in the downfall stage. And from Arana, (Achyuta) up to the last Graiveyaka (i.e., 10 places) the divisor for the vowless is numerable times of its immediate predecessor. tatto tANuttANaM vAmANamaNudisANa vijayAdI / sammANaM saMkhaguNo ANadamiste asaMkhaguNo // 636 // tataH teSAmuktAnAM vAmAnAnudizAnAM vijayAdInAm / samIcAM saMkhyaguNa prAnatamizre asaMkhyaguNaH / / 636 // 689. And the divisor for souls in wrong-belief-stage in the (10 places) mentioned above is numerable times (of

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GOMMATASARA. 313 that for its immediate predecessor) ; (and we begin with Anat, Pranat in which it is numerable times that for the vowless souls in the last Graiveyaka). And the divisor for the vowless in (9) Anudishas and (4 Anuttaras), Vijaya, etc., is numerable times (of its immediate predecessor and we begin with the Anudishas in which the divisor is numerable times that for the wrong believers in the last Graiveyaka). __(The divisor for) the mixed-stage in Anat, (Pranata) is innumerable times (that for the vowless in the 4 Anuttaras). (The 9 Anudishas are considered as one class here, and so are the 4 Anuttaras), tatto saMkhejaguNo sAsaNasammANa hodi saMkhaguNo / uttahANe kamaso paNachassattaTTacadurasaMdiTThI // 640 // tataH saMkhyeyaguNaH sAsAdanasamIcAM bhavati saMkhyaguNaH / uktasthAne kramazaH pazcaSaTsaptASTacatuHsaMdRSTiH // 640 // 640. Then (the divisor for the mixed stage in 10 places from Arana, Achyuta to the last Graiveyaka is) numerable times (of that for its immediate predecessor). And for the downfall right-belief it is numerable times. (The divisor for the downfall stage, in 11 places from Anata, Pranat to 9 Graiveyakas is numerable times of that for its immediate predecessor. We begin with Anat, Pranat, where the divisor is numerable times that for the mixed souls in the last Graiveyaka). In the above (5) places the index of numerable is successively 5, 6, 7, 8 and 4. sagasagaavahArehiM palle bhajide havaMti sagarAsI / sagasagaguNapaDivaeNe sgsgraasiisuavaannidevaamaa||641|| svakasvakAvahAraiH palye bhakte bhavanti svakarAzayaH / svasvaguNapratipanneSu svasvarAziSu apanIteSu vAmAH // 641 // 641. A Palya being divided by the divisor of each, gives the total number of each. And wrong-believers in each are equal to its total minus the souls in all other stages in it.

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314 THE SACRED BOOKS OF THE JAINAS. - Commentary. Beyond Graiveya kas all the heavenly beings are vowless rightbelievers. Illustrative statement to Gathas 634 to 641. An-Ananta; P-Palya; S-Sankhyata (numerable); A-Asankhyata (innumerable); Av-Avali. Vowless. Mixed. Downfall. Total P P Total celes. tial beings.AD A11+ 1 + 14 av-A A av-A &V-A Saudharma - Ishana. av-A ____av-A av-A P A Sanat. kumara mahendra. av-A ay-A ay-A mahendra. As s(1+A S terasakoDI dese bAvaraNaM sAsaNe munnedvvaa| missAvi ya taduguNA asaMjadA sattakoDisayaM // 642 // trayodazakoTyo deze dvApazcAzat sAsane mntvyaaH| mizrA api ca tadviguNA asaMyatAH saptakoTizatam // 642 // 642. (The number of humans) in the partial-vow stage should be known to be thirteen crores; in the downfall stage, 52 (crores); in the mixed, double of that (i, e., 104 crores), and in the vowless, (right-belief) 700 crores. jIvidare kammacaye puNNaM pAvotti hodi purANaM tu / suhapayaDINaM davaM pAvaM asuhANa davvaM tu // 643 // jIvetarasmin karmacaye puNyaM pApamiti bhavati puNyaM tu / zubhaprakRtInAM dravyaM pApamazubhAnAM dravyaM tu // 643 // . 848. Merit (Punya) and demerit (Papa) are Karmic molecules (included) in non-soul (category). Merit is Karmic matter of good nature (Shubha prakriti) and demerit (is) Karmic matter of bad nature (Ashubha-prakriti).

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GOMMATASARA. . 815 Commentary Pleasant-feeling Karma, celestial, human and sub-human-age Karmas, high-family Karma and good-body-making-Karmas are merit-Karmas.: The rest are demerit-Karmas. bhAsavasaMvaradavvaM samayapabaddhaM tu NijjarAdavvaM / tatto asaMkhaguNi ukassaM hodi NiyameNa // 644 // prAsravasaMvaradravyaM samayapravaddhaM tu nirjarAdravyam / tato'saMkhyaguNitamutkRSTaM bhavati niyamena // 644 // 644. The matter of inflow (Asrava) and stoppage (Samvara) (is) one unit of bondage (Samaya-Prabaddha). And the maximum matter of shedding (Nirjara) is necessarily innumerable times of it (i. e., of a unit of bondage). Commentary. The maximum shedding is of course the result of special deliberate austerities, as is shown in multiplicatory series of shedding (Guna Shreni Nirjara) in gathas 66 and 67 above, and in the Tattvartha Sutra, chapter 9 Sutra 45. baMdho samayapabaddho kiMcUNadivaTTamettaguNahANI / mokkho ya hodi evaM saddahidavvA du taccahA // 645 // pandhaH samayaprabaddhaH kishciduundvyrdhmaatrgunnhaaniH| mokSazca bhavati evaM zraddhAtavyAstu tattvArthAH // 645 // 845. (The matter of) bondage is one unit of bondage (Samaya-prabaddha) and (the matter of the final shedding at the end of the 14th stage just before attaining) liberation (Moksha) is a little less than (one unit of bondage multiplied by) one and a half Gunahani-Thus things ascertained as they are (Tattvartha) should be believed. khINe dasaNamohe jaMsadahaNaM suNimmalaM hoii| taM khAiyasammattaM NicaM kammakkhavaNahedU // 646 // bhINe darzanamohe yacchaddhAnaM sunirmalaM bhavati / tat kSAyikasamyaktvaM nityaM karmakSapaNahetuH // 646 //

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316 THE SACRED BOOKS OF THE JAINAS. 646. The belief which is caused by the destruction of right belief-deluding Karma (Darshana Moha and 4 errorfeeding-passions sub-classes of right-conduct-deludingKarma) is perfectly pure. It (is) destructive right-belief (Kshayika Samyaktva so called as it destroys the causes of wrong belief entirely). (It is) eternal and (is) the cause of destruction of Karmas. Commentary. A soul which has acquired destructive right-belief can attain liberation in the same life. But if before or after its acquisition the soul binds celestial-age-Karma, he will be born as a celestial and if before its acquisition the soul has bound hellish-age-Karma, will be reborn in the first and not in a lower hell, will thereafter be reborn as a man, and then attain liberation. A soul which has acquired destructive right-belief will thus surely attain liberation in the third life. But if before acquiring destructive right-belief he had bound a human, or sub-human age-Karma, he would be reborn in the enjoyment-region, from where he would be reborn as a celestial and then as a man in work-region and attain liberation in his 4th life. Note that destructive right-belief never leaves the soul once it has been acquired. So in hell also there are some souls with right-belief who are just waiting to attain liberation in their next birth. Raja Shrenika alias Bimbasara, father of Ajit-shatru a contemporary and a follower of Lord Mahavira and a devout listener to the letterless speech (Anakshari Vani) in his Samavasarana is such a soul in the first hell. Before attaining destructive rightbelief he had bound a hellish-age-Karma of the maximum kind of 33 Sagaras, on account of having put a dead snake, round the neck of Saint Yeshodhara in meditation. Then he repented and ultimately in the Samavasarana of Lord Mahavira acquired perfect rightbelief and then in the subsequent declining times (Apakarshana Kala) though he could not change the character of th age Karma he had already bound, he reduced the maximum duration of 33 Sagaras of the 7th hell to 84,000 years in the 1st hell, where the minimum is 10,000 years. Thus he has passed about 2,500 years in hell, from where he would be reborn in BharataKshetra after nearly 81,500 years as Padma Nabha, the 1st Tirthankara in the beginning of the third aeon of the next or Utsarpini 'cycle of time and attain liberation after having re-proclaimed Jainism in Bharata-kshetra. It is interesting to note that the

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GOMMATASARA. continuity of Jain tradition is curiously evident in the above account. Before the last Tirthankara of the present cycle attained liberation, his teaching was already implanted in a soul so firmly that when the proper time comes it should fructify as exactly the same teaching from the mouth of the first Tirthankara of the next cycle. Lord Mahavira attained liberation 3 years and 8 months before the expiry of the 4th Aeon of the present cycle. The present or the 5th aeon is 21,000 years long, the next one the sixth and the last of the present cycle is also of 21,000 years' duration. The next cycle retraces the course of the present cycle, so that its first two Aeons will be 21,000 years each. And after nearly 84,000 years after Lord Mahavira's liberation the soul of Raja Shrenika which has literally been under the earth for the whole of this long length of darkness will be reborn and blossom forth as Padma Nabha, the propounder afresh of Eternal Truth. vayaNehiM vidUhiM vi iMdiyabhaya ANaehiM rUvehiM / bIbhaccha gaMvAhiya telokkeNavi Na cAlejjo // 647 // " vacanairapi hetubhirapi indriyabhayAnItai rUpaiH / vIbhatsyajugupsAbhizca trailokyenApi na cAlyaH // 647 // 317 647. (Destructive right belief) is never shaken by words, by arguments, by forms fearful to the senses, or by terror and disgust or by (all things in the) three worlds. daMsaNamohavaNa pavago kammabhUmijAdo hu / maNuso kevalimUle vigo hodi savvattha // 648 // darzana mohakSapaNAprasthApakaH karmabhUmijAto hi / manuSyaH kevalimUle niSThApako bhavati sarvatra // 648 // 648. The initiator (Prasthapaka) of the destruction of right-belief-deluding-Karma (Darshana Moha, and of the 4 error-feeding-passion is) certainly a man born in the work-region (Karma bhumi), (who begins it) at the feet of an omniscient (or of a saint with full scriptural knowledge), and (he would be its) accomplisher (Nishthapaka) in all (conditions of existence).

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818 THE SACRED BOOKS OF THE JAINAS. Commentary. Any human soul while he has begun the destruction of right belief-deluding Karma and is on the process of destruction may die and go to any of the four conditions of life. He will complete its destruction there. The beginning of the destruction can only take-place in human life, but the final destruction which must necessarily come-about, may happen in any other condition of existence. dasaNamohudayAdo uppajjai jaM payatthasadahaNaM / calamaliNamagADhaM taM vedayasammattamidi jANe // 644 // . darzanamohodayAdutpadyate yat padArthazraddhAnam / calamalinamagADhaM tada vedakasamyaktvamiti jAnIhi // 646 // 649. Belief in the (9) categories, which is produced by the operation of (the clouded-right-belief sub-class of) the right-belief-deluding-Karma is destructive-subsidential right-belief (Vedaka or Kshayopa-shamika Samyaktva). Know it to be wavering (Chala), impure (Malina) and non-, steadfast (Agarha). (Compare Gathas 25 and 26). dasaNamohuvasamado uppajjai jaM payatthasadahaNaM / uvasamasammattayiNaM pasaraNamalapaMkatoyasamaM // 650 // darzanamohopazamAdutpadyate yat padArthazraddhAnam / upazamasamyaktvamidaM prasannamalapaGkatoyasamam // 650 // 650. The belief in the (9) categories produced by the subsidence of right-belief-deluding-Karma (and of the 4 error-feeding-passions) is subsidential-right-belief (Upashama Samyaktva) (and is) like water with its dirty mud settled down, ' khayauvasamiyavisohI desaNapAuggakaraNaladdhI ya / cattAri vi sAmaraNA karaNaM puNa hodi sammatte // 651 // 'kSAyopazAmakavizuddhiH dezanAprAyogyakaraNalabdhizca / catasropi sAmAnyAH karaNaM punaH bhavati samyaktve // 651 // 851. The five attainments (Labdhi), (are)-(1) destructive-subsidential (Kshayopa-shamika), (2) Virtue

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GOMMATASARA. 319 (Vishuddhi), (3) precept (Deshana), (4) Completency (Prayogya), (5) efficiency (Karana), the first four are common (i 8. attainable by all), but the efficiency Karana) is attained only by (soul capable of) right-belief, (and liberation). Commentary. Kshayopasama-Labdhi, destructive-subsidential attainment, is attainment by a soul (by the subsidence, destruction and operation of certain Karmas) of such senses, mind, etc., that he may be able to acquire right-belief. Vishuddhi Labdhi-virtue attainment, is attainment of a disposi. tion for good, and against bad actions. Deshana Labdhi, precept attainment, is attainment of an inclination to know the Truth. This reduces the Sthiti, duration of Karmas except the Ayukarma, the age Karma, to a maximum of Antar Koda Kodi, inter crore of crore, Sagaras and a minimum of one crore (Sagaras). Prayogya-Labdhi, competency-attainment, is attainment of thought activity which further reduces the Sthiti, duration of the 7 * Karmas, i.e., all except the Ayukarma, age-Karma. But as to intensity of fruition the reduction applies only to demeritorious Karmas. The meritorious Karmas are proportionally increased in intensity of fruition (Anubhaga). Karana Labdhi -efficiency attainment, is attainment of thoughtactivity which must cause right-belief in one Antar-muhurta, within 48 minutes. cadugadibhavvo saraNI pajjatto sujjhago ya saagaaro| jAgAro salleso saladdhigo sammamuvagamaI // 652 // caturgatibhavyaH saMjJI paryAptaH zuddhakazca saakaarH| jAgarUkaH sallezyaH salabdhikaH samyaktvamupagacchati // 652 / / 852. (A soul) attains right-belief (if he is) capable of liberation, (Bhavya) in whichever of the 4 conditions of existence (Gati) he may be, (is) rational, developable (Paryapta), Virtuous, possessed of knowledge attentiveness (i.e. Sakara), awake, with favourable thought-paint, and with efficiency-attainment (Karana Labdhi).

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320 THE SACRED BOOKS OF THE JAINAS. cattarivi khettAI AugabaMdheNa hoi smm| aNuvadamahatvadAI Na lahai devAugaM mottuM // 653 // catvAryapi kSetrANi AyuSkabandhana bhavati samyaktvam / aNuvratamahAvratAni na labhate devAyuSka muktvA // 653 / / 653. Even after the binding of the age-Karma of the four places (i.e., conditions of existence, Gati), right belief is possible, but except in (bondage of) celestial age, (in the bondage of other ages, the soul) does not acquire the minor vows (Anuvrata) and great vows (Mahavrata). Na ya micchattaM patto sammattAdo ya jo ya privddido| so sAsaNotti Neyo paMcamabhAveNa sNjutto|| 654 // na ca mithyAtvaM prAptaH samyaktvatazca yazca paripatitaH / sa sAsana iti jJeyaH paJcamabhAvena saMyuktaH // 654 // 654. He who has fallen from right belief, but has not reached wrong belief is in downfall (right-belief Sasadana . Samyaktva). He should be known to be with the fifth kind of thought activity (i. e., natural Parinamika, with respect to the right-belief-deluding karma which is neither operative, nor subsided, nor destroyed in this stage). sadahaNAsadahaNaM jassa ya jIvassa hoi tccesu| virayAvirayeNa samo sammAmicchotti NAyavvo // 655 // zraddhAnAzraddhAnaM yasya ca jIvasya bhavati tttvessu| ciratAviratana samaH samyagmithya iti jJAtavyaH // 655 // 655. The soul?in whom (there) is belief and nonbelief in the (7) principles, like the one with vows and non-vows (i.e.. in the 5th stage of partial vows) should be known to be right-wrong believer (Samyak-mithyadrishti in the mixed or 3rd stage). micchAiTThI jIvo uvaiTeM pavayaNaM Na sadahadi / sadahadi asabbhAvaM uvaiTa vA aNuvaihaM // 656 //

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GOMMATASARA. 321 mithyAdRSTirjIva upadiSTaM pravacanaM na zraddadhAti / zraddadhAtyasadbhAvamupadiSTaM vA anupadiSTam // 656 // 658. Wrong believing soul does not believe in the Truth as preached (by the Conqueror) and believes in wrong views (of things) (whether they have been) preached (to him) or not preached. Commentary. If preached, the wrong belief is called acquired, Grahita otherwise, non-acquired, agrahita.. vAsapudhatte khaiyA saMkhejA jai havaMti sohamme / to saMkhapallaThidiye kevadiyA evamaNupAde // 657 // varSapRthaktve zAyikAH saMkhyeyA yadi bhavanti saudharme / tarhi saMkhyapalyasthitike kati evamanupAte // 657 // saMkhAvalihidapallA khaiyA tatto ya vedmuvsmyaa| AvaliasaMkhaguNidA asaMkhaguNahINayA kmso||658 // saMkhyAvalihitapalyAH kSAyikAstatazca vedmupshmkaaH|| pAvalyasaMkhyaguNitA asaMkhyaguNahInakAH kramazaH // 658 // 857-58. If in the saudharma. (ishana) there are numerable destructive-right-believers in 3 to 9 (Prithaktva) years, then how many (will be in a duration of a numerable palya, we shall find this (as follows). A Palya divided by numerable Avalis, (is the total of) destructive-right believers. And this total multiplied by innumerabie Avalis or divided by innumerable (is) respectively (the total of) destructive-subsidential (Vedaka) or subsidential right believers (Upashamaka). pallAsaMkhejadimA sAsaNamicchA ya saMkhaguNidA hu| missA tehiM vihINo saMsArI vAmaparimANaM // 656 // palyAsaMkhyAtAH sAsanamithyAzca saMkhyaguNitA hi / mizrAH tairvihInaH saMsArI vAmaparimANam // 659 // 659. The down-fall-wrong-believers are an innumerable part of a Palya. The mixed are numerable times of

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1822 THE SACRED BOOKS OF THE JAINAS. these. (The total of) mundane souls minus these (i.e., the number of the above 5 kinds of believers is) the number of wrong-believers. CHAPTER XVIII. Rational Soul-quest (Sanjni Margana). yoiMdiyAvaraNakhovasamaM tajjabohaNaM srnnaa| sA jassa so dusaraNI idaro sesiMdiavaboho // 660 // noindriyAvaraNakSayopazamastajabodhanaM saMjJA / sA yasya sa tu saMjJI itaraH zeSendriyAvabodhaH // 660 // ___880. The destruction-subsidence (Kshyayopashama) of the quasi-sense or mind-knowledge-obscuring-Karma (No-Indriya-varana-Karma), as also the knowledge produced by it is rationality (Sanjna). He who has got it is certainly rational (Sanjni). One who has knowledge of the other senses (only) is the other, i.e., irrational (or Asanjni). sikkhAkiriyuvadesAlAvaggAhI mnnovlNbenn| . jo jIvo so saraNI tavvivarIyo asaraNI du // 661 // zikSAkriyopadezAlApagrAhI manovalambena / yo jIvaH sa saMjJI tadviparIto'saMjJI tu / / 661 // 661. Rational (Sanjni), is the soul, who is capable of receiving instruction (Shiksha), of (understanding) gestures (Kriya), preaching (Upadesha) and recitation (Alapa), by help of mind. And (a soul) opposite to it (is) irra. tional (Asanjni). mImaMsadi jo putvaM kajamakajaM ca taccamidaraM ca / sikkhadi NAmeNedi ya samaNo amaNo ya vivarIdo // 662 // mImAMsati yaH pUrva kAryamakArya ca tattvamitaraca / zikSate nAnA eti ca samanA amanAzca viparItaH // 662 // 662. (He) who investigates before (doing) what ought to be done and what ought not to be done, and learns (the distinction between) things as they are (tatva)

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GOMMATASARA : : 323 and the other (i. e., as they are not in reality, Atatva,) and comes. (on being called) by (his) name is with mind and the opposite (is) without mind. devehi sAdirego rAsI saraNINa hodi parimANaM / teNUNo saMsArI savvesimasaeiNajIvANaM // 663 // devaiH sAtireko rAziH saMjJinAM bhavati parimANam / tenona: saMsArI sarveSAmasaMjJijIvAnAm // 663 // 683. The total of celestials with the others (i. e., hellish, human and rational sub-humans) is the number of the rationals. Mundane souls minus these (is the number of) all irrational souls. CHAPTER nara Margana.) Assimilative Soul-Quest (Ahara Margana.) udayAvaeNasarIrodayeNa tadehavayaNacittANaM / NokammavaggaNANaM gahaNaM AhArayaM NAma // 664 // udayApannazarIrodayena taddehavacanacittAnAm / nokarmavargaNAnAM grahaNamAhArakaM nAma // 664 // 884. The intaking of the quasi-Karmic molecules (No-karma Vargana) for a body, speech or mind under the operation of such body (sub.class of body-making- Karma) as happens to be in operation, (Udaya-panna) is called Assimilation (Ahara). Commentary. The soul assimilates only 5 out of the 23 kinds of matter molecules enumerated in Gatha 594, 595. These five are (1) assimilative (Ahara Vargana) which forms the physical, the fluid and the Aharaka bodies; (2) electric (Taijasa), (3) Speech (Bhasha,) (4) mind (Mano) and (5) Karmic (Karmana), of these the first 4 are called quasi-Karmic and the last is called Karmic. Aharadi sarIrANaM tirahaM eyadaravaggaNAo ya / bhAsAmaNANa NiyadaM tamhA AhArayo bhnniyo|| 665 // mAharati zarIrANAM trayANAmekataravargaNAzca / bhASAmanasorniyataM tasmAdAhArako bhnnitH|| 665 //

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324 THE SACRED BOOKS OF THE JAINAS. 665. The soul constantly assimilates the molecules of one of the three (physical, fluid or Aharaka) bodies, and of speech and mind. Therefore (the soul) is called assi. milative (Aharaka). viggahagadimAvaNNA kevaliNo samugghado ajogI y| siddhA ya aNAhArA sesA AhArayA jIvA // 666 // vigrahagatimApannAH kevalinaH samudghAtA ayoginazca / siddhAzca anAhArAH zeSA AhArakA jIvAH // 666 // 888. Souls who are in transmigration (Vigraha Gati), the omniscients (in the 3rd, 4th and 5th instants in omniscient overflow, when they spread sheet-wise across the universe, fill it, and then contract sheet-wise again), and non-vibrating omniscients), and the liberated (souls aree) non-assimilative (Anaharaka). The rest (are) assimilative (Aharaka). veyaNakasAyavegudhviyo ya maraNaMtiyo smugghaado| tejAhAro chaTTo sattamo kevalINaM tu // 667 // vedanAkaSAyavaigUrvikAzca mAraNAntikaH samudghAtaH / teja AhAraH SaSThaH saptamaH kevalinAM tu // 667 // 887. Anguish (Vedana), passion (Kashaya), fluid (Vaikriyika), death-bed (Marnantika), electric (Taijasa), the 6th assimilative (Ahara ka),; and the 7th of the omniscient (kevali, are the seven) overflows (Samudghata). mUlasarIramachaDiya uttaradehasta jiivpiNddss| NiggamaNaM dehAdo hodi samugdhAdaNAmaM tu // 668 // mUlazarIramatyaktvA uttaradehasya jIvapiNDasya / nirgamanaM dehAdbhavati samudghAtanAma tu // 668 // 668. Without having left the primary body, the going out of a group of soul (spatial units, Pradeshas) from the body along with the secondary bodies (i. e., Karmic and electric, which two are never separable from the mundane soul) is called overflow (Samudghata).

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GOMMATASARA. AhAra mAraNaMtiyadugaMpi ziyameNa egadisigaM tu / dasadisi gadA hu sesA paMca samugdhAdayA hoMti // 666 // AhAra mAraNAntikadvakamapi niyamena ekadizikaM tu / dazadizi gatA hi zeSAH paJca samudghAtakA bhavanti // 666 // 669. And the (soul in the ) two Aharaka and death - bed overflows necessarily goes only in one direction. But (souls) in the other 5 overflows go in the ten directions. Commentary. In the Aharaka and death-bed overflow, the height and width of the overflow is a numerable part of a linear finger (Suchiangula), but the length is very long. aMgula asaMbhAga kAlo AhArayassa ukkasso / kammammi aNAhAro ukkassaM tiriNa samayA hu // 670 // aGgalAsaMkhyabhAgaH kAlaH AhArakasya utkRSTaH / kArmaNe anAhAra utkRSTa trayaH samayA hi // 670 // 325 670. The maximum time of an assimilative (Aharaka soul is the number of spatial units in) an innumerable part of a (linear) finger (Suchiangula); and the maximum (time) of the non-assimilative (soul) in the Karmic body ( is ) 3 instants. Commentary, Their minima are, respectively, 1 / 18th of a pulse beat minus 3 instants; and one instant. kammaiyakAyajogI hodi zrAhArayANa parimANaM / tavirahida saMsArI savvo AhAraparimANaM // 671 // kArmaNakAyayogI bhavati anAhArakANAM parimANam / tadvirahitasaMsArI sarva AhAra parimANam // 671 // 671. The number of non-assimilative (souls) is (the same as that of) the souls with Karmic body Vibration, Mundane souls minus these (is) the number of all assimilative souls.

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326 THE SACRED BOOKS OF THE JAINAS. Commentary. Here the number of non-vibrating omniscient souls is not included. This calculation is limited to souls up to the.13th stage of vibrating omniscients, because in the 14th stage, there is no vibration, and hence no assimilation of any kind of matter is possible. CHAPTER X X. Conscious-Attentiveness (Upayoga.) vatthuNimittaM bhAvo jAdo jIvasta jo du uvjogo| so duviho NAyavyo sAyAro ceva NAyAro // 672 // vastunimittaM bhAvo jAto jIvasya ystuupyogH| sa dvividho jJAtavyaH saakaarshcaivaanaakaarH||672|| 872. The (conscious) thought-activity produced in the soul for the purpose of (apprehending) a substance is certainly conscious attentiveness or attention (Upayoga), It should be known to be of two kinds with form (Sakara) and without form (nirakara). NANaM paMcavihaMpi ya aNNANatiyaM ca saagruvjogo| cadudaMsaNamaNagAro savve tallakkhaNA jIvA // 673 // jJAnaM paMcavidhamapi ca ajJAnatrikaM ca sAkAropayogaH / caturdazanamanAkAraH sarve tallakSaNA jIvAH // 673 // 673. Right knowledge of 5 kinds, and wrong know. ledge of 3 kinds is attention with form (Sakar upayoga). Conation of 4 (kinds) is (attention) without form. This con(scious attention is) a differentia (Lakshana) of all the souls. madisudamohimaNehiM ya sagasagavisaye visesaviNNANaM / aMtomuttakAlo uvajogo so du saayaaro|| 674 // matizrutAvadhimanobhizca svakasvakaviSaye vizeSavijJAnam / antarmuhUrtakAla upayogaH sa tu sAkAraH // 674 // 674. By (the help of) sensitive, scriptural, visual, and mental knowledge, detailed knowledge of their respective subject matter lasting for one Antar-Muhurta is certain. ly (attention) with form.

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GOMMATASARA. 327 iMdiyamaNohiNA vA atthe avisesidUNa jaM gahaNaM / aMtomuhuttakAlo uvajogo so aNAyAro // 675 // handriyamano'vadhinA vA arthAn avizeSya yadgrahaNam / antarmuhUrtakAlaH upayogaH sa anaakaarH|| 675 // 675. By the (help of) senses, mind and visual (conation) detail-less apprehension of substances lasting for one Antar-Muhurta (is) attention without form. NANuvajogajudANaM parimANaM NANamaggaNaM va hve| dasaNubajogiyANaM dasaNamaggaNa va uttakamo // 676 // jJAnopayogayutAnAM parimANaM jJAnamArgaNA badbhavet / darzanopayogikAnAM darzanamArgaNA va duktakramaH // 676 // 678. The number of souls with knowledge-attention is the same as (given under knowledge quest, Jnana Margana). That of souls with conation attention is (given) under conation-quest described in its order (above). (End of 20 Chapters). CHAPTER XXI. APPENDIX I. Inter-relation between 14 spiritual stages and 14 soul-quests. guNajIvA pajjattI pANA saraNA ya mggnnuvjogo| joggA parUvidavvA oghAdesesu patteyaM // 677 // guNajIvAH paryAptayaH prANAH saMjJAzca maargnnopyogau| yogyA: prarUpitavyA oghAdezayoH pratyekam // 677 // 877. Spiritual stages (Gunasthana), soul-classes (Jiva Samasa), developments (Paryapti), vitalities (Prana) animate-feelings (Sanjna), soul-quests (Margana), atten. tion (Upayoga), should each be duly described with reference to the spiritual stages and the soul-quests. cau paNa codasa cauro NirayAdisu codasaM tu pNckkhe| tasakAye sesidiyakAye micchaM guNahANaM // 678 //

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328 THE SACRED BOOKS OF THE JAINAS. catvAri paJca caturdaza catvAri nirayAdiSu caturdaza tu pazcAkSe / trasakAye zeSendriyakAye mithyAtvaM guNasthAnam // 678 // 678. The spiritual stages in the hellish and other (i. e., sub-human, human and celestial) conditions of existence are respectively four, five, fourteen and four; fourteen in the 5 sensed, and, in mobile embodiment; (and) wrong-belief stage, (is only) in other.sensed, and in (other) embodiments mAjhimavaumaNa vayaNe sagiNappahudi du jAva khINoti / sesANaM jogitti ya aNubhayavayaNaM tu viyalAdo // 676 // madhyamacaturmanovacane saMjJiprabhRtistu yAvat kSINa iti / zeSANAM yogIti ca anubhayavacanaM tu vikalataH // 676 // 679. In the 4 middle (vibrations) of mind and speech (i.e., the false and true of each of them, there are stages) from (wrong-belief) up to the delusionless, in rationals. __ In the other (four vibrations, i. e., true and neitherfalse-nor-true of mind and speech, the stages are from the 1st up to the 13th), the vibratory omniscient; but neither (true-nor-false) speech (vibration begins) from the incomplete sensed (i. e., 2, 3 and 4 sensed). orAlaM pajatte thAvarakAyAdi jAva jogitti / tammissamapajjatte caduguNaThANesu NiyameNa // 680 // aurAlaM paryApte sthAvarakAyAdi yAvat yogIti / tanmizramaparyApte catuguNasthAneSu niyamena // 680 // 680. In the physical (body-vibration) from the de. velopable immobile embodiment, etc., (the stages are from the 1st) up to (the 13th stage of) vibratory omniscient. In the mixed (i. e., physical-mixed-with Karmic) nondevelopable, necessarily, there are (the first) 4 spiritual stages. micche sAsaNasamme puMvedayade kavADajogimmi / Naratiriyevi ya doriNavi hotitti jiNehiM nnididdN||681||

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* GOMMATASARA. mithyAtve sAsanasamyaktve puMvedAyate kapATayogini / naratirazcorapi ca dvAvapi bhavantIti jinairnirdiSTam // 681 // 329 681. (These four stages are) wrong belief, downfall, Vowless belief, (asamyata) stage in soul with masculine inclination, and the ( 13th stage of ) door-leaves-wise (Kapata). Vibratory omniscient, (in the 2nd and 7th instants of the omniscient overflow). These two (i. e., Physical and physical-mixed vibrations) are only in humans and subhumans. It has been described by the Conquerors. veguvvaM pajjate idare khalu hodi tassa missaM tu / suraNirayaca uNe miloga hi missajogo hu // 682 // bairva paryApte itare khalu bhavati tasya mizraM tu / suranirayacatuHsthAne mizra nahi mizrayogo hi // 682 // 682. In the fluid body vibration in developable, celestial and hellish beings (there are) the first four stages. In the other (i.e, non-developable) there is the mixed, i.e. fluidmixed-with-Karmic body vibration). This mixed vibration (exists) not in (the third stage of) mixed (right-and-wrongbelief). Commentary. In mixed-fluid-vibration only three spiritual stages are possible i.e. wrong belief, downfall and vowless right belief. AhAro pajjatte idare khalu hodi tassa misso du / tomuhuttakAle chagu hodi AhAro // 683 // mAhAraH paryApte itare khalu bhavati tasya mizrastu / antarmuhUrta kAle SaSThaguNe bhavati AhAraH // 683 // 688. In the assimilative (body vibration) in the developable there is the 6th stage for the duration of one Antar-muhurta. In the other (ie., non-developable) certainly is the mixed (ie, assimilative-mixed-with physicalbody vibration), (in which) 6th assimilation there is the stage for one Antar-Muhurta).

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330 THE SACRED BOOKS OF THE JAINAS. orAliyamissaM vA cauguNaThANesu hodi kammaiyaM / cadugadiviggahakAle jogista ya pdrlogpuurnnge||684|| aurAlikamizro vA caturguNasthAneSu bhavati kArmaNam / caturgativigrahakAle yoginazca prataralokapUrapake // 684 // 684. Like the physical-mixed (with Karmic body vibration), the Karmic (body-vibration) is in the same 4 stages. (But the difference is that) it is at the time of transmigration for the 4 conditions of existence, and in the vibratory omniscient stage (it is at the 3rd, 4th and 5th instant: of) the sheet-wise and whole universe (and again sheet-wise forms of omniscient overflow). thAvarakAyappahudI saMDho sesA asaNiNaAdI ya / aNiyaTTissa ya paDhamo bhAgotti jiNehi nnidittuN|| 685 // sthAvarakAyaprabhRtiH SaNDaH zeSA asaMjyAdayazca / anivRttezca prathamo bhAga iti jinanirdiSTam // 685 // 685. (In) the common (sex) from an immobile embodiment, and (in) the rest (i.e., male and female sex) from the irrational (five sensed) to others (the stages are from wrong belief) to the first part (with sex inclination) of the (9th stage of) advanced thought-activity (Anivritti Karana). It is said by the Conquerors. thAvarakAyappahudI anniyttttiibiticutthbhaagotti| kohatiyaM loho puNa suhumasarAgotti vienneyo||686|| sthAvarakAyaprabhRtiH anivRttidvitricaturthabhAga iti / krodhatrikaM lobhaH punaH sUkSmasarAga iti vijJeyaH // 686 // 688, (In passion quest) the three, anger (pride, and deceit passions) (are found, respectively, in stages commencing from wrong belief) to the 2nd, 3rd, and 4th part of (the 9th stage of) advanced thought-activity (Anivritti Karana (in all) from immobile embodiment. Greed (begins like the others but goes up) to (the 10th stage of) slightest attachment (Sukshma Saraga). Thus it should be known,

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GOMMATASARA. 381 thAvarakAyappahudI madisudabhAgANayaM vibhaMgo du| sapaNIpuraNappahudI sAsaNasammotti NAyavvo // 687 // sthAvarakAyaprabhRti matizrutAjJAnakaM vibhnggstu| saMjJipUrNaprabhRti sAsanasamyagiti jJAtavyaH // 687 // 687. In the wrong sensitive and scriptural knowledge, from the immobile embodiment; and in wrong visual knowledge from developable rationals, (the stages) should be known (to be wrong belief and) downfall belief. saraNANatigaM aviradasammAdI chaTTagAdi mnnpjjo| khINakasAyaM jAva du kevalaNANaM jiNe siddhe // 688 // sadajJAnatrikamaviratasamyagAdi SaSThakAdi mnHpryyH| kSINakaSAyaM yAvattu kevalajJAnaM jine siddhe // 688 // 888. In the three right (kinds of sensitive, scriptural and visual knowledge) from vowless right belief etc.; and in mental knowledge from the 6th (stage of imperfect vow Pramatta) etc. (the stages are) up to (the 12th)delusion-less (Kshina Kashaya). And perfect knowledge (is found in the 13th and 14th stages of vibratory and non-vibratory omniscient) Conquerors; and in the liberated (Siddhas). ayadotti hu abiramaNaM dese deso pamattaidare y| parihAro sAmAiyachedo chaTThAdi thUlotti // 686 // asaMyata iti hi aviramaNaM deze dezaH pramattetarasmin ca / parihAra: sAmAyikacchedaH SaSThAdiH sthUla iti // 689 // 689. (In the control.quest), non-control is (from the first up) to (the 4th) vowless stage (Asamyata). Partial control (is) in the (5th) partial vow (stage). Pure-andabsolute-non-injury-control (Parihara Vishuddhi is) in the 6th and 7th stages of) imperfect vow and the other (perfect vow). Equanimity (Samayika) and recovered-equanimity (Chedopas-thapana are) from the 6th up to (the 9th stage of) gross (passion, i.e., advanced thought activity Anivritti Karana).

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332 THE SACRED BOOKS OF THE JAINAS. suhumo suhumakasAye saMte khINe jiNe jhkkhaadN| saMjamamaggaNabhedA siddhe Nasthitti Nidilu // 660 // sUkSmaH sUkSmakaSAye zAnte kSINe jine yathAkhyAtam / saMyamamArgaNa bhedAH siddhe na saMtIti nirdiSTam 660 // 890. Slightest (delusion-control Sukshma Samparaya Samyama is) in (the 10th stage of) slightest-delusion (Sukshma Samparaya). Ideal Passionless (control, Yathakhyata Samyama is) in (the 11th, 12th 13th and 14th stages of) subsided delusion, delusionless, (the vibratory and nonvibratory) Conquerors. (There) are no distinctions of control-quest in the liberated (souls, Siddhas). So it has been said. caurakkhathAvaraviradasammAdiTTI dukhiinnmohotti| caknuacakkhUohI jiNasiddhe kevalaM hodi // 661 // caturakSasthAvarAviratasamyagdRSTistu kSINamoha iti / cakSuracakSuravadhiH jinasiddha kevalaM bhavati // 661 // 691. (In the conation-quest), ocular, non ocular and visual (conations, respectively are found) from 4-sensed, immobiles, and from right-believers (in the stages from the 1st) to (the 12th) delusionless (Kshina-moha); (but the visual begins from the 4th). The perfect (Kevala conation is in the 13th and 14th stages of vibratory and nonvibratory) Conquerors, (and also) in the liberated (Siddhas). thAvarakAyappahudI aviradasammotti asuhtiylessaa| saraNIdo apamatto jAva du suhatiriNalessAo // 662 // sthAvarakAyaprabhRti aviradasamyAgati azubhatrikalezyAH / saMjJita apramatto yAvattu zubhAstisrolezyAH // 662 // 692. (In thought-paint quest)the three bad (black, blue and grey) thought-paints in all from immobile embodiment (in the stages from wrong belief) to (the 4th or) vowless right belief (stage). And the three good (i.e., yellow, pink

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GOMMATASARA. and white are found) from the rationals (in the stages from wrong belief) to (the 7th stage of) perfect vow (Apramatta). variya sukkA lessA sajogicarimoti hodi ziyameNa / jo gimmi visiddhe lessA gatthitti siddihaM // 663 // navari ca zuklA lezyA sayogicarama iti bhavati niyamena / gatayogini api siddhe lezyA nAstIti nirdiSTam || 663 // #883 693. But the white paint is necessarily up to the end of the (13th stage of ) vibratory omniscient. And in the non-vibratory stage and in the liberated (souls, there is) no thought-paint. It has been said. dhAvarakAyappahUdI jogicarimotti hoMti bhavasiddhA / micchAi DiTThANe abhavvasiddhA havaMtitti // 664 // sthAvara kAyaprabhRti ayogicarama iti bhavanti bhavasiddhAH / mithyAdRSTisthAne abhavyasiddhA bhavantIti // 664 // 694. (In the would-be-liberated quest), the wouldbe-liberated souls from immobile embodiment (upwards) have (all stages from the 1st up) to the end of (the 14th), the non-vibratory (omniscient stage). And the non-wouldbe-liberated (souls) are only in the stage of wrong belief. miccho sAsa misso sagasagaThANammi hodi ayadAdo / paDhamuvasamavedagasammattadugaM appamattoti // 665 // mithyAtvaM sAsanamizraH svakasvakasthAne bhavati zrayatAt / prathamopazamavedakasamyaktvadvikamapramatta iti // 665 // 695. (In the right-belief quest) the wrong belief, downfall (belief) and mixed (right-and-wrong belief) are in their respective stages (of the same name). The two i.e., first subsidential and the destructive-subsidential right beliefs (are) from the vowless (4th stage), to the perfect vow (7th stage)..

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834 THE SACRED BOOKS OF THE JAINAS. bidiyuvasamasammattaM aviradasammAdi saMtamohotti / khaigaM sammaM ca tahA siddhotti jiNehi Nidi // 666 // dvitIyopazamasamyaktvamaviratasamyagAdi zAntamoha iti / kSAyikaM samyaktvaM ca tathA siddha iti jinairnirdiSTam // 666 // 696. Second-subsidential-right belief (is found from the (4th or) vowless (stage) to the (11th or) subsided-delusion (stage). Destructive right-belief (is in all, those) and up to (the condition of) liberated soul. It has been said by the Conquerors. Commentary. Second-subsidential right belief arises only in the 7th stage, but the soul possessing it may fall down up to the 4th, therefore it is said to be from the 4th to the 11th stage. saraNI sariNappahudI khINakasAotti hodi NiyameNa / thAvarakAyappahudI asariNatti have asaraNI hu // 667 // saMjJI saMjJipramRtiH kSINakaSAya iMti bhavati niyamena / sthAvarakAyaprabhRtiH asaMjJIti bhavedasaMjJI hi // 667 // 697. (In the rational quest) rational souls from the (lowest) rational souls, are necessarily (from the 1st) to (12th or) passionless (stage). And irrationals from the immobile embodiment souls up to irrational five-sensed) are (in the 1st stage of wrong-belief only). thAvarakAyappahudI sajogicarimotti hodi mAhArI / kammaiya aNAhArI ajogisiddhvinnaayvvo|| 668 // sthAvarakAyaprabhRtiH sayogicarama iti bhavatyAhArI / kAmaNa anAhArI ayogisiddhepi jJAtavyaH // 668 // 698. (In the assimilation quest) assimilative (souls) from immobile embodiment (onwards), (are in the stages from the 1st) to the end of (13th stage of) vibratory (omniscient). It should be known that non-assimilative souls (are found) in Karmic (body vibration, in the stages of wrong.

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GOMMATASARA. 335 - belief, downfall, vowless, and in omniscient overflow in the 13th stage) and in (the 14th stage of) non-vibratory omniscient and in the liberated (state). micche codasa jIvA sAsaNaayade pamattavirade y| sariNadugaM sesaguNe saraNIpurANo dukhINotti // 666 // mithyAtve caturdaza jIvAH sAsAdanAyate pramattavirate ca / saMjJidvikaM zeSaguNe saMjJipUrNastu kSINa iti // 666 // 699. In the wrong belief (stage, there are) (all the) 14 soul classes. In downfall, vowless, imperfect vow and (in vibratory omniscient stages there are) the two rational, (i.e., developable and non-developable). In the other stages up to delusioniess, (the 12th) (there is) only (one soul class of) developable rationals. tiriyagadIe codasa havaMti sesesu jANa do do du| maggaNaThANassevaM NeyANa samAsaThANANi // 700 // tiryaggatau caturdaza bhavanti zeSeSu jAnIhi dvau dvau tu / mArgaNAsthAnasyaivaM jJeyAni samAsasthAnAni // 700 // 700. The soul-classes in the (1st) quest places should be known as follows: In the sub-human condition of existence (there) are all the fourteen. In the remaining 3 (conditions of existence) know two (i.e., rational developable and undevelopable) in each. pajjattI pANAvi ya sugamA bhAvidiyaM Na jogimhi / tahi vAcussAsAugakAyattigadgamajogiNo AU // 701 // - paryAtayaH prANA api ca sugamA bhAvendriyaM na yogini / tasmin vAgucchAsAyuSkakAyatrikadvikamayogina aayuH||701|| 701. And (it is) easy (to find the stage in which the souls are) developable and have vitalities. (because, up to.the 12th stage all are developable and have vitalities). (There are) no subjective senses (Bhavendriya) in (the

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336 THE SACRED BOOKS OF THE JAINAS. 13th stage of) vibratory : omniscient. In a vibratory omniscient (there are) speech, respiration, age and bodypower, or 3 (respiration, age and body power), or 2 (age and body-power vitalities). In the non-vibratory omniscient (there is only) age (vitality). Commentary. When vibratory omniscient is silent, only three vitalities are working, but when respiration is ceased, only 2 vitalities remain. chahotti paDhamasaraNA sakajja sesA ya kaarnnaavekkhaa| puvo paDhamaNiyaho suhamotti kameNa sesAo // 702 // SaSTha iti prathamasaMjJA sakAryA zeSAzca kAraNApekSAH / apUrvaH prathamAnivRttiH sUkSma iti krameNa zeSAH // 702 // 702. (All the 4 impulses, Sanjna, hunger, fear, coition, and attachment, are) active (from the first) to the 6th (stage of imperfect vow). (At the end) of the 6th stage) the first impluse (drops off), and the remaining (three exist) from the point of view of their causes only. The first (of these 3, i.e., fear) drops off at the end of (the 8th stage), new-thought activity, (Apurva-karana). The remaining (coition and attachment drop off, respectively, at the end of the 9th, i e.) advanced-thought-activity (and the 10th, i.e.) slightest (passion, Sukshma Samparaya). maggaNa uvajogAvi ya sugamA puvvaM pruuvidttaado| gadiAdisu micchAdI parUvide rUvidA hoti // 703 // mArgaNA upayogA api ca sugamAH pUrva prarUpitatvAt / gatyAdiSu mithyAtvAdiSu prarUpiteSu rUpitA bhavanti // 703 // 708. It is easy to note the (14) quests and (4) attentions (in the 14 stages), as they have been described before. Whatever has been said in the condition of existence and other quests and in wrong-belief, etc., (14 stages) is taken to be said here also.

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GOMMATASARA. -887 tisu teraM dasa misse sattasu Nava chaTTayammi egaaraa| jogimmi satta jogA ajogiThANaM have sugaNaM // 704 // triSu trayodaza daza mizre saptasu nava SaSThe ekAdaza / yogini sapta yogA ayogisthAnaM bhavet zUnyam // 704 // 704. In the three (stages of wrong belief, downfall and vowless, there are) 13 (kinds of vibrations, i.e., all except assimilative-body and its mixed (i.e, assimilative. physical-body-vibration). In the mixed (stage), 10 (i.e. all the above 13, except physical mixed, fluid-mixed, and Karmic-body-vibration; because no soul dies in the mixed and there is no consequent migratory or undevelop. able condition). And in (the next) seven (leaving the 6th, i.e., in the 5th, 7th, 8th, 9th, 10th, 11th and 12th), nine(ie , the above 10, except the fluid-body-vibration), In the 6th, eleven(ive. the above 9 and assimilative body and assimilative-mixed with-physical body-vibration). In the vibratory omniscient (there are) 7 vibrations (the true, and neither-false-nor-true speech and mind vibrations, physical body, physical body-mixed-with-Karmic body, and the Karmic body vibrations). And (there) is no (vibration) in the stage of non-vibratory omniscient. doNhaM paMca ya chacceva dosu missamhi hoti vaamissaa| sattvajogA sattasu do ceva jiNe ya siddhe ya // 705 // dvayoH paJca ca SaTU caiva dvayoH mitraM bhavanti vyaamishraaH| saptopayogAH saptasu dvau caiva jine ca siddhe ca // 705 // 705. In the (first) two (stages there are) 5 attentions (ocular, non-ocular conation. and wrong sensitive, scriptural and visual knowledge); and in the two (i.e. 4th and 5th stages), six (ocular, non-ocular and visual conations and right sensitive, scriptural and visual knowledges). And in the mixed stage, (the above 6 are) mixed. And in the (next) 7 (i,e., from the 6th to 12th) seven (the above 6 and the mental knowledge attention). And in (Vibratory and

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338 THE SACRED BOOKS OF THE JAINAS. non-vibratory) Conquerors, and in the liberated (souls ) (there are only) two (i.e. the attentiveness of perfect conation and perfect knowledge). CHAPTER XXII APPENDIX II. Further Distinctions--(Alapa). goyamatheraM paNamiya oghAdesesu vIsabhedANaM / jojaNikANAlAvaM vocchAmi jahAkamaM surAha // 706 // gautamasthaviraM praNamya oghAdezayoH viMza bhedAnAm / yojanikAnAmAlApaM vakSyAmi yathAkramaM zRNuta // 706 // 706. Having bowed to the apostle Gautama (the chief apostle or Ganadhara of Lord Mahavira) I shall describe, in order, some further distiuctions (Alapa) to supplement the above 20 chapters, on the ( 14 ) spiritural stages and the (14) soul-quests, Hear. ghe codasaThANe siddhe vIsadivihANamAlAvA / vedakasAyavibhiraNe ANiTTIpaMcabhAge ya // 707 // ghe caturdazasthAne siddhe viMzatividhAnAmAlApAH / dhabhane anivRttipaJcabhAge ca // 707 // 707. The further distinctions in the ( 14 ) stages and 14 quests dealt with in the above 20 chapters, ( are general, Samanya; developable Paryapta and non-developable Aparyapta). From the point of view of sex-inclination and passion, (there are 5 distinctions) in the 5 parts (of the 9th stage) of advanced-thought-activity (anivritta Karana). ghoghe micchavi yadapamatte sajogiThANammi / tiNeva ya jhAlAvA sesesikko have khiyamA // 708 // ghe mithyAtvadvikepi ca ayatapramattaM sayogisthAne / traya eva ca AlApAH zeSeSveko bhavet niyamAt // 708 // 708. In the two stages of wrong belief, ( and down. fall), and also in the vowless, and imperfect vow and

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GOMMATASARA. 339 vibratory omniscient stages (there are all) the three distinctions (i.e. general, developable and non-developable); and in the remaining (stages), necessarily, (there) is only one (distinction i.e., developable Paryapta). sAmagaNaM pajattamapajjattaM cedi tiriNa aalaavaa| duviyappamapajjattaM laddhI NivattagaM cedi // 706 // sAmAnyaH paryAptaH aparyAptazreti traya paalaapaaH| dvivikalpa aparyApto labdhinivRttakazceti // 706 // 709. General, developable and non-developable these (are) the three distinctions. Non-developable is of two kinds, completely undevelopable (Labdhya Paryapta) and potentially developable (Nirvritta-Paryapta). duvihaMpi apajattaM oghe miccheva hodi NiyameNa / sAsaNa ayada pamatte NivvattiapuNNagaM hodi // 710 // dvividhamapi aparyAptamoghe mithyAtve eva bhavati niyamena / sAsAdanAyatapramattenivRtyapUrNakaM bhavati // 710 // 710. In the worng belief stage necessarily, (there) is the non-developable (distinction) of both the kinds. In the downfall, vowless and imperfect vow stage (there) is only potientially developable (distinction). jogaM paDi jogijiNe hodi huNiyamA apuNNagattaM tu / avasesaNavaThANe pajjattAlAvago eko // 711 // yogaM prati yogijine bhavati hi niyamAdapUrNakatvaM tu / avazeSanavasthAne paryAptAlApaka ekaH // 711 // 711. And in the vibratory conquerors, necessarily, there is undevelopableness with regard to (the physicalmixed-with-Karmic body) vibration (in the omniscient overflow). In the remaining 9 stages there is only one distinction of developable. sattaehaM puDhavINaM oghe micche ya tiriNa AlAvA / paDhamAviradevi tahA sesANaM punnnngaalaavo||712 //

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340 THE SACRED BOOKS OF THE JAINAS, saptAnAM pRthivInAmoghe mithyAtve ca traya pAlApAH / prathamAviratepi tathA zeSANAM pUrNakAlApaH // 712 // 712, In the wrong belief stage in the 7 hells, and in the vowless stage of the 1st hell, also, (there are all) the three distinctions (general, developable and nondevelopable). And in the rest (of the stages, i.e., downfall, mixed and vowless right belief in hell, there is only one) distinction of developable. tiriyacaukkANoghe micchaduge avirade ya tiSaNeva / Navari ya joNiNiayade puNNo sesevi puNNo du // 713 // tirthakcatuSkANAmoghe mithyAtvadvike avirate ca traya eva / navari ca yoninyayate pUrNaH zeSepi pUrNastu // 713 / / 718. In the two, wrong belief, and downfall and in the vowless stages of 4 kinds of sub-humans (i.e. general, 5 sensed, developable and females) there are all the 3 distinctions. But in the vowless stage of the female subhumans, (there is) only (one distinction of developable). And in the remaining (i.e. mixed and partial vow stage), also (there is only one distinction of) developable. tericchiyaladdhiyapajjatte eko apuNNa aalaavo| mUloghaM maNusatie mAsiNiprayadamhi pjtto||714 // tiryaglabdhyaparyAse eka apUrNa paalaapH| mUloghaM manuSyatraye mAnuSyayate paryAptaH // 714 // 714. In the completely un-developable sub-humans (there is only) one distinction, non-developable. In the 3 humans (i.e. general. developable and feminine, the distinctions are) according to the corresponding spiritural stages, but in the vowless stage among women (there is only) developable. maNusiMNi pamattavirade AhAradugaM tu Natthi NiyameNa / avagadavede maNusiNi saNNA bhUdagadimAsejja // 715 // mAnuSyAM pramattavirate AhAradvikaM tu nAsti niyamena / apagatavedAyAM mAnuSyAM saMjJA bhUtagatimAsAdya // 715 //

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GOMMATASARA. 341 715. In a soul (i.e. a saint) with feminine inclination in the imperfect vow stage necessarily there never are (the vibrations of) the two assimilative (Aharaka. and assimilative-mixed-with physical Aharaka Mishra). And in a soul with feminine inclination in sexless part of the 9th stage, (sex) inclination is mentioned from the point of view of the past (i.e, figurative or Naigama-naya point of view). Commentary. The word "Tu" in the gatha refers to the following, (1) Mental knowledge and pure and absolute-non-injury control are not acquired by saints when they are under operation of feminine and common sex-inclination, (2) A woman can only have the first five spiritural stages. (3) second subsidential right-belief and mental nowledge are not possible in saint with assimilative body or pureabsolute-non-injury-control. Naraladdhiapajjatte eko du apuraNago du aalaavo| lessAbhedavibhieNA sattaviyappA surahANA // 716 // naralabdhyaparyApte ekastu apUrNakastu aalaapH| lezyAbhedavibhinnAni saptavikalpAni surasthAnAni / / 716 // 716. In the completely undevelopable humans (there is) only one distinction of undevelopable. From the point of view of distinctions of thought-paints, there are seven divisions among the celestials. Commentary. Thought paints in the seven divisions are shown below. Celestials in whom are found. Quality of thought-paint. (1) Residential, Peripatetics and stellars Minimum of pale. (2)Saudharma and fshana heavens Medium of pale. (3)Sanatkumara and Mahendra Maximum of pale and Mini mum of pink. (4)5th to 10th heavens Medium and maximum of pink, (5)11th and 12th heavens Minimum of white. (6)13th to 16th heavens and 9 Graiveyakas Medium of white. (7)9 Anudishas and 5 anuttaras Maximum of white.

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342 THE SACRED BOOKS OF THE JAINAS. savvasurANaM oghe micchaduge avirade ya tipaNeva / Navari ya bhavaNatikappitthINaM ca ya avirade punnnno||717|| sarvasurANAmoghe mithyAtvadvike avirate ca traya eva / navari ca bhavanavikalpastrINAM ca ca avirate pUrNaH // 717 // 717. In the two wrong-belief (and downfall), and the vowless stages of all) the celestials, (there are all) the three (distinctions of general, developable and non-developable). But in the yowless stage of the 3, residentials, (peripatetics and stellars,) and the feminine heavenly beings (there is only the distinction of) developable, misse puraNAlAo aNuddisANuttarA hu te smmaa| avirada tiNNAlAvA aNudissANuttare hoti // 718 // mizre pUrNAlApaH anudizAnuttarA hi te samyazcaH / avirate traya pAlApA anudizAnuttare bhavanti // 718 // 718. In the mixed stage (in celestial up to the last graiveyaka, there is only) the distinction of developable. All (the souls) in the (9) Anudishas and (5) Anuttaras (are) right believers. In the vowless stage in the Anudishas and Annuttaras (there are all) the three distinctions. bAdarasahameiMdiyabiticauridiyaasariNajIvANaM / oghe pugaNe tiriNa ya apurANage puNa apuraNo du // 716 // bAdarasUkSmaikendriyadvitricaturindriyAsaMjJijIvAnAm / proghe pUrNa trayazca apUrNake punaH apUrNastu // 716 / / 719. In (the wrong belief) stage of gross and fine one-sensed, 2, 3, 4 sensed and irrational 5 sensed souls, all the three (if they are) developable, and (only one) nondevelopable, (if they are) undevelopable. saraNIoghe micche guNapaDivaNNe ya mUlaAlAvA / laddhiyapuraNe eko'pajjatto hodi AlAo // 720 // saMzyoghe mithyAtve guNapratipanne ca mUlAlApAH / landhyapUrNe eka aparyApto bhavati paalaapH|| 720 //

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GOMMATASARA. 343 - 720. In the wrong belief or any higher stage of the rationals, the distinctions are according to the corresponding stage. In the completely undevelopable, (there is only) one distinction of undevelopable. bhUAuteuvAUNiJcacaduggadiNigodage tiriNa / tANaM thUlidaresu vi pattege tadubhedevi // 721 // bhvatejovAyunityacaturgatinigodake trayaH / teSAM sthUletarayorapi pratyeke tadvibhedepi // 721 // tasajIvANaM oghe micchAdiguNevi ogha aalaao| laddhiapugaNe eko'pajjato hodi AlAo // 722 // sajIvAnAmoghe mithyAtvAdiguNepi zrogha pAlApaH / labdhyapUrNe eka aparyApto bhavatyAlApaH // 722 // 721-22. In the gross and the other (fine) earth, water, fire, air bodied, ever-common (Nitya Nigoda) and the four-condition-common (Chatur-gati Nigoda, vegetables), and also in the two kinds (host and non-host Sapratishthita and Apratishthita), of individual (Pratyeka vegetables, there are all) the three distinctions. And in the wrong belief and other stages of the mobile souls, the distinctions correspond to their different stages. In the completely undevelopable (embodiments, there) is only one distinction of undevelopable. ekArasajogANaM puNNagadANaM spussnnlaao| missacaukkassa puNo sagaekaapuraNAlAo // 723 // ekAdazayogAnAM pUrNagatAnAM svapUrNAlApaH / mizracatuSkasya punaH svkaikaapuurnnaalaapH|| 723 // 728. In the eleven vibrations(i.e.,all the 15 yogas except the three mixed and the Karmic) of developables (there is only) one distinction of their respective-developableness. And in the 4, i.e., (3) mixed (and one Karmic there is) only one distinction of their respective undevelopableness,

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344 THE SACRED BOOKS OF THE JAINAS. vedAdAhArotti ya saguNahANANamogha maalaao| Navari ya saMDhicchINaM Nasthi hu AhAragANa dugaM // 724 // vedAdAhAra iti ca svaguNasthAnAnAmogha pAlApaH / navari ca SaNDhastrINAM nAsti hi AhArakAnAM dvikam // 724 // 724, From the sex to the assimilation (quest), the distinctions are according to their respective stages. But in souls with common and feminine sex inclination (there) are not two assimilative body (and assimilative-mixedwith-physical body vibrations). guNajIvA pajjattI pANA sarANA gaiMdiyA kaayaa| jogA vedakasAyA NANajamA saNA lessA // 725 // guNajIvAH paryAptayaH prANAH saMjJA gatIndriyANi kAyAH / yogA vedakaSAyA jJAnayamA darzanAni leshyaaH||725 // bhavvA sammattAvi na saraNI AhAragA ya uvjogaa| joggA parUvidavvA oghAdesesu samudAyaM // 726 // bhavyAH samyaktvAnyapi ca saMjJinaH AhArakAHca upyogaaH| yogyAHprarUpitavyAaoghAdezayoH smudaaym||726|| 725-26 (14) spiritual stages, (14) soul-classes, (6) developables, (10) vitalities, (4) impulses, (4) conditions of existence, (5) senses, (6) embodiments, (15) Vibrations, (3) sex-inclinations, (4) passions, (8) knowledges, (7) controls, (4) conations, (6) thought-paints, (2) capacities of liberation, (6) right-beliefs, and (2) rationals, (2) assimi. lations, and (12) attentions-as far as possible these should be described in collections of spiritual stages and soulquests. oghe Adese vA saraNIpajjaMtagA have jattha / tattha ya uNavIsaMtA igibitiguNidA have ThANA // 727 // bhoghe AdezevA saMjJiparyantakA bhaveyuH yatra / tatra ca ekonaviMzatiH ekadvitriguNitA bhaveyuH sthaanaani||727||

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GOMMATASARA. 345 727. In the stages and quests, in what are (described as the 14 soul-classes) up to rationals, there can be 19 or (19) multiplied by one, two and three (i. e., 19, 38 and 57), sub-classes respectively. (See chapter on soul-classes). vIramuhakamalANaggayasayalasuyaggahaNapayaDaNasamatthaM / NamiUNa goyamamahaM siddhatAlAvamaNuvocchaM // 728 // dIramukhakamalanirgatasakalazrutagrahaNaprakaTanasamartham / natvA gautamamahaM siddhAntAlApamanuvakSye // 728 / / ___728. Having bowed to Gautama who was capable of understanding and proclaiming all the scriptures as issued from the lotus-mouth of (the last Tirthankara) Vira, I shall describe the distinction of the Jain Canon (Siddhanta). maNapajjavaparihAro paDhamuvasammatta doSiNa aahaaraa| edesu ekapagade Nasthitti aselayaM jANe // 726 // manAparyayaparihAraH prathamopasamyaktvaM dvAvAhArau / eteSu ekaprakRte nAstIti azeSakaM jAnIhi // 726 // 729. In (case of) existence of any of the following four, (1) mental knowledge, (2) absolute-non-injury-control (Parihara-vishuddhi Samyama), (3) First subsidential right-belief, and (4) the two, assimilative body and assimilative-mixed with physical-body-vibration, know that all the others cannot be found. bidiyuvasamasammattaM seDhIdodieNaaviradAdIsu / sagasagalessAmaride devaapajjageva have // 730 // dvitIyopazamasamyaktvaM zreNIta avatIrNAviratAdiSu / svakasvakalezyAmRte devAparyAptake eva bhavet // 730 // 780. Second subsidential-right-belief is found in nondevelopable celestial beings only (when they are born). after dying with their respective thought-paints, after having fallen down to yowless and other (stages, from the (subsidential), ladder.

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346 THE SACRED BOOKS OF THE JAINAS. Commentary. The second subsidential right belief is found in no other undevelopables except those celestials. siddhANaM siddhagaI kevalaNANaM ca daMsaNaM khayiyaM / sammattamaNAhAraM uvjogaannkmputtii||731|| siddhAnAM siddhagatiH kevalajJAnaM ca darzanaM kSAyikam / samyaktvamanAhAramupayogAnAmakramapravRttiH // 731 // 731. In the liberated souls, the condition of existence (is) liberation, (knowledge is) perfect knowledge, (conation is perfect) conation, (right-belief is) destructive or purified right-belief, assimilation (of any Karmic molecule) does not exist, and the activity of attentions is (perpetual and) simultaneous. . guNajIvaThANarahiyA snnnnaapjjttipaannprihiinnaa| sesaNavamaggaNUNA siddhA suddhA sadA hoti // 732 // guNajIvasthAnarahitAH saMjJAparyAptiprANaparihInAH / zeSanavamAgaNonAH siddhAH zuddhAH sadA bhavanti // 732 // 782. Free from (the distictions of) spiritural stages: and soul-classes, devoid of impulses, developableness, and vitalities, beyond the scope of the remaining 9 quests (i. eur all except the five mentioned in gatha 731), --The liberated souls remain always pure (and perfect souls). Nikkheve eyatthe NayappamANe nniruttianniyoge| maggai vIsaM bheyaM so jANai appasabbhAvaM // 733 // nikSepe ekArthe nayapramANe niruktayanuyogayoH / mAgayati viza bhedAn sa jAnAti AtmasadbhAvam / / 733 // .783. He who investigates these twenty dintinctions by means of (4) aspects (Nikshepa), by their (various) synonyms (Ekartha), from different points of view (Naya), by means or measures of right knowledge (Parmana) by etymology (Nirukti), and by questions (Anuyoga), acquires knowledge of the true nature of soul.

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GOMMATASARA. 847 Commentary. For description of Nikshepa, Naya, Pramana, Nirdesha, etc., and Anuyoga see Tatvartha Sutra S. B. J. Vol. II, Chap. I Sutra 5, 6, 7, 8, and 33 ; pages 8 to 21 and 45 to 47. ajjjjsenngunngnnsmuuhsNdhaaritrjiysennguruu| bhuvaNagurU jassa gurU so rAo gommaTo jayatu // 734 // prAyasenaguNagaNasaMmUhasaMdhAryajitasenaguruH / bhuvanagururyasya guruH sa rAjA gommaTo jayatu // 734 // 734. May Victory be to Raja Gommata (or Chamumdarai)whose teacher, the preceptor Ajitasena, is the teacher of the world, who has adopted the many qualities and the saintly order of the preceptor. (Acharya) Aryasena. End of Jiva Kanda. Printed by K. D. Seth, at the Newul Kishore Press, Lucknow.

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A ... Abhavya Abhaya Chandra Suri ... Agrayaniya purva Agurulaghu Ahmendra Ajitasena INDEX. (The numbers give the pages.) Page. Abhinibodha Abhivyapaka Abhyantara Prana Achakshu Darshana Achyuta Adhaha pravritta Karana Gunasthana Adharma Dravya Adhigama Adhikara Adhruva vriddhi Agadha Aghata Sharira Agrahya Vargana Ajiva Ajnana Aksharatmaka Akshara Jnana Anakshari-vani Anaksharagata Anaksharatmaka ... ... ... ... ... ... 904 ... ... *** 12 182 193 194 135 182 77 Ananta-bhaga vriddhi Ananta-guna vriddhi Anantanubandhi Kashaya 20,163 77 Anda ra 119 ... 211, 280 Anima 145 178 ... 991 291 90 246 151 38 284 283 197 219 22,318 115 295 198 285 106 347 306 Antar muhurta Aparyapta Apakarshana Apakarsha Kala Apramatta virata Gunasthana Antadhana Anivritti Karana Gunasthana 41 132 Anubhaya Manoyoga Anu-krishti 40 Anubhaya vachanayoga... 132 Anyonyabhyasta rashi ... 149 Apratyakhyana Apratishthita Apunarukta akshara Apratipati Apurna yoga Apurva Karana Gunasthana Apurva Spardhaka Antar-margana Anupakrama Kala Anuyoga Jnana Anuyoga Samasa Jnana *** ... ... ... ... ... *** ... ... $10 Antaha-krita-dashanga Anuttara-upapadikadashanga Page. 100 19 42 *** 2, 54 147 258 37 20,163 56,116 184 208 88 39 42 155 155 196 197 203 203

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. 240, 346 65 128 ... 283 193 178 Page. Page. Anga-vahya 206 Avadhi Darshana ... 246 Anugami 207 Ayoga Kevali Gunasthana. 48 Ananugami 207 Anavasthita 207 Anumati tyaga pratima, 243 Acharanga 203 Anubhaga 248,319 Adhara 285 Antara Muhurta 288 Adesha 3 Anu-Vargana 294 Adi 42 Anantanu Vargana 294 Aharaka Kaya Yoga 140,141 Antar koca-kodi 319 Ahara Margana 323 Anu-vrata 320 Ahara Mishra Yoga 141 Anaharaka 324 Ahara Samudghata 273 Anuyoga Aharaka Vargana ... 144 Ardha chakravartin Ahara sanjna ... 93 Ardhachheda Ahara Vargana... 84-295,301 Arupi 283,303 Ajna Artha paryaya 290 Ajnapani Bhasha ... 135 Arthakshara Akashagata Chulika ... 204 Arthavagraha Amantrani Bhasha ... 135 Arthapada 195 Aprichchhani bhasha ... 135 Asankhyatanu Vargana 294 Arambha Tyaga PraAsanjni 322 tima Asamyata 20,2431 Arana 151 Asamkhyata bhaga Aryasena 347 Vriddhi Ashrava 315 Asamkhyata Guna Atma-pravada 198 Vriddhi. Alapa 338 Asti nasti Pravada Avali Asamyama Avasa 119 Asatya manoyoga 132 Avashyaka Asatya Vachanayoga Ayana Ashtanka 187 Astikaya 283 Ichchhanulomni bhasha 135 Atattva 322 Ichchha Rashi ... 130 Avagraha 178 Avaya ... 106 178 Indriya margana Avirata Samyaktva Itara Nigoda ... 55 Gunasthana Avibhaga pratichheda ... 191,302 iha ... 178 Avadhi Jnana ... 206 Ishatva Avasthita ... 207 | Ishwara 77 198 287 240 27 132 ... 100 ... 51

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21 Page. Page. | Audarika mishra yoga ... 138 Ubhaya Mano yoga ... 132 Audayika ... 8 Ubhaya Vachana yoga ... 132 Aupashleshika ... 290 Uchchvasa ... 287 Aupashamika Udayabhava-lakshana K kshaya ... 24 Kalpa Kalpya Uddishta ... 34 Kalpa Vyavahara Udirna 93-158 Kalyana vada Uddishta Tyaga Pratima 243 Kapata Udayasthana 251 Karna-bhumi Upashama Samyaktva ... Karma Labdhi ... 819 Upashamaka ... 45 Karma Pravada 198 Upashanta Moha ... 45 Kashaya ... 162-163 Upashama Shreni 46-308- Kashaya adhyavasaya 268 sthana ... 251 Upapada 65-273 Kashaya Margana ... 161 Upapada yoga-sthana 86 Kashaya Prabhrita ... 162 Upakarana 110 Kashaya Samud ghata ... 272 Upama satya 133 Kataka Upasakadhyayananga ... Ka Kala-Dravya 285 Upayoga Kalanu 291 Uttaradhana Kala-privartana 282 Utkarshana Kalod-adhi Uttarakuru ... 151 Kandaka 191 Utpada Purva Kapota Leshya Uttaradhyayana 206 Karmana Kaya Yoga ... Utsedha angula 210 Karmana-Vargana ... 295 Utpada Kaya-Margana ... 113 Urdhvata Samanya Urvanka Ku Kula Riju-mati Kulakara 99 Rishabha-Deva Kumati E Kushruta ... 177 Ekanta Ku Ekantanu vriddhi yoga Kurmonnata ... 64 sthana Kri Ekartha Krishna leshya Ekatthi Kriti Karma ... 206 Ogha Ke Au Keshava Varni ... 145 Audarika Kaya yoga ... 137 Kevala Darshana ... 246 147 198 257 RI ... 177 ... 256

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. .. 237 ... 198 ... 43 Page. Kevala Jnana Kevali Samudghata ... 273 Kr Kriya Vishala Ksh Kshapaka ... 45 Kshapaka Shreni 46-308 Kshayika Kshayika Samyaktva ... Kshayopa-Shama-labdhi 819 Kshayopa Shama ... 8 Kshayopa-shamika ... 318 Kshetra parivartana ... 281 Kshina Kashaya Guna. sthana Kshudra-bhava Ga. Gachchha Ganga Dynasty Garima Gati Margana Gavyuti Gu. Guna ... 802 Guna hani ... 149 Guna hani Ayama ... 149 Guna-pratyaya Guna sthana Page. Chala ... 22-818 Chandra-prajnapti ... 204 Chaturanka 187 Chaturgati Nigoda ... 55 Chaturvinsha stava ... 206 Chaya ... 42-149 Chaya-dhana Cha. Chamunda-Raya 2-347 Chi. Chitrala-a charana Chu, Chulika ... 204 Chh. Chhedopasthapana ... 289-241 Jagata Pratara ... 102-103 Jagat Shreni ... 101 Jaghanya-parita-Samkhyata ... 78 Jalagata chulika ... 204 Jambuvipa ... 71 Jambudvipa prajnapti... 204 Janapada satya ... 133 Jarayuja ... 65 Jaya Dhavala 162 ... 306 Jiva Jiva Samasa ... 157 Go, ... 347 Todar Malla 238 ... 101-214 250 ... 250 287 Danda T. Tadbhava Samanya Tanu Vata Tatva 52 Gommata Raya Gh. Ghan-angula Ghana Vata Ghanodadhi Ghadi Gha. Ghata sharira Ghatayushka Cha. Chakravartin Chakshu Darshana 250 321 ... 115 ... 278 Tir. Tiryak Samanya Tiryancha Ti. Tirthankara ... 245

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Teja Tai. Taijasa Samudghata Taijasa Vargana Te. Trasa Trasa Nadi Tirloka-Vindu Sara D. Divya Dhyani Desha Darshana Margana Darshana Moha Darshana pratima Dasha-vaikalika Tr. Deva Devakuru Deya Rashi Di. De. Dra. Dravya Dravya Indriya Dravya Leshya Dravya Mana Dravya Parivartana 336 ... Dri. *** www ... www ... ... ... ... 30 Deshana-Labdhi 319 240 Desha Samyama Deshavadhi 207 Deshavirata 243 Deshavrata Gunasthana 24 100 ... 151 123 ... ... ... ... *** *** Page. ... 257 403 273 145-295 *** 25 121 128 245 137,231 281 90 ... 157 131 Dravya prana Dravya Veda Dravya Yoga Drishti-pravada Dvi. Dvipa Sagara Prajnapti 204 Dvirupa Varga dhara... 183 Dvitiyopashama Sam yaktva 20 243 206 194 283 107 249 204 16 5 Dharma Dravya Dharma Kathanga Dharasenacharya Dhavala Dhavala, Maha Dhavala, Jaya Dhrauvya Dhruvahara Dh. Dharana Dhatuki khanda Dha. Nabhi Raja Nali Dhr. Nabho Vargana Napumsaka Nashta Naya Na. Na. Namni Satya Nana guna-hani Naraka Naratah Narayana Ni. Nigoda Nikshepa Nila leshya Nira-Kara Nirgrantha Nirjara Nirukti Nirvritti akshara Nirvrittyaparyapta Nishekahara Nisiddika ... ... *** ... 286 216 Dhruva-shunya Vargana 295 Dhruva-Vargana 295 Dhruva Vriddhi 219 ... " ... 8 3 ... *** ... Page. www 284 203 8 3,155 178 71 291 159 28 346 99 287 183 149 98 98 65 55 346 ... 256 326 46 ... 306 346 194 56 149 ... 206

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Nishthapaka Nitya-nigoda Nemi Chandra Pada-dhana Pada-Jnana Padartha Naiyayika No-Indriya No-Karma-Vargana No-Kashaya Ne. Paroksha Paryapta Paryapti Nai. Pada-Samasa-Jnana Padma-Leshya Panchanka Panchasti Kaya Pannatthi Paramanu Papa Parinamika Pita-leshya No Pa. Pi. 13. ... Paramaudarika Parigraha-tyaga Pratima Parigraha Sanjna Parihara Vishuddhi Parikarma Parinama yoga sthana Parivartana Parmavadhi ... 42 195 283-206 196 25 ... 187 305 130 300 46 *** ... ... ... :: ... *** 243 93 239-241 204 86 28 ... 207 206 *** Page. 317 55 1 Paryaya Paryaya Jnana Paryaya-Samasa Jnana 191 Pa. ww 51 ... 232 323 25 54 83 287 185,191 306 8 B 257 Pudgala Pudgala Parivartana Pulavi Pundarika Punya Purusha Prabhava Pradesha Pu. Purva Jnana Purva Spardhaka Pota Prajnapani Prakriti Prakirnaka Prakamya Pramada 206 ... 306 ... 158 Pushkara-vara-dvipa 71 Pu. Po. Pra. Prastara Prasthapaka Pratara Pratibhaga Prathamanu yoga Prathaktva .. Prathama-upshama samyaktva Pratikramana Prati Narayana Pratipatti Jnana Pratipatti Samasa Jnana *** ... ... 300 Pramana Pramana angula. Pramana pada Pramana Rashi Pramatta virata Guna sthana Prashna-Vyakarna ... ... ... 093 ... Page. 284 ... 278 119 ... 198 42 65 25 . 203 42 248-300 291. 135 248 199 100 26 846 210 145 130 28 ... 317 88 ... 123 ... 204 ... 218 16 206 65 196 ... 196

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280 93 ... 282 90 198 Page 1 Page Pratitya Satya ... 133 Bhava-pratyaya 206 Pratishthita pratyeka ... 116 Bhavaddha 147 Pratyakhyani bhasha ... 135 Bhavya 280 Pratyak hyanapurva ... 198 Bhavya Margana Pratyakhyana Varana Bhaya Sanjna kashaya 24,163 Bha. Pratyaksha 206 Bhasha-Vargana 84,295 Pratyeka Buddha 309 Bhava-Indriya 107 Pratyeka Sharira Var Bhava-Leshya 247 gana 295 Bhava-Parivartana Pratyeka Vanaspati 56,116 Bhava prana 90 Pra. Bhava Satya 133 Prabhrita Jnana 197 Bhava Veda 157 Prabhrita-Prabhrita 197 Bhava Yoga 131 Prabhrita-prabhrita Bhi. Samasa Bhinna Muhurta Prabhrita-Samasa 198 Bhu. Prana Bhumi ... 42 Prana Vada Bhuta-bali ... 3,165 Prayopagama-labdhi 319 Bhe. Pri. Bheda ... 287 Prithvi-Samanya Bho. Prithvi-Jiva 114 Bhoga bhumi Ma. Prithvi-kaya Madhyama-dhana ... 42 Prithvi-kayaka Madhyama-pada 195 Pro. Maha-Dhavala Proshadhopayasa Maha-k alpya ... pratima 206 243 Maha-pundarika Ba. 206 Bahubhaga 112 Maha-skandlha-yarBalbhadra 65 gana 295 Baladeva 65 Maha-karma-prabhrita... 165 Bandha Maha-vira 120,162 Ba. Maha vrata 26,320 Badara-Krishti Mahima 100 Bo. Mala ... 22 Bodhita-buddha Malina ... 318 Bra. Mandali 51 Brahmcharya-pratima ... 243 Manah-paryaya Jnana 229 Bha. Mano-vargana 84,295 Bharata Chakravarti ... 99 Manu ... 99 Bhava-parivartana ... 282 Maskari ... 51 162 51,306

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Manushah Manushottara Margana Marnantika Samud ghata Mayagata-Chulika Muhurta Mukha Mula-bidri Mula-guna Meru Mi. Mishra Gunasthana Mishra Mithyatva Mithyatva Gunasth na... Mu. Moksha Ma Yachani Maithuna Sanjna Mo. Mu. Me. Raju Mai. Yathakhyata Yati-Vrishabha Ya. Yugapata Yoga Yoga-Margana Yonika Yonimati Ya. Yu, Yo. Raja-Malla-deva Ratri-bhukti-tyaga pratima Ruchaka dvipa Ra. 10. Ru. *** ... ... La. ...19,121,273 Labdhyakshara Jnana 205 Labdhya-paryapta ... ... ... ... *** Page. 99 71 95 ... www 17 17 12 287 42 155 26 71 94 306 Vashitva 45,240,242 Vastu Jnana 165 135 309 248 131 119 100 2 103 8 243 218 Rupa-guta-chulika Rupa Satya Rupi Laghima Lava Lavanodadhi Linga-Jnana Leshya Leshya-Margana Loka-purna Lokakasha Vandana Vardhamana Ru. Vargana Vartana Li. Le. LO. Va. Va. *** Vi. ... DOG ... *** *** 100 ... *** ... ... ... ... ... ... Vadara Vadara-Vadara Vadara-Sukshma 297 Vadara-nigoda Vadara-nigoda Vargana, 295 Vahya-prana 91 ... *** ... ... Page. 204 133 283,303 ... 193 56 100 287 71 *** 183 177 198 Vibhanga Vidyanuvada ...70,250,32 Vigraha gati Viharavarata Svasthana, 272 27 Vikatha Vikalatraya 264 Vikalpa 287 Vikriya 152 166 247 88 291 206 207 144 285 100 198 300 300 300

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O 12 12 ... 42 Sa. 318 Page. Shu. Vinaya Page. Viprita Shunya Vargana ... 295 Vipaka Sutra 203 Shr. Vipula-mati 230 Shreni Vyavahara Viralana Rashi 123 ganita Vishama 304 Shruta Jnana .. 182 Vishesha 42 Vishuddi labdhi 319 Sachitta Tyaga Pratima 243 Visrasopachaya 146 Sadashiva ... 51 Vistara Sakama-rupitva ... 100 Vi, Sama 304 Virya-pravada Samavayanga 203 Ve. Samaya prabaddha 144-315 Veda Margana 157 Sambhavana Satya ... 133 Vedaka Samyaktva ... Samikarana ... 210 Vedana Samudaghata ... 272 Samiti Vai. Samkhyata Guna VridVaikriyika Kaya Yoga, 138 dhi Vaikriyika Mishra Yoga 139 Samkhyata Bhaga Vrd. Vaikriyika Samudaghata 273 dhi Vainayika Samkhyatanu VarVaishayika 291 gana Vya. Samkshepa Vyanjana, avagraha ... 178 Sammuddishta Vyanjana paryaya 290 Sammurchhana Vyavahara 287 Samshaya Vachani Vyavahara Kala 287 bhasha Vyavahara Satya 133 Samudghata ... 121-272 Vyaya 324 Vya. Samudghata Kevali ... 49-122 Vyakhya prajnapti 203,304 Samyaktva margana ... 283 Vra. Samyaktva prakriti Vrata-pratima mithyatva ... 17 Sha. Samyama Margana ... 238 Shabda-jnana Sanghata ... 195 Shakti Sanghata Samasa ... 196 Shalaka Rashi 123 Sanjna ... 93-321 Shalaka Purusha Sanjni ... 321 Shatanka Sanjni Margana .. 321 Shu. Sanjvalana kashaya ... 25-163 Shukla Leshya 258 Sankhavarta ... 64 206 286 166

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10 207 24 300 204 s. Page. Su, Sankhya 28 Page Sanklesha 147 Suchiangula ... 102,104 Sankramana 253 Sukshma ... 2,300 Saptanka 187 Sukshma Kashaya ... 45 Sapratishthita 56 Sukshma Samparaya 45,239,242 Sarvavadhi Sukshma Krishti ... 42 Sarva-dhana 42 Sukshma Nigoda Sattarupa-upashama Vargana. 295 Satya-pravada ... 198 Sukshma Sukshma 300 Satya Mano-yoga Sukshma Vargana 295 Satya Vachana Yoga ... 132 Sukshma Vadara Sayogi-Jina-Gunasthana, 47 Sutra Sa. Sutra Kritanga 203 Sadharana 55,116,118 Surya pranjnapti 204 Sadrishya Samanya ... 52 Sagara ... 319 Sopakrama Kala 155 Sakara ... 326 Skandha ... 119,300 Samayika 206,239,240 Sravana-belgola Samayika Pratima 243 Sthala gata chulika 204 Sankhya ... 51 Sthana nga 203 Santara Margana Sthapana akshara 194 Santara-Nirantara Sthapana Satya 133 Margana Sthavara Sasana Sthiti 243 Sasadana Stoka Satishaya apramatta Stri Si. Svasthana apramatta ... 37 Siddha Svasthana Svasthana ... 272 Siddha Gati Svayambhu ramana 70 Siddha Shila H. Simha nandi | Hiya Mana ... 207 2 25 287 158

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ERRATA ET CORRIGENDA. ...>> View. For P, 9 L. 5 Read Apramatta For Pramatta. P. 13 L. 25 , New P. 26 L. 16 zIla ...>> P, 71 L. 18 Diameter, i, e., in width of its ring, ,, Diameter. this ring going on doubling for each succeeding Continent and Ocean P. 87 L. 8 trizatAni trizatAnhi P. 87 L. 13 bhava bhava, P, 87 L. 35 eight >> eighty. P. 96 L. 15 ,, developables, Vitalities and impalges , developables, an Vitalities. P. 97 L. 6 , samavastu ... ,, HARE P. 108 L. 34 ,, (10000-360, 2 x 10 (10000--360) 7 X 10 P, 113 L. 34 >> Jain philosophy to be ... For Jian philosophy P. 114 L. 15 ,, Quaternary ,, Quadrate. P. 144 L. 23 >> Two Duet. P. 115 L, 26 Their ... There, P. 115 L. 26 ,, Bee Table in Gathas ...>> see table Gathas P. 116-118 English translation of Gatha 187 is printed as No. 188 on page 117. English translation of Gatha 188 is printed as No. 189 on page 117. English translation of Gatha 189 is printed as No. 190 on page 118. English translation of Gatha 190 is printed as No. 187 on page 116. P, 121 For a more accurate Map and details of the Universe, see the Jaina Universe by J. L. Jaini. P. 121 L, 9 Read is, For is P, 121 L. 35 square-sectioned rectangle , cylinder. P. 126 L. 2 , developables , developable: P. 126 L, 2 ,, being , beings. XI P. 129 .. 18 >> 2 raised to the power of >> 2 (P X2 P, 129 L. 19 ,, number dumber. P. 131 L, 23 , Yoga Jaga. P. 131 L. 24 , (Bhava Bhaya vibration vibratiqn P. 132 L. 2 truth. P. 132 L. 24 P. 134 L. 14 , signify , singnify. P. 135 L. 3 points parts. P. 136 L. 4 , uttered ,, altered. P. 136 L. 4 by 2-senged to irratioual 5-sensed souls. ... by souls. P, 136 L. 5 ,,soul ... souls. & I power of true in

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P, 136 L. 19 P. 136 L. 22 P. 136 L. 35 P. 143 L. 1 P. 147 L. 7 P. 147 L. 20 P. 148 L. 13 P. 149 L. 16 P. 149 L, 17 P. 149 L. 18 P. 150 L. 7 P. 156 L. 15 P. 160 L. 20 P. 170 L. 4 P. 173 L. last P. 193 L. 1 P. 194 L. 1 P. 191 L. 24 P. 198 L. 24 P. 198 L. 26 P. 200 L. 19 P. 201 L, 20 P. 208 L. 8 P. 208 L. 13 P. 211 L. 4 P. 214 L. 25 P. 214 L. 27 P. 217 L. 6 P. 219 L. 6 P. 224 L. 1&3 P. 225 L. 2 Read exercises thinks of w 33 33 12 31 19 dr "" 13 "" 33 " 97 13 wr 39 23 13 "" 39 wr dr 33 12 22 33 23 P. 226 L. 8.16.18.,, P. 232 L. 12 P. 234 L. 9 P. 235 L. 13, 29 P. 235 L. 26 P. 236 L. 23 P. 238 L. 7 P, 238 L, 29 P. 239 L. 3 P. 239 L. 6 23 ", spatial extent 17 "" 23 55 39 39 attributed to him yeSAM 33 jogasaMkilesoya paDhapaSTiH note under Gatha 255 below the last term series, i. e., the total of the last gunahani has 4th set of 8 Vyantara average minimum A1-7290 7290 9 pride utkRSTa saMkhyA mAtreta bhiM Pratichchheda Anaksharivani Vidya (are 14) 122 Visarga or h ; (one) Prathamanuyoga incarnation Well! partial Vargana dhuvarUpeNa years. Ichchhita innumerable fold less. Yojanas Akshina in Yojanas Manushottara mamidan Rajus subduing kSayozca Sam-jvalana *** 414 314 ... ... ... *** ... *** *** *** ... *** ... *** ... *** *** 14 For exercise. thinks. attributed yaSAM 11 .. series. have. 4th 8. Vyantra. 33 average. "" 33 33 ". 35 19 wr 33 d. 39 99 d. 33 22 19 wr " 29 .. 13 13 " 23 " 19 39 "3 19 : 23 jogasakilesoya geafe: note below. the term A1-7290 ride. utkRSTa saMkhyAmAtraM tantri Pratichheda. Anaksharavani. Virya. (are 11). visarga h. (one) Pratha manuyoga. incarnation, well partial. spacial, next. 7290 y vargana. dhruvarUpaNa years Ichchita. innumerable foldless. Yojans. Akshina. tin. Yojans. Manoshuttara. majjhimadavyaM Rajus. sub-duing. kSayokSa Sam-jvalana,

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13 Vedna. P. 240 L. 35 Road Samayika For Samayika. P. 240 L. 35 Samyama >> Samyama. P. 241 L. 19 Vishuddhi Vishuhdhi. P. 241 L. 22 triMzaSaH triMzadvArSaH P. 242 L. 30 believers believer. P. 245 L. 6 Asamyata Asamyama, P. 259 L. 26 The Rule Rule, P. 259 L. 28 two-thirds two-third. P. 260 L. 25 >> disturbances >> disturbance P. 264 L. 33 Svami Swami. P. 270 L. 19 bhAvAttu bhAvAttuH P. 273 L. 5 connection never ceases connection is never ceased. P. 273 L. 33 >> Sanskrit Commentary Sanskrit commen tary. P. 275 L. 1 , Svasthana Swasthana. P. 275 L. 12 ,, Vedana P. 275 L. 12 Marmantika Marnanika. P. 275 L. 16 Jagatpratara Jagatpratar. P. 275 L. 19 , Aharaka , Aharka, P. 276 Last live numerable cubic numera blecubic. P. 281 L. 9 applies ,, apply. P. 281 L, 22 , Karmic, The No.karma , Karmic. No-Karma P. 281 L. the soul takes in soul takes in the P. 282 >> hell with the minimum , hell with minimum P. 282 L. 27 soul's >> soul's. P. 284 L. 14 , pudgala >> padgula. P. 284 L. 15 has modification modifies.. P. 284 L. 15 attributes of colour attributes colour. P. 284 L. 16 is a regular ,, is in a regular, P. 286 L. 5 Pratichchbeda Pratichheda. P. 287 L 22 makej. P. 289 L. 14 time as being the number of Siddhas , time by. multiplied by. P. 289 L. 15 Number of ,, Number of of. P. 295 L. 19 P. 304 L. 18 degree degrees. P, 308 L. 13 P. 308 L. 21 ,, 48 P, 308 L. 21 , 496. >> make 23 , 32 >> 45. > 8. A 12 P. 814 L. 9 ( 1 + A 1+ av-A av-A >> ...>> P. 322 Last line P. 323 L. 1 P. 326 L. 22 (tattva) Atattva Sakara (tatva). Atatva. Sakar. ... >>

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14 P, 328 L. 14 Read (i. e., the false and false-and-true-of P. 336 L. 8 P. 338 L, 13 P. 341 L. 13 P. 341 L, 14 ... For i.e., the false and true of ,, respiration is ceased. ... >> distinctions. 1 second subsidential, >> saint, respiration seases, distinctions Second subsidential saints , ,

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By C. R. Jain Rs. A. P. 1200 2 0 0 100 006 0 120 0 2 0 110 040 01 0 010 do. do. 25. The Key of Knowledge 26. Practical Path 27. T'he Science of Thought 28. Logic for Boys and Girls 29, Ratna Raranda Sravaka hara (Householder's Dharma) 30. A Peep behind the veil of Karma 81. Confinence of Opposites (English) 32. Sanyasa Dharama 33. Immortality and Joy (English) 34. What is Jainaism 35. Sacred Philosophy 86. Ishtopadesha 37. Jaina Karma Theory 38. Jaina Law 39, Parmatma- Prakasha 40, Nyayavatara 41. Nyaya Karnika 42. Jainism 43. Dictionary of Jain Biography 44. Jainism not Atheism 45. Pure Thoughts 46. Introiluetion to Jainism 47. P'ramana.Naya-Tattvaloka lankura 48. Divinity in Jainism 49, A Comparative study of Indian Science of Thonght, etc. 50. Atma Dharina 51. Discourse Divine 52. Where the Shoe Pinches 53. Sravani Belgola 54. Soul 55. Jaina Tattva Jnanam Bhandarkar's Commemoration-Volume 1917. 56. An Epitome of Jainism 57. Self Realization (Atma Sindhi) 58. Sapth hangi Naya 59. Prakrita Suktaratnamala 60. Some distinguished Jains 0 2 0 78 0 Rikbal Das 2 0 0 Dr. Vilyabhushan 100 M. D. Desai 0 8 0 H. Warren 100 Umrao Singh 100 H. Warren 020 Ajit Prasada 0 2 0 A, B. Latthe 1. Bhattacharya do. 080 do. 1 0 0 C. R. Jain 040 0 4 0 C. R. Jain 0 8 0 Narasimhachari 0 8 0 U. D. Barodia 0 2 0 Vijaya Dharma Suri 6 C 0 P. C. Nahar and Ghosh, J. L. Jaini 0 120 Kannoomal 06 0 P. C. Nahar 0 8 0 U. S, Tank 0 8 0 English Jaina Journals. 61. The Jaina Gazette (Monthly), Madras, Annual Subscription 62. Jain Hostel Magazine (Quarterly), Allahabad, Annual Subscription ... ... 3 1 0 8 0 0

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