Jiva Vichar Prakaranam

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

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. 6 MUNI RATNA-PRABHA VIJAYA.

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HIS HOLINESS ACARYA MAHARAJA SRI VIJAYA NEMISURISVARAJI 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 SASANA SAMRAT, SURICAKRA CAKRAVARTI TAPAGACCHADHIPATI TIRTHODDHARAKA BHATTARAKA HIS HOLINESS ACARYA MAHARAJA A A 2 SRI VIJAYA NEMISURISVARAJI 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 Samsari 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, Bhagavana Sri Rigabhadeva Swami was the first Tirthankara of the present series of twenty-four Tirthankaras, and sramana Bhagavana Mahavira, Swami was the last. The existing Canonical Literature of the Jainas had been composed by the Gasadharas (Chief disciples) of Sramaya Bhagavana Mahavira and the learned Acaryas 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 Paramatman 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 Srt santisuri, we meet with a deep consideration of such inquiries about Jivas. Hence the name "Jiva-vicara" 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 Mahavira Swamin, Then, there is Classification. The jivas are two-fold;Emancipated and Transmigratory. The latter are both Movable and Immovable. The inimovable beings are five-fold; Earth-bodied [Prthvikaya), Water-bodied [Apkaya], Fire-bodied [Tejaskaya), Wind-bodied

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[Vayukaya) and Vegetation-bodied [Vanaspatikaya] The last variety is again divided into two divisions viz Sadharana and Pratyeka The immovable beings except the Pratyeka Vanasptikayas are subtle and invisible. The mobile beings are bio-sensed, trio-sensed, four-senised and five-sensed The five-sensed-beings are four-fold; Naraka, Tiryac, Manusya and Deva There are seven types of the infernal beings (narakas) 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 (khecaras) are four-fold; the bristlewinged, the ski-winged, those possessing folded wings, and also those possessing unfolded wings. (22) All these are either Sammurcchima or Garbhaja. The human beings are born in the Karma and Akarma-hhu. mis as also in the Antardvipas (23) The deities (devas) are then divided into four varieties; Bhavanadhipati (ten-fold) Vanmantara (eight-fold), Jyotiska (five-fold) and Vaimanika (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 gathas. The 26th gatha makes a clear-cut distinction between the first twenty-five gathas and the rest. A new aspect starts with gatha no. 27. The bodily measure of the different types of beings is given in the succeeding seven gathas. Then, in the next five gathas, is shown the highest limit of life of different beings. In the 39th gatha, 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. Gathas 40-41 treat the question of the duration of jiyas in

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vi the same body. With gatha 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 gatha 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 gathas. 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 gatha [ 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 gatha no. 2 the jivas are divided into Mukta and Sansarin, and then in the subsequent gathas, the Samsarins are dealt

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with. The Muktas ( who are named there as Siddhas to secure a place only in the 25th gatha, at the end of the discussion of the first division. Similarly, in gatha no. 2 the Samsaring.are declared to be Trasa and Sthavara, and then, the latter type viz, the gross Sthavara] beings are considered immediately. The treatment of the trasa type of beings commences only in the 15th gatha. As an exception, however, the Sadharana and Pratyeka Vegetables are treated in their due order. Similarly, the Narakas, Tiryacs, Manusyas and Devas also, are treated in their respective order. Lastly, in gatha 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 Santisuri includes them in the category of living beings. The name of the author is Sri Santisuri, as tells gatha no. 50 From an inscription in a Jaina temple in Ramasina, a village near Palenpur, which tells us that Santibhadrasuri of Tharapadragaccha had installed the Pratima in 1084 V. S., we come to know that the full name of our author is Santibhadra Suri* from the work itself, we can get nothing more about him. Nevertheless, we can find his glorious life-story in Tapagaccha Pattavali and Prabhavakacarita. In Anahillapura Patana, ruled in those days the great king Bhima. In the city, there was a Sresthin named Dhanadeva who hegot an excellent son called Bliima. Bhima's mother's name was Dhanasri, This Bhima was handed over to a Suri by his parents, at the preceptor's request. He was then initiated on an auspicious day and was thence named santi. This santisuri was the best poet in the council of king Blima. He had * Vide Jivavicara Irakarana edited by Sri Jaina Sreyaskara Mandala-Mehsana (fifth edition pages 4-5

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wolt over all the great and renowned poets of the court of Malva too. On successfully editing the Tilakamanjari of Dhanapala, he was awarded by king Bhoja, the title of Vadivetala + + kathA ca dhanapAlasya derazodhyata nistuSam / vAdivetAlaviruda sarINAM pradade naH // 59 // -~-prabhAvakacaritam / Candraprabhasuri, the author of Prabhavakacarita, 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 Santisuri 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 Sitra, at the end of which commentary, he declares that he belonged to Tharapadragaccha, a branch of Vadagaccha From the Tapagaccha Pattavali we can gather that with the help of Cakresvari and Padmavati, he had saved 700 families of Srimalis, having predicted the fall of Dhulikota in 1097 V. S. He expired in Kanhoda 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 Vaimanika gods. According to Prabhavakacaritra the Suris worldly life came to an end on the Ninth day of the + Por detailed narrations, vide pages 216-24 of Nirnayasagara edition (1909) of Prabhavkacaritra - Part 1." the

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bright half of the month of Karttika in the year 1096 of Vikrania. * All this goes to prove that this Prakarapa might have been composed by Sri Santibhadra Suri in the latter half of the Eleventh Century V. S. Two commentaries on the Jivavicara Prakarana seem to have been composed so far. One of them is the Brhadvrtti of Pathaka Ratnakara written in 1610 V. S. The other-the Laghuvrtti-was written by Muui Ksamakalyanaji 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 Vidyalaya Visnagar 20 : 3 : 1950 J. P. Thaker + zrInemi hRdaye cakruH prAyopavezanam // 125 // dharmadhyAnAgninirdagdhabhavAtivitate(vidate)'tha saH / ajJAtakSutnuSAnidrAprabhRtyantapratItayaH // 128 // samAdhinA vyatItyAtha dinAnAM paJcaviMzatim / vaimAnikasurAvAsamadhijagmurjagannatAH // 129 // zrIvikamasaMvatsarato varSasahasraM gate sa SaNNavatau / zucisitanavamI kujakRttikAsu zAntiprabhorabhUdatam // 10 // --prabhAvakacaritam /

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4 Angulas=1 Musti 2 Mustis =1 Vitasti 2 Vitastis =) Hasta 2 Hastas =1 Danda 2000 Dhanusa=1 Gavyuta 4 Javya tas=1 Yojana 2 to 9 measures=1 Prthaktva 1 Vitasti generally corresponds to 9 inches. 2 Ohatikas 1 Muharta 1 Ohatika =24 minutes 5 years = 1 yuga 7056000 crore years = 1 Parva

