Jiva Vichar Prakaranam

Author(s): Ratnaprabhvijay
Publisher: Ratnaprabhvijay
Catalog link: https://jainqq.org/explore/010679/1

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MUNI RATNA-PRABHA VIJAYA.

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HIS HOLINESS ACARYA MAHARAJA
SRI VIJAYA NEMISŪRISVARAJI
SHREE KRISHNA PRINTERY-AHMEDABID.

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5353353
DEDICATED
INTO
THE LOTUS-LIKE HANDS
OF
MY MOST REVERED GURU SARVA-TANTRA SVATANTRA, JAGAD-GURU ŚĀSANA SAMRĀT, SŪRICAKRA CAKRAVARTI TAPAGACCHĀDHIPATI TIRTHODDHĀRAKA
BHATTARAKA
HIS HOLINESS ACARYA MAHĀRĀJA
A
A 2
SRI VIJAYA NEMISURIŠVARAJI
By
His most grateful and obedient
Disciple
RATNA-PRABHA VIJAYA.
130535-305305 30
352 353

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Introduction
India is the grand old mother of philosophy. Many questions arise in our mind about our life, life of otliers, the world, the Universe at large, and so on. These problems are still not solved to our entire satisfaction. Philosophy is an attempt at their solution.
Jainism, according to the ancient tradition of the Jainas, has been existing from times immemorial. The chief propounders of the Jaina Religion are known as Jinas as they have conquered all their internal enemies existing in all Samsāri Jivas ( worldly beings ) in the form of various passions and worldly desires, and known also, as Tirthankaras as they have established a System of Religion for the welfare of the masses. Numerous Tirthankaras have existed in ancient times,
During the present Avarsarpini era, Bhagavāna Śri Rigabhadéva Swāmi was the first Tirthankara of the present series of twenty-four Tirthankaras, and śramaņa Bhagavāna Mahāvira, Swāmî was the last. The existing Canonical Literature of the Jainas had been composed by the Gaşadharas (Chief disciples) of Sramaya Bhagavāna Mahāvīra and the learned Acăryas who have followed them.
The word "Jiva” comes from the root Jiv to live, and thus means "One that lives, i. e. to say, a living being." As Sankara, the great propounder of the Advaita Philosophy, puts it, distinguished from the Paramātman or the Supreme Soul,

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"Jiva” is an embodied soul, i. e., a soul limited by the body, the mind, and the like. Thus, Jiva’ is a general term which can be used for all the beings that possess vital airs or who live the beings ranging from the so-called gods to the insignificant insects and the different types of vegetables Some philosophers contend that the Jiva or the individual soul is merely an ansa or a part and parcel of the Highest Soul; some maintain that it is quite distinct from the Supreme Being. All the activities on the part of a jiva are believed to be directed towards Moksa or Salvation. In the abstract sense, 'jiva' includes even the Emancipated Souls.
: Body is believed to have been constituted out of the five well-known elements of Earth, Water, Wind, Light, and Sky that possess respectively the qualities of smell, taste, touch, form, and sound.
It is clear that all of us fall within the category of Jivas. Naturally, we would like to know how many different types of creatures there are; we become curious about their respective possessions, duration of life, the place and manner of their living, and so on. The question as to what happens to a being after death, also crops up in our mind. Has the being to take re-birth? If so, is it in the same body or in a different one? All these questions require profound thinking.
In this small treatise composed by Śrt śāntisûri, we meet with a deep consideration of such inquiries about Jivas. Hence the name "Jiva-vicāra" or "Consideration of Living Beings ".
· Treatment of the subject-matter is quite scientific. A analytical survey of the subject matter runs as follows:
brief
The work commences with a homage to Mahāvira Swāmin, Then, there is Classification. The jîvas are two-fold;Emancipated and Transmigratory. The latter are both Movable and Immovable. The inimovable beings are five-fold; Earth-bodied [Prthvikāya), Water-bodied [Apkāya], Fire-bodied [Téjaskäya), Wind-bodied

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[Vāyukāya) and Vegetation-bodied [Vanaspatikāya] The last variety is again divided into two divisions viz Sādhāraṇa and Pratyéka The immovable beings except the Pratyéka Vanasptikāyas are subtle and invisible. The mobile beings are bio-sensed, trio-sensed, four-senised and five-sensed The five-sensed-beings are four-fold; Nāraka, Tiryac, Manusya and Déva There are seven types of the infernal beings (nārakas) corresponding to the seven types of infernal regions (naraka prthvi] The lower animals (Tiryac] are three-fold; those moving in water. those moving on land, and those flying in the sky.. The Sthalacaras again are three-fold; Quadrupeds, creeping, and propping [bhujaparisarpa) creatures. Birds (khécaras) are four-fold; the bristlewinged, the ski-winged, those possessing folded wings, and also those possessing unfolded wings. (22) All these are either Saṁmurcchima or Garbhaja.
The human beings are born in the Karma and Akarma-hhü. mis as also in the Antardvîpas (23) The deities (dévas) are then divided into four varieties; Bhavanādhipati (ten-fold) Vánmantara (eight-fold), Jyotiska (five-fold) and Vaimānika (two-fold) (24).
The Siddhas or the Accomplished Ones are fifteen-fold,
In this way, the varieties of the living beings are succinctly explained in the first 25 gāthās.
The 26th gāthā makes a clear-cut distinction between the first twenty-five gäthäs and the rest. A new aspect starts with gāthā no. 27. The bodily measure of the different types of beings is given in the succeeding seven gāthas. Then, in the next five găthās, is shown the highest limit of life of different beings. In the 39th gāthā, the author sums up the discussion about the bodies and the life-limits, and directs us to refer to detailed treatises for further study of jivas.
Gāthās 40-41 treat the question of the duration of jiyas in

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vi
the same body. With gathā no 42 starts the discussion about the vital airs. Beings are divided into two types viz.-Those possessing mind and those not possessing it (43) The latter half of gäthä 43, states that death is nothing but separation from vital airs. The next gatha instructs us that, those who have not accepted the Dharma (or particularly the Jaina religion) die for innumerable times." What is meant is that, one can save one-self from deaths-real and metaphorical-only by practising the Dharma.
Then, the yonis or places of origination, are dealt with in three gathās.
Here one may ask: What about the body, longevity, dura tion in the same body, the vital airs, and the originating places of the Emancipated or Perfect beings? Gatha 48 replies to this querry by saying that their sthiti is sadi (with a beginning), but ananta (without an end).
The author concludes in gatha 49 that the mundane existence is dreadfully strimming with originations and destructions and that those who do not pay any heed to the instruction of Jinas, ramble in it for ever. Consequently, the next gathā [ 50 ] advises all to labour upon Dharma (piety). by means of rarely obtainable humanness. and righteousness.
In the last gatha the author humbly declares his gratefulness to the former Great Preachers of Jaina Religion, and explains that the motive of this abridged edition, is to enlighten the shortwitted ones.
It will not be out of place here, to note a few note-worthy points in the treatment of the subject. The motive of his undertaking is mentioned not in the beginning, but only at the end Another point that we notice is a sort of kramabhanga; e g.: in gäthä no. 2 the jivas are divided into Mukta and Sansărin, and then in the subsequent gathas, the Saṁsārins are dealt

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with. The Muktas ( who are named there as Siddhas to secure a place only in the 25th gãthā, at the end of the discussion of the first division. Similarly, in gāthā no. 2 the Saṁsäring.are declared to be Trasa and Sthāvara, and then, the latter type viz, the gross Sthāvara] beings are considered immediately. The treatment of the trasa type of beings commences only in the 15th gāthā.
As an exception, however, the Sãdhāraṇa and Pratyéka Vegetables are treated in their due order. Similarly, the Nārakas, Tiryacs, Manuşyas and Dévas also, are treated in their respective order. Lastly, in gāthā no. 50 the author indirectly gives his own name.
One will easily notice that long before Sir J. C. Bose, who proved that vegetables possess life, Sri Säntisůri includes them in the category of living beings.
The name of the author is Sri Sántisūri, as tells gathā no. 50 From an inscription in a Jaina temple in Rāmasîņa, a village near Palenpur, which tells us that Säntibhadrasūrî of Thārāpadragaccha had installed the Pratimā in 1084 V. S., we come to know that the full name of our author is Sántibhadra Sūri* from the work itself, we can get nothing more about him. Nevertheless, we can find his glorious life-story in Tapāgaccha Pattāvali and Prabhāvakacarita. In Anahillapura Pāțaņa, ruled in those days the great king Bhima. In the city, there was a Śresthin named Dhanadeva who hegot an excellent son called Bliima. Bhima's mother's name was Dhanasri, This Bhima was handed over to a Sūri by his parents, at the preceptor's request. He was then initiated on an auspicious day and was thence named śānti. This śāntisûri was the best poet in the council of king Blima. He had
* Vide Jîvavicāra Irakarana edited by Śri Jaina Śréyaskara Mandala-Méhsānā (fifth edition pages 4-5

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wolt over all the great and renowned poets of the court of Mālvā too. On successfully editing the Tilakamanjarî of Dhanapala, he was awarded by king Bhoja, the title of Vādivétāla +
+ कथा च धनपालस्य देरशोध्यत निस्तुषम् । वादिवेतालविरुद सरीणां प्रददे नः ॥ ५९॥
-~-प्रभावकचरितम् ।
Candraprabhasůri, the author of Prabhāvakacarita, has narrated some marvels that our author is belived to have done. We may take one of them, as an instance Padma, the only son of a wealthy personage called Jinadeva, was bitten by a huge serpent. Every possible effort was made to remove the poison and pain; but all was in vain. When Säntisûri came to learn this, he hastened to the spot and he touched the boy muttering the Mantra of Amrtatva. Forthwith the boy recovered with face beaming like a lotus t
He had composed a long commentary on the Uttaradhyayana Sîtra, at the end of which commentary, he declares that he belonged to Thārāpadragaccha, a branch of Vadagaccha
From the Tapāgaccha Pattāvali we can gather that with the help of Cakreśvarî and Padmāvati, he had saved 700 families of Śrimālis, having predicted the fall of Dhůlikota in 1097 V. S. He expired in Kānhoda in 1111 V. S.
Candrabhastiri, however, differs slightly from this. Apropos his last days he says that for twenty-five days constantly he was absorbed in meditation of Sri Nemi, knowing no hunger or thfrst or sleep or anything oi the kind. Then, he went to the place of the Vaimānika gods. According to Prabhāvakacaritra the Süriś worldly life came to an end on the Ninth day of the
† Por detailed narrations, vide pages 216–24 of Nirņayasāgara edition (1909) of Prabhāvkacaritra - Part 1."
the

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bright half of the month of Kärttika in the year 1096 of Vikrania. *
All this goes to prove that this Prakarapa might have been composed by Śrî Säntibhadra Sūri in the latter half of the Eleventh Century V. S.
Two commentaries on the Jivavicāra Prakaraṇa seem to have been composed so far. One of them is the Brhadvrtti of Pāthaka Ratnākara written in 1610 V. S. The other-the Laghuvrtti-was written by Muui Ksamākalyānaji in 1785 V. S. In the present volume we have given a digest of the former.
This work summarizes the details of other big treatises so as to introduce the subject to the beginner. It is hoped that the translation and the digest of Sanskrit commentary presented in this volume will be useful to the students of Jaina Philosophy.
Nutan Sarva Vidyālaya
Visnagar 20 : 3 : 1950
J. P. Thaker
+ श्रीनेमि हृदये चक्रुः प्रायोपवेशनम् ॥ १२५ ॥ धर्मध्यानाग्निनिर्दग्धभवातिवितते(विदते)ऽथ सः । अज्ञातक्षुत्नुषानिद्राप्रभृत्यन्तप्रतीतयः ॥ १२८ ॥ समाधिना व्यतीत्याथ दिनानां पञ्चविंशतिम् । वैमानिकसुरावासमधिजग्मुर्जगन्नताः ॥ १२९॥ श्रीविकमसंवत्सरतो वर्षसहस्रं गते स षण्णवतौ । शुचिसितनवमी कुजकृत्तिकासु शान्तिप्रभोरभूदतम् ॥ १० ॥
--प्रभावकचरितम् ।

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4 Angulas=1 Musti 2 Musțis =1 Vitāsti 2 Vitāstis =) Hasta
2 Hastas =1 Danda 2000 Dhanusa=1 Gavyūta
4 Javya tas=1 Yojana
2 to 9 measures=1 Prthaktva 1 Vitāsti generally corresponds to 9 inches.
2 Ohatikās 1 Muharta 1 Ohatikā =24 minutes
5 years = 1 yuga 7056000 crore years = 1 Pârva

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Contents
Introduction Chapter I. Benedictory Verse (1) Principal Types of Jivas (5) Classification of Living Beings (11) Computation of Jivas according to Jivādhigama Sîtra (14) Classification of Jivas on the Basis of Daņdaku (20) Prithvi Kāyika Jivas (23) Ap-Kāyika Jivas (26) Agni Kāyika Jivas (28) Vãyukāyika Jivas (33) Vanspatikāyika Jivas (34) Characteristics of Ananta Kāya Jivas (54) List af Thirty-two Ananta Kāyika Jivas (56) Two-sens ed Living Beings (66) Three-sensed Living Beings (68) Foursensed Living Beings (71) Classification of Pancéndriya Jivas (74) Tiryanca Pancéndriya Jivas-Jalacara (78) Sthalacara Tiryanca Jivas (81) Khécara Living Beings (84) Bhuja Parisarpas (85) Sammurcchima and Garbhaja Pancéndriya-Tiryancas and Manusyas (88) List of 25; Ārya-désas (95) Karma-bhūmis (93) AKarama-bhūmi (93) Yugalikas of Déva-kuru and Uttara Kuru (99) Manusya Kśetra (100) Yugalikas of Harivarśa and Ramyak (101) Kinds of Devas ( gods ) 101. Vyantara gods (109) Jyotişka Dévas (110) Arrangement of Déva-lokas (111) Abodes of Kilbișika Dévas (112) Lokāntika Dévas (112) Nava Graivéyaka Dévas (112) Anuttara Vimāns (113) Tiryak Jrimbhaka Dévas (113) Paramādharmika Dévas (113) Indras (112) Kalpopapanna and Kalpātīta (114) Classification of Dévas (115).
Chapter II. Mukta- Jivas (117)

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Chapter III. Height of the Body (126) The Extent of the Bodies of Vikalendriya Jivas (129) The Height of Naraka Jivas (131) Height of Garbhaja Tiryancas (133) Heights of Bodies of Dévas (137) Table of Utsédha Angula (140) Duration of Life of Ekéndriya Jivas (141) Highest Duration of Life of Vikaléndriya Beings (144) Duration of Life of Dévas, Nārakas, Garbhja Catuspada Tiryancas and Manusyas. (145) Bādara Uddhāra Palyopama (149) Sūkṣma Uddhāra Palyopama (149) Bādara Addhā Palyopama (149) Sûkṣma Addhā Palyopama (149) Highest Duration of the Life of Garbhaja Pancéndriya Tiryancas (151) Existence in the Same Body (155) of Ekéndriya Living Beings (155) of Vikaléndriya Jivas (157) Prāņas (159) Yonidvāra (165) Table of Yonis (168)
Chapter IV Siddhātmās (169) Upasaṁhāra (174).

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वादिवेताल श्रीशान्तिमूरीश्वरजी विरचित ॥ जीवविचार प्रकरणम् ॥
॥ पाठक रत्नाकर विरचित बृहद्वत्तिसमलटुःकृतम् ।। VĀDI-VETĀLA ŚRI ŚĀNTISŪRĪSVARAJI'S Jiva Vicāra Prkaranam
Along with
Päthaka Ratnākara's Commentary.
CHAPTER I
मङ्गलाचरणम्
BENEDICTORY VERSE. इह हि हेयोपादेयादिपदार्थसार्थपरिज्ञाननिपुणस्य जन्मजरामरणरोगशोकादिदौर्गत्यनिपीडितस्य भव्यसत्त्वस्य स्वर्गापवर्गादिसंपत्संपादन प्रवणस्य जीवतत्वस्य झानमुपादातुमुचितं, तदुपादानोपायः सौवगुरूपदेश मन्तरेण न सम्यग्ज्ञायते, न . चानुपायप्रवृत्तानामिष्टार्थाप्तिरित्यतः कृपापाविश्यमनाः श्रीशान्तिमरिस्तत्त्वोपदेशं दातुकामः शिष्टमागानुगामितया पूर्वे तावद भीष्ट

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देवतानमस्करणप्रतिपादिकां शास्त्राभिधेयसूचिकामिमां गाथामाह
भुवणपईवं वीरं, नमिउण भणामि अबुह बोहत्थं । जीवसरूवं किंचि वि, जह भणियं पुत्रसूरीहिं ॥ १ ॥
1. Bhuvana-paivam Viram namiuna bhanāmi abuha-bohttam
Jivasarāvam kimci vi, jaha bhaniyam puvva- surihim, 1.
। भुवन प्रदीपं वीरं नत्वा भणामि अबुधबोधार्थम् ।।
जीवस्वरूपं किंचिदपि यथा भणितं पूर्वमूरिभिः ॥ १॥ 1. [Bhuvana-pradipam Viram natvā bhanāmi abudha-bodhartham
Jivasvarupam kimcidapi yathā bhanitam purva-suribhih. 1.]
Trans 1 Having done respectful oheisance to Vira (śramana Bhagavāna Mahāvira)-the Light of the Universe, I describe the various forms of Jiva Living Beings) as explained by the Ancient Preceptors for the enlightenment of the ignorant. 1.
व्याख्या-१. इह पूर्वार्द्धनाभीष्टदेवनानमस्कृतिद्वारेण विघ्नविनाय कोपशान्तये मङ्गलममिहिनं, उत्तरार्धेन चाभिधेयं, सम्बन्धप्रयोजने च नामयगम्ये। तथाहि-सम्बन्धस्ता दुपायो पेयलक्षणः साध्यसाधनलक्षणो वा । तत्रेदं शास्त्रमुपायः साधन वा, साध्यमुपेयं वा शास्त्रार्थपरिज्ञानमिति । प्रयोजन तु द्विघा-कतु श्रोतुश्च पुनरन्तर परम्परभेदादेकैकं द्वेधा। तत्रानन्तरं शास्त्रकर्तुः सत्त्वानुग्रहः, परम्परमपवर्गमाप्तिः । यदुक्तम्-"सर्वज्ञोक्तोपदेशेन, यः सत्त्वानामनुग्रहम् । करोति दुःखतप्तानां स प्रामोत्यचिराच्छिवम् ॥ १ ॥ इति ॥ श्रोतुः पुरनन्तरं शास्त्रपरिज्ञानं, परम्परं (तु) तस्या (प्य) पवर्गाप्तिः । उक्तं च-"सम्यक्झास्त्रपरिज्ञानाद्विरक्ता भवतो जनाः। लब्धा दर्शनसंशुद्धिं ते
१ नपिऊणेत्यन्नेन २. कत.श्रोतरनरन्तरं परम्पर चेति चतविक्षस्य तथा गम्यन्वात. अबधन्यादि व कर्तुरनन्तरमेव

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यान्ति परमां गतिम्" ॥ १॥ इति । साम्प्रतं सूत्रव्याख्या-अस्यां गाथायां पूर्व क्रियानुगामि कर्तुपदं, ततोऽहमिति श्रीशान्तिवरिग्रन्थ दाह, जीव वरूपं किश्चिदित्यल्पाक्षरमहार्थमिति कृत्वा । अपेबहुवक्तव्यतया त्वे) ऽपि मुक्ता मुक्त असेतरादिभेदभिन्न भणामि इत्यन्वयः। किं कृत्वा ? नत्वा ।
___कं? वीरं, कर्मविदारणा तपसा विराजना द्वर्य वीर्ययुक्तत्वा धो वीर इति रव्यातस्तं वीरं श्रीवर्धमान । किं विशिष्टं ? भुबने-विश्वे प्रदीप इव प्रदोपः ज्ञानेना विष्कृत जीवाजीवादिपदार्थस्तं । पुनः सूत्रकारः प्रयोजनाभि सन्धि अवन्नाह-किमर्थ ? " अबुहबोहत्थं ति अबुधाः-अविदिता जीवाजीवादि तत्त्वार्थास्तेषां बोधार्थ-तद्विज्ञानाय । पुनर्ग्रन्थकदात्मनो गर्वपरिहारार्थ दर्शयति-यथा पूर्वसरिभिः-गौतमाधैर्भणितं तथा, न स्वमनीषिकयेति गाथार्थः ॥ १ ॥
The author śrīmän śānti Sūriji thinking it is befitting (himself) to exhibit the knowledge regarding-the essence of Jivawhich is capable of acquiring the pleasures of heaven and Final Beatitute as well, and which is free from infirmities arising from birth, old age, death, disease, sorrow etc. proceeds to do so, by commencing with the above-mentioned benedictory verse.
Digest of Commentary.
. In this benedictory verse, the author explains the purpose
and subject matter of the work after paying due homage to śramaņa Bhagavān Mahavira–the Illuminatory Spirit of the Universe.
The purpose of explaining the various types of Jiva is threefold viz. 1. To enlighten the ignorant .2. To attain the blessings of devout persons by relating to them the Preachings of the Omniscient, and 3. To enable the persons who hear it, to attain virakti (disgust towards worldly pleasures) by means of Right
१ सत्सामाप्ये सन द्वा (१-४-१) इति भविश्यति वर्तमानी,

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Knowledge of Scriptures and to purify their vision leading to Absolute Knowledge,
It is said,
सर्वोक्तोपदेशेन यः सत्त्वानामनुग्रहम् ।
xòfa g:aagai, a galzufauifsdy || 2 ||
1. Sarvajnoktopadéśéna yaḥ sattvānāmanugraham, Karoti duḥkhataptānānām sa prupnotyaciräcchivam.
1.
1. He, who shows favour towards creatures who have become distressed with miseries, by the bestowal of the preachings of the Sarvajnas (Omniscients), attains Eternal Bliss without delay.
Also,
सम्यक्छास्त्रपरिज्ञानाद्विरक्ता भवतो जनाः ।
sasar çûnéyft à unfa qzgi afag 112 11
2. Samyakcchästraparijnānādviraktā bhavato janāḥ, Labdhvā darśanasamśuddhim, té yanti paramam gatimi.
Those who having acquired pure vision of Right Belief become disgusted (towards worldly pleasures) by a knowledge of True Seriptures, attain the Most Excellent State.
2. So far as the topic of discussion is concerned, the author proposes to explain in brief, the various types of Jiva (living beings) along with all its sub-divisions and varieties.
The author expresses his sense of reverence forwards the past sages by saying humbly that he merely states the principles related by the former sages.
Benedictory Verse of the Commentator.
Before proceeding with the actual treatise on Jiva-vicara, the commentator does obeisance to Vira (Śramana Bhagavān Mahavira)-the Sun of Right Knowledge-to the Goddess of Speech and also to his own preceptor, in order that his work may be completed successfully, by giving expression to the following benedictory verse:

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5
सज्ज्ञानभास्करं वीरं नत्था वार्णा निजं गुरुमं । कुर्वे जीवविचारस्य, कारिकां सुखबोधिकाम् || १ |
1. Sajjnana bhaskaram Viram, natvā Vāņīm nijam gurum Kurvé Jiva-vicara sya kārikām sukhabodhikām.
•
1. Having done obeisance to Vira ( Sramana Bhagavān Mahavira)-the Sun of Right Knowledge), to the Goddess of Speech, and to my own preceptor, I compose ( this ) easy com - mentrary on “Jiva-vicāra".
Principal Types of liva.
अथ ग्रन्थोक्तवाच्य निर्वाtितथा पूर्व जीवस्त्ररूपं व्याचिख्यासुराह
जीवा मुत्ता, संसारिणी य तस थावरा य संसारी । पुढवी - जल-जल - वाऊ - वणसई थावरा नेया ॥ २ ॥
2. Jivā muttā samsārino ya tasa thāvarā ya samsārī. Pudhavi- jala-jalana- vāū- vanassai thāvāra neya.
[जीवा मुक्ताः संसारिणश्च त्रसाः स्थावराश्च संसारिण: । पृथ्वी जलं ज्वलनः वायुर्वनस्पतिः स्थावरा ज्ञेयाः ॥ २ ॥
2
Jivä muktāḥ samsāriņaśca trasāḥ sthāvarāśca saṁsāriṇaḥ Prithvī jalam jvalanah vāyu- 1 - vanaspatih sthāvarā jñéyah 2]
Trans 2. Jivas are Mukta* as well as Mundane-Moveable and Immoveable are (the two varieties of) mundane beings. Earth, Water, fire, Air, and Vegetation should be known as immoveable. 2
46
व्याख्या - २. “ जीव त्ति " " जीव प्राणधारणे " अजीवन जीवन्ति जीविष्यन्त्यायुयेोगेनेति निरुक्तवशाज्जीवाः । ते द्विधा - एके मुक्ताः "मुच्छ मोचने " मोचनान्मुक्ताः निष्टपितदुष्टाष्टकर्मविपाका आत्यन्तिकदेहादि वियोगवन्तः । चः पुनरर्थे, ततः “ संसारिणः " तत्र संसरणं भ्रमणं संसारः,
*Those who have already attained, Final Emancipation.

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स एवास्त्येषामिति संसारिणः । अथ मुक्तानां सिद्धजीवानामत्रैकभेदत्वात्पूर्वे तावत्संसारिणां भेदानाह-- एतेयेके साखसनामकर्मेदियवशात्रताः शीतोष्ण भयाद्यैरभितप्ताः तन्नाशाय त्रस्यन्तीति त्रसाः । तथा तिङन्त्युष्णाद्यभितापिता aft dत्परिहारासमर्था: स्थावर नाम कर्मादयशवर्तिनः स्थावराः - ते एकेन्द्रिया एव ज्ञेयाः । " चा " समुच्चये । अत्राह शिष्यः - इह सुत्रकृता पूर्व त्रसास्ततः स्थावरा इति क्रमः प्रदर्शितस्तत्कि ? सत्यं, त्रसानां पुण्यप्रकृतिकत्वात् स्थावरेभ्यः समर्थत्वाद्वा मुख्यमोक्षाङ्गत्वाद्वा । अथवा (च) प्रायशो जीवा एकेन्द्रियेषु भ्रान्त्वा द्वीन्द्रियादिवृत्पद्यन्त इति क्रमदर्शनाय सुत्रकृत्पृथ्व्यादि स्थावरविशेषान् व्यञ्जयन् “विचारयति ततखसजीवविचारणमित्यतः पूर्व स्थावर वक्तव्यतामाह - " पुढवित्ति (वीत्यादि ) " पृथ्व्यप तेजा वायु वनस्पतयः एते पश्चापि स्थावरभेदा ज्ञेया: - ज्ञातव्या इति । तथाऽस्मिन् ग्रन्थे जीवभेद व्याख्यायां भेदद्वयी दर्शिता, शास्त्रान्तरेषु व्यादिदशचतुर्दशचतुर्विंशति द्वात्रिंशद्भेदा अप्युक्ताः ।
1
यदुक्तं श्री जीवाभिगमादित्रे तद्यथा-इह खलु निणमयं जिणाणुमयं जिणाणुलोमं जिणप्पणीयं जिणप्परूवियं जिणक्खायं जिणाणुचिनं जिणपचत्तं जिणदेसियं जिणपसत्थं अणुवीईए तं सहमाणा तं पत्तियमाणा तं रोएमाणा थेरा भगवंतो जीवाजीवाभिगमं नामज्झयणं पण्णवसु, संसार nirary णं जीवे इमाओ एव माहिज्जेति । तं जहा - एगे एवमाहिंसु दुविहा संसारि० ते एवमाहिंसु तं जहा - थावरा चैव तसा चैव से किं तं
५
थावरा ? थावरा तिविहा पण्णत्ता, तं जहा - पु० अ० व इत्यादि । से कि तं तसा तसा तिविहा पण्णत्ता, तं जहा - वेऊकाइया वाउकाइया उराला, तसा
* इह खलु जिनमतं जिनानुमतं जिनानुलोमं जिनप्रणीतं जिनप्ररूपितं जिनाख्यातं जिनानुचीणे जिन प्रज्ञप्तं जिनवेशित जिनप्रशस्तं अनुवीच्य [आलोच्य ] तद् श्रद्दधानाः तत्प्रतीयन्तस्तद्रोचमानाःस्थविरा भगवन्तो जीवाजीचाभिगमं नामाध्ययनं प्रज्ञापितवन्त: संसारमापन्नेषु जीवेपु इमा: ( प्रतिपत्तयः ) एवमाख्यायन्ते तद्यथाः -- ऐक एवमाख्यातवन्तः द्विधाः संखा त एवमाख्यातवन्तस्तयथा- स्थावराश्चैव सा । थ

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叫
पाणा० तिविहा संसा० ते एव इत्थी पुरिसा णपुंसगा. (२) । चउन्विहा
ড়
2
रइया तिरिया मस्सा देवा य (३) । पंचविहा:- पगिंदिया बेईदियो तेइंदिया चरिंदिया पंचिंदिया (४) । छन्विहा - पुढवि० आ० तेड० वाड० वणस्सई तसा (५) सत्तविहा - नेरइया, तिरिक्खजोणिया, तिरिक्खजोगिणी भोम, गुस्सा, agarta देवा देवीओ य (६) । अविहा- पढमसमयनेरइया, अपढमसमनेरइया, एवं देवा मणुया तिरिया य ( ७ ) । जहा ते नवविहा- पुढविकाइया आउ० तेउ० वाड० वणस्सई बेइंदिया तेइंदिया चउरिंदिया पंचिदिया (८) refer - पढसमय गिंदिया, अपढयसमयएगिंदिया जाय पढमसमयifiers are पंचिदिया य ( ९ ) से किं तं सवजीवाभिगमे ass
य
जीवेणं इमा उ णव पडतोड एवमाहिज्जेति । एगे एवमाहिंसु - दुविहा सव्वजीवा जाव दसविदा सव्वजीवा पण्णत्ता । तत्थ जे ते एवमाहिंसु दुविहा सव्वजीवा ते एवमाहिं सिद्धा चेव असिद्धा चैत्र १ । अहवा दुविहा सव्वजीवा इंदिया व अदिया चैव २ | अहवा सकाइया चेव अकाइया चैत्र ३ । सजोगी चेव अजोगी चेव ४ | अहवा दुविहा सजीवा वेदगा चेव अवेदगा चेव । (५) एवं कसाई चैव अकसाई चेक ६ | अहवा दुविधा सम्बजीवा सळेसा
अलेसाय ७ | अहवा नाणी चेव अन्नाणी चैव ८१ अहवा दु० आहारगा चेव अणाहारा चेव ९ | अहवा दु० भासगा चेत्र अभागा चैत्र १० । अहवा दु० सरीरिया चेव असरीरिया चेव ११ | अहवा दु० चरिमा चेव
के ते स्थावराः ? स्थावर शस्त्रविधाः प्रज्ञप्ताः तद्यथा पृ" अ० व० । अथ के ते नसाः प्रज्ञप्तास्तद्यथातेजस्ायिका वायुकायिका उदारा: । त्रसाः प्राणा: त्रिविधा, संपा० त एवामाख्यातवन्तः स्त्रियः पुरुषा नपुंसकाः । चतुविधाः नेरधिकाः तिर्यञ्चो मनुष्या देवश्चि । पञ्च देवाः एकेन्द्रिया द्वीन्द्रियाः चीन्द्रियाश्च तुरिन्द्रियाः पञ्चेन्द्रियाः । षविद्या पृथ्वी० अप ते० वा० व० त्रसाः । रुप्तविहाः नैरयिकास्तिर्यच: तिर्यञ्चयः मनुष्या मानुष्य देवा देव्यश्व । अष्टविधाः प्रथमसमयनारका अप्रथमसमयनारका एवं देवा मनुष्यास्तिर्यञ्चश्च । यथा ते नवविधा:- पृ. अः ते वा० ० ० ० ० पं० | दशविधाश्व प्रथम समय केन्द्रिया, अप्रथम रमयै केन्द्रिया यान्त् प्रथमसमयपन्द्रियश्च । प्रथमसमपपञ्चन्द्रियाश्च । अथ केऽसौ सर्व वाभिगमंः राजीवेषु इभा नव प्रतिपत्तयः एवमाख्यातवन्तः द्विविधाः सर्वजीक यावत दशविधा सर्वजीवाः प्रजाः तत्र ये ते एवमाख्यातवन्तो द्विविधाः सर्वजीवा इन्द्रियाचेवानिन्द्रियाचेव सर्वजीवास्त एवमाख्यातवन्तः सिद्धादेव असिद्धाचेवू । अथवा द्विविधाः सर्वजीवा इन्द्रियाचेवा नन्द्रियाव

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अचरिमा चेव १२ । अहवा दु० सागारोवउत्ता अणागारोवउत्ता १३ । से तं दुविहा सव्वे जीवा पण्णता । द्विविधपतिपत्तौ १३ भेदाः । ज (त) त्य जे ते एवमाहिंसु तिविहा सव्वजीवा पणत्ता ते एवमाहिंसु तं जहा-सम्मदिट्ठी मिच्छादिट्ठी सम्ममिच्छादिटठी (१)। अहना तिविहा-परित्ता य अपरित्ता य नोपरित्ता नोअपरित्ता य (२)। अहवा तिविहा-पन्जत्तगा-पज्जत्तगा नोअपज्जत्तमा (३) । अहवा तिविहा-मुहुमा बायरा नोबुहुमा-नोवायरा (४)। अहवा ति:-सण्णी असण्णी नोसण्णी-नोअसण्णी (५) ! अहवा ति० भवसिद्धिया अभवसिद्धिया नोभवसिद्धिया-नोअभवसिद्धिया (६)। अहवा ति० तसा थावरा नोतसा-नोथावरा (७) से तं तिविहा सव्वजीवा पण्णत्ता। तत्थ० चउविहा सव्वजीवा पण्णता ते एवमाहिंसु, तं जहा मणजोगी वयजोगी कायजोगी अजोगी य (१)। अहवा चर-इत्थिवेयगा य पुरिसवेयगा य नपुंसकवयगा य अवेयगा य (२)। अहवा च० चक्खुदंसणी अचक्खुदंसणी
ओहिंदसणी केवलदसणी (३) । अ० च० संजया असंजया संजयासंजया नोसंजया-नोअसंजया (४) । से तं चरविहा सव्वजीचा पण्णता । तत्थ जे ते एवमाहिंसु पंचविहा, से तं-णेरइया तिरिक्खजोणिया मणुस्सा देवा सिद्धा य (१)। अथवा पंचविहा--कोहकसाई माणकसाई मायाकसाई लोहकसाई अकसाई । से तं पंचविहा। तत्थ छबिहा--एगिदिया बेइंदिया तेइंदिया चउरिदिया पंचिंदिया अणिदिया (१)। अहवा छविहा-उरालियसरीही
अथवा सकायाचेवा कायाचेव सयोगिनचेवा योगिनचेद । अथवा द्विविधाः सर्वजोवा वेदकाचेवा वेदकाचेव एवं कषायिणचेवा कषायिणचेव । अथवा द्विविधाः सर्वजीवा सलेझ्याचेवा लेश्याचेव अथवा ज्ञानिनचेवा ज्ञानिनचेव । अथवा द्वि० आहारकाचेवानाहारकाचेव । अथवा द्वि० भापकाचेवा भाषकाचेव । अथवा द्विविधाः शरीरिणचेवा शरीरिणचेव । अथवा द्वि० चरमा चेवा चरमाचेव । अथवा द्विः साकारोपयुक्तचेबा नाकारोपयुक्ताचेव । तदे ते द्विधाः सर्व जीवाः प्रज्ञाप्ताः । तत्र ये त एवमाख्यातवन्तस्त्रिविधा: सर्वजीव। प्रज्ञप्ताः त एवमाख्यातवन्तस्तद्यथा-सम्यग्दृष्टयो मिथ्यादृष्टयः सम्यमिथ्यादृष्टयोऽथवा त्रिविधाः परीताचापरीताचे नोपरीताचे मोऽपरीताचे अथवा त्रिविधाः पर्याप्ता अपर्याप्तव । नोपर्याप्तकापर्याप्तकाचे । अथवा वि० सूक्ष्माबादरा न सूक्ष्मनोबादशः । अथवा त्रि सजिनोऽसंशिनः नोसं शिन्नोऽसंजिनः । अथवा त्रि० भवसिद्धिका अभवसिद्धिका नोम सिद्धिक-नोऽभवसिद्धिकाः। अथवा त्रि० साः स्थावरा: नोनसनोस्थावराः । तदेते त्रिविधाः सर्वजीवाः प्रज्ञप्ताः । तत्र चतुविधाः सर्वजीवाः प्रज्ञप्ताः त एवमाख्यातवन्तस्तद्यथा.

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deforसरीरी आहारगसरीरी तेयगसरीरी कम्मगसरीरी असरीरी से तं छन्विा सव्वजीवा । सत्तविहा- पुढविकाइया आउकाइया ते काइया वाकाइया वणसईकाइया तसकाइया अकाइया ( १ ) से तं सत्तविहा सव्वजीवा । से किं तं अद्भुविहा सव्वजीवा पण्णत्ता णेरइया तिरिक्खजोणिया तिरिक्ाजोणिणीओ मणुस्सा मणुस्सणीओ देवा देवीओ सिद्धाय (१) अहवा अष्टविदा आभिणिबोहियनाणी सुयनाणी ओहिनाणी मणपज्जरनाणी केवलनाणी महअन्नाणी सुययन्नाणी विभंगनाणी (२) से तं अट्ठविहा सव्वजीवा । जे ते एवमाहिंसु नवविहा सव्वजीवा पण्णत्ता । तं जहा - एगिंदिया वेंदिया तेंदिया चढरिंदिया नेरइया तिरिक्खजोणिया मनुस्सा देवा सिद्धा य
मनोयोगिनो योगिनः काययोगिनोऽयोगिनश्च । अथवा च० स्त्रीवेदकाश्च पुरुषवेदकाश्च नपुंसक वेदकांच अवेदकाश्च । अथवा चः चक्षुदर्श निनोऽचक्षुर्दर्शनिनः अवधिदर्शनिनः केवलदर्शनिनः । अथवा च० संयता असंयता संयत्ता - संयता नोसंयत नोअसंयताः । इत्येते चतुविधा: सर्वजीवाः प्रज्ञप्ताः । तत्र ये त एवमाख्यातवन्तः पञ्चविधा अथ एते नैरयिकास्तिर्यग्योनिका मनुष्या देवाः सिद्धाश्च । अथवा पश्चविधा - क्रोधकषायिण: मानकषायिणः मायाकषायिणः लोभकषायिण: अकषायिणः । इत्येते पञ्चविधाः । तत्र
विधा : एकेन्द्रियः द्वीन्द्रिया त्रीन्द्रिया श्रतुरिन्द्रियाः पञ्चेन्द्रिया अनिन्द्रियाः । अथवा षड्विधा:औदारिकशरीरिणो वैकियशरीरिण: आहारकशरीरिण: तेजसशरीरिण: कार्मणशरीरिण अशरीरिणश्च । इत्येते षडूविधाः सर्वजीवाः । सप्तविधा: - पृथ्वी कायिका अप्कायिका तेजस्कायिका वायुकायिका वनस्पतिकाका काका अकायिका । इत्येते सप्तविधाः सार्वजीवाः । अथ के तेऽष्टविधा: सर्वजीवाः प्रज्ञप्ताःनैरयिका तिर्यग्यानिका तिर्यग्योनिस्त्रियः मनुप्या मानुष्य देवा देव्यः सिद्धाश्व । अथवा अष्टविधा:
1
अभिनिबोधिकज्ञानिनः श्रुतज्ञानिनः अवधिज्ञानिनः मनः पर्यायज्ञानिनः केवलज्ञानिनः मत्यज्ञानिनः श्रुताज्ञानिनः विभङ्गज्ञानिनः । इत्येते ऽष्टविः सर्वजीवाः । ये ते एवमाख्यातवन्तः नवविधाः सर्वजीवाः प्रज्ञप्तास्तथा एकेन्द्रिया द्वीन्द्रिया स्त्रीन्द्रिया चतुरिन्द्रिया नैरयिकाः तिर्यग्योनिका मनुष्या देवाः सिद्धाश्च । अथवा नवविधाः प्रथमसमय नैरयिका अप्रथमसमय - नैरयिका एवं तिर्यगू मनुष्य देवाः सिद्धाश्च । इत्येते नवविधाः । दशविधाः सर्वजोवा: पृथ्वीका यिका अष्कायिका: तेजस्कायिकाः वायुकायिका वनस्पतिकायिका द्वित्रिचतुरिन्द्रियपचोन्द्रिया अनिन्द्रियाः । अथवा दशविधाः सर्वजीवाः प्रथमसमय नैरविका अप्रथमसमय नैरयिकाः प्र० ति० अप्र० ति० प्र०म० अ० म० प्र० देवा अप्र० देवाः, प्रथमसमयसिद्धा अप्रथमसमयसिद्धाश्व । इत्येते दशविधाः सर्वजीवाः इत्येष सर्वजीवाभिगमः ।
नैकाः १ असुरादयः १० पृथिव्यादय द्वीन्द्रिद्वायः ४ ।
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(१) अहबा नवविहा-पढमसमयनेरइया अपढमसमयनेरइया एवं तिरिय मणुय देवा सिद्धा य। से तं नवविहा दसविहा सव्वजीवा-पुढविकाइया आउकाइया तेउ० वाउ० वणस्सइकाइया बीयतियचउरिदिय पंचिंदिया अणिदिया (१)। अहवा दसविहा सव्वजीवा--पढमसमयनेरइया अपढमसमयनेरइया पढ० ति० अपढ० वि० पढ० मणु० अपढ० मणु० पढ० देवा, पढ० सिद्धा, अपढ० सिद्धा। से तंदसविहा सव्वजीगा। सेतं सबजीवाभिगमे। अथवा सर्वजीवानां चतुर्विंशतिभेदाः- "नेरहया असुराइ पुढवीइ विइंदिआइओ चेव । नरवितर जोइसिया बेमाणिय दंडओ एवं ॥ १॥ एते चतुर्विंशतिभेदा जीवाः। यद्वा द्वात्रिंशद्भेदा अपि-विगलिंदिय जीवाणं पजत्तापज हुँति छन्भेया। पंचिदियाण चउरो, बावीसमिनिदिए संपि । (याणांपि) ॥ १ ॥ पुढवि दग अगणि बाउ, बायरसमुपज्जत्तापजत्ता। चउरो वि० चउरभेया, वणस्सइ पुण होइ छन्भेया ॥२॥ पंबिंदियाणं चउरो बाबी साहारणपुचओ य छभेओ । पत्तेयं पजत्ते बत्ती जीवभेयाई ॥३॥
नरा १ व्यन्तर १ ज्योतिष्ठा १ वैमानिकाः ॥१॥ विकलेन्द्रियजीवानां पर्याप्तापर्याता भवन्ति षड्मेदाः । पञ्चेन्द्रियाणां चत्वारो द्वाविंशतिरेकेन्द्रियाणामपि ॥ १ ॥ पृथ्व्युदकामिवायुबादरवक्ष्मपर्याप्तापर्याप्ताः । चत्वारोऽपि चतुमेदाः वनस्पतिः पुनःभवति षड्भेदः ॥ २ ॥ पञ्चेन्द्रियाणां चत्वारः द्वाविंशतिः साधारणपूर्वकः षड्भेदः । (विकल:) प्रत्येकं पर्याप्ते द्वात्रिंशत् जीवमेटाः ॥ ३ ॥
व्याख्या ---द्वित्रिचतुरिन्द्रियाणां पर्याप्तापर्याप्त भेदात् षट् । पश्चेन्द्रियाणां संश्यसंज्ञि पर्याप्तापर्याप्त भेदाञ्चत्वारेः । बादर पृथ्व्यप्तेजो वायुप्रत्येक वनस्पतीनां पर्याप्तापर्याप्त भेदात् दश । सूक्ष्मपृथ्व्यप्तेजो वायुवनस्पतीनां पर्याप्तापर्याप्त मेदात् दश। साधारण वनस्पसिरपि द्विधा पर्याप्तापर्याप्त भेदात् । मिलित: सर्वेऽति द्वात्रिंशद्भेदाः। तथा अण्डजादयोऽप्यष्टौ मेहा उक्ताः सन्ति। ते प्रतीता एव । चेतनादयः षट्मेदास्तेऽपि विदिताः गौरवभयानात्र लिरव्यन्ते । इह सामान्यतया पृथ्व्यादीनां नामान्युक्तानीति गायार्थः ॥ ३॥

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1
Classification of Living Beings.
All the living beings in the Universe, can be classified into two main divisions. One division contains Muktā:mās ( AT) or those perfect Liberated souls who having completely destroyed the the bondage of all the eight Karmas with which they were bound during their worldly existences, become possessed of eight sublime qualities of the Pure Soul and and who being possessed of a perfect knowledge of the Universe and Beyond (Lokat A-loka suta! are Eternal-are also known as Siddhātmās FACTAT or Siddha Paramātmās fa&TTATHI.
The other division consists of Samsāri Jivas ferdita Mundane or Worldly Beings.
The Samsāri Jivātmas sencialënt or Mundana Living Beings are of two kinds viz (1). Sthāvara fyrat Immobile Souls-e-g-Hills, mountains, trees etc. and (2) Trasa te Mobile Souls e-g, all living beings, according to the bodies they inhabit.
Sthāvara bodies cannot under any circumstance, move from one place to another, while Trasa living beings are able to move for or against the influence of happy or unhappy circumstances.
Sthāvara fgrat Jivas are devoid of locomotion and they have only one organ of sense viz sparśana feria Sense of Touch or Tactile perception,
The sublime qualities of the Pure Soul are (1) Kévala Jnāna mena Perfect Knowledge. (2) Kevala Darsana baraka Perfect Conation (3) Ananta Virya eprincettei Infinite Power (4) Samyaktva Perfect Right Belief (5) Avyābadhātā Undisturbabiiity (6) Sūksnatva mara Extreme fineness beyond sense-perception (7) Avagahanatva stanication Interpenetrability or infinite capacity of giving place; and (8) A-guru-laghutva aggra The quality of becoming neither light or small.

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The five varieties of Sthāvara Jivas are (1) Pudhavi gafa (geant) Prithvi-Earth (2) Jala sa (879) Ap-Water. (3) Ja!aņa F190 (afa, Agni-asret Téjas Fire (4) Vāū. als (ary) Vāyu-Air and (5) Vaņassai amters (qarafa) Vanaspati-Vegetation. Vegetable kingdom
The author has thus divided all living beings into two main types in this work but according to other authors, they are divided into two to ten, fourteen, twenty or thirty-two types by computing them in many different ways.
All Samsāri Jivas of two kinds viz Sthāvara and Trasa. Sthāvara bodies are of three kinds viz (1) Prithvi Káyika (earthbodied) (2) Ap Käyika (water bodied) and (3) Vanaspati Kāyika (vegetable-bodied). Trasa bodies are of three kinds (1) Tėjaskāyika (Fire-bodied) (2) Vāyukāyika (Air-bodied ) and Audārikā (possessing physical bodies. All worldly living beings are of three kinds. They are (1) Puruşāh gear: Males (2) Striyāḥ fate: Pemales and (3) Napumsakāḥ ajat: Hermaphrodites, Eunuchs. All worldly living beings are of four kinds. They are (1) Nairayikāḥ atfat: Hellish beings (2) Tiryancas fasz: Brutes, Lower animals (3) Manusyāḥ Agear: Humam Beings, and (4) Dévāḥ (tar:) Gods; celestial beings. All worldly living beings are of five kinds They are (1) Ekendriyāḥ vifu: Possessing one sense organ-namely Sense of Touch only. 2) Dvindriyāḥ aiheen: Possessing two sense organs namely sense of Touch and sense of Taste only. (3) Trindriyāḥ atrac Possessing thrde sense Organis namely sense of Touch, Sense of Taste, and Sense of Smell only (4) Caturindriyāḥ agrafegar: Possessing four sense-orgaus namely Sense of Touch, Sense of Taste, Sense of Smell and Sense of Sight only, and (5) Pancéndriyāḥ (qafar) Possessing five sense-organs namely Sense of Touch, Sense of Taste, Sense of Smell, Sense of Sight and Sense, of Hearing. All worldly living beings are of six,kinds, They are (1) Prithvi Käyikāh greatest FT IT: Earth-bodied (2) Ap-Kāyikāh agefifunt: Water-bodied (3) Tejas

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13
1
Kāyikāh तेजस्कायिकाः Pire-bodied (4) Vayu Kāyikah वायुकायिकाः Air-bodied (5) Vanaspati Kayikah anafaaf: Vegatable-bodied and (6) Trasaḥ ar: Mobile Souls. All worldly living beings are of following seven kinds viz (1) Nairayikāḥ ( Hellish beings. (2) Tiryancah (fa:) Male Living beings of the lower animal kingdom (3) Tiryancyah Female-living brutes. (4) Manuṣyāḥ r: Male Human living beings 5) Manusyāḥ Female Human living beings (6) Dévah : gods and (7) Dévyah : goddesses
They are of the following eight kinds viz (1) Prathama Samaya Nārakāh प्रथम समय नारका: Hellish beings born at the first moment (2) A-prathama Samaya Nārakāḥ ¤¶¤ ¤ggale51: Hellish beings born at a moment other than the first samaya (3) Prathama samaya dévah na: Gods born at the first samaya. (4) A-prathama samaya déväḥ, Gods born at a moment other then the first samaya (5) Prathama samaya manusyah ngang: Human beings born at the first samaya. (6) A-prathama samaya manuṣyäh a¶¶¤HTAJEN: Human beings born at a moment other than the first samaya (7) Prathama samaya tiryancah far: Beasts born at the first samaya and (8) A-prathama samaya tiryancaḥ ¶¶я aufar: Beasts born at a moment other than the first samaya.
They are of the following nine kinds viz (1) Prithvi Kayikāḥ पृथ्वीकायिका : Earth-bodied (2) Ap-kāyikah अपकायिका Water-bodied (3) Téjas käyikaḥ af: Fire-bodied (4) Vayu Käyikāḥ वायुकायिकाः Air-bodied. (5) Vanaspati Kāyikāh वनस्पतिकायिकाःVegetable-bodied (6) Dvindriyah: Two-sensed. (7) Trindriyāh त्रीन्द्रियाः Three-sensed. ( 8 ) Caturindriyah चतुरिन्द्रिया : Foursensed and 9, Pancéndriyan 1: Five-sensed.
All worldly living beings are of the following ten kinds:viz (1) Prathama samaya Ekendriyāḥ saqafzar: Ekéndriya living beings born at the first samaya (2 A-prathama samaya Ekendriyāh अप्रथमसमयपकेन्द्रियाः Ekéndriya living beings born at moment other than the first samaya (3) Prathama samaya dvi

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indriyāḥ qa6HTEIT: Two-sensed living beings born at the tirst samaya. (4) A-prathama samaya dvi-indriyāḥ THEREFFETT: Two-serised living beings born at a moment other than the first samaya (5) Prathaina samaya tri indriyāh UAERETETT: Three sensed living beings born at the first samaya. A-prathama samaya tri-indriyāḥ 219 HEATS AT: Three-sensed living beings born at a moment other than the first samaya. (7) Prathama samaya Caturindriyāḥ Terra fera: Four-sensed living beings born at the first samaya (8) A-prathama Samaya Caturindriaāḥ SUA #Tafa: Four-sensed living beings born at a moment other than the first samaya (9) Prathama Samaya Pancéndriyāḥ TYHETAT : Five-sensed living beings born at the first samaya, and (10) A-prathama Samaya Pancéndriyāḥ 37784641
: Five-sensed living beings born at a moment other than the first samaya
Computation of Jivas according to Jivā-bhigama Sitra.
The author of Jivabhigama Sūtra (starfaitwa) Computes the divisions of living beings in the following manner: ----
All worldly living beings of Two Types are computed as (1) Siddhāḥ fagr: Liberated Souls or (2) Asiddhāḥ afacer: Un-liberated Sotils. (2) Indriyāḥ Having Sense-organs or Anindriyāḥ syfafegat: Devoid of Sense-organs (3) Sakāyāḥ 19t: Having activities of own body or ar: Wanting in bodily activities. (4) Sa-yoginaḥ Falta: Having functional activities of mind, speech and body or A-yoginaḥ quifira: Devoid of such functional activities. (5) Védakāḥ qat: Possessing sexual inclinations or A-vedakāḥ #: Destitute of sexual inclinations (6) Kasāyinaḥ
alfaut: Having passions or A-kaşayiņaḥ 371fco: Devoid of passions (7) Sa-leśyāḥ gazut: Possessing thought-tints or A-leśyā
ETT: Wanting in thought-tints. 8) Jnāninaḥ mfaa: Persons having higher knowledge or A-jnáninah alfaat: Ignorant Persons. (9) Āhārakāḥ 27417: Possessing Ahäraka bodies or Anshārakāḥ
ALETTF1-Persons who remain without taking food-e-g-gods; Liberated Souls. (10) Bhāşakāḥ 31*: Possessing speech sense or

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A-bhāsakāḥ STATTET: Devoid of power of speech. (11) Sarīriņah gafia: Incarnate Souls or A-saririņaḥ satirot: Disembodied Souls; Siddhas. (12) Carimāḥ afar: Souls who have their body for the last time; persons who are going to attain Salvation without being re-born or rafth Persons plunged into the world; far from Final Liberation. (13) Såkārapayuktāḥ Alfirtaya: Having the use of knowledge or Anākaropayuktāḥ palari : Possessed of general and undifferentiated view.
All Living Beings of Three' Types are computed as (1) Samyag-driştayah AFITEOT: Souls having Right Belief; or Mithyadriştayaḥ sākategUI: Souls having False Belief; or Samyagmithyadriștikaḥ TAUSTITOT: Persons having mixed i. e. right and wrong belief. (2) Paritāh qilar: Those whose duration can be counted; or A-paritāḥ spuétar: Souls eternally wandering in the worldly existence or No-paritā noaparitāḥ aastaratspirar: Siddha Bhagavān. (3) Paryāptāḥ qafar: The Souls which have fully developed the food etc, characteristics in the womb; or A-paryā. ptakäḥ safa#T: Undeveloped; souls whose six paryāptis have not been completed; or No-paryāptā No-aparyāptāḥ attulai atsquicar Neither sufficient nor insufficient. Liberated Souls (4) Sūkņmā penT One-sensed beings inhabiting the whole Universe which cannot be seen by any one except a Kevali and which cannot be destroyed;'or Bādarāḥ alatı: One-sensed gross beings which are visible in a bodily form e.g. earth, water etc; or Nosükşma No-bādarāḥ alega alarga: Siddha Bhagavāns who are neither minute nor gross. (5) Sanjninah afera: Five-sensed rational beings; or A-sarijninah afsa: Souls having five sense but without mind cousciousness; or no-sarijni no-asarijninah atafuatssifata: Siddha Bhagavāns who are free from being rational or irrational. (6) Bhava siddhikāḥ HafargaSouls which are fit for Salvation or A-bhava siddhikāḥ safeler: Souls not fitted to get Absolution or athafafeeratswafafami: No-bhavasiddhia No abhavasiddhiyāḥ Souls which are neither Remancipated or bound;

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16
a Siddha Bhagavan, (7) Trasaḥ r: Mobile living beings who
C
would run away on being frightened; or Sthāvarāḥ Farat: One sensed beings like hills, mountains trees, etc. which do not move under any circumstance or No-trasa no sthāvarāḥ Siddha Bhagavāns who are neither mobile nor immobile.
FM1801:
The living beings of Four Types are computed as (1) Manoyoginah fa: Those who have the activity of the Soul to think of an object through an assisting cause in the form of an aggregate of mind substance; or Vagyoginah aafna: Two sensed to five-sensed beings having the activity of speech; or Kaya-yoginaḥ : Those who are engaged in the activity of the body; or A-yoginaḥ fra: Kévalins in the fourteenth Guṇasthāna who are free from all activities of mind, speech, and body. (2) Stri-védakāḥ : Persons Females (males or eunuchs) with a desire of sexual intercourse with a male-or Puruşa - védakāḥ g Persons (males, females or euuuchs with a desire of sexual intercourse with a male or Napumsaka védākāḥ aga Hermaphrodites with a desire for both or A-yédakaḥ
a: Souls between the tenth and the fourteenth Gunasthāna who are perfectly free from cornal desires. (3) Caksur-darśaninah : Possessed of the sense of visual perception; or A-caksū-r-darśaninaḥ : Possessed of knowledge derived from senses none other except the sense of Vision; or Avadhi-darśaninahafafa: Persons with direct perception of masser limited to subject-matter, place, time etc. with the help of senses; or, Kévala darsaninah asia: Persons who are blessed with Perfect Vision (4) Samyataḥ
ar: Ascetics who ar-Not free
are observing self-restraint; or A-samyatāḥ
1
from sinful practices; or Samyata-asamyataḥ
area: Laymen
votaries who are at the fifth spiritual stage; or no-samyatā noar: Siddha Bhagavāns who are neither
asamyatāḥ self-restrained nor otherwise.

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Living Beings of Five Types are computed as (1) Nairayikāḥ HTPTT: Hellish beings; or Tiryag-yonikāḥ fa frentrant: Sub-human creatures such as beasts, birds etc. or Manusyah C. Human Beings; or Dévah gar: Gods; celeshal beings; or Siddhāḥ far: Siddha Bhagavāns. (2) Krodha-kaşāyiņah SAPET FOTOT: Persons possessed of anger; or Māna-kasāyinah #lakerifstor: Persons having passion in the form of pride; or Māyā-kasāyiņāḥ ATT TITT: Persons having deceit: or Lobha-kasāyiņah : Persons having passion in the form of greed; or A-kasãyināḥ 379 FTOT: Souls perfectly free from passions such as anger, pride etc. Living Beings of Six Types are computed as. (1) Ezéndriyāḥ
anfeat: One-sensed living beings; or Dvi-indriyāḥ utan: Twosensed beings; or Tri-indrivāḥ s ar: Three-senised beings; or Caturindriyah aarifar: Four-sensed beings; or Pancéndriyā).
gar: Five-sensed living beings; or Anindriyāḥ wafiat Kévalins and Siddha Bhagavāns who are free from sense-organs and other organs with their functional processes. (2) Audārika śaririņah stare srceffor: Living beings possessing external physical body having flesh, blood, bones etc; or Vaikriya-sarîriņah affratefior: Those with a fluid body generally to be met with among hellish beings, and seldom in human or sub-human beings, but at will amongst gods; or, Ahārakaśarīriņaḥ tapitfior: Ascetics who have the power of evolving the material molecules which go to build up the Ahāraka body; or Taijassaririņaḥ stilftor: Persons with a lustrous body; or Kärmaņa saririnah
TO Tifror: Souls possessed of Kārmanasarira-a body made up of the combination of eight kinds of Karma. Every earthly soul has the Kārmaņa as well as the Tejassarira, and these two accompany it even in the next birth; or A-saririņaḥ sudfor: Disembodied souls-Siddha Bhagavāns.
Living Beings of Seven Types are computed as. (1) PrithviKāyikāḥ TeaTaT: Earth-bodied; or An-kāvikāh man: Water-bodied; or Téjaskäyikāḥ a f : Fire-bodied; or Väyu kāyikah ayat : Air-bodied; or Vanaspatikāyikāḥ anafafast: Vegetable-bodied; or Trasakāyikā tasfucilo Mobile or Moving

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fan: Emancipated Souls or Siddha
living beings; or A-kāyikāḥ Bhagavāns who are without a body.
: Females of
Living Beings of Eight Types are computed as. (1) Nairayikān नैरयिकाः Hellish beings; or Tiryagyonikāḥ fadata: Sub-human creatures such as beasts, birds etc; or Tiryag yonistriyah fafafa: Females of beasts, birds etc; or Manusyah : Human beings; or Manusyah human beings; or Dévaḥ ar: Gods, celestial beings; or Dévyab Goddesses; and Siddha faar: Siddha Bhagavans. (2) Abhinibodhika-jnäninaḥ affaifa afa: Persons having knowledge derived through the medium of 5 senses and mind or Śruta-jnāninah : Persons having scriptural knowledge; or Avadhijnäninaḥ saff Persons having direct knowledge of matter within a limit, without the help of the senses and the mind; or Manaḥ-paryāya jnäninaḥ aqufaanfaa: Persons having a direct knowledge of another's thoughts about matter; having mental knowledge; or Kévala Jnaninaḥ safaa: Persons having Perfect Knowledge; Mati-a-jnāni ¤¤afia: Having intellectual ignorance; Śruta-a-Jianinah : Persons with ignorance about Scriptures; or Vibhanga inaninaḥ fangana: Persons having wrong visual knowledge.
Living Beings of Nine Types are computed as. (1) Ekéndriyāh एकेन्द्रिया : One - sensed Beings; or, Dvi-indriyā द्वीन्द्रियाः Two-sensed Souls; or, Tri-indriyāḥ : Three-sensed Souls; or, Catur-indriyas aff: Four-sensed Souls; or, Nairayikāḥ fa: Hellish Beings; or, Tiryag yonikāḥ Sub-human beings such as beasts, birds etc; or Manusyäḥ : Human Beings; or, Dévaḥar: Gods; celestial beings; or Siddhaḥ faar: Siddha Bhagavāns (2) Prathama Samaya Nairayikāḥ tàcfum: Hellish beings born at the first samaya; or A-prathama samaya nairayikah अप्रथमसमयनैरयिका : Hellish beings born at a moment other than the first samaya; or Prathama Samaya Tiryancaḥ annafa: Sub human beings such as beasts, birds etc. born at the first samaya; or A-prathama Samaya Tiryancaḥ «runanulady: Sob human beings such as beasts, birds etc. bonr

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at a moment other than the first samaya; or, Prathama Samaya Manusyāḥ TUTAERTAT: Human Beings born at the first samaya; or A-prathama samaya manusyāḥ 37THETATATETT: Human Beings born at a moment other than the first samaya; or Prathama Samaya-dévāḥ ATTAI: Gods born at the first samaya; A-prathama Samaya devāh 3THEHTEET: Gods born at a moment other than the first samaya; or, Prathama Samaya Siddhāh Toh
fufaar: Siddha Bhagavāns liberated at the first moment or 399HAUfagt: Siddha Bhagavāns liberated at a moment other than the first samaya,
Living Beings of Ten Types are computed as (1) Prithvi Kayikah पृथ्वीकायिकाः Earth-bodied; or Ap Kayikah अपकायिकाः Water bodied; or Téjas Kāyikāh a TELETTET: Fire-bodied; or Vāyu Kāyikāḥ qiyarlant Air-bodied; or Vanaspati Kāyikāḥ antifashifragt: Vegetable-bodied; or Dvi-indriyāh IT: Twosensed; or Tri-indriyāḥ sifat: Three-sensed; or Catur-indriyah Tarifeur: Four- sensed; or Pancéndriyah qaza: Five-sensed; or Anindriyah fafson: Bhagavāns who are devoid of senseorgans. (2) Prathama Samaya Nairayikāḥ HUHTATÄTf11: Hellish beings born at the first samaya; or A prathama samaya Nairayikah अप्रथमसमयनैरयिका: Hellish beings born at a moment other than the first samaya; or Prathama Samaya Tiryancah THEAT Fay: Sub-human beings born at the first moment; or, A-pra thama Samaya Tiryancah 3 herafa': Sub-liuman beings born at a moment other than the first samaya; or Prathama Samaya Manusyah HATATTOr: Human Beings born at the first samaya; or A-prathama Samaya Manusyāh TUH HUHT: Human Beings born at a moment other than the first samaya; or, Prathama Samaya Dévāh TAHTar: Gods born at the first samaya; or, A-prathama Samaya Dévāh TUHEhrar: Gods born at a moment other than the first samaya or Prathama Samaya Siddhāh TOHEADFAST: Siddha Bhagavāns liberated at the first samaya; or A-pratham samaya Siddhāḥ agungHOFAGT: Siddha Bhagavāns liberated at a moment other than the first samaya,
All Worldly Living Beings are classified into Twenty-four

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Types on the basis of their Daņdaka (sinful activity of the mind, speech, and body which blackens the soul).
The danďaka for Nairayikāņ äcrifi: Hellish Beings is one; the daņdaka for Asura Kumara and other gods is ten; that for Prithvi ( earth) etc. is five; that for twcăthree-and four-sensed beings is four; that for human beings is one; that for Vyantara gods is one; that for Jyotisk gods is one; and the dandaka for Vaimānika gods is one-making a total of 24 dandakas.
Classification of Jivas on the Basis of Dandakas
Dandaka Hellish Beings Asura Kumāra & other gods Prithvi Kāyika etc. Two-three-four sensed beings Human Beings Vyantara-gods Jyotisk-gods Vaimānika-gods
----Aero
Classification into Thirty-two Types.
(1) Six Types-viz. Paryāpta (developed) and A-paryāpta (un-developed) of two-sensed, three-sensed, and four-sensed living beings. Four-Types of Pancéndriyx living beings, Bādara Téjas Kayika Aparyāpta बांदर सेजस् कायिक अपर्याप्त Cross Undeveloped Fire bodied souls (9) Badara Vāyukāyika A-paryāptah alacati farm
pafra: Gross Undeveloped Air-bodied souls (10 Badara Pratyéka Vanaspati Kayika Arparyāpta बादरप्रत्येकवनस्पतिकायिअपर्याप्त Gross Undeveloped Vegetable-bodied souls with one soul for each individual body. Also Ten Types as (1) Sūksma Prithvi Kāyika Paryāpta exagealarfu #taice Minute Fully Developed Earth-bodied Souls (2) Sūkşma Ap Käyika Paryapta presenteremos Minute · Fully Developed Water-bodied Germs. (3) Sūkşma Téjas Kayika Paryāpta a halafu quca Minute Fully Developed Fire

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bodied germs. (4) Sūkşma Vāyu Kāyika Paryåpta anary#fisogfa Minute Pully Developed Air-bodied Germs. (5) Sūtsma Pratyeka Vanaspati Kayika Paryāpta सूक्ष्मप्रत्येकवनस्पतिकायिकपर्याप्त Minute Fully Developed Vegetable-bodied Souls with a soul for each individual body. (6) Sûkşma Prithvi Käyika A paryāpta ca Teatae qata Minute Un-developed Earth-bodied Souls. 7 Sūksma Ap Kāyika Aparyāpta FeWTC ifumcafe Minute Undeveloped Water-bodied Souls. 8) Sükşma Téjas Kayika Aparyāpta ELEGTETTE ,99Tia Minute Undeveloped Fire-bodied Souls 9) Slikşma Väyukāyika A-paryăpta Fenaitri yafa Minute Vudeveloped Air-bodied Souls (10) Sûkşma Pratyéka Vanaspati Kāyika A-paryāpta Teraapularif f a Minute Undereloped Vegetable--bodied.
Paņcéndriya living beings are classified into foor types viz., (1) Sanjni Pancéndriya planlana. Five-sensed rational beings (2) A-sanjni Pancéndriya reifaran Five-sensed beings devoid of consciousness of mind. (3) Paryāpta Pancéndriya qafavarres Fully developed Five sensed beings and (4) A-Paryāpta Pancé ndriya qulaq Pancèndriya (five-sensed) beings with undeveloped sense-organs and limbs, and undeveloped functional activities; Ekendriya living beings are classified into Twenty-two Types viz Ten Types as (1) Bādara atat Gross Prithvî Kāyika Paryāpta arcgeaffalize qafa Gross Fully Developed Earth-bodied souls (2) Bādara Ap Kāyika Paryāpta ataraq Tela Gross Developed Watera-bodied souls (3) Bădar Téjas Kāyika Paryāpta aratastefnagla Gross Fully-Developed Fire-bodied souls. (4) Bädar Bädara Vāyu Kāyika Paryāpt arraryarfurica (iross Fully Developed Air -bodied souls (5) Bädara Paryāpta Vanaspati Kayika Paryāpta बादरप्रत्येकवनस्पतिकायिकपर्याप्त Gross Fully Developed Vegetable-bodied souls with one soul for each individual body (6) Badar Prithvi Kāryika A paryāpta बादरपृथ्वीकायिकअपर्याप्त Gross Undeveloped Earth-bodied souls, (7) Bädara Ap-Kāyika A paryyāpta arT3TTE
T a ica Gross undeveloped Water - bodied Souls .8) Badar Tėjas Souls with one soul for each individual body,

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Two Types Saksma Sãdhāraņa Vanaspti Kāyika Souls ETER A1815aar faifoitar: Minute Vegetable-boded souls with infinite souls'for one body, are sub-divided into two types viz. (1) Siksma Sadharana Vanaspati Kayika Paryapti सूक्ष्मसाधारणवनस्पति
fraica miyute Pully Developed Vegetable-bodired souls with infinite souls in one body; and (2) Sükşma Sādhāraņa Vanasrati Kayika A-paryāpta सूक्ष्मसाधारणवनस्पतिकायिकअपर्याप्त Minute Undeveloped Vegetable-bodied Souls with infinite souls in one body.
Thus the Thirty-two Types are as under :
Two-sensed, three-sensed, and four sensed Souls are of Six Types. Five-sensed Souls are of Fours Types and One-sensed Souls are of Twenty-two Types making a Total of Thirty two Types.
Besides these Types, there are other Eight Types viz Andajāh 313: Those produced in eggs. (2) Potajāḥ THT: Those animals who are born covered in skin e g an elephant etc (3)
Jarāyujāḥ pryw: Animals born from the womb with an umbilical cord e-g. human beings, buffaloes, cows etc. (4) Rasajāh TAS: Small animals produced from perverted body-secretions e.-g, worms, (5) Samsvédajāḥ fracar: Those produced from perspiration e-g. lice, bugs etc. (6) Sammurchimāḥ FASHI: Those produced without the union of the male with the female, eg Ants, flies, frogs etc (7) Udabhijja Fifi Those that come out from the ground after making a hole in it e. g. butterflies, grass-hopes etc. and (8) Aupapātikāh S ofa T: Those born from a place which is not a birth locality e. g. gods and hellish heings, from a divine bed and from a pillar in hell.
On account of their having Caitanya aru Life, Vitality, all living beings are of one type. They are of two types viz (1) Sthāvara falar Imn:obile, and (2) Trasa se Moving. They are of three types viz Possessing (1) Stri Veda antaa Feminine Inclination (2) Purcsa Véda generare and (3) Napumsaka ang nasa Inclination towards both. They are of four types viz (1) Déva a Gods

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( 2 ) Manusyā मनुष्या Human Beings (3) Tiryancas तिर्यञ्चा Sub-human Creatures; Brutes and (4) Nairika/ नैरयिका : Hellish Beings. They are of five types viz. Ekéndriyāh एकेन्द्रियाः". Onesensed Living Beings (2) Dvi- indriya द्वीन्द्रिया : Two-sensed (3) Tri- indriyāh श्रीन्द्रियाः Three-sensed 4) Caturindriyah चतुरिन्द्रियाः Four-sensed and (5) Pancéndriyah पञ्चेन्द्रिया : Five-sensed. They are of six types viz. ( 1 ) Prithvikāyikah पृथ्वीकारिकाः Earth-bodied (2) Apkāyikā? अल्कायिकाः Water-bodied (3 Tejas kayikā? तेजस्कायिका: Fire-bodied 4) Vayu kāyika/ वायुकारिकाः Air-bodied (5) Vanaspati kāyikah वनस्पतिकायिकाः Vegetable-bodied and (6) Trasakāyika सकायिकाः Moving Beings,
Prithvi Kyika jivas.
अथ केषां पृथ्वीका ति तद्विज्ञानाय सूत्रकृदाथाद्वयेन तद्विशेषानाहफलिह - मणि - रयण - विद्दुम- हिंगुल - हरियाल - मग सिलर - सिंदा । कणगाइ धाऊ - सेठी - वण्णिय - अरणेय - पलेवा ॥ ३ ॥
अभय - तूरी - ऊसं मट्टिय - पाहाणजाइओऽणेगा । सोवीरंजण - लुगाइ पुढवी - भेयाह इच्चाइ ॥ ४ ॥
Phaliha-Mani-Rayana-vidduma hingula hariyala manasila-rasindā. Kanagâi dhāū-sédhi-vanniva-aranéttaya-paleva 3.
Abbhaya-türi-Usam-mattiya pāhāna jaio'négā Soviranjana lunāi pudhavi bhéyaliccai 4.
[ स्फटिक मणि-रत्न - विद्रुम-हिङ्गुल- हरिताल - मनःशिला - रसेन्द्राः । कनकादयो धातवः खटिका - वर्णिका - अरणेटक:- पलेवकः ॥ ३ ॥
अभ्रकं तूर्यषं मृतिका पाषाणजातयोऽनेकाः । सौवीराज्ञ्जन - लवणादयः पृथ्वीभेदा इत्यादयः || ४ ||
Sphatika-maņi-ratna-vidruma-hingula-haritāla-mānaḥ- s'ilā—rasén
drāḥ 3
Karakādaya dhātva-khatika-varnika- araneta kah-palévakan 3.

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Abhrakam-túryaspani ritikä-pāşāņa jälayo’nékāḥ Sauviranījana -lavaṇadayaḥ Prithvribhédā ityādayaḥ 4.
Trans. 3-4. Phaliha (sphatika) crystal or quartz; mani-jewel; rayana (ratna) gem; vidduma (vidruma). Coral; hingula-vermilion; hariyāla (haritāla) yellow Orpiment; manasila manahsisa) realgar; rasinda (rasendra) mercury; karagāî dhāū (Kanakādi dlvātavaḥ) gold and other metals; sédhi (khatikā) Chals; vanniya (varņikā) red reth; (soft stones lie) arkaņiļaka; palivaka; abhraka mica) of five colours; tūri (turyaşa earth); ūsam (Crude Sodiim Carbonate); Mattiya (mritikā pāhāņa jāio-numerous kinds of earths and stones; sauviranjaņa-sulphuret of antimony: lavaná, salt, sea-salt, sindhava etc. such are the kinds of Prithvikāyika Jivas
व्याख्या-"फलिह ति" स्फटिकनामग्रहणेन अंकतैलिकादयो ग्राह्याः HUFTFATITETI. Trafa karlfa, tai turi gani, रत्नानि (च खनीसमुद्भवानि, विद्रुमः प्रवाला हिङ्गलहरिताल मनःशीलादय:
According to Acārānga Shtra-Bādara Prithvi Kāyika Beings are of two kinds viz. (1) Slaksna for Soft and (2) Khara ar Hard. (I) Ślasņa Prithvi Kāyika Jvias are the soft earths of five colours viz. Red, green, yellow, black and white earths.
(2) Khara Prithvikayikā Jivas are 1. Earths 2. Pebbles. 3. Sand 4. Stone 5. Slabs 6. Salts . 7. Usa-Salt earth 8. Iron 9. Copper 10. Lead 11. Tin 12 Silver 13. Gold 14. Diamands 15. Yellow orpiment 16. Vermilin 17. Realgar i8. Sulphuret of Antimony 19. Coral, 20. Mica 21. Pine Sand.
The fourteen kinds of gems arc (1) Gomédaka (2) Rucaka (3) Anka (4) Sphatika (5) Lohitākša 6. Marakata 7. Masaragala 8. Bhujamodaka (9) Indranila (10) Chandra prabhā (11) Vaidurya 12 Jalakānta 13. Süryakānta 14. Manikānta.
D. C. The term 'sphatika' uncludes all transparent and precious stones like Ankatailaka, Jewels are those like Candrakānta etc that are produced in ocean and elsewhere.

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मतीता एव, रसेन्दः पारदः एषा द्वन्दः। तथा कनकादयः सप्तधातवः तेचामीचामीकररूप्यताम्रत्र पुखर्परसी सकलोहानि एषां धातूनां खनीदलानि पृथ्वीकायः । सेढि त्ति खटिका । वर्णिका रक्तमृतिका । अरको देश सिद्धः । पळेवकः पाषाणविशेषः । अभ्रकाणि पञ्चवर्णानि । तूरी वस्त्राणां पाशहेतु मृतिका-विशेषः । ओस त्ति क्षारभूमिर्यत्राङ्करोत्पत्तिर्न जायते । द्वन्द समासानपुंसकत्वं चैकत्वं चेति । मृतिका प्रतीता एव । पाषाणजातयोऽनेक प्रकाराः । सौवीराञ्जनं श्वेतकुष्णभेदभिन्नमञ्जनं । लवणं प्रतीतं, उपलक्षणात्सिन्धव समुद्रलवणादि । एवमनेकप्रकारैः पृथ्वीकायभेदा इत्यादय उक्ता अनुक्ता अपि स्वबुद्धया ज्ञेया इति गाथाद्वयार्थः || ३-४ ॥
According to Pannavaṇā Sūtra Bādara Prishvikāyikas are of two kinds viz. 1. Ślakṣna Soft and 2. Khara ĦT
Hard.
I Ślakṣṇa Bādara Prithvi Kayikās are of seven kinds viz. 1. Black 2. Green 3 Red 4 Yellow 5 White 6 Pandumritikas and 7 Panaka-mritikas.
II Khara Bādar Prithvi Kāyikas are:-1 Earths 2 Pebbles 3 Sand 4 Small stones 5 Slabs 6 Sea salt 7 ūsa - Alkaline earths 8 Iron 9 Copper 10 Tin 11 Lead 12 Silver 13 Gold 14 Diamonds 15 Yellow orpiment 16 Vermilion 17 Realgar 18 mercury 19 Sulphuret of Antimony 20 Coral 21 Mica 22 Micasand 23 Gomédaka 24 Rucaka 25 Ańka 26 Sphatika 27 Lohitāksa 28 Marakata - nilam 29 Masāragalla 30 Bhuja-mo - caka 31 Indra-nila 32 Candana 33 Gairika 34 Hamsagarbha 35 Pulāka 36 Saugandhika 37 Candra-prabha 38 Vaidūrya 39 Ulakānta, and 40 Sūrya-kanta,
gems are those like karakétana etc, that are dug out of the mines. Coral formed in sea, and it is of red colour. Vermilion, orpiment, mercury etc. are welknown. Metals like gold, silver, copper, tin, lead, and iron, that are dug from the mines, also fall under the category of Prithvi Kayika Jivas. Mica includes five

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varieties of different colours. Tîrya isa is a kind of earth which is used for dyeing clothes etc. Ksāras are the different kinds of salty, earth wherein nothing could be grown. The terms "earth" and "stone” are clear--Antimony Sulphuret is of two varieties viz black collyrium and white collyrium The term 'salt' signifies all sorts of salts. eg. Sea-salt, Sindhava etc.
Ap-Kāyika Jivas. अथ पृथ्वीकायभेदानुकला अकायभेदान् कथयन्नाहभोमंतरिक्खमुदगं ओसाहिमकरग इरितणुमहिया । हुति घणोदहिमाई, भेयाणेगा य आउस्स ॥ ५॥ Bhomantarikkhamudagam, osā hima Karaga haritaņu mahiyā 1 Hunti ghaņodahimā bhéyā négă ya āussa. 5. [ मौमान्तरीक्षमुदकमवश्यायो हिमं करको हरितनुमहिका । भवन्ति घनोदध्यादयो भेदा अनेके चापकायस्य ॥ ५॥ Bhaumāntariksamudakam avasyāyo himam karako haritanur-mahikā 1 Bhavanti ghan odadhyādayo bhéda anéké cāpkāyasya. 5.)
Trans-Bhomair (bhaunam) sub-soil or under ground waters; antarik samudakanı (antariksanı) rain water; osa-dew; himam-ice; karaka-hail; water-drops on green-vegetables; mist etc. are the numerous varietices of Water-bodied Souls
व्याख्या-५-भौम कूपादिशिराजलं । आन्तरिक्ष मेघनं पयः । "ओस ति" अवश्यायस्नेहजलं । हिमं तुषारं । करको घनोपलः । "हरितणू ति" स्नेहकाछे दर्भाग्रेषु जलविन्दवः । “महिय ति” महिका धृमरी पाकृतवाददीर्घः । " घणोदहि ति" पृथ्व्या आधारभूतमसख्यातजौजनप्रमाणं पयः पिण्डरूपंपृथ्वी-पर्यन्तं तद् घनोदधिः अप्काय, इत्यादयोऽनेकेऽपकायभेदाः स्युरिति गाथाऽक्षरार्थः ॥५॥ ____D. C.--Sub-soil or ground water Imeans water from wells etc; sky-water is rain water. Dense water spreading all over all over the earth for numerous yajans on which the earth rests is Qarodadhi. Other terms are clear.

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According to Pannavaṇa Sutra - Apkayika Jivas are of two kinds viz (1) Sūkṣma Ap Kayika and (2) Bādara Ap Kāyika. Sukṣma Ap kayila are Paryāpta Sûksma Ap Kāyika and Aparyāpta Sikṣma Ap Kayika.
Bādara Ap Kayika Jivas are 1. Dew 2, Ice 3 Hail 4. Hartanu-wafer-drops on green vegetables 5. Pure Water 6 Cold water 7. Hot Water 8 Alkaline Waters 9 Slightly acid Water 10. Acid Waters 11. Salt-water 12. Water with a taste resembling that of wine 13. Milky Water 14. Water having the taste of ghee (clarified butter) 15. Kṣododaka-Water having the taste of sugar cane Juice 16. Rasodaka-Water in Puşkara Vara Dvipa.
Appendix.
In a drop of unfiltered water, one can easily see under a microsocope as many as 36450 moving living beings. Water belongs to the Ap-Kāyika division of Sthavara Living Bodies. The minute living animalclues that are found in a drop of un-filtered water, are not Ap-Käyika living bodies but they are two-sensed trasa (moving) living beings. By carefully filtering water, these minute two-sensed moving living bodies become greatly reduced and by boiling the water three times consecutively, they disappear, entirely and then, they do not grow and multiply in boiled water, as they do in un-filtered water Boiled water, thus, becomes a-cita or life-less, that is to say, it becomes perfectly free from these minute two-sensed living bodies. Water boiled three times, one after the other at a time, remains a-cita or free from these minute two-sensed living beings for 5 (five) prahars (fifteen (15) hours) in Summer; for four prahars 12 hours.) in Winter and for three (3) prahars (nine (9) hours) in the Rainy Season. Water thus boiled can be used for drinking purposes by Jain Sadhus for the periods mentioned above for each season without transgressing the-limit of any period of time.
If a small quantity of Quick Lime is added to that quanlity of boiled water, the water remains prefectly free from these

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minute animalcules for 24 praliars. (72 hours). Water, thus preserved; can be used by Jaina Sãdhis for other purposes. Jainas Sädhu cannot, under any circumstance touch sa-cita (full of living beings ) un-boiled water.
___ 3. Agni Kayika Jivas अथ अपकायभेदानुक्त्वा अग्निकायभेदानाहइंगाल-जाल-मुम्मुर-उक्कासणि-कणग-विज्जुमाईया। अगणिजियाणं भेया, नायब्वा निउणबुद्धीए ॥ ६ ॥ Ingala-Jala-mummura-ukka-asani-kanaga-vijjumatya | Agaại Jiyāņam bheyā nāyavvā nāyavvā niuņa buddhié. 6. [अङ्गार ज्वाला-मुर्मुर-उल्काशनयः कणको विद्युदादयः। अग्निजीवानां भेदा ज्ञातव्या निपुणबुद्धया ॥ ६ ॥ Angāra-jvālā-murmura-ulkāšanayaḥ kaņako vidyudādayaḥ | Agni-jivanām bheda Jnatavyā nipuna-budhyā. ]
Trans. 6. Ingāla (angāra-burning Coal; jāla (jvālā)-flame; mummura (murmura)-sparks of fire mixed with ashes in burning cow-dung fuel; ukka ulka-Lines of various forms produced in the sky as a result of fire in the sky region; asaņi (aśani) sparks of fire falling on the ground, from the sky; kanaga ( kanaka ) fire bodies resembling stars, falling from the sky; vijjuma (vidyut) lightning etc. should be recognised by shrewd persons as different forms of Agnikāyika (lustrous) Jivas* 6.
___ व्याख्या-६-अङ्गारो ज्वालारहितोऽङ्गारः। ज्वालाग्निसम्बद्धार्चिविशेषः। मुर्मुरा विरलाग्निकणभस्मः लोके कारिषोऽग्निरिति मसिद्धः। उलका गगनाग्निरुत्पातकारण व्योनि विविधांकारवति रेखारूपा। "असणि ति" आकाशात्पतिता भुवि वह्निकणाः। "कणग त्ति' गगनात्तारकवत्कणरूपः पतन्नग्निदृश्यते। विद्युत् प्रतीता । शुद्धाग्निनिरिन्धनो बहिर्वशघषणादेरुशनः । उपलक्षणात्सूर्यकान्त्या (न्ता) देरुतन्नश्च । इत्यादयोऽनुक्ता अप्यग्निकायभेदा निपुणबुदया ज्ञातव्या इति गाथाक्षरार्थः ॥ ६॥
*In Punnavana Sutra, the Tejas-Kayika Jivas are of two kinds : (if Suksma Tejas Kayika सूक्ष्मतेजस्कायिक Minute fire-bodies and Bidara Tejas Kayika बादर तेजस्कायिक Cross fire-bodied.

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D. C. “murmura" signifies the sparks found in a heap of ashes in a fire of cow-dung fuel. Ulkā represents a, line of fire seen in the sky as a sign of storms. The fire-particles fallen on the ground from the sky are known as "ašani”, and the fire seen as stars falling from the sky is Sermed as Kanaka. More over, pure fire is produced without the help of fire-wood, in the case of two bamboos being rubbed with force against each other. There are several kinds of fire also, like that produced. from the Sûrya Kantā Jewel etc.
Appendix
Lightning and Ordinary Lamp-light. Is Lightning as well as ordinary lamp-light sa-cita or a-cita !
Jaina Sages have always considired ordinary lamp-light and the flash of lightning as forms of Agni-Kāyika (fire bodied)
Sukṣma Téjas Kāyika bodies are Paryāptā and A-paryāptā.
Bādara Téjas Kāyika Bodies are of many kinds viz (1) Angāra-Burning coal without smoke (5) Jvālā-Flame in connection with burning coal or flame of a lamp (3) murmura-sparks of fire mixed wish ashes in Cow-durg fire. (4) Arcierfâ Flame unconnected with any burning Substance. (5) A lāta-Aburning straw (6) Suddhāgni geita Fire in a heated iron globe (7) Ulkā John Lines of various forms produced in the sky as a result of iire in the sky (8) Vidyut-lightning (9) Ašani-sparks of fire resembling stars falling from the sky (10 Nirghata (Fafa) Fire produced by a blow with a vaikriya club or mace (11) Samgharsa #28 Fire produced by forciable rubbing of two bamboos against each other (12) Sürya-Kānta agara Fire produced by the gem Sûrya-kānta and others, are varieties of Badara Téjas Kšyika' Jivas. They are Paryaptā and A. paryāpta-Also they are divided into sub-classes on account of their varieties of colours small, taste, and touch. With one paryapta Agni Kāyika bodys there are always a-samakhyata (innumerable) e-paryāpta Agni-Káyika bodies.

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Jîvas* and as such they are sa-cita
* Jaina Sádhûs and persons while doing the Sāmāyika Kriya, therefore, do not allow light from these two bodies to touch their bodies.
Also, if we place a lighted candle in a glass-chamber or a three-necked Wielfet Bottle from which air has been removed by an exhaust-pump, the lighted candle will be, at once, extinguished. Because a candle-flaine requires a certain quantity of air to keep it burning.
Just as, human beings, and lower animals cannot live without a sufficient quantity of pure air, in the same way, fire and flame, cannot live without air. They can-exist, only if there be a sufficient quantity of air. This is a strong argument to prove that Agni-Kāyika bodies possess life.
Electric Light With regard to electric light, the question is whether the electric light produced by a current of electricity from powerproducing machinery, is sa-cita or a-cita ?
We have electric lights in glass bulbs from which air has been removed by a special process. Glass-bulbs, from which air has been reinoved are especially necessary for the production of electric light, If air cannot be removed from these glass-bullbs, as it ought to be, there will be no light. This is not a conjectural hypothesis, but it can be readily proved by a simple scientific experment.
Some persons say, that electric light is artificially made by friction, and that no sa-cita material has been used in its preparation and that it is, therefore, a cita, But this line of argumentation is not conclusive as all varieties of electricity are
*In Aticāra (transgression) Sûtra during daily Prati-Kramaņa Kriyā the following sentence does occur viz विज-दीवातणी उच्जेही हुइVija-divā taņi ujjéhi hui-meaning to say that it is a transgression if the light of Lightning, as well as, of a simple lamp fal:s on the body of persons doing the Kriyā.

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not a-cita. For instance, vidyut or lightning; a form of electricity produced in the sky-is sa-cita and therefore, all forms of electricity are not a-cita.
The science of etectricity is of recent date and the various delevelopements in the form of Telegraphy. Telephone, Electric Trains, Wire-less, Radio etc are the products of the last century.
The Sacred Books of the Jains were composed several centuries before the birth of Christian era and consequently it is but natural that there may not be any mention of any of these discoveries of the present age, in those writings. But it must be said to the credit of the Jaina Sages that numerous centuries before the advent of the present scientific age, they were able to recognize vidyut-lightning as a form of electricity and knowing it to be sa cita by their omniscient knowledge, they thought it fit to be avoided by Jaina Sādhūs, and by persons who were in Sāmāyika Kriyā.
The theory that electric light being made artificially from materials which are not sa-cita, is a-cita, is a wrong hypothesis.
Others argue that electric light is sa-cita because it is hot to touch. They go with the wrong hypothesis that all hot objects are sa-Cita. With heat they combine sa-citată. If their hypothesis
correct, it will be practically impossible for Jaina Sadhus to touch boiled water, hot milk, or heated articles of food material. Also, they cannot be allowed the use of hot-water-bag or heated brick for fomentation. They cannot use these articles if they are sa-cita. The theory that hot articles are sa-cita, does not hold good
Jaina Sages are of opinion. that electric light is sa-cita. The reasons for holding this theory are the following:
1. Just as Prithvi Käyika Jivas are of various types e. g. numerous minerals, varieties of stones and earths, a multitude of salts all of which are of various densities, colours, shapes,

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dimensions, weights etc in the same manner, Agni Käyika and Văyu-Kāyika Jivas are of various densities, colours, weights, dimensiors etc. For instance, the intensity of heat in the fire of (1 grass (2) wood-charcoal 3) cow-dung fuel (4) mineral coal obtained form coal-mines and 15) Electric Light is different. Similarly Bādara Vāyu Kayika Jivas are of various densities.
Jaina authors have mentioned two main types of Vāyu (wind) viz 1 Ghanayāta grata Heavy or Thick wind and (2) Tanuvāta agara Light or Thin Rareified Air according to their densities. The present-day scientists (4) also say that, as we go higher and higher from sea-level, the atmospheric air becomes more and more rareified than that met with at the surface of the ground; and such is the general experience of aero-plane drivers. The dense atmosphere of ground-level is largely mixed with rareified air.
2. One kind of air may be beneficial to the support of life in one kind of Agni Kāyika body, while it may destroy life in another. For instance, a gust of wind will instantly put out the flame of an ordinary lanıp, while the same gust of wind will put energy into withering ainbers of a pile of wood, and re-kindle them into a blazing flame.
3. Agni Kāyika Jivas cannot live without air. They must have air to support their individual life. If the kind of air that that they require for the support of their life, be different, and if the quantify be more or less than their requirements, their life will be extinct.
4. Now, the question of electric light is different. Electric light, is extremely pure, clear, and highly escharotic. It cannot bear ordinary atmospheric air. When air is removed from electric glass-bulbs, there always remains a sufficient quantity of rareified air in the bulbs which keeps the electric light burning. It is the presence of rareified air that makes electric light bulbs sa-cita,

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4. Vàyu Kayika Jivas प्रक्रमाद्वायुकायभेदान् विकृण्वन्नाह --- उब्भानगउकलिया भंडलिमुहसुद्धगुंजवाया य ।
घणतणुवायाईया भेया खलु बाउकायस्स ॥ ७ ॥ Ubbbāmaga-ukkaliyā-mandalimuha-suddha-gunjavāyā ya ! Ghana-taņuvāyāiyā bhéya khalu vāukāyassa 1 7 ||
( 279744-59#fernt hafa fa-yg-la-Tat211
घनवाततलुवातादिका भेदा खलु वायुकायस्य ॥ ७॥ Udbhrāmata -utkali' au mandali-mukhaśuddha-gunja-vatāśca i Ghana-vātatanu-vatadikā bhédākhalu vāyu-kayasya il 711 ]
Tr'ans.—7. Ubbhāmaga ( udbhrāmaka )-wind blowing up wards; ukkaliyām utkalika )-wind blowing down-wards; mandaliwhirl-wind; mukha-wind coming from the mouth; suddha-breeze; gunja-vāta-wind blowing with a melodious humming tune; ghana
According to Pannavaņā Sutra, Váyu Kayika Jivas are of two kinds viz (1) Sukşma Väyu Kāyika ( Incorporeal Air-bodied ) and (2) Bādara Vāyu-kāyika (Corporeal Air-bodied-Suksma Väyu-kayika are Paryāpta and A paryāpta. Bādara Vāyu-kāyika bodies are (1) Eastern Wind (2) Western Wind (3) Northern Wind (4) Southern Wind (5) Wind going upwards (6) Wind blowing downwards (7) Wind blowing a cross (8) Wind blowing in four corners (9) Wind blowing irregularly (10) Wind blowing in wanes (11) Whirl-wind (12) Wind moving in a circle (13) Wind blowing with humming noise. (14) Wind accompanied by showers of rain (15) Samvartaka wind which makes the branches of trees to bend down (16: Ghanayāta, The dense air resembling layers of hard ghee which supports Rama-prabhā and other parts of the Univerce and which also supports Sandharma déva-loka and other lieanenly regions (17) Taņu Vāta-Thin rareified dir.

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vāta ( Dense Wind; ^) tanu vāta - ( Rareified Wind ) etc. are the different varieties of Vayu Kayika Jivas.
व्याख्या-७-उभ्रामकवातः, उत्कलिकावातः, मण्डलिकावात : मुखवातः, शुद्धवातः, गुज्जवातादीनां स्वरूपनाम्नैव बुद्धया ज्ञेयं । अथवाऽयं विशेषः, तद्यथा उद्भ्रामक वातोऽपरनामा संवर्त्तकः यो बहिः स्थितमपि तृणादि विवेक्षितक्षेत्रान्तः क्षिपति । उक्तलिकावातो यः स्थित्वा स्थित्वा वाति । मंडविकावातो वातोलीरूपः । सुखवातः प्रतीत एव । शुद्धवात उत्कालिकादिविकलो मन्दानिलः । गुञ्जवातो यो गुञ्जन् वाति । अथ घनवात तनुवात योः स्वरूपं किञ्चिदुच्यते रत्नप्रभादिपृथ्वीनां सौधर्मादि देवलोकानां यदाधारभृतौ घनवात तनुवातौ । तयोराद्यस्त्यानघृतरूपः, अन्यस्तु तापितघृतव दृढरूपः । तौ द्वानपि असङ्ख्यात योजनप्रमाणपिण्डौ । इत्यादयो वायुकायभेदा ज्ञेया नामतः विस्तरार्थोऽन्यशास्त्रेभ्योऽवसेय इति गाथार्थः ॥ ७ ॥
D. C.-Udbhrāmaka variety is that which blows a straw inside from outside a field. It is also known as saṁvartaka vāyu The Utkalika type of wind blows downwards at short intervals of time. Out of the ghana and tanu types, the first one is thick like frozen ghee, while the second one is thin like heated ghee. Both of them are prevalent on the earth and heavens spreading far and wide. 7.
The author, then, procedes to state the different kinds of Vanaspati Kayika type of Sthavaras:
5. Vanaspati Káyika Jivas.
प्रस्तावादथ वनस्पतिकायभेदान् कथयन्नाह -
साधारणपत्या, वणसइजीवा दुहा सुए भणिया । जेसिमणताण तणु पगासाहारणा ते उ ॥ ८ ॥
Sāhāraṇa pattéyā vaṇasai jîvā duhā suè bhaniya | Jsimáesantāna tanu, egā sahāranā te u ॥ 8 ॥

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[साधारणमत्येका वनस्पतिजीवा द्विधा श्रुते भणिताः ।
येषामनन्तानां तनुरेका साधारणस्ते तु ॥८॥ Sādhāraṇa pratyékā vanaspati-Jīvā dvidhā śruté bhaạitaḥ Yésāmanantānām tanurékā Sādhāraṇasté tu 11811]
Trans.-8. In scripures, two kinds of Vanaspati Kayika ( Vegetable- bodied ) jivas are mentioned viz Sadharana (General ) and Pratyéka ( Individual . Those which, possess one ( Common ) form for many (beings) are (included under ) the Sadharana (General) type. 11811
व्याल्या-८-वनस्पतिजीवाः श्रुते आगमे द्विधा भणिताः-उक्ता इति सम्बन्धः । तत्रैके साधारणः, अन्ये प्रत्येकाः। “वणसइ ति" छन्दोभङ्गभयाद् द्वित्वं न । इह पूर्व तावत्साधारणस्वरूपं व्याख्यानयति "जेसित्ति” येषांवनस्पतिकायजीवानामनन्तानामेका तनुः-शरीरं ते साधारणः, अन्ये प्रत्येकाः। तथा चोक्तं श्री पज्ञापनायां-"समगं वक्ताणं समग तेसिं सरीरनिष्फत्ती। समगमाहारगहणं समगं उस्सासनिस्सासा ॥ १॥ एगस्स उजं गहणं बहूणं साहारणाण तं चेव । जं बहुआणं गहणं समासओ तं पि एगस्स ॥२॥ साहारणमाहारो साहारणमाणपाणगहणं च । साहारणजीवाणं साहारणलखणं एवं" ॥ ३॥ आसां सुगमार्थत्वान व्याख्यायते, भावार्थः स्वयमेव मावनीयः। तथा ते साधारणा द्विधा-एके सूक्ष्मसाधारणा एके बादरसाधारणा, सिद्धान्ते साधारणस्य निगोद इत्यपि संज्ञाऽस्ति । इह तावत्पूर्व सूक्ष्मनिगोद स्वरूपं दर्शयति, यदुक्तं संग्रहिण्यां-"गोला य असंखिज्जा असंखनिगोय
१ समकं व्युत्क्रामता समकं तेषां शरीरनिष्पत्तिः । समकताहारग्रहणं समकमुच्छवासनिःश्वसौ ॥ १ ॥ एकस्य तु यदग्रहणं बहूनां साधारणानां तदेव । याहुकानां ग्रहणं समासतस्तदपि एकस्य ॥ २ ॥ साधारण आहारः साधारणमानपानग्रहणं च । साधारणजीवानां साधारणलक्षणमेतत् ॥ ३ ॥
२ समनिगोदो भदन्त ? सूक्ष्मनिगोदत्वे कालतः कियश्चिरं भवेत् गौतम ! जंधन्येन अन्तर्महर्तमुक्तर्षतः असङ्ख्येयोत्सर्पिण्यवसर्पिण्यः कालतः क्षेत्रतः।

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गोलओ अणिओ । इकिकम्मि निगोए अतोना मुणेयच्या !! १ ॥ सुगौंव । यर्थागमसम्प्रदाय किञ्चिदुच्यते-इइ हि द्विधा जीयाः सांव्यवहारिका असांव्यवहारिकाच। तत्र येऽनादिसूक्ष्मनिगोदेभ्य उद्धृत्य शेषजीवभूतयन्ते ते पृथिव्यादि विविधव्यवहारयोगात्सांव्यवहारिकाः। ये पुनरनादि कालादारभ्य सूक्ष्मनिगोदेष्वेवावतिष्ठन्ते (ते) तथाविधव्यवहारातो तसादसांव्यवहारिकाः। अथ किमसांव्यवहारिकराशेः सांव्यवहारिकराशावाग छन्ति न वा ? चदुच्यतेउक्तंच विशेषणवत्यां-*"सिझंति' जत्तिया किर, इह संयनहारजोवरासीओ। इति अगाइणस्सइरासोओ ततिया तम्मि ॥ १ ॥ प्रकाटार्थी । तथा च सांव्यवहारिकाः सूक्ष्मनिगोदेभ्य उद्धृत्य शेष जोवेधूत्पद्यते। तेभ्योऽप्युद्धत्य केचिद्भयोऽपि तेष्वेव निगोदेषु गच्छन्ति, परं तत्रापि सांव्यवहारिका एव ते व्यवहारे पवितत्वात् । तत्र चोक्तपतोऽवस्थानकालमानमसङ्ख्याता उत्सपिण्य वसर्पिण्यः, यदागमः-: मुहुमानगोए णं भते ? मुहुर्मानगोयत्ता कालओ केचिरं होइ ? गोयमा ? जहण्णेणं अंतोमुइस, उक्कोसेचं असंखिन्जा उस्सप्पिणी ओसप्पिणीओ कालओ खित्त उत्ति” ध्याख्या--असंख्येषु लोकाकाशेषु प्रतिसमयमेकैकप्रदेशापहारे यावत्य उत्सपिण्यवसर्पिण्यो भवन्ति तावत्प्रमाणाः असङ्ख्येया उत्सपिण्यवपिण्य इत्यर्थः । सुक्ष्मानगोविशेष संदर्य बादरनिगोदस्वरूपं दर्शयति-बादरनिगोदकायस्थितिस्तु . सप्ततिः सागरकोटीकोटयः, यदाह-"बादर' निगोएणं भते ! पुच्छा, गोयमा ? जहण्णेणं अंतोमुहुत्त उकोसेणं सरि कोडाकोडीओ सामान्य निगोद स्थितिमानं तु साद्धौं द्वौ पुद्रलपराबत्तौं। तथा पञ्चसाहे-साहारणाण दो सड़पुग्गला निबिसेसाणं"। अत्र साधारण निगोदानां-मुक्ष्मेतर पर्याप्तापर्याप्त विशेष
* सिध्यन्ति यावन्तः किल इह संव्यवहाराशिः । आयान्ति अनादिवनस्पति राशेस्तावन्तस्तास्मिन ।
गोलावासंख्याता असङख्यनिगोदको गोलको भणतः । एकैकस्मिन्निगोदे अनन्ता जोवा ज्ञातव्याः ॥ १ ॥ , वादरनिगोदो भदन्त ! पृच्छा, गौतमा ! जघन्येनान्तर्मुहत उत्कर्षतः सप्ततिः कोटीकोटयः । २ साधारणानां द्वौ साधों पुद्गलपरावती निविशेषाणाम् ।

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रहितानामिति । तथा आर्यश्यामोऽपि प्रज्ञायनायामाह-"निगोए भंते ? निगोयत्ताए कालओ केचिरं होइ ? गोयमा? जहण्णेणं अंतो हुत्तं, उक्कोसेणं अणंतं कालं, तत्थणं अणताओ उस्सपिणि ओसपिणीओ खेत्तओ अडाइज्जा पुग्गलपरियहा” इति मस नालं। प्रकृतं प्रस्तूयते-एकस्मिन् सूक्ष्मवालाग्रप्रदेश प्रयाणक्षेत्रेऽसङख्याता निगोदाः गोलकाकारतया "गोली" इति संज्ञः । तत्रैकस्मिन् सूक्ष्मवालाग्नमदेश प्रमागक्षेत्रेऽसङख्याता निगोदास्तेष्वेकै कस्मिन्निगोदेऽनन्ता जीवाः निगोद स्वरूपं प्राग्व्यावणितं ज्ञातव्यमिति गाथार्थः ।। ८ !!
D. C. According to the Jaina Scriptur, Vanaspati Kayikā (Vegetable Beings) are divided into two types viz, Sadharara (General) and 2) Pratyéka or Individuai.
The principal characteristics of the Sādharaņa or General type of vegetable beings are explained in the Prajnāpanā (Panna_vanā) Sutra as follows:-Going asunder together, taking the form together, taking food together, inhaling and exhaling air together, the possession of one, being the common possessiou of all, and of many together, being the possession of one; common food, common holding and the common Soul- These are the characteristics of the Sadhāraṇa or General type of Jivas,
The Sādhāraṇa or General Type is again sub-divided into (1) Sikşma (In-corporeal) and (2) Bādara or Corporeal.
The Süksına or Incorporeal type of Sadharaņa Vanaspati Kāyika Jivas is explained in Samgrahiņi Prakarana as follows:“There are innumerable spheres (golāh); cach sphere possesses innumerable nigodas (i-e Sädhäraņa types of Jivas) and in each nigoda there are ananta (infinite) Jivas.
According to the tradition of the Jaina Āgamas, the subdivisions mentioned above are respectively known as (1) Samvy
१ निगोदो भदन्त ! कालतः कियच्चिरं निगोदत्वे भवति ? गौतम ? जघन्येनान्तगहूतमुक्तर्षेणानन्तं कालं । तत्र अनन्ता उत्सर्पिण्यवसर्पिण्यः क्षेत्रतः अर्धतृतीयाः पुद्गलपरावर्ताः ।

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avahārika सांव्यवहारिक and A-sarivyavahārika असांव्यवहारिक -Those that are produced from the original sūkşma (in corporeal) type of nigodas into the rest of the types of Jivas i-e Prithvi Kāyika, Ap Kayika etc, are known as Sãiñvyavahārikas on account of their contact with Prithvi etc. And those that reside in the suşma nigoda right from the beginning are known as A-sāmvyavahārika in absence of any such contact.
Now, the question is whether these nigodas can ever come to the category of Sāmvyavahārika, from that of the A-sämvya vahāka. It is said in Visesaņāvati That those that are found to have come from the category of Sāmīvyavahärika are, really speaking obtained from the original category of Vanaspati-käya.
From amongst the Sānivyavaharikas there are some which return to the original state of sūksma (in-corporeal) nigodas; but even in that condition, these nigodas do not cease to be Samvyavahārika on account of their falling into the said contact with Prithmi Kaya etc.
According to the Bhagavati Sūtra, the life of Sūksma nigoda has been measured as covering innumerable Avasarpiņi and Utsarpiņi ages.
The Āgamas give the longevity of the Bādara type of nigodas as seventy crore crores of Sāgars. The age of Sadhāraņa (General) type of Vegetable-bodied Jivas is measured as 21 times their Bādara (corporeal) and Sūkşma (in-corporeal) lives together, as said in Panca Samgraha.
The term Sädhāraṇa here includes those that are free from distinctions like sūkşma bādara, paryāpta (completely developed) and a-paryāpta (not completely developed) Ārya Syāmācārya has also supported the above-stated view in Prajna-panā (Pannavanā) Sūtra. The term "golā” (spheres) is used because on a small region equal to the point of a hair, innumerable nigodas are oxisting, and in each nigoda there are ananta (infinite) Jivas.“

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Now, the names of several welknown Sadharaṇa Vanaspati Kāyika Jīvas are ennumerated :—
Some Ananta Käyika Jivas
अथ येषां लोकप्रसिद्धयाऽनन्तकायता तेषां कानिविनामानि माथा द्वयेनाह -
कंदा- अंकुर किसलय पणगा सेवाल भूमिफोडा य । अद्दयतिगगज्जर मोत्थवत्थुला येगपलंका ॥ ९ ॥
कोमलफलं च सव्वं, गूढसिराई सिणाइपत्ताई । थोहरि कुँअरि गुग्गुलि गलोयपमुहाइ छिन्नरूहा || १० |
Kañdā-ankura-kisalaya-panagā-sévāla-bhūmiphodā ya । Addayatiga-gajjara-mottha,-vatthula-théga-pallankä
9
Komala-phalam ca savvam, gūddha siraim siñāt pattaim Thohari-kumāri gugguli galoya pamuhāi cchinnaruhā. 10
[कन्दा अङ्कुरा किसलयानि पनकाः शेवालं भूमिस्फोटाश्च । आर्द्रकत्रिकं गर्जर मुस्ता वस्तूलः येगः पलङ्कः ॥ ९ ॥
कोमलफलं च सर्वे गूढशिराणि सिनादिपत्राणि । थोहरी - कुमारी - गुग्गुल-गडूची प्रमुखाश्च छिन्नरुहाः || १० ॥
Trans 9-10. Kandā (Bulbous Vegetation such as onions, garlic etc) Añkurā-sprouts; Kisalaya-tendrils-young leaf-buds; Panaga (panaka) - would-fungus; sévala - Moss; bhūmiphoda mushrooms ārdraka trikam - three kinds of ginger, garjaram-carrots; mottha (mustā) -Nāgara-motha-a kind of fragrant vegetation; vatthulaa vegetable known as Bathuvā; théga (steka) - a species of bulbous roots; pallarika - palyarikah - A vegetable of that name. Also, all kinds of soft fruits (before the formation to hard kernel e. g.. ebony frurit, mango fruit,; leaves like those of jute with hidden veins, and roots like thorny plant, aloe plant, guggula plant (fragrant gummy plant) and galo (gaduci ) - a medicinal bitter plant) etc. that grow though cut (9-10)

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व्याख्या-कन्दा:-भूमध्यगा वृक्षावयवास्ते चाशुषका एव ग्राह्याः, शुष्काणां तु निर्जीवत्वादनन्तकायिकत्वं न संभवति। तथा अङ्कराः-उद्गमना वस्थायां अव्यक्तदलाधवयवा घोषातकीकरीरवरुणवटनिम्बादितरूणामङ्कुराः सर्वेऽप्यनन्तकायिकाः । किश ( स ) लयानि उद्गच्छन्नूतनकोमलपत्राणि तान्यप्यनन्तकायिकानि प्रौढपत्रादग्विीजस्योच्छ्नावस्थालक्षणानि सर्वाणि, न तु कानिचिदेव । यतः-सब्बोऽवि किसलओ खलु उग्गममाणो अनंतओ भणिो । सो चेव विवडतो, होइ परित्तो अणंलो वा ॥ १ ॥ इति । पनकापञ्चवर्णा फुल्लिः। सेवालं प्रतातं । भूमिस्फोटानि ग्रीष्मवर्षाका भावीनि छत्राकृतीनि लोकप्रतीतानि वा। “अद्दयतिय ति" आईकत्रिकं आईक.शङ्गबेरः, आर्द्रहरिद्रा, कञ्चरकस्तिक्तद्रव्यविशेषः। गर्जराणि प्रतीतानि । तथा मुस्तादीनां चतुर्णा स्वरूपं द्वात्रिंशदनन्तकाय व्याख्यायां व्याकरिष्यते । तथा सर्व कोमलं फलं अनिबद्धास्थिकं तिन्दुकाम्रादीनां । "गूढसिराइं ति" गृहानि सिराणि अप्रकटसन्धीनि गजपर्णपत्राणी-वाविज्ञात संधीनि पत्राणि येषां तानि । बहुव्रीहाविवलोपे सिद्धिः। एतदुक्तलक्षणं, न तु द्वात्रिंशदनन्त कायिकेषु सङ्ख्यापूरणमिति । “शोहरि ति" रनुयादीनां चतसृणाौषधीनां छिन्नाहाणां च स्वरूपं द्वात्रिंशदनन्तकायिकेषु व्याख्यानयिष्यति । इह हि ग्रन्थकृता समग्रतया द्वात्रिंशदनन्तकाया नोक्ता सूचनालत्रमिति कृत्या, तथा प्युच्यन्ते तद्यथा-"सव्वा हु कंदजाई" इत्यादि गाथापञ्चकं मूत्रनो न लिख्यते विदितत्वाद. अर्थाद्वित्रियते-हु शब्दोऽवधारणे, सवैवकन्दजातिर नन्तकायिका । तथा मरण कन्दोर्शोऽनः, बत्रोऽपि कन्द विशेषः, आईकत्रिक पूर्व व्यावर्णितं ज्ञातव्यं, शतावरी विरालिके वल्लीभेदो, कुमारी मांसल प्रणालाकारपत्रा थोहरी स्नुहीतरुः, गडच्यापि वल्ली प्रतीतैव, लशुनः कन्दविशेषः "वंसकरेल्ल ति" कोमलानि नववंशावयवरूपाणि करेल्लकतया प्रतीवानि, गर्जरः प्रागुक्तो रक्तकन्दः, लवणको वनस्पतिविशेषः येन दग्धेन सनिका स्यात्, लोढ, पद्मिनीकन्दः, गिरिकर्णिका वल्लीविशेषः तस्याः किसलयानि पत्राण्यप्यनन्तकायिकानि, खीरिंशुक-थेगावपि कन्दौ, सुस्ता वराह

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मिया तस्या आर्द्रकन्दः तथा लवणवृक्षस्य त्वक्, न त्वन्येऽवयवाः, खिल्लूढः कन्दविशेषः, अथवाs (चा) मृतवली तन्तुकाकाररूपा तथा मूलको विदित एव भूमिरुहाणि भूमिस्फोटानि प्रागुक्तस्वरूपाणि, विरुडानि अङ्कुरितानि द्विदलधान्यानि, ढक्कवात्थुः शाकविशेषः स च प्रथमोद्गत एव शुकरसंज्ञितो बल्लः स एवानन्तकायिको न तु धान्यविशेषः, पळयङ्कः शाकभेदः, "कोमलंविलिय त्ति" अबद्धास्थिका आलिका, आलुपिण्डालुको कन्दविशेषौ इत्येतेsaraकायिका यत्नेन परिहार्याः श्रावकैर्बुद्धिमद्भिः पुनस्तेष्वनन्तकायजीव घाततया कथमपि विराधना न विधेया तेषामिति गाथा द्वयार्थः ॥ ९-१० ॥
,
و
D. C. Since dry vegetable cannot posaess infinite bodies because of its lifelessness, the word kandaḥ should mean green species, as well as, several dry species, Sprouts of trees like ghosatakī (a kind of vegetable known as घोसोडा or तुरोयां; karira (a tree known as Kérada bearing sour berries); varuna vata (a species of banyan tree; nīmba (Agadircta Indica लोमडो etc. which are young and have not become thick, should also be included under the category ol Ananta-käyika or multi-bodied Vanaspati Kāyika Jivas. Similarly young leaf-buds are also ananta-kayika at the time of their springing forth.
According to Punavaṇā Sūtra, Vanaspati Kāvikas are of two kinds viz (1) Suksma Vanaspati Kāyika ( 2 ) Badara Vanaspati Kayika. Sūksma Vanasptati Kayika are either Paryata or A-paryāpta.
Badara Vanaspari- nayikas are or two kinds viz. (1) Pratyeka Sarîra Bādara Vanaspati Kāyika and (2) Sādhāraṇa Sarira Bādara Vanaspti Käyika.
Pratyéka Sarira Bādara Vanaspti Kāyikas are of twelve kinds viz. 1 Trees eg. Mango-tree etc 2. Quccho ( a cluster ) as ringayi ( egg plant ) 3. Gulma ( a collection ) as of bamboo trees (4) Latā (a creeper) like Campaka lata (5) Valli (a creeper) as of cucumber etc (6) Parvaga (Knotty Vegetation) e. g. Sug
6

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The term "ardraka-trikam" signifies green species of ginger, turmeric and curcuma. "All kinds of soft fruit" means all those fruits like mango-fruit and ebony fruit, whose kernels or stones have not been formed.
Darbha grass, fodder, round e. g. Kétaki,
ar-cane plant etc. (7) Grasses such as etc (8) Valayas plants whose barks are plants etc. (9) Harita-green vegetables-such as västika.
(10) Oṣadhi
Plants whose all the parts are destroyed after their fruits have become ripe (11) Jalaruha-Plants growing in water Lotus, etc and (12) Kuhaṇā (a kind of vegetation of the shape of an umbrella.
I. Trees-Trees are (1) Ekāsthika-with one kernel or stone in their fruit, and (2) Bahubijaka with many seeds in their fruit. Ekasthika Trees are Limbado a Neem Tree (2) Ambo vi Mango tree (3) Jamboo (g) Jambolans (4) Kosamra Kṣudrāmra Jangali Ambo net erfat variaties Mango-trees (5) Sala Teak-wood tree (6) Ankola a A species of large tree oil bearing seeds. 7) Pilu A particular free and its fruit (8) Sélu A tree that produces phlegm. (9) Sallakî A kind of tree. (10 Mocaki Semalo -A vegetation of that name. (11) Māluka Black Tulasi. A species of tree (12) Bakula बकुल Bakul Tree बोरसिली. ( 13 ) Palāsa पलाश Palāsa Tree खाखरा ( 14 ) Karañja करa Karanja Tree (15) Putranjiva पुत्रंजीव A tree. named age Jiyaputta which is used for securing the birth of a son (16) Arîşṭha era Soap-berry Tree afia (17) Bahédā ar ( बिभीतक ) ( 18 ) Haritaka हरितक Harada ( 19 ) Bhillataka भिल्लातक Marking nut Tree भिलामा ( 20 ) Umbebharika उंबेभरिक ) ( 21 ) Dhātakī घातकी Dhataki trees round the salt sea (ast) (22) Priyala fя Rāyaṇa tree under which the 4th Tirthankara attained Perfect Knowledge (23) Pûtikaranja (a) The worshipful Karanja Tree () (24) Ślakṣṇā 25: Sisapă a A tree called sisama. (26) Asana असन A tree of Biyaka (बीयका ) ( 27 ) Punnāga पुन्नाग NagaKésara tree. (28) Nagavrikṣa a Vacchanaga, Aconite tree. (29) Sivagar Sriparni Sévan Tree (30) Asoka erit
x

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The forms of thohari etc, as well as, of mustā and the three following it, will be explained while ennumerating the thirty-two varieties of Ananta-Kāyikas. The author suggests that the whole species of root-vegetable is Ananta kāyika. The bulb
Asoka Tree and several others. The roots, bulbs, trunks, bark, branches and small leaves of these trees have inhumerable souls Their leaves have an individual soul, their flowers have numerovs souls and their fruits have one kernal or stone.
II. Bahu bija Trees are of many kinds. They are (1) Agasthika pia A kind of tree with many seeds ( 771) (2) Tinduka farge A tree bearing fruit with many seeds (196) (3) Kapitthaka
freya. Wood-apple Tree (513). (4) Ambādaka tal-31% Āmrātaka-A tree the fruit of which is full of seeds (819161) (5) Mātulinga Highé Bijoru. (6) Bilva faca Bael Fruit (Paar) (7) Amalaka 371977 Āmlā RI (8! Phaņasa 48 Bread fruit tree. (9) Dādama CIEH Pomegrenate (10) Aśvattha 3771 Peepal Tree (979287) (11) Umbaro @ Ulumbara sqrt Ficus Glomerata (12) Vata ga Banyan Tree qe (13) Nya grodha ya A Banyan tree with the branches spreading all around. (14) Nandi Vriksa afcua Pārasa Peepal (TCHपी पळो) (15) Pippali पिप्पली Long pepper (पीपर) (16) Satari शतरी A kind of peepal (17) Plaksa Vriksa - New Peepal. (18) Kākodumbaro काकोहुबरो Small Umbara (ढेड उंबरो). (19) Kustumbari कुस्तुंबरी A specie of wild fig (20) Deva-dāli dari A creeper of this name having fruits with many seeds. (21) Tilaka fama Tilaka tree. (22) Lakuca na A species of phanas (23) Chatraugha sala Name of a tree. (24) Śirīşa ferita Mustard plant (ataa). 25) Saptaparņa
Hoi A memorial tree of Nāga-Kumāra gods. (araator) (26) Dadhiparna çfaqof A memorial tree of Dvipa Kumāra gods. (27) Lodhra sta Lodhra Tree. (28) Dhava qa Name of a tree (9987). (29) Candaņa ima Sandal-wood. (30) Arjuna zgo Terminalia Alata glabra. (31) Nîpa aia Kadamba tree. (32) Kutaja 628 Arbemesia Indica (pasta) and (33) Kadamba wa Kadamba tree and several others are Bahu-bīja (multi-seeded) trees. The roots, tubers, trunks, bark, branches and offshoots of these trees have innumer

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of Surana
which is a remedy for piles; vajra-kanda (a kind of hard bulb-root); three kinds (Ardraka-trika); creepers of satăvarī and viralikā; the aloe plant having large muscular leaves; the
able souls. Their leaves have one soul for each leaf, their flowers have numerous souls-and their fruits have many seeds for each fruit.
III. Guccha (clusters) are (1) Vaingiņi Brinjal (Tuft). (2) Sallakī सक्लकी A kind of tree सालेहुं; धुपेडो, (3) Thundaki धुंडकी Cotton - Pods (बोन्दकी). ( 4 ) Kacchutrī कच्छुरी Dhamasā Plant धमासो. (5) Jasumana The chinese-rose plant (6) Rupini af White Arka Plant (धोळो आकडो ). ( 7 ) Adhaki आढकी Tuvér corn plant. ( 8 ) Nilift Indigo (). (9) Tulasi gt The Tulasi plant. (10) Marulingi मातुलिंगी Citron plant (बोजोरू ) ( 11 ) Kucchubhariya कुच्छुभरिय or Kaustumbharika af A plant of that name. (12) Pippalikā पिप्पलिका Long Pepper (पों पर ) . ( 13 ) Alasī अलसी The mustard-plant (14) Kāka mācî A vegetation yidding sweet fruit (feet). (15) Patola-kandali Bitter Paravara plant. (16) Viuvvă Bathuva plant (18) Badara Berries ? (20) Siyaura ? (21) Javāsaya ra fast Nagoda (ame) (23) Atthai अस्थाई ? ( 15 ) Talauda
fa? (17) Vastula a ()(19) Pattaura Javăsă (with red flowers). (22) Nirgundi Kastumbari कस्तुंबरि Dhānā (धाणा ) (24) azer? (26) Sana e Hemp (27) Pāņa A particular Vegetation (28) Kāsamarda कासमर्द Kasundaro ( कासुंदरो) (29) Agghadaka भग्धाखक Aghrataka A plant of the name growing in marshy places (अघाडो) (30) Syāmā priyanigu श्यामाप्रियंगु Priyangu plant ( गजपीपर) (31) Sinduvara faza Nagoda tree bearing white flowers. (32) Karamarda करमदा Name of a tree producing berries करमदां (33) Adda - rusaga अद्धरूसग Araduso (अरडुसो) (34, Karira करीर Kérado कैरडो (35) Airāvana Name of a plant (36, Mahittha af An order of plants. (37) Jaulaga A kind of vegetation growing in clusters (38) Malaga ? (39) Parili het? (39 Gajamāriņtā गजमात्रिणी Karega (करेण) (40) Kuvua Kāriyā कुव्वकारिया name of a vegetation (41) Bhandi' Majitha 8 (42) Javanti a Doll

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prickly plants of different varieties of thohari (@tr), the creeper of gaduci, the bulb of garlic, the soft bamboo fruits, whe rec carrot, the creeper of Lavanika, the root of Padminî, the creeper
(43) Kétaki ng Ketaki Plant (44) Ganja 17 Ganja. Hemp flower (151) (45) Fatalā 72 Red Rose-tree (46) Dăsi aith Name of a cluster (47) Ankola späe Arikola Tree, and several others.
IV. Gulma (TH) are of various kinds (1) Sairiyaka 1997 A kind of bushy tree fazatitait 2 Navamälika fan- A plant of Jasmine type (nalaanisat) (3) Koranțaka iz Hajārā Plant (4) Bandhujîvaka dagstian Flower of Baporiya tree aglig (5) Maņojja. HTC A specie of Mogara shrub (6) Priya 1957? (7) Pāņa 17 ? (8) Kaņayara Four Kaņéra shrub (ana) (9) Kujjaya Kubjaka कुब्जक Rose tree सफेद गुलाब (10) Sinduvara सिौंदुवार Nagoda tree with yellow flower (pojat) (11) Jāi Eni Jāi shrub. (12) Moggara Mogharā shrub (ATTI) (13) Jāniyā plaai Jāi shrub (56) (14) Mallikā मल्लिका Malati shrub (मालती) (15) Vasanti वासन्ति Vasanti (नेमाली) (16) Vatthula ata Bashayã shrub (17) Kasshula ? (18) Sevāla dares A species of bushy trees. (19) Granthimaka af A kinds of flowering plant (20) Magadantikā Amar A. Jasmine shrub (21) Campakajāti 4951fa Campā tree (22) Navanikā aal) Navanikā shrub. (23) Kunda sore A species of Mogara shrub (24) mahājāti wesifa A particular shrub:y vegetation. There are several other varieties.
V Latā (creepers) are (1) Padma-lata 434 Lotus-creeper (2) Nāgā-latā ar ima Creepers of Nāga trees (3) Ašokā salamat Creeper of Asoka tree (4) Campaka. lata 27995a Creeper of Campā (5) Cûta latā alamar Mango creeper jaastat siat) (6) Vanalatā qasa Vana-lată creeper (7) Vasanti-latā aietatea Mogaravéla (8) Atimukta latā efageal Madhiavi creeper (9) Kunda 2-3 Mogara creeper (10) Syāmalatā pelasa A kind of bushy vegetation. There are many similar creepers.
WI Valli (vėla) are (1) Puspaphali yangit. The creeper of puinkin (FGATE-ED).. 42).Kalingi.--ifárít. A kind- of water-melon

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and leaves of girikarņikā (a creeper so named), the roots of Khirinśrka and théga, the green species of mustā which is very much siked by boars, the bark of lavaņa tree, the root of Khi
(nya) (3) Tumbî ghat Gourd (4) Trapuși agat Cucumber (1987) (5) Elavālunkî gesauga A kind of cucumber (6) Choşātaki harit Bitter (कडवा घीसोडा-तुरीयानीवेल) (7) Pandoli पंडोला Pandolavela (8) Nili 71.Indigo Test (9) Kangu latā sysar A creeper of that name (10) Karkotaki कर्कोटकी A species of cucumber कंकोडांनीवेल (11) Kāravalli raat A creeping plant on which the vegetable known as Karela grow (कारेलानीवेल) (12) Subhaga सुभगा A creeper so named (13) Kuyavā gaar A creeper so named (14) Vāguli argent Vyākuli 89196 A creeper so named (15) Păpavalli 9199267 A creeper 50 named (16) Dévadálî 44977 A creeper of this name having many living beings (17) Apphoyā 2719771 Name of a creeper (474) (18) Atimukta latã erfarenhear Mādhavi-Vāsanti-creeper (19) Nāgalata ajaa The betel-leaf creeper (Firao-nigdes ) (20) Krişna कृष्ण Name of creeper (जटामांसी) (21) Surya valli सूर्यवल्ली A creeper so named (gagemat 25) (22) Samghatta 89€ A species of creeper (23) Sumanasā ghaer A creeper so named. (24) Jāsumaņa AGHOT Chinese-rose (193) (25) Kuvindavalli grasetasit A creeper so named (26) Mridvikā zile Crepes creaper (27) Āmbavalli ertesamt A creeper having acid juice (28) Kșiravidārika eittraentes kind of bulbows, root (29) Jivantî stafa A creeper of that name (30) Govālī starent Name of a creeper (31) Pāņi yot A water-creeper (32) Másãvalli fieraat A kind of creeper (33) Gunjāvalli ymaet A shrub of red black berries (quitania) (34) Vatthāni aretuft A creeper so named (35) Girikarņikā (ft Restoran A creeper of that name (36) Mälukā
Name of a creeper (37) Anjanaki 27879 A kind of a creeper (38) Dadhikāmuka f49796 A creeper of that name (39) -Kakali 4.19 Name of a creeper. (40) Mogali Alnat Mogara creeper (41) Arka-bondi zalic A kind of creeper, and several others.
VII Parvagā (Knotty Vegetations) are (1) Ikşuz Sugarcane (street) (2) Ikşu-vātikā kafe Fields where sugar-canos are grown. (3) Virana fót A kind of scented grass (716) (4) Ikkada

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·
lluda, the tender thread-like Amritavalli, the mulaka plant, the above-stated mushrooms, the sprouted pulses, the vegetable of Dhakkavatthûi the Sukara plant and the vegetable creeper of Palyanka; the soft tamarind fruit and the dry fruits of
•
A kind of knotty shrub (5) Bhamasa A particular vegetation (6) Sara सर A kind of weed ( भुंज, सरकंड रामसर ) ( 7 ) Vétra वेत्र A cane plant (नेतरनी खोटी ) ( 8 ) Timira तिमिर A kind of mountainous plant (9) Sataporaga a A sugarcane with 100 knots (10) Nala A kind of reed () (11) Vamsa i Bamboo (ai) (12) Véņu ag Bamboo (13) Kanaka A species of bamboo (14) Karka-vamsafar A kind of bamboo. (15) Caruvamsa Name of bamboo. (16) Kutaka A plant bearing white flowers (17) Vimaka fa A species of knotty trees. (18) Kanḍā-véņu A vegetation of Parvaga sort (19) Kalyāṇaka
tree of that name.
VIII Trina Grasses are (1) Sétika A kind of grass (2) Bhantiya if Bhrantika a A sort of grass (3) Hotrika A kind of grass (4) Darbha A kind of sacred grass (5) Kusa Darbha grass. (6) Podaila A kind of mountainous grass. (7) Arjuna Arjuna grass (8) Aṣāḍhaka antes A kind of vegetation (9) Rohitämśa aia So named (10) Bhusa Husk (4) (11) Eranda gi Castor-oil plant (12) Kuruvinda A kind of grass (R) (13) Karakara A kind of vegetation (a) (14) Vibhanga a A kind of grass (15) Madhara y1ą” Tree of Sata pusha nag (16) Triņaka A kind of grass (17) Kṣuraka The Tilaka tree (18) Sippaya f A grass so named
IX Valaya (with circular bark) Vanaspati Kayas are (1) Tala ताल Palm Tree (ताड) (2) Tamāla तमाल Tamala Tree (aमाल ) (3) Takkali तक्कलि Takkali Tree ( 4 ) Toyali तोयली ? (5) Sal साली Pine Tree () (6) Salakalyāṇa Name of a tree (7) Sarala सरल Pine Tree (देवदार) (8) Jāvatti जावत्ती Jatipatri जातिपत्र The outer skin, of Nut-meg (a) (9) Kétai as A flowering plant so named (केतकी) (10) Kēla केळ कदली Kadali, Plantain- (11) Carma vriksa चर्मवृक्ष

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äluka and pindāluka all these are Ananta-kāyika or multi-bodied Vanaspati Kaya Jivas, and hence genuine śrāvakas should necessarily abandon them. Because by eating them, a multitude of small living animalcules are very likely to be killed.
A kind of tree (PATA) (12) Bhuja Vriksa ya Bhojapatra tree 7942TE (13, Hingu Vriksa fėgau 'The asafoetida tree (féau) (14) Lavanga Vriksa mänge The clove-tree (15) Pūgaphali greint The Betelnut tree (16) Khajjurî at A kind of palm tree bearing dates (17) Narikila ailegas Cocoanut Tree (alias) and and such other trees.
X Harita Efia Green Vegetables are (1) Ajjorah ster? (2) Bodāņa atsiu A green vegetable so named (3) Haritaki hafta Hardā हरडे (3) Tandulejjaga तंदुलेज्जग Creen vegetable तांदलजो (4) Vatthula alena A green vegetable named Bathuvā (agaihderit) (5) Poraga पोहुग ? (6) Majjaraya मज्जारया A particular vegetable (7) Billi बिली A particular green vegetable (8) Pālakkā 969 A common green vegetable so named (914(9) Dagapippali zarforaat A green herb of this name (10) Darvi cat Cabbage; cauliflower (11) Sotthiya alfana Svastika Falega A Green vegetable of that name. (12) Sāya M9 A vegetable (71%-#18t) (13) Mandukî agah Brāhmi a kind of vegetable (14) Mūlka mantan Radish Fest (15) Sarisava aftua Sarşapa ergy Mustard arda (16) Ambila epilares A kind of sour vegetable SaleTET (17) Sākéta eta A green vegetation so named (18) Jivantaka जीवन्तक A green vegetable popular in Malva जीवशाक (19) Tulasî gan Tulsî plant (20) Krişnā sztore Black holy basil plant कृष्णतुलसी (21) Phanijjaka फणिज्जक A kind of vegetable मखो (22) Ārjaka iz The holy basil; ocymun sanctum gant (23) Bhưijanaka 55 A vegetation so named (24) Coraka alla A kind of fragrant vegetation known in Népal as Bhalleur (25) Damanaka 2775 A particular flower-plant 577 (26) Maruyaka TETO A kind of fragrant plant neartai (27) Šatapusyî tagut Deal a kind of vegetation gar (28) Indivara pratat ?
XI. Osahi (a class of plants which live till the harvest ripens). They are (1) Śąli nifas Riçe-plant sint (47a) (2) Vrihi

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379 saeTOT GT Faraftan fare OTTEइश्चाइणो अणेगे, हवंति अणंतकायाणं । तेसिं परिजाणणत्थं लक्खमेयं सुए भणियं ॥ ११ ॥ गूढसिरसंधिपन्चं, समभंगमहीरुहं (रंग) च छिनरुहं । साहारणं शरीरं तन्निवरीयं तु पत्तेयं ॥ १२॥ Iccāiņo anégé havanti Ayanta Kāyāṇam Tésim parijāņaņattham lakkhaṇameyam sué bhaņiyam 11.
Guậha sira sandhi pavvam, samabhañgamahiruham (ragam) ca chinna ruham Sāhāraṇam sariram tavvivariyam tu pattéyam. 12.
Rice (3) Godhûma tihega Wheat-plant 4) Java 4 Barley (5) Java-java 39-42 A corn of this name 6) Kala Beans azul (7) Masūra A pulse called Masūra (8) Tala fas Sesamum (9) Mugga rata A kind of pulse 79 10) Māsa #14: A kind of beans अडद (11) Nispava निष्पाव A lind of beans वाल (12 Kulattha कुन्त्य A kind of pulse कलथी (13) Alisandaka आलिकमंदक-A | ind of corn gia (14 Satina galla A kind of pulse H3 (15) Pali-Mantha phos. 197 Black grāma au 16) Alasî az A kind of corn seit (17) Kusumibha e A kind of cereals pagat (18) Kodrava taa. A kind of inferior corn #at (19) Kañgu tim Panic seed in (0) Hälaka 15% A kind of corn so named (21) Varațța are Banti at 22) Sāma va A kind of corn. (23) Koraduşaka #rega A kind of corn (HET) (24) Saņa u Hemp. (25) Sarasva aca A oily corn (797) (26) Mulaka-bija sata Seeds of Radish etc
XII Jala-ruhā (vegetations growing in water) are (1) Udaka. 594? (2Avaka ba? 3) Panaka 97€? (4) Sévāla fals Moss 5) Kalambuka tiger. A kind of aquatic plant (6) Hadha A kind of aquatic plant (7) Kaséruka suht Natue of an aquatic plant (aha) (8) Kaccha 973 ? (9) Bhani auoit ?:10) Utpala 3792 BluelotusSun-lotus, (11) Padma och Lotus (eifampreffam(12) Kumuda 597 White Lotus (1974-azanitco (13) Nalina area variety of lotus (14) Sabhaga y A variety of Lotus. (15) Sangandhika awapan

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[इत्यादयोऽनेके भवन्ति भेदा अनन्तकायाणाम् । तेषां परिज्ञानाथ लक्षणमेतच्छुते, भणितम् ॥ ११ ॥ गूढशिरासंधिपर्व-समभङ्गमहोरकं च छिन्नरूहम् । साधारणं शरीरं तद्विपरीतं च प्रत्येकम् ॥ १२ ॥ Ityādayo' néķé bhavantibhédā anantakäyāņām Tésām parijnānārtham lakṣaṇamétacchruté bhasitam 11.
Gudha kira-sandhi- parva samabhangamahirakam ca chinna. rūham Sadhāraṇam sariram tadviparitam ca pratyékam. 12 ] A kind of lotus (16) Pundarila पुण्डरीक White lotus (धोलुम्मळ) (17)
Mahapundarika महापुण्डरीक A kind of lotus (18) Satapatra शतपत्र A lotus of 100 petals (सोपांखडीवालुकमल) (1) Sahasrapatra सहस्रपत्र A Lotus with 1000 petals हजार पखडीगलू कमळ 20) Kalhara कलहार Akind of white lotus. (21) Kokanada कोकनद Red Lotus (लाल कमल) (22) Aravinda अरविन्द A kind of lotus (23) Tamarsa तामरस A lotus (24) Bisa विस A lotus filament (25 Bisa-mrinala बिसमृणाल A lotus-stem (26) Puskara पुष्कर Lotus (कमल) (27) Sthalaja puskara स्थलज पुष्कर A lotus growing on land etc.
XIII Kuhaņā (a kind of vegetation growing by germination) are (1) Aya ya A kind of vegetation of the gourd bariety (कोळानीजात) (2) Kaya काय A vegetation of that name (3) Kuhana कुद्दण' A kind of vegetation भी फोडा) :4) Kunaka कुशक Name of a vegetation (5) Dravya halika द्रव्यहलिका Name of a vegetation (6) Saphā 1951 A vegetation having infinite souls (7) Sajjā #3M A kind of bulbous root (8) Chhatrauka yt A kind of umbrellashaped vegetation sprouting up immediately after the rains;
mushrooms, fungi (9) Vamsi -makhita यसीनास्त्रता A vegetation of Kahaņā type (10) Kuraya gra Name of a species of Kahana vegetation.
णाणाविहसठाणा रुक्खाणं एगजीविया पत्ता । खंधा बि एगजीवा ताल-सरल- णालिएरीणं ॥ १ ॥ जह सगल सदिसवाण सिलेसमिस्साण वट्टिया वट्टी । पत्तेथसरीराणं तह होंति सरीरसंघाया ॥ २ ॥

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Trans 11. Such are the various types of Ananta - tāyika or Multibodied creatures. The following is their distinctive feature laid down by Scriptures for the purpose of identification,
12. The body of the Sadhārana or General Type has hidden veins, joints and knots; it is equally divisible;. is threadless; and it grows even though cut. The reverse (is the characteristic of) the Pratyéka or Individual (type; 12.
मह वा तिलप पडिया बहुएहि तिलेहिं संहता संती । . पत्तय सरीरणं तह होति सरीरसंघाया ॥ ३ ॥
1.
Nāņāvihasamthāņā rukkhāņam égajiviyā pattā Khandhā vi éga-jivă tāla-saralaňaliériņam
2. Jaha sa-gala sarisavānam silésamissăņa vasțiyā vatti
Pattéya-sarirāņam taha honti sarirasamghāyā. 2. 3. Jaha vã tila-pippadiyā bahuehim tiléhim saṁhatā santi
Pattéya-sariraṇam taha honti sarira-samghayā. 3
1. The various forms of leaves of Vriksas (trees), guccha (clusters), gulmas (bunches) etc. described above, have a separat soul for an individual leaf. So, have their skandhas (trunks) etc an individual soul. For instance, the skandha of Tala (Palo Tree), Sarala (Pine Tree), Nāliéra (Cocoa-nut Tree) and suc! other vegetation, has an individual soul.
2. Just as, an entire rounded cylinder prepared from sesa mum seeds mixed with a sticky substance, is one as regards the cylinder itself, and just as, all the sesamum seeds have thei entire bodies and a separate existence, since they occupy thei appropriate spaces, in the same way, quite similar is the avagā hanã (capacity of individual existence) of Pratyéka Vanaspai Kayika Jivas.
3 Or just as, sesamum sweat-meat cakes have numerou sesamym seeds arranged according to heir avagahanā, in th same way, the avagahanā of Pratyéka Vanaspati Kāyika Jiva becomes similar,

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व्याख्या - ११ इत्यादयः - सूत्रोक्त एव न, किंतु अनेकेऽनन्तकायिकानां dar Hafa | fegrà aifanda affs ? eqà -erâèanfuger लोकानां कार्योपगनियुक्ताः अन्येत्वप्रसिद्धत्वादनुपयोगित्वाच्च सङ्ख्यायां araqifaar: 1 saçàqi qftaraâàvaisfumadagno yà afnáव्यावर्णितमिति गाथार्थः ॥ ११ ॥
A
* Sādhāraṇa Śarira Badara Vanaspati Kayikas are of numerous types. They are:—(1) Avaka 3⁄4 A kind of aquatic plant (2) Panaka 7 An aquatic plant (3) Sévāla à moss (3) Rohiņi
A kind of bitter bark (4) Thihu fag Sthibhu fag A kind of gross-vegetation having infinte souls. 5) Asvakarni ff A kind of vegetation having leaves of the shape of a horse's ears. (6) Simhakarni fiff. Name of a bulbous root (7) Sunthi
A
A
Dried Ginger (3) (8 Musandhi species of vegetation having infinite lines (9 Kunduruşka - A kind of ordinary vegetation. (10 Järū A kind of bulbous root. (11) Kṣira vidārika geffe A particular kind of bulbous root (12) Kitți किट्टी A kind of vegetation ( 13 ) Haridrā हरिद्रा Turmeric (हळ हर ) ( 14 ) śringabéra शृङ्गबेर Ginger (आदु ) 15 ) Āluka आलू Potato (बटाटा) (16) Mulaka मूलक Radish मूळा ( 17 ). Kambit कम्बू A kind of bulbous root (8, Madhuśringi ag A bulbous plant of that name (19) Sarpaskandha A bulbous root so named. (20) Chinnaruhā fog Vegetations which grow even though they are cut. (21) Bijaruha
Trees which grow by planting seeds. (22) Pādha
A spécies of vegetation. 23) Mriga välunking A root bulb of that name 24) Madhara-rasa A species of vegetation (25 Rājavalli a A creeper of that name (26) Padma A vegetation of that name. 27) Madhari a A species of vegetation (28) Danti दन्ती Udumbara tree ( उदुम्बर) (29) Candi चण्डी Name of vegetation (30) Kitti fa A kind of vegetation (31) Mäṣaparṇi माषपण A species of vegetation माषाणी (32) Mudga-parni मुदगपर्णी A species of vegetation with many souls. 33) Jivaka A kind Vegetation so named having Name of a kind, of vegetation
of vegetation, (34) Réņukā infinite souls (35) Kakoli

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व्याख्या-१२ " गूढसिरेत्यादि" गृहानि-प्रकटवृत्या अज्ञायगानानि सिरास्सन्धयः पर्वाणि च यस्य पत्रकाण्डनालशाखादेः तत्तथा । यस्य भाज्यमानस्य पत्रादेः समोऽदन्तुर छेदो भवति तत्समभङ्ग । तथा छिद्यमानस्य न विद्यन्ते हीरकास्तन्तुलक्षणा मध्ये यस्य तदहीरकं । तथा छित्वा गृहाधानीतं शुष्कायवस्थामाप्तमपि जलादिसामग्री प्राप्य गडच्यादिवत्पुनरपि यत्परोहति तच्छिन्नरुहं । तदेतैर्लक्षणैः साधारणं शरीरं ज्ञेयं तदनन्तकायिकमित्यर्थः । एतल्लक्षगव्यतिरिक्तं प्रत्येकशरीरमिति । चः पुनरर्थे। तुरेवार्थे । तथा पुनरन्यदप्यनन्तकायलक्षणमिदं शास्त्रे नोपदर्शितं तथाप्युच्यते, तद्यथा-चकं व मजमाणस्स, जस्स गंठो हविज चुन्नघणो। तं पुदविसरिसमयं अमंतजीवं वियाणाहि ॥१॥” इति प्रकटार्थेवेति गाथाक्षरार्थः ॥ १२ ॥
____D. C. (11). By saying "such are" the author means that there are even more types of Ananta-Kāya živas These types (36) Ksirakakote क्षीरकाकोली A kind of vegetation (37) Bhangi भङ्गो A vegetatiou with pungent taste having infinite souls. (38) Krimi-rasi. कृमिराशि Name of a kind of vegetation (39) Bhadramustā भद्रमस्ता A kind of root having infinite lives (नागरमोथ) (40) Längali ainat Name of a vegetation having infinite lives (giàrdian) (41) Péluga पेलुगा A particular vegetation (पील) (42) Krisna कृष्णा
A kind of vegetation (43) Paula पौल A particular vegetation (44) Hadha 36 A kind of vegetation (45) Hara-taņu atau A vegetation so named having infinite lives (46) Loyant लोयाणी A kind of vegetation having infinite lives. (47) Krisna-kanda कृष्णकंद Name of a bulo-root. (48) Vajrakanda वज्रकंद A bulbous root so named. (49 Surana kanda सरणकंद A root named Shraya (सुरण). (50) Khallada em A kind of bulbous 'root; and many others of the same type are Ananta-Kayika Jivas,
Trga Mula quars Kanda-Müla teens and Vamsamūla para have numerous, innumerable, as well as, infinite souls. The cluster of Singhātaka faq2% has "numerous souls. Its leaves have one soul for each leaf, and its fruit has two. souls,

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54
have been laid down in theory as thirty two only as they are prominently seen in daily life in our own country, Others being unknown in this country, are not included in that number.
D. C (12) A Sādhārana Vanaspati Kāyika or Ananta-kāyika jīvas can be easily recognised by the following main characteristics :
1. The veins, joints, and knotts of its constituent part namely leaves, trunks and branches etc are not openly visible.
2. When cut, it is divided into equal parts.
3. When cut, no threads are seen within its inner parts
4. Though cut, dried and brought home, it grows, when associated with water etc, as in the case of Gaduci plant
The characteristics of Pratyéka Vanaspati Kāyika Jiva are just the reverse of those of a Sädhäraga one.
Characteristics of Ananta Kaya Jivas
The following verses of Pannavana Sûtra describe the nature of the characteristics of Anata-Käyika Vanaspati Jivas.
जस्स मूलस्स भग्गस्स समो भंगो पदीसह । अनंतजीवे उसे मूले जे यावन्ने तहाविहा ॥ १० ॥
जस्स कंदस्स भग्गस्स समो मंगो पदीसह । अणतजीवे उसे कुंदे जे यावत्रे तहाविद्दा ॥ ११ ॥ जस्स खंधस्स मग्गस्स समो भंगो पदीसह । अणवजी उसे खंधे जे यावन्ने तहाविहा ।। १२ ।॥ जीसे तयाए भगाए समो भंगो पदीसह । अनंतजीवा तया साउ जे यावन्ने तहाविडा ।। १३ ॥
जस्स सालस्स भग्गस्स समो मंगो पदासइ । अनंतजीवे य से साठे जे यावभे तहाविहा ॥ १४ ॥
जस्स वास्स भग्गस्स समो मंगो पदीसह । अनंतजीवे पवाले से जे यावभे तुहाविहा ॥ १५ ॥

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5
जस्स पत्तस्स भग्गस्स समो भंगो पदीसइ । अणंतजीवे उसे पत्ते जे यावन्ने तहाविहा ।। १६ ॥ जस्स पुप्फस्स भग्गस्स समो मंगो पदोसइ । अणंतजीवे उसे पुप्फे जे यावन्ने तहाविहा ॥१७॥
जस्स फलस्स मग्गस्स समो भंगो पदोसइ । अणंतजीवे फले उ से जे यावन्ने तहाविहा ॥ १८ ॥
जस्स बीयस्स भग्गस्स समो भंगो पदीसइ।।
अणंतजीवे उ से बीए जे यावन्ने तहाविहा ॥ १९ ॥ 10 Jassa Malassa bhaggassa samo bhango padisai
Aŋanta - jīvé u sé mūlé jé yāyanné tahāvihā 10 11. Jassa Kandassa bhaggassa samo bhango padisai
Aŋanta-jīvé u sékandé jé yāvanné tahāvihā. 11.
12. Jassa Khandhassa bhaggassa samo bhaigo padisai
Ananta-jive u sé khandhe jyavanné tahaviha 12.
13. Jisé Tayāé bhaggaé samo bhango padisai 1
Aşanta-jívā tayā sā u jé yāvannè tahävihā 13.
14. Jassa Silassa bhaggassa samo bhaigo padisai |
Ananta-jive ya ss sale je yavanné tahāvihā 14. 15. Jassa Pavālassa bhaggassa samo bhango padisai
Aộanta-jivé pavālé sé jé yāvanne tahāvihā 15. 16. Jassa pattassa bhaggassa samo bhañgo padisai!
Ananta-jivé u sé patté jéyāvanne tahāvihā 16. . 17. Jassa pupphassa bhaggassa samo bhango padisai |
Anånta-jîvé u sé pupphé fé yāvandé tahāvihā 17.

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18. Jassa phalassa bhaggassa samo bhañgo padisai 1
Ananta–jivé phalé u sé jé yāvanné tahāvihā 18. 19. Jassa biyassa bhaggassa samo bhango padisai
Ananta-jīve u sé bie jé yāvanne tahāvihā 19.
List of Thirty-two Anantakāyika Jivas, The following is the list of the thirty-two Ananta-kāyika Jivas chiefly met with in daily life in India, and specially forbidden by Jaina Scriptures, as being the source of destruction of infinite numbers of living animalcules
1. All varieties of bulbous roots 2. Vajra-kanda, Krisņa Kanda, Padma--kanda. 3. Ratālu-kanda, Sūraņa-kanda. 4. et Lili Haladar ( Green Turmeric)
18. facis (grant Onions 5. ziet en Lilo kacuro
19 m (47121) Potatoes, Alu 6. Efte 19 (Green Ginger)
20 TTT Carrot) Gājara Lilu Adu
21 लणीनीभाजी Luninibhaji 7. Traihto (farfe fazat) Gara
22. gut (ar) Mara Véla
23 वंशकारेली Vamsa Kareh 8 lehta Lili Motha
24. कुंवार Kunvara 9. Farada Satāvari Véla
25 farg at at Mushrooms 10. अमृतवेल Amrita Vela 11. gaat Suara Valli
26. All kisalaya patras (newly 12. inathibit Thega--ni bhājî
grown leaf-buds) 13. restatuta Pallankā.ni-bhāi 27. nu am Undeveloped 14. Chryaratant Vatthulāni- tamarind fruits) bhāji
28. Sprouts of Pulses 15. ** (Tarime) Mūlo Radish 29. Khilludo (all the five parts)
30. Khirasudo ( Kharasāņi ) 16 at Galo, Gulenca
31 Thor sarcait sifa 17. Fot. Garlic
32. Billalli (telj) Similar articles of foreign countries should be avoided.

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STHÁVARA EKENDRIYA JIVAS
Autor
V
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MY
22.
3
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SĀDHÁRANA VANASPATI KAYA
Potatoes, Radish, Carxot, Sweet Potatge.

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TWO-SENSED LIVING BEINGS Earth-worms. 2 Wood-worms. 3 Guinea-worm. 5 Mother of pearl. 6 Concha, 7 Candanaka 8 Cowrie.
Waki
A Drop of Water Under the Microsope Reveals 36450. Mobile living beings.

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List of Twenty-two Abhakşya (Uneatable) Articles
1. Fruits. of Banyan Trees 2. Fruits of Peepal Trees 3. focar o (Pipernäphala) Fruits of Piper trees 4. gaat 97% (Umbaranāphala Pruits of Umbara trees. . 5. Fareast (Kothimbadā) 6. AFETT (Madirā) Wine 7: ARA (Māṁsa) Flesh 8. Hieu Mākhaṇa, Fresh Butter 9. Madha, Honey 10. FEH Hima, Snow, ice 11. fac Visa-Poison 12. Karā, Ice-balls 13. Frataret Kācî Māti 14. g ng Kācu Mithun, Unbaked Salt 15. T alsma Ratri bhojana, Taking of food, drink etc after Sunset 16. Gưa Ananta-Kãya
17. agah Bahu-bija, Fruits with numerous small seeds eg.
अंजिर Anjira Figs 18. atos staigi Bola Athâņun, Preserves of mangoes and other
fruits not well-exposed to the heat of the Sun, each for a
particular period of time. 19. Starup Ringaņā, Brinjals 20. og 60947 (Ajānyã phala-phula) Unknown fruits and
flowers 21. 0034 (Tuccha phala) Low-quality fruits e.g. Pilu fag Bora
art etc. in which very little is eatable and a greater portion
is fit to be thrown away 22. efsa te (Calita Rasa), Substances whose and varna (colour)
iet (gandha) smell, etc. are changed e.g. It cooked food is kept for two days or more, the taste, colour, smell etc 'of that food, gets delteriorated and it becomes uneatable.

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Pratyéka Vanaspati Käyika Jivas
अथ प्रत्येक वनस्पतिलक्षणं शरीरे क केषु स्थानेषु तज्जीवाः तत्मकटयन्नाह -
s
एग सरीरे एगो जीवो जेसिं तु ते य पत्तेया । फलफुल्लछल्लिकट्ठा, मूला पचाणि बीयाणि ।। १३ ।।
13. Ega sariré égc jivo jésim tu té ya Pattéya | Phala-phulla challi kattha mūlā pattāni biyāni 13.
[ एकस्मिन शरीरे एको जीवो येषां तु ते च प्रत्येकाः । फलपुर पे छल्लिकाष्टानि मूलकपत्राणि बीजानि ॥ १३ ॥
13. Ekasmin sariré eko jivo yesām tu te ca Pratyekah | Phala-puspa-challi kestāni mūlaka-patrāni bijani 13.
Trans. 13. Those which possess one jiva in one body (in the form) of fruit flower, bark wood, root, leaves, (or) seeds, are known as the Pratyeka or Individual type) of Jivas. 13.
व्याख्या - एकस्मिन् शरीरे, विभक्तिलोपे, एको जीवो यासां वनस्पतीनां, प्राकृतत्वात्पुंस्त्वं ता प्रत्येक वनस्पतयः इति सामान्यलक्षणं । विशेश लक्षणं व्यनक्ति । चः समुच्चये । तुरेवार्थे । यासां सप्तसु स्थानेषु पृथक् पृथक् जीवा भवन्ति तानीमानि स्थानानि विभक्ति व्यत्ययात्सप्तम्योः स्थाने प्रथमा, तत्र फलेषु पुष्पेषु त्वचि काष्टे मूले पत्रेषु बीजेषु सर्वत्र जीवसद्भावादयं क्रमः फलबीजयौः पश्चानामन्तर्गतत्वे ने -युपदर्शितः यदुप्तत्तिस्तयोरनुयायिनी । तथा सप्ते स्थानेषु एक जीवत्वमित्यर्थः । इह सूत्रकृता प्रत्येक वनस्पतीनां
Characteristics of Pratyéka Vanaspati Kaya Jiva.
The following verses of Pannavana Sutra describe the nature of characteristics of Pratyéka Vanaspati Kaya, Jivas. जस्स मूलस्स भग्गस्स हीरो भंगो पदीसए । परितजीवे उसे मूळे जे याने तहावा ॥ २० ॥
जस्स कंदस्स भग्गरस हीरो मंगो पदीसए । परिसजीवे उसे कंदे जे याने तहाविहा ।। २१ ।।
.

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नाममात्रमुपदर्शितं, विशेषो न कचिद् दर्शितः, तथापीह नाममात्रविभेदो दार्यते तद्यथारुकखा १ गुच्छा २ गुम्मा ३ लयाय ४ वल्ली य ५ पव्वगी. ६ चैत्र । तिण ७ वणलय ८ हरिओ ९ सहि १० जलरुह ११ कुहणाय बोद्धव्या ॥१॥ इति द्वादशधा प्रत्येक वनस्पतिकायः । एषां विस्तरार्थः प्रज्ञापनादिभ्योऽवसेयः ग्रन्थ गौरवभयान्नात्र लिख्यत इति गाथाक्षरार्थः ॥ १३ ॥
जस्स खंधस्स भग्गस हीरो भंगो पदीसए । परितजीवे उसे खंधे जे याने तहाविहा ॥ २२ ॥ जीसे तयाए भगाए हीरो भंगो पदीसए । परित्तजीवा तया सा उ जे यावने तहाविहा || २३ | जस्स सालस्स भग्गस्स हीरो भंगो पदीसए । परितजीवे उसे साले जे यावने तहाविहा || २४ ॥ जस्स पवालस्स भग्गस्स होरो भंगो पदीसए ।
वे पवाले उ जे यावने तहाविद्या ।। २५ ।।
जस्स पत्तस्स भग्गस्स हीरो भंगो पदीसए । परित्तजीवे उसे पत्ते जे यावन्ने तहाविहा ॥ २६ ॥
·
जस्स पुप्फस्स मग्गस्स हीरो भंगो पदीसए । परित्तजीवे उसे पुष्फे जे याने
जस्स फलस्स भग्गस्स हीरो भंगो परित्तजीवे फले से उ जे यावन्ने
तहाविहा ।। २७ ।।
पदीसए ।
तहाविहा ॥ २८ ॥
जस्स बीयस्स भग्गस्स हीरो भंगो पदीसए । परिसजीवे उसे बीए जे यावने तहाविहा ।। २९ ।।
20. Jassa mūlassa bhaggassa hiro bhango padisad Paritta-Jivè u sé mūle jé yāvanne tahāvihā. 20. 21. Jassa kandassa bhaggassa hiro bhango padisaé । Paritta - jive u se kandé jé yāvanné tahāviha. 21. 2. Jassa khandhassa bhaggassa hiro bhaigo padisae Paritta-jivé u se khandhe jé yavanne tahaviha 22

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D. C. That vegetation (vanaspati) which bears one Jiva in one forma in absence of division, is commonly known as the Pratyéka or Individual type of vanaspati. Explaining the same in particular, the author states that in case of such a type, there are individual jivas in seven different parts of the vegetation namely in (1) fruit 2) flower (3) bark (4) wood (5) root (6) leaf and (7) seed. There is one jiva in each part separately, and at the same time there is one Common jiva for all the seven limbs to-gether.
Here, the author has refferred to the Pratyéka type of Vanaspati alone, without giving any details, The detailed species of the Pratyéka Vanaspati Kayika Jivas are. 1. Vriksas (trees) 2. Gucchas (groves) 3. Gulmas (shrubs) 4. Latā (Creepers) (5) Valli (Tendrils-creepers) 6. Parvagā (Knotty vegetations) 7. Triga qo Grasses 8. Vana-latā, Wild creepers. 9. Harita (Green vegetablas) 10. Oushadhi (Corns) 11. Jala-rahas (Water-plants) and 12. Kuhaņās (Mushrooms etc growing without germination) 23. Jisé tayāè bhaggāé hiro bhango padisaé i
Paritta- Jivā taya să u jé yāvanné tahāvinā. 23 24. Jassa sālassa bhaggassa hiro bharigo padisae 1
Paritta-Jivé u sé sālé Jé yāvanné tahävihā 24
25. Jassa pavālassa bhaggassa hîro bhango padisaé i
Paritta-jivé pavālé u jé' yāvanne tahāuihā 25 26. Jassa pattassa bhaggassa, hîro bhango padissae 1
Paritta–jive u sé patté jé yāvanné tahāvihā 26 27. Jassa pupphassa bhaggassa hiro bhango padisae 1
Paritta- Jivé u sé pupphé jé yāyanné tahāviha. 27 28. Jassa phalassa bhaggassa hiro bharigo padisaél
Paritta-jivé phalé sé u jé yāvanne tahāvinā 28 29. Jassa biyassa bhaggassa hiro bhango padisad 1
Parilla–jivé u sé blé jé yävänné tahaviha. 29

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Sküşma Sthvara Jivas. The details regarding Sükşma Sthāvara Jivs are explained as follows:--
अथ सवैकेन्दियानाश्रित्य पृथ्व्यादयः पञ्चापि ( कीदृशा ?) क का भवन्ति (इति) तद्विशेष (च) दर्शयन्नाइ
पत्तेयतरं मुत्तु, पंच वि पुढवाइणो सयललोए ।
सुहुमा हवंति नियमा, अंतमुहुत्ताउ अहिस्सा ॥ १४ ॥ 14 Pattéya tarum muttum panca vi Pudhavāino sayala-löé !
Suhumā havanti niyamā, antamuhttāu addissā, 14 [प्रत्येकतरु मुक्त्वा पञ्चापि पृथिव्यादयः सकललोके ।
मूक्ष्मा भवन्ति नियमादन्तमुहूर्तायुषोऽदृश्याः॥ १४ ॥ 14_Pratyeka-tarum muktvā paicapi prithivyadayah sakala-loké ।
Sakşmā bhavanti niyamādantarmuhürttāyuşo adriśyāḥ 14.]
Trans. 14. Leaving aside, the pratyéka (type of) Vanaspati, the five (varieties) such as Prithvi etc. pervade the whole of the Universe, in suksma (suble) form As a rule, they have an age-limit of an antarmuhûrta (a period of time) falling short of a *Muhurta); and they are invisible. 14
व्याख्या-१४-प्रत्येकतरं मुक्खा प्रत्येकवनस्पति विहाय पृथ्व्यादयः पश्चापि कायाः सूक्ष्मनामकर्मोदयात्सूक्ष्मैकेन्द्रियाः केवलीनां ज्ञानगोचराधर्मचक्षुषां छद्मस्थानामदृश्याश्चर्मचक्षुर्ज्ञानगोचरा (तीतत्वात् ) निरवकाशतया सर्वत्र चतुर्दशरज्जुपमाणे लोके मवन्ति । इह सूक्ष्मजीवानां विशेषः सूत्रकृताऽत्र शाने स्वयमेवोक्तः। बादराणां तेषां तावदागमाद्दर्शयति । तथा चोक्तं
एगिदिय पंचिंद्रिय, उद्रेय अहे अतिरियलोए य । विगलिंदियं जीवा पुण तिरियलोए मुण्णेयन्वा ॥१॥ पुढवी आउ वणस्सई, बारसकंप्पेषु सत्तपुढवीम् ।
*Ah Muhurta=2 Ghadis or 77 Lavas or, a time taken by 3773 respirations,

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पुढली जा सिद्धसिला, तेउ नरखित्ततिरिलोए ॥२॥ मुरलोए बाविमझे, मच्छाई नत्थि जलयरा जीवा। गेविजे न हु वावी वाविअभावे जलं नथि ॥३॥ " इति विशेष उक्तः । तथा सुत्रकृता सूक्ष्माणां सर्वव्यापित्वं दर्शितं । अत्राह शिष्यः-भो ? सर्वत्राञ्जनभृत समुद्कवद्विश्वं व्याप्य स्थितास्ते सूक्ष्मजीवास्तहि मनुष्यादीनां धावनवलगनशयनाशनासनादिभिरुपघातो भविष्यति। गुरुराह-न तेषां मनुष्यादिभिरुषघातः स्यादतिसूक्ष्मत्वात्, तीक्ष्णखगधारया छिनमानेऽपि वज्रघातेनाप्युपघातो न स्यात्, एवं वहन्यादिभ्योऽपि नोपघातः। अतो ये व्यापारन विनश्यति ते सूक्ष्माः इह तेषां कार्यानुपयोगित्वाद वादरैरेव कार्यकारिता, ये बादरनामकर्मोदयवशाचर्मचक्षुषां गोचराः स्युरिति । तथा पुनः सूक्ष्माणामुप्तत्ति-स्थानमभिधायायुः स्वरूपं दर्शयति-नियमादन्तर्मुहूर्तायुषः। कोऽन्तर्मुहत्तः ? नवसमयेभ्य उपरि समयोनं घटीद्वयं, आगमे नवसङ्ख्यायाः पृथक्त्वसंज्ञा, तदन्तर्मुहूत्तमायुरिति । बादराणामायुः पुरो वक्ष्यति ।
अथ प्रसङ्गापश्चानां स्थावराणां संस्थानविशेष दर्शयति । तथा (च) संग्रहिण्यां-'सुरा समा इंडिया सेसेति वचनात, सर्वावयवेष्वलक्षणं हुण्डं तत्संस्थानवन्तः । हुंडत्वेऽपि विशेष निर्दिशति पृथिव्यप्तेजोवायुवनस्पतीनां । तथा चागमे-१" पुढवाइणं कि संगणे पण्णता ? गोयमा ? पुढवी मपुरसंठाणा पण्णत्ता, आउ थिबुगबिंदु संठाणा पण्णत्ता, तेऊ मईकलावसंठाणा पण्णता, वाऊ पढागासठाणा पणत्ता, वणस्सई पाणासठाणा पण्णता, बेंदिया
एकेन्द्रियाः पञ्चन्द्रियाउर्वच अधश्च तिर्यग्लोको च । विकलेन्द्रियजीवाः पुनस्तिर्यग्लोके ज्ञातन्या ॥१॥ पृथ्वी आपो वनस्पतयः द्वादशस्तु फलपेषु सप्तसु पृथ्वीषु । पृथ्वी गावसिद्धिशिला तेजो नरक्षेत्रे तिर्यग्लोके ॥ २ ॥ सुरलोके वापीमध्ये मत्स्याद्या न सन्ति जलचराजीवाः । 4वेयकेषु नैव वाप्यः वाप्यभावात् जल नास्ति ॥ ३ ॥ सुराः समचतुरमाः हुण्डसंस्थानाः शेषाः ( उकशेषाः ) .

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तेंदिया चउरि दिया समुच्छिम पंचिदियतिरिया हुडसंष्ठाणा पण्णाता, गन्भवकंतिया छब्बिसठाणा, संमुच्छियामणूसा इंडसं ाणसंडिसा तथा कार्मग्र न्धिकास्तु- संतुच्छिम विरश्वामपि षट् षट् संस्थानानि वर्णयन्ति - " तथा च तत्पाठ: - 'वेडन्निया वि हुंडसरीरा पडागासंठिया, पंचिदियतिरियनराणं वेन्दिया अअंताणं देवाणं उत्तरवेउव्जिया वि नाणासंठाणसंठिया पण्णत्ता, नारगाणं उत्तरवेउच्त्रिया वि हुंडठाणसंठिया चेव" तथा सुराणां संस्थानभगनावसरे दीन्द्रियादीनामप्युक्तं तत्प्रसङ्गतो नाम सूत्रेन्तर्णोषि तमिति गाथार्थः ॥ १४ ॥
D C. Leaving aside the Pratyéka type of Vanaspati, the remaning five varieties viz Prithvi āp, Tējas Vayu, and Sadhāraṇa Vanaspati Kayika Jivas are the sûksma (subtle, or the Invisible types of Jivas as they are not apprehended by the physicial senses. They pervade all the Fourteen Rajju Lokas (worlds).
1. The Badara or Visibles jivas having one sense organ and five sense-oragans reside in the, Urdhva Loka (Upper World) 2. Adhah Loka (Lower World) and 3. Tiryag Loka (middle WorldTircha Loka or madhya Loka-a region of rational and irrational beings-measuring 1800 yijans. Two-sensed, three-sensed and four-sensed beings are fit to be known to exist in Tirchä Loka. ( middle World).
2. Prithvi ap, and Vanaspati (vegetation are also to be found in the twelve heavenly regions as well as in the seven
१. पृथ्व्यादीनां भइन्त ! कि संस्थानं प्रज्ञप्तम् ? गौतम ! पृथ्वी मसूर संस्थाना प्रज्ञप्ता, आप: स्तिबु बिन्दुसंस्थाना: प्रज्ञप्ताः तेज: सूचीकलापसंस्थानं प्रज्ञप्तं, वायुः पताका संस्थानः वनस्पतिननि|संस्थानः प्रज्ञप्तः । द्वीन्द्रियः खिन्द्रियाश्चतुरिन्द्रियाः संमूर्छिमपञ्चेन्द्रियतिर्यश्च: हुडसंस्थानाः प्रज्ञप्तः, गर्भव्युकान्ताः षद्विवसंस्थाना:, संमूहिममनुष्याः तुण्ड संस्थान स्थिताः ।
2.
"
वैक्रियास्यापि हुण्डशरीराणि पताकासंस्थितानि । पञ्चेन्द्रियतिर्यग्नराणा वैक्रियाणि अच्युतान्तानां देवानामुत्तर क्रियायापि नानासस्थान संस्थितानि प्रज्ञप्तानि नारकाणामुत्तरवै क्रियाण्यपि हुण्डसंस्थान संस्थितानि चैव ।

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divisions of the Lower World known as Näraka Bhumis. Prishvi type of Jivas pervades as far as the Siddha-silä (The abode of Salvation); Téjas (fire) exists in Nara-kṣetra (regions of human and sub-human beings) in Tircha Loka (middle World).
3. In the heavenly regions. wateranimals such as fish etc are not found in the vapî (square well (att). In the Graivéyaka havenly regions there no wells and in the absence of wells, there is no water.
C
It may be argued against the principle holding the sukṣma or invisible type of jivas to be allpervading by asserting that such jivas are likely to be injured by means of actions-such as running Jumping, sleeping, eating, sitting etc-of human beings or similar (sub-human) creatures, thus argument could certainly be refused by replying that the form of such jivas is so exquisitely subtle that they could never injured by any action what-so-ever of human beings and the like. These invisibles jivas could neither be struck by the sharp blade of a sword nor by the blow of a thunder-bolt, nor even by fire etc."
Since they are not affected by any external actions, they are called subtle or Invisible beings. These jivas are employed in material use; but the Badaras or visible beings are certainly employed in use because they are capable of being apprehended by means of sense-organs in terms of name, action etc.
The age-limit of the Sükṣma type of jivas has been estimated, as an antara-muhurta i-e as much as a period of time ranging between two and nine samayas as the lowest limit to 2 ghatikas less one samaya or 77 Lavas or a period of time taken by 3773 respirations as the highest limit. The number "nine"
.
*Nava Graivéyakas are the three rows of three · Vimans each of the Nine Graivéyaka gods situated above the twelve Heavenly Regions. They are called Graivéyaka because they are situated in The, neck of the loka-purusa.

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has very often been mentioned in Jaina Scriptures as "sprithakatva" signifying any number between two and nine.
The samthāņa (form, figure) of the five Sthåvaras has been mentioned in the "Saṁgrihini Grantha" as follows:- The form of a Prithvi-kāya jiva resembles that of a seed of Masūra corn; the form of an Ap-kāya jiva resembles that of a buble of water; the form of a Téjas-kāya jiva resembles that of a bundle of needles; the form of a Vāyu-kāya jiva resembles that of a flag; Vanaspatikāya jivas have a large variety of forms. Two-sensed, threesensed and four-senised jivas, as well as, Sammurchima pañcéndriya tiryanca jîvas (five-sensed brutes born without the union of parents) have ugly and multi-formed bodies. Those who are born from an embryo, have all the six forms. Sammurchima manusyāḥ (human beings born without the union of parents) have huņda samsthăna (ugly and irregular forms ).
The writers on "Karma-Ciranthas" mention all the six forms for Sammurchima tiryancas (brutes born without the union of parents). According to them, even Vaikriya bodies have ugly forms and have fan-like figures. The Vaikriya forms of fivesensed sub-human and human beings and the uttara-vaikriya forms of Vaimānika gods are mentioned to be of various forms. The uttara-vaikriya forms of hellish beings, have ugly and irregular shapes.
The Samthāņa (saristhāna) or forms or figures of objects are of the following six kinds viz (1) Parimandala, resembling a bangle or a wheel. (2) Vatta, resembling a ball or a sweetmeat ball (3) Tamsa (tryamsa) triangular-resembling the fruit Singhāð frais (4) Samacalurasra-a square. (5) Ayata-a figure triat has length more than its breadth resembling a stick-and (6) Huņda samsthāna-An ugly-multi-formed figure. Irregular and ugly.
(10 (2) (3) 4 (4) 5) # and (6) Hunda-Irregular ugly.

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Referring to the characteristies of Trasa (Moving) Living beings the author, then, proceeds to enumerate Bi-organed or Two-sensed living beings :
Two-sensed Living Beings.
इत्युक्तः स्थावराणां विशेषः भक्रमादथ त्रसानां मोच्यते, पूर्व तावद्वीन्द्रियfasta 47924976
संखकवड्डयगंडोलजलोयचंदणगअलसलहगाई।
मेहरकिमिपूयरगा बेइंदिय भाइचाहाई ।। १५ ॥ 15. Sankha kavaddaya gaiļola jaloya candaņaga alasa lahagāî
Mehari kimi pūyaragā Béindiya māivāhai. 15.
[शङ्खः कपको गण्डोलो जलौकाश्चन्दनकालसलहकादयः। #87*: 944: garat átfut maaifeart: 11 84 11
15 Šankhaḥ kapardako lahakādayah Méharakah mātrivāhikādayaḥ 15.]
gandolo jalaukāscandanaka alasa krimayaḥ pîtarakā dvindriyā
Trans 15. Sankha (conch); Kapardaka (cowrie); gandolo (a kind of worm); Jalaukā (leeches) candanaka (a variety of twosensed beings (787#tas); alasā (snake-like earth worms that originate in the beginning of rainy season भूनाग-अलसीया), lahaka (saliva-insects STOTT)Méharkah (timber-worms!, krimayah
intestinal -worms) pūtarakā (small red water-insects with black mouths (art); mātri vahikā (white ants or other insects living in timber-wood (cat) etc are dvindriya or two-sensed living beings 15.
According to Pannavanā Sîtra, the two-sensed living beings are:-1 Pulākimiyā (thread-worms) 2 Kuksi Kimiya (worms generated in the belly) (3) Gando-laka (Tape-worms (For TET) (4) Colomā (two sensed beings found in cow-dung (5) Saumangala aires a kind of two sensed beings (6) Vamuimukha

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व्यख्या - शङ्खः प्रतीतः, कपर्दको वराटः, गण्डोलका उदरान्व बृहत् कृमयः जलैाकसः प्रतीताः, चन्दनका जलचरजीव विशेषः। ते तु समयभाषया अक्षत्वेन प्रतीताः, अळसा भूनागाः ये अश्लेषास्ये मानौ जलददृष्टौ सत्यां aycarà, senì œfafaðaì faquafag: anfeasqızgealegi man: | महेरकः काष्टकीडविशेषः । कृमय उदरान्तर्वर्तिनो हर्षा (अशी) मूलमपान - gogert: atqìzarafat ar 1 gauı søraåfået cmqni: Honger:/
a two-sensed beings (7) Sücimukha gaga A two-sensed being with a needle-shaped mouth (8) Gojalaukai A two-sensed being styled Gojaloka (9) Jalaukā Leeches (t) (10) Jālāyus a kind of two-sensed living being. (11) Sankha (conch) (12) Sankhanaka Small conches (a) (13) Ghulla Two-sensed concha-like beings (14) Khullā ga Conch-like living beings. (15) Gulayā. (16) Khandha ( a two-sensed living being. (17) Varāta (Cowrie-a two sensed being). (18) Sauktika Mother-of pearl. (19) Mauktika Pearls. (20) Kalluya. (21) Ekata avarta ed. (22) Dvidhāāvarta A kind of two-sensed beings. (23) Nandiyāvarta. (24) Śambuka sa A kind of Concha. (25) Mätrivāha (White ants or other wood-worms(es). (26) Śukti-samputa (27, Sukti-samputa (a pair of mother-of-pearls) (28) Candanaka A kind of cowries kept as Sthāpanācāryas by Jaina Sādhus (r) (29) Samudra-likṣā agafar A kind of two-sensed beings produced in seas.
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Besides these, the worms and insects produced in dead bodies are two-sensed. All these creatures are sammurchima (born without the union of parents), and because they are saṁmurchima, they have neuter inclinations. They are Paryāpta (fully developed) and a-paryāpta (in-completely developed).
The two-sensed beings belong to the Trassa Jati (type) of living beings. There are numerous Jati-kulas (families of similar type) such as Krimi-Jāti kula (family of worm type) Kita jāti-kula a (family of insect type) Vriścika Jätikula

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मातृवाहिका गुर्जरदेश मसिद्धाः चुडेलीति | आदिग्रहणादीलिकादयोऽनुक्ता अपि द्वीन्द्रिया ग्राह्याः । सूत्रत्वाच्छोभङ्गभयाद् द्वीन्द्रियपदे विभक्तिलोपः, अथवा कर्मधारयो वा । तथेोभ्यत्रापि आदि शब्दग्रहणेन जलजा: स्थलजाः (a) भिन्नत्वेन ज्ञेया इति गाथार्थ ।। १५ ।।
D. C. Gaṇḍolakas belong to the large type of worms found in the intestines. Candanka is a kind of sea-product resembling conch-shells obtainable from Arabian Sea, largely used by Jaina Sādhûs as Sthāpanācārya (symbolic representations of Acātryas) while performing their daily religious ceremonies.
By the word 'adi" conch-shelis etc should be understood. Krimis are also intestinal worms found in case of diseases like piles, fistula etc. They are also existing in female generative organs. Pitaras are water-germs of red colour with black mouths. Mātrivähika is popularly in Gujarāta as “Cūḍéla”..
Other insects such as îlika (g; etc found on earth as well as, in water should also be included in the list of two-sensed creatures
Three-sensed Living Beings
The following are some of the names of three-creaturesइति द्वीन्द्रियजीवविशेषानुकत्वा कर्तिचित्रीन्द्रियजीवनामानि गाथाद्वयेनाह
गोमी मंकुणजूआ, पिपीलि उद्देहिया य मकोडा । इल्लिय घयमिल्लीओ सावयगोकीडजाईओ ॥ १६ ॥
वृश्चिकजातिकुळ (family of scorpion type ) etc produced from cow-dung. Yoni () is the place of origin. The above-named families of worms, insects scorpions, etc of a particular kind, are produced from one yoni (place of origin) i.e. cow-dung. The seven lakh crore families of two-sensed beings are produced from various yonis (sources of origin).

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FOUR SENSED LEVING BEINGS 1 Scorpion 2 Locust 3 Grass hopper 4 Butterfly 5 Honey Bee 6Fly 7 Gnat 8 Mosquitto 9 wash
THREE-SENSED LIVING BEINGS 1 Snail 2 Cow-bug 3 Louse, (Black) 4 Louse (white) 5 Black Ant 6 Ant 7 Moth 8 Bug.
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FIVE-SENSED AQUATIC LEIVING BEINGS
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2 Alligasor 3 Whale 4 Crab 5, Frou
7 Susumāra 8 Sea-Munster.
o Tortoise

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Terracenter गोमकीडा य धनकीडा य । #ya(n)'anfou zfour, àšiku jentan§ 11 20 11
16 Gomi mankuna Jua pipili uddéhiyǎ ya makkodā i Illiya ghayamilliö savaya go-kiḍa Jätö 16
17 Gaddhahaya Cora-kiḍā, gomayakiḍā ya dhanna-kiḍa ya Kanthugu (go) väliya iliya, Téindiya inda-govai. 17
[ गुल्मी मत्कूण- यूके पिपील्यपदेहिका च मत्कोटकाः । ईलिका धृतेलिकाः सावा गोकीटकजातयः || १६ || गर्दभक चौरकीटा गोमयीठाच धान्यकीटाश्च । कुन्थुगोपालका इलिका त्रीन्द्रिया इन्द्रगोपादयः ॥ १७ ॥
16 Gulmo matkina-yuké ppilyupadélikă ca matkotakäḥ | Ilika ghritélikā savā go-kitaka Jätayaḥ 16
Trans, 16-17, Gummi (centipede
17 Garadbhaka Caura-kita gomayakîtaśca dhanya-kitäśca. Kunthu-r-gopālikā ilikā trindriyā indra-gopädayaḥ 17.] ); matkupa (bed-bug); yukā (louse); pipili (ant); uddehiya (upadhika) white ant; makkodā (black ant) ilikā A worm found in rice and other grains (a); ghritélika (an insect found in clarified butter; savaya (crab-louse met with in axilla and on hairs of pudenda. (aran); go-kida-jãîo different kinds of go-kitaka (an insect found on ears of cows); the gardabhaka susect; germs (found) in foeces
According to Pannavaṇā Sūtra, the irindriya or three-sensed living beings are:--- ---(1) Ovayiyā (aupayika) A three-sensed living being (2) Rohiniya (3) Kunthu A three sensed being () (4) Pipilikā (ant) (5) Uddamsagā « Stinging Insech (34) (6) Uddehikä moth) (a) (7) Utkala (8) Utpata (a (three-sensed living being) (9) Utpataka (10) Taṇāhāra on grass (m) (11) Kaṣtāhāra (12) Maluka (13) Paträhāraka A worm living on leaves. (14) Tanabentiya (15) Pattbentiya (16) Puspabenhã (17) Phala
at An insect living A wood eating worm.
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and cowdung; insects (found, in-food-grains (free); the subtle Kunthu insect (Feat) gopålikā insects; insect (found, in rice and similar corn-grains and indragopa insects a kind of insects of red-colour springing up in early monsoon etc are three-sensed living beings. (16 17)
व्याख्या-गोमीती गुलिगः कर्णशृगालौ । णत्कुण यूके प्रसिद्ध उपलक्षणाल्लिखा अपि । पिपीलिकाः कीटिकाः । आसां जातिग्रहणादन्या अपि जातिविशेषेण लघुद्धमावेन ग्राह्याः । उपदेहिका वालपीक्यः । चः समुच्चये। मत्कोटकाः प्रतीताः। इल्लिकाः धान्याधिष्त्पन्नाः । “धयमिल्लित्ति धृतेलिकाः प्राकृतत्वान्मकारागमः । "सावयेत्ति-लोकभाषाया सावाः, ते मनुष्याणामशुमोदयतः पारमाविकि कष्टे शरीरके शेषूत्पद्यन्ते । तथा गोकीटकाः प्रतीता एव। जातिग्रहणेन सर्वतिरश्चां कर्णाद्यवयवेपत्पन्नाश्च जम्बुकचिच्चडादयो ग्राह्याः । तथा गर्दभका लोक विदिताः । चौरकोटा जीवविशेषाः। गोमयकीटाछा
bențiyā. (18) Bija bențiyā (19, Tévuraņamirjiyā. (20) Téosaminjiya (21) Kappasatihiminjiya कप्पासट्टिमि जिय An insect found in cottonseed (22) Hilliya (23) Ihilliya (24) Thingira (25) Kingirida (26) Badhuys (27) Lahuya (28) Subhaga (29: Sovatthiya svastika) (30) Suyabenta (srutavrinta) (31) Indra-kāyika इन्द्रकायिक A three sensed insect of red-colour (32) Indra-gopa इन्द्रगोप an insect of red colour springing up in monsoon (32) Urutumbagā (33) Kucchala-vähaga (34) yükā (louse) (35) Hālāhala (36. Pisuka f4314 A three-sensed being (चांचड) (37) Sata-padaka शतपादक A centiped. 138) domhi गोम्ही A centiped (कानखजुरो) (39) Hastisaunda हस्तिशौण्ड A three-sensed being having a trunk like an elephant, and other insects, worms etc of a similar type are tri-indriya or threesensed living beings. They are all sammârcchima (born without the union of parents) and they are napumsaka (of neuter inclination.) They are naryaptă (fully develoved) and A-darvänti. 1919. developed)

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णोत्पन्नाः । धान्यकीटा घुणत्वेन प्रसिद्धः। चकाराद्वारिकादयोऽपि मन्तव्याः। कुन्थुः प्रतोतः । गुवाली जीवविशेषः । ईलिका लहाः । इन्द्रगोपा ये आषाढे प्रथमदृष्टौ जीवा उत्पद्यन्ते, द्रष्टः शिरोधृता ये वामनहारो लोके मामलात्वेन प्रतीताः इति त्रीन्द्रियाः नामतः केऽप्युक्ताः। इहापि विभक्तिलोपन्छन्दत्वा दिति गाथाडयार्थः ॥ १६-१७ ।।
D. C. 16-17. Under the category of pipilika, yukā etc, other small and big germs of the same kind, should be included. llikas are produced in corn, as well as, in sweet things such, sugar, jaggery etc. Critelikas are cominonly known as 'ghimels' and are found in rotten ghee. The sāvā insects are produced at hair roots and are considered inauspicious. Go-kitas are the various insects that are produced on different limbs like ear, axilla, etc of various animals. Indra-gopas are the small insects of red colour which are produced in earth in the beginning of the rainy season, and as they are seen without heads, they are popularly known as "māmalā". These are some of names of tri-indriya or three-sensed living creatures.
Four-sensed Living Beings अथ केषाञ्जिच्चतुरिन्द्रियाणां नामतो (मानि) गाथया दर्शयमाह-- चउरिदिया य विच्छू ढिकुण भमरा य ममरिया तिड्डा । मक्खी डंसा मसगा, कंसारिय कविलडोला य ॥ १८ ॥
Caurindiyā ya vicchỉ ghinkuņa bhamarā ya bhamariyā tadļā 1
Macchiya damsă masaga kamsārî kavila -dolâî 18 Caturindriyāśca vriściko dhiņkuņā bhamarāśca bhramarikāstiddāḥ 1 Maksika damsa masalah kamsarika kapiladolādayah ] 18.
Trans. 18. Scorpion, cattle-bugs, drones, bees, Iccusts, flies, gnats, mosquitoes, moth, spiders, grass-hoppers etc are four. sensed creatures.
व्याख्या-चतुभिरिन्द्रियैरुपलक्षिताश्चतुरिन्द्रिया* इति पदं सर्वपदेषु
॥ चत्वारि ईन्द्रयाणी येषामिति ।

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1
1
संबध्यते । ततो वृश्चिकः प्रतीतः । ढिकुणी जीवविशेषः । भ्रमरा भ्रमfter च, यविकारादिविविध भेदवत्तया पदद्वययर्शनं । तिड्डा:- शलभाः तदग्रहणास्वतङ्गादथीऽपि योया । “मक्खी चि” मक्षिका उपलक्षेणान्मधुमक्षिकादयोऽपि । देशाः सिन्धुविषय प्रसिद्धाः प्रावृहद्भवाः । मशकास्तु देशाकारवन्तः सर्वर्तुमा- . विनश्व । येषां गहणाद्रणकुत्तिकादयो ग्राह्याः । कंसारिका विख्यातैव कविstar float जीवविशेषः । कस्मिश्चिद्विषये टिटण इति प्रसिद्धः । इत्यादय चतुरिन्द्रिया अनेके ज्ञेयाः । इह येषां नामोक्तं परं सम्यतया नोपलक्ष्यते ते तत्ताद्विषय भाषाविशेषैरप्रसिद्धत्वात् परं त्विन्द्रियविशेपैरे केन्द्रियादयो मन्तव्याः । तथैकेन स्पर्शनलक्षणेनेन्द्रियेणोपलक्षिता एकेन्द्रियाः । एवं स्पशन रसनाभ्यां द्वीन्द्रियाः । तथा स्पर्शनरसनधाणैस्त्रीन्द्रियाः । पूर्वोक्तः सचक्षुभिरिन्द्रियैश्चतुरिन्द्रियाः । एतैः सश्रोत्रैरिन्द्रियैः पचैन्द्रियाः । एवमिन्द्रियविभागगैरे केन्द्रियादय उपलक्षणीयाः । अथवाऽन्यदपि स्वरूपं किञ्चिद्दश्यते, यथा - मायशो द्वीन्द्रियाणां चरणा न भवन्ति । त्रीन्द्रियाणां चतुर्थ्यश्वरणेभ्य उपरि षड् बहवो वा चरणा भवन्ति कर्णशृगालीव । चतुरिन्द्रियाणां तु According to Pannavana Sutra, the Caurindiya Jivas (four- sensed living beings) are of numerous varieties-They are (1) Andhiya i A living beings with four sense organs (2) Pattiya पतिय 3) Macchiyā मच्छिया Maksikā मक्षिका A fly (भांखी) (4) Maśaka मशक A mosquito ( 5 ) Kita कीट A worm (कोडो ( 6 ) Patanga पतंग A butter - fly (7) Dhankuna टंकुग Cattle-bug बगाई) (8) Kukkada कुक्कड ( 9 ) Kukkuha कुकुह ( 10 ) Nandāvarta नंदावत (11) Singirada सिंगरट (12) Krisna patra कृष्णपत्र ( 13 ) Nilapatra नीलपत्र ( 14 ) Lohitapatra लोहितपत्र (15) Halidrapatra हालिद्रात्र (16 Suklapata पत्र ( 17 ) Citrapaksa चित्रपक्ष (18. Vicitrapaksa विधित्रपक्ष ( 19 ) Ohanjalia ओलिया ( 20 ) Jalakārin जलकारिन (21) Gambhirā गंभोग ( 22 ) Niniya ग्रीणि1 (23) . Acchiroda अच्छरोंड 24 ) Acchivédha अच्छवेव ( 25 ) Sāraiga सारंग (26) Néura नेउर (27) Dola दौला ( 28 ) Bhrmara भ्र. Drone (29) Bharili. भग्लिी (30) Jarulā यस्ला (31) Tottā तो (32) Vinchuyā विछुया Scorpion (33) Patta - vicchuya पत्तविया (34) Chāva - vicchuyā छाणविच्छुया Scorpion produced in,dung (35) Jala-vicchuya ga Scorpions

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ताष्टौ चरणाः स्युः । पञ्चेन्द्रियाणां तु द्वौ चत्वारोडष्टा वा, अथवा सर्वमत्स्यादीकामिव न तु नियमः । अथवा मी मुखस्य उभयोः पार्श्वयोर्वा वालौं स्यातां येषां ते त्रीन्द्रियाः। तथा पुनर्मुनी येषां वालाः रहयवद्भवन्ति ते चतुरिन्द्रियाः । इत्युक्तो द्वीन्द्रियादीनामुपलक्षणोपाय इति गाथार्थः 11.8611
D. C 18. Dhinkuņa is a kind of bug found on bodies of cattle. Bhramara and bhramarikās are of various colours and shapes. Tigdas (locusts) include butterflies also" Maksikā includes madhu-makşikā (honey bees). Damsas (gnats) are seen in marshy places in monsoon; mosquitoes are similar to gnats but they are produced in all seasons. Bhaņakuttikā should also be included in that class.
Ekendriya living beings have got only one sense-organ viz that of touch. Dvîndriyas are said to possess two sense-organs viz those of touch and taste. Tri-indriyas have got three sense-organs viz those of touch, taste, and smell. Catur-indriyas possess the senses of sight in addition to three mentioned aboveviz those of touch, taste, smell, and sight. Pancéndriya Jivas have all the five sense-organs viz those of touch, taste, smeli, sight, and hearing.
These creatures can be identified in another way also:Mostly two-sensed creatures have no feet; three-sensed creatures possess four to six or more feet as in the case of the centipede; four-sensed creatures have got six or eight feet; five-sensed
found in water (36) Priyangala fitinas (37) Kanagar (38) (38) Gomaya-kîļā-1144pter Insects found in foeces, dung, and several other varieties They are sammurcchima (produced without, union of parents) and napumsaka (nutral). They are paryā. ptă (fully developed ) aud a-paryāptā ( not completely developed ).
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living beings have two, four, or eight feet. There is on such prescribed rule in case of some creatures like serpents, fish etc.
There is a third way of distinction also:--Three-sensed creatures are distinguished by two hairsion the two sides of the face, while four-senseel-creatures are identified by clusters of hair in the shape of horns, right on the head.
Classifications of Pancéndriya Jivas पंचिदिया य चउहा नारयण तिरिया-मणुस्स-देवा य । नेरहया सत्तविहा नायबा पुढवी-भेएणं ।। १९ ।। Pancindiyā ya .cauhā nāraya-tiriyāmaņussa-dévā ya 1 Néraiyā sattavihā nāyavā pudhavi bhéénair. 19
[पञ्चन्द्रियाश्च चतुर्षा नारकास्तिर्यञ्चो मनुष्या देवाश्च । नैरयिकाः सप्तविधा ज्ञातव्याः पृथ्वीभेदेन ॥ १९ ॥
Pancéndriyāśca Caturdhā narakāstiryanco manusyā dévāsca i Nairayikah saptavidha įnātavyāḥ prithvî-bhédéna] 19.
Trans-19. And the Pancéndriya (the five-sensed living beings are four-fold viz 1 Nārakas (infernal beings) 2 Tiryancas
lower animals) 3 Manusyas (human beings) and 4 Devas (gods). Out of these, the Narakas (infernal beings) must be understood to be of seven varieties in accordance with the kinds of the different prithvis (earths). 19
व्याख्या स्पर्शनरसननाणचक्षुः श्रोत्रलक्षणानीन्द्रियाणि पञ्च येषां ते पञ्चेन्द्रियाः। ते चतुर्विधाः नारकतिर्यङ्मनुष्यदेवमेदैः । तत्र नारकाः रत्नप्रभादिपृथ्वी भेदेन सप्तधा । तद्यथा-"के गै”" शब्दे नरानुपलक्षणातिर्यञ्चोऽपि योग्यतानतिक्रमेण कायन्त्याकारयन्तीति नरका: सीमन्तकाहयस्तेषु भवा जारकाः । एते नारकाः कं भवन्ति तद्विशेषं दर्शयति । तथा रत्कप्रमादिषु पृथ्वींषु । तत्र रत्नानि वज्रादीनि, प्रभाशब्दोऽत्र रूपयाची

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वायुयनाची वा ततो रत्नानि प्रभा स्वरूपं स्त्रभावौ रत्नानां प्रभा बाहुल्यं यस्याः सा रत्नप्रभा रत्नबहुला इत्यर्थ । तद्बहुलय च खरकाण्डगत प्रथमरत्नकांडापेक्षं तथाप्य (ह्य) स्यां षोडशयोजनानां सहस्राः (णि) प्रथमं खरकाण्ड, चतुरशीतिर्द्वितीयं पङ्कबहुलकाण्ड, अशीतिस्तृतीयं जलबहुलकाण्डमिति । शेषास्तु पृथिव्यः सर्वा अपि पृथ्वीस्वरूपाः । केवलं शर्कराभा शर्करावहुला इत्यादि नामानुसारतो ऽन्वर्या भावनीयाः । यावत्तमस्तमसः प्रकृष्टतमसः तमतमसो वाऽत्यन्ततमसः प्रभा बाहुलयं यस्यां सा तमस्तमः प्रभा तमतमः प्रभा वेति । उक्तं च-तत्थ सहस्सा सोलस, खरकंडे पंकबहुलकं तु । चुलसीइ सहस्साई असीर जळबहुलकडे तु ॥ १ ॥ एवं असी लक्खा खरकंडाई हि धम्मढवीए । सेसा पुढविरुवा पुढवीओ हुति बाहुला || २ || " aat रत्नप्रभा १ शर्कराममा २ वालुकाममा ३ पकप्रभा ४ धूमप्रभा ५ तमः प्रभा ६ तमस्तमः प्रभा ७ । आसां पृथ्वीनामेवं नामानि । तथा चासां निरन्वया नामसंज्ञाः प्रोच्यन्ते - " धम्मा १ बंसा २ सेला ३ अंजण ४ रिट्ठा ५ मघा य ६ माघवई ७| नामेहिं पुढवीमो, छत्ताई छत्तठाणा ॥ १ ॥ युगमैव । नवरं सप्तापि पृथिव्यः समुदिता छत्रमतिक्रम्य छत्रं तत्संस्थापनाः । यथा ह्युपरिच्छत्रं लघु, तस्याधो महत् ततोऽपि अधो महत्तरं, एवंमेवाधोऽधो महाविस्ताराः । अथासां पिण्डबाहुलयान्तरादि वक्तव्यता प्रज्ञापनादिशास्त्रेभ्योऽवसेया । पुनरेतासु नारकाणां गतिस्थिति अवगाहना ( वेदना) - दि प्रस्तुतमपि ग्रन्थकृता नोक्तं, मयाऽपि ग्रन्थगौरवमयाneafood | इत्युक्तो नारकपदस्यार्थः ॥ १९ ॥
D. C. The five-sensed living beings are characterised by the five sense-organs viz that of (1) Touch, (2) Taste, (3) Smell, (4) Sight, and (5) Hearing. They are four-fold :
1. Nāraka (Infernal) 2. Tiryanca ( lower animals) 3. Manusya (human beings) and 4. Dévas (celestial beings).
The infernal beings are seven-fold:- The earths, also, being seven, thus (1) Ratnaprabha (2) Sarkaraprabhā (3) * Valuka-prabha

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(4) Panka-prabhā (5) Dhūma-prabha (6) Tamah-prabha and (7) Tamastamah-prabhā-where the term 'Prabhä' has the sense of "Porin" (rūpa) or abundance (bahūlatā). Others give the following names viz (1) Dhamma (2) Vamsā (3) Séla (4) Anjana (5) Riththā (6) Maghā and (7) Māghavai.
These earths have spread downwards and have become more and more expansive in their respective course; the last i-e the Tamastamaḥ-prabhā being the most expansive
Those that give forms to naras or human beings and to lower animals according to propriety are called the nārakas, the first of which is Sîmantaka Similarly Nārakas are those that spring from these Nārakas (19)
( We are Manusya (human beings) Cows, buffaloes, horses, donkeys etc. are tiryancas (lower animals, Parrots, crows, sparrows etc are khécara jivas (animals flying in the sky). Alligators, fishes, crabs etc. are jala-cara (animals living in water - aquatic animals). They are all called Pancéndriya Tiryanca Jivas.
: The place of residence for all varieties of living beings, is called Viśya fara The Cniverse. In Jaina Hagiology, it is technically called Loka (19) or Cauda Rajjux Loka (at ) It is also called Cauda Raja loka (niaciu stafi Beyond that, the space is called A-loka ().
Regions of enjoyment of celestial happiness for human beings and for lower animals as a reward for their good are called Déva deeds-loka (heavens). There are twelve Déva-lokas.
--------. . .... -------- *Rajju is a measure of length. According to that measurement, the Universe is fourteen rajjus in length, and hence it is called Cauda Rajju Loka.
Regions suitable for inflicting agonising pains and mutilations of various parts of their bodies for human beings and for lower animals as punishment for heinous acts during previous "Tives

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are called Nareka Bhūmis (Infernal Regions, Hells ) "There are seven Naraka Bhûmis. They are arranged one below the other, The first naraka bhîmi viz Ratna Prabhā. Prithvî is the top-most. Human beings and tiryancas (lower animals) live on the upper surface of Ratna Prabhā earth Below it, is the second or Sarkarā Prabhā earth, below it is the third or Välukā-prabhã and so on, the seventh or the Tamastamah Prabhā. The first Naraka-bhūmi is one rajju long and one rajju broad. The second is two long and two broad. The third is three long and three broad. The fourth is four rajjus long and four rajjus broad. The fifth is five long and five broad. The sixth is six raijus long and six broad. And the seventh Nārakabhûmi is the lowest and it is seven rajjus long and seven rajjus broad Every one of these seven Naraka bhîmis is supported by Tanuvata gala, Ghanavāta saja and Ghanodadhi sathe These Näraka-bhůmis are named (1) Dhammā (2) Vamsa (3) Śélla (4) Anjana (5) Ritta (6) Maghā and (7) māghavati respectively They are popularly known as 1 Ratnaprabhā, 2 Sarkarā-prabhā 3 Valukāprabha 4 Panka-prabhā 5 Dhūmaprabhā 6 Tamah-prabha and 7 Tamastamaḥ-prabhā.
The portion of the Universe containing the seven Näraka prithvis is known as Adhaḥ Loka w: The Lower World.
Above it, is the Tircchā Loka faassletas The Middle World, resting on the uppermost layer of the Ratna-prabhā earth and inhabited by human beings and lower animals.
Above the human and animal habitation, is the Sun, the Moon, the Nakşatras and innumerable Stars.
The portion of the Universe containing Déva-loka (Celestial abodes-heavens-) is called Urdhva Loka The Upper World.
On the top of the Universe is Siddha śHlā farfagrast (the Abode of Liberated Souls).
One yojana above the Siddha-sila, is. A-loka

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It will be seen that the Nárakās (Infernal Beings. Hellish Beings-Denizens of Hell) living under ground, suffer terrible miseries. Manuşyas (human beings) and Tiryancas, lower animals brutes, sub-human beings) living in Tirccha-loka have slight misery and proportionately much happiness. While the most happy individuals enjoying all the divine pleasures of the senses, are the Dévas (gods celestial beings)
Liberated Souls have unique, incomparable and eternal happiness which cannot be equelled by any divine happiness.
Tiryanca Pancéndriya Jivas Jalacara जलयर-थलयर-खयरा तिविहा पंचिंदिया तिरिक्खा य । * मुसुमार-मच्छ-कच्छव-गाहा-मगरा य जलचारी ॥ २० ॥ Jalayara--thalayara-khayarā tivihā paicindiyā tirikkha ya 1 Susumāra-maccha-kacchava-gāhā--magară ya jalacāri 20.
[जलचर-स्थलचर-खचरात्रिविधाः पञ्चेन्द्रियास्तियश्चश्च ।
शिशुमारा-मत्स्या:-कच्छपा-ग्राहा-मकराश्च जलचराः ॥ २० ॥ Jalacara-sthalacara-khacarastrividhāh pancéndrioāstiryaicased । Śiśumārā-matsyāḥ-kacchapā grāhā makarāśca jalacarāḥ 20.
___Trans. 20. The five-sensed tiryancas on their part, are of three kinds viz jalacara.(aquatic) sthalacara (land-going and khécara (sky-going). (Out of these three) the aquatic, animals are :Susumāra (a species of aquatic sub-human beings resembling a buffalo) matsyāh (fishes), kacchapa (crabs), graha (a very powerful aquatic animal resembling a long thread which can drag away an elephant into water), and makarah (crocodils). 20.
___ व्याख्या-अथ तिरश्चां नामार्थजात्यो विशेष व्याकुर्वनाह-जलचरः पूर्व तिर्यक्छन्दार्थः, स चायं-तिर्यगञ्चन्तीति यदि वा विरोहिताः स्वकर्मयशवर्तिनः सर्वासु गतिषु गच्छन्त्युत्पधन्त इति तिर्यञ्चः, विधा-जळचरादिभेदैः । अले प्रानीये चरन्तीति जवचराः। “चर गति भक्षणयोः" इति

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प्रसिद्ध, तदभावे विपत्तिमाप्नुवन्ति । तथा स्थले भूम्यां (भूमेः उपरि चरन्तीति स्थलचराः । खे आकाशे चरन्तीति खचराः, अलुप्तविभक्तिके खेचर। इत्यपि स्यात् । अथ पूर्वपदस्य विशेषं दर्शयति-मुसुमारो जलचारी जीवविशेषः प्रसिद्ध एव । मत्स्योऽपि विदित एव, परं मत्स्यनामग्रहणेन सर्वे भेदास्तेषां प्रायाः । विविधाकारवत्तया।
यदुक्तं श्री आवश्यकबृहवृत्तौ पञ्चशतादेशाधिकारे-"तत्थ जे पढमबजा नेगमसंग्रहववहारा य ते तिविहं पि उत्पत्ति, इच्छंति, समुट्ठाणेणं जहा तित्थगरस्स सएणं उठाणेणं वायणाए वायणायरियस्स निस्साए जहा भगवया गोयमसामी वा दो (भगवओ गोयमसामिणो २, लदी (इ) वा-अमवियस्स पत्थि, भवियस्त पुण उवदेसगमंतरेणावि पडिमादि दट्टणं सामाझ्यावर णिजाणं कम्माणं खओवसमेणं सामाइयलद्धी समुपज्जहि, जहा-सयंभुरमण समुढे पडिमासंठिदा य मच्छा पउमपत्तावि पडिमा संठिया साधु संठिदा य सव्वाणि किर तत्थ संठाणाणि अत्यि मोत्तणं वलयसंठाणं, एरिसं णत्थि जीवसंठाणं त्ति ताणि संठाणाणि दगुणं करसइ सम्मत्तसुयचरित्ताचरित्तसामाइयलदी समुप्पज्जैज्जा इति ।” तथा कच्छपः कूर्मः । ग्राहो जीवविशेषस्तन्तुक योनि प्रसिद्धः । मकरो महामत्स्यः। इत्यादयो जलचरा अनेके ज्ञेयाः ॥२०॥
___D. C. 20. The different names are philologically explained thus---(1) Tiryarca-A tiryanca is a lower animal, a bird or a beast that moves (aicati) obliquely (tiryak); or, one that goes ańcati) to various births, by the force of Karmans (actions) even after vanishing (tirohitah) (2) Jalcara is an aquatic animal that moves in water (Jalé carati)# (3) Sthala-cara-A sthala-cara is a
According to Parnavaņā Sutra-the Jalacara pancéndriya Tiryanca-yonikin (Five-sensed aquatic lower • animals) are of five kinds They are (1) Matsya (fishes) (2) Kacchapa (tortoise) (3) Graña (4) Magara and (5) śiśumāra.

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land-going animal that moves on the land or sthala (4) Similarly, the Kécaras (birds) move (i.e fly) in the sky (khé)
Five, out of the many aquatic animals are mentioned in the Gjäthā. From the categories of these five, others must be understood.
in
the
It is stated in Āvasyaka-vritti, 105 th Ādésa, quoted vyakhyä, of this Gāthā, that
(1) The Matsyas (fishes) are of numerous varieties They are
(1) Slaksna matsya Page #100

In this gātha, Tiryanca Pancéndriya Jivas are classified into their main three divisions as (1) Jalacara (2) Sthalacara and (3) Khécara Ekéudriya; Dvi-indriya tri-indriya and caturindriya jîvas are also tiryanca and they called Vikalendriya tiryanca famesteculate because they do not possess all the five séñseirgans.
The five Sthayara Jivas viz (1) Prithvi (earth) (2). Ap (water) (3) Tejas (fire) (4) Väyu (wind) and (5) Vanasapati (Vegetable kingdom) are Ekendriya
Two-sensed, three-sensed and four-sensed are called Vikalendriya jîvas because they possess one or more senses, vikala (less) than the five-sensed (pancéndriya) jivas.
Sthala-cara Tiryanca Jivas 7894--2cfi-y aror qarT FAFTET I
51-869-75€ que atesaT ATTO 118 # Caupaya-uraparisappa-bhuya parisappă ya thalayară tiviha / Go-sappa-naula pamuhā bodhavvā bé samāsénam 21 [चतुष्पदा-उरःपरिसा भुजपरिसपश्चि स्थलचरात्रिविधा।
11-94-aerea gaT 11934 FT AUTHW 11 28 11 Catuspadā-uraḥparisarpā bhujaparisarpāśca sthalacarāstrividhā 1 Go-sarpa-nakula pramukhā bodhavyästé samāsèna ) 21
Trans-21 The land-going animals are of three kinds (1) The quadrupeds (2) the creeping (lit-breast-going) and (3) the arm-moving. They must be known succintly as (animals) represented by a cow, a serpent (and) an ichneumon
571671 YAT - t fare 743916-"TOTT PIE चरास्तियश्चानिधा-चतुष्पदा-उरपरिस-भुजपरिसपश्चि । तत्र चतुभिः
According to Pannavanā Sūtra-Sthalacara Pancéndriya Tiryanca-yonikas are of two kinds viz 1 Catuspada Sthala-cara Pancéndriya Tiryanca-yonika and 2 Parisarpa Sthala-cara Pancéndriya Tiryanca-yonika,

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qearcðarfa meðfèa à à agoner: 1 ecen ezda uftaifa à à ar: Page #102

FIVE-SENSED QUADRUPED LIVING BEINGS
30
Ty
1 Cow, 2 Elephant, 3 Lion, 4 Horse, 5–6 Serpent 7-8 Monkey
9 Rat, 10 Lizard, 11 Mangouse 12 Squirral.

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FIVE SENSED BIRDS
3x
S
.
ON
.
WW
W
1 Birds with feathery wings 3 Birds with wings closed
2 Birds with skin wings 4 Birds with wings expanded

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D. C. 21. The quadrupeds move on four legs; the creeeping animals move on their breasts; while the bhuya parisarpas move with the help of their arms. The significance of the word "samaséna (succintly) is that, these are to be understood even without the mention of theirsnames etc. 21.
Ura-parisarpas are (1) Ahi (2) Ajagara (3) Asaliyā and (4) Mahoraga,
(1) Ahi (snakes) are Darvikara (with a hood on their heads) and Mukulin (without hood). Darv kara Ahi are (1) Asivisa (a serpent with venom in its fangs.) (2) Dristi-viśa (with venom in their eyes.) (3) Ugra-visa (snakes with a virulent poision) (4) Bhoga-visa (snakes with a poision in their entire body) (5) Tvacāviṣa (with a poison in their skin) (6) Lālāviṣa (with a venom in their saliva (7) Ucchvāsa-viṣa (with the, venom in their breathinspiration (8) Nihśvasa-visa (with) the venom in their expiration (9) Krisna sarpa (Black snake) (10) Ś éta sarpa (white snake) (11) Kākodara (12) Dugdha-puspa (13) Kolaha (14) Meliminda (15) Śesendra etc.
Mukuli Ahi (without a hood) are (1) Dévvaga (2) Gonasa (3) Kasahi (4) Vaiulă (vyāla) (5) Cittali fa) (6) Maṇḍali (7) Mali (8) Ahi salägä (10) Vāsapatākā etc.
(2) Ajagara (boa)
(3) With regard to Asālika snakes, Śramana Bhagavan Mahavira, to a question from Gautama swami, replied:-O Gautama! Asālikas are not produced from an embryo, but they are produced as sammurcchima (born without the union of parents). They are born only wtihin manusya kśetra, not outside it. They are not produced all throughout the Fifteen Karma Bhumis or five Maha Videha but they are produced only in Camps of Cakravartins, Vasaudévas, Baladevaś, Mandaliks, Maha Mandlika, or ́in a village, a kheta or a town or a place inhabited by merchants, or (a place enclosed by a mud-wall)-or a karbata (a place surrounded

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Khécara Living Beings #947 1199-99ent 977-pet 97767 IT! 72-benarrant of agro-rat fe49-grat li 2 11
Khayarā romaya-pakkhi canmaya-pakkhî ya pāyadā ceva Nara-logāö bāhim samugga-pakklıi vipaya-pakkhi 22
by a small fortress, or a maņdaba (a village without any village within 21 kosa l-or a pattana ( a town which can be reached only by a sea-route) or a pattan 977 (which can be reached by horses, carts, as well as by sea-route ) or a dronamukha (where there is inlet, as well as an outlet for water, or an akara (mines of gold, silver etc) or an āśrama (a dwellingplace for hermits) or where pilgrims have their dwelling-places or in capital towns of kings. When the camp of a cakravartin is to be destroyed numerous as alika snakes spring up there At birth time, they are of a size of an innumerable part of an angula in all directions but each one of theni assumes the size of twelve yojanas in all directions, and emerging from the ground under the camps, they produce huge pits into which, the army of the Cakravartin tumbles down and is destroyed -Tilese creatures have an ultimate lifo- limit of an Antara mahurta
(4) Mahoragas are of various sizes viz. v) of one ângula(angala) (2) Angulapuhuttiya (2-9) Angulas) (3) Vitasti (one span) (4) Vitasti puhuttiyā (2-9) spans (5) Ratnin one hand) (6) Ratni · Prathaka (2-9 hands) (7) Dhanusa (four hands) (8) 2-9 hands (9). Gáu (2000 dhanuša (10) Yojana (11) Yojana prathakta (12) Yojanaśata (13) Yojana Sahasru
Bhuja Parisarpas Bhujaparisarpas are (1) Nakula (mangoose) (2) Saha (3) Sarat (chameleon). **et) (4) Salya (5) Şarañtha (6) Sāra (7) Khora (8) (Iharoita Horse lizard; (9) Visvambhara (10) Mūsaka (rats) (11) Mangusa (A-weasel) (12) Ksirala (13) Johž, and (14)

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खिचरा रोमजपक्षिणः चर्मजपक्षिणश्च प्रकटावेव । नस्लोकाद् बहिः समुद्रपक्षिणी तिपक्षिणः ॥ २२ ॥
Khacara romaja-pakṣinah carmaja paksiyaśca prakataścaiva Nara lokad bohik samudrapa- ksino vitata paksinah. 22.1
Trans-22. The bristle - winged and the skin-winged birds are of course, well-know, Outside the nara-loka i. e. outside the world of human beings (are, the birds with folded and unfolded wings. 22.
व्याख्या - २२ इत्युक्तः स्थलचरविभागोऽथ खचरविशेषं व्याकरोति" खयरा" रोम्णो जाता ये पक्षास्ते रोमजपक्षाः, रोमजपक्षां सन्त्येपामिति रोमजपक्षिणः शुककाकादयः । चर्मणो जाता ये ते चर्मजाः, चर्मनाथ ते पक्षा, ते सत्येषामिति चर्मजपक्षिणः वल्गुलीचर्मचटिकादयः । ते द्विधा अपि प्रकer एव पक्षोपलक्षितत्वात् । चः समुच्चये । एवकारस्तु विविधजातिविशेषदर्शनार्थः । एते हि पञ्चचत्वारिंशलक्षयोजनममाणमनुष्यलोकान्तवर्त्तिनः ।
Catuspadika (a species of serpents with four feet). They are sammurcchima and garbhaja The first are neuter, and the garbhaja are males, females and neuter. They are paryaptā (fully developed) and a-paryäptă (undeveloped),not well-developed).
According to Pannavaṇā Supra, Khécara Pancéndriya Tiryanca - yonikas are of four kinds vir ( 1 ) Carma - pakst (2) Lomapaksi (3) Samudaka-pakkhi and ( 4 ) Vitata - paksi.
I Carmapaksi (1) Vaguli (a bat) (2) Joloyā (3) Adilla ( + ) Bharandra-paksi (a bird which has one bill and two bodies; the gap between the two bodies being very minute, it has to take great care to support them. It can carry heavy weights on its wings (5) Jivam - jiva (the chakore bird ) ( 6 ) Samudra-vāyasa (a sea-crow ) ( 7 ) kannate ( 8 ) Paksi-viralika (a particular bird resembling a cat.
li Loma-paksi are (1) Dharika (a bird feeding upon inseets
•
living in water (2) Kanika (an aquatic carnivorous bird; a

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तत्र मनुष्यलोकसंज्ञा कियद्यावत्तदर्शयति तथा जम्बूद्वीपो धातकीखण्ड: पुष्करवरद्वीपार्थ चेत्यर्ध तृतीयद्वीपाः । लवणकालोदचेति दौ समुदौ । एते समुदिता हेममय मानुषोत्तराचल प्रतिक्षिप्तं मनुष्यक्षेत्रं, अत्र मनुष्याणां जन्मनो मरणस्य च संभवात् । तत्र पञ्चचत्वारिंशत्सङ्ख्येषु भरतादिक्षेत्रेषु षटपञ्चाशत्संख्येषु चान्तरद्वीपेषु जन्ममरणं प्रतीतं, न तु वर्षधरपर्वतादिषु । प्रायो जन्म न घटते, मरणं तु संहरणतो विद्यालब्धितो वा तत्रगतानां संभवति । मनुष्य क्षेत्राब्दहिर्जन्ममरणभाजो मनुष्या न भूता न संवन्ति न भविष्यन्ति । यद्यपि कचिद् देवो दानवो विद्याधरो वा त्रैरनिर्यातनार्थ बुद्धि
f
heron) (3) Kurala ( osprey) (4) Vāyasa ( a crow ) ( 5 ) Cakravāka (6) Hañsa (Royal swan ) ( 7 ) Kala-hañisa (a swan ) (8) Raja-hansa (Royal swan whose bill and feet are red and whose eyes are white ( 9 ) Paya hansa ( a species of royal swan (10) Adā (a kind of bird that can swim in water ( 11 ) Séd1 (12) Baka (a stork ) ( बगलो ) ( 12 ) Balākā ( a female stork) (बगली) (13) Pāriplava ( 14 ) Kraunca च (a heron ) ( 15 ) Sārasa ( a crane ) ( 16 ) Mèsara ( 17 ) Masūra ( 18 ) Mayura ( a pea cock) (19) Gahara ( Gridhra) a vnlture ( 20 ) Pundarika (21) Kāka (a crow) (22) Kaminjua (a kind of bird with downy feathers ( 23 ) Vanjulaga ( 24 ) 1étara ( tittira) A par. tridge ( 25 ) Vattagā (26) Lāvaka (लावरी ) ( 27 ) Kapota ( a dove a pigeon (28) Kapinjala (chataka bird) (29) Pārpata (a dove) (30) Cidaga (Cataka) a sparrow 31 ) Cāsa वैपया ( 32 ) Kukkuda (a cock) (33) Śuka (34) Barhin (a pea-cock) (35) Madanasalāka ( 36 ) Kokila (the cuckoo bird ) ( 37 ) Séha ( 38 ) Varillaga etc.
III Samudaka-paksi are not found in 2 1/2 dvipas but they are met with in islands (dvipas) and oceans outside the 2/2 dvipas.
Iv Vitata-paksi are not found in 23 dvipas, but they are met - with in dvipas (islands) and sammdras (occans outside the 23 dvipas.

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मेवं विधते, यथाऽस्मात्स्थानादुत्पाटय मनुष्यमेनं नरक्षेत्राहिः भविषामि, येनायमूर्ध्वशोषं शुष्यन्मियत इत्ति, तथापि लोकानुमावादेव सा काषिबुद्धि भुयोऽपि जायते, यथा संहरत्येव न. ह्यहृत्य वा पुनरानयति । तथा तेऽपि जयाचारिणो विधाचारिणो वा नन्दीश्वरादीनपि यावद्गच्छन्ति, तेऽपि तेभ्यो मनुष्यक्षेत्रमागत्येव म्रियन्ते, तेनातृतीयद्वीपसमुद्रपरिमाणमेव मनुष्यक्षेत्र न शेषमिति । तचायामाविष्कम्भाभ्यां पञ्चचत्वारिंशल्लक्षयोजनानामि । अथ तद्वहिरपि द्विप्रकाश एव । के ते' समुद्रकपक्षिणः अपरे विततपक्षिणः । तत्र समुद्गकवांपूटीभूताः पक्षाएवां सन्तीति, वितता विस्तृता एव पक्षाः सन्त्येषामिति । तेषामाकाश एवोत्पत्तिविपत्ती येते संप्रदायादिति ॥२२॥
D. C.---22. The wings of the parrot, the crow, and the like grow out of their bristles, while those of birds like the cockroach and the sparrow grow out of their" very skin. Both of these types are well-known (prakatā), for we can see the wings.
The word ca 7 (and) has the sense of addition while the word éva va (of course) is used to make clear the disinuction among the varieties of classes, for all of them dwell on the earth which extends to 45 hundred thousand yojanas [l yojana =8miles]. Jambudvipa, Dhataki khanda, and half of the Paskaravaradvira are 21 islands of which, the manusya loka (the world of living beings) consists The Layana Samundra and Kalodadhi [i-e the Salty and Black-watered respectively] are the two oceans. The naras (human beings) neither originale nor die outside these 24 islands. Hence, the name Nara-loka also.
The two types of birds outside th's land viz Samudgata pakşî those having their wiligs folded for ever in the manner of a covered box and vitata pekşi-those having their wings
Khécaras are samurcchima and garbhaja. Sammurcchima are weuter, and garbhaja are (1) males (2) females and (3) neuter They are paryapta (fully developed). and a--paryapta (not ielly.developed.)

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stretched for ever are traditionally said to be born and to die in the sky itself 22
Now the author proceeds to give the general divisions of living beings. Samrnurcchima and Garbhaj Pancendriya
Tiryancas and Mannusyas सम्वे जल-थल खयरा समुच्छिमा गब्भया दुहा हुंति ।
कम्मा-ऽकम्मग-भूमि-अंतरदीवा मणुस्सा य ।। २३ ॥ Savve Jala -thala-khayară samucchimti gabbhayā duhâ hunti Kammā’kanmaga-bhîmi-antara-divā maņussā ya 23
[सर्वे-जल-स्थल-वचराः सच्छिमा गर्भजा द्विधा भवन्ति ।
कर्मा-कर्मभूमिजा (महीना) अन्तर्वीपा मनुष्याश्च ॥ २३ ।। Sarvė Jala-sthala-khacarāḥ samürcchimā garbhjā dividhā bhavanti Karmmā'karma bhūmijā (mahijā) antardvïpā manusyāśca. ] 23 : Trans 23 All the (creatures)-aquatic, land-going, and skymoving, fall under two heads-1 Sarimurcchima .and Garbhaja. Sammúrcchima ( or produced in course of universal expansion ] and 2. Garbhaja (born of an embryo). Human beings are born in the Karma-bhtimi [lands of actionin a-karma-bhumi [lands without the arts of asi (sword-fighting), masi (learning), and krisi (cultivation)], as also in antar-dvipas (inner islands.
व्याख्या-इत्युक्तः खचारिणां विशेषः । अथ तिरश्वा सर्वसामान्यतया विशेष गाथार्येन दर्शयन्नाह-"सम्वे जल सर्वे तिर्यञ्चो जलचर स्थलचर खचरादिभेदभिन्ना द्विधा समूच्छिमगर्मजभेदाभ्यां। तत्र संमूर्च्छनासमूच्छिमाः मातृपितृनिरपेक्षतया । तथा गर्ने जाता यदि वा गर्भाजाता वेति गमनाः, ते तु पञ्चेन्द्रिया एव, तिर्यश्चोऽन्ये एकद्वित्रिचतुरिन्द्रियास्तिर्यवः समर्छिमा एव । अथैषां संमूर्छिमानामुत्पत्तिविशेषं दर्शयति । यथा--एकेन्द्रिया द्वीन्द्रियाः स्वजातिमलनिरपेक्षतयोत्पधन्ते, त्रीन्द्रियास्तु स्वजातिपुरिषादिषूत्पधन्ते, चतुरिन्द्रियास्तु स्वजातिलाळामलस्पादिभ्य उत्पद्यन्ते । पञ्चेन्द्रियेष मत्स्या

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दयो जलचरा द्विधाऽपि स्युः । स्थलचरेषु उरः परिसा भुजपरिसः प्रायशो. द्विधा स्युः । चतुष्पदतियश्चः संभूछिमाः क्याप्युत्पद्यन्ते । गर्भजतियङ्ममुष्याः प्रसिद्धा एव । संमूर्छिमनुष्याणामुत्पत्तिस्वरूपं पुरतः प्रादुष्करिष्यति । तथा खचरेषु समूर्छिमाः शुकदहिकखञ्जरीटादयः क्षेत्रेधीतिकारणतयोत्पद्यन्ते, तज्जात्यखिलावयवत्वेन निष्पद्यन्ते । गर्भजखवरास्तु अण्डमास्ते प्रसिद्धा एव । इत्युक्तस्तिरवां विशेषः प्रस्तावान्मनुष्यजातिविशेष गाथार्धेनाह"कम्माकम्म०" कर्म-कृषिवाणिज्यादिमोक्षानुष्ठानं श्रुतचारित्ररूपं वा तत्प्रधाना मह्यो भूमयस्ताः पञ्चदश भवन्ति । तद्यथा-एकं भरतक्षेत्र जम्बूद्वीपं, द्वे भरते पुष्कराधै एवं पञ्चभरतानि। एव मेव पञ्च महाविदेहाः तथैरवतानि च प्रत्येकं पञ्च पञ्चेति । तास जाताः कर्ममहीजाः। कर्म पूर्वोक्तं, तद्यत्र न ता अकर्ममह्याः त्रिंशन्मिताः । तद्यथा हैमवतं १ हरिवर्ष २ देवकुरवः ३ तथोत्तरकुरवः ४ रम्यकं ५ ऐरण्यवत ६ चैताः षण्मयः । पञ्चभि मेरुभिर्गुणितास्त्रिंशसङ्ख्या भवन्ति । तासु महीषु जाता अकर्ममहीनाः। एताश्च सर्वा अपि युगलधार्मिकाणां स्थानमाश्रयाः युगलधामिका एव नरतियश्वस्तत्रभवन्ति इति भावः । ते दशविधकल्पद्रुमाप्ताशनपानवसनालडकारादिमिः प्राप्तेन्द्रियमुखाः। इत्युक्तःकर्माकर्ममहीजानां विशेषः। अथान्तरद्वीपस्वरूपं प्रस्तावयति । उक्तं च-हिमवंतंता विदिसीसाणाइगयाइ चउसु दाढासु । सग सग अंतरदीवा पढम चउकं च जगईओ ॥ १ ॥ जोयणतिसए हितओ सय सय वुडी य छसु चउकेसु । अनुन्नजगइअंतर, समअंतरिअंतरासव्वे" ॥ २ ॥ हिमवदुभयमान्ताभ्यां द्वेद्वेदंष्ट्रे निवर्तते। ततस्तासु चतसृषु दंष्ट्रासु विदिक्ष्वीशानादिषुसप्त सप्ता.न्तरद्वीपा भवन्ति । तेष्वन्तरद्वीपेषु प्रथमचतुष्कं जगतीतो योजनानां त्रिभिः
According to Pannavana Sutra, Manusyas ( human beings) are of two kinds viz. (1) Sammûrcchima Manusșyas and (2) Garbha Manusyas.
While replying to a question from Canadhara Maharaja Gautama Swāmī, the all-knowing śramaņa Bhagavāni Mahāvīra says.-Sammur-chima Manusyas are born (produced) in manu
12

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शतैरस्ति । ततः परं षट्सु चतुष्केषु अन्योऽन्यान्तरे जगतीद्वीपान्तरे च योजनशतवृद्धिश्च भवति योजनशतं वर्धत इत्यर्थः। तथा सर्वेऽपि द्वीपा अन्तरसमविस्तारा भवन्ति । अयमर्थः-जगतीद्वीपान्तराले द्वीपानां च विस्तारे प्रथमद्वीपचतुष्कमाश्रित्य योजनशतत्रयं, द्वितीयं चतुष्कमाश्रित्य योजनशतचतुष्टयं, इत्याधेकैकयोजनशतवृध्ध्या यावन्सप्तमं दीपचतुष्कमाश्रित्य योजनशतनवकं भवतीत्यर्थः। अन्तरद्वीपानामेव जलोपरिगतं प्रमाणमाह-"पढमचउक्कुच्चरहिं अट्ठाइय जोयणे व वीसंसा । सयरिंस बुडि परओ मजदिसि सव्वकोसदुगं ॥३॥" द्वीपानां प्रथमचतुष्कं बहिर्जम्बूद्वीपदिशिवश्चत्वं जलोपरि सपकाश सार्धे द्वे योजने विंशतिः पञ्चनवतिभागाच्च । एतदङ्कानयन विधिः क्षेत्रसमासवृत्तेरवसेयः । स्थूलवृत्या चतुष्के समति सङख्यानां पननवतिभागानां वृद्धिः क्रियते, सर्वेषामन्तरद्वीपानामेवं जलोपरिगतं भवति । अयैषामन्तद्वीपानां नामान्याह-"सव्वे सवेइयंता पदमचउकम्मि तेसि नामाई। एगोरग आभासिय, वेसाणिय चेव लंगूछे ॥४॥" सर्वेऽन्तरद्वीपा वेदिकावनखण्डमण्डिता ज्ञेयाः। तथा प्रथमचतुष्के तेषामुत्तरपूर्वादिदिशमादितः कृत्वा मादाक्षिण्येन नामानि यथा 'कोरुकः १ आमाषिकः २ वैणाणिका ३ गफलश्चेति ४ नामानश्चत्वारो द्वीपा वर्तन्ते । अथ "बीय-चउके हय १ गय २ गो ३ सक्कुलि पुवकण्ण ४ नामाणो । आयरस १ मिंदग २ असो ३ गोपुग्वमुहउ ४ तइयम्मि ॥ ५ ॥ अथ द्वितीयचतुष्के इयकर्ण १ गजकर्ण २ गोकर्ण ३ चष्कुलीकण ४ नामानश्चत्वारो द्वीपा वर्तन्ते । तृतीयचतुष्के आदर्श
syas Kśetra-2; dvīpas (islands) and samudras (oceans ) in 15 Karma bhumis, in 30a-karma bhttmis, and in 56 Antara-dvipas, in the (1) Foeces, (2) Urine (3) Cough (4) Mucus (5) Vomiting (6) Bile (7) Pus (8) Blood (9) Semen (10) Semminal Discharges. (11) Dead-body (12) During sexual intercourse (13) In the big cess-pools of cities- (14) In all dirty-filthy places wherever there is decomposition of living or dead matter. They are of the size of an innumerable part of an angula. They are conscience-less,

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मुख १ मिण्डमुख २ अयोमुख ३ गोमुख ४ नामानश्चत्वारोबीपा वर्तन्ते । अथ-हयगयहरिवग्धमुहा, चउत्थए आसकण्णहरिकण्णो । अकन कनापावरण दीव पंचमचउक्कमि ॥६॥" चतुर्थचतुष्केऽश्वमुख १ गजमुख २ सिंहमुख ३ व्याघ्रमुख ४ नामानश्चत्वारो द्वीपा वर्तन्ते । पञ्चमचतुष्के अश्वकर्ण १ हरिकर्ण २ अकर्ण ३ कर्णमावरण ४ नामानश्चत्वारो द्वीपा वर्तन्ते । अथ-उकमुहो मेहमुहो, विज्जुमुहो विजुदत छम्मि । सत्तमगे दंतता घणलहनिगूढसुद्धाय ॥ ७॥ षष्टे चतुष्के उलकामुख १ मेधमुख २ विद्युन्मुख ३ विधुदन्त ४ नामानश्चत्वारो द्वीपा वर्तन्ते । सप्तमकेचतुष्के घनदन्त १ लष्ठदन्त २ निगूढदन्त ३ शुद्धदन्त ४ नामानश्चत्वारो द्वीपा वर्तन्ते । “एमेव सिहरिम्मि वि
ignorant, a paryapta, and of an age-limit of an antar-muhurta Il Garbhaja manusyas are of three kinds (1) Karma-bhûmaka (belonging to Karmla-bhumi (2) A-Karma-bhumika (belonging to A-Karma bhumi and 3 Antara-dvipaga (belonging to Antara vipa (1) Karma-bhumdka are those human beings who have to do work such as cultivation, dealings in merahandise and various arts and trades, and who also can work for their spiritual advancement and Final Liberation (2) A-karma bhậmika manusyaḥ are those human beings born in lands which are destitute of agriculture, arts, trades etc, who are born as twins ( male and female ) and are active sexually and whose desires for food, drink, clothes, ornaments etc are salisfid by ten Kalpan drumas (desire-yielding trees)
(3) Antara-dvipaga Manusyas are oi 28 kinds. They are (1) Ekoruka (2) Abhāsika (3) Vaişānika (4) Närigolika (5) Hayakarna (6) Gaja-karna (7) Co-karna (8) Saskuli -karna (9) Adarsamukha (10) Mendha mukha (11) Ayo-mukha (12) Go-mukha (13) Ašva-mukha (14) Hasti-mukha (15) Simha-mukha (16) Vyāghra -mukha (17) Asva-karna (18) Hari-karna (19) A-karya (20 Karya -pravarna (21) Uika-mukha (22) Megha-mukha (23) Vidyun
mukha (24) Vidyud-danta (25) dhana-danta (26) Lasta-danta (27) Itidha-danta.and (28) Suddha-danta.

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अडचीस सब हुँति छप्पन्न । एएछ जुयलरूबा पलिया संखस आउनरा ॥८॥ एवमेव पूर्वोक्तरीत्या हि शिखरिणि पर्वतेऽप्यष्टाविंशतिहापा गयन्तीति । सर्वे मिलिताः षट्पञ्चाशदन्तीपा भवन्ति । एतेषु षट्पञ्चाशदन्तीपेषु युगलरूपा मनुष्याः पलधपमासयेयपीयुषो वसन्ति । अथ शरीरममाणादिविशेषं दर्शयति- 'जोरणइसमं पता , पिचिकरंडाणामेसि चरसही। असणं च चउत्थाओ, गुणली दिणवच पालगाया ।। ९॥" तेषां युगलधर्मिणां तनुः शरीरं योजनदशांशोचं अष्टशतधनुच्छितमित्यर्थः । तथैतेषां शरीरे पृष्टिकरण्डानां चतुः पष्टिर्भवति । तथेत्तेषामाहारेच्छा एकान्तराहादवति । तथैतेषामेकोनाशीति दिनान्यपत्यपालनभावतश्चेति । अथ सूत्रपदं व्याख्यानयतिमनुष्यशब्दस्य निरुक्ति:-मनोरपत्यं मानुष्यः मनोयाँणौ पश्चान्तः (६-१-९४) य प्रत्यये मनुष्य अगमत्यये मानुषः मानवानि (इ) ति, पुनः के मनुष्याः ? आन्तरद्वीपाः समुद्रान्तभूतषट् पञ्चाशद्वीपसरलाः । च. समुच्चये । इत्युक्ता एकोत्तरशतक्षेत्रसमुद्भवा मनुष्यात्रिविधाः ॥ २३ ॥
D. C. An the living beings are eitlicr sammūrcclima (born without the union of parents or Garbhaja (born from an embryo). The term sammůrcchina is applied owing to samîrcchana or universal expansion which takes place. For, this type of creatures is born having no concern with parents, that is to say, they originate not from the embryo.
The five-sensed living beings are garbhaja (born from an embryo)
All the rest are saumürcchima or born in course of universal expansion.
Fishes and the like may be of both the kinds.
The creeping and the arm-moving animals, also, may take birth in both these ways.
The one-sensed "living beings and the two-sensed living beings are produced without any help of their race.

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Three-sensed living beings spring from the excretions and tlre like of their species.
Four-sensed living beings originate in such substances as the saliva and excretions of their class.
The sub-human animals and human beings originating through the focus are well-known.
We shall learn about saṁmîrcchima fiuman beings later on
Parrots, wag-tails etc are produced as indicative of a calamity of the season (itih
The embryo-originting birds are produced through eggs and are well-known.
Karma-bhômi Karma or action means preparation for such kinds of work as agriculture, trades, arts, sciences etc, or for religious rites for the attainment of Salvation. Lands specialised for these purposes are fifteen (15) in number-They are five for five Bharatas, (2) Five for five Airayatas, and (3) Five for five Mahāvidehas.
A-Karnia-bhūmni On the other hand, lands without the need of preparation for agriculture, arts, trades etc. and such other Karmas, are called A-karma-bhậmis.
According to Pannavaņā Sūtra, the human beings residing in Karma-bhûmis are of fifteen kinds viz (1) Those residing in five Bharatas (2) Those residing in fiye Airavatas and (3) Those residing in five Mahävidéhas. They are briefly classified as (a) Āryas (civilised) and (b) Mlécchas (un-civilized)
The Mlécchas are of numerous tribes They (1) Śaka (2) Yavnna (3, Cilāta (4) Sabara (5) Barbara (6: Kāya (7) Murudoda (8) Bhadaga (9) Doba (10) Niñnage (11) Pakkasiya (12) Kulak. kha (15) Corda (14) Sinhala (15) Pärasa (6) Godha. (17) Konca (18) Amada (19) Idamila (20). Cillala (21) pulinda (22) Hārosa

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They are thirty (30) in number viz (1) Hemavat (2) Harivarşa (3) Dévakurus (4) Ullara-kurus (5) Ramyaka and (6) Aira nyavat--nultiplied by the five (5) Mérus, these six (6 Cone down to thirty (30)
Persons reading in these A-karma bhumis are yugalikas (born as a hvin-male and female). They are active sexually. The desires of their senses are salisfied by ten Kalra-drumas (the deaire-yielding trees.)
Antara--dvipah Two points from either side of the Hinavān, have entered the Lavana Samudea ( the Sally Occan). On these four points
(23) Dova (24) Vokkāņa (25. Gandhāhāraga (26) Pahaliya (27) Ajjhala (28; Ronapisa (29) Pausa (30) malayāya (31) Bandhuyāya (32) Sîyali (33) Konkrņaga (34) méya (35) Polliava (36) Mālava (37) maggara (38) Abhāsiya (39) Nakka (40) Cina (41) Lhasiya (42) Khasa (43) Ghāsiga (44) Khasiya (45) Nahara (46) mondha (47) Donvilaga (48) Losa (49) Posa (50) Kakkaya (51) Hkkhāga (52) Hiņa (53) Ramaga (54) Bharn (55) Maruya (54) Cilāya (kirāta) (55) Visayvāsiya etc.
The Āryas are of two kinds - viz 1; Riddhi prăpta and (2) An-riddhiprāpta (1) The Riddhiprapta Äryas are those Aryas who have attained
riddhi (prosperity). They are (1) Arilianta Dévas (2 Cakravartins (3) Baladévas (4) Vāsudévas (5) Cāraṇa Munis and (6) Vidyadharas.
(2) An-riddhi prăpta Aryas are of the following nine kinds viz
Ksétrārya (2) Jāti Aryas (3) Külāryas (4) Karmārya 5) Silpărya (6) Bhāṣārya (7) Jnānārya (8) Daršanārya and (9) Caritrārya
I The Kşetráryas or Ārya-ksetras are 25} in number. The following are the countries with their capital towns, viz.

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under the water in each direction are formed 'seven inner islands or antardvīpas The first four (in The N. E direction) are at a distance of three hundred yojanas from the land, the next four islands in the east are at a distance of 400 yojanas
(1) Magadha-déśa with Rājagriha Nagari (2) Anga-deśa with Campă Nagari (3) Banga-déśa with Tâmraliptî (4) Kalinga -desa with Kancanapura (5) Käsi-desa with Varāṇasi Nagari 6) Košala-déśa with Sākéta-pura (Ayodhyā) (7) Kuru-déśa with Gajapura (8) Kuśāvarta with Sauripurî (9) Pañcāla-déśa with Kampilyapura (10) Jangala desa with Ahichatra Nagari (11) Saurāstra with Dwarávati (12) Videha with Mithila (13) Vatsadéśa with Kausambî (14) Sāndilya-déśa with Nandipura (15) Malaya-desa withi Bhaddilapura (16) Vaccha-déśa with icchă Nagari (:8 Dasārņa déśa with Mritikāvati (19) Cedi-déśa with Sauktirāvati (20) Sindhu-sauvira with Vitabhayapayțaņa(21)Sūras na withmathură Nagari (22) Bhanga-desa with Păpă Nagari (33) Purã. varta-desa writh Māşā Nagari (24) Kuņāla déśa with Śrāvasti Nagari (25) Lata-desa with Kotivarsa and 26) Kékayardha with Śvélikā Nagari. The following list gives the names of 25; Āryadéśas with their capital towns;
List of 25) Arya-des'as
Names 1. Magadha-desa 2. Anga-déka 3. Banga-déja 4. Kalinga-déśa 5. Kāši désa 6. Košala - désa 7. Kuru-désa 8. Kusãvarta-desa 8. Pancāla-désa 10 Jangala-desa
Capital Town Rājagriha Nagari Campā Nagari Tāmraliptî Kāńcanapura Vārāṇasī Saketpura (Ayodhyā) Gajapura Sauripuri Kämpilyapura Ahichatrā Nagari

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and so on, thus, the last four islands being 900 yojanas away from the earth. The twenty-eight (28) inner islands begin with Ekoruka and Abhāsita and end with Nigūdh-danta and Suddhadanta. In the very same way, there are 28 islands on the Sikharin Mountain; thus in all the inner islands are 56 in number. Thhy born in (and so residing in these autardvipa islands are called antar dvipaga.
The word ca (and) shows addition (23) (Those living beings which are produced in the embryo by ile union of the male and the female, which are nourished in the embryo for a specified period of time, and which are born into the world after a definite period of time for maturation are called Garbhaja (born of an enibryo). Garbha (ani embryo, uterus) is an internal part of the generative organs of the female Birth after remaining for a specified time in the interior of the belly of the female is called Garbha Janma (Birth from an embryo).
All the creations, except these, produced by extrancous surroundings, without the union of the parents are of Sammarcchima Janma
One-sensed, two-sensed, three-sensed and four sensed living creatures are sammtrcchima.
Pancéndriya tiryancas (five sensed sub-luman beings) aud Pancéndriya manusyas five senised human beings) are both
11. Saurastra 12. Vidélia 13 Vatsa-desa 14. Šāndriya 15. Malaya-déśa 16. Vaccha-desa 17. Varaya-desa 18. Daśārņa--déśa
Dvārāvati Milhilā Kausambi Nandipura Bhaddilapura Vairāçapura Accha Nagari Mrittikāyati

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PANCENDRIYA LIVING BEINGS
туа
PELME discharges of
.
sáuktikāyatî Vittabhayapatana Mathurā Nagari Papā Nagari Māsā Nagari Śrāvasti Kotivrasa
Śyétambikā Nagari
Ārya-kşetras because they 1 Devas (cleshial beings 2 Karmabhumi incas, Cakrabartins, VāsYugallikas 3 Nārkas (Hellish Being
14) Vědaga

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MAP OF ADHI - DVIPA 4500000 YOJANAS IN EXTENT
2. ऐबत क्षत्र
ऐश्वतष
2. ऐश्वतक्षेत्र
ऐनक्षेत्र
-
-
याकवि
सन्स
indMA..
( H
RISHAमलन
m
रिक्षेत्र
Mad
15 Karma Bhumi No. 1, 2, 3, 30 A-Karma Bhumi No. 4,5,6,7,8,9, 56 Antardvipa. No, 19 -
No. 1, Jamba Dvipa No. 2 Dhataki Khanda No. 3 Puskarārdha Dwipa

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are both sammürcchima and garbhaja.
Ekendriya ( one-sensed ) and dvi-indriya (two-sensed) beings are produced in near creatures of their species under suitable conditions of living.
Tri-indriya (three-sensed) living beings are produced in the dirt, exercta etc of creahires of their species. .
Catur-indriya (fotir sensed) livings being are produced from the salivā, dirt, etc of creatures of their species.
Pancéndriya Jalacara (aquatic) living beings e-g fishes etc are both garbhaja and sammürcchmia. Bhūja-pari-sarpa and Uraḥ parisarpas, are also garbhaja and sammurchima. Pancéridriya Sammūrcchima Manusyas are produced from the discharges of human beings. 19. Cédi-désa
Sauktikāvatî 20. Sindhu-sauvira
Vittabhayapattana 21. Sūrasena
Mathurā Nagari 22. Bhanga-désa
Papā Nagari 23 Purävarta
Māsā Nagari 24 Kuņāla-désa
Śrāvasti 25 Lāta-desa
Kotivrasa 26 Kékayārdha
Śvétambikā Nagari These 25, localities are called Arya-kşetras because they are the places of birth of Jaina, Tirthankaras, Cakrabartins, Vās. udévas, Baladévas and higely religious saints. II Jātyāryas are (1) Ambastha (2) Kalinda (3) Videha (4) Vedaga . (5) Harit and (6) Cuncuņa.
These six are highly respectable Ārya jātis. III Kulāryas are (1) Ugra 2 Bhoga 3 Rājanya (4) Ikşvāku,. (5)
Jnāta and (6) Kauravya. These six are Ārya kulas. IV Karmāryas are (1) Dausyika (a cloth-merchant) (2) Sautrika
(a yarn-merchant) (3) Kārpāsika (a cotton-merchant) (4) Sūtra13

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98
Saṁmūrcchima birds such as parrots are produced from the dead bodies of their species. Garbhaja birds are born out of eggs. They are said to be Aņdaja Carbhaja. Human beings, cows, buffaloes etc. are born, covered with a membrane. They are called Jarāyuja Darbhaja. There are some quadrupeds such as cubs of an elephant which are not born from an egg or with a covering membrane, but are born without a covering membrane; such are called Potaja (arbhaja.
vajkālka (The art of making and selling threads) (5) Bhāņdavaikälika (a grocer) (6) Kolāliya (potters), and (7) Naraváha nika. These are Ārya trades. Silpāryas are (1) Tunnāko (A tailor mender of rent cloth (2) Tantuvāya (a weaver) (3) Patsakāra (a weaver of clothgarments) (4) Déyaļā maker of bellows). 5 Varuţtā (brushmakers (6) Charirika ( mat-makers ) 17 Kastapādukākāra makers of wood-sandals) 8) Munja-pādukā kāra (makers of grass-sandals) (9) Chatrakāra (umbrella-makers) (10) Vajjhāra (11) Potthakāra ( An artison of books, books-maker ) (12) Lépyakāra (one who smears (13) Citrakāra (a painter) (14) Šankha kāra (a worker in concha) (15) Danta-bara (a woker in wory) (16) Bhāņợa-kāra (a maker of brass-vessels ) (17; Jijhagāra (18) Séllagāra (a mason) (19; Kotikāra ( one who sharpens or grinds the edges of a weapon.) Bhāṣā Āryas-Population speaking the Ardhr-Māgadhi language are spoken of as Bhāsā Ārya. Brāhmî Lipi is used for writting. There are eighteen methods of writing Brāhmî Lipî (1) Brahmi (2) Yavanānî (3) Dosāpuriyā (4) Kharauştri (5) Pukkhara säriyā (6) Bhogavatî (7) Paharäiyā (8) Antakkhariyā (9) Akkhara-putthiyā (10) Vainayiki (11) Ninhaviki (12) Anka
lipi (13) Ganita-lipi (14) Gāndharva-lipi (15) Ādarśa lipî (16) · Mahesvarî (17) Domilipi and (18) Paulindi. VII Jnānāryas are of five kinds. They are (1) Abhinibodhika
Jnānārya (2) Śruta Jnānārya (3) Avadhi Jnānārya (4) Manaḥ paryava Jifānārya and (5) Kévala Jnānāryas.

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With the setting in of the rainy season and with the first pouring of a shower of rains, we sometimes see a large number of winged insects cropping up from the ground. These insects become so abundant that they become a source of nuaisanice to us. Within a short time after their appearance, they lose their wings and they die. They are saminûrechima living beings born spontaneously without the union of the male and the female. During the rainy season we see several varieties of such sammūrchhima living beings appear spontaneously and die within a short time.
It will thus be seen that there are 9 kşetras in Jambū Dvipa, 18 kšetras in Dhátakî khanda and 18 ksétras in Puskarardha dvipa-making a total of 45 Ksétras-15 for Karma-bhumîs and 30 for A-karma-bhumis. These 45 Ksetras added to the 56 Antardvipas of Jambu-dvipa makes total of 101 ksétras. On the Antardvîyas there are yugalikäs. They have a desire for food on alternate days.
They have a desire for food of the size of a berry after an interval of two days. They always have the Second
VIII Darśanārya and IX Cāritrarya-These subjects being rather
intricate for beginners have been purposely left out. Students are desired to get a knowledge from Pannayană Sūtra with the help of a learned teacher.
Yugalikas of Dévakuru and Uttarakuru The yugalikas of Déva kuru and Uttara kuru have an agelimit of three Palyo-painas. They have a desire for food of the size of a Tuvér pulse seed after an interval of three days. They always have the First Ār of the cycle of time. They nourish their progeny for 49 days.
In Mahāvidéha Ksétra the height of the body of human beings is 500 Dhanusya and they live for pûrya kroņa years,
The yugalika manusyas and tiryancas of A -karma 'bhůmis are born in Déva-lokas (heavenly regions after death.

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100
Susuma-Āra ’of the cycle of time. They nourish their progeny for 64 days.
Manuşya Ksétisa Bharata Ksétra is situated in the south of Mount Meru in Jambū Dvipa. In the north of Bharata Ksétra, there are two land-areas, named Himavanta Kşetra and Harivarsa Ksétra Separating the Bharata Ksétra from the Himavanta ksétra is the Himayān Parvata and separating the Himavanta Ksetra from the Harivarsa Ksétra is the Malā-himavanta Parvata
In the north of Harivarsa Ksétra there is Nişadha Parvata. In the north of Nisadha, Parvata, there is Mahāvidéha Ksétra In the north of Mahāvidéha Ksétra there is Nilavanta Parvata After the Nilavanta Parvata there are consecutively Hiranyavanta Ksétra, Rupya Parvata, Ramyaka Krétra, Sikhari Parvata, and Airavata Ksétra. There are thus seven kşetras inhabited by human beings separated by six mountains
Out of these seven ksétras, Bharata, Airavata, and Mahravidéha are three Karma-bhūmis. Himavanta, Hiranya-vanta, Harivarsa, Ramyaka, Déva-kuru, and Uttarakuru are six A-karmabhūmis. Human beings residing in these land-areas as known as Karma-bhîmija and A-karma-bhūmija. .
Bharata Kşetra, Airavata and Mahāvidéha are known as Karma-bhūmis because in those lands there are three main Karmas (actions) viz sfe Asi sword (for protection) afa MasiLampblack as writing material, and so Krişi agriculture and arts and sciences as the guiding agents for work for livelihood. These human beings can also work for their spiritual advancement and Final Liberation of the Soul
The human beings residing in A-Karma bhūmis are free from these worldly troubles, Their desires for food, drink, clothing, ornaments etc are satisfied by ten Kalpadrumas (desire-yielding trees). They are born as an yugala (a pair-a male and a female) and they are called yugatikas. These

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101
yugalikas resides in thirty a-karma bhūmis viz on 5 ' Himavanta kşetra 5 Harivarsa kşetra, 5 Ramyak kşetra 5 Hiranyåvanta ksétra 5 Deva Kuru, and 5 Uttar Kuru kşetras.
The yugalikas are very handsome and straight-forward.
The yugalikas of Himavanta Esetra and yugalikas of Himavanta and Hiranyavanta ksétra are tall handsoine, with lovely faces. They live for one Palyopama years. They have a desire for food of an Āmblaka size on alternate days. They nourish their progeny for 79 days. They always have the Third-Susama Susama Āra
Yugalikas of Harivarsa and Ramyak The yugalikas of Harivarșa Ksétra and of Ramyak kşetra have double Sammllrcchima manusyas are produced in the foeces, urine, cough, naşal mucus, vomit, pus, blood, sexual intercourse, semen, bile, wet particles of dried semen main cesspool of the town, in dead bodies, and in all dirty, filthy places. ] 23 Now begins the discussion about dévas (gods)
Kirids of Dévas (gods) दसहा भवणाऽहिचई अविहा वाणमंतरा हुँति ।
जोइसिया पंचविहा दुविहा बेमाणिया देवा ।। २४ ॥ Dasahā bhavaņā-hivai arthavihā vānamantară hunti Joisiya pancavihã duvihā vemāniyā dévä 24
दशधा भवनाधिपतयोऽष्टविधा वानमंतरा भवन्ति ।
ज्योतिष्काः पञ्चविधा द्विधा वैमानिका देवाः ॥ २४ ॥ Dašadhā Bhavanādhipatayo'stavidhā vānamantarā bhavanti i Jyotiskāḥ pancavidhā dvidha Vaimānikā devāḥ ] 24
Trans 24 Deities presiding over bhavanas "dresiderices) are ten-fold; the forest-deities are eight-fold; the Jyotiskāh (luminaries) are five-fold, while the Vaimānikas are two fold 24

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व्याख्या-२४. अथ प्रक्रमाद् देवभेदान् विवृण्वन्नाह-दसहा' पूर्व तापद देवानां चत्वारो भेदा भवनाधिपतिव्यन्तरज्योतिष्कवैमानिकादिकभेदै भवन्ति । इह प्रस्तावाद्भवनाधिपतीनां नामान्वय सङख्याविशेषं व्यक्तीकुर्वन्नाह -तत्र सामान्येन भवनवसनशीला मवनवासिनः। यद्यपि कायमानसन्निभेषु परमररमणीयकभूमिषु आवासापरनाममु महामण्डपेषु प्रायोऽसुरकुमाराः परिवसन्ति कदाचिदेव भवनेषु । शेषास्तु नागकुमारादयो भूम्ना भवनेषु कदाचिचावा सेष्विति । स्थानस्थानिनोरभेदाद्भवना असुरकुमारादयो देवास्तेषामधिपतय इन्द्रा भवनाधिपतयश्चेति । ते दशधा तद्यथा-"असुर १ नाग २ तडित् ३ सुवर्ण ४ अग्नि ५ छीप ६ उदधि ७ दिक् ८ पवन ९ स्तनिताः १०॥" एतेऽसुरादयो दशापि कुमाराः शान्ता (कुमार शब्दान्ता) ज्ञेयाः । अथ ते क वसन्ति ? तद् दर्शयति, तथाहि-' इह मंदरस्स हिट्ठा, पुढवी रयणप्पहा
... इह सन्दरस्यास्तात् पृथ्वी रत्नप्रभा मुणितव्या निर्मिभागविभिका अशीतिसहस्रोधिक लक्ष योजनाना नाम् ॥ तत्रैल भवनवासिनी देवा निवासनिरः द्वयोभगियोः। तृतीये पुन रियिका भवन्ति बहु वेदनाः सततम् ॥ २ ॥
According to Pannavana Stttra, the devah (gods-deities) are of four types viz (1) Bhavana-vāsi (2) Vānamantara (3) Jyotisk and (4) Vaimānika.
| Bhavana-vasi dévas are of ten kinds :--They are (1) Asura
kümāra (2) Nāga-kumāra (3) Suvarņa-kumāra (4) Vidyukumāra (5) Bgni-kumara (6) Dvipa-kumāra (7) Udadhikumāra (8) Diśā-kumāra (9) Väynkumāra and (10) Stanit kumāra. They are Paryāpttā and A-paryāptā.
II Vana mantara devas are of eight kinds. They are (1) Kinnara
(2) Kimpurusa (3) Malhoraga (4) Candharva (5) Yaksa (6) Raksasa (7) Bhuta and (8) Pisaca. They are Paryapta and
A--paryāptā III Jyotssikas are of five kinds. They are (1) Candra (moon)
(2) Sūrya (Sun) (3) Graha (Planets) (4) Nakşatra (constellahon) and (5) Tārā (stars)

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1
मुव्वा | तिसु भागेसु विभत्ता, अस्सीयं जोयणं लक्खं ॥ १ ॥ तत्थेव मवणवासी, देवा निवसंति दोसु भागेषु । तइए पुण नेरइया हवन्ति बहुवेयणा निययं ॥ २ ॥ क्वचिदित्यपि दृश्यते - उर्ध्वाध एकं सहस्रं मुक्त्वा एकलक्षासप्ततिसहखबहुमध्ये रूचकाधोऽष्टशतयोजनेषु भवनपतिस्थितिः, शेपेतु नारका णामिति दृश्यते । अन्ये त्वाहुः - नववियोजनसहखाणामधस्ताद्भवनानि अन्यत्र चोपरितनमधस्तनं च योजन सहखं मुक्त्वा सर्वत्रापि यथासंभवमावासा इत्यपि । तवं तु केवलनो विदन्ति । परं नरकप्रस्तटान्तराले भवनपतय इति संगम्यं । उक्तंच - "बारसमु अंतरेषु इकं इकं अहोवरिं मुत्तुं । मज्झतरेसु जाई, वसंति दस भवणवासीणं ॥ १ ॥ " सुगमार्थैव । परं रत्नप्रभायां त्रयोदश नरकप्रस्तटास्तेषु द्वादशान्तराणि तेभ्य एकमुपयेकमधोऽन्तरमपनीयते शेषेषु दशस्वन्तरेषु भवनवासिन इति तात्पर्यमिति । एषां दशानामपि एकैकास्मिन्निकाये द्वौ द्वाविन्द्रौ स्यातां दक्षिणोत्तर श्रेण्याश्रयणात् सर्वाग्रेण चमरादयो विंशतिरिन्द्रा भवेयुरिति । तथैतेषां भवनसङख्यावगाहनशक्तिवर्गययुश्चिन्हादयो नात्र लिख्यन्ते, सूत्रकृतापि प्रस्तुतं नोपदर्शितमतोऽन्यशास्त्रेभ्योऽवसेयमिति । अथभवनवासिवक्तव्यतां निरूप्य गाथाया द्वितीयपादेन व्यन्तराणां सूचयति + 'अवि' त्ति विविधमन्तरं वनान्तरादिकमाश्रयतया येषां ते व्यन्तराः । तथा बनानामन्तरेषु शैलान्तरेषु कन्दरान्तरेषु वसन्ति तत्मसिद्धमेव यथा (अथवा विगतं ) भृत्य चक्रवर्त्त्याधाराधकत्वेन (अन्तरं) विशेषो मनुष्येभ्यो
IV Vaismänika dévas are of two kinds. viz (1) Kalpopanna ( having grades of position etc) and (2) Kalpatita (those who are beyond such grades)
(I) Kalpopapanna dévas are of twelve kinds viz. 1 Saudharma 2 Isāna 3 Sanat khmāra 4 Māhéndra 5 Brahmaloka 6 Lantaka 7. Mahāśukra & Sahasrāra 9 Anat 10 Prānat 11 Ārana and 12 Acyuta. They are paryaptă and a-parpāptās
II Kalpátita dévas are of two kinds viz. (1) Graivéyaka and (2) Anuūttaraupa-pātika.

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104 येषां ते व्यन्तराः । तथा वनानामन्तरेषु भवाः पृषोदरादित्वान्मागमे वानमन्तरी इत्यपि । तेऽष्टविधाः अष्टमकारा भवन्ति । ते चामी-पिशाचाः १ भूताः २ यक्षाः ३ राक्षसाः ४ किन्नराः ५ किंपुरुषाः ६ महोरगाः ७ गन्धर्वाः ८ इति । अथेतेषां क्वावस्थानं ? तदाह-रयणाइपढमजोयणसहस्से इकिकसयमहोवरि मुत्तुं । असयए अट्ट यं, वितरजाईउ पत्तेयं ॥१॥" पुनरन्ये त्वष्टकारा व्यन्तराः, तद्यथा-एवं पहममि सए जोयणदसगं अहोवरि मुत्तुं । अट्टदसगेस जाई, अणपन्नाई परिवसन्ति ॥ १॥" ते विगे "अणपनी १ पणपनी २ इसिवाई ३ भूइवाइए ४ चेव । कंदीय ५ महाकंदी ६ कोहंडे ७ चेव पयए य ८॥२॥ द्वयोरपि जात्योः श्रयणात् षोडश भेदा भवन्ति । एषामप्येकैकस्यां जातौ द्वौ द्वाविन्द्रौ । एवं त्रिशदिन्द्रास्तेषु भवेयुरिति ।
Graivéyaka dévas are of nine kindr They are 1. Lower graivéyaka of the lower trinity. 2. Middle graiveyaka of the lower trinity 3. Upper graivéyakas of the lower trinity 4 Lower graiveyaka of the middle trinity 5. Middll graiyeyaka of the middle trinity 6 Upper graiveyaka of the middle trinity. 7 Lower graiyeyaka of the upper trinity (8) middle graiveyaka of the upper trinity and (9) Upper Graivéyaka of the upper trinity. They are paryāptā and a-paryāptā.
Anuttaraupapātika dévas are of five kinds viz (1) Vijaya (2) Vaijayanta (3) Jayanta (4) Aparajita and (5) Sarvārtha Siddha
Asura Kumāra, Nāga Kumāra etc are Bhavanavāsi dévas (gods) They are called Kumāra (bachelors) because like royal princes, they are handsome, of gentle, charming and graceful gait and being fond of amorous pursuits they are capable of assuming attractive artificial forms of various kinds.
They are foppish with regard to apparel, language, putting on of orñaments, weapons, clothes, and also with regard to their palanquins, boats, conveyances etc. They are highly sportive and always ready for sensúal pleasures

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105 आयुवर्णादि शास्त्रान्तरेभ्योऽवसेयमिति । इत्युक्तो व्यन्तरविभागः । अथ ज्योतिष्कस्वरूपं निरूप्यते-द्योतन ज्योतिरौणादित्वात्तदेषामस्ति' इति . ब्रीह्यादिभ्य (स्तौ ७-२-५) इति इक प्रत्ययः इकारलोपे ज्योतिष्काः । ते पञ्चविधाः, तद्यथा-चन्द्राः १ सूर्याः २ ग्रहमण्डलादयोऽष्टाशीविसङ्ख्याः ३ अनुचन्द्रं नक्षत्राण्यश्विन्यादीन्यष्टविंशतिः ४ अनुचन्द्रं तारकाः षट्षष्टिसहस्त्रा: कोटाकोटयो नव शतानि कोटाकोटयः पञ्चसप्ततिकोटयोऽनुचंद्र ज्ञेयाश्चेति ५। एषामवस्थितिस्वरूपं प्रस्तावयति । उक्तं च सअहिण्याम्-१ समभूयलाउ
१ समभूतलादष्टभिः दशोनयेजिनशतैरारभ्य ।
उपरि दशोत्तरयोजनशते तिष्ठन्ति ज्योतिष्काः ॥ १। तन रविर्दशसु योजनेषु अशीतौ तदुपरि शशी च ऋक्षेषु । अघो भरणिः स्वातिरूपरि बहिर्मुलमभ्यन्तरेऽभिजित् ॥ २ ॥ तारका रविचन्द्र नक्षत्राणि बुद्ध शुक्र जीव मङ्गलशनैश्वराः । सप्तशतानि नवत्यधिकानि दश अशीतिः चत्वारि क्रमशास्त्रिकाश्चतुर्षु ॥ ॥
Kinnaras are of ten kinds. They are (1) Kinnara (2) Kimpurusha (3) Kimpuruşttama (4) Kinnarottama (5) Hridayngama (6). Rupasali (7) Anindita (8) Manorama (9). Ratipriya and . (10)
Rati-srésta
Kimpurusas are of ten kinds They are (1) Purusa (2) Satpurusa (3) Mahapurusa (4) Purusa vrisabha (5) Purusottama (6) Ati-purusa (7) Mahadeva (8) Marut (9) meruprabha and (10) Yasaswan
Mahoragas are of ten kinds. They are (0) Bhujanga (2) Bhogasali (3) Mahakaya (4) Ati-kaya (5) Skandha-sali (6) Manorama (7) Mahāvéga (8) Mahāyakşa (9) Mérukānta and (10) Bhaswan. ___Gandharvas are of twelve kinds. viz. (1). Haha (2). Huhu (3) Tumbaru (4) Nārada (5) Risi-vădika (6) Bhüta-vādika (7) Kadamba (8) Mahā-kādamba (9) Raivata (10) Vīśva-vasu .11; Cita-rati and (12) Ciyayasa.
Yaksas are of thirteen kinds viz. Parņa-bhadra (2) Mapibhadra (3) Svéta-bhadra (4) Harit-bhadra (5) Sumano-bhadra (6) Vyatipatika-bhadra *(7) Su-bhadra •(8) Sarvato-bhadra (9)
14

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106 अहहि दसूणजीयणसएहि आरभ । उपरि दमुत्तरजोयणसयम्मि चिटंति जोइसिया ॥१॥ तत्थरवी दसजोयण, असोइ तदुवरि सती य रिक्खेसु । अह भरणिसाइ उवरि, बहिं मूलोमितरे अभिई ॥२॥ तार रविचंदरिक्खा बुहसुकाजीवमंगलंसणिया । सगसयनउ दस असीइ, चउ चउ कमसो तिया चउम् ॥ ३॥ एताः प्रकटार्थी एव । तथैते द्विप्रकाराश्चराः स्थिराश्चेति । तत्र मनुष्यलोकान्तर्वतिनश्वराः तन्दहिस्तु स्थिराः। तेषां स्थिराणां मनुष्यलोकवर्तिभ्यो ज्योतिष्केभ्यो विमानान्यायामविष्कम्भाभ्यामुश्चत्वेन चार्धप्रमाणानि । विस्रसास्वाभाव्याश्च सदावस्थाना (स्थिता नीत्यर्थः । तेऽपि पञ्चप्रकारा एव सन्ति । तेषामायुः प्रमाणादि प्रकटत्वानोच्यते । इन्युक्तं ज्योतिष्काणां स्वरूपं । अथ क्रमायातं वैमानिकस्वरूपं निरूपयति-तथा दुविहा तत्र विशिष्ट पुण्यजन्तमिर्मान्यन्ते उपभुज्यन्त इति विमानानि तेषु भवाः वैमानिकाः, ते च द्विधा कल्पोपपन्नाः कल्पातीवाच। तत्र कल्पः स्थितिमर्यादाजीतमित्येकार्थाः। स चेन्द्रस्तत्सामानिकादिव्यवस्थारूपस्तं प्रतिपन्नाः कल्पोपपन्नाः। ते तु सौधर्म १ ईशान २ सनत्कुमार ३ माहेन्द्र ४ ब्रह्म ५ लान्तक ६शुक्र ७ सहस्रार ८ आनत ९ माणत १० आरण ११. अच्युत १२ निवासिनः। परतस्तु अवेयकानुत्तर विमानवासिनः सर्वेषामपि तेषामहमिन्द्रत्वाचे कल्पातीताः सामान्यतया। Manusya-paksa (10) Vanādhipati (11) Vanahāra (12) Rupa yaksa and (13) Yaksottama.
Raksasa are of seven kinds viz. (1) Bhima (2) Maha-bhima (3) Vighna (4) Vinayaka (5) Jala-raksas (6) Raksasraksasa and (7) Brahma-raksasa.
-
Bhůtas are of nine kinds viz. (1) Su-rüpa (2) Prati-rūpa (3) Ati-ripa (4) Bhutottama (5) Kanda (6) Maha-skanda (7) Mahavega (8) Praticchanna, and (9) Akāśaga.
Pisacas are of sixteen kinds viz (1) Kasmānda (2) Pataka (3) Sujosa (4) Ahanika (5) Kala (6) Mahakala (7) Coksa (8) Acoksh (9) Tala-pisaca (10) Mukhara pisaca (11) Adhastāraka (12) Déha (13) Videha (14) Mahāvidéha (15) Tusnika. and (16) Chana-pisaca.

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अर्थ नामतो अवेयकानां विशेषो निरूप्यते, तद्यथा 'मुदरिसण १ सुप्पबुद्धं २ मणोरमं ३ सयमद्द ४ सुविसाल ५ सोमणस ६ सोमाणस ७ पियंकरं ८ चेव नंदिकरं ९ ॥१॥ विजयं च १ वेजयन्तं २ जयन्त ३ अपराजितं ४ च सम्वटुं ५। एएसु चेव गया, कप्पाईया मुणेयव्वा ॥ २ ॥ इत्युक्ता द्विधा अपि वैमानिकाः देवाः । एवं सर्वे पश्चेन्द्रियाणां भेदा जेयाः ॥ २४ ॥
D. C. The dévas-gods or deities-are of four kinds viz (!) Bhavanādhipati (2) Vyantara (3) Jyotişka and (4) Vaimānika.
There being no difference between the residence and the resident, the bhavans or the mansions also mean the deities dwelling in the mansions. Their adhipatis or kings are the Indras who are twenty one for each of the north and sou h śreni (row) of the ten bhavans. The bhavana-vāsî dévas are of ten kinds viz. 1 Asura Kumāra (2) Nāga Kumkra (3) Vidyut Kumāra (4) Suvarna Kumāra (5) Agni Kuniara (6) Dvipa Kuwara (7) Udadhi Kumāra (8) Dig Kumāra (9) Vayn Kumara and (10; Stanita Ku. māra. These are callod Kumāra because they are always young sportive and full of sensual pleasures.
The Ratnaprabhā earth is divided into 13 layers. Out of the twelve inner layers, one upper one and one lower one are left out. In the remainiîng ten layers dwell the Bhavanapati gods Two Indras live in earch of these ten layers; thus the total number of Indras being twenty for the ten bhavanas These ten nikāyas or residential places, extend to 178000 yojanas [1 yojana=8 miles] HH Vyantaras:--Those living in forests at different (vividha)
distances (antara) are called Vyantaras. Or, whose distinctioni
, सुदर्शनं सुप्रवुद्धं मनोरमं सर्वभद्रं सुविशालं।
सुमनसं सौमनस्यं प्रियकर चेव नन्दिकरम् ॥ १ ॥ १ विजयं च वैजयन्तं जयन्तमपराजितं च सर्वार्थम् । एतेषु चैव गताः कलपातीता: ज्ञातव्या ॥३॥

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(antara) from the human beings is lost vigata) on account of their serving Cakravartins, sovereigns etc; or even those born in (and so dwelling in) forests are called the Vyantaras or Vanamantaras.
Vyantāras are eight-fold viz, (1) Pisacas (2) Bhutas (3) Yaksas (4) Rākṣasas (5) Kinnaras (6) Kimpurusas (7) Manoragas and (8) Gandharvas.
Vyantaras reside in the central 800 yojanas of the upper one thousand yojanas of the Ratna-prabha earth, leaving aside the upper and lower layers of 100 yojan as each. Others make distinction between tha Vyantaras and Vana-mantars, and contend that the latter dwell in the first 80 yojanas leaving off the upper and lower layes of 10 yojanas each (out of the first hundred yojanas). Thus there are sixteen kinds of gods of this type and their 30 Indras.
The Jyotiska:-Jyotis means brillance and the Joytiskas are those that possess brilliance. They are of five types in which (1) the Sun 2) the Moon (3) the Planets (4) the Constellations and (5) the Stars are included. These Jyotiskas or Luminaries reside in 110 yojanas above 790 yojanas of the sama-bhitala (groundlevel) and are divided into two sets-Cara [moving] and Sthira [motionless]. The luminaries of the first type are the inhabitants of the Mannsya-loka, and the motion-less ones live outside. The reason is that the sama-bhutala is at the foor of the MountMarû which is the centre of our earth.
The celestial carts of the five moving luminaries inside the the manusya-loka naturally move round Mount Méra while those of the other five are steady.
The Vaimanikas; Vimans are those worldly objects that are honoured or enjoyed [manyante] by specially or excessively [visista] meritorious persons, and the Vaimänikas are those that originate from these. They too are two-fold viz (1) Kalpopa panna and (2) Kalpatita-kalpa means status in life, bounds of morality or

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superior power. It is an arrangement like the servant and the master in which the ordinary gods and goddessess must obey the orders of the Indra. Upapanna means reached, approached or acquired. They dwell in twelve déva-lokas which are named Saudharma, lśāna etc.
Those that have passed such a condition of dependence as servant and master by reason of their highly meritorious deeds and who are extremely more powerful and opulent than Indras are known as Kalpātita dévas. They are of two kinds viz. (1) (1) Graivèyaka and (2) Anuttaraupāpka.
Graivéyaka dévas are of nine kinds viz (1) Lower Graiveyakás of the lower trik (2) Middle Graivéyakas of the lower trik (3) Upper Graivéyakas of the lower trik (4) Lower Craivéyakas of the middle trik (5) Middle Graiveyakas of the middle trik (6) Upper Craivéyakas of the middle trik (74) Lower Graiveyakas of the upper trik (8) Middle Graiveyakas of the upper trik: 19; Upper Graivéyakas of the upper trik. .
Anullaraupapātika dévas are of five kinds. They are of (1) Vijaya (2) Vaijayanta (3) Jayanta (4) Aparājita and (5) Sarvärtha Siddha.
[ Ratna-prabhā prithvi is 180000 yojanas deep. It is divided into thirteen layers. Out of inner twelve layers one upper one of 1000 yojanas and lower one of 1000 yojanas are left. In the remaining ten layers of 178000 yojanas dwell the Bhanapati gods. These gods live in bhavanas (Mansions) and in resedential quarters resembling pavilions. They are called Bhavanapati gods because they live in bhavanas (mansions). They are handsome, joyful, playful, and foppish like royal princes and therefore they are called Kumāras e-g. Asura-Kumara Nāga Kumara etc.
Vyanatra gods In the 800 yojanas remaining after leaving off one hundred yojanas above and 100 yojanas below from the 1000 yojanas left out: in: the upper layer, dwel! the eight kinds of Vanavyantara gods.

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Vyantara means dwelling without an interval or dwelling at intervals of various kinds-at long distances. Owing to their dwelling in forests, they are called Vāņa-vyantara or Vāņamantara gods.
-Jyotiska-dévasThe locality occupied by the Seven Näraka-bhūmis is called Adho Loka. One inhabited by Vaimănika gods is called Urdhva Loka and the world inhabited by us (human beings) and the subhuman creatures is called Tiryak loka or Tîrchă loka. The universe is thus divided into Urdva Loka (Upper World), Tiryak or Tircha Loka (Middle World) and Adho Loka (Lower World).
Exactly in the middle of the Tircha Loka is Méru Parvata (Mount Méru) and at the foot of that mountain, there is a flat even surface-land named, Samabhùtalā containing a delightfully beautiful holy piece of ground named Rucaka Prade a which is perfectly free from the bondage of all the eight varieties of Karmas and from which all the measurements of height of the various eternal objects described in the Jaina Āgarnas (Scriptures) are taken.
The Tircha Loka extends over Eighteen hundred (1800) yojanas, 900 yojanas above Samabhūtalā Prithvi, and 900 yojanas below it,
In the upper 900 yojanas of Tircha Loka the Jyotisk Heavenly Bodies are arranged as follows :
The Stars are located at a distance of 790 yojanas above the Samabhůtalā Prithvi.
The Vimāna of Sûrya is 10 yojanas above the region of stars.
The Vimäna of Candra (the Moon) is eighty (80) yojanas above that of the Sun.
The Nakşatras, (Constellations) are four (4) yojanas above the Moon
The Grahas ( Planets ) Planets ( Grahas) are sixteen (16) yojanas above the the constellations. The Vimānas of the Five

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Jyotiska Heavenly Bodies located above the Aghi Dvipa* which is inhabited by human beings and sub-human beings (lower animals or brutes) revalue round Mount Méru and they are called Cara (Revolving) Jyotiṣka.
The Five Jyotiska Heavenly Bodies outside the Adhi Dvipa are Sthira (Stable) Jyotiska. The Jyotişka Heavenly Bodies are ten-five Cara (Moving) and five sthira (Stable).
Going higher above the Vimānas of the Grahas (Planets) at the end of one rajju-loka of innumerable yojanas, Saudharma Déva-loka, is in the South and Isana Déva-loka is in the North. In the same way, the Third Déva loka is above it, in the South, and the Fourth Dévaloka is in the North.
Above these, in the center are the Fifth and the Sixth Dévalokas one above the other.
Above these, in the same way, are arranged in the centre, the Seventh Dévaloka and the Eighth Déva-loka, one above the other.
The Ninth Déva-loka is the South, and the Tenth is in the North
Above these, the Eleventh Déva-loka is in the South, and the Twelfth Déva-loka is in the North
Arrangement of Déva-lokas
Center
South
| ||
6
(k
North
12
10
* Jambu Dvipa, Dhataki Khanda and half the portion of Puskaravarta Dvipa constitute Adri Dvipa.

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131
Abodes of Kilbisika Dévas
In the Déva-lokas, the Kilbişika Dévas have their abodes at three places viz i Below the Saudharma Déva-loka 2 Below the Išāna Déva-loka, and 3 Below the Sixth Déva-loka (as shown above by (k) The Kilbişika gods are of the lowest class They do menial work. They are generally despised and shunned..
Lokāntika Dévas
Lokāntika Dévas have their nine abodes in the Krişna-rāji (a row of a black layer of sa-cita (full of living matter) and a-cita (free from living matter) earth) in the Arista pavement of the Fifth Déva-loka Lokanitika gods are very chaste and durning their next life, they attain Moksa (Liberation). One year before the Dikşā Kāla (time of renunciation) of every Tirthankara, they go to the Tirthankara and remind him to give gifts of Vārşika-dāna (gifts of one year's duration) to poor and needy persons, and to renounce all worldly pleasures. These gods have their habitations near the end of the Loka (world of living beings) and hence they are called Lokāntika Dévas
Nava Graivéyaka Dévas
The nine vimāns (aerial cars) of the Nava Graivéyaka gods are arranged in three rows of three vimāns each, one above the other, located in the Neck portion of an imaginary figure of a Man standing with his feet wide apart and with his arms rbent at the elbow resting on the waist, with which the configuration of the Cauda Rāja Loka or Cauda Rajju Loka or the Universe bears a close resemblance. They are called Graivéyaka, because they are situated in the grivā or neck.
(k) Abodes of Kilbişika gods.

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Anuttará Vimāns
Above the Nava Graivèyaka Vimāns there are five 'Anuttara (highest-most excellent) Vimāns on a level surface out of which Sarvārtha-Siddha Vimāna, is in the center, and the rema. ining four Vimāns are in four direchous.
HS. S. V. A
Tryak Jrimbhaka Dévas Ten kinds of Tiryak Jrimbhaka Devas are a variety of Vyantara gods. They are (1) Anna Jrimbhaka (2) Pāna Jrimbhaka (3) Vastra Jrimbhaka (4) + Léna Jrimbhaka (5) Puspa Jrimbhaka (6) Phala Jrimbhaka (7) Puspa Jrimbhaka (8) Śayana Jrimbhaka (9) Vidyā Jrimbhaka, and (10) Avyakta Jrimbhaka. They fill up the house of Tirthankara as with gold, wealth, ornaments, corn, and other articles suggested by their respective names, on the auspicious days of l. Cyavana (descent from heaven) 2. Janma (birth) and other auspicious days of Tirthankaras They live on mount Vaitādhya.
Paramādhhārmika Děvas Parmādhārmika Dévas are paraina (extremély) ädhätmika (vicious-crual). They are included in the class of Bhavana-pati gods. They froment in various terrible ways, the denizens of the first three hells by maiming them, culting off the flesh from their bodies by taking away the skin of their bodies and putting them to different kinds of promres.
Indras Ten bhavana pati gods have 20 Indrn Vyantara and Vanavyantara gods have 32 Indras jy opska have.2 Indras one for
to Léņa (relating to houses, buildings etc.
15

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the Sun and one for the Moon, Vaimānika gods have 10 Indras viz Eight for the first eight déva-lokas, one for the ninth heaven and "for the tenth, and one for the eleventh and the twelfth heavens.
Indras
32
Bhavana-pati Vyantara and Vāņa-vyautra Jyotisk Vaimānika
10
64
Kalpopapanna and Kalpāyita Indras are the kings of gods. Just as we have a social arrangement of a king and subjects, or of a master and a servant, in the same way, the gods have the same arrangement So there are king gods and servant gods. The gods among whom such an arrangement exists, are called Kalpopapanna and the gods who are beyond that stage, are called Kalpātita gods. They are classified as follows:Kalpopapanna
Kalpatita 10 Bhavanapati
Nava Craivéyaka (9) 16 Výantara and Vānavyantara Five Anuttara (5) 10 Jyotişka-Cara and Sthira 12 Vaimānika 15 Parawādharmika
9 Lokāntika 10 Tiryak Jrimbhaka, 3 Kilbişika.
99 Paryāpta 99 A-páryäpta 198 kinds of godsen

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APPENDIX Classification of Dévas (gods)
1. Bhavana-pati Dévas (10) 1. Asura Kumāra
6. Dvipa Kumāra 2. Nāga Kumāra
7. Udadhi Kumāra 3. Suvarna Kumāra
8. Dig (disi) Kumāra 4. Vidyut Kumara
9. Pavana Kumāra 5. Agni Kumāra
10. Stanit (Mégha) Kumāra Paramādhārmika Dévas (15) 1. Amba
9. Asi-patra 2. Ambarisa
10. Vana 3. Syāma
11. Kumbhi 4. Sabala
12. Vālukā 5. Rudra
13. Vaitarani 6. Upa-rudra 7. Kāla
14. Khara-svara 8. Mahā - kāla
15. Mahā-ghoşa
2. Vyantara Dévās (8) 1. Pišāca
5. Kinnara 2. Bhūta
6. Kim Purusa 3. Yakşa
7. Mahoraga 4. Rākşasa
8. Gandharva Váņa-vyantara Dévas (8) 1. Anapanni
5. Kandita 2. Paņa-pannt
6. Mahā-Kandita 3. Isî-vādi
7. Kohanda 4. Bhûta-vādî
8. Patanga . 3. Jyotisk Dévas
Sthira 1. Candra (Moon)
1, Candra 2. Sürya (Sun)
2. Sūrya 3. Graha (Planets)
3. Graha 4. Naksatra
4. Naksatra 5. Taraki (Stars)
5. Tārakā (Stars)
Cara

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116 4. Valmānika Dévas,
(a) Kalpopapanna-Dévā-lokas (12) Saudharma.
7 Sukra 2 Išāna
8 Sahasrāra 3 Sanat-kumara
9 Ānata 4 Māhendra
10 Prāṇata 5 Brahma
11 Araņa 6 Läntaka
12 Acyuta
Lokäntika Dévas (9) 1 Sarasvata
6 Trişita 2 Aditya
7 Avijā-bädha 3 Vahni
8 marut 4 Aruņa
9 Artsta 5 Garda-toya
Tiryak jrimbāhka (10) 1 Anna Jrimbhakd
8 Sayana Jrimbhaka 2 Pāna Jrimbhaka
9 Vidyā Jrimbhaka 3 Vastra Jrimbhaka
10 Avyakta Jrimbhaka 4 Léņa Jrimbhaka
These are a variety 5 Puspa Jrimbhaka
Vyantara gods. 6 Phala Jrimbhaka 7 Puspa-phala Jrimbhaka
(b) Kalpātitița Dévas
Nava Craivéyaka Dévas. (9) 1 Sudarsana
6 Sumanas 2 Su-pratibadha
7 Saņmātasya 3 Manorama
8 Priyankara 4 Sarvato-bhadra
9 Nandikra 5 Su-visāla
Anuttara Vimāns (5) | Vijaya
4 Aparājita 2 Vaijayanta
5 Sarvārtha Siddha 3 Jayanta
of

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APPENDIX
563 Kinds of Living Beings Sthāvara Vikalendriyas (2-3-4 Indriyas) Tiryanca Pancendriya Nāraki Manusya Dévas (gods)
303 198
563
CHAPTER 11 मुक्तात्मा Mukta Jivas (Liberated Souls)
अथाद्वितीयगाथायां जीवा द्विधा उक्ताः सिद्धाः सांसारिकाश्च । तत्र सांसारिकाणां जीवानां गमनिकामा विशेषो दर्शितः। अथ सिद्धस्वरूपं निरूपयति । अथ सुत्रकृता व्यत्ययः प्रदर्शितः। तत्तु सर्व सांसारिकव्यवहारातीतत्वात्पूर्व तेषां सिद्धानां विशेषो न दर्शितः अधुना तद्वयनक्ति
सिद्धा पनरसभेया तित्थअतित्था य सिद्धभेएणं ।
एए संखेवेणं, जीव.विगप्पा समक्खाया ॥ २५ ॥ 25 Siddha panarasa-bheya tittha a tittha ya Siddhabheenam |
Eé samkhévéņam jiva-vigappā samakkhāyā. 25 [सिद्धाः पञ्चदशभेदाः तीर्थातीर्थादिसिद्धभेदेन ।
एते संक्षेपेण जीव विकलपाः समाख्याताः ॥ २५ ॥ Siddhāḥ panca-daśa bhédāḥ tīrthā tīrthādi siddha-bhédéna | Eté saṁksepéna jiva-vikalpāḥ samakhyātāḥ 25 ]
Trans, 25 The Perfect Souls are of fifteen types such as the Tirtha Siddhas or the A-tirtha Siddhas etc. These different" types of living beings, are explained clearly in brief. 25
व्याख्या-२५-सिद्धा निष्ठितार्थाः क्षीणाशेषकर्माणः । ते पञ्चदशधा । सूत्रे तु तीर्थकरभेदावुक्तौ । चकारादन्येऽपि त्रयोदशोदा ग्राह्याः। सूत्रात्वा

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करलोपे सिध्यति । तद्यथा-तीर्थकराः सन्तो ये सिद्धास्ते तीर्थकरसिद्धाः १ । अतीर्थकराः सामान्य केवलिनः सन्तो ये सिद्धास्तेऽतीर्थ(कर) सिद्धाः ।। इति सामान्यं, अथो विशेष व्यनक्ति-वीर्यते संसारोऽनेनेति तीर्थ यथावस्थितजीवाजीवादिपदार्थमरूपकं परमगुरुपणीतं प्रवचनं, तच्च निराधारं न भवतीति स संघः प्रथमगणधरो वा वेदितव्यः, तस्मिनुत्पन्ने ये सिद्धास्ते तीर्थसिद्धाः ३ । तथा च स्वलिङ्गे रजोहरणादिरूपे व्यवस्थिताः सन्तो ये सिद्धास्ते स्वलिङ्गसिद्धाः ४। तथाऽन्यलिङ्गे परिव्राजकादि सम्बन्धिनि वल्कलकषायादिरूपे द्रव्यलिङ्गे व्यवस्थिताः सन्तो ये सिद्धास्तेऽन्यलिङ्गसिद्धाः। यदाऽन्यलिङ्गिनां भावतः सम्यक्त्वादिप्रतिपन्नानां केवलमुत्पद्यते, तत्समयं च कालं कुर्वन्ति, तदैवान्यलिङ्गसिद्धत्वं द्रष्टव्यं, अन्यथा यदि दीर्घमायुष्कमात्मनः पश्यन्ति ज्ञानेन ततः साधुलिङ्गमेव प्रतिपद्यन्तेः । तथा स्त्रिया लिङ्ग स्त्रीलिङ्गं स्त्रीत्वस्योपलण क्षमित्यर्थः। (तच्च) वेदः शरोनिवृत्तिर्नेपथ्यं च। तत्रेह शरीरनिवृत्त्या प्रयोजनं न वेदनेपथ्याभ्यां, वेदे सति सिद्धा(प्य) भावात्, नेपथ्यस्य चाममाणत्वात् । तस्मिन् स्त्रीलिङ्गे वर्तमानाः सन्तो ये सिद्धाः प्रत्येकबुद्धवर्जिताः केचित् स्त्रीलिङ्गसिद्धाः ६। तथा पुरुषलिङ्गे शरीर निवृत्तिरूपे व्यवस्थिताः सन्तो ये सिद्धास्ते पुरुषलिङ्गसिद्धाः ७ । तथा नपुंसकलिङ्ग वर्तमानाः सन्तो ये सिद्धास्ते नपुंसकलिङ्गसिद्धाः ८ । ग्रहस्थाः सन्तो ये सिद्धास्ते गृहलिङ्गसिद्धाः ९ । तथा तीर्थस्यामावोऽतीर्थ, तीर्थस्याभावस्तु अनुत्पादेऽपान्तराले वा ब्यवच्छेदे तस्मिन् समये सिद्धाः जाति स्मरणादिना निर्दग्धकर्माणोऽतीर्थसिद्धाः। तत्र तीर्थस्यानुत्पादे सिद्धा मरुदेवीप्रभृतयः, न हि मरुदेव्याः सिद्धिगमनकाले तीर्थमुत्पन्नमासीत् । तीर्थव्यवच्छेदश्च मुविधिप्रभृतीनां तीर्थकृतां सप्तस्वन्तरेषु । यदाह-जिणंतरे साहुवुच्छेओ' ति । तत्रापि ये जाविस्मरणादिना प्राप्तापवर्गमार्गाः केवलिनो भूत्वा सिध्यन्ति ते तीर्थव्यवच्छेदे सिद्धाः १० । प्रतीत्येक किञ्चिद् वृषभादिकं अनित्यादिभावनाकारण वस्तुबुद्धाः बुद्धवन्तः परमार्थमिति प्रत्येकबुद्धाः (तथा) सन्तो ये सिद्धास्ते प्रत्येकबु(द्ध सिद्धाः)दाः ११ ।
जिनान्तरे त्याधुविच्छेदः।

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1
स्वयमात्मना बुद्धास्तश्वं ज्ञानवन्तः स्वयंबुद्धा तथा सन्तो ये सिद्धास्ते स्वयंबुद्ध सिद्धाः १२ । स्वयं बुद्धप्रत्येकबुद्धानां च बोध्युपधिश्रुतलिङ्गकृतो विशेषः । तथाहि स्वयं बुद्धानां बाह्यनिमित्तमन्तरेणैव बोधिः, प्रत्येकबुद्धानां तदपेक्षया । श्रयते च- 'बस य इंदकेवलए अंबे य पुष्फिए बोही । करकंडुदुम्मुहस्स नमिस्स गंधाररण्णे य ॥ १ ॥ इति सूत्रे बाह्यवृषभादि प्रत्ययसापेक्षतया करकण्डवादीनां प्रत्येकबुद्धानां बोधिरिति । उपधिः स्वयं बुद्धानां पात्रादिद्वादशविधः । तद्यथापतं १ पत्ताबंधो २ पायट्टवणं ३ च पायकेसरिया ४ | पडलाइ ५ रयताणं ६ गोच्छओ, पायनिज्जोगो ॥ १ ॥ तिनेव य पच्छागा १० रयहरणं चेव ११ होइ मुहपोती १२ ॥ २ ॥ प्रत्येकबुद्धानां तु जघन्येन रजोहरणमुस्वपोति - कारूपो द्विविध उपधिः । उत्कृष्टतस्तु पुनश्चलपद्दकमात्रककल्पत्रिकवज नवविध उपधिः । स्वयं बुद्धानां पूर्वाधीतं श्रुतं संभवति न वा, प्रत्येकबुद्धानां तु पुनस्तन्नियमाद्भवति, जघन्येनैकादशाङ्गान्युत्कृष्टतोऽअभिन्नदश पूर्वाणीति । लिङ्गप्रतिपत्तिस्तु स्वयं बुद्धानां यदि पूर्वाधीतंश्रुतं नास्ति ततो नियमाद् गुरुसमीपे भवन्ति, गच्छे च विहरन्ति, अथ श्रुतं भवति ततो देवता किङ्गं प्रयच्छति गुरुसमीपे वा तत्प्रतिपद्यन्ते । यदि चैकाकिविहारेच्छावन्तस्तदौकाकिन एव विहरन्ति, अन्यथा गच्छ एवासते इति । प्रत्येकबुद्धानां पुनर्लिङ्ग देवतैव ददाति, लिङ्गवर्जिता वा भवन्ति १२ । तथैकैकस्मिन् समये एकैका एव सन्तो ये सिद्धास्ते एकसिद्धाः १३ । एकसमये द्वयादीनामष्टशतानां सेधनादनेकसिद्धाः । तत्राने समय सिद्धानां प्ररूपणार्थ गाथा: - बत्तीसा अडयाला सट्टी बाबत्तरी य बोद्धव्या । चुलसी छन्नबई, दुरहियमहुत्तरस्यं च ॥ १ ॥ एतद्विवरणं- यदैकस्मिन्समये एकादिर्वा उत्कर्षेण द्वात्रिशत्सिध्यन्ति तदा द्वितीयसमयेऽपि द्वात्रिंशत, एवं नैरन्तर्येणाष्टौ समयान् यावद् द्वात्रिंशत्सिध्यन्ति, तत ऊर्ध्वम
1 वृषभश्च इन्द्रकेतुवलयं आम्रच पुष्पिता । बोधिः करकण्डोर्दुर्मुखस्य, नमेर्गान्धारराज्ञश्च ॥ १ ॥
१ पात्रं पात्रबन्ध: पात्रस्थापनं च पात्रप्रमार्जिका । पटलानि रजस्त्राणं गोच्छक: पात्रनिर्योगः ॥ २ ॥
A
त्रण एव प्रच्छादका रजोहरणं चैव मुखवृत्रिकाभवति ॥

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120 वश्यमेवान्तरं भवति । एवं यदा पुनस्त्रयस्त्रिंशत आरभ्याष्टचत्वारिंशदन्ता एक समयेन सिध्यन्ति तदा निरन्तरं सप्तसमयान् सिध्यन्ति, ततोऽवश्यमेवान्तरं भवति । एवं यदैकोनपश्चाशतमादिं कृत्वा यावत् षष्टिः एकेन समयेन सिध्यन्ति तदा निरन्तरं षट्समयान् सिध्यन्ति, तदुपरि अन्तरं समयादि भवति, एव मन्यत्रापि योज्यं । यावदष्टशतमेकसमयेन सिध्यन्ति तदाऽवश्यमेव समयाधन्तरं भवति इति ॥ १४॥ तथा बुद्धा आचार्यास्तैर्बोधिताः सन्तो ये सिद्धास्ते बुद्धबोधित सिद्धाः ॥ १५ ॥
इत्युक्तास्तीर्थकर त्वादिभेदः सिद्धानां पश्चदशभेदाः। ननु तीर्थकरसिद्धा तीर्थकरसिद्धरूपभेदद्वयेऽवशेषाः सिद्धभेदाः सर्वेऽसन्तभवन्ति, तत्किमर्थ शेषभेदोपादानमुच्यते ? सत्यं, अन्तभवन्ति, परं न विवक्षितभेद द्वयोपादानमात्रात् शेषभेद परिज्ञानं भवति विशेष परिज्ञानार्थं चैव शास्त्ररम्भप्रयासोऽतः शेषमेदोपादानमिति । इत्येते जीवविकल्पाः सांसारिका असांसारिका एकेन्द्रियादयो वा संक्षेपेणेति तेषां जीवानामसडख्यातानन्तरत्वान्नामजातिकथनद्वारेण समाख्याता-भणिता इति गाथार्थः ॥ २५ ॥
D. C. Siddhas or the Perfect Ones are those who are freed from all their Karmas. They are of 15 kinds. Only two of these are mentioned in the Gjāthã. But by the word ädi etc) the rest 13 are to be understood.
(1)
Tirtha (kara) Siddhas are those Perfect Souls who have bécoñe Siddhas when they were Tirthařkaras
became
(2) A-tirtha Siddhas are those Perfect Souls, who
Siddhas when they were Sámánya Kévali.
3. That by which the mundane existence can be crossed over is called a Tirtha. It means an utterance about living and non-living substances by some greai preceptor with the help of

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1221
which the mundane existence can be got over. And naturally such utterances must have some receptacle. This latter carl, be either be the Sangha (a congregation of Sadhus (Monks ) 2 Sadhvis (nuns) 3 Śrāvakas (laymen followers of Jiné varas) and 4 Śravikas (female devotees) or the First Gaṇadhara. When such a one is born some persons become free from worldly trammels.
Such freed persons are also called Tirtha-siddha (or siddha, Perfect accomlished by Tirtha]
4. Sva-linga Siddhas are those Siddhas who have become siddha (freed), when they had the apparel and rajorahaṇa and mukha-vastrika of a Jairi Sadhu. with them.
5. Anya-linga Siddhas are those Siddhas who have become siddha (freed) when they have the apparal i.e. bark of trees or coloured clothes, and the linga of a Parivajaka (a wandering mendicant.)
When such persons have Kévala Jnana after the acquistion of Samyaktva (Right Knowledge), and if they died at the same moment, then their anya-linga siddhatva (the state of being a Siddha with the apparel and linga of mendicancy of another creed) becomes true. But if such persons live longer after the attainment of Kévala Jñana (Perfect Knowledge), then, enlightened by Perfect Knowledge they usually adopt sadhu-linga (the apparel and practices of a Jaina sădhu) 6. Strî-litga Siddhas are those Siddhas who have become siddha (freed) when they were females.
6. Stritva (the state of being a female) constitutes (1) Possession of female organs and feminine body-configuration. (2) Véda-Possession of feminine impulses and inclinations and (3) Népathya-Acting. Here the question is with sariranivritti (possession of female organs and feminine configuration) and not with impulses or with feminine acting. With feminine, impulses and inclinations, there is absence of fitness for Siddhatva (becoming
16

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a Siddha). Nepathya (feminine acting) is unauthoritative. Consequently, those who have become Siddhas with female organs and feminine boby-configuration are Stri-linga Siddhas,
7. Puruşa-linga Siddhas are those Siddhas who have become siddha (freed) when they were males.
8. Napumsaka-linga Siddhas are those Siddhas who have become Siddha (freed), when they were neuter or with hermaphrodite orgas.
9. Grihi-linga Siddhas are those Siddhas who became Siddha (freed) when they were house-holders.
10. A-tirtha Siddhas are those Siddhas who became Siddha (freed) during the absence of any tîrtha.
Tirthasya abhāvo is absence of a tirtha. It results (1) Before the establishment of any tirtha (2) During the interval between the Nirvāṇa of a Tîrthařkara and the establishment of a Tirtha by the next Tirthankara and (3) During the complete abolishment of Order of Monks and Nuns. Those who have become Siddha during this period are A-tirtha Siddhas.
Maru-dévî Māta and others became Siddha when the Tîrtha was not established. At the time of the attainment of Siddhi-pada by Maru-dévi Mātā, Tirtha was not established. · Total abolishment of the Order of Sādhus (Monks) and Sädhvi's (Nuns) occurred during the interval between the Nirvāna of Suvidhi Nātha Tirthankara and the establishment of the Tirtha of the seven Tirthankaras commencing from the Nirvăna of Suvidhi Nātha and ending with that of Sānti Nätha Tirthankara, . 11. Pratyéka-buddha Siddhas' are those Siddhas who have become siddha on seeing a bull or some other thing as an ob ject of meditation abouf the frailty of worldly objects.
12. “Svayam Buddha Siddhas are those Siddhas who have become Siddha by their own natural intuition and not by the preaching of any religious preceptor. The distinction

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between the Svayam Buddha and the Pratyéka Buddha is with regard to (1) upadhi (articles for use in ascetic life). (2) ? Śruta (Knowledge) and (3) Linga (rajoharana, mukhavastrikā!. Svayam Buddhas have perfect enlightenmenit without the motive of any external object while Pratyéka Buddhas have that requirement. As for instance-kara-kandu, Durmukha, Tirthankara Nami Nātha, and the King of Gandhāra had enlightenment through the medium of a bull, circles of the rain-bow, a mango-fruit and a flower.
Svayam Buddhas have the following twelve articles for use viz. 1 Pătra (wooden dishes and bowls) 2 Pătra-bandha (A square piece of cloth to tie dishes, bowls etc) 3 Pátra-sthāpana (anything over which vessels are placed), 4 Pātra-pramārjanikā (A wollen brush to wipe bowis etc) 5 Patalāni (pieces of cloth to cover dishes and bowls at the time of begging. 6 Rajastrānam (a covering for utensels, dishes etc) 7 Gocchaka (931) Two pieces of square woollen cloths with strings applied to one for tying uteusils dishes, bowls etc 8-10 Three Pracchädakā (three coverings for the body. 11 Rajoharaṇa (A symbolic accessory of a Jaina Sādhu-a woollen brush to remove dust and insects) and 12 Mukha-vastrikā (a piece of cloth to cover the mouth)
Pratyéka-Buddhas keep only Rajoharana and Mukha-vastrikā At the most, they keep nine articles Svayam-buddhas mayor may not have previous scriptural knowledge. Pratyéka Buddhas as a rule, have a knowledge of, at least Eleven Angas and at the most, not less than Tep Pūrvas.
In the case of Svayam-Buddhas who do not possess previous. scriptural knowledge, the acquisttion of symbolic accessaries i-e Rajoharma and Mukha-vastrıka takes places as a rule from the Gurn and they move about along with the samudaya. If they possess scriptural knowledge, the gods give them the symbolic accessories or they get them from the Guru. If they

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have a desire to move about alone, they can move about alone. Other, wise they live in the samudaya.
In case of Pratyéka Buddhas, the gods give the symbolic accessories or they remain without those accessories.
13. Eka--siddhas are those Siddhas who have become siddha in one moment.
14 Anéka-siddhas are those numerous Siddhas who have become siddha in one samaya.
If during one samaya (instant) one or at the most, thirty-two become siddha, during the second samaya also thirty-two become siddha, and without an interval till eight samayas thirtytwo become siddha, and beyond that, there is an interval. Sinilarly commencing with the thirty-third and ending with forty-eighth become siddha in one samaya, then, they become siddha, without an interval for seven samayas, and then there is an interval In the same manner, commencing with the forty-ninth and ending with the sixty, they become siddha in one samaya, then, they become siddha without an interval for six samayas, and then there is an interval of many samayas. In a similar way, one hundred and eight become siddha in one samaya-and then there is an interval of many samayas.
15. Buddha-bodhita Siddhas are those siddhas who have become siddha (freed) hy the precept of some eminent ācāryas (preceptors.)
In this way, the fifteen (15) kinds of siddhas are briefiy mentioned. Only two kinds are given in the text, and the rest are not described, because all of them are included in the two varieties. 25
CHAPTER III
एथ एकेन्द्रियादिजीवानां शरीर - आयुःस्वकार्यस्थिति-माण - योनि प्रमाणानि प्रकटयन्नाह -
सिं जीवाणं सरीरमाउ-ठिई-सकायम्मि ।
non vìformoi, àfér di zafar á uforut || 26 ||
F

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26 Eésim Jīvāņam śarīramāuin thi-sakāyamami Pāņā-Joņi pamāṇam jésim jam atthi tam bhanimo
[एतेषां जीवानां शरीरमायुः स्थिति-स्वकाये।
पाणा-योनिप्रमाणं येषां यदस्ति तद् मणिष्यामः ॥ २६ ॥ Etésām Jîvānām sariramāyuh-sthīti-svakāyé Prāna-yonipramānām yesam yada-sti tad bhanisyamah 26]
Trans-26. We are going to speak about the Measure of 1. the body 2. the Life-limit 3. the Stay in their own body, 4. the vital airs and 5. the forms of existence of these living beings.
व्याख्या-२६-एतेषां पूर्वव्यावर्णितस्वरूपाणामेकेन्द्रियादीनां जीवानां येषां यावत्यमाणं शरीरं। प्रमाणशब्दः सर्वत्राभिसम्बध्यते, ततो येषां यजघन्यो स्कृष्टायुः ममाणं। तथा येषां यावती स्वकायस्थितिः, किमुच्यते ? यदेकेन्द्रियाः पृथ्व्यादयो मृला पुनः पृथ्व्यादिषु कियकालमुत्पद्यन्ते सा स्वकायस्थितिः, तस्याः प्रमाणं । तथा प्राणाः-जीव धारणलक्षणा येषां जीवानां दशम भाणेषु (मध्ये) यावन्तः प्राणास्तत्पमाणं । तथा चतुरशोविलक्ष (८४०००००) प्रमाणा योनयो येषु जोवेषु यावत्यमाणाः । अत्थोत्यत्र माकृतलादेकल द्विखबहुल न कञ्चिद्विशेषः, यन्दाऽस्तिशब्दोऽअव्ययेषु सर्ववचनवाची वर्तते, अतोऽत्र न कश्चिद् दोषः । ततो यच्छन्देनापेक्षितमर्थ तच्छन्देनाह-तं भणिमो' तद्भणाम इति गाथार्थः ॥ २६ ॥
D. C.-Word "Pramāņa" (extent or measure) is to be construed with all the words.
What is the magnitude of the body ?
Whether the life is short or long ? How long do the beings stay in their own bodies ? i-e that is to say, How long do the earth and the like take rebiths in the very earth and the like? How long do the vital airs stay in the body ? How many of the 84 hundred thousand (840000) existences are presocribed for a certain being. All these questions are answered in the following lines.

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As to the term 'asti' it can have the sense of the plural, due to the common usage in that sense. Or, to explain it otherwise, in the case of the 'avyaya (in-declinable) the word has the sense of all numbers. Thus, we must not find any defect with the use of the singular.
Height of the Body
(a) of Ekendriya Living Beings.
पूर्वोक्तकथनद्वारेण एकेन्द्रियादीनां शरीरद्वारं व्याकुर्वन्नाहः - अंगुल असंभागो सरीरमेगिंदियाण सव्वेति । जोयणसहस्समहियं नवरं प्रत्यवखाणं ।। २७ ।।
27 Angala asamkhabhāgo sariraméqindiyana savvésim Joyana sahassamahiyam, navaram pattéya - rukkhānam 27
[ अङ्गुलासह खेयभागः शरीरभे केन्द्रियाणां सर्वेषाम् । योजन सहस्त्रमधिकं नवरं प्रत्येकवृक्षाणाम् ॥ २७ ॥
Angula asamkhéya-bhāgaḥ śarira mékéndriyāṇām sarveṣām | yojana sahasramadhikam, navaram pratyekavriksānām 27 ]
Trans. 27. The body of all the one-sensed living beings is of the size of an asarikheya bhaga (innumerable part of the finger The body of the Pratyéka (one-souled) yegetables, however is more than a thousand yojanas in extent.
"
व्याख्या - २७ - शीर्यत इति शरीरं । ततोऽङ्गुछासङ्ख्यभागं सर्वेषामध्येकेन्द्रिया (णां) दीनां शरीरममागं । नवरं विशेषश्चायं प्रत्येक वनस्पतीनां योजन सहस्त्रमधिकं शरीरमिति । तथेह सूत्रे पृथ्व्यादीनां शरीर प्रमाणे सामान्य तयोक्तेऽपि विशेषो दर्श्यते । उक्तं च सङ्ग्रहिण्यां- 'अंगुळअसंखभागो मुहुम
१ अर्कैलासंरूयभागः सूक्ष्मनिगोदोऽसंख्यगुणो वायुः ।
ततोऽभिस्ततः आपस्ततः सूक्ष्मा पृथ्वी ॥ १ ॥
「
ततो बादरवाय्वग्नपृथ्वी निगोदा अनुक्रमशः प्रत्येक वनस्पतिशारीरं अविकं योजन सहस्रं तु ॥ २ ॥

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निगोओ असंस्टगुण वाऊ । तो अगणि तओ आउ, तत्तो सहुमा भवे पुढवी ॥१॥ तो बायरवागणी भाऊ-पुढवी निगोय अणुकमसो। पत्तेयवणसरीरं अहिय जोयणसहस्सं तु ॥ २॥ द्विधा वनस्पतिः-प्रत्येकः साधारणश्च । साधारणो निगोदोऽ अनन्तकायिक इत्येकार्थाः। तत्र प्रत्येको बादर एव, पृथिव्यपतेजोवाय निगोदास्तु सूक्ष्माबादराश्च । तत्राद्यन्तयो निगोदपृथि व्योः सूक्ष्मविशेषणात्तदन्तर्वतिनां वाय्वग्निजलानामपि सूक्ष्माणां ग्रहणायदयमर्थः-सूक्ष्मनिगादशरीर मङ्गलस्या सङ्ख्योभागोऽङ्गलासंख्यातभागमित्यर्थः। तदसङख्यातगुणमेकं सूक्ष्मवायुकायशरीरं २ । ततोऽसङख्यातगुणमेकं सूक्ष्मतेजस्कायिकशरीरं ३। ततोऽसङख्यातगुणमेकं मूक्ष्ममप्कायिकशरीरं ५ । ततोऽप्यसङख्यातगुणमेकं बादरवायुशरीरं ६। ततोऽप्यसङख्यातगुणमेकं बादरग्निशरीरं ७। ततोऽप्यसङख्यातगुणमेकं बादरअकायशरीरं ८। ततोऽप्यसङख्यातगुणमेकं बादरपृथ्वीकायिकशरीरं ९ । तस्मादसङख्यातगुणमेकं बादरनिगोदशरीरं १० । स्वस्थाने तु सर्वाण्यप्यङ्गल असंख्येयभागमात्राणीति ।
तथा च भगवत्यामेकोनविंशतितमे शतके तृतीयोदेशके-" के महालए णं भंते ? पुढविसरीरे पण्णत्ते ? गोयमा ? अणंताणं सुहुमवणस्सइकाइयाण जावइया सरीरा से एगे मुहुमवाउसरोरे, असंखेजाणं सुहुमतेउकाइयाणं सरीरा से एगे मुहुमतेउसरीरे, असंखेजाणं सुहुमतेउकाइयाणं जावइया सरीरा से एगे पुढवीसरीरे, असंखिज्जाणं सुहुमपुढवीकाइयाणं जावइया सरीरा से एगे बायरतेउसरीरे, असंखिजाणं बायरतेउकाइया सरीरा से एगे बायर
उसरीरे, असंखिजाणं वायरआउकाइयाणं जावइया सरीरा से एगे बायर पुढविसरीरे। एवं महालये णं गोयमा? पुढविसरोरे पणते॥अत्र "अणंताणं मुहुम
१.कियन्महत पुथ्वीशरीरं भदन्त ! प्रज्ञप्तम् ! गौतम ? अनन्तानां सूक्ष्मवनस्पतिकायिका यावच्छरीरं तावत् एकं सूक्ष्मवायुशरीरं, असंख्यातानां सूक्ष्मवायुकायिकानां शरीराणि तावत् एकंक्ष्मतेजः शरीरं, असंख्येयानां सक्ष्मतेजस्कायिकानां यावन्ति शरीराणि लावदेकं पृथ्वीशरीरं, असंख्येयानां सक्ष्मपृथ्वीकायिकानां यावन्ति शरीराणि तावद् बादरअप्छरीरं, असंख्येयानां बादरअप्लायिकानां यावन्ति शरीराणि तावदेकं बादरपृथ्वीशरीरं, इयन्महत् गौतम ! पृथ्वीशरीरं प्रज्ञप्तम् ॥

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वणस्सइकाइआणं जावइया सरीरा" इति यावद् ग्रहणादसडण्याता ग्राह्याणि, अनन्तानामापि वनस्पतिनामेकाधसड ख्येयान्तशरीरत्वेनानन्तानां शरीराणामभावात् । सूक्ष्मवनस्पत्यवगाहनापेक्षया सूक्ष्मवाववगाहनाया असं ख्यातगुणत्वेन चागमेऽभिधानात् । यदुक्तमन्यत्राप्यागमे गोयमा ? सव्वत्थोना सुहुमनिगोयस्स अपज्जत्तगस्स जहणिया ओगाहणा असंखिज्जगुणा जाव बायपुढवि अपजत जहणिया असरि जगणा पत्तयसरीरबायरवण•स्सइकाइयरस बायरनिगोयस्स य एएसि णं अपत्तत्तगाणं जहणिया ओगाहणा दोणवि तल्लाऽसंखेज गुणा इत्यादि। प्रत्येकवनस्पतिनां तु समुद्रादि गतपद्मनाकादीनां शरीरं किश्चिदधिकं योजन सहस्त्रं । नु शरीरस्य मानमु
सेधाङ्गटेन, समुद्रहदादीनां तु प्रमाणाङ्गलेन. ततः समुद्रादीनां योजन सहस्त्रा वगाहनात् तद्गतपदानालादीनामुत्सेधाङ्गलापेक्षायाऽत्यन्तं दध्य म्यादेत
आह विशेषणवत्यां-जोयणसहस्समइ (हियं) वणस्सइ देहमाणमुक्टुिं । तं च गि (कि) ल समुहगयजलरुहनालं हवइ रम्ना (भूमा) ॥ १ ॥ उस्सेहंगुलओ तं होइ पमाणंगुलेण य समुद्दो । अवरोप्परओ दुनि विकहम विरोहिणी हुजाहि? ॥ २ ॥ पृढवीपरिणामाइ, ताई (तु) सिरिनिवासपरमं च । गोतित्थेसु वणम्स इपरिणाई (च) होजाहि ॥ ३॥ जत्थुस्सेहंगुलओ, सहस्समत्रसेसएमु य जलेसु वल्लीलयादओ वि य सहस्समायामओ होति ॥ ४ ॥ तथा सूक्ष्माणां पञ्चाना
१ गौतम ? सर्वस्तोका सूक्ष्मनिगोदस्य अपर्याप्तवस्य जघन्या अवगाहना असंख्येयमणा यात बादरपृथ्व्यापर्याप्तानां जघन्या असंख्येयगुणा प्रत्येक शरीर बादरवनस्पतिकायिकस्य वादरनिगोदस्य च एतेषां अपर्याप्तानां जघन्या अवगाहना द्वयोरपि तुलयाऽसंख्येयगुणा ।
२ योजनसहनमधिकं वनस्पते देहमानमुस्कृष्टम् । तञ्च किलसमुद्रगतजलरुहना भवति भूम्रो ॥ १॥ उत्सेधाजलेन तद्भवति प्रमाणाङ्गुलेन च समुद्रः ।, परस्परतो द्वे अपि कथमविरोधिनी भवतः ॥ २ ॥ पृथ्वीप रेणामानि तानि तु श्रीनिवारपद्मवत् । गोतीर्थेषु वनस्पतिपरिणामानि च भवेयुरपि ॥ ३ ॥ ३ यत्रोत्सेधी लतः सहस्रमवशेषेषु च जलेषु । वल्लोलतादयोऽपि च सहस्रमायामतो भवन्ति ॥ ४ ॥

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मपि पृथ्व्यिादीनामसङख्यातान्यपि शरीराण्येकत्रीभूतानि न. चर्मचक्षुषां गोचराणि भवन्ति । तथा पुनर्बादरानां चतुर्णामपि पृथ्व्यादोनां शरोराण्य . संख्यातानि पिण्डीभूतानि दृष्टिगोचरतां भवन्ति । यतः- 'अद्दामलयपमाणे पुढविकायम्मि हूंति जे जीवा ! ते जइ सरिसवमिचा, जंबूद्वीवे न मायंति ॥१॥ तथा ---- २६ एगम्मि उदगविंदम्मि जे जीवा जिणवरेहि पण्णत्ता। ते पारेवयतुल्ला, जंबुद्दीवे न मायंति ॥२॥" तथा वनस्पतिकायस्य जयन्यतोऽ
गुलासख्येयमात्रम् उत्कृष्टतस्तु योजनसहस्रमधिकम् अतः परं तत्पृथ्वीमिति गाथार्थः ॥२७॥
___D. C. Siryate iti Sartram-(Body is it, that fades away.) The Body of the one-sensed beings is very minute, while the case of the vegetables is quite different.
The Vegetables are two kinds:-Pratyéka (one-souled) and Sādhārana (many-souled). The Pratyekas are badara (gross,) while the elements like the earth, the water etc are both subtle and gross. The body of these Pratyèka (one souled) vegetables is mentioned to be inore than one thousand yojanas in extent. This fact can be instanced by lotus-stalks etc growing in thousand-yojana deep water-reservoirs or seas.
(b) The Extent of the Bodies of Vikaléndriya Jivas, . अथ द्वीन्द्रियादीनां शरीरप्रमाणं यथाक्रमं व्याचिकीर्षुराह-वारस जोयण तिन्नेव गाउयाइं जोयणं च अणुकमसो । बेइंदिय-तेइंदिय,-चउरिदियदेहमुच्चत्तं ॥ २८ ॥ १ आदर्मालकप्रमाणे पृथ्वीकाये भवन्ति ये जीवा ।
ते यदि झर्षपमात्राः (स्युः) जम्बूद्वीपे न मान्ति ॥१॥ २ एकस्मिन्नुदकबिन्दौ ये जीवाः जिनवरेः प्रज्ञप्ताः ।
ते पारापतमात्रा जम्बूद्वीपे न मान्ति ।। २ ।। 17

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28 Barasa joyana tinnéva gauyaim joyanarm ca anukamso. Be-indiya-to-indiya-caur-indiya dehamuccattam 28.
[द्वादशयोजनानि त्रिण्येव गव्यूतानि योजनं चानुक्रमशः। दीन्द्रिय-त्रीन्द्रिय-चतुरिन्द्रिय देहस्योच्चत्वम् ॥ २८ ।।
Dvādsa yoganāni trinyéva gavyútāni yojanam cănukramasah Dvindriya-trindrya-catur-indriya dehasyoccatvam 28 ]
Trans--28. The bodies of the two-sensed beings, the threesensed beings and of four-sened beings are respectively twelve yojanas, three Koshas and one yojana in extent.
व्याख्या. २८. देह सहखशब्दौ पुनपुंसकौ, अथ माकृते लिङ्गव्यत्ययमि (इ) ति प्रतीतमेव । तथा द्वादशयोजनानि त्रीणिगव्यूतानि योजनं च । अनुक्रमशोऽनुक्रमेण । समासाद्विभक्तिलोपे भूत्रत्वात्पुंस्त्वनिर्देशे योजनादिषु शब्देषु द्वीन्द्रियाणां त्रीन्द्रियाणां चतुरिन्द्रियाणां, इहापि विभक्तिलोपो । देई शरीरमुच्चत्वेन भगवत। भणितं । तृतीयाथै द्वितीया । तथा चोक्तं समहिण्या "वारस जोयण संखो, तिकोस गुम्मी य जोयणं भ्रमरो' इतिवचनात् ॥ तत्र द्वीन्द्रियपदे द्वादशयोजनानि शरीरावग्राहना स्वयम्भूरमणादिशङ्खादिनामवसेया। एवं त्रीन्द्रियेष्वष्यवगाहना मावनीया । नवरं गव्यूतत्रयं शरीरावगाहना बहिद्वीपवर्तिकर्णश्रृगाल्यादीनामवगन्तव्या। एवं चतुरिन्द्रियेष्वपि । नवरं गव्यूत चतुष्टयं शरीरमानं बहिद्वीपतिनां भ्रमरादीनामित्यनुयोगद्वारवृत्तायुक्तं । तथा पञ्चन्द्रियाणां तिर्यङ्नराणां शरीरमानं. पुरतो व्याकरिष्यतीति गाथार्थः ॥२८॥
___D. C. Here, the author speaks about the extent of the bodies of the two-sensed three-sensed, and four-sensed beings yojana=8 miles, 1 kośa (Gavyûta)=2 miles, Mark the word uccatvam" (extent or length). The Accusative is used for the Instrumental. The conch-shells of the Syayambhu ramana sea are at the most twelve yojanas in length. Similarly, Centipedes, outside
। द्वादशयोजनः शङ्खः त्रिकोशो गुल्मी च योजनं भ्रमरः

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the Adhi- dvipa (world of human habitations) are at the most three koshas in length while the length of wasp etc outside the human island, is at the most, one yojane or 4 koshas.
It is also mentioned in Jama Canonical Works that a dviindriya (two-sensed) living being named a Alasa has a length of twelve govyutas. If the army of a Cakravatin happens to encamp on the ground inhalited by that creature, and if that animal dies on account of the heavy burden of the Cakravartin's army, then, it creates such an enormous hollow in the ground, that the whole army of the Cakravartin is tumbled down into it and dies.
(c) The Height of Nāraka Jivas
अथ पञ्चेन्द्रियेषु पूर्व नारकाणां शरीरप्रमाणं विभणिपुराह---
धणुस पंचपमाणा नेरइया सत्तमाइ पुढवीए । तत्तो अणा नेया रयणप्पा जाव ॥ २९ ॥
॥
29 Dhanusaya-pañcapamānā Néraiya sattamai pudhavte Tatto addhaddhûņā néya Rayaṇappahā jāva 29
[ पञ्चशतधनुः प्रमाणा नैरयिका सप्तम्यां पृथिव्याम् । ततोऽर्द्धाद्धना ज्ञेया रत्नममां यावत् ॥ २९ ॥
Pancaśatadhanuḥ pramāņā Nairayikā saptamyām prithivyām | Tato arddhārddhona jnéya Ratnaprabhām yāvat 29 ]
Trans. 29 The Narakas (dernizens) dwelling in the Seventh hell (possess a body) 500 dhanuşas in height; from there (the bodies of the denizens of hell in the other hells) upto Ratnaprabhā hell must be understood to diminish in half the measure (in the respective order). 29.
व्याख्या - २९ धनुःशतपञ्चप्रमाणशरीरा नारकाः तमस्तुमः प्रभायां सप्तमनरकपृथिव्यां ज्ञेयाः । ततो व्युत्क्रमेण अर्धाधन || देहप्रमाणा नारका रत्नमभां यावत्या । तद्यथा तमस्तमः मनायां पञ्चचतुःशतानि देहप्रमाणं ७ |

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132 तमःमभायां साधुढे धनुः शते देहप्रमाणं ६ । धूमायां पञ्चविशंशतं धनुषां देहप्रमाणं ५ । पङ्कायां द्वापष्टिधषि द्वौ हस्तौ देहप्रमाणं ४ । वालुकायाम् एकत्रिंशद्धषि एकोहस्तो देहप्रमाणं ३ । शर्करायां पञ्चदशधषि द्वौ इस्तौ द्वादशाणुलानि देहप्रमाणं २ । रत्नप्रभायां सप्त धषि त्रयो हस्ताः षढङ्गुलानि देहप्रमाणं १ ॥
इह हि शरीरप्रमाणमुत्सेङ्गलि (ल) निष्पन्न, यच्च धनुषश्चतुर्हस्तप्रमाणं निष्पन्नं, तेषां नारकाणां शरीरममाणं प्रतिपृथिवि विज्ञेयं । एतत्स्वाभाविकं शरीरप्रमाणम् । उत्तरवैक्रियं तु स्वाभाविकशरीरममाणात्सप्तस्वपि पृथिवीषु द्विगुणं ज्ञेयम् ।
अथ जघन्यतस्तु सप्तस्वपि पृथिवीषु द्विविधोऽपि स्वाभाविकउत्तर वैक्रियश्च क्रमादङ्गलस्य असङख्यातांशःसङख्यातांशश्च इयं द्विधाऽप्यवगाहना उत्पत्तिसमये नान्यदा। केचितु जघन्यमुत्तरवैक्रियमप्यङ्गुलासङख्यातभाग ममाणममाहुः।
यदागमः-'जहण्णं भवधारणिजा अंगुलस्स असंखेजइमागं उत्तर-वेउविया वि अंगुलस्स असंखेजहभाग" इति । इह ग्रन्थकृता जघन्याऽवगाहना नोक्ता तथापि प्रस्तावादुक्ता । तथा प्रतिप्रस्तटं जघन्यमध्यमोत्कृष्टदेहप्रमाणविशेषो ग्रन्थगौरवभयानोच्यते, तच्चान्यशास्त्रेभ्योऽवसेयमितिगाथार्थः ॥२९॥
D. C. Here the ordinary measure of the body is given, which can be summarised as under:
m
er
१. अंथन्येन भवधारणीयमङ्गलस्य सख्येयभागः, उसरवैकिरमप्यालय अवस्य
मांगः ।

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No. Name of the Hell-earths.
Tamastamah-prabhā
7
6 Tamaḥ prabhǎ
5
Dhuma prabha
4 Panka-prabhā
3 Väluka-prabhā
2
Šarkara-prabhā
1
Ratna-prabhā
133
Table
Measure of Height of Bodies of denizens.
Dhanusa
Hastas
Fingers.
500
250
125
62
31
15
7
3
12
6
The following table will clarify the above measures:
24 Fingers=1 Hasta
4 Hastas=1 Dhanus
The uttara-vaikriya (changed or extra-ordinary) body has double the measure of the natural ordinary body in each hellearth Both these avagahanas (sizes) of the body viz-the natural and the changed-take place only at the time of birth and after birth The distinct measure of the lowest, ordinary, and the highest bodies in accordance with the various layers of the hell-earths is not mentioned here for fear of an unnecessary increase in the bulk of the volume It can, however, be easily known from other Scriptural works.
(d) Height of Tiryanca and Manusyas Height of Garbhaja Tiryancas.
अथ प्रस्तावान्नारकाणां शरीरममाणमुक्त्वा पञ्चानामपि गर्भज संमूहिमपचेद्रियतिरक्षां शरीरममाणमाह-:

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14
जोयणसहस्समाणा, मच्छा उरगा य गब्भया हुंति ।
धणुहपुहुत्तं पख्खी , भुयचारी गाउयपुहुत्तं ।। ३० ॥ 30 Joyaņasahassamāņā macchā uragā ya gabhayā hunti Dhanu-puhuttam pakhkhî, bhuyacari gāuya-puhuttam 30.
[योजनसहस्रमाना मत्स्या उरगाश्च गर्भजा भवन्ति । धनुः पृथक्त्वं पक्षिषु भुजपरिसाणां गव्यूत-पृथक्त्वम् ।। ३० ॥
Yojana sahasramānā matsyä uragásca garbhajā bhavanti Dhanuḥ prithaktvam pakşişu bhujaparisarpāņām gavyůta prithaktvam 30]
Trans. 30 (The bodies of) the fishes and the embryo-uriginating creeping creatures are a thousand yojanas in magnitude There is the severalty of dhalnuses in the case of the birds and the sevaralty of kośas in the case of the arm-moving creatures. 30.
व्याख्या-३०-योजनसहस्रममाणशरीरा मत्स्या उरगाश्च गर्भजा भवन्ति । तत्र योजनसहस्रमानं स्वयंम्भूरमणमत्स्यानामवसेयं । तथौघतः उरगाणां गर्मजानां बहिद्वीपवर्तिनामुत्कृष्टतो देहप्रमाणमवसेयमिति । मत्स्यशब्देन जलचरा ग्राह्याः। चकारात्संमूर्छिमा अपि मत्स्यास्तत्ममाणशरीरा मवन्ति । तथा पक्षिणो गर्ममा धनुः पृथक्त्वं पृथक्त्वसंज्ञा पूर्वोक्तैवात्र ज्ञेया। प्राकृतत्वाद्वचनव्यत्ययः तथा भुजचारिणो गृहगोधादयो गन्यूतपृथक्त्वशरीरममाणेन भवन्तीति गाथाक्षरार्थः ॥३०॥
D. C. A thosand yojanas is the measure of the bodies of the fishes and the creeping beings. Fishes of such a vast size can be had in the Svayambhu-ramana ocean. The creeping creatures of such a great magnitude must be understood to be outside the Human Island. The word ' fishes' has the general sense of including all the aquatic animals. The use of the word,

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135
ca (and), suggests the same measure also, for the Sammarcchima aquatics.
The embryo-born birds hsve the prithaktva ( severalty 9 of dhanuses. The use of the term prithaktva ( severalty ) has already been explained ( prithaktva=2-9 times the measure e-g yojana prithaktva=2 to 9 yojanas. ]
In the same way, the arm-moving creatures have bodies possessing Cavythta-prithaktva or measuring 2 to 9 Koshas, Height of Sammůrcchima Tiryanca Pancendriya Jivās
अथ गर्भजतिरश्वां चतुष्पदवर्जानां विशेष उक्तः अथान्येषां संभूछिमतिरश्चां संमूर्छिमचतुष्पदानां च देहमानविशेषः विवेक्षुराह
खयरा धणुहपुहुत्तं, भुयगा उरगाय जोयणपुहुत्तं ।
गाउयपुहुत्तमित्ता समुच्छिमा चउप्पवा भणिया ।। ३१ ।। 31 Khayarā dhaņuh-puhuttam bhuyagā uragā ya joyaņa-puhuttain | Gāuya puhutta mittā samucchimā cauppayā bhaniyā 31.
[खचराणां धनुः पृथक्लं भुजगानामुरगानांच योजनपृथक्त्वम् ।
गव्यूतपृथक्त्वमात्राः समूच्छिमाश्चतुष्पदा भणिताः ॥ ३१॥ Khacaraṇām dhanuiḥ "prithaktvam bhujagānam-uragānām ca
yojanaprithaktvam | Gavyůta prithaktva-mātrā sammūrcchimā scatuspadā bhanitaḥ 31 ]
Trans. 31. The birds are 2 to 9 dhanuses in length; the creeping and arm-moving, are 2 to 9 yojanas long, and the Sammircchima quadrupeds are declared to be 2 to 9 koshas in magnitude. 31
व्याख्या -३१-खचराः पक्षिणो गृध्रादयो धनुः पृथक्त्वं शरीरेण भवन्ति। उरगा भुजगाश्च संमर्छिमा योजनपृथक्त्वं देहप्रमाणेन भवन्ति । संमूर्छिमचतुष्पदा अपिगव्यूतपृथक्त्वमात्रं । मात्राशब्दोऽत्र प्रमाणवाची । तत्ममाणशरीरा इत्यर्थः । क्यापि भुजपरिसर्पाणां धनुः पृथक्त्वमप्युक्तं । तथाहि-समुच्छिम चउपयभुयगुरुरा (ग) गाऊअधणुजोयणपुहुत्तमिति वचनात् ॥ इति गाथाक्षरायः ॥ ३१ ॥ ____ समर्छिमचतुष्पदभुजपरिसर्पोर परिसर्पाणां गव्यूत. धनुयेजिनपृथकचम् ।

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136 D. C. The sky-flying i-e the birds like the vultures etc possess a body 2 to 9 dhanusas long. The brest-going and the arms-going beings said here to possess 2 to 9 yojanas long bodies, are Sammürcchima. The Sammllrcchima quadrupeds also, are 2 to 9 gavyutas in length.
It may be noted here that the term 'mātrā' is used here in the sense of measurement.
Some attribute prithaktva (severally) 2-9 of dhanusas to the bhujagas. 31
Table Length Sammúrcchima Khécara
__Bhuja-parisarpa / 2 to 9 Dhanusas
Urah-parisarpa 2 to 9 Yojanas Catuşpada 2 to 9 Gavyîtas
Jala-cara More than 1000 Yojanas Size of Garbhaja Catuspada and Manusyas अथ गर्मजचतुष्पदानां देहप्रमाणविशेषं गाथापूर्वार्द्धन व्याकुर्वनाहछच्चेव गाउआई चउप्पया गब्भया मुणेयव्दा।
कोसतिगुच मणुस्सा, उक्कोससरीरमाणेणं ॥ ३२ ॥ 32. Chaccéva gāvāim cauppayā gabbhayā muñéyavvā i
Kosa-tigucca maņussā, ukkosasariramāņéņam 32 [षड्गव्यूतय एव चतुष्पदा गर्भजा ज्ञातव्याः ।
कोशत्रिकं च मनुष्या उत्कृष्टशरीरमानेन ॥ ३२ ॥ Sad gavyutaya éva catuspada garbhajā jñātavyāḥ Kosatrikam ca Manusyā utkristasariramanéna. 32]
Trans. 32. The foetus-born quadrupeds are to be understood as six koshas high; while the human beings with their bodies very high are three koshas in height. 32.
व्याख्या-३२ षडगव्युतानि गर्भजाश्चतुष्पदाः 'मुणेयव्वेति' देह प्रमाणेन ज्ञातव्याः। तदेहप्रमाणमुत्कर्षतो देवकुर्वादिगतगर्भजद्विरदानाश्रित्य

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निश्चेतव्यमिति । चकारो ऽनुक्तसमुच्चयार्थः । एवेति निश्चयार्थः । इति तिरश्चामुत्कृष्टशरीरप्रमाणं व्याख्याय क्रमागतं मनुष्याणामुत्कृष्टदेहप्रमाणं गाथोत्तराधैनाह - क्रोशत्रिोच्चा मनुष्या समासाद्विभक्तिलोपे उत्कृष्टशरीर प्रमाणेनेति । एतत्प्रमाणं प्रथमे सुषमसुषमारके युग्मिनां नृणामव सेयमिति गाथाक्षरार्थः ॥ ३२ ॥
D. C. The length of the bodies of the foetus-born quadru→ peds is six koshas. This measurement must be determined from the height of the embryo-originating elephants found in the Déva Kurus etc. The term 'ca' adds such things, as are not actually mentioned. ' Eva ' has the sense of determination. The embryoborn human beings possess a body of three (3) koshas Such great height is found of the human beings in the Susama-suśama part of the Cycle of Time.
Garbhaja Jalacara Ura-parisarpa Bhuja-pnrisarpa Catuspada
Khécara
39
19
"
"9
Size
One Thousand yojanas One Thousand yojanas 2 to 9 Gavyütas
'पार्थक्येन व्यचिकीर्षुराह -
Table
6 Gavyūtas
2 to 9 Dhanusas.
(e) Heights of Bodies of Dévas
नारकतिर्यग्वराणां शरीरममाणं सुत्रकृद्वयाख्याय देवानामुत्कृष्टं देहप्रमाणं
सासुराणं रयणीओ सत्त हुंति उच्चतं ।
दुग दुग दुग च विज्जाणुत्तंरेकिक परिहाणी ॥ ३३ ॥
33 Isānānta-surānam rayanio satta hunti uccattam | Duga duga, duga, cau Gevijjānuttarékkikka parihānt 33 [ ईशानान्वसुराणां रत्नयः सप्त भवन्त्युच्चत्वम् ।
fas far as चतुष्कग्रैवेयकानुत्तरेष्वेकैक परिहानिः ॥ ३३ ॥
1
Isänäntasurānām ratnyaḥ sapta bhavantyuccatvam
Dvika dvika dvika catuska Graivéyaka anuttarésyékaikaparihāniḥ 33 ]
18

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Trans. 33. The height of the gods upto the Isāna (dèvaloka) is seven hastas (hands). (There-after) there is the complete loss of one hasta in the other dévalokas in the following gradation:- the (next) two, (then the next :wo ), ( then again the next two), (then the next ) four (lokas) then the Graivéyakas and (then) the Anuttaras.
व्याख्या - ३३ - ईशानान्तम्-ईशान देवलोकं यावत सुराणां देवानां सप्तरत्नयः - सप्तहस्ता उच्चत्वं शरीरस्य भवन्ति (वि) । अन्तमिति प्राकृतत्वा द्विन्दुकोपो मात्राभङ्गभयात् । ईशानान्तग्रहणेन उपलक्षणा वनपतिव्यन्तर ज्योतिष्क सौधर्मेशाना ग्राह्याः । तदग्रत त्रिकयुगले एकै कहस्तहान्या शरीरप्रमाणं । rang देवलोकाः । किमुक्तं भवति ? सनत्कुमार माहेन्द्रयोः षड्हस्ताः, बह्मछान्तकयोः पञ्च, शुक्रसहस्रारयोथत्वारो हस्ता देहमानं । तदग्रतो देवलोक चतुष्टये नवग्रैवेयकानुत्तरसुरेण्वेकहस्तहान्योत्कृष्टशरीरप्रमाणं भवति । कथं ? तदुच्यते - आनतप्राणतारणाच्युतेषु त्रयो हस्ताः नवग्रैवेयकेषु द्वौ हस्तौ, अनुत्तरेषु हस्तप्रमाणं शरीरमिति । तच्च शरीरममाणं प्रमाणांङ्ग छेभ्योऽथवोत्सेधातुभ्यः केन मिनुयात् ? तद्वयाचष्टे । तद्यथा - 'सरीरमुस्सेह मंगुळेण वहा इति वचनाच्छरीरममाणमुत्सेधाकुलेन ग्राह्यं । उत्सेधाङ्गलममाणं त्विदं, यथा" परमाणू तसरेणु रहरेणू वालअग्ग लिखखा य। जुआ जवो अट्टगुणा कमेण उस्से मंगुलयं " ॥ १ ॥ इति । स्पष्टैव । एतच्च शरीरप्रमाणं मवधारणीयं । उत्तरक्रियं तु लक्षयोजनप्रमाणं । यदुक्तं मवधारणिज्ज एसा, उक्कोस विजव्वि जोयणा लख्खं । गेविज्जणुत्तरेसु उत्तरवेउब्धिया णत्थि || १ || प्रकटार्था ।
१ शरीर उत्सेधाङ्गुलेन ।
२ परमाणुत्रसरेणुः रथरेणुर्वाला लिक्षा व ।
युका यवः अष्टगुणाः क्रमेण औरसेधमङ्गुलकम् ॥ १ ।।
"
9
३ भवधारणीया एषा उत्कृष्टा वैक्रिय ( औतर ) योजनानि लक्षम् ।
•
मैवेयकानुत्तरेषु उत्तरबैंकियाणि न सन्ति ॥ १ ॥

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तथा अवेय-केष्वनुत्तरेघूत्तरवैक्रियं नास्ति । तत्सत्यामपि शक्तो प्रयोजनामावे तदकरणादिति संटेक, (एतश्च) ग्रन्यकृतानोक्तं तथापि प्रक्रमादुक्तमित्यर्थः॥३३॥
D. C. "Išānāntam” means upto the Isāna Déva-loka. Ratnis are the hastas (measure of a hand: The déva-lokas meant are the abodes of the Bhavana-patis, tiie Vyantaras, the Jyotiskas, Saudharma and the Isäna. After these for three couples of the déva-lokas, there is the loss of one hasta each, in the height of the body of the deities What is meant is this
Height in Hastas
Deva-lokas 1 Bhavana-pati, Vyantaras Jyotiska, Saudharma
and Išāna
.... 7 Hastas
,
2 Sanat Kumāra+Māhéndra..................6 3 Brahma and Läntaka.....................5 4 Sukra and Sahasrāra...................
Again, for the group of the next four déva-lokas, the Nava-Giraivéyakas and the Anuttaras, there is the loss of one hasta in due gradation
Thus:
3 Hastas
Devalokas 5 Ānata Prănat Araṇa+Acyuta 6 Nava Graivéyaka 7 Anuttara
2
>
1 Hasta
This measurement is to be taken with the help of Utsédhe angula, and not of pramāṇa angula.
The measure of utsedha angula is given thuss-Paramāņu, Trasarénu, Ratharénu, Vālāgra, Likṣā, Yukas, Yavas and aşta guņas in their respective order is the measure of an Utsedha angula.

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Table of Utsédha Argula.
Ananta Sikşma Paramāņu. = I Vyayahāra Paramānu
= 1 Utólaksņa flakşnika 8 Utslaksnoslaksnika
Ślaksma ślakşnika 8 Ślaksnaslaksnika
= 1 Urdhava-réņu 8 Urdhva-rénu
= 1 Trasa-réņu 8 Trasa-rénu
= 1 Ratha-rénu 8 Ratha-réņu
= Kuru-yugalika Vālāgra 8 Ends of Hair of yugalikas of Purvāpara Videha = 1 End of. Hair of yuga-likas
of Bharata and Airavata 8 End of Hair of yugalikas of
Bharata+Airavata = 1 Likṣā (egg of a louse) 8 Liksā (eggs of a louse) = 1 yîka (louse) 8 Yukas (lice)
= 1 yava (barley-grain) 8 Yavas (barley-grains) = 1 Utsédha Angula 400 Utsédha Angulas = 1 Pramāņa Angula 6 Utsédhà Angulas = 1 Pāda 2 Pāda
= 1 Vénta (aa) Cubit 2 Cubits
= 1 Hasta (hand) 2 Hastası (Hands)
= 1 Kukşi 2 Kukși or Vāma or 4 Hasta or 96 Angulas
= 1 Danļa or Dhanusya or yuga
musala nalikā 2000 Dhanusyas
= 1 Gāu (Gavyuta) 4 Gavyutas
= 1 Yojana
The measure of the height of the bodies of the gods discussed above, is that possessed by the different types of gods at the time of their birth It is their bhavadhāraṇīya avagāhană, (size acquired by birth) as a different type of god.

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The magnitude of their uttaravaikriyaka body may extend to one hundred thousand (100000) yojanas
It may be noted here, however, that Nava Graivéyaka and Anuttara Vimana-gods do not assume uttara-vaikriyaka forms.
Table
Kind of gods
1 Bhavana-pati, Vyantara, Vāṇavyantara, Jyotiska, Tiryak Jrimbhaka, Parmādharmika, Saudharma, Iśāna dévaloka First Row of Kilbisika gods.
2 Third and Fourth Deva-lokas. Second Row of Kilbiṣikas
3 Fifth and Sixth Devalokas. Third Row of Kilbiṣikas, Lokantika gods
4 Seventh and Eighth Deva-lokas.
5 Ninth, Deva-lokas
6 Gods of the Nava Graiveyaka Vimāns
Tenth, Eleventh, and Twelfth
7 Gods of the Five Anuttara Vimāns
}
arátor gedig aa a asta fafa qeça i वाससहस्सा दस तरुगणाण तेऊ तिरत्ताऊ ॥ ३४ ॥
Height
34 Bavisa Pudhavié satta ya Aussa tinni Väussa Vāsasahassa dasa taru-gaṇāņa Téū ti-rattāân 34
7 Hastas
3
2
Ayuṣva (Duration of Life)
(a) Duration of Life of Ekéndriya Jivas.
gargar gàfzendai affeqqazzi zangará, au angarí
विवरीपुराह
I

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द्वाविंशतिः पृथिव्याः सप्तापकास्य त्रीणि वायुकायस्य ।
वर्षसहस्त्रा दश तरुगणानों तेजस्कायस्य त्रीण्यहारोत्राण्यायुः ।। ३४ ।। Dvā-virśatih Prithivyaḥ sapta Ap Kāyasya, triņi Väyukāyasya ! Varsahasrā daśa taru-gaņānām Téjaskāyasya trinyahorātrā-. gyāyuḥ 34 ] ___Trans. 34. The duration of life of the earth is twenty-two thousand (22000) years; that of the water-bodied souls is seven thousand 7000) years; that of the wind -bodied is three thosand (3000) years (while) that of the collection of trees in ten thousand (10000) years, and that of the collection of fire is three days and three nights.
व्याख्या-३४. आयाति भवाद्भवान्तरं सङ्क्रमतां जन्तूनां निश्चयेनोद गमित्यायुः । आयुषिना (चा) यं न्यायः । तस्य तद्भवेऽचे (एव चे) दनाम् । तथा तेजस्कार्य विहाय चतुषु कायेषु उत्कृष्टायुः स्थित्या सह सहस्त्रशब्दोऽमिसम्बध्यते। बावीसेति स्त्रीत्वाचनिर्देशः तथाहि द्वाविंशतिवर्षसहस्त्राः पृथ्वीकायिकानामुत्कृष्टायुः स्थितिः। एवं अप्कायिकानां सप्तवर्षसहस्त्राः उत्कृष्टायुः स्थितिः । वायुकायिकानां यो वर्षसहस्रा उत्कृष्टायुः स्थितिः तरुगणाण ति" प्रणात्मत्यवनस्पतिकायिकाना दश वर्षसहस्रा उत्कृष्टयुः स्थितिः। “तेऊ तिरत्ताउ त्ति विमक्तिव्यत्ययात पष्टयर्थे प्रथमा, ततस्तेजस्कायिकानां त्रीण्यहोरात्राण्युत्कृष्टायुःस्थितिः। इत्युक्ता पञ्चानामपि स्थावराणामुत्कृष्टायुः स्थितिः । जघन्या तु सर्वेषामपि आन्तमौं हुर्तिकी । जघन्योत्कृष्टान्तर्वर्तिनी स्थितिमध्यमा । जघन्यमध्यमस्थिती अनुक्ते अप्यवसेये। तथा यद्यपि सूत्रकारेण पृथ्वीकायभेदेपूत्कृष्टस्थितिविशेषो विशेषेण नोक्तः, तथापि प्रपञ्चयते । तथाहि-सहा १ य शुद्ध २ वालय ३ मंणोसिला ४ सकरा य ५ खर पुढवी ६। एग बार चउद सोलसहार बावीस समसहस्सा ॥१॥
श्क्ष्ना-मरुस्थलयादिगता पृथ्वी १, शुद्धा-कुमारमृत्तिका २,वालुकाः १ लक्ष्णा शुद्धपृथ्वी च वालुका मनः शीला शर्करा च खर पृथ्वी । एक द्वादर्श चतुर्दश षोडशष्टादशद्वाविंशतिसहस्रवर्षाणि (यथाक्रमं पूर्वसां) ।।

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143 सिकताः ३ मनःशिला-प्रसिद्धा ४ शकरा-दपत्कर्करिकाः ५ खरपृथ्वी-शिलापाषाणरूपा ६आसां षण्णामपि क्रमादुत्कृष्टस्थितिरेको द्वादश चतुर्दश षोडशादय द्वाविंशतिः वर्षाः समाः सहस्रास्तावन्मितवर्षसहस्रा इत्यर्थः ॥ ३४ ॥
D. C. Here, the duration of life of one-sensed living beings is given. The coming (ayati) to one state of existence from another state, of the living beings that transmigrate from birth to birth, is called āyuh The period occupied by that life of existence is its āyuh (period of life). The word "thousand' is to be construed with all the words denoting the highest limit of life, of course, excluding the case of the Téjaskāya.
What is meant is this:-The highest limit of the life of the beings embodied in ‘Prithvi' (the earth) is twenty-two thousand (22000 years. Similarly, the highest limit of the life of waterbodied souls is seven thousand (7000) years; while that of the wind-bodied ones is three thousand (3000) years, and that of the vegetables is ten thousand (10000) years. The word 'tree' has the sense of Pratyéka (one-souled) vegetables. Lastly, the the highest limit of the life of Tėjaskāyika (fire-bodied) beings is three days and three nights.
The lowest limit falls within even a Mahîrta (an Instant), while the middle limit falls in between the highest and the lowest boundaries -
To be more clear on the distinction of the six varieties of the earth-bodied beings
Table Kinds of earth
Duration of Life 1 slakṣnă or the deserts
1000 Years 2 Suddhā or the virgin soil
T2000 Years 3 Vālukā or the Sands
14000 Years

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4 Manaha sila or Red arsenic
-16000 Years 5 Sarkarā or Stone-pieces
18000 Years 6 Kharaprithvi or the hard earth in the
22000 Years form of big stones and rocks S (b) Highest Duration of Life of Vikaléndriya Beings.
इत्युदिता पृथ्व्यादीनां त्कृष्टायुः स्थितिःद्वीन्द्रियादीनामायो रुत्कृष्टायुः स्थिति स्पष्टयन्नाह
वासाणि वारसाऊ बेइंदियाणं तेइंदियाणं च ।
अउणापन्नदिणाणं चउरिंदीणं तु छम्मासा ।। ३५ ॥ 35 Vāsāņi bārasàū bé-indiyāņam tè indiyāṇam ca !
Aúņāpannadiņāņam Caurindiņam tu chammāsā 35 [वर्षाणि द्वादशायुद्वीन्द्रियाणां त्रीन्द्रियाणां तु ।
एकोनपञ्चाशद्दिनानि चतुरिन्द्रियाणां तु षण्मासाः ॥ ३५ ॥ Varşāņi dvādaśay--r-dvindriyāņām trindriyāņām tu Ekonapancāśad dināni caturindriyāņam tu saņmāsāḥ 35 ]
Trans. 35. The life-time of the Two-sensed beings is twelve (12) years, and that of the Three-sensed being is forty-nine (49) days; while (tu) that of the Four-sensed ones is six (6) trmonths. ___व्याख्या-३५-आयुःशब्दः प्रत्येकमभिसम्बध्यते। वर्षाणि द्वादश द्वीन्द्रियाणामुत्कृष्टायुः स्थितिः। त्रीन्द्रियाणां त्वेकोनपञ्चाशद् दिनान्युत्कृष्टायुः स्थितिः । अत्र च्छन्दोभङ्गभयात् 'इ' स्वरस्य पृथगभिधानं । चः पृथगमिधाने। चतुरिन्द्रियाणांतु षण्मासा उत्कृष्टायुः स्थितिः। तुरेवाथै । इतिगाथाक्षरार्थः॥३५॥
D. C. The word āyuh (life-time) is to be construed everywhere, the highest liniit of the life of two-sensed beings, is twelve (12) years; that of Tri-indriya beings is only forty-nine days. The word ca (and) has the sense of separate mention.
The highest fimit of the life of caturindriya living being is six (6) months. The term tu (while) means éva (of course). 35

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(c) Duration of Life of Dévas (gods) Nārakas (hellish beings)-Garbhaja Catuspada Tiryancas-Manusyas.
द्वीन्द्रियादीनांमुत्कृष्टायुः स्थितिमभिधाय, देवादीनां चतुणामपि पञ्चन्द्रियाणामुत्कृष्टायुः स्थिति विवृण्वन्नाह
मरनेरइयाण लिई उक्कोसा सागराणि तित्तीसं ।
चउपयतिरियमणुस्सा तिन्नि य पलिउवमा हुति ।। ३६ ॥ 36 Sura Néraiyāna this ukkosā sägarāņi tittisam
Caupayatiriyamaņussa tinniya paliuvama hunti 36 [सुरनैयिकाणां स्थितिरुत्कृष्टा सागरोपमाणि त्रयस्त्रिंशत् ।
चतुष्पदतियश्चमनुष्याणां त्रीणि च पलयोपमानि भवन्ति ॥ ३६ ॥ Sura Nairayikāņām sthitruļkriştā sāgaropamāṇi trayastrimsat 1 Catuspadatiryanca manusyaņām triņi ca palyopamāni bhavanti 36 ___Trans. 36. The highest limit of the life of the gods anc of the infernal beings, is thirty-three (33) sāgaropamas, while that of the quadrupeds tiryancas, (lower animals), and of humar beings is three 3 palyopamas. 36
व्याख्या-३६-सुरनारकाणांमुत्कृष्टायुः स्थितिस्त्रयस्त्रिंशत्सागरोपमाणि। उमयोस्तुलयस्थितिकलादुत्कुष्टस्थितावित्येकत्राभिधानं। तथा चतुष्पदतिर्यग्मनुष्याणां त्रीणिपलयोपमानि । यदुक्तं-मणुआण सम गयाई, इयाई चउरंसऽजाइ अटुंसा । गोमहिसुदखराई, पणंस साणाइ दसमंसा ।। १ ।। इबाइ तिरिच्छाण वि पायं सवारएमु सारिच्छं " इति मायो बाहुल्येन सर्वारकेषु मनुज़ायुः समायुषो गजसिंहसदियः मनुजायुश्चतुर्थीशायुषस्तुरगवेसराययः। अष्टांशायुषोऽजोरणकादयः । पञ्चमांशायुपो गोमहिष्युष्टखरादयः। दशमांशायुषश्च वृकचित्र कादयः । इत्यादि तिरश्चां सर्वारकेषु सादृश्यं दृश्यते । उत्कृष्टस्थितेरधो मध्यमजघन्यस्थिती अवसेये। अत्र षष्ठयर्थे प्रथमा । तथेह पल्योल्मसागरोपमयोः स्वरूपं सूत्रेऽनुक्तमपि प्रदश्यते, तद्यथा-तत्र धान्यपल्यवप्तल्यस्तैनोपमा यस्य
19

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कालप्रमाणस्य तप्तल्योपमं । तत्रिधा-उद्धारपल्योपमं, अद्धापल्योपम, क्षेत्रपलयोपमं च । तत्र वालाग्राणां तत्खण्डानांचा प्रतिसमयंमुद्धारस्तद्विषयं तत्मधानं वा पलयोपमुद्धारपल्योपमं १ । अद्धा-कालः, स च कालः प्रस्तावाद्वालाग्राणां वत्खण्डानां वा प्रत्येकं वर्षशतलक्ष (णः) णं तत्मधानमद्धापल्योपमं २ । क्षेत्रमाकाशप्रदेशरूपं तत्पधानं क्षेत्रपल्योपमं ३। तत्पलयोपमं पुनरेकैकं विधाबादरं सूक्ष्मं च। तत्रायामविस्ताराभ्यामरगाहेनोत्सेधाङ्गलनिष्पन्नैकयोजन प्रमाणो वृत्तखाच्च परिधिना किञ्चिन्युनपड्भागाधिकयोजनत्रयमानः पलयो मुण्डिते शिरसि एकेनासा द्वाभ्यामहोभ्यां यावदुत्कर्षतः सप्तभिरहोभिः प्ररूढानि यानि वालाग्राणि तानि पचयविशेषानिविडतरमाकर्ण तथा भ्रियते यथा तानि वालाग्राणि वहिर्न दहति वायु पहरति जलं न कोथयति । यदुक्तत्-तेणं वालग्गा नो अग्गी डहेजा, नो वाउ हरेजा, नो सलिलं कुत्थिन्जा" इत्यादि। ततः किमित्याह-"तत्तो समए, इकिके अवहियम्मि जो कालो ति" ततः समये समये एकैकवालाग्रापहारेण यावता कालेन स पल्यः सकलोऽपि सर्वात्मना निलेपो भवति, तावत्कालः सङख्येयसमयमानो बादरमुद्धारपल्योपमो भवति । पतेषां च दश कोटीकोटयो बादरभुद्धारसागरोपमं, महत्त्वात्सागरेण समुद्रेणोपमा यस्येतिकृत्वा बादरे च प्ररूपिते मूक्ष्मं सुखावसेयं स्यादिति बादरोद्धारपलयोपमसागरोपमयोः प्ररूपणं। न पुनरेतत्परूपणेऽन्यद्विशिष्टं फलमस्तीति । एवं बादरेष्वद्धाक्षेत्रपल्योपमसागरोपमेष्वपि वक्तव्यं । एकैकं वालाग्रं असङख्येयानि खण्डानि कला पूर्ववत्पल्यो भ्रियते । तानि खण्डानि द्रव्यतः प्रत्येकमत्यन्तशुद्धलोचनछद्मस्थो यदतीवसूक्ष्मपुद्गलद्रव्यं चक्षुषा पश्यति तदसङख्येयभागमात्राणि क्षेत्रतस्तु सूक्ष्मपनकशरीरं यावति क्षेत्रऽवगाहते ततोऽसङख्येयगुणानि, वादरपर्याप्तपृथ्वीकायिकशरीर-तुलयानीति वृद्धाः । ततः प्रतिसमयं एकैक खण्डापहारेण सर्वो निर्लेपनाकालः सङख्येयवर्षकोटीप्रमाणः सूक्ष्मुद्धारपलयोपमं तदा कोटीकोटयः सूक्ष्ममुद्धारसागरोपमं । आभ्यां च सूक्ष्मोद्धारपळ्योपमसागरोपमाभ्यां द्वीपसमुद्राश्च भीयन्ते । तथा वर्षशते वर्षशतेऽतिक्रान्ते प्राक्तपलयादेकैकवालाग्रापहारेण सकलो निर्लेपनाकालः

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सङख्येयवर्षमाना वादरमद्धापलयोपमं । तदश कोटीकोटयो बादरमद्धा. सागरोपमं । तथैव वर्षशते वर्षशते एकैकवालाग्रअसङख्येयतमखण्डापहारेण निर्लपनाकालोऽसङख्यातवर्षकोटीमानः सूक्ष्ममद्धापल्योपमं । तद्दश कोटीकोटयः सूक्ष्ममद्धासागरोपमं । तदशकोटोकोटयोऽवसर्पिणी । एतावत्ममाणैव चोत्सर्पिणी । उत्सपिण्योऽनन्ताः पुद्गलपरावर्तः । अनन्ताः पुद्गलपरावर्ता अतीतादा, तथैवा नागतादा। अत्रातीताद्धातोऽनागताद्धाया अनन्तगुणत्वं समयावलिकादिभिरनवरतं क्षीणमाणाया अप्यनागताद्धाया अक्षयात्, एतश्च मतान्तरं । तथा च भावतोविवरणे वृद्धगाथा-१" अहवा पहुचकालं, न सबभन्वाण होइ बुच्छिती। जं तीयाणागयाओ अद्धाओ दोवि तुल्लाओ॥१॥" अयमभिमायः यथाऽनागताद्वाया अन्तो नास्ति एवमतीताद्धाया आदिरिति व्यक्तं समसमिति। तथाऽऽभ्यां च सूक्ष्मादापल्योपमसागरोपमाभ्यां मुरनारकनरतिरश्वां कर्मस्थितिः भवस्थितिश्च मीयते। तथा प्राग्वत्पलयो वालाग्रस्पृष्टनमा प्रदेशानां प्रतिसमयमे कैकापहारेण निर्लेपनाकालोऽसङख्योत्सपिण्यवसर्पिणीमानो बादरं क्षेत्रपल्योपमं । तदशकोटीकोटयो बादरं क्षेत्रसागरोपमं । तथैव असङ्ख्यातखण्डोकृतवालाग्रेः स्पृष्टानामस्पृष्टानां च नमः प्रदेशानां पति समयमेकैक नभः प्रदेशानामपहारेण निर्लेपनात् बादरादसङख्येयगुणकालमानं सूक्ष्म क्षेत्रपल्योपम, * माग्वत्सागरोपमं च । एताभ्यां सक्ष्म क्षेत्रपल्योपमसागरोपमाभ्यां पृथिव्युदकामिवायुवनस्पतित्रसजीवानां प्रमाणं ज्ञातव्यं, एतश्च पाचुर्यण, पायो दृष्टिवादे द्रव्यप्रमाणचिन्तायां प्रयोजनं सकृदेव, अन्यत्र चोद्धारादाक्षेत्रपलयोपमानामप्येतान्येव प्रयोजनानि दृष्टव्यानि, इह हि सूक्ष्माद्धापलयोपमेन प्रयोजनम् ॥ ३६ ॥
१ अथवा प्रतीस्यकालं न सर्वभव्यानां भवति व्युच्छित्तिः ।
यदतीतानागते अद्धे द्वे अपि तुल्ये ॥ १ ॥
Palyopama is a period of time counted according to a simili of a huge cup-like hollow viz othe time which is required

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D. C. The period of living of both the dévas (gods) and the Nārakas (infernal beings), is si-nilar The highest limit of their living, is also the same viz thirty-three (33) Sāgaropams
Most probably everywhere, the duration of the life of elephants, lions, serpents, and the like, is the same as that of human beings. The life of horses, mules, and the like is equal to one fourth (14) of human life; that of goats, sheep etc equals one-eighth (18) of human life; that of the bull, buffalo, Camel, donkey, and the like compares with the fifth part (1) of the human one; while a wolf, a panther, and the like have a life equal to one-tenth (is) of human life.
Now, we proceed to explain the terms "Palyopama and "Sägaropama.'
Palyopama.--"Palya' means a cup-like vessel for measuring corn or a cup-shaped granary or a cup-shaped pit. The proportion of time that compares with the emptying of a palya' is Palyopama.
It is three-fold:--
(1) Uddhāra-palyopama is the time in which the tips of the
hair or the pieces of hair are taken off completely from the huge cup-like pit; the process being executed at certain definite intervals of one samaya each.
(2) Addha-palyopama is the period of time taken for the com
plete removal of the mass of hair-one piece of hair being removed at an interval of one hundred (100) years.
(3) Kşetra-palyopama-Ksétra is nothing else but the vast sky
to completely empty a hollow one yojana 8 miles) long and wide by removing one hair at an interval of every one hundred years (100) gears when it has been thoroughly packed up very closely with the ends, of the hair of yugalika's heads of one, to seven days duration grown after being clear , shaved.

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In Ksétra-palyopama the calculation of the smallest bits of hair divided into a-samklyéya parts is taken into account. These are again bādara (gross), as well as, sukṣma (subtle).
Bădara Uddhära-palyopama Having filled to the brim, a pit (or a granary) one yojana long and deep, as well as, one yojana broad with such bits of hair as may grow on a clean shaved head of an yugalisa of Déva Kura Ksétra, within a day or two or at the most within seven days so that they cannot be affected by fire, wind, or even water, we take off one piece of hair at every samaya. The time taken to thoroughly empty the pit for the granary) is Bādara (gross) Uddhāra-palyopama
Saksma Uddhära Palyopama
Similarly, fill the pit (or the granary) with the hair that are divided into innumerable small pieces. Then take off each of them one by one at an interval of every samaya, in order to evacuate the pit (or granary) completely. The time taken for this is Sūkşma (subtle) Uddhāra Palyopama
Bādara Addhā Palyopama In the same way, the period of time taken for emptying the pit (or granary) completely of the hair-bits, which latter are taken off one by one at an interval of one hundred (100) years, is Bādara (gross, Addhā Palyopama
Sukṣma Addhā Palyopama The period of time in which all the minute bits of hair are removed from the pit, one bit of hair being removed at an interval of one hundred (100) years, is called Sūkşma Addhā Palyopama.
The following table must be noted:10 Crore-crore of Bādara Uddhāra ľ. 1 Bådara (grass) Uddhāra Palyopam
sågaropama

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10 Crore-crore of Stiksma Uddhāral
Palyopama
Sûkşma subtle) Uddhāra
sāgaropama
10 Crore-crore of Bādāra Addha
Palyopama
| Bādara (gross) Addha
sågaropama
10 Crore-crore of Sûksma Addha
Palyopama
Sûksma (subtle) Uddhāra
sāgaropama
10 Crore-crore of Bādara
Sāgaropama
= 1. Avasarpiņi or Utsarpiņi
The term Sägaropama is very easy. It means that which is compared to a sea due to its greatness
The Utsarpiņis collected to infinity make one Pudgalaparåvarta Innumerable Pudgala-parāvartas make one Atitāddhā or Anāgaläddha
It is said that there is no end to the anāgatāddha and there is no beginning to the atītāddhā.
The different states of action, body, and existence of the gods, of infernal beings and of lower animals, are measured with the help of the sikşma (subtle, addha-palyopams and of sūksma (subtle) sāgaropams.
In the same way, the bådara gross) Ksétra palyopama, and bādara (gross) Kșetra sāgaropna and the sîksna (suhtle) ksétrapalyopama and the sû kşma (subtle) Kşetra sāgaropama are to be counted.
With the help of the latter two, viz sîksma-ksetra palyopama and sakṣmaksetra sagaropama, aro measured the proportions of the earth, water, fire vegetable and Movable Beings 36.
The highest limit of the period of life of manusyas (human beings) and tiryanca (lower animals) in Bharata and Airvata Kşetras durning the first ara of Cycle of Time is three palyopams.
The lowest" limit of the period of life of the dévas - ( gods ) and Nārakas (Infernal beings) is ten thousand (10000) years, and

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that of manusyas (human beings) and tiryancas (lower animals) is antar-muhurta.
(d) Highest Duration of Life of Garbhaja Pańcéndriya Tiryancas.
ततः सुरनारकमनुष्य चतुष्पद तिरश्वामुत्कृष्टायुः स्थिति ब्रुवन्नाह -
जलयर - उर - भुयगाणं परमाऊ होइ पुव्बकोडोओ । पक्खीणं पुण भणिओ असंखभागो य पलियस्स || ३७ ॥
37. Jalayara-ura-bhuyagāņam paramäü höi puvva-kodiö, Pakk hinam puna bhaṇiö asamkhabhāgo ya paliyassa.
[ जलचरोरगभुजगानां परमायुर्भवति पूर्वकोटी तु । पक्षिणां पुनर्भणितोऽसङख्येयभागः पलयोपमस्य || ३७ ||
37
Jalacar-oraga bhujagānām parmāyu-r-bhavati pūrva koti tu, Paksinām punar-bhanito' samkhyeya bhāgah palyopamasya 37 ]
Trans. 37. The highest period of life for the aquatic, the creeping, and the arm-moving creatures is a crore Fürva. The innumereble part of a Palyopama is, however, declared for the birds. 37.
व्याग्या - ३७ - जलचर ग्रहणेन गर्भजसंमूर्छिम जलचरग्रहणमेकस्थितिकत्वात् । जलचरोरगभुजगानां परमायुः उत्कृष्टायुः स्थितिः पूर्वकोटिः । मकारोऽलाक्षणिकः । इह हि पूर्वप्रमाणमेतत्- 'पुव्वस्स य परिमाणं सयरिं खलु वासकोडिलक्खाओ । छप्पन्नं च सहस्स, बोद्धव्वा वासकोडीणं ॥ १ ॥ इत्येकपूर्वप्रमाणं । एतादृक पूर्वकोटीप्रमाणमुत्कृष्टायुरिति ताप्तर्ये । तथा पक्षिणां पुनः पलयोपमस्य असङख्यातभागमुत्कृष्टायुरिति । इत्युक्ता जलचरोरगभुजगानामुत्कृष्टायुः स्थितिः इह हि सूत्रकृता संमृति पञ्चेन्द्रियाणां स्थलचराणामुत्कृष्टायुः स्थितिर्भोक्ता तथापि प्रक्रमादुच्यते-संमुच्छिमपणिदियक्षक खयरुरगभुजगजिहि कमसो । बाससहस्सा चुलसी, विसत्तरि तिपण्ण बायाला || १ ||

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152 इति समर्छिम-पञ्चन्द्रिया ये स्थलयरा गवादयः १ । खचरा पक्षिणो पकका. कादयः २ । उरगाः सर्पादयः ३ । भुजगा गृहगोधादयः ४ । क्रमातेषां ज्येष्ठा स्थितिश्चतुरशीतिः १ द्वासप्ततिः २ । त्रिपञ्चाशत् ३ द्विचत्वारिंशश्च वर्षसहस्रा इत्ययः ॥ ३७॥
D. C. The aquatic animals of both the garbhaja and the Saṁmūrcchima kinds are to be understood here the highest limit of the duration of life for the aquatic, breast-moving, and arm-moving beings is one crore Pârvas
The measurement for a Pîrva is as under:
1 Pârva=7056000 Crores of years. The highest limit for the life-time of birds is the asaṁkhyato part of Palyopama
Here the author of the aphorisms has not mentioned duration of life for the sammurcchima five-sensed land-going beings. Still, it will not be out of place to make that point clear also
Table Sammūrcchima Type of Being
Highest Limit of Life 1. Land-going beings eg. bull
84000 years 2. Birds e.g. crane, crow
72000 years 3. Creeping Beings e.g. serpents
53000 years 4. Arm-going animals
42000 years d) Highest Limit of Life of Sikşına Ekendriya, Sādhāraņa Vanaspati Kāya and-Sammūycchima Manusyas.
इयता पश्चानामपि संछिपपञ्चेन्द्रियतिरश्चांमुत्कृष्टायु स्थितिमुक्त्वा सामान्येन जघन्योत्कृष्टैकस्थितिकानां सूक्ष्मसाधारणपञ्चेन्द्रियमनुष्याणां विशेष प्रकटयन्नाह
सव्वे सुहुमा साहारणा य समुच्छिमा मणुस्सा य ।
उकोसजहन्नेणं अंतर्मुहुत्तं चिय नियति ।। ३८ ॥ 38. Savyé“suhurmă săhăraņāja sammūcchima missņuşşā ya,
Ukkosajahannéņam anta-muhuttam ciya jiyanti 38

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[ सर्व सूक्ष्माः साधारणाः संमूर्छिमा मनुष्याः।
उत्कर्षेण जघन्येनाऽन्तर्मुहुर्तमेव जीवन्ति ॥ ३८ ॥ Sarvé sûkṣmāḥ sādhāraņāḥ sammûrchimā manusyāḥ, Utkarşeņa jaghanyénā, nta-r-muhūrtaméva jivanti 38 ]
Trans. 38. All the subtle, many souled ( sadharana ) (and) umversally expanding (sammārcchima) human beings, live only for muhîrta in the highest (or) the lowest limit 38.
व्याख्या-३८-सर्वे सूक्ष्माः पृथिव्यप्तेजोवायुवनस्पतिरूपाः साधारणा अनन्तकायिकाः। चः समुच्चये । संमूर्छिमा मनुष्याः। च पुनरर्थे । तत्र के ते संमूर्छिम मनुष्याः? एकोत्तरशतक्षेत्रसमुत्पन्न गर्म नमनुष्याणां वान्तादिषप्तनाः, यदुक्तमागमे-१" कहिणं भंते ! समुच्छिमा मणुस्पा संमुच्छंति ? गोयमा ? अंतोमणुस्सखेते पणयालीसाए जोयणसयसहस्सेषु गम्भवतियमणुस्साणं चेर उच्चारेसु वा पासवणेसु वा खेलेच वा संघाणेनु वा तेनु वा पित्तेमवा मुक्केमु वा सोणिएसु वा मुक्कपुग्गलपरिसाढेसु वा विगयजीवकडेवरेसु वा थीपुरिससंगमेसु वा नगरनिद्धमणेसु वा सव्वेसु चेव असुइटाणे इत्थणं समुच्छिममणुस्सा समुच्छंति अंगुलस्स असंखिजमागमित्ताए ओगाणाए असनिमिच्छादिट्ठी सव्वाहि पज्जतीहिं अपजत्ते अंतोमुहुचाउयं चेव कालं करेंति"। तथा बादरनिगोदविशेषं पुनरागमाद् दर्शयति, तथा चोक्तं२" नियोगपज्जत्तए बायरनियोगपजत्तए य पुच्छा ? गोयमा। दोण्ह वि
१ क्व भदन्न ? संमूर्छिमा मनुष्याः संमूच्छन्ति ? गौतम ! अन्तर्मनुष्यक्षेत्रस्य पञ्चचत्वारिंशति योजनशतसहस्रपु गर्भव्युत्क्रान्तिकमनुष्याणामेव उच्चारेषु वा प्रश्रवणेषु वा श्लेमासु वा सिङ्घाणकेषु वा वान्तेषु वा पित्तेषु वा शुक्रेषु वा शोणितेषु वा शुकपुद्गलपरिशाटेषु वा विगतजीवकलेवरेषु वा स्रो पुरुषवंगमेषु वा नगरनिर्भमनेषु वा सर्वध्वेवाशुचिस्थानेषु अत्र संमुछिममनुण्याः संमूच्छन्ति । अङ्गलस्य अमयभागमात्रया अवगाहनया असंज्ञिमिथ्यादृष्टिः सर्वाभिः पर्याप्तिरपर्याप्तः अन्तर्मुहूर्तायुष एवं कालं कुर्वन्ति ।
र निगोदपर्याप्ते बादरनिगोदपर्याप्ते च पृच्छा ? गौतम द्वयोरपि जघ्रन्येनोप्युत्कर्षेणापि अन्त. मुहूत्तायुरिति व
20

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154 जहनेण विउकोसेण वि अंतोमुहुत्ताउअमिति"। अथैते सर्वे पूर्वोक्ता उत्कृष्टतो जघन्यतोऽन्तमुहूत्तायुषस्तत्किम् ? उच्यते, मुहूर्तस्य असङ्ख्यातभेदत्वादति गाथार्थः ॥ ३८॥ . ___D. C. The suksma subtle) beings, are the minute beings in the form of the elements viz Earth, Water, Light, Wind, and the Vegetables (Sādhārana many-souled) beings are the living beings that have many souls in only one body The term 'Ca (and) used twice expresses addition.
Sammūrcchima Manusyas are those living beings that originate from the foeces, or urine, or coughed-out material or nasal secretions or vomited matter or bile or semen or blood, or, cloth saturated with semen, or dead bodies or sexual intercourse with a male and a female, or cesspool of the town, or all dirty places, and the like of the embryo-born human beings in the 101 Ksétra (places) within the 45 hundred thousand yojanas of the Manusya-ksétra.
The heighest and the lowest limits of all these fall within a Muhûrta; for, a Muhûrta is divided into asankhyāta parts. (38).
पूर्वोक्तद्वारद्वयं निगमयन्नाह
ओहागणा-ऽऽउमाणं एवं संखेवओ समक्खायं ।
जे पुण इत्थ विसेसा विसेस-सुत्ताउ ते णेया ॥ ३९ ॥ 39 Ohāgaņā” äumāņam évam sankhévaö samakkhàyam i
Jé puņa ittha visésā visésasuttau té ņeyă 39. [अवगाहनाऽऽयुर्मानमेवं संक्षेपतः समाख्यातम् ।
ये पुनरत्र विशेषा विशेष-सूत्रेभ्यस्ते ज्ञेयाः ॥ ३९ ॥ Avagahanā āyurmanévam sanksepataḥ samākhyātam i Yé punaratra višeşā višesąsütrebhyasté jnéyāḥ 391 ____Trans. 39. In this way, the length of the body, as well as, the periods of life, Kave been succintly enumerated. However, the details in this matter are to be known from the Main Sources.

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व्याख्या-३९-मानशब्द उभयत्र योज्यते । तत्र ओगहनेति-अवगाहन्तेऽवतिष्ठन्ते जीवा अस्यामित्योगाहना अवगाहना वा शरीरमानमायुर्मीनं च पूर्वाक्तमकारेण । संक्षेपेणेति सर्वजीवाश्रयणात् सर्वेषामेकेन्द्रियादिपञ्चेन्द्रियपर्यन्तानां । समाल्यातमुत्कृष्टतया । तथा ओगाहना सर्वजघन्याङ्गुलासङ्ख्येय भागमात्रा। जघन्यमायुरन्तमुहूर्तमेव सामान्यतयोक्तं। ये पुनरोगाहनायुर्विशेषा उत्कृष्टमध्यमजघन्यप्रमाणरूपा जात्यादिविशेषाश्रयेण नोक्ताः ते विशेषसूत्रात् प्रज्ञापनोपाङारूपादेरवसेया इति गाथार्थः ॥ ३९ ॥
D.C. The term mana (length) is to be construed both with body and life Avagāhanā means that in which the souls are conditioned i-e the body. The measure of body and the measure of life, are mentioned here in brief, for they pertained to all creatures in general from the One-sensed living beings to the Five-sensed beings What is declared here is rather the highest possible limit of body and life. The lowest possible limit of life is expounded here only in general terms, and of such beings as live not more than a Muhûrta. While the details regarding the highest middle and lowest limitations pertaining to the different classes and the like, are not given here, and so, they are to be understood from the special Sûtras like the Prajñāpanā Sūtra-Jivā jīvābhigama Sutra, Brihat Sangrahiņi etc
3. Existence in the Same Body (a) Of Exendriya Living Beings.
अथ स्वकायस्थितिद्वारं विकृणोतिएगिदिया य सन्चे असंखजस्सप्पिणी सकायम्मि।
उववज्जति चयंति य, अणंतकाया अणंताओ ॥ ४०॥ 40 Egindiyā ya savvé asařkha Ussappiņi sa kāyammi i
Uvavajjanti cayanti ya Anantakāyā anantas 40 [एकेन्द्रियाः सर्वेऽसंख्येयोत्सर्पिण्यवसर्पिणी: स्काये। उत्पधन्ते च्यवन्ते चानन्तकाया अनन्ताः ॥ ४०॥

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Ekendriyah sarvé asankhyeyotsarpinyavasarpinih svakäyé Utpadyante cyavanté ca Anantakäyā anantāḥ 40 ]
___Trans.-40. All the One-sensed living beings originate, and die in their own bodies for a period of time covered by) asankhyéya (innumerable) Utsarpiņis and Avasarpinis; and Ananta kāyika Infinite-bodied) ones originate and die in their own bodies for ananta (infinite) Utsarpints and Avasarpinis. (40)
व्याख्या-४०-एकेन्द्रियाः सः पृथिव्यप्तेजोवायत्रो असङ्ख्येय उत्सपिण्यवसर्पिण्यः स्वकाये मृत्वा तत्रैव उत्पद्यन्ते विषयन्ते च एतत्कायस्थितिमानं । यदुक्तं प्रज्ञापनायां स्वकायस्थित्यष्टादशेपदे--१" पुढविकाइए णं पुदविकायत्ताए कालओ केवच्चिरं होइ पुच्छा ? गायमा ! जहन्नेणं अंतोमुहुत्तं उक्कोसेणं असंखिज्जाओ उस्सप्पिणिओसप्पिणीओ कालओ खेत्तओ असंखेजा लोगा"। इदमुक्तं भवति-असङ्ख्येयेषु लोकाकाशेषु भवति प्रतिसमयमेकैकप्रदेशापहारेण सर्वप्रदेशापहारे यावत्योऽसङ्ख्येयोत्सर्पिण्यवसर्पिण्यो भवन्ति, एवं आउतेउवाउकाइया वि । चतुर्णा कायानां पृथगभिधानं । तथा अनन्तकायिकास्ता एवोत्सपिण्योऽनन्ताः । यदुक्तमन्यत्राप्यागमे-वणस्सइकाइयाणं पुच्छा ? गोयमा ! जहन्नेणं अंतोमुहुत्तं उक्कोसेणं अगतं कालं अणंताओ उस्सप्पिणीओसप्पिणीओ कालओ खेत्तओ अणंतालोगा असंखेजापोग्गलपरियट्टा आवलियाए असंखेजइभागे" । इयं स्थितिः सांव्यवहारिकानाश्रित्य द्रष्टव्या, असांव्यवहारिकजीवानां त्वनादिखसेया, ततो न मरुदेव्यादिभिर्व्यभिचारः। तथा च क्षमाक्षमणः- तह काल (य) हिई कालादओ विसेसे पडुच्च किर जीवे। नाणाइवणस्सइणो, जं संववहारषाहिरिया ॥ १ ॥ इति गाथार्थः ॥ ४० ॥
१ पृथ्वीकायिकः पृथ्वींकायिकतया कालतः किय चिर होइ पुच्छा ? गौतम! जघन्येन अन्तर्मुहूत. • मुत्कर्षतः असंख्येया उत्सपिण्यवसर्पिण्यः कालतः क्षेत्रतः असंख्येया लोकाः ।
२ वनस्पतिकायिकानां पृच्छा ? गौतम! जघन्येन अन्तर्मुहूर्तमुस्कर्षत अनन्तं कालं अनन्ता उत्सपिण्यवसर्पिण्यः कालतः ,क्षेत्रतः अनन्ता लोका असङ्ख्येयाः पुद्गलपरावर्ताः आवलिकाया असङ्ख्येयतमीगः ।
३ तथा कास्थितिकालादयोऽपि विशेषान्तीत्य किक जीवान । नामादिवनस्पतीन् ये संब्यवहारवायाः ॥ १ ॥

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D. C. All the One-sensed living beings ie Earth, Water, Light, and Wind, die in their own body and again take birth and die in the same body. for innumerable Utsarpinis and Avasarpinīs. This is the highest limit of their staying in the same body.
What is meant is this:-The so many asankhyėya utsarpiņis and avasarpiņīs in which time) the asankhyéya spaces are completely emptied in the manner of removing one at a certain interval, make up the time during which the Ekendriya beings stay in the same embodiment.
The mention of the remaining four kinds of beings is separate,
In the case of the ananta-Kāyikas the time of duration is so many ananta utsarpinis.
This limitation should be applied to those beings who are in the usual course of birth and death.
A-sāmvyavahārika Jivas i-e beings who have not come into the general course of life and death, are existing from times immemorial
It may be noted that Anantakāyika jīvas are Sadhāraņa Vanaspatikāyas. (40)
(b) Of Vikalendriya and Paricendriya sivas.
इत्युक्तमेकेन्द्रियाणां स्वकायस्थितिद्वारं, अथ विकलादीनां स्वकायस्थितिवारं निरूपयवाह
संखिन्जसमा विगला सत्तटुभवा पणिदिविरिमणुआ।
उववजन्ति सकाए नारय देवा य णो चेव ॥४१॥ 41 Sarikhija samā vigalā sattsttha bhavā paņindi tiri manuā /
Uvavajjanti sa-kāe nārya dévā ya no céva 41 [सङ्ख्येयसमान विकला समाष्टमवान् पशिन्दियतियम्पनुष्या। उत्सद्यन्ते स्वकांपे नारका देवा न चैव ॥४१॥

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41 Seikhy éyasamān vikālāḥ saptaştabhavan pancéndriya
___tiryag manusyāh. Utpadyanté svakāyé nārakā dévā na caiva, 41 ]
Trans 41. The Vikaléndriyas (beings with deficient senseorgans) take birth in their own body for sankhyéya years, (and) the Five-sensed lower animals and human beings (originate in their own body ) for seven or eight existences. (Whilej the Narakas (hellish beings, and the Dévas ( celestial beings ) do not at all ( originate in the same embodiment. 41.
व्याव्या-४१-सङ्ख्यातसमाः सङ्ख्यातवर्षसहस्राः “विगलाइए वाससहससंखेज ति" पञ्चसङ्ग्रवचनात् विकलाः स्वकाये उत्पद्यन्ते । तथा संज्ञिनः पर्याप्ताः पञ्चेन्द्रियविर्यङमनुष्याः सप्ताष्टौ भवाः । तत्र सष्टमवाः सख्येयवर्षायुषोऽअष्टमस्तवसङ्ख्यातवर्षायुरेवातथा हि-पर्याप्त संज्ञिमनुष्याख्यं संक्षिपञ्चन्द्रियतिर्यश्चो वा निरंतरं यथा सङ्ख्य सप्तनस्भवास्तिर्यग्भवांश्चानुभूय यद्यष्टमे भवे भूयस्तेष्वेवोत्पद्यन्ते, ततो नियमाद् असङ्ख्यातायुष्कश्च मूला सुरेष्वैवोत्पद्यते, ततो नवमोऽपि नरभवस्तिर्यग्भवों वा, परं निरन्तरं न लभ्यते । अष्टमवेत्कर्षतः कालमानं त्रीणि पल्योपमानि पूर्वकोटीपृथक्लाधिकानि, जघन्या तु सर्वत्रापि कायस्थितिरन्तर्मुहूर्त्तमिति। नारकदेवाश्च स्वकाये नोत्पद्यन्ते । इति गाथार्थः ।। ४१ ॥
D. C. The term — sankhyatasamāh means a thousand samkhyata years, For so many years, the Vikaléudriyas ie. one-two-three and four-sensed beings originate in the same embodiment.
The limitation for the Five-sensed beings-The Tiryancas and the Manusyas have seven or eight existences. In this connection, it must be noted that the seven births relate to the beings whose duration of life is sankhyāta years while the eighth existence belongs to those only, whose highest limit of living, . is a-sankhyata years.

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159 To explain:--If the human beings or the lower animals, after finishing seven births without any break, re-originate in the very same embodiment for the eighth time, they have definitely originated in the class of beings whose highest limit of life, is a sankhyata years; and an a-sankhyatayuska re-generates in the class of gods. Then even, the ninth birth may be in the same animal or human species, but not constant.
In the case of those who have eight births in the same class, the highest limit of living is, three (3) Palyopamas to more than two (2) to nine (9) crores of Pārvs; the lowest limit falling within a Muhūrta in the case of all,
Lastly, the Nārakas (denizens of hell), as well as, the Devas (celestial beings) do not re-birth at all in the same body. 4!
Now, comes the discussion about Pranas (vital airs).
Prānas (a) Prāņas of Ekendriya and Vikalendriya Jivas.
इत्युक्तं स्वकायस्थितिद्वारं, अथ प्रक्रमात्केषां कति माणास्तगाथाद्वयेन दर्शयन्नाह
दसहा जियाण पाणा इंदिउसासाउजोगबलरुवा । एगिदिएसु चउरो विगलेसु छ सत्त अटेव ॥ ४२ ॥ असनिसनिपंचिदि-एमु नव दस क्रमेण बोद्धवा ।
तेहिं सह विप्पओगो जीवाणं भण्णए मरणं ।। ४३ ॥ 42 Desahā jiyāņa pāņā indi.usāsa -āyu-joga-bala-rūvā,
Egindiésu cauro Vigalésu cha satta atthéva 42 43 Asanni-sanni pancindiésu nava dasa kraméņa bodhdhavvā,
Téhim saha vippaögo jívāņam bhatņaé maranam 43 [दशधा जीवानां माणाः इन्द्रियोच्छवासायुर्बलरूपाः । एकेन्द्रियेषु चत्वारो विकलेषु षट् सप्त अष्टैव ॥.४२ ॥

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असंज्ञिसंज्ञि पञ्चन्द्रियेषु नव दस क्रमेण बोधव्याः । तैः सह विप्रयोगो जीवानां भव्यते मरणम् ॥ ४३ ॥
42 Dasadha jivanam prānāh indriyocchvāsāyu-r-balarūpāh | Ekéndriyéşu catvāro Vikaléṣu ṣat sapta aṣṭaiva 42
43 A-sanjni sänjni pañcéndriyéṣu nava daśa kraméņa bodhavyāḥ Taiḥ saha viprayogo jīvānām bhaṇyaté maraņam 43]
Trans. 42. 43 The prānas ( vital airs) of the living beings are ten-fold in the form of 5 Indriyas (senses ) 6 Breathing 7 Life-limit 8 Mind 9 Speech, and 10 Kayabala ( strength ). In the one-sensed beings (they are) four; in Vikaléndriyas (beings with deficient sense-organs) they are six, seven, and eight, indeed. Nine and ten (vital airs) are to be understood respectively for the a-sañjni (unconscious) and the sañjni (conscious) five-sensed beings. Separation from these ( vital airs), is said to be the death of the living beings 42-43.
व्याख्या - ४२-४३ - दशधा दशप्रकारा जीवानां माणाः । ते के ? पूर्व पञ्चेन्द्रियाणि - स्पर्शनरसनघ्राणचक्षुः श्रोत्ररूपाणि । तयोच्छवासशब्देन अविनाभावित्वात् निःश्वासोऽपि गृह्यते । तत उच्छवास - निःश्वासरूप एकः प्राणः आयुश्च प्राग्व्यावर्णितस्वरूपं तथा त्रयाणां मनो--वाक्- काय लक्षणानां योगानां बलरूपा इत्येते दशप्राणाः । अस्यां व्याख्यायामयं पाठो ग्राह्यः “इंदि उसासाउजोगबळरूवा ति " । अथवा योगाः पूर्वोक्ता एव बळग्रहणेनायुर्बलं शेषं तथैव । अथ केर्पा कति प्राणास्तदाह - एकेन्द्रियेषु पृथिव्यादिषु चत्वारः प्राणाः स्पशनेन्द्रियोच्छवासायुः कायवलरूपाः । द्वीन्द्रियेषु चत्वारस्त एव वाग्वलरसनेन्द्रिययुताः षट् माणा भवन्ति । तथा त्रीन्द्रियेषु षट् प्राणास्त एव घ्राणेन्द्रियान्विताः सप्त भवन्ति । तथा चतुरिन्द्रियेषु सप्तैत्र चक्षुरिन्द्रियसहिताः अौ प्राणा भवन्ति । तथा असंज्ञिपञ्चेन्द्रियेषु अष्टौ त एव श्रोत्रेन्द्रिय युता नव प्राणा भवन्ति । तथा संज्ञिपश्चन्द्रियेषु नव त एव मनोयुक्ता दश
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प्राणा भवन्ति । तैः सह विप्रयोगे जीवानां मरणं भण्यते । इति गांथाक्षरार्थः । तथा असंज्ञिसंज्ञिनोर्विशेषो निर्दिश्यते । तद्यथा-संज्ञाऽस्यास्तीति संज्ञी, न संज्ञी असंज्ञी, तत्र असंज्ञिनः पृथिव्यादयः संमूर्छिमपञ्चेन्द्रियान्ताः । इतरे संज्ञिनः पञ्चेन्द्रिया मनः पर्याप्त्यापर्याप्ताः । ननु प्रज्ञापनायामे केन्द्रियादीनामपि आहार १ भय २ मैथुन ३ परिग्रह ४ क्रोध ५ मान ६ माया ७ लोभ ८ ओघ ९ शोक १० रूपा दश संज्ञा उक्ताः ततस्तेऽपि संज्ञिनः ? उच्यते-- दशविधा - पी मोघसंज्ञारूपत्वात्स्तोका तथा मोहोदय जन्यत्वादशोभनाऽतो नानया संज्ञाsधिकारः, किंतु महत्या शोभनया च विशिष्टज्ञानावरणीय कर्मक्षयोपशमजन्यया मनोज्ञानसंज्ञया चेति । तथाऽमुमेवार्थ भगवान क्षमाश्रमण आह - " जइ सन्ना संबंघेण सन्निणो तेण सन्निणो सच्चे । एगिंदियाइयाण वि, जं सन्ना नाहिगार धिप्प यत्ति " | अथवा संज्ञा त्रिविधा दीर्घकालिक्युपदेशेन १ हेतुवादोपदेशेन २ दृष्टिवादोपदेशेन ३ च । तत्र यः सुदीर्घकालमतीतमर्थ स्मरति, भविष्यच्च वस्तु चिन्तयति कथं तु कर्त्तव्यमिति त्रिकालविषया संज्ञा यस्स स प्रथम संझी । यदुक्तं - इह दीहकालिंगी कालिगि ति सन्ना जया सुदीहंपि । संभरइ भूयमेस्सं, चिते य कह णु कायव्व ? || १ || इति तथा यः संचिन्त्येष्टानिष्टेषु छायातपादिवस्तुषु स्वदेहपालनाहेतोः प्रवृत्तिनिवृत्ती विधत्ते सा द्वितीया संज्ञा, तद्वान् द्वितीयसंज्ञी । यदाह - जे पुण संचितेउं इद्वाणिद्वेषु विसयवत्थूसुं । वदंति नियति य सदेहपरिपालनादेउं ॥ १ ॥ पायेण संपए चिय कालम्मि नया (वि) दीहकालना (न) । हेऊनएससन्नि, णिचिट्ठा हुंति हु अस्सण्णी " ॥ २ ॥ तृतीयस्तु संज्ञी सम्यग्दष्टिरेव शेषास्त्वसंज्ञिनः हिताहित प्राप्तिपरिवर्जन
१ यदि संज्ञासंबन्धेन सज्ञिनस्तेन संज्ञिनः सर्वे । एकैन्द्रियादिका नामपि यत्संज्ञा दशविधा भणिता ॥ १ ॥ स्तोका न शोभनाऽपि च । या संज्ञा (तया) नाधिकार : गृह्यते च ।
21
२ इह दीर्घकालिक कालिकीतिसज्ञा यथा सुदीर्घमपि ।
to
संस्मरति भूतमेन्तं चिन्तयति च कथं नु कर्त्तव्यम् ॥ १ ॥
३ ये पुन: संचिन्त्येष्टानिष्टेषु विषयवस्तुषु ।
प्रवर्तन्ते निवत्तन्ते च स्वदेहपरिपालन हेतोः ॥ १ ॥
प्रायेण सांप्रत एव काले न चापि दीर्घकालज्ञः ।
हेतुवादोपदेश संज्ञिन: निश्चेष्टा भवन्ति असंज्ञिनः ॥

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संशिलक्षणसंज्ञिसाध्यप्रयोजनाकरणात् । उक्तं च-सम्मदिठी सण्णी संते गाणे खोवसमयम्मि । असभी मिच्छत्ती दिडिवाओवएसेणं" ॥१॥ अथैतासांमध्ये कस्य जन्तोः का संज्ञा भवतीति व्यक्ताभ्यां क्षमाश्रमणगाथाभ्यामेव प्रदर्शयति, तथाहि-पंचण्ड मू (मो) ह सन्ना, हेऊ सना विइंदियाईणं । सुरनारयगब्भुब्भवजीवाणां कालिगी-सन्ना ॥१॥ सन्ना सम्मठिीण, होइ इह दिडिवाउ मुयनाणं । मड़वावारविमुक्काण, सन्नाईवा (या) उ केवलिणो ॥२॥" इत्यसंज्ञिसंज्ञिविशेषममिवाय पुनः सूत्तोक्तमेवान्यक्रमेग प्राणास्वरूपं व्यनक्ति, यत उक्तम्-पश्चेन्द्रियाणि त्रिविधं बलं च, उच्छवासनिःश्वासमथान्यदायुः । पाणा दशैते भगवद्भिरुक्ता एषां वियोगीकरणं तु हिंसा ॥ १ ॥ इति गाथाइयार्थः ॥ ४२-४३॥
D. C. The term Ucchrāsa means breathing out and Niḥšvāsa means breathing in. The Pranas (vital airs) of the living beings are of ten kinds. viz. 1 Sense of Touch 2. Sense of Taste 3. Sense of Smell 4. Sense of Sight 5. Sense of Hearing 6. Breathing 7. Ayu ( Limit of Life ), 8 Strength of Mind. 9 Strength of Speech, and 10. Strength of Body. .
The commentator explains the term "Yoga" in two ways. (1) The three types of strength viz of mind, speech and of body. Or (2) The word 'yoga,' may be disconnected with the word
bala' which latter may be connected with āya or life. In this case also, the yogas are of mind, apeech and body. The first alternative seems to be preferable.
१ सम्यग्दृष्टयः संज्ञिनः सति ज्ञाने क्षायोपशमिके । . असंज्ञिनः मिथ्यात्विनः दृष्टिवादोपदेशेन ॥ १ ॥
२ पञ्चानां ओधसंज्ञा हेतुसंज्ञा द्वीन्द्रियादीनाम् ।
सुरनारकगर्मोद्भवजीवानां कालिकी संज्ञा ॥ १ ॥ संज्ञा सम्यग्दृष्टींनां भवतीह दृष्टिवादः श्रुतज्ञानम् । मतिव्यापारविमुन्नाः संज्ञातीताः केवलिनः ॥ २ ॥

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The details are given in the following table:
Table
Prāņas
In the form of:
Kinds of Living Beings 1 One-sensed Beings
4
2 Two-sensed Beings
6
Touch, Breath, Life, and
Bodily Strength Touch Breath Life Bodily
Strenth + Sense of Taste Do + Sense of Smell
3 Three-sensed Beings
4 Four-sensed Beings
Do + Sense of Sight 5 Mind-less Five-sensed Beings 9 Do + Sense of Hearing 6 Conscious Five-sensed Beings 10 Do + Mind
Loss of these Praņas means Death. That is to say, it the being concerned posseses none of the prescribed vital airs at all, he is said to be dead. Thus, death is nothing but the loss of connection with the Prānas.
Sanjni=One having Sanjnā or Consciousness or mind.
A-sarjni has no consciousness or mind. All the living beings beginning with Ekendriya jīvas and ending with Sammllrcchima Parcéndriyas are a-sarjni (un-conscious or mindless beings. The others i-e Garbhaja Pancéndriya beings that have been perfect with the acquision of mind are sanjni (having consciousness).
In the Prajnāpanā Sūtra, the one-sensed and the like also, are declared to possess the following ten (10) Sañjnas viz ! Ahāra (food) 2 Bhaya (fear) 3 Parigraha (belongings) 4 Maithuna (sexual intercourse) 5 Krodha (anger) 6 Maria (pride) 7 Māya (deceit) 8 Lobha (greed) 9 Ogha,and 10. Soka (sorrow). In that list, however the ninth is "Ogha' sanjna

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So, it is vain. Again, being the incitor of Mohaḥ (infatuation) ete, it is not good. It does not deserve to be called a sanjnā
Or, sanjnā is of three kinds viz 1 Dirghakaliki 2 Hétuvāda and 3 Dşstivāda.
A being possessing Dirgha-kāliki sanjñā remembers past events, thinks about whatever is desirable and thinks over how it is to be done A being possessing Hetuvāda sāńjná having thought over what is agreeable and what is disagreeable goes to or retires from shade or heat for the protection of his body.
A being possessing Drștivada sanjna is always a Samyagdrişți jiva.
Gods, Nārakas, and Garbhaja embryo born) beings have Kaliki Sanjna
Two-sensed, three sensed and four-sensed beings have Hétuyada sanjnā.
Samyag-drişti jįvas have Dristivāda sanjnā
Kévalins are free from sanjnã and free from the activities of_Mati Jńāna
संजीवप्राणद्वारमभिधाय क्रमप्राप्तमपि योनिद्वारमुपरिष्टावक्ष्यति ततोऽत्र METT F*131*staur* 3479497E
एवं अणोरपारे संसारे सायरम्मि भीमम्मि।
पत्तो अणतखुत्तो जीवेहि अपत्तधम्मेहि ॥ ४४ ॥ 44 Eväm aņorapāré samsāré sayarammi bhimammi
Patto aŋantakhutto Jivéhim apattadhammehin 44 [एवमनारपारे संसारे सागरे मीमे ।
प्राप्तोऽनन्तकृत्व एवं [ मागवियोगः ] जीवैरमाप्तधर्मैः ॥ ४४ ॥ Évatnanārapāré saṁsārê sagarê bhimé i Praplo'anantakritvam evani (prāņa viyogăk) jīvaiçapāptädharman 44 ]

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Trans. 44. In the dreadful ocean in the form of beginyingless and endless Samsāra (transmigration) thus, is acquired (death) for innumerable times by the beings who have not accepted Dharma (piety). 44. . व्याख्या-४४-एवमिति माणवियोगलक्षणेन अणोरपारेऽमाप्तपर्यन्ते दुस्तरत्वात्संसारे सागरे इव शब्दलोपात्समुद्रोपमेयत्वेन भीमे-रौद्रे जन्मजरामरणरोगशोकादिमिः कारणभूतेः प्राप्तमुपलक्षणान्मरणं । “ अणंतखुत्तो ति" अनन्तशोऽनन्तारान् । कै ? जीवैः । कीदृशैः ? अप्राप्तजिनधर्मैरिति ।। उक्त च-कोटिशो विषयाः माप्ताः, संपदश्च सहस्रशः। राज्यं तु शतशः माप्तं न तु धर्मः कदाचन ॥ १ ॥ इति गाथार्थः ।। ४४ ॥
D. C The Saṁsāra or mundane existence is compared here to an ocean due to the difficulty or impossibility of crossing it. The jīvas attain to the metaphorical deaths caused by birth, old age, death, disease etc.
Anantasah-for endless times. The beings here talked of are those that that have accepted the Jaina Dharma.
Yoni-dvāra
क्रममाप्तं योनिद्वारमभिषित्सुराहतह चपरासी लक्खा संखा जोणीण होइ जीवाणं । पुढवीइण चउण्हं, पत्तेयं सत्तसत्तेव ॥ ४५ ॥
45 Taha caurāsi lakkhá samkhā jonina höi jivāņam
Pudhaviiņa cauņham patteyam satta satteva 45 [ तथा चतुरशीतिर्लक्षाः संख्या योनीनां भवति जीवानाम् ।
पृथिव्यादीनां चतुर्णा प्रत्येकं सप्त सप्तैव ।। ४५ ॥ Tatha caturasiti-r-laksāḥ sankhyā yonīnām bhåvati jivānām i Prithivyādinām caturņām pratyékam sapta saptajva 45 ]
Trans, 45. Similarly, the number of yonis or places, of origination) of the living beings, is eighty-four hundred thousand

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(8400000). (But) in the case of the four (elements), such as Prithvi (earth) Water etc it is seven hundred thousand (700000) for each. 45
व्याख्या-४५-इह योनिरिति कः शब्दार्थः ? पूर्व तदुच्यते-यु मिश्रणे, युवन्ति तैजसकामणशरीरवन्तः सन्तः औदारिकादिशरीरमायोगयपुद्ग्लस्कन्धसमुदायेन मिश्रीभवन्त्यस्यामिति योनिरुत्पत्तिस्थानं, औणादिको निःप्रत्ययः । तथेति गणनाद्वारप्रकारेण चतुरशीतिलक्षा योनीनां । विमक्तिव्यत्यया तृतीयार्थे प्रथमा । सख्यया । केषां ? जीवानां । द्वितीयाथै सप्तम्यर्थ वा षष्ठी। इति सामान्यतयाऽभिधाय विशेषं दर्शयति-पृथिव्यप्तेजोवायुषु चतुषु प्रत्येकं सप्त सप्त लक्षा इति गाथाक्षरार्थः ॥ ४५ ॥
D. C. The word 'yoni' comes from the root 'yu' to join or mix. A place where the Taijasa and Kārmaņa bodies mix with aggregates of the Pudgala and Skandhas suitable for Audārika and other bodies, is called a yoni So, in short, it is the place of origination.
Due to transmutation of cases, the Nominative is used for the Instrumental; so sankhya sankhyayā. The Clenetive in Jivānāni' is used for the Accusative or the Locative.
After the general statement is over, the particular statement declares that each of the four elements viz the Earth, the Water, the Light, and the Wind, have got seven hundred thousand (700000) yonis as under:
Yonis
Elements | Prithvikāya 2 Ap Kiya 3 Tejas Kaya 4 Vayu Kiya
7,00,000 7,00,000 7,00,000 7,00,000

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(b) Yonis of the Rest of the Living Beings
इत्येतावताऽष्टाविंशतिर्लक्षा योनीनामुक्ताः अभ्यासां योनीनां स्थान
विशेषं गाथाद्वयेन दर्शयन्नाह -
दस पत्तेयतरूण चउदस लक्खा हवंति इयरेसु । विगलिंदियाण दो दो, चउरो पंचिदितिरियाणं ॥ ४६ ॥
46 Dasa Patétya - tarunam caudasa lakkhā havanti iyarésu, Vigalindiyāna do do, cauro pañcindi - tiriyānam 46
चउरो चउरो नारय-मुरे मणुआण चउदस हवंति | संपिंडिया सव्वे, चुलसी लक्खा उ जोणीणं ॥ ४७ ॥
47 Cauro Cauro Nāraya Surésu Manuāna caudasa havanti | Sampiņiḍya u savvé Culasi lakkhā u joņiņam 47
[ प्रत्येकतरूणां चतुर्दश कक्षा भवन्ति इतरेषु । विकलेन्द्रियेषु द्वे द्वे चतस्रः पञ्चेन्द्रियतिरश्चाम् ॥ ४६ ॥
Pratyeka tarünām caturdaśa laksā bhavanti itarésu । Vikaléndriyéşu dvé dvé catasrah Pancéndriya tiraścam 46
चतस्रश्चतस्रो नारकरेषु मनुष्याणां चतुर्दश भवन्ति । संपिंण्डिताश्च सर्वे चतुरशीतिर्लक्षास्तु योनीनाम् ॥ ४७ ॥
Catasraścatasro Nāraka-Surésu Manuṣyāṇām caturdaśa bhavanti! Sampingitaśca sarvé Caturaśiti- r-laksāstu yoninām 47 ]
Trans. 46-47. In the case of One-souled Vegetables the originating places are ten hundred thousand ( 1000000) while in the case of the rest viz the Many-souled Vegetables they are fourteen hundred thousand ( 1400000 ) For the beings with deficient sense organs (the originating places) are two hundred thousand (200000) for each ( class); (while) there are four hundred thousand (400000) yonis in the case of five-sensed lower animals. For the Nārakas and the Dévas, ( they are four hundred thousand.
6

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(400000) for each; and in the case of human beings (they) are fourteen hundred thousand (1400000)
However, All these added together come to be eightyf-our hundred thousand (8400000; of yonis (46-47)
व्याख्या-४६-४७-सप्तम्यर्थे षष्ठी। प्रत्येकतरुषु दश योनिलक्षाः। इतरेषु सूत्रत्वात्कायग्रहणेन वा पुंस्त्वं । साधारणवनस्पतिषु चतुर्दशलक्षा योनयो मवेयुः । तथा विकलेन्द्रियेषु द्वित्रिचतुरिन्द्रियेषु द्वे द्वे लक्षे मवेतां । तथा पञ्चेन्द्रियतिर्यक्षु चतुर्लक्षा योनीनां भवेयुः ।। ४६ ॥
तथा चतस्त्रश्चतम्रो लक्षा योनयो नारकेषु सुरेषु । समासेन विभक्तिलोप । तथा मनुष्येषु चतुर्दश लक्षा योनयः। तुः पूरणार्थे । चः समुच्चये । एवं संपिण्डिताः एकराशीकृताः । 'सव्वे त्ति' प्राकृतत्वाल्लिङ्गव्यत्यये सर्वाधितुरशीतिर्लक्षा योनीनां भवन्ति । इति निर्दिष्ट योनिद्वारमिति गाथार्थः ॥४७॥
D. C. Pratyèka-tarůņām-The Genetive is used for the Locative. The term itara' means the rest i.e. the other type of vegetables viz. the Sadhārana or Many-souled vegetables. The Viklaéndriyas are the Two-sensed beings, the Three-sensed beings, and the Four-sensed-beings The word - tu' is used in the sense of completion, while ca' signifies addition. Sampinditāḥ-gathered or collected or added together. The particulars can be put in a tabular forni, thus:
Table Kind of Beings
Number of Originating places Prithvikaya
7,00,000 Ap Kāyā
7,00,000 3 Tejas Kaya
7,00,000 Vāyu Kaya
7,00,000 5 Pratyéka Vanspati Kaya 10,00,000 Sadharana . ,
14,00,000 7 Two-sensed-Beings
2,00,000 8 Three-sensed Beings
2,00,000

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9 Four-sensed Beings
2,00,000 10 Dévas (deities)
4,00,000 11 Nārakas (Infernal Beings) 4,00,000 12 Pive-sensed Tiryancas
4,00,000 13 Human Beings
14,00,000
84,00,000 In all, there are eighty-four hnndred thousand (84,00,000) yonis (originating places) of living beings.
Here ends the discussion about the yonis. Now the Sūtrakära describes the peculiarities regarding the bodies etc. of the Siddhas or the Accomplished or the Perfect Souls, that were referred to in the second Gāthā
CHAPTER IV.
The Siddhā-tmā तथेह ग्रन्थे पूर्व ग्रन्थकारेण आदौ दितीयगाथायाः पूर्ण जीवानां भेदकथने प्राक् सिद्धस्वरूपं दर्शितं, तत्तेषामव्ययत्वानिष्टितार्थत्वात्सांसारिकत्कत्यानुपयोगित्वात्माक सिद्धानां पश्चदशभेदव्यावर्णन प्रस्तावेऽपि शरीरादिविशेषो न दर्शितः, तद्विचित्रगतिकत्वात्सूत्रस्येति, इह तं व्यावर्णयमाह
सिद्धाण नत्यि देहो न आउकम्मं न पाणलोणोओ।
साइअणंता तेसि, लिई जिणिदागमे मणिया ॥ ४८ ॥ 48 Siddhāņa naţthi dèho na āukammam na pāņa joņio i
Säiaṇantā tésim țhii Jiņindāgamé bhaniyā 48 [सिद्धानां नास्ति देहो नायुःकर्म न पाणयोनयः ।
साधनन्ता तेषां स्थिति-जिनेन्द्रागमे भणिता ॥ ४८॥ Siddhānām nāstidého nayuhkarmana prāgayonayaḥ Sādyanantā tésām sthiti-r- Jinendrāgame bhanitā 48 1
Trans:-The Siddhas ( Accomplished ořes-Ferieet ones ) possess no body, no duration of Life, or Karmas (actions), and no vital airs, as well as, originating places. Their state is decla
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red as with a beginning and (but) without an end in the Scriptores of the Jinéndras.
व्याख्या-४८-सिद्धानां नास्ति देहः। यत उक्तं श्रीपाचाराङ्गे-'सिद्धाणं इगतीसगुणा पण्णचा, तं जहा-गोयमा? से न दीहे १ न हस्से न से ४ न चउरंसे ५ न परिमण्डले ६ न लोहिए७ न हालिद्दे ८ न मुकिल्ले ९ न किण्हे १० न नीले ११ न दुरभिगंधे १२ न सुरमिगंधे १३ न तित्ते १४ न कहुए १५ न कसाइले १६ न अविले १७ न महुरे १८ न कक्खडे १९ न मउए २० न गुरुए २१ न लहुए २२ न सीए २३ न उण्हे २४ न निदे २५ न लुक्खे २६ न कायसंगे २७ न रुहे २८ न इत्यी २९ न पुरिसे ३० न पुंसर ३१ इत्येकत्रिंशत्सिद्धगुणाः। अत्र सूत्रव्याख्या-आश्रयत्रि यिणोरभेदायस्मादेहो न, अत एवायुरपि न, यस्मादायुन अत एव मरणमपि न।ततो निमित्त निमित्तवत्तोरभेदात्सप्तापि कर्माणिन,बन्धोदयोदीरणाससानाम मावात् । यतः कर्माणि न अत एव माणा योनयोऽपिन, पुनः संसारेऽजुत्पादात् अथ तेषां स्थिति ब्याचष्टे । ततस्तेषां सिद्धानां स्थितिः कीदृशी? सादिरनन्ता यतस्तत्रोत्पतिकालात्सादिः ततश्चक्नाभावादनन्तैव । यदुक्तं शक्रस्तवे-"सिबमयलमरुअमणंतमक्खयमन्यावाहमपुणरावित्ति सिद्धिगइनामधेयं ठाणं संपत्ताणं" इति वचनात् जिनेन्द्रागमे । स्थतिमणिता मोक्ता । यथा संसारिणां जीवानां पाणयोन्यायुःकर्मस्थित्यादयस्तथा सिद्धानां न मवन्तीति गाथार्थः ॥४८॥
१ सिद्धानामेडत्रिंशद्गुणाः प्रज्ञप्ताः तद्यथा-गौतम ? स नदीर्घ, न हस्व, न वृत्तः, न त्र्यनः, न चतुरस्रः, न परिमण्डलः, न लोहितः, न हारिणः न शुक्लः, न कृष्णः, न नीलः, न दुर्गन्धः, न सुरभिगन्धः, न तिकः, न कटुकः, न कषायः, नाम्लः, न मधुरः, न कर्कशः, न मृदुः, न गुरुः, न लघुः, न शीतः, नोष्णः, न स्निग्धः, न रक्षः, न कायसमः, न रोहकः, न स्त्रीः, न पुरुष, न नपुंसकः । .
२ शिवमचलमजमनन्तमन्यायाधमपुनरावृत्तिसिद्धिगतिनामधेय स्थानं संप्राप्तेभ्यः ।

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D. C. Due to the lack of the distinction between the resort and the resorted, Siddhas do not possess a body. Where there is no body, no question either of duration of life or death or of the seven Karmas (actions) can arise at all. Similarly, when there are no Karmas (actions), there does not ensue the question of re-birth in the mundane life, and, therefore, there cannot be any vital airs or originating places in their case But, then, what about their condition? They have a beginning, for there is a time of their origination. But they have no end for there is no possibility of their stumbling or falling down from there
This peculiarity of their state is proclaimed in the Sakrastava of the Jaina Agamas (Scriptures). In a word, what is meant is this, have that the Siddhas no body, and hence there are no vital airs, no originating places no births and rebirths, no life-limit, no Karmas, and no other conditions in the case of the Siddhas, as are inevitable in the case of the Samsări (transmigrating) souls 48.
gedargar fugıni zasqafaara ga: dankot staat zaand SUTSUITE
wè sanfaça sivîngofen zited şer i भमिया ममिहिंति चिरं जीवा जिणवयमळहंता ।। ४९ ।।
49 Kāle aṇāinihané jonigahanammi bhîsané ittha
Bhamiya bhamihinti ciram jīvā jiņa-vayanamalahantă 49 [ का अनादिनिधने योनिगहने भीषणेऽत्र ।
भ्रान्ता भ्रमिष्यन्ति चीरं जीवा जिनवचनमकममानाः ।। ४९ ।।
Kalé anadinidhané yonigahané bhiṣaṇé' atra, Bhräntä bhramiṣyanti ciram jivā jiña-vacanamalabhamānāḥ 49]
Trans. 49. The living beings who have not reached or accepted the words (i-e the advice) of the Jinas, have rambled (and) will ramble for a long time through the beginningless and endless time in the fierce (world) strimming with originations 49.

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व्याख्या - ४९ - कालेऽतीतानागत लक्षणे वर्त्तमानस्यैकसामयिकत्वात्स्वंलपत्वान्नात्र विवक्षितं (सवं ) कथं भूते काले ? - अनादिनिधनेऽनाद्यपर्यवसिते । तथा पुनः कथंभूते ? " जोणीगहणम्मि भीसणे ति " चतुरशीतिलक्षयोनिग्रहणे तत्तदाश्रयणेनानवस्थानात् । अथवा कोदृशे सारे ? योनिगहने-उपलक्षणादुत्पति विपत्तिरोगशोकादिर्भिर्गहने विचित्रक मंगत्याऽतिगुपिले जोवानां कर्म विपाक कारणभूतत्वाद्भीषणे - भयकारिणि तस्मिन्नधिकरणभूते जीवा भ्रान्ता भ्रमिष्यन्ति चिरं - मभूतं कालं । कीदृशाः सन्त ? जिनवचनं- भगवद्वचनं हितोपदेशमलभमाना:- अमाप्नुवन्तः । तथा कचिदित्यपि पाठ: - " भमिया भमंति भमिहिंति चि" तत्र tataणेन धातोरर्थविशेषो ज्ञेय इति गाथाक्षरार्थः ।। ४९ ।।
D C. Time includes the Past and the Future. The Present may not be considered here, as it is brief. This time has no commencement nor is it to end at any time.
'Yonigahana' may be construed either with the time or with the world. With the time, it would mean Caught by the many eighty four hundred thousand existences". With the world or rather mundane existence) it means one which is confused or intrigued (gahané) with births, deaths, diseases, sorrow, and the like.
The Samsara is fierce; because it is the cause of the results of previous actions. In such a place, the living beings have wan dered in the past and will (surely, wander in the future for a long time being confused-in these intricacies till they secure ( and execute ) the auspicious advice of the Divine One.
Some read " Bhamiya bhamanti bhamihinti.” The v. 1, also is alright, For, Here, all the times (including the present) are considered 49.

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• Now, comes a concluding Couplet
अथ ग्रन्थकारः सम्यग्ज्ञानाद्धर्मफलं विधेयं चाविष्कुर्वन्ग्रन्थमुपसंहर्तु शिक्षारूपं स्वनामभिंतं च सूत्रं व्याख्यानयनाइ
ता संपइ संपत्ते, मणुअत्ते दुल्लहे सम्मत्ते ।
सिरिसंतिमूरिसिढे, करेह भो ? उज्जमं धम्मे ॥ ५० ॥ 50 Tasampai sampatte manuatte dullahe sammaté ।
Siri Santi sūri sitfhé karéha bho ujjamam dhammé. 50 तत् सम्मति संपाप्त मनुष्यत्वे दुर्लभेऽपि सम्यक्त्वे ।
श्रीशान्तिमूरिशिष्टे कुरुत मो! उद्यमं धर्मे ॥ ५० ॥ Tat samprati samprāpté manusyatvé durlabhé'pi samyaktvé i Śri Šānti Sûrisisté kuruta bhol udyamam dharmé 50 ] - Traus. 50. Therefore, O Devout Persons! Now when you have obtained Manusyatva (human-ness), and even the rare Samyaktva (Right Beliefy, labour upon the Dharma promulgated by the Reverd Ones possessing wealth (of Knowledge) and quietitude [ or instructed by. the glorious Santi Shri.] 50.
व्याख्या-५०-तावद् भो मव्याः ! साम्मतं मनुजत्वे दशमिदृष्टान्तदुलभे संपाप्ते तत्रापि सम्यक्त्वे अचिन्तितफलपदे चिन्तारत्नपाये। चकारात्सम्यग्ज्ञानचारित्रे । संप्राप्तशब्दो मनुजत्वसम्यक्त्वयोरुभयत्र संबध्यते । सतश्चिन्तारत्नमिव प्राप्ते सम्यक्त्वे । यत्करणीयं तदाह-धर्म उद्यम कुरुत । किविशिष्टे ? " सिरिसंतिम्ररिसिटे ति" सिरिति श्रीः उपलक्षणात् मानश्रीः, तथा शमनं शान्तिः रागादीनामुपशमः, ताभ्यां सूरयः पूज्याः गुणगुणिनोरभेदात्तीर्थकरा गणधरा वा, तैः शिष्टेऽर्थादुपदिष्टे । इयता ग्रन्थकता स्वनामाप्याविष्कृतं । तत्र कर्तृपदं शान्तिरिः उपदिशति शिष्टे मस्तेऽनुपमें जिनधर्मे । क्रियासंबन्धस्तथैव योग्य इत्यक्षरार्थः ॥ ५० ॥

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D. C. Bhoh! is the general form of address to human beings, Both the manusyatva and the sanyaktva are durlabha or rarely obtainable. 'Samprāpté' is also to be construed with both, Samyaktva means full confidence in the True Deity, True Preceptor, and the True Dharma ) when they have secured not only human-ness, but also Samyaktva (Right Belief), they must labour on the Dharma, which has been preached by Sûris or the Revered Ones. Who are these Revered Ones ?
Śrî means jnānaśri (wealth of knowledge) Šanti or quietitude means calming down of passions and the like. The Sûris may mean the Tirthankaras or the Gayadharas, there being no difference between the qualities and the resorts of these qualities,
Through this phrase, the author discloses his own name viz Santi Suri. 50.
Upasamhāra
अथ सूत्रं निगमयभार एसो जीववियारो संखेवरुईणं जाणणारं.।
संखित्तो उद्धरियो रुवाओ मुयसमझाओ ॥५१॥ 51. Eso Jiva-viyāro sankhéva-ruîņam jāpanāhéumi
Sankhitto uddhario ruddāö suyasamuddao 51 [एष जीवविचारः संक्षेपरुचीनो सानहेतोः।
संक्षिप्त उद्धृतो रुन्द्रात् श्रुतसमुद्रात् ॥ ५१ ॥ Eșa jiva-vicāra sankşépa-rucinām jnāna-héto” ? Saiksipta uddhruto rundrst srutasarnudrat 51 ]
Trans. 57. This Consideration of the Living Beings has been extracted from the deep ocean of the Scriptures and is abridged for the enlightenment of the short-witted ones. 51
व्याख्या-५१-जीवानां विचारो जीवविचारः सस्थावरैकेन्द्रियादि विचारवान् । रूपरूपिणोरभेदार अन्यनामापि जीवक्विार इति समर्थिवः।

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एष आत्मनाऽविनाभावेनेति। ततः श्रीशान्तिमरिणा अयं संक्षेपरुचीनांमर्थात्स्वल्पमतीनां प्राणिविशेषजिज्ञासाथै संक्षिप्यानुग्रहबुद्धया रुद्राद्-अनवगाह विस्तारात् श्रुतसमुद्धेद्रादुतः । इयता न स्वमनीषिकया. किंतु परम्परया मिनरुपदिष्टं श्रुतं महाय तस्मादित्यक्षरार्थः ।। ५१ ॥
D. C. The Consideration of the Living Beings such as Trasa (mobile) sthāvara (Steady-fixed), one-sensed beings etc is jivavicāra. The title of the volume is the same according to the non-distinction between the form and the one possessing the form. The preaching of this book is nothing new, but it is an abridgement of what is preached by the series of the Great Preceptors. 51.
END

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Page #200

SUPPLEMENT
Jain Misson Society
Madras.
By Mr. R. B. JAIN. Secretary.
At the outset, let me say frankly without the least exagge ration that the author of this Treatise, which is called, "Jiva Victor, or Treatise on the (Science of)' Life, or Biology, was His Holiness Vadivetal Sri Santi Suriji who was an unrivalled scholar of his times, whose greatness and scholarship were enlogised by then distinguished Poet Dhanapal, one of the Gems in the court of the Emperor Bhoja-raj as well as, by other contemporary learned scholars and the emperor himself. The treatise though small in size containing only 50 stanzas deals with all the Biological gist Exhibiting wide range of knowledge of how the life developes from the tiny being to the highest human form in its successive stages, and how complicated it becomes and how it gets its deliverence from birth and death, and then how it eventully reaches a state of permanent happiness called, 'Mukti,' or Emancipation.
19
To ordinary men, this work may appear to be an insignificant one, but when we study it deeply, we come to know how
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can
46
important and useful it is for us-mankind-to understand the the implication of our misery and bondage, and how we save ourselves from the severe punishment of Nature's Government by obeying her rules and regulations etc., and so we can at once see that our author wrote this work fork for the good of humanity confirming the irrevocable law of Nature viz., As we sow, so we reap". By sowing a mago-seed we get a mango-friut, and from a margosa-seed we get a margosa fruit. In the same manner, we suffer from pain by giving pain to oihers and get happiness in retum of the good we have done to others, Out of this Law, there is no escape, and to expect happiness from our bad deeds, is to expect nectar from a serpant's hood or mouth. A certain Philosopher has paraphrased this as follows:
"So long thou shalt not refrain thyself from causing pains and troubles to thy fellow-creatures, thou needst not dream to be emancipated from the appalling danger of the same,'
Our ancient Rishis had known this from time immemorial, But modern critics remark that if according to your scriptures, everything has a life, if a man, beast, bird, insect, and a worm, if even roots, fruits, trees, and creepers have a soul-and science also supports this view-then why do you discriminate between cutting a fruit and cutting an animal, and attach comparatively less or more sin respectively in each case. From the economic point of view, many fruits are necessary to quench or satisfy the hunger of a man, and so also, if by killing a single animal, appetite of many hungry people can be satisfied, there is comparatively less sin in their opinion in killing one animal than in cutting many fruits.
We will discuss this point rationally and give a suitable answer to the above objection.
The above critics accept the authority of science, and science in its turn, proclaims that it accepts no other authority

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than Nature. Now, if we study closely the natural phenomena, we understand that Nature is working incessantly for the better-ment of every one, for the happiness of all, until everyone of us reaches the pinnacle of perfect peace and happiness. But, here again, another objection is raised by the critics that if nature is so kind, why does she put different souls in differeal wombs and make them suffer, birth and death, old age, disease, pain, and fear etc., and "What is the reason of this?" While trying to solve this point, I have to proceed further and remark that the whole univers is being governed by an unchanging Law with regularity,-Justice and Truth-and it takes account of even atoms and seconds. This Law of Nature never commits any mistake. In fact, just as any Government, though good, has to punish the wrong doers or Law-breakers to correct their wrong mentality and reform them into good citizens and to establish Law and order, in the state, and just as Parents punish their children, if they go wrong and render them more desciplined and well-behaved. Can we call the action of the Government or of Parents in the above instances as harsh aud cruel or unjust? Similarly, can the action of action of a doctor in giving some bitter medicine to the patient or operating a wound on the body of a child be construed as cruel? The disease appears in the body as a result of the violation of the rules re: eating and drinking it is by of punishment that Nature introduces disease in the body for one's going against the dietary rules. So also, the experiencing of pain by the living being is the result of its bad actions. The function of the Doctor is to remove the pain and also the function of nature is to do good to the living being We misunderstend the process of nature and call it pain and misery when she is actually doing good to it indirectly without our knowledge and this cannot be called a fault in her as the action of Nature is always prompted in our favour with 'disinterested motives.
Now, it is clear that the living is itself the cause-the seedof the its own troubles. If so, another question arises as to why it causes its own trouble! The answer given by all thinkers is

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that it is nothing but ignorance that is the cause of this mis-. take. When one knows that the fire burns one's fingers if he touches it or when one knows that a snake bites, if it is meddled with, naturally he refrains from it, after realising this knowledge. But before this experience comes to man, he tries in ignorance to eat the forbidden fruit and jumps in the fire of of miseries like the butter-fly falling into the fire with the false knowledge that the red fire is an eatable thing, and it should enjoy it It is thus clear that to be safe, and happy, in the kingdom of Nature is to have the knowledge of the above truth and without this knowledge, a living being cannot discriminate between good and bad actions and in eating and drinking and without the help of this knowledge he has no chance to rectify and reform himself and cannot achieve his own good and happiness. Nature is always helpful to the living being towards its acquiting this knowledge and in proportion to the acquisition of this knowledge, the living being is given better chances and opportnities and it is the possession of this knowledge, which has entitled the human being to the majestic position and superiority over others. It is accordinglp said by others, "There is nothing greatest in the world than man, and there is nothing greatest in the man than mind." Man has got better chances to follow the directions of Nature, and thus, by following her, reaches the highest objest of existence viz highest happiness and peaace. And so the favour of nature seems to be more on the human being rather than on any other living creature. There is a saying of an experienced sould, who says "Obedience is the first law of Governing" that is to say that one who follows the rules of a Government becomes the more fitted to govern it. To the extent to which the knowledge of man developes, to that extent, he is rendered fit by Nature to understand her intentions and follow her rules and in such a man full evolution of Nature takes place and so in the order of gradation, all the living beings are divided into five classes viz beings with one senşe developed, beings with two senses, some with three senses, and others with four senses, and the rest with five senses

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developed, respectively. In the beings of the first division they feel knowledge through touch only, the 2nd category through touch, taste; the 3rd elass through touch, taste and smell and the 4th category. through touch, taste, smell, and sight, while the 5th division has got all the five senses well developed and has got a better opportunity of understanding good and bad, true and false. It is why and how the superiority of the human being has come to be recognised over all other beings.
In order to elevate it self from stage to stage till the achievement of human form, every living being has to go through a great deal of ordeal in the Laboratory of Nature, viz they have to go through infinite births and deaths and still they may not. easily reacli the human stage. There may be many pitfalls and slips between the cup and the lip, from the highest summit he may at once fall to the abasyes. The process is complicated and laborious as to throw a ring in the mid-ocean and go after its search. This receding process is all due to the sins we are committing, thongh unconsciously, and this is the cause of the complication. Thus to come to the point at issue, there is greater sin in killing beings of two senses than in killing those of one sense, and so on; the enormity of sin incaeases in each successive step. In the common experience of the world, we know that ordinary mud has little value; but pots etc made from the same have got more value and further, if they undergo workmanship and ornamentation, they fetch higher value, because of the process they undergone. Another instance is that the death of:an adult person who is the pillar of the familly causes more sorrow for the family members than the death of a young child. So also the assasination of a big illustrious person or a king is considered more heinous and cruel than that of an ordinary being. In ths kingdom of nature, the killing of å man is met writh the severest punishment by nature herself. Our ancient seers had therefore given out this future by writing. so many books on the Science of life, so that the man, the highest ornament in the scale of evolution may not commit the destruction of life through

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ignorane for the selfish nourishment of his own body or mainttence of livelihood and thus avoid the severest punishment at the hands of nature. They saw this truth through their finer and subtter intelled and intuition and analysed how the sin is increased in proportion from the killing of life possessing one sense to that of 5 senses. They say as follow :--
सत्तविराहणपावं, असंखगुणीयस्स एगभूयस्स । भूयस्साणतगुणं पावं, इक्कस्स पाणस्स ॥ १ ॥ बेइंदिय तेइंदिय चउरिदिय, तहय चेव पंचिदी । लक्ख सहस्सात सयगुणंत पावं मुणेयव्वं ॥ २ ॥
From the above observations and summary it is evident that infinite amount of sin is gathered from eating fleshthan from eating fruits etc., In our ignorance and from temptations of passions, we forget what is right and what is wrong, and what should be eaten and what should not be eaten and fall into the error of judgement and commit such sins for which the highest punishment would await us.
it is, therefore, essential that we should completely avoid violence to the living beings when we can easily maintain our body by fruits, nuts, and vegetables and other articles which contain no tangible life, just as Jaina Munis do. This kind of life of non-violence of munis practised even for a day is extolled as greater than all the charities an Emperor can make; but in the case of a house-holder, it is impossible for him to follow the strict rules of munis, and so, he is allowed some margin for his maintenance except through the violence committed to the mobile living Beings. Even from the standpoint of medical science, it has been proved that by vegetable diet, the health and life is better maintained than through flesh-eating. We can also know which food is natural to hiiman beings by a little observation of patural Laws.......From they very anatomceal construction of human

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teeth and and nails etc., we see that they are different in man that in that of carnivorous animals like lions, tigers, bears etc, The difference of this construction of teeth etc., is seen in herb. ivorous animals like cows, buffaloes goats etc; which makes them unable to kill through their teeth and nail. Further, man's body is similar to that of a monkey and if the food of the monky is vegetarian main's food also must be vegetarian and so flesh eating is unnatural and is attended with servere consequencess, and so must be avoied by man. This avoiding of flesh-eating is not only imperative on man, but very beneficial to him. If a man wants to be happy in this world, it is not only essential to avoid violence in food matters but in every walk of life. To those who are earnest enquirers and want to avoid Violence to life it becomes their first duty to study Biology.
Our author, Acharya Bhagavan Shree Vadivetāl Shanti Sur. iji, has, in this kindness to us, composed the gist of Biology in the form of a small treatise, called Jiva Vichāra. He has tried to shew herein in a nutshell the nature of life, their division in to many categories, their bodies, senses and energies, their lifetime and how the life remains in the body etc;-All these details are beautifully described by studying which we can become beginners in its practice and save ourselves from sin and eventually reach perfect state of emancipation.
Our Jain Mission Society is trying in its humble capacity to make this smati treatise reach into the hands of every-body, by translating the same in different languages. The first edition has been published in Hini through Pandit Hiralalji Duged Nyaya Thirtha and we are getting it published in English through Our Holiness the Muni Maharaj Sri Ratna Prabha Vijayaji, who though 79 years in age, has, however, finished the work in spite of his ascetic hardship of penance, general wenkness of health, and heart-trouble and we cannot thank bim sufficiently for the trouble he has taken.
While engaged in writing small supplement to this work, re

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gular chain of ideas surgge up in may mind but for fear of the already swelling itself into a text, I have refrained myself froni expressing all that I wanted to say herein, reserving the same for an independent publication which I intend bringing out shortly on the same subject of biology. I hope this small essay is enough and if through oversight and dullness of my intellect, I have overstepped the limit or said anything out of the way, I request the indulgence of Dharmācharyas and with my humble salu-tations at their feet, I conclude this essay.

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A SET
I
OF EIGHT BOOKS
BY MUNI SRI RATNA PRABHA VIJAYAJI
SRI JAIN.
PRANA
SRI JAINA SIDDHANTA SOCIETY.
Pánjra Pole Upāshraya.
Pānjră Pole A HMEDABAD
[ India ) 1 9 50

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VOLUMES
1. Śramaņa Bhagavān Mahāvira Vol. I Part I Life. 2. Śramaņa Bhagavān Mahāvīra Vol. I Part II Life 3. śramaņa Bhagavān Mahāvīra Vol II Part I Life. 4. Śramaņa Bhagavān Mahāvīra Vol. Il Part II Life. 5. śramaņa Bhagavān Mahāvīra Vol. III Ganadhara-vāda. 6. Śramaņa Bhagavān Mahāvīra Vol. IV Nihnava-vāda. 7. Śramaņa Bhagavān Mahāvīra Vol V Part I Sthavirāvali. :8. śramaņa. Bhagavān Mahāvīra Vol V Part II Sthavirāvali.
Will be published in October or November 1950.

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VOLUMES
"Sramana Bhagavan Mahavira“
Series In the year 1941-42, Four Volumes of the book 'śramaņa Bhagavān Mahavīra" written in English, from authentic material collected from Jaina Scriptures and other sources, by Muni Mahārāja Šri Ratna Prabha Vijayaji-a disciple of Śāsana Samrāt Ācārya Mahārāja Šrimān Vijaya Nėmisūrīśvarāji-were published. At the time when the work of printing these volumes was undertaken, the cost of good Printing Paper was annas three and six pies per lb. and printing, as well as, other charges were low.
But during the year 1941, the cost of Printing Paper increased greatly owing to War difficulties, and some of the printing work had to be finished with paper bought at a price varying from annas Twelve to Fourteen annas per lb. The work of printing had to be finally stopped, as the required quality of paper, could not be had in India at any cost, nor could it be got from foreign countries.
However, after four years of anxious waiting for conditions to improve, a sufficient quantity of good Printing Paper had been obtained from England, and the work of re-printing the volumes-revised and augmented with inuch additional matterhad been commenced from July of last year. Instead of four books, there will be eight books greatly increased in size, as explained in this Pamphlet of Contents of each volume
The market-price of Printing Paper has considerably increased and printing charges have increased three to four times, on account of heavy labour-costs. Taking into consideration the

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enhanced cost of materials and labour, and the heavy charges of make-up, as well as, the utility of the volumes, we have, as far as possible, tried to keep the prices of the individual books within very reasonable limits.
For the present six books of the Series have been pubished viz. (1) Vol. I Part I (Life). (2) Vol. I Part II (Life). (3) Vol. II Part I (Life) (4) Vol. III (Gaṇadhara-vāda). (5) Vol. IV (Nihnava-vāda), and (6) Vol. V Part I (Sthaviravali ).
Remaining two books viz. Vol. II Part II (Life) and Vol. V Part II completing the series are in press and they will be published in October or November of the current year.
July 1950.
Publisher

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Contents
of Śramaņa Bhagavān Mahāvira.
Volume I. Part 1. CHAPTER I Jiva Tattva and A-jiva Tattva-Kinds and Varieties of Souls Sthāvara Souls-Nigoda Living Beings-Trasą (mobile) Souls-Varieties of Indriya Souls-Narakas-TiryancasManusyas - Dévas-Kinds of Tiryanca Pancéndriya Souls-Sthala - cara-Jalacara-Khécara-The Universe.
CHAPTER II Su-déva -Arhat Déva-Su-guru-Su-dharma; Ku déva; Ku-guru; Ku-dharma-Mithyâtva-Kinds of MithyatvaA-virati-Pramāda-Kinds of Pramāda-Kaşāyas-Kinds of Kasāyas. No-kaşayas-Yoga.
CHAPTER III. Samyaktva-Kinds of Samyaktva-Story of the Farmer-Signs of Samyaktva.
CHAPTER IV, First Previous Bhava of śramaņa Bhagavân Mahāvira-King Satru-mardana of Jayanti Nagari-Nayasāra going to neighbouring forests for bringing timber-Nayasara giving food and drink-materials to Sadhus who had lost their way in the forest-Preaching of Dharma-Varieties of Dana-Sila (chastity) Tapaḥ (austerity)-Bhāva-Attainment of Samyaktva.
CHAPTER V. Second Previous Bhava (as a celestial being in Saudharma déva-loka -Dévas or Celestial Beings-Kinds of Bhavana-pati gods-Kinds of Vyantara and Vāņa-vyantara godsVaimānika gods-Number of Vimâns (celestial cars)-Colours of Vimāns-Height-Age-limit-Food-Respirations-Leśyās etc, of Celestial Beings-Previous Bhavas of Celestial Beings-Future Bhavas of Celestial Beings.
CHAPTER VI. Third Previous Bhaya. Rājā Rsabha-deva or Vinitā Nagari-Dikşă of Rājā Rşabha-đéva-Kévala Jáāna, of

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Bhagavān Rsabha Swāmi-Final Emancipation of Maru-dėvi Mātā. Sermori of Bhagavan Sri Rşabha Swami. Birth of Marîci-Dikṣā of Marici Kumāra-Story of Argăra-dāhaka-Marîci Munibecoming slack in performing religious duties-Marîci Muni assuming the apparel of a Parivrājaka mendicant-Bharata Cakravartin orders out five hundred bullock-carts full of food and drink-materials-Tirthankara Bhagavān Srî Rşabha-déva goes to Mount Astāpada-Explanation of avagrahas-In the Samavasaraņa there, Bharata Cakravartin asks the Bhagavān whether there will be any other person who will become a Tirtharkara like himself in future or not? On Bhagavān's pointing out to him his own son Marici, who was sitting in a corner dressed as a Parivrājaka, as a future Vāsudeva, a future Cakravartin, and as a future Tirtharkara, the delighted Bharata Cakravartin went to Marici, and paid him homage as a future Tîrthankara. Marici rejoicing with joy and dancing frivolously out of pride for his noble birth, incurred the evil Karma of birth in low families-Nirvāņa (Final Emancipation of Tirthasara Bhagavān Sri Rsabha-déva Swami-Kapila beco.nes a disciple of MariciSome considerations about birth in a low family-Karma Philosophy-Kinds of Karinas.
CHAPTER VII. Fourth Previous Bhava as a god in Brahma dėva-loka. Fifth Previous Bhava as a Brāhmaṇa named Kausika in Kollāga village-Sixth Bhava as a Brāhmaṇa named Puspamitra in Sthuņāka village. Seventh Previous Bhava as a god in Saudharma deva-loka. Eighth Previous Bhava as a Brā. hmana named Agnidyota in Caitya Sannivéśa-Ninth Previous Bhava as a god in lśāna déva--loka. Tenth Previous Bhava as a Brāhmaṇa named Agnibhûti in Mandira village-Eleventh Previous Bhava as a god in Sanat Kumāra déva-loka. Twelfth Previous Bhava as a Brāhmaṇar named Bhăradhvaja in Svétāmbikā. Thirteenth Previous Bhava as a god in Mahendra dėva-loka. Fourteenth Previous Bhava as a Brāhmaṇa named Kapila of Rajagriha Nagara-Fifteenth Previous Bhava as, a charming god in Brahma déva-loka.

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Vol I Part 1 Royal Octavo Size. Cloth-bound with Illustrations. Pages 344 Price in Hindi Union. Rs. 8 (Eight). Packing and Postage extra. Foreign 16 s., U, S. of America. (Four Dollars)
Śramaņa Bhagavān Mahāvīra.
Vol I Part II CHAHTER I. Sixteenth Previous Bhava. Birth of Visvabhūti Kumāra-Visvabhūti Kumāra going to Puspa-karaņdaka garden for amusement during Spring Festival-Visvabhaūti Kumāra treacherously sent with a large army to fight with a frontier feudatory prince at the instigation of Queen Madana-lékhā. When Viévabhūti Kumāra returned home, he realised that it was a well-designed plan of Madana-lèkhā to drive him out from the garden to make room for her son Višākha-nandi. Becoming enraged at this insulting diplomacy, Visvabhūti Kumāra renounces the pleasurable enjoyments of the world, and he takes Bhāgavati Diksā at the hands of Ācārya Sambhūti Sūri. Viśvabhūti Muni practised severe austerities during his ascetic life, and went to various towns and villages with the object of preaching the principles of the Tirthankaras.-When Visvabhūti Muni-whose body had become greatly debilitated by continuous fastings and strict penances-was going for alms after a continuous fasting of one month at Mathurā (Muttrā), he was accidentally knocked down by a rushing cow. On seeing that Visvabhūti Muni had fallen down on the ground owing to a strong impact with the body of the cow, his cousin Višākha-nandi who had gone to Mathurā with a number of his attendents on his marriage--ceremony with the daughter of the king of that place, began to crack jokes at the withered condition of the body of Visvabhūti Muni. The penitent Muni was greatly offended, and he made a niyāņa-nidāna-a firm determination) to be able to possess, after deatlı, sufficient strength to kill all those persons at one blow, by way of revenge. Athough Visvabhùti Muni was repeatedly aavised by Sthayiras and others to desist from the attempt, he

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did not leave off his firm resolution, and having died without expiating for his sinful act even on his death-bed, he was born as a god in Maha-sukra déva-loka-Seventeenth Previous Bhava as a brilliant god in Maha-sukra déva-loka with an age-limit of seventeen (17) sāgaropam years. Appendix No. I, containing Some Note-worthy Points about the Sixteenth Previous Bhava of Śramana Bhagavān Mahāvīra.
CHAPTER II. Eighteenth previous Bhava of Śramana Bhagavan Mahavira-Tripristha Vasudeva-Queen Bhadrā, the chief consort of King Ripu prati-Satru of Potanapura ) gave girth to Acala Kumāra portended by four Great DreamsAfter a few years, birth of a daughter named Mrigavati to Queen Bhadra-When Mrigavati attained youth and marriageable age, King Ripu prati-Satru becoming greatly enamoured with her exquisite beauty and blooming charms, publicly and shamelessly, contracted marraige with his own daughter, disregarding violent protestations from Queen Bhadra, Acala Kūmāra, family-members, feudal princes, ministers, religious preceptors, and from a large majority of citizens, who were painfully grieved at such an un-natural and utterly disgraceful alliance, and, having made her his Chief Queen, he began to enjoy worldly pleasures with her. Queen Bhadra-the girl's mother-becoming displeased by this heinous act, and greatly distressed by public censure, went away to her parents' house in the Deccan, and passed her days in mourning.
The parents of Queen Bhadra were very wealthy. A nice town namen Mahéśvari-complete with high city-walls, beautiful buildings, temples, dharmaśālās (inns for travellers), cattlecamps, big market-places and gardens, inhabited by wealthy merchants-was built for her, and it soon became a very flourishing city in the South.
By this heinous act on his part, King Ripu-prati-Śatru, came to be, afterwards, called Praja-pati (literally, husband of one's own progeny by the people, on account of his having a dersine of sexual intercourse with his own daughter. The sourci

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vis vabhūti Muni, descending from Mahā-śukra déva-loka, assumed the form of a foetus in the womb of Mrigāvatî-dévî, portended by seven great dreams-Birth of Tripristha Vasudeva-Celebration of Birth-festivities -Attainment of youth-Cleverness in wrestling, use of war-like weapons and various arts and sciencesPrati- Vāsu-déva, Ašvagriva of Rājagriha Nagara, -The soul of Vis ākha-nandi Kumāra born as a lion in a den near the ricefields of the Prati-Vasudeva-One day, Prati Väsudéwa Ašvagriva, invited a very clever astrologer into his private-chambers and confidentially inquired as to how and by whom he will meet with his death-The astrologer reluctantly but positively replied :-"O king ! I can see that your death will be caused by the powerful man who will easily kill the lion living in his den in your rice fields, and the man who will insult your messenger Caņdavéga so widely respected by all your feudatory kings.”The lion in the rice-fields of Prati Vāsudeva Ašvagrîva was doing much damage to the cultivators of the fields, and so, they requested him to afford them suitable protection. Thereupon, Prati-Väsudeva Ašvagriva sent orders to his sixteen thousand feudatory kings to give their services by turns, for the protection of his cultivators. The Prati-Väsudéva, then inquired of his ministers as to who were very powerful among the young princes of his feudatory kings. The ministers said 'We cannot definitely say, but we have heard that both the young princes viz Acala Kumāra and Tripristha Kumära of King Prajāpati are clever and powerful. Thereupon, Prati-Väsudéwa Ašvagriva, sent an order through his messenger Caņdavéa, to King Prajäpati to come and see him immediately. At the time when Caņdavéga arrived at Potanapura, King Prajāpati, his princes, familymembers, and some citizens, had met together in the Inner Court of King Prajāpati, and there was excellent dancing, dramatic performance, and great rejoicing going on. Now, Candavèga, unobstructed by any rules of decency and un-prevented by any door-keeper, at once rushed into the private chamber of the Inner Court, and abruptly communicated the message to King Prajāpati-The king hurriedly got up from his seat, to receive

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the messenger, and there occurred a sudden break in the revelry. Prince Tripristha Kumāra became greatly enraged at the rude behaviour of Prati-Väsudeva's messenger and having dealt him blows with his fists, feet and stick, he took back all the valuable presents received from King Prajāpati. Now Prati-Väsudèva Ašvagriva became very angry on hearing about the insult to his messenger, and he realised that the first part of the foretelling of the astrologer-that the man who would insult his messenger Caņdavéga will cause his death-may turn out to be true. So, he at once sent another messenger to Prajapati and ordered him to go immediately to rice-fields, and to give protection to his cultivators against the ravages of the lion lurking there. King Prajāpati became ready to go there, but both his princes viz Acala Kumära and Tripristha Kumära vehemently implored him not to undergo the risk, on account of his old age, and they went there with men and materlals. against his wish. When nearing the den of the lion, Tripristha Kumära left his men and materials at a distance, and he went on foot to the den, without carrying any weapon, and unaccompanied even by his own brother and unasisted by any of his numerous soldiers, as he thought it contrary to all rules of justice for hunters to take with them a clever party of numerous well selected persons fully equipped with varions destructive weapons, on horse-backs or some such vehicles, for attacking a single, solitary tiger or lion, posting themselves on high platforms erected on tall trees or protruding rocks on mountain-peaks. Standing fearlessly just near the entrance of the den, Tripristha Kumāra repeatedly coaxed the lion for a duel fight with himself, and, as soon as the lion jumped on him, Tripristha Kumāra, at once caught hold of the lion's upper jaw, and tightly grasping his lower jaw into his left hand, he readily cut the lion into two vertical pieces. When the lion died, the cultivators were greatly pleased with the bravery of the prince. On his return towards Potanapura, Tripristha Kumāra instructed the cultiyators to give the lion's skin to Prati-Väsudéva Ašvagrīva, and to inform him that as the lion was now dead, his rice-fielés will, for the present, be free from danger.

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When both the princes of King Prajapati returned home with their party, King Prajapati was extremely delighted, and there was great rejoicing in the town. When the cultivators narrated the unique bravery of Tripristha Kumara in killing the lion before Prati-Vésudéva Aśvagriva, he become alarmed, and he began to be convinced more about the truth of the fore-telling of the astrologer, viz that his death would be caused by the person who insults his messenger Candavéga, and, also by the person who kills the lion. With the deceitful idea of killing both the princes of King Prajapati, the enraged Prati-Vāsudéva Aśvariva sent another messenger to King Prajapati and told him-"Go and tell Prajapati, since you are too old to serve, you send both your princes-Acala Kumāra and Tripriṣṭha Kumara-to me for my service They will be very amply rewarded with large estates and money, and they will have higher dignity among feudatory kings. In case, you cannot act according to my orders, be ready for a fight at the earliest moment." Being quite unwilling to part with his only princes, King Prajapati, rejected the offer, and made preparations for a fight. Armies of both the sides met with each other, and after a severe fight for a few days, Prati-Vâsudéva Aśvagriva was killed by Tripristha Kumāra. When Prati Vasudéva Aśvagrîva was dead, the gods and semigods, who had gone there to witness the fight, poured showers of fragrant flowers and scented powders over the head of Tripristha Kumāra, and announced 1-"O. kings! This Triprisṭha Kumara is born as the first Väsudéva in the Bharata-kṣetra, owing to his meritorious deeds of previous life. You, therefore, leave off your enmity towards him, seek his protection, and do respe ctful salutations to him. All the feudatory kings of Prati Vāsudéva Aśvagriva fell at the feet of Tripriṣṭha Kumāra and accepted him as their supreme lord. On seeing that all the feutdatory. kings ot Prati-Vasudeva Aśvagriva had accepted service under Triprisṭha Kumāra, the queens of Prati Vasudeva went to the place where his body soaked in blood and mud was lying, and having lamented for a long time, they ordered their servants to
•
cremate his body with due respect. Wifen Tripriṣṭha Kumāra

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returned to Potanapura, there was great rejoicing in the town. After staying there for some time, Tripriṣṭha Vasudeva carrying with him, cakra, chatra, dhanusya, maņi, gadā etc. went with a large army for dig-vijaya. In course of time, he brought under his supreme authority, half the continent of Bharatakṣétra and thousands of feudatory kings. Having conquered the kingdoms of Anga( country near Modern Bhagalpur on Coroma. ndel coast. S. India) Vanga ( Bengal) Kalinga (a district) and having established his own officers there, he went to Magadhadeśa (Southern Bihar). There, he merrily lifted up, like an umbrella, over his own head, a very huge stone-slab which could be lifted by ten million persons collected to gether, and beings praised by the kings and bards, he went in the direction of Daṇḍaka ranya ( a forest in South Deccan ), and having located his army there, he passed some days in the forest. One night, when all the people of his camp were asleep, Tripristha Vasudéva, unnoticed by any of his numerous watchmen, went out from his camp, and as he was walking alone silently, he heard a gentle noise comming from a distance. He went in the direction of the noise, and as he entered a thick forest full of numerous tall trees, he saw a man bound to a tree. Triprisṭha Vasudeva went quite near the tree, and asked the men as to who he was and why he was thus bound. The men replied:-"O Worthy Sir! please make me free form my ties, and I will narrate my account. The Vasudeva cut the ties of the man with his discus and set him free. The man, then, said:-"I am a Vidyadhara (a class of demi-gods) named Ratnaśékhara. Nijayavatî-the extremely beautitul and charming daughter of the King of Simhaladvipa (Island of Ceylon) was to be given in marriage with me, and when I reached this place with all my marriage preparations on my way to Simhala-dvipa, an inimical Vidyadhara named Vayu-véga, forcibly snatched away everything from me, and reduced me to this state.', Tripriṣṭha Vasudèva, then asked him:-"Being a vidyadhara ( a demi-god ), why are you desirous of marrying a human female? The Vidyadhara said: "Qillustrious man! She is very beautiful, and her charms are unique.”

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With the consent of the Vidyadhara Tripriṣṭha Vasudéva made up his mind to have regular marriage with her, and having gone to Simhala-dvipa, he married her. Tripristha Vasudeva stayed there only for a few days, but returned to Potanapur leaving Vijayavati there-Coronation of Tripristha Kumāra as Vasudeva-Arrival of Tirthankara Bhagavan Śrì Śréyāmsa NâthPreaching-Acceptance of Samyaktva by Acala Knmara and Tripristha Vasudeva-Pouring of hot molten lead into the ears of his bed-chamber-attendent-Death of Tripristha Vasudeva and his birth as a hellish being in A-pratisṭhāna Narakāvāsa (dwelling place for hellish beings) of Tamas-tamä (Seventh ) Hell-Arrival of Dharma-ghosa Acarya-Preaching-Dikṣa of Acala Kumāra; Acala Muni-Severe austerities.-Mokṣa.
CHAPTER III. Nineteenth to Twenty-second Previous Bhavas.
CHAPTER IV. Twenty-third Previous Bhava-Priya-Mitra Cakravartin-Conquest of continents-To Magadha Tîrtha-To Varadāma Tirth-To Prabhasa Tirtha-To the temple of Sindhudevi-Kumāra-déva of Vaitaḍhya-giri-Kritaméla-déva of Tamisrā Gupha-Fight with mlecchas. Return to Mūkā (capital city) with thirty-two thousand feudatory kings. Coronation as a Cakravartin-Festival lasting for twelve years-Renouncing the world-Dikṣā on hearing the preaching of Pottillācārya-Ascetic life-on death-Twenty-fourth Previous Bhava-Birth as a very prosperous god in Sukra déva-loka.
CHAPTER, V. Twenty Fifth Previous Bhhava-Birth of Nandana Kumāra-With advancing age, Nandana Kumāra became proficient in various arts and sciences-At the proper age, his father King Jitasatru, thinking him quite suitable, installed him as a king in his own stead-Arrival of Pottillācārya-His Prea ching-Story of King Narasimha-Campaka-mālā-Barrenness-Consultation with ministers-Arrival of Ghorasiva-Ghoraśiva going to burial-ground for accomplishment of spells-Duel-Tight of King Narasimha with Ghorasiva Fainting of Chorašiva-Appearance of Śri-dévi-A boon from the goddess-request of Ghorasiva to allow him to enter buriat-ground-fire for purification of his sins

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Ghorasiva gives his own account-Fight between two vidyādharasSomradatta-Mahákäla-Campaka-mālā-Birth of Nara-vikrama-Sila vati-Nara-vikrama Kumāra subduing Jaya-Kunjara elephantDéhila-Sāmanta-bhadra Sûri-Preaching-Nandana Rājā renounces the world-Dîksā-Ascetic Life-Severe austerities--Meditations of Nandana Muni on Death-bedCHAPTER VI. Twenty-sixth Previous Bhava.
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Śramaņa Bhagavān Mahāvira.
Vol II Part 1 Introdnction :
CHAPTER I. Descent from Praņat déva-loka-Concepntion Vision of Dreams-Description of Sakréndra-Kārtika Śétha Kathā. Sakra-stava.
CHAPTER II. Śakra-stava (contd)-Ten Strange EventsBirth in High and Low families-Bed chamber of Trisala-dévī - Vision of Dreams-Description of the first Four Dreams.
CHAPTER III. Description of the Remaining Ten DreamsNight-vigil-Siddhāratha rising up in the morning-Going for exercise, bath etc.-Calling for Interpreters of Dreams-Assemblyhall-Arrival of Interpreters-Story of 500 warriors.
CHAPTER IV. Explanation of the fruit of the dreamsIncrease of gold and wealth in the palace of Siddhārtha. Immobility of the foetus. Lamentations of Trisalā-mātā-Determination of Vardhamāna Kumāra not to renounce the world during the life-time of his parents-Movements of the foetus-RejoicingValuable information about the nourishment of the foetus= Birth of Vardhamana Kumāra

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CHAPTER V. Horoscope of Vardhamāna Kumāra.
CHAPTER VI. Celebration of Birth-festival by Indras "and gods and goddessess-Abhi éka (anointing) by Indras and gods and Indrâna and goddesses on Mount Su-Mérut Celebration of Birth-festîval by Siddhārtha.
CHAPTER VII. Early Life-Naming-Playing with boysMolestation by a pišāca-Going to School-Youth-MarriageFamily Relation,-Death of Parents - Request to King Nandiyar dhana for permission to renounce the world-Samvatsarika DānaRequest of Lokântika gods to Vardhamâna Swämi.
CHAPTER VIII. Diksā Mahotsava Dikṣā
CHAPTER IX. Period of Chadmastha Kāla of Asceti LifeFirst Year of Ascetic Life-Going to Kůrmāra-grāma- Remaining in Kāyotsarga outside the village-Gift of the half the portion of divine garment to Soma Brâhmin-Molestatien from a cowheadWent to Kollâga Sanniveśa early next morning-Break-fast at the house of a Brāhmin named Bahula-Went to Morāga SannivéśaGuest of Jvalana Sarmă in one of the cottages of Duijjanta hermits-Taking of five abhigrahas (minor vows)-Went to Asthika (Vardhamâna) grāma-First Rainy Season at Asthika-grâmapassed with a continuous fasting of four month eight periods of a fortnight each-Molestation from Sulapāņi Yakşa-Ten Great Dreams -Astrologer Utpala saying out the meaning of the dreams-Seco nd Year of Asceiic Life-Morāka Sanniveśa-Acchandaka-To Uttara Vacāla On the way, while crossing the bank of Suvarya-kalā River, the remaining half of the divine garment slipped down from the shoulder of the Bhagavān, and was taken away by Same Brāhnin who was following him for the other half-Kanaka-khala āśrama-Caņda-kausika sarpa-Gobhadra-Vidyāsiddha-Candralekha -Candrakāntā-Dharma-ghosa-Sūri-Preaching-Muni GobhadraCaņdakausika tāpasa-Caņdakausika sarpa-biting Bhagavān-Enlight ening Caņờakausika sarpa-Svétâmbikā-Pradeśl ,king-@n way to Surabhipura-Meeting of Pradesi Rājā-Crossing the River Ganges in marsmall woodn boat-Molestastion from Nāga Sudanştra deva

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(soul of the lion severed into two pieces by Tripristha Vāsudéva)-Kambala and Sambala dévas came to the rescue of the boatThuņāga Sannivesa-Puspa astrologer-Festival of Bhandi Vana Going to Rājagriha. Jinadās and Sãdhu - dâsi-Second Rainy Season at Nälandā (a suburb of Rājagriha )-in the house of a weaver named Arjuna, observing four fastings of one month each. First breakfast at Vijaya seth's house-Second breakfast at Ānanda seth's house.- Third at Sunanda Seth's house, and the Fourth breakfast was at the house of a Brāhmin named Bahula in Kollâga Sannivèsa-Third Year of Ascetic Life-Going to Suvarņa khala grāma. Cowherds preparing rice-pudding in an earthen pot -Gośāla becomes a niyata vādî-To Brāhmaņa grāma-UpanandaGoing to Câmpă Nagari for rainy season-Third Rainy Seasoe at Campā Nagari doing various asanas (meditative postures) and observing two fastings of two months each. Fourth Year of Ascetic Life-Went to Kollāga Sannivésa-In meditation outside the village-Simha and Vidyunmati-Cośālā beaten-To Patralaka grāma-Khandaka and Dantalikā-Gośala beaten-To Kumâra Sanni veśa-Muni Candra Ācârya killed at night under suspicion of a thef-Mahotsava by gods-To Caurāka.grăma-Gośāla bound to a wooden frame on suspicion of being a spy from enemy.regions and when śramaņa Bhagavān Mahāvira was being similarly bound, he was set free by two female hermits Somâ and Jayanti sisters of astrologer Utpala. Went to Prista Campa-Fourth Rainy Season at Prista Campã observing a fasting or four months and practising various asanas ( meditative postures) Breakfast outside the town-Fifth Year of Ascetic Life-Went to Śrāvasti and remained in kāyostarga outside the town-Pitridatta and his wife Mritavatsā-To Haladruta-grāma-In meditation uuder a haridru tree Scorching of both feet-In the temple of Vāsudéva at Mangalā -To Kalumbûka-grāma-Mégha and Kala--hasti. To Radha bhîmi-(Murshidābhād District)-Molestation from vulgar people-To Pirga kalaša grāma-Molestation from two robbers-To Bhadilla Nagari cạpital town of Malaya).-Fifth Rainy Season at Bhadilla Nagari. observing fasting of four months practising various meditative “postures - Sixth Year of Ascetic Lifer-To

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Kayali Samāgama-Jambūsadda-Tambaya Sannivéśa-Nandiśéņa
Sthavira-Goéalaka had quarrel with some of his papilsKüpiya Sannivèśā-Imprisoned as spies but set free by two pariv rājikās named Vijayā and Pragalbhā-To Vaiśāli. Cośāla becomes separated-Stayed at a blacksmith's works shop-Asault by the black-smith. Went to Grāmāk Sannivèśa-Bibhélaka Yaksa History of Bibh élaka Yaksa-To sāliširasaka grâma, It was winter
time-Molestation from Kataputanâ Vâņa-Vyantarî. To Bhadrikā Nagari-Sixth Rainy Season at Bhadrika Nagari--observing a fasting of four months-At this place, Bhagavān acquired* Lokâ. vadhi Jnāna while experiencing the molestation of Kataputanā.
CHAPTER X. Period of Chadmastha Kala ( Cont) of Ascetic Life-Seventh Year of Ascetic Life-Went to Magadhadéśa, and stayed there moving about during winter and summer months, and practising various vows.-To Alambhikā NagariSeventh Rainy Season at Alambhikā, observing a fast of four months - Eighth Year of Ascetic Life-Went to Kuņņāka Sannivéśa-Madanā Sanniveśa-Bahusāla-Lohárgala. Caught under suspicion of a spy and brought before King Jitsatru, but set free by the advice of astrologer Utpala who happened to be with the king-To Purimatāla, In meditation outside the town. Vaggura Śrāvaka-To Rajagriha-Eighth Rainy Season at Râjagriha observing a fasting of four months-Ninth Year of Ascetic Life-With the idea of destroying many Karmas simultaneously, Bhagavān went to Vajra-bhūmi Harsh molestation form anārya ( uncivilized ) people for six months. Ninth Rainy Season in Vajrabhîmi with a fasting of four months-Tenth Year of Ascetic Life-To Siddhārthapura and Kurma-grāma. Questioned by Gośāla about the tila plant-Vaiśyāyana Tâpasa outside the village-Jesting by Gośala-Throwing of Téjo-lèsya towards Gośâla, whose life was saved by Bhagavân by the use of sita-léấyâ Gośâla gets separated-To Vašali Nagari. Sankha, playmate of Siddhârtha Rājâ, honoured Bhagavān with devotion-River Gardakika to be crossed by boat-Boatman detained him for fare, but was soon set"ffee by 'Citra, the daughter's son of Sankha-Went to Vānilya

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gräma and remained in Kâyotsarga outside the town. Anadda, Śravaka, foretold through his Avadhi Jnāna, the Bhagavān's acquisition of Kévala Jnāna within a few years-To śrávasti. Tenth Rainy Season at Śrāvasti Nagari, observing a fasting of four months-Eleventh Year of Ascetic Life-In Kāyotsarga at Sānuşastika observing sixteen fasts, and practising Bhadra, Mahabhadra and Sarvatc-bhadra Pratima-Breakfast at the house of
Ananda Gāthăsati-Went to Dradhabhūmi full of mlécchas ( barbarians). Remained in contemplation in a temple of Polása Yakşa outside Pédhâla-grama-Molestion from Sargama déva-Twenty tormenting harassments during one night-Inability to get pure food for six months, as it was daily polluted by Sangama. Having failed in his attempt, Sarigama goes away.-Sarigama, driven away from déva-loka-- Break-fast at the house of an old cowherdess= To Alambhikâ-Stul by Vidyut Kumârendra-Svétāmbikâ-Nagari -Sluti by Harisaha Indra-Śrāvasti-The idol of Skanda-Kausambi Nagari-Cardra ard Sīrja in múla ( original ) vimāna-Vânarasi Nagarî-Stuti by Saudharrendra-Rajagriha-Stuti by Išāné. ndra-Mithila Nagari-Honoured by King Janaka, and extolled by Dharanendra-To Vaišáli-Eleventh Rainy Season at Vaiśāli-In conteniplation with a fasting of four months-Stuti by Bhritānanda (King of the Bhujanga-dévas -Jirna Setha Śrāvaka-Abhinava Śreșthi -Kévali-déśanâ -- Tweluth Year of Ascetic Life-After breakfast at Abhinava Śréşthi's house Bhagavān went to Susumārapura In contemplation under a Asoka tree in Asoka-khanda-Utpāta of Camaréndra-History of Camarendra-To Bhogapura NagaraMolestation by a ksatriya named Mahendra-To Nandi-gráma. Adored by Nandi (a friend of King Siddhartha ). To Méndhaka-grama-Molestation by a cowhered-To Kaušāmbî Nagari-King
Satanika-Mrigàvati -Abhigraha ( vow) of Śrainaņa Bhagavan · Mahâvira. King Dadhivahana and Queen Dhåriņī of Campā
Nagari-Vaeumati daughter of Dhariņi Dhanâvaha setha and Mūlà Śéthâni-Candana-Pitiable condition of Candana-Pulfilment of the abhigrala of Sramaņa Bhagavân Mahavira-Bhiksā of dry Uợada beans from Candanâ To Su-mangala-grāma-Stuti by Sanat Kunāra , Indra-To- Suksétra Sanniyeśa-Homages tay

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Indra of Mahendra déva - loka-To Palaka -grāma - Molestation; by Dhāhila-Went to Campā Nagari-Twelvth Rainy Season at the Agnihotra sālā of Svātidatta Brāhmaṇa at Campä Nagari, observ. ing four fastings of one month each, and attended constantly by Manibhadra and Purņabhadra Vāna-Vyantara Indras-Svātidatta asked a number of questions on Atmā (Soul) to śramaņa Bhagavān Mahāvära, and they being answered in detail to his entire satisfaction, the Brāhmaṇa was greatly pleased, and he had high respect for Bhagavān-Thirteenth Year of Ascetic Life To Jrimbhika-grāma. Indra did dramatic performance before Bhagavān, and said that he would have Kévala jñāna on a certain day-To Méąhaka-grāma-Homage by Camarèndra-To Sanmāni grāma, and remained in Käyotsarga outside the villageMolestation from a cowherd-Thrusting of pointed sticks into both the ears of Bhagavin-Went to Madhyama Apăpâ NagariSiddhārtha Vaņik and Kharaka Vaidya saw Bhagavān with the šalya when he went to Siddhārth's house for alms-Both the Vanik and Vaidya followed Bhagavān, and they removed the sticks from his ears when he was in Kāyotsarga. Thus Sramapa Bhagavan Mahāvīra passed 12 years (Twelve years and a half) as a chadmastha. Ascetic.
Vol II Part I Pages 656. Cloth-bound. Price in Hindi Union Rs. 13. Packing and Postage extra. Foreign 26 s. U, S. of America $. 6. 50. (Six Dollars and fifty cents)
Śramaņa Bhagavāni Mahāvīra
Voi:11 Part It CHAPTER I. Acquisition of Kévala Jnāna at Jrimbhika-- grāma-First Samavasaraņa-Dharma-désanā-To Madhyamā Nagari -Samayasarana and Dharma-deśanā in Mahaséna Vana-Eleven Brāhmin Teachers (Indrabhūti with his two brothers, and others) doing Yajna-ceremonies at the house of Somilācārya. Pratibhodhamad Dikṣā of Eleven Teachers with otheir 4400 pupils-Appo

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intment of the Eleven Pandits as Gañadharas (chief-disciples) and as teachers of their own pupils-Diksă of Candanā. Establishment of "Catur-vidha Sangha” consisting of Sādhus-SādhvisŚrāvakas and Śrāvikās-Explanation of the applicability, with three nisidyas, of the Universal Law of "उप्पन्नेह वा विगमेइ वा धुवेइ वा Uppannéi vā, vigaméi vā, dhuyéi vā (Production, Destruction ) or Permanence) to all objects of the Universe, and the preparation of the Drādāśangi of the Jaina Scriptures, on Vaišākha sud Tenth-Went to Rājagriha along with his samudaya of 4411 pupils. Samavasaraņa-Dharama-deśani-Acquaintance with King Śréņika, queens, princes, and other members of the royal family. Dikșa of princes Mégha-Kumara, Nandişeņa-Samyaktva of Prince Abhaya Kumāra, Sulasă etc.-King Śréņika and several persons had perfect faith in Jaina Religion-Thirteenth Rainy Season at Rājagriha.
CHAPTER II. Fourteenth Year of Ascetic Life-Went to Vidéha-To Brāhmaṇa-Kunda-grāma-Dharma-déšana. Diksā of Jamāli and Priyadarśanā-Diksã of Rishabha datta and Dévănandā-Gautama Gañadhar's questioning and its answer about Dévānandā -Fourteenth Rainy Season at Vaisāli. Fifteeth Year of Ascetic Life-Went to Kaušāmbi-King Udayana and MrigāvatiJayanti śrāvikā-To Śrāvasti-Diksā of Sumanobhadra and Supratistha. To Vāņijya-grāma-Amanda śrāvaka took the vows of a śrávaka. Fifteenth Rainy Season at Vānjiya grāma.
CHAPTER III. Sixteenth Year of Ascetic Life-Went to Magadha-after the sainy season-Räjagriha-Diksă of Salibhadra and Dhanya sețha-Sixteenth Rainy Season at Rājagriha Nagri.
CHAPTER IV. Seventeenth Year of Ascetic Life-Went to Campā Nagari-Mahaccandra Kumāra-His Pūrva Bhava-Diksā. To Vitabhaya Pattan-King Udāyana was extremely glad to receive Bhagavān-Diksā of Udāyana-Journey to Vidéha was very long and severe during summer-Many Sädhus suffered from hnnger and thirst. Cartfuls of sesa mum seeds on the wayKāmadéva śrāvaka-Molesation to Kāmadeva. To Vāņijya grāma. Seventeenth „Rainy Season at Vāņijya-gram, Bighteenth Feur of

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Ascelic Life-Went to Benares-Vows of Śrâvaka dharma taken by millionairs Culanipitâ and his wife Syâmâ, and Surâdéva and his wife Dhanyâ. Bhagavān highly honoured by king Jitaśatru of Benares-To Alamvhikā-Vows of Śrāvaka-dharma taken by the millionair Cúllašatak and his wife Bahula-Poggala Parivrājaka His Vibhanga Jnana and Diksâ-To Rājagriha-Diksă of MankátiKim-krama, Arjuna-Kâsyapa, Vatsa, Médha etc Eighteenth Rainy Season at Rājagriha. Nineteenth Year of Ascetic Life-Stayed at Rajagriha for some time after the rainy season Meetings with King Śreņika become more frequent-Incident of a leprous man rubbing infectious purulent matter on the body of śramaņa Bhagavân Mahāvira-Questions about the leprous man-Foreteliing about Śréņika. Proclamation of King ŚréņikaArdraka-Kumâra receives an image of Adinath Jineśvara as a present from Abhaya Kumâra- Jâtismarana-Ardra Kumara secretly leaves his home and comes to India-Takes dîksa-Marriage with Srimati at Vasantapura. Again he take dikşā after an interval of 114 years and goes to Bhagavân-On the way, he meets with and discussess with Gośālā, Brāhmaṇa Sannyåsins, hasti-tâpasas etc. Diksâ of of Abhaya Kumâra. Some stories about Abhaya Kumara-Diksā of thirteenth queens and twenty-three princes of Srénika. Nineteen Rainy Season at Rajagriha-Twentieth Year of Ascetic Life-Went in the directiou of Vatsa-desaafter the rainy season-Mrigāvati queen of King Udāyana and King Caņdapradyota-Kauśambi invaded Meeting of Mārigavati and Caņďapradyo!a in the presence of the Bhagavân-Story of Brāhamaņa-putra-Dharma-déšanā-Story of a goldsmith of Campā. Diksă of Mrigāvati-Kévala Jääna to Mrigāvati-Diksă of Eight queens of Caņdapradyota. Twentieth Raiuy Season at Vaisali,
CHAPTER V. Twent-first Year of Ascetic Life-Went to Kākandipuri-Dharma-desanā-Diksă of Dhanya Kumāra of Bhadral sethāņi-To Kampilyapura. Tows of a śrāvaka taken by Kund Kaulika-Diksā of Sunaksotra-To Polāşapură-Saddālaputra *Po Vānijya grama. Twenty-first Rainy Season at Vānijya-grāma
Pradely-second Year 10 Ascetic "kife-Went to Rajagriha-Vows

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of a śrāvaka taken by a very wealty man named MahāśatakaRevati, his wife-Harsh words to Révati-Prāyascita. -AnasanaFirst déva-loka- Twenty-second Rainy Season at RājagrihaDuring the Catur-māsa-several sâdhus of Pārsya Nath had discussion with Bhagavān, and they were convinced that śramaņa Bhagavân Mahāvira was a Sarvajna and servadarsi-Twenty third Yerr of Ascetic Life-Went to Kritargalā Nagarî-Discussion with Skanda Kätyāyana Parivrājaka - Diksā – PratimāsSanlėkhana-To Śravasti-Vows of a śrāvaka taken by millionairs Namdini-pitā and his wife Aśvini-and Sälhipitā and his wife Piiālsuņi-Twenty-third Rainy Season at Vāņijya-grâma-Twentyfourth Year Ascetic-Life Went to Brāhmaṇa-kuņda-grâmaJamali gets separated. To Kausambi-Sûrya and Candra came in their original vimāna for hoinage-Candana Pravartini went away to her upaśraya-To Rājagriha-Conversation of Jaina househoid. ers of Tungikā with disciples of Pārsya Nāth-Marnāntika sanlékhanā of Abhaya Kumāra Muni Twenty-fourty Rainy Season at Rājagritha
CHAPTER. VI. Twenty-fifth. Yaar of Ascetic Life-Change of Goverment fn Magadha-deśa limprisonment of Srénika-His death. Removal of Capital to Campa Nagari-To Campā-Diksā of ten grandsons of Śréņika ( Padms Kumâra and other princes ) Dikså of Jina Palita (son of Mâkandi and Bhadra) and many other wealthy merchants-Went in the direction of Vidéha-Dikså of Gâthâpati Ksemaka, Dhritidhara etc - Twenty fifth Rainy Season at Mithila... Twenty-sixth Year af Ascetic Life-Went in thə direction of Anga-deśa-A great war at Vaišali, 46 hundred thousand soldiers killed-Bhagavân came to Pürņābhadra Caitya of Campa-Dharma désanâ-Diksâ of ten" widowed queens of Śréņika
Kali and others. ;-Went to Mithila - Twenty-sixth Rainy Season at Mithila, Twenty-Seventh Year of Ascetic Life-Went to $ra vasti after the rainy season-Diksâ of Halla and Vehalla-Final meeting of GObala-Tėjolesya on Ananda Muni,Gosalaks discussionSarvânubhậti Muni-Sunakşatra Muni: Tèjoleśyâ, on: Bhag avân Mahavira To Mithild-Twenty-seventh Rainy Season at Mithila.

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CHAPTER VIII. Twenty. eighth to Thirty-Fifth Year of Ascetic Life,
CHA PTER VIII. Thirty - sixth to Forty-second Year of Ascetic Life,
CHAPTER IX. Nirvana,
CHAPTER X. Jaina Dharma in Royal Families-Prominent Sadhus-Sâdhvis-Sravak as-and Śravikā of śramaņa Bhagavan Mahavira.
CHAPTER XI. Social-Political,-and Religious History of the Country,
Vol II Part II
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Śramaņa Bhagavān Mahāvira
Volume III
Ganadhara vâda
CHAPTER I to XI. Discussiou with the Eleven Canadhāras (chief disciples) of Śraniaņa Bhagavain Mahavira
Gañadhara-vâda.
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śramana. Bhagavān Mahavira, :
Volume IV
Nihnava-xâda
CHAPTER I. to CHAPTER X Discussion with the seven Nihnavas of the désa-visamvadî type and Boţika of the sarvavisamvâdi type, with an Introduction.
Nihnava-vade.
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Śramaņa Bhagavân Mahavira.
Vol V Parti Sthaviravali Part I. Containing summaries of Life-incidents and an index of the Chief Works composed by them-of the following Heads of the Jaina Church, namely Eleveni Canadharas of śramaņa Bhagavân Mahavira-1 Arya Sudnârania Swami 2. Ārya Jambû Swâmi. 3. Ārya Prabhava Swami. 4. Ārya Sayyambhava Sûri. 5. Ārya Yaśobhadra Swami 6. Ārya Sambhūti Vijaya and Arya Bhadra-bâhü Swami. 7. Ārya Sthûlabhadra. 8. Sri Ārya Mahāgiri and Sri Ārya Suhasti Sûri. 9. Śri Susthita Sūri and Sri Supratibaddha Sūrī (Also Uināsväti Vācaka-Ārya Śyamācārya) 19. Sri Indra-dinna Sūri, 11. Śrî Ārya Djnha Sūri, 12. Śri Simhagiri (also Arya Kalaka-cārya, Khaputācārya,Arya Man. gu-Śrî Vriddha Vádi Sûrî-and Siddhaséna Divākara Sûri-Pädalipta Sûrî). 13. Śri Vajra Swāmi-(also Bhadra Guptācārya). 14. Śri Vajrasèna Sari ( Origin of Kapardî Yaksa-Arya Raksita Sūri Origin of the Sect of Digambaras) 15. Sri Candra Sûrî 16. Śrī Samanta-Khadra Sûrî. 17. Śri Vriddha Deva Sūrī. 18. Śri Pradyotana Sârî. 19. Śri Mâna-déva Sûri. 20. Sri Mânatunga Sûrî, 21. Sri Vika Sūri. 22. Śri Jaya deva Sūrī. 23. ośrī

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25
Dévananda Sûri-(Destruction of Vallabhipura-( Ārya Samita Sūri Origin of Brahma Dipikā). 24, Śri Vikrama Sūri. 25.' Sri Narasimha Suri 26. Śri Samudra Sūri. 27. Śri Mâna-déva ˆSŷri(Yuga-pradhana Nāgârjuna-Śrîmân Hari-bhadra Sûri-Jinabhadra Gaņi Kṣama-śramaņa). 28. Śri Vibuddha Prabha Stri. 29. Śri Jayananda Sûri, 30. Sri Ravi Prabha Suri. 31. Śri Yaso-deva Sūri (Establishment of Kingdom at Anahillapura, Śri Bappa-bhaṭṭi Süri ).
Volume V. Part 1. Sthavvāvali Part I
Royal Octavo size Cloth-bound. Pages 398 Price in Hindi Union Rs. 8 Foreign 16 s. U. S. A. (Four Dollars) Śramaṇa Bhagavan Mahāvira.
Volume V. Part II
Sthaviravali Part II
Contents. 32. Śri Pradyumna Süri. 33. Śri Māna-déva Sūri. 34. Śri Vimalachandra Sûrî. 35. Sūri Udyotana Sūri. 36. Sûri Sarva-dèva Süri I. (Kavi Dhanapâla Vâdî Vaitāl Śûri Śânti Sûtri ). 37. Śrī Dèva Sûri. 38. Sûri Sarva-dèva Sâri II. 39. Śrī Yaso-bhadra Stri, and Sri Nèmicandra Sūri (Śrī Abhaya-déva Sûri-Śrī Jina Vallabha Sûri and Śrī Jinadatta Sûri) 40. Śrī Muni-candra Sâri (Vâdi Śrī Déva Sūri-Kali Kâla Sarvajna Śrīmān Hémacandrâcārya-Siddha-Raja-JayasimhaKumārapāla). 41. Śri Ajita-dèva Sūri (Kharatara Gaccha-Agami ka Gaccha-Abhigraha (vow) of repairs on Satrunjaya tirtha taken by Udayana Mantri-Death and repentence of Udayana-Solemn oath of Bahaḍa-Bhimo Kundalion. 42. Sri Vijaya Simha Sūri,43. Śri Soma Prabha Sūri I. and Śrî Maņi Ratna Sūri, 44. Śrî Jagaccandra Suri (Hirla Jagaccandra-Tapa Gaccha). 45 Śrî Dévèndra Sūri ( Śri Vijaya Candra Suri-Sri Vidyânanda Sūri ). 46. Śri Dharma-ghos a Sūri (Mantriśvara Prithvi-dhara (Pès thaḍa). 47. Śri Soma Prabha Sūri II. 48. Śri Some Tilaka Sūri. 49. Śri Déva Sundara Sârî. 50. Śri Soma Sundaga Sūri (Sādhumaryadā Paṭṭaka). 51. Śri Muni Sundara Sari 52.. Śri Ratna Sekhara Suri (Origin of Lunika Mata ). 53. Sri Lakṣmi Sāgara
3 33
4

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Sūri ( Kavi Lavanya Samaya ). 54. Śri Sumati Sādhu Sūri, 55Śri Hemá Vimala Sūri ( Vimala Sakhā-Kadavā Matî. Bija (Vija' Mati)-Pāyacanda Gaccha). 56. Śrî Āņanda Vimala Sūri (Mani Bhadra). 57. Śri Vijaya Dāna Sūri 58. Śrî Hira Vijaya Sūri (Invitation from Emperor Akber, Foot-jonrney to Patéhpura Sikri- Interview with the Emperor and introduction of the doctrine of a-himsā-non-injury to apirr als-into his kingdoom.) 59. Śrî Vijaya Sèra Sūri. 60. Sri Vijaya Déva Sūri 61. Sri Vijaya Simha Sūri, and severrl prominero Dharmādhyakşas wellknown for their religious devotion and Scriptural, as well as, literary attainments.
Vol V Part II Sthavirāvdli Part II. Royal Octvo Size, Cloth-found, Price in Hindi Union Rs. 9 Nine Rupees. Packing and Postage extra, Foreign 18. s. U. S. of America $ 4.50 с. (Four Dollars and Fifty cents).
OPINIONS.
The Adyar Library Bulletin
OF
The Theosaphical Society Adyar, Madras Śramaņa Bhagavārz Mahāvīra (Vols I-IV Part I only of each by Muni Ratna Prabha Vijayaji. Śrî Granthaprakāšaka Sabha Pānjrā Pole, Ahmedabad 1941-42.
" Jainism and Buddhism are perhaps the most ancient of the religions that rose in opposition to Hinduism, dominted by priestly ritualism. The former of these two, is generally accepted to date from an earlier date. But the religions start with opposing the authority of the Vedas, and this is perhaps the most importan common ground, The differences between the two religions, arı far too many; the most striking of those, barring doctrinal differenci which are too obvous, is that while Buddha is the real founde

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of 'Buddhism, his first sermon, as well as, the doctriues he preached then being those which are ever to be remembered by his followers; Malâvira with whose name only History can associate the birth of Jainism, is regarded by those that follow him as only a prophet whose business has been to hand over to the world, the principles enunciated by his predecessors,-the twenty-three Tirtharikaras who lived before him.
It is the object of the Four Volumes under review, to give an account of the life of this Śramaņa Bhagavān Mahavira, the 24th Tîrtharikara of the Jains. The first of these, gives an account of fiffeen out of the twenty-six previous lives of Mahăvîra; and the second deals with the twenty-seventh life. The third starts the exposition of the Gañadhara-váda, an explanation of the doubts of the Ganadharas,-the eleven disciples of Mahavira. The fourth volume gives an account of the Ganadharas. The treatment of the subject is on the whole quite good, but statements like, “There is a reference of Risabha-déva, Ajitnātha aud Ari-isthanémi in Yaj. urvéda" (Introduction to Volume III. p. 3) could hava been avoided. I cannot trace the word Ajitanātha iu the Yajurveda, in its Sukla or Taittriya recension. The words Risabha and Aristhanémi dù occur in this Véda; but it is in the highest degree questionable whether these Vedic words mean what they connote in Jainism.
Such defects apart, the volumes have their own distinct value By reason of the very antiquity of Jainism, of the profound influ. ence it exerted on Buddhism, and on Sānkhya and Yoga, it is of very great interest to the student of Comprative Religion. This alone, should make works like these, which give an account of the "prophet" of this religion, extremely valuable.
The author is to be congratulated on his useful undertaking. The appearance of the remaining parts of these foul volumes, is to be eagerly awaited.
Adyar Madrass
H. G. Narahari

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University of Allahabad. SANSKRIT DEPARTMENT
« Tirabhukti” Mahā mahopädhyāya
I. Allengunj Road. Dr. UMESHA MISSRA
ALLAHABAD. KAIVYATIRTH M. A. D. Litt.
18th Augusu 1943. Dear Shri Muni Ratna Prbha Vijayaji.
Many thanks for all the four volumes of your valuable book śramaņa Bhagavân Mahāvīra. The volumes contain much intersting and important matter on different aspects of Jainism. I could read several portions from these volumes, and I am glad to find them very lucid, and is formative. It is a matter of great satisfaction that our religious heads are briniging out the treasures of Jainism in English, so that they may be easily available to all. These are undoubtedly authoritative.
I am sure, those intersted in the religion and Philosophy of Jainism, will find these volumes very intersting and beneficial.
Yours Sincerely
(Sd) UMESHA MISHRA.
-3Extract from Modern Review, March 1944 Presidential Address (Philosophy and Religion Section) delivered at the Twelfth All India Oriental Conference held at Benares Hindu Uiversity, Benards.
(December 31-1943 and January 1 & 2. 1944) The Jaina Sādhus have been writing in Sanskrit for a pretty long time on Jaina thoughts. It is gratifying to find that they have lately begun to write in English also, to popularise their thoughts. This will enable us to have more authentic books based on original sources and traditions of the Sampradaya. It is our ffrst duty to preserve the traditions which also can guide us like a torch, in our scholarly pursuits to bring into light the hidden

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treasures of thoughts. It is because we have lost tradition in several branches of our literature, that we are quite in the dark as to the correct interpretation of various important problems connected with them.
I am glad to mention in this connection the effort made by Muni Ratna Prabha Vijaya of Ahmedabad. Under the common title, śramaņa Bhagavān Mahâvira, he has brought out four volumes. The first part of Volume 1 deals with the twenty-six Bhavas (existenees) of Mahavira, after the relisation of Samyaktva ( Right Belief). The second volume contains an account of the twentyseventh Bhava of Mahāvīra as Vardhamāna Kumāra. The third volume treats of Gañadhara-tāda, that is the explanation of the doubts of the eleven chief disciples of Mahāvira, namely of Indrabhuti and others. The fourth volume is named Sthavirāvali which contains an exposition of the stlaviras that is the old and highly respected learned ascetics. All the works are well annotated, translated, and explained. Every effort has been made to make these volumes useful and up-to-date. The expositions though very lucid, intersting, and informative, are sometimes more frivolous. To write much more than what is necessary seems to be a habit with the modern Jaina writer. For a scholardy work, brevity of expression should always be adhered to.
From a Review of Books in the Journal of the Royal Asiatic Society of Great Britain and Ireland 56 Qeen Anne Street, London W. C. I.
Śramaņa Bhagavān Mahāvira. Vol. 2, pt. 1, containing 116 Sûtras of Kalpa Sutra. Muñi Ratna Prabha Vijaya. With an Introduction by Professor D. P. Thakar M. A. 10x7, pp. 12+20+6+ 284. Ahmedabad; Śri Jaina Grantha Prakäsaka Sabhä, Pānjrāpole, 1942. 7s 6d.
• Śramaņa Bhagavån Mahāvīra. Vol. 4,mpt. 1. Sthavirāvali. Muni Ratna Prabha Vijaya, 10x7, p p. 8+299. Same publishers, 1941. 5s, 6d.

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Kşamāsśramaņā Jinabhadra Gaņi's Gañadharavāda. Along with Maladharin Hemachandra Suri's commentary. Edited by Muni Ratna Prabha Vijaya. With translation, digest of commentary, and introduction by Professor, D. P. Thaker. 10x7, p.d. 38+538. Same publishers, 1942. 9s.
These three works are part of a series with a general title, and so far are due to the learning and scolarship of Muni RatnaPrabha Vijaya. The first contas that portion of the Kalpa-sūtra attributed to Bhadrabāhu known as the Jinacaritra giving the life of Mahāvīra down to his leaving the worlds and is to be completed in a later volunie. The text is given in devanāgari with transliteration, translation, and long quotations from other works. It has been divided up into chaptors, and the horoscope of Mahävira by Mr. M J. Doshi is inserted as Chapter 5. Professor Thaker has contributed an Introduction, and makes some intersting comparisons with Buddhist practices. It is unfortunate that, he relies too much on Max Muller and Rhys Davids without going to the texts. He quotes the five vows of Jain ascetics, and then instead of putting beside them, the ten rules of Budhist ascetics gives thc eight rules which Buddhist laymen keep on Fast-day, This is no real comparison, but we should like to know what the corresponding rules of Jain laymen are
The volume of the Sthavirāvali contains the lives of the eleven chief dissiples or Gaéadharas and four of the sthavrias, and is to be completed in a further volume. It appears to be complied from various parțāvalis with the texts transliterated and translated and contains much information on the Canon and such subjects as the marvellous attainments (Labdhis) of the ascetics.
The third volume discusses important problems of Jain doctrine (on the Jiva of Ātman, Karma, etc)., euch question being discussed with one of the disciples, The original prakrit, mostly in arya verse, is given with a chāya and transliteration and copious extracrs from the comifentary.

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Muni Ratna Prabha Vijaya's valuable painstaking labours should do much to remove the idea that this is a dry subject or one that can be neglected in a study of Indian culture. His method forms an excellent introduction to the obscurities of Jain Prākrit.
E. J. Thomas.
Telephon 2335,
Telegrams 'Educom The Universities Commission Ministory of Education Snowdon Government of India:
Snowdon.
Simla 1 27th July 1949.
My dear Sir,
I thank you very much for your letter of the 21st July, and the set of books you sent to me.
I am sorry to say that I have not been able to read them with the care and attention that they deserve. But I have seen enough to know that they must be of great value to students of religious thought.
With regards,
Your Sincerely Sd (Rādbākrishanan.)
.
Muni Maharāja Shri Ratna Prabha Vijayaji Jain Upāshraya, Pānịrā Pole,
AHMEDABAD.

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Will be Ready by the End of November 1950
JAINA TARKA BHĀSĀ
of
Maha Mahopadhyāya
SRIMAN YASOVIJAJI GANI MAHĀRĀJA
With (1) Introduction in English. (2) Original Text in bold type. and (3) Samskrit Commentary.
Royal Octavo Size. Pages about 320. Price: In Hindi Union Rs. 3-8-0 Rupees Three and annas eight. Packing and Postage extra. Foreign 8 s. U. S, of America (Two Dollars and fifty cents).
Other Works in Preparation
Works of the "Holy Siddhantas of the Jainas. Series containing-1. The Originrl Gâthâ of the Text. (2) Its transliteration. 3. Its Samskrit cchaya 4. Its transliteration. 5. English Translation. 6. Samskrit Commentary and 7 Digest of the Commentary, etc.
"Holy Siddhants of the Jainas." Series:
1. Jiva Vicāra Prakaraṇa.
2. Nava Tattva Vivarana.
3. Daṇḍaka Prakaraṇa.
4. Śri Tattvarthabhigama Sutram,
5. Karma Granthas ( Parts. I-VI ).
6. Samaya Săra
7. Jnana Sāra.
8. Jaina Tarka Bhāṣā.
Ready.
99

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