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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 Jivadhigama Sitra (14) Classification of Jivas on the Basis of Dandaku (20) Prithvi Kayika Jivas (23) Ap-Kayika Jivas (26) Agni Kayika Jivas (28) Vayukayika Jivas (33) Vanspatikayika Jivas (34) Characteristics of Ananta Kaya Jivas (54) List af Thirty-two Ananta Kayika Jivas (56) Two-sens ed Living Beings (66) Three-sensed Living Beings (68) Foursensed Living Beings (71) Classification of Pancendriya Jivas (74) Tiryanca Pancendriya Jivas-Jalacara (78) Sthalacara Tiryanca Jivas (81) Khecara Living Beings (84) Bhuja Parisarpas (85) Sammurcchima and Garbhaja Pancendriya-Tiryancas and Manusyas (88) List of 25; Arya-desas (95) Karma-bhumis (93) AKarama-bhumi (93) Yugalikas of Deva-kuru and Uttara Kuru (99) Manusya Ksetra (100) Yugalikas of Harivarsa and Ramyak (101) Kinds of Devas ( gods ) 101. Vyantara gods (109) Jyotiska Devas (110) Arrangement of Deva-lokas (111) Abodes of Kilbisika Devas (112) Lokantika Devas (112) Nava Graiveyaka Devas (112) Anuttara Vimans (113) Tiryak Jrimbhaka Devas (113) Paramadharmika Devas (113) Indras (112) Kalpopapanna and Kalpatita (114) Classification of Devas (115). Chapter II. Mukta- Jivas (117)

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xii 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 Devas (137) Table of Utsedha Angula (140) Duration of Life of Ekendriya Jivas (141) Highest Duration of Life of Vikalendriya Beings (144) Duration of Life of Devas, Narakas, Garbhja Catuspada Tiryancas and Manusyas. (145) Badara Uddhara Palyopama (149) Suksma Uddhara Palyopama (149) Badara Addha Palyopama (149) Suksma Addha Palyopama (149) Highest Duration of the Life of Garbhaja Pancendriya Tiryancas (151) Existence in the Same Body (155) of Ekendriya Living Beings (155) of Vikalendriya Jivas (157) Pranas (159) Yonidvara (165) Table of Yonis (168) Chapter IV Siddhatmas (169) Upasamhara (174).

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vAdivetAla zrIzAntimUrIzvarajI viracita // jIvavicAra prakaraNam // // pAThaka ratnAkara viracita bRhadvattisamalaTuHkRtam / / VADI-VETALA SRI SANTISURISVARAJI'S Jiva Vicara Prkaranam Along with Pathaka Ratnakara's Commentary. CHAPTER I maGgalAcaraNam BENEDICTORY VERSE. iha hi heyopAdeyAdipadArthasArthaparijJAnanipuNasya janmajarAmaraNarogazokAdidaurgatyanipIDitasya bhavyasattvasya svargApavargAdisaMpatsaMpAdana pravaNasya jIvatatvasya jhAnamupAdAtumucitaM, tadupAdAnopAyaH sauvagurUpadeza mantareNa na samyagjJAyate, na . cAnupAyapravRttAnAmiSTArthAptirityataH kRpApAvizyamanAH zrIzAntimaristattvopadezaM dAtukAmaH ziSTamAgAnugAmitayA pUrve tAvada bhISTa

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devatAnamaskaraNapratipAdikAM zAstrAbhidheyasUcikAmimAM gAthAmAha bhuvaNapaIvaM vIraM, namiuNa bhaNAmi abuha bohatthaM / jIvasarUvaM kiMci vi, jaha bhaNiyaM putrasUrIhiM // 1 // 1. Bhuvana-paivam Viram namiuna bhanami abuha-bohttam Jivasaravam kimci vi, jaha bhaniyam puvva- surihim, 1. / bhuvana pradIpaM vIraM natvA bhaNAmi abudhabodhArtham / / jIvasvarUpaM kiMcidapi yathA bhaNitaM pUrvamUribhiH // 1 // 1. [Bhuvana-pradipam Viram natva bhanami abudha-bodhartham Jivasvarupam kimcidapi yatha bhanitam purva-suribhih. 1.] Trans 1 Having done respectful oheisance to Vira (sramana Bhagavana Mahavira)-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. vyAkhyA-1. iha pUrvArddhanAbhISTadevanAnamaskRtidvAreNa vighnavinAya kopazAntaye maGgalamamihinaM, uttarArdhena cAbhidheyaM, sambandhaprayojane ca naamygmye| tathAhi-sambandhastA dupAyo peyalakSaNaH sAdhyasAdhanalakSaNo vA / tatredaM zAstramupAyaH sAdhana vA, sAdhyamupeyaM vA zAstrArthaparijJAnamiti / prayojana tu dvighA-katu zrotuzca punarantara paramparabhedAdekaikaM dvedhaa| tatrAnantaraM zAstrakartuH sattvAnugrahaH, paramparamapavargamAptiH / yaduktam-"sarvajJoktopadezena, yaH sattvAnAmanugraham / karoti duHkhataptAnAM sa prAmotyacirAcchivam // 1 // iti // zrotuH puranantaraM zAstraparijJAnaM, paramparaM (tu) tasyA (pya) pavargAptiH / uktaM ca-"samyakjhAstraparijJAnAdviraktA bhavato jnaaH| labdhA darzanasaMzuddhiM te 1 napiUNetyannena 2. kata.zrotaranarantaraM parampara ceti catavikSasya tathA gamyanvAta. abadhanyAdi va karturanantarameva

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yAnti paramAM gatim" // 1 // iti / sAmprataM sUtravyAkhyA-asyAM gAthAyAM pUrva kriyAnugAmi kartupadaM, tato'hamiti zrIzAntivarigrantha dAha, jIva varUpaM kizcidityalpAkSaramahArthamiti kRtvA / apebahuvaktavyatayA tve) 'pi muktA mukta asetarAdibhedabhinna bhaNAmi itynvyH| kiM kRtvA ? natvA / ___kaM? vIraM, karmavidAraNA tapasA virAjanA dvarya vIryayuktatvA dho vIra iti ravyAtastaM vIraM zrIvardhamAna / kiM viziSTaM ? bhubane-vizve pradIpa iva pradopaH jJAnenA viSkRta jIvAjIvAdipadArthastaM / punaH sUtrakAraH prayojanAbhi sandhi avannAha-kimartha ? " abuhabohatthaM ti abudhAH-aviditA jIvAjIvAdi tattvArthAsteSAM bodhArtha-tadvijJAnAya / punargranthakadAtmano garvaparihArArtha darzayati-yathA pUrvasaribhiH-gautamAdhairbhaNitaM tathA, na svamanISikayeti gAthArthaH // 1 // The author sriman santi Suriji 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 sramana Bhagavan 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 1 satsAmApye sana dvA (1-4-1) iti bhavizyati vartamAnI,

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Knowledge of Scriptures and to purify their vision leading to Absolute Knowledge, It is said, sarvoktopadezena yaH sattvAnAmanugraham / xofa g:aagai, a galzufauifsdy || 2 || 1. Sarvajnoktopadesena yah sattvanamanugraham, Karoti duhkhataptananam sa prupnotyaciracchivam. 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, samyakchAstraparijJAnAdviraktA bhavato janAH / sasar cuneyft a unfa qzgi afag 112 11 2. Samyakcchastraparijnanadvirakta bhavato janah, Labdhva darsanasamsuddhim, te 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 (Sramana Bhagavan 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 sajjJAnabhAskaraM vIraM natthA vArNA nijaM gurumaM / kurve jIvavicArasya, kArikAM sukhabodhikAm || 1 | 1. Sajjnana bhaskaram Viram, natva Vanim nijam gurum Kurve Jiva-vicara sya karikam sukhabodhikam. * 1. Having done obeisance to Vira ( Sramana Bhagavan Mahavira)-the Sun of Right Knowledge), to the Goddess of Speech, and to my own preceptor, I compose ( this ) easy com - mentrary on "Jiva-vicara". Principal Types of liva. atha granthoktavAcya nirvAtitathA pUrva jIvastrarUpaM vyAcikhyAsurAha jIvA muttA, saMsAriNI ya tasa thAvarA ya saMsArI / puDhavI - jala-jala - vAU - vaNasaI thAvarA neyA // 2 // 2. Jiva mutta samsarino ya tasa thavara ya samsari. Pudhavi- jala-jalana- vau- vanassai thavara neya. [jIvA muktAH saMsAriNazca trasAH sthAvarAzca saMsAriNa: / pRthvI jalaM jvalanaH vAyurvanaspatiH sthAvarA jJeyAH // 2 // 2 Jiva muktah samsarinasca trasah sthavarasca samsarinah Prithvi jalam jvalanah vayu- 1 - vanaspatih sthavara jneyah 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 vyAkhyA - 2. " jIva tti " " jIva prANadhAraNe " ajIvana jIvanti jIviSyantyAyuyeogeneti niruktavazAjjIvAH / te dvidhA - eke muktAH "muccha mocane " mocanAnmuktAH niSTapitaduSTASTakarmavipAkA AtyantikadehAdi viyogavantaH / caH punararthe, tataH " saMsAriNaH " tatra saMsaraNaM bhramaNaM saMsAraH, *Those who have already attained, Final Emancipation.

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sa evAstyeSAmiti saMsAriNaH / atha muktAnAM siddhajIvAnAmatraikabhedatvAtpUrve tAvatsaMsAriNAM bhedAnAha-- eteyeke sAkhasanAmakarmediyavazAtratAH zItoSNa bhayAdyairabhitaptAH tannAzAya trasyantIti trasAH / tathA tiGantyuSNAdyabhitApitA aft dtparihArAsamarthA: sthAvara nAma karmAdayazavartinaH sthAvarAH - te ekendriyA eva jJeyAH / " cA " samuccaye / atrAha ziSyaH - iha sutrakRtA pUrva trasAstataH sthAvarA iti kramaH pradarzitastatki ? satyaM, trasAnAM puNyaprakRtikatvAt sthAvarebhyaH samarthatvAdvA mukhyamokSAGgatvAdvA / athavA (ca) prAyazo jIvA ekendriyeSu bhrAntvA dvIndriyAdivRtpadyanta iti kramadarzanAya sutrakRtpRthvyAdi sthAvaravizeSAn vyaJjayan "vicArayati tatakhasajIvavicAraNamityataH pUrva sthAvara vaktavyatAmAha - " puDhavitti (vItyAdi ) " pRthvyapa tejA vAyu vanaspatayaH ete pazcApi sthAvarabhedA jJeyA: - jJAtavyA iti / tathA'smin granthe jIvabheda vyAkhyAyAM bhedadvayI darzitA, zAstrAntareSu vyAdidazacaturdazacaturviMzati dvAtriMzadbhedA apyuktAH / 1 yaduktaM zrI jIvAbhigamAditre tadyathA-iha khalu niNamayaM jiNANumayaM jiNANulomaM jiNappaNIyaM jiNapparUviyaM jiNakkhAyaM jiNANucinaM jiNapacattaM jiNadesiyaM jiNapasatthaM aNuvIIe taM sahamANA taM pattiyamANA taM roemANA therA bhagavaMto jIvAjIvAbhigamaM nAmajjhayaNaM paNNavasu, saMsAra nirary NaM jIve imAo eva mAhijjeti / taM jahA - ege evamAhiMsu duvihA saMsAri0 te evamAhiMsu taM jahA - thAvarA caiva tasA caiva se kiM taM 5 thAvarA ? thAvarA tivihA paNNattA, taM jahA - pu0 a0 va ityAdi / se ki taM tasA tasA tivihA paNNattA, taM jahA - veUkAiyA vAukAiyA urAlA, tasA * iha khalu jinamataM jinAnumataM jinAnulomaM jinapraNItaM jinaprarUpitaM jinAkhyAtaM jinAnucINe jina prajJaptaM jinavezita jinaprazastaM anuvIcya [Alocya ] tad zraddadhAnAH tatpratIyantastadrocamAnAHsthavirA bhagavanto jIvAjIcAbhigamaM nAmAdhyayanaM prajJApitavanta: saMsAramApanneSu jIvepu imA: ( pratipattayaH ) evamAkhyAyante tadyathAH -- aika evamAkhyAtavantaH dvidhAH saMkhA ta evamAkhyAtavantastayathA- sthAvarAzcaiva sA / tha

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Jiao pANA0 tivihA saMsA0 te eva itthI purisA NapuMsagA. (2) / caunvihA dd' 2 raiyA tiriyA massA devA ya (3) / paMcavihA:- pagiMdiyA beIdiyo teiMdiyA cariMdiyA paMciMdiyA (4) / chanvihA - puDhavi0 A0 teDa0 vADa0 vaNassaI tasA (5) sattavihA - neraiyA, tirikkhajoNiyA, tirikkhajogiNI bhoma, gussA, agarta devA devIo ya (6) / avihA- paDhamasamayaneraiyA, apaDhamasamaneraiyA, evaM devA maNuyA tiriyA ya ( 7 ) / jahA te navavihA- puDhavikAiyA Au0 teu0 vADa0 vaNassaI beiMdiyA teiMdiyA cauriMdiyA paMcidiyA (8) refer - paDhasamaya giMdiyA, apaDhayasamayaegiMdiyA jAya paDhamasamayaifiers are paMcidiyA ya ( 9 ) se kiM taM savajIvAbhigame ass ya jIveNaM imA u Nava paDatoDa evamAhijjeti / ege evamAhiMsu - duvihA savvajIvA jAva dasavidA savvajIvA paNNattA / tattha je te evamAhiMsu duvihA savvajIvA te evamAhiM siddhA ceva asiddhA caitra 1 / ahavA duvihA savvajIvA iMdiyA va adiyA caiva 2 | ahavA sakAiyA ceva akAiyA caitra 3 / sajogI ceva ajogI ceva 4 | ahavA duvihA sajIvA vedagA ceva avedagA ceva / (5) evaM kasAI caiva akasAI ceka 6 | ahavA duvidhA sambajIvA saLesA alesAya 7 | ahavA nANI ceva annANI caiva 81 ahavA du0 AhAragA ceva aNAhArA ceva 9 | ahavA du0 bhAsagA cetra abhAgA caitra 10 / ahavA du0 sarIriyA ceva asarIriyA ceva 11 | ahavA du0 carimA ceva ke te sthAvarAH ? sthAvara zastravidhAH prajJaptAH tadyathA pR" a0 va0 / atha ke te nasAH prajJaptAstadyathAtejasAyikA vAyukAyikA udArA: / trasAH prANA: trividhA, saMpA0 ta evAmAkhyAtavantaH striyaH puruSA napuMsakAH / catuvidhAH neradhikAH tiryaJco manuSyA devazci / paJca devAH ekendriyA dvIndriyAH cIndriyAzca turindriyAH paJcendriyAH / SavidyA pRthvI0 apa te0 vA0 va0 trasAH / ruptavihAH nairayikAstiryaca: tiryaJcayaH manuSyA mAnuSya devA devyazva / aSTavidhAH prathamasamayanArakA aprathamasamayanArakA evaM devA manuSyAstiryaJcazca / yathA te navavidhA:- pR. aH te vA0 0 0 0 0 paM0 | dazavidhAzva prathama samaya kendriyA, aprathama ramayai kendriyA yAnt prathamasamayapandriyazca / prathamasamapapaJcandriyAzca / atha ke'sau sarva vAbhigamaMH rAjIveSu ibhA nava pratipattayaH evamAkhyAtavantaH dvividhAH sarvajIka yAvata dazavidhA sarvajIvAH prajAH tatra ye te evamAkhyAtavanto dvividhAH sarvajIvA indriyAcevAnindriyAceva sarvajIvAsta evamAkhyAtavantaH siddhAdeva asiddhAcevU / athavA dvividhAH sarvajIvA indriyAcevA nandriyAva

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acarimA ceva 12 / ahavA du0 sAgArovauttA aNAgArovauttA 13 / se taM duvihA savve jIvA paNNatA / dvividhapatipattau 13 bhedAH / ja (ta) tya je te evamAhiMsu tivihA savvajIvA paNattA te evamAhiMsu taM jahA-sammadiTThI micchAdiTThI sammamicchAdiTaThI (1) / ahanA tivihA-parittA ya aparittA ya noparittA noaparittA ya (2) / ahavA tivihA-panjattagA-pajjattagA noapajjattamA (3) / ahavA tivihA-muhumA bAyarA nobuhumA-novAyarA (4) / ahavA ti:-saNNI asaNNI nosaNNI-noasaNNI (5) ! ahavA ti0 bhavasiddhiyA abhavasiddhiyA nobhavasiddhiyA-noabhavasiddhiyA (6) / ahavA ti0 tasA thAvarA notasA-nothAvarA (7) se taM tivihA savvajIvA pnnnnttaa| tattha0 cauvihA savvajIvA paNNatA te evamAhiMsu, taM jahA maNajogI vayajogI kAyajogI ajogI ya (1) / ahavA cara-itthiveyagA ya purisaveyagA ya napuMsakavayagA ya aveyagA ya (2) / ahavA ca0 cakkhudaMsaNI acakkhudaMsaNI ohiMdasaNI kevaladasaNI (3) / a0 ca0 saMjayA asaMjayA saMjayAsaMjayA nosaMjayA-noasaMjayA (4) / se taM caravihA savvajIcA paNNatA / tattha je te evamAhiMsu paMcavihA, se taM-NeraiyA tirikkhajoNiyA maNussA devA siddhA ya (1) / athavA paMcavihA--kohakasAI mANakasAI mAyAkasAI lohakasAI akasAI / se taM pNcvihaa| tattha chabihA--egidiyA beiMdiyA teiMdiyA cauridiyA paMciMdiyA aNidiyA (1) / ahavA chavihA-urAliyasarIhI athavA sakAyAcevA kAyAceva sayoginacevA yoginaceda / athavA dvividhAH sarvajovA vedakAcevA vedakAceva evaM kaSAyiNacevA kaSAyiNaceva / athavA dvividhAH sarvajIvA salejhyAcevA lezyAceva athavA jJAninacevA jJAninaceva / athavA dvi0 AhArakAcevAnAhArakAceva / athavA dvi0 bhApakAcevA bhASakAceva / athavA dvividhAH zarIriNacevA zarIriNaceva / athavA dvi0 caramA cevA caramAceva / athavA dviH sAkAropayuktacebA nAkAropayuktAceva / tade te dvidhAH sarva jIvAH prajJAptAH / tatra ye ta evamAkhyAtavantastrividhA: srvjiiv| prajJaptAH ta evamAkhyAtavantastadyathA-samyagdRSTayo mithyAdRSTayaH samyamithyAdRSTayo'thavA trividhAH parItAcAparItAce noparItAce mo'parItAce athavA trividhAH paryAptA aparyAptava / noparyAptakAparyAptakAce / athavA vi0 sUkSmAbAdarA na sUkSmanobAdazaH / athavA tri sajino'saMzinaH nosaM zinno'saMjinaH / athavA tri0 bhavasiddhikA abhavasiddhikA noma siddhik-no'bhvsiddhikaaH| athavA tri0 sAH sthAvarA: nonasanosthAvarAH / tadete trividhAH sarvajIvAH prajJaptAH / tatra catuvidhAH sarvajIvAH prajJaptAH ta evamAkhyAtavantastadyathA.

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deforsarIrI AhAragasarIrI teyagasarIrI kammagasarIrI asarIrI se taM chanviA savvajIvA / sattavihA- puDhavikAiyA AukAiyA te kAiyA vAkAiyA vaNasaIkAiyA tasakAiyA akAiyA ( 1 ) se taM sattavihA savvajIvA / se kiM taM adbhuvihA savvajIvA paNNattA NeraiyA tirikkhajoNiyA tirikAjoNiNIo maNussA maNussaNIo devA devIo siddhAya (1) ahavA aSTavidA AbhiNibohiyanANI suyanANI ohinANI maNapajjaranANI kevalanANI mahaannANI suyayannANI vibhaMganANI (2) se taM aTThavihA savvajIvA / je te evamAhiMsu navavihA savvajIvA paNNattA / taM jahA - egiMdiyA veMdiyA teMdiyA caDhariMdiyA neraiyA tirikkhajoNiyA manussA devA siddhA ya manoyogino yoginaH kAyayogino'yoginazca / athavA ca0 strIvedakAzca puruSavedakAzca napuMsaka vedakAMca avedakAzca / athavA caH cakSudarza nino'cakSurdarzaninaH avadhidarzaninaH kevaladarzaninaH / athavA ca0 saMyatA asaMyatA saMyattA - saMyatA nosaMyata noasaMyatAH / ityete catuvidhA: sarvajIvAH prajJaptAH / tatra ye ta evamAkhyAtavantaH paJcavidhA atha ete nairayikAstiryagyonikA manuSyA devAH siddhAzca / athavA pazcavidhA - krodhakaSAyiNa: mAnakaSAyiNaH mAyAkaSAyiNaH lobhakaSAyiNa: akaSAyiNaH / ityete paJcavidhAH / tatra vidhA : ekendriyaH dvIndriyA trIndriyA zraturindriyAH paJcendriyA anindriyAH / athavA SaDvidhA:audArikazarIriNo vaikiyazarIriNa: AhArakazarIriNa: tejasazarIriNa: kArmaNazarIriNa azarIriNazca / ityete SaDUvidhAH sarvajIvAH / saptavidhA: - pRthvI kAyikA apkAyikA tejaskAyikA vAyukAyikA vanaspatikAkA kAkA akAyikA / ityete saptavidhAH sArvajIvAH / atha ke te'STavidhA: sarvajIvAH prajJaptAHnairayikA tiryagyAnikA tiryagyonistriyaH manupyA mAnuSya devA devyaH siddhAzva / athavA aSTavidhA: 1 abhinibodhikajJAninaH zrutajJAninaH avadhijJAninaH manaH paryAyajJAninaH kevalajJAninaH matyajJAninaH zrutAjJAninaH vibhaGgajJAninaH / ityete 'STaviH sarvajIvAH / ye te evamAkhyAtavantaH navavidhAH sarvajIvAH prajJaptAstathA ekendriyA dvIndriyA strIndriyA caturindriyA nairayikAH tiryagyonikA manuSyA devAH siddhAzca / athavA navavidhAH prathamasamaya nairayikA aprathamasamaya - nairayikA evaM tiryagU manuSya devAH siddhAzca / ityete navavidhAH / dazavidhAH sarvajovA: pRthvIkA yikA aSkAyikA: tejaskAyikAH vAyukAyikA vanaspatikAyikA dvitricaturindriyapacondriyA anindriyAH / athavA dazavidhAH sarvajIvAH prathamasamaya nairavikA aprathamasamaya nairayikAH pra0 ti0 apra0 ti0 pra0ma0 a0 ma0 pra0 devA apra0 devAH, prathamasamayasiddhA aprathamasamayasiddhAzva / ityete dazavidhAH sarvajIvAH ityeSa sarvajIvAbhigamaH / naikAH 1 asurAdayaH 10 pRthivyAdaya dvIndridvAyaH 4 / 9

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(1) ahabA navavihA-paDhamasamayaneraiyA apaDhamasamayaneraiyA evaM tiriya maNuya devA siddhA y| se taM navavihA dasavihA savvajIvA-puDhavikAiyA AukAiyA teu0 vAu0 vaNassaikAiyA bIyatiyacauridiya paMciMdiyA aNidiyA (1) / ahavA dasavihA savvajIvA--paDhamasamayaneraiyA apaDhamasamayaneraiyA paDha0 ti0 apaDha0 vi0 paDha0 maNu0 apaDha0 maNu0 paDha0 devA, paDha0 siddhA, apaDha0 siddhaa| se taMdasavihA svvjiigaa| setaM sbjiivaabhigme| athavA sarvajIvAnAM caturviMzatibhedAH- "nerahayA asurAi puDhavIi viiMdiAio ceva / naravitara joisiyA bemANiya daMDao evaM // 1 // ete caturviMzatibhedA jiivaaH| yadvA dvAtriMzadbhedA api-vigaliMdiya jIvANaM pajattApaja hu~ti chnbheyaa| paMcidiyANa cauro, bAvIsaminidie saMpi / (yANAMpi) // 1 // puDhavi daga agaNi bAu, baayrsmupjjttaapjttaa| cauro vi0 caurabheyA, vaNassai puNa hoi chanbheyA // 2 // paMbiMdiyANaM cauro bAbI sAhAraNapucao ya chabheo / patteyaM pajatte battI jIvabheyAI // 3 // narA 1 vyantara 1 jyotiSThA 1 vaimAnikAH // 1 // vikalendriyajIvAnAM paryAptAparyAtA bhavanti SaDmedAH / paJcendriyANAM catvAro dvAviMzatirekendriyANAmapi // 1 // pRthvyudakAmivAyubAdaravakSmaparyAptAparyAptAH / catvAro'pi catumedAH vanaspatiH punaHbhavati SaDbhedaH // 2 // paJcendriyANAM catvAraH dvAviMzatiH sAdhAraNapUrvakaH SaDbhedaH / (vikala:) pratyekaM paryApte dvAtriMzat jIvameTAH // 3 // vyAkhyA ---dvitricaturindriyANAM paryAptAparyApta bhedAt SaT / pazcendriyANAM saMzyasaMjJi paryAptAparyApta bhedAJcatvAreH / bAdara pRthvyaptejo vAyupratyeka vanaspatInAM paryAptAparyApta bhedAt daza / sUkSmapRthvyaptejo vAyuvanaspatInAM paryAptAparyApta medAt dsh| sAdhAraNa vanaspasirapi dvidhA paryAptAparyApta bhedAt / milita: sarve'ti dvaatriNshdbhedaaH| tathA aNDajAdayo'pyaSTau mehA uktAH snti| te pratItA eva / cetanAdayaH SaTmedAste'pi viditAH gauravabhayAnAtra liravyante / iha sAmAnyatayA pRthvyAdInAM nAmAnyuktAnIti gAyArthaH // 3 //

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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 Mukta:mas ( 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 Siddhatmas FACTAT or Siddha Paramatmas fa&TTATHI. The other division consists of Samsari Jivas ferdita Mundane or Worldly Beings. The Samsari Jivatmas sencialent or Mundana Living Beings are of two kinds viz (1). Sthavara 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. Sthavara 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. Sthavara fgrat Jivas are devoid of locomotion and they have only one organ of sense viz sparsana feria Sense of Touch or Tactile perception, The sublime qualities of the Pure Soul are (1) Kevala Jnana mena Perfect Knowledge. (2) Kevala Darsana baraka Perfect Conation (3) Ananta Virya eprincettei Infinite Power (4) Samyaktva Perfect Right Belief (5) Avyabadhata Undisturbabiiity (6) Suksnatva 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 Sthavara Jivas are (1) Pudhavi gafa (geant) Prithvi-Earth (2) Jala sa (879) Ap-Water. (3) Ja!ana F190 (afa, Agni-asret Tejas Fire (4) Vau. als (ary) Vayu-Air and (5) Vanassai 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 Samsari Jivas of two kinds viz Sthavara and Trasa. Sthavara bodies are of three kinds viz (1) Prithvi Kayika (earthbodied) (2) Ap Kayika (water bodied) and (3) Vanaspati Kayika (vegetable-bodied). Trasa bodies are of three kinds (1) Tejaskayika (Fire-bodied) (2) Vayukayika (Air-bodied ) and Audarika (possessing physical bodies. All worldly living beings are of three kinds. They are (1) Purusah gear: Males (2) Striyah fate: Pemales and (3) Napumsakah ajat: Hermaphrodites, Eunuchs. All worldly living beings are of four kinds. They are (1) Nairayikah atfat: Hellish beings (2) Tiryancas fasz: Brutes, Lower animals (3) Manusyah Agear: Humam Beings, and (4) Devah (tar:) Gods; celestial beings. All worldly living beings are of five kinds They are (1) Ekendriyah vifu: Possessing one sense organ-namely Sense of Touch only. 2) Dvindriyah aiheen: Possessing two sense organs namely sense of Touch and sense of Taste only. (3) Trindriyah atrac Possessing thrde sense Organis namely sense of Touch, Sense of Taste, and Sense of Smell only (4) Caturindriyah agrafegar: Possessing four sense-orgaus namely Sense of Touch, Sense of Taste, Sense of Smell and Sense of Sight only, and (5) Pancendriyah (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 Kayikah greatest FT IT: Earth-bodied (2) Ap-Kayikah agefifunt: Water-bodied (3) Tejas

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13 1 Kayikah tejaskAyikAH Pire-bodied (4) Vayu Kayikah vAyukAyikAH Air-bodied (5) Vanaspati Kayikah anafaaf: Vegatable-bodied and (6) Trasah ar: Mobile Souls. All worldly living beings are of following seven kinds viz (1) Nairayikah ( Hellish beings. (2) Tiryancah (fa:) Male Living beings of the lower animal kingdom (3) Tiryancyah Female-living brutes. (4) Manusyah r: Male Human living beings 5) Manusyah Female Human living beings (6) Devah : gods and (7) Devyah : goddesses They are of the following eight kinds viz (1) Prathama Samaya Narakah prathama samaya nArakA: Hellish beings born at the first moment (2) A-prathama Samaya Narakah $?P$? $?ggale51: Hellish beings born at a moment other than the first samaya (3) Prathama samaya devah na: Gods born at the first samaya. (4) A-prathama samaya devah, Gods born at a moment other then the first samaya (5) Prathama samaya manusyah ngang: Human beings born at the first samaya. (6) A-prathama samaya manusyah aPP$?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 tiryancah PPia aufar: Beasts born at a moment other than the first samaya. They are of the following nine kinds viz (1) Prithvi Kayikah pRthvIkAyikA : Earth-bodied (2) Ap-kayikah apakAyikA Water-bodied (3) Tejas kayikah af: Fire-bodied (4) Vayu Kayikah vAyukAyikAH Air-bodied. (5) Vanaspati Kayikah vanaspatikAyikAHVegetable-bodied (6) Dvindriyah: Two-sensed. (7) Trindriyah trIndriyAH Three-sensed. ( 8 ) Caturindriyah caturindriyA : Foursensed and 9, Pancendriyan 1: Five-sensed. All worldly living beings are of the following ten kinds:viz (1) Prathama samaya Ekendriyah saqafzar: Ekendriya living beings born at the first samaya (2 A-prathama samaya Ekendriyah aprathamasamayapakendriyAH Ekendriya living beings born at moment other than the first samaya (3) Prathama samaya dvi

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indriyah qa6HTEIT: Two-sensed living beings born at the tirst samaya. (4) A-prathama samaya dvi-indriyah THEREFFETT: Two-serised living beings born at a moment other than the first samaya (5) Prathaina samaya tri indriyah UAERETETT: Three sensed living beings born at the first samaya. A-prathama samaya tri-indriyah 219 HEATS AT: Three-sensed living beings born at a moment other than the first samaya. (7) Prathama samaya Caturindriyah Terra fera: Four-sensed living beings born at the first samaya (8) A-prathama Samaya Caturindriaah SUA #Tafa: Four-sensed living beings born at a moment other than the first samaya (9) Prathama Samaya Pancendriyah TYHETAT : Five-sensed living beings born at the first samaya, and (10) A-prathama Samaya Pancendriyah 37784641 : Five-sensed living beings born at a moment other than the first samaya Computation of Jivas according to Jiva-bhigama Sitra. The author of Jivabhigama Sutra (starfaitwa) Computes the divisions of living beings in the following manner: ---- All worldly living beings of Two Types are computed as (1) Siddhah fagr: Liberated Souls or (2) Asiddhah afacer: Un-liberated Sotils. (2) Indriyah Having Sense-organs or Anindriyah syfafegat: Devoid of Sense-organs (3) Sakayah 19t: Having activities of own body or ar: Wanting in bodily activities. (4) Sa-yoginah Falta: Having functional activities of mind, speech and body or A-yoginah quifira: Devoid of such functional activities. (5) Vedakah qat: Possessing sexual inclinations or A-vedakah #: Destitute of sexual inclinations (6) Kasayinah alfaut: Having passions or A-kasayinah 371fco: Devoid of passions (7) Sa-lesyah gazut: Possessing thought-tints or A-lesya ETT: Wanting in thought-tints. 8) Jnaninah mfaa: Persons having higher knowledge or A-jnaninah alfaat: Ignorant Persons. (9) Aharakah 27417: Possessing Aharaka bodies or Ansharakah ALETTF1-Persons who remain without taking food-e-g-gods; Liberated Souls. (10) Bhasakah 31*: Possessing speech sense or

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A-bhasakah STATTET: Devoid of power of speech. (11) Saririnah gafia: Incarnate Souls or A-saririnah satirot: Disembodied Souls; Siddhas. (12) Carimah 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) Sakarapayuktah Alfirtaya: Having the use of knowledge or Anakaropayuktah palari : Possessed of general and undifferentiated view. All Living Beings of Three' Types are computed as (1) Samyag-dristayah AFITEOT: Souls having Right Belief; or Mithyadristayah sakategUI: Souls having False Belief; or Samyagmithyadristikah TAUSTITOT: Persons having mixed i. e. right and wrong belief. (2) Paritah qilar: Those whose duration can be counted; or A-paritah spuetar: Souls eternally wandering in the worldly existence or No-parita noaparitah aastaratspirar: Siddha Bhagavan. (3) Paryaptah qafar: The Souls which have fully developed the food etc, characteristics in the womb; or A-parya. ptakah safa#T: Undeveloped; souls whose six paryaptis have not been completed; or No-paryapta No-aparyaptah attulai atsquicar Neither sufficient nor insufficient. Liberated Souls (4) Suknma penT One-sensed beings inhabiting the whole Universe which cannot be seen by any one except a Kevali and which cannot be destroyed;'or Badarah alati: One-sensed gross beings which are visible in a bodily form e.g. earth, water etc; or Nosuksma No-badarah alega alarga: Siddha Bhagavans 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 Bhagavans who are free from being rational or irrational. (6) Bhava siddhikah HafargaSouls which are fit for Salvation or A-bhava siddhikah safeler: Souls not fitted to get Absolution or athafafeeratswafafami: No-bhavasiddhia No abhavasiddhiyah Souls which are neither Remancipated or bound;

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16 a Siddha Bhagavan, (7) Trasah r: Mobile living beings who C would run away on being frightened; or Sthavarah Farat: One sensed beings like hills, mountains trees, etc. which do not move under any circumstance or No-trasa no sthavarah Siddha Bhagavans 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-yoginah : Those who are engaged in the activity of the body; or A-yoginah fra: Kevalins in the fourteenth Gunasthana who are free from all activities of mind, speech, and body. (2) Stri-vedakah : Persons Females (males or eunuchs) with a desire of sexual intercourse with a male-or Purusa - vedakah g Persons (males, females or euuuchs with a desire of sexual intercourse with a male or Napumsaka vedakah aga Hermaphrodites with a desire for both or A-yedakah a: Souls between the tenth and the fourteenth Gunasthana who are perfectly free from cornal desires. (3) Caksur-darsaninah : Possessed of the sense of visual perception; or A-caksu-r-darsaninah : Possessed of knowledge derived from senses none other except the sense of Vision; or Avadhi-darsaninahafafa: Persons with direct perception of masser limited to subject-matter, place, time etc. with the help of senses; or, Kevala darsaninah asia: Persons who are blessed with Perfect Vision (4) Samyatah ar: Ascetics who ar-Not free are observing self-restraint; or A-samyatah 1 from sinful practices; or Samyata-asamyatah area: Laymen votaries who are at the fifth spiritual stage; or no-samyata noar: Siddha Bhagavans who are neither asamyatah self-restrained nor otherwise.

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Living Beings of Five Types are computed as (1) Nairayikah HTPTT: Hellish beings; or Tiryag-yonikah fa frentrant: Sub-human creatures such as beasts, birds etc. or Manusyah C. Human Beings; or Devah gar: Gods; celeshal beings; or Siddhah far: Siddha Bhagavans. (2) Krodha-kasayinah SAPET FOTOT: Persons possessed of anger; or Mana-kasayinah #lakerifstor: Persons having passion in the form of pride; or Maya-kasayinah ATT TITT: Persons having deceit: or Lobha-kasayinah : Persons having passion in the form of greed; or A-kasayinah 379 FTOT: Souls perfectly free from passions such as anger, pride etc. Living Beings of Six Types are computed as. (1) Ezendriyah anfeat: One-sensed living beings; or Dvi-indriyah utan: Twosensed beings; or Tri-indrivah s ar: Three-senised beings; or Caturindriyah aarifar: Four-sensed beings; or Pancendriya). gar: Five-sensed living beings; or Anindriyah wafiat Kevalins and Siddha Bhagavans who are free from sense-organs and other organs with their functional processes. (2) Audarika saririnah stare srceffor: Living beings possessing external physical body having flesh, blood, bones etc; or Vaikriya-saririnah 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, Aharakasaririnah tapitfior: Ascetics who have the power of evolving the material molecules which go to build up the Aharaka body; or Taijassaririnah stilftor: Persons with a lustrous body; or Karmana saririnah TO Tifror: Souls possessed of Karmanasarira-a body made up of the combination of eight kinds of Karma. Every earthly soul has the Karmana as well as the Tejassarira, and these two accompany it even in the next birth; or A-saririnah sudfor: Disembodied souls-Siddha Bhagavans. Living Beings of Seven Types are computed as. (1) PrithviKayikah TeaTaT: Earth-bodied; or An-kavikah man: Water-bodied; or Tejaskayikah a f : Fire-bodied; or Vayu kayikah ayat : Air-bodied; or Vanaspatikayikah anafafast: Vegetable-bodied; or Trasakayika tasfucilo Mobile or Moving

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18 fan: Emancipated Souls or Siddha living beings; or A-kayikah Bhagavans who are without a body. : Females of Living Beings of Eight Types are computed as. (1) Nairayikan nairayikAH Hellish beings; or Tiryagyonikah 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 Devah ar: Gods, celestial beings; or Devyab Goddesses; and Siddha faar: Siddha Bhagavans. (2) Abhinibodhika-jnaninah affaifa afa: Persons having knowledge derived through the medium of 5 senses and mind or Sruta-jnaninah : Persons having scriptural knowledge; or Avadhijnaninah saff Persons having direct knowledge of matter within a limit, without the help of the senses and the mind; or Manah-paryaya jnaninah aqufaanfaa: Persons having a direct knowledge of another's thoughts about matter; having mental knowledge; or Kevala Jnaninah safaa: Persons having Perfect Knowledge; Mati-a-jnani $?$?afia: Having intellectual ignorance; Sruta-a-Jianinah : Persons with ignorance about Scriptures; or Vibhanga inaninah fangana: Persons having wrong visual knowledge. Living Beings of Nine Types are computed as. (1) Ekendriyah ekendriyA : One - sensed Beings; or, Dvi-indriya dvIndriyAH Two-sensed Souls; or, Tri-indriyah : Three-sensed Souls; or, Catur-indriyas aff: Four-sensed Souls; or, Nairayikah fa: Hellish Beings; or, Tiryag yonikah Sub-human beings such as beasts, birds etc; or Manusyah : Human Beings; or, Devahar: Gods; celestial beings; or Siddhah faar: Siddha Bhagavans (2) Prathama Samaya Nairayikah tacfum: Hellish beings born at the first samaya; or A-prathama samaya nairayikah aprathamasamayanairayikA : Hellish beings born at a moment other than the first samaya; or Prathama Samaya Tiryancah annafa: Sub human beings such as beasts, birds etc. born at the first samaya; or A-prathama Samaya Tiryancah <Page #34
at a moment other than the first samaya; or, Prathama Samaya Manusyah TUTAERTAT: Human Beings born at the first samaya; or A-prathama samaya manusyah 37THETATATETT: Human Beings born at a moment other than the first samaya; or Prathama Samaya-devah ATTAI: Gods born at the first samaya; A-prathama Samaya devah 3THEHTEET: Gods born at a moment other than the first samaya; or, Prathama Samaya Siddhah Toh fufaar: Siddha Bhagavans liberated at the first moment or 399HAUfagt: Siddha Bhagavans liberated at a moment other than the first samaya, Living Beings of Ten Types are computed as (1) Prithvi Kayikah pRthvIkAyikAH Earth-bodied; or Ap Kayikah apakAyikAH Water bodied; or Tejas Kayikah a TELETTET: Fire-bodied; or Vayu Kayikah qiyarlant Air-bodied; or Vanaspati Kayikah antifashifragt: Vegetable-bodied; or Dvi-indriyah IT: Twosensed; or Tri-indriyah sifat: Three-sensed; or Catur-indriyah Tarifeur: Four- sensed; or Pancendriyah qaza: Five-sensed; or Anindriyah fafson: Bhagavans who are devoid of senseorgans. (2) Prathama Samaya Nairayikah HUHTATATf11: Hellish beings born at the first samaya; or A prathama samaya Nairayikah aprathamasamayanairayikA: 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 Manusyah TUH HUHT: Human Beings born at a moment other than the first samaya; or, Prathama Samaya Devah TAHTar: Gods born at the first samaya; or, A-prathama Samaya Devah TUHEhrar: Gods born at a moment other than the first samaya or Prathama Samaya Siddhah TOHEADFAST: Siddha Bhagavans liberated at the first samaya; or A-pratham samaya Siddhah agungHOFAGT: Siddha Bhagavans 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 Dandaka (sinful activity of the mind, speech, and body which blackens the soul). The dandaka for Nairayikan acrifi: Hellish Beings is one; the dandaka for Asura Kumara and other gods is ten; that for Prithvi ( earth) etc. is five; that for twcathree-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 Vaimanika gods is one-making a total of 24 dandakas. Classification of Jivas on the Basis of Dandakas Dandaka Hellish Beings Asura Kumara & other gods Prithvi Kayika etc. Two-three-four sensed beings Human Beings Vyantara-gods Jyotisk-gods Vaimanika-gods ----Aero Classification into Thirty-two Types. (1) Six Types-viz. Paryapta (developed) and A-paryapta (un-developed) of two-sensed, three-sensed, and four-sensed living beings. Four-Types of Pancendriyx living beings, Badara Tejas Kayika Aparyapta bAMdara sejas kAyika aparyApta Cross Undeveloped Fire bodied souls (9) Badara Vayukayika A-paryaptah alacati farm pafra: Gross Undeveloped Air-bodied souls (10 Badara Pratyeka Vanaspati Kayika Arparyapta bAdarapratyekavanaspatikAyiaparyApta Gross Undeveloped Vegetable-bodied souls with one soul for each individual body. Also Ten Types as (1) Suksma Prithvi Kayika Paryapta exagealarfu #taice Minute Fully Developed Earth-bodied Souls (2) Suksma Ap Kayika Paryapta presenteremos Minute * Fully Developed Water-bodied Germs. (3) Suksma Tejas Kayika Paryapta a halafu quca Minute Fully Developed Fire

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bodied germs. (4) Suksma Vayu Kayika Paryapta anary#fisogfa Minute Pully Developed Air-bodied Germs. (5) Sutsma Pratyeka Vanaspati Kayika Paryapta sUkSmapratyekavanaspatikAyikaparyApta Minute Fully Developed Vegetable-bodied Souls with a soul for each individual body. (6) Suksma Prithvi Kayika A paryapta ca Teatae qata Minute Un-developed Earth-bodied Souls. 7 Suksma Ap Kayika Aparyapta FeWTC ifumcafe Minute Undeveloped Water-bodied Souls. 8) Suksma Tejas Kayika Aparyapta ELEGTETTE ,99Tia Minute Undeveloped Fire-bodied Souls 9) Sliksma Vayukayika A-paryapta Fenaitri yafa Minute Vudeveloped Air-bodied Souls (10) Suksma Pratyeka Vanaspati Kayika A-paryapta Teraapularif f a Minute Undereloped Vegetable--bodied. Pancendriya living beings are classified into foor types viz., (1) Sanjni Pancendriya planlana. Five-sensed rational beings (2) A-sanjni Pancendriya reifaran Five-sensed beings devoid of consciousness of mind. (3) Paryapta Pancendriya qafavarres Fully developed Five sensed beings and (4) A-Paryapta Pance ndriya qulaq Pancendriya (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) Badara atat Gross Prithvi Kayika Paryapta arcgeaffalize qafa Gross Fully Developed Earth-bodied souls (2) Badara Ap Kayika Paryapta ataraq Tela Gross Developed Watera-bodied souls (3) Badar Tejas Kayika Paryapta aratastefnagla Gross Fully-Developed Fire-bodied souls. (4) Badar Badara Vayu Kayika Paryapt arraryarfurica (iross Fully Developed Air -bodied souls (5) Badara Paryapta Vanaspati Kayika Paryapta bAdarapratyekavanaspatikAyikaparyApta Gross Fully Developed Vegetable-bodied souls with one soul for each individual body (6) Badar Prithvi Karyika A paryapta bAdarapRthvIkAyikaaparyApta Gross Undeveloped Earth-bodied souls, (7) Badara Ap-Kayika A paryyapta arT3TTE T a ica Gross undeveloped Water - bodied Souls .8) Badar Tejas Souls with one soul for each individual body,

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Two Types Saksma Sadharana Vanaspti Kayika 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 sUkSmasAdhAraNavanaspati fraica miyute Pully Developed Vegetable-bodired souls with infinite souls in one body; and (2) Suksma Sadharana Vanasrati Kayika A-paryapta sUkSmasAdhAraNavanaspatikAyikaaparyApta 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 Andajah 313: Those produced in eggs. (2) Potajah THT: Those animals who are born covered in skin e g an elephant etc (3) Jarayujah pryw: Animals born from the womb with an umbilical cord e-g. human beings, buffaloes, cows etc. (4) Rasajah TAS: Small animals produced from perverted body-secretions e.-g, worms, (5) Samsvedajah fracar: Those produced from perspiration e-g. lice, bugs etc. (6) Sammurchimah 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) Aupapatikah 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) Sthavara falar Imn:obile, and (2) Trasa se Moving. They are of three types viz Possessing (1) Stri Veda antaa Feminine Inclination (2) Purcsa Veda generare and (3) Napumsaka ang nasa Inclination towards both. They are of four types viz (1) Deva a Gods

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23 ( 2 ) Manusya manuSyA Human Beings (3) Tiryancas tiryaJcA Sub-human Creatures; Brutes and (4) Nairika/ nairayikA : Hellish Beings. They are of five types viz. Ekendriyah ekendriyAH". Onesensed Living Beings (2) Dvi- indriya dvIndriyA : Two-sensed (3) Tri- indriyah zrIndriyAH Three-sensed 4) Caturindriyah caturindriyAH Four-sensed and (5) Pancendriyah paJcendriyA : Five-sensed. They are of six types viz. ( 1 ) Prithvikayikah pRthvIkArikAH Earth-bodied (2) Apkayika? alkAyikAH Water-bodied (3 Tejas kayika? tejaskAyikA: Fire-bodied 4) Vayu kayika/ vAyukArikAH Air-bodied (5) Vanaspati kayikah vanaspatikAyikAH Vegetable-bodied and (6) Trasakayika sakAyikAH Moving Beings, Prithvi Kyika jivas. atha keSAM pRthvIkA ti tadvijJAnAya sUtrakRdAthAdvayena tadvizeSAnAhaphaliha - maNi - rayaNa - vidduma- hiMgula - hariyAla - maga silara - siMdA / kaNagAi dhAU - seThI - vaNNiya - araNeya - palevA // 3 // abhaya - tUrI - UsaM maTTiya - pAhANajAio'NegA / sovIraMjaNa - lugAi puDhavI - bheyAha iccAi // 4 // Phaliha-Mani-Rayana-vidduma hingula hariyala manasila-rasinda. Kanagai dhau-sedhi-vanniva-aranettaya-paleva 3. Abbhaya-turi-Usam-mattiya pahana jaio'nega Soviranjana lunai pudhavi bheyaliccai 4. [ sphaTika maNi-ratna - vidruma-hiGgula- haritAla - manaHzilA - rasendrAH / kanakAdayo dhAtavaH khaTikA - varNikA - araNeTaka:- palevakaH // 3 // abhrakaM tUryaSaM mRtikA pASANajAtayo'nekAH / sauvIrAjJjana - lavaNAdayaH pRthvIbhedA ityAdayaH || 4 || Sphatika-mani-ratna-vidruma-hingula-haritala-manah- s'ila--rasen drah 3 Karakadaya dhatva-khatika-varnika- araneta kah-palevakan 3.

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Abhrakam-turyaspani ritika-pasana jalayo'nekah Sauviranijana -lavanadayah Prithvribheda ityadayah 4. Trans. 3-4. Phaliha (sphatika) crystal or quartz; mani-jewel; rayana (ratna) gem; vidduma (vidruma). Coral; hingula-vermilion; hariyala (haritala) yellow Orpiment; manasila manahsisa) realgar; rasinda (rasendra) mercury; karagai dhau (Kanakadi dlvatavah) gold and other metals; sedhi (khatika) Chals; vanniya (varnika) red reth; (soft stones lie) arkanilaka; palivaka; abhraka mica) of five colours; turi (turyasa earth); usam (Crude Sodiim Carbonate); Mattiya (mritika pahana jaio-numerous kinds of earths and stones; sauviranjana-sulphuret of antimony: lavana, salt, sea-salt, sindhava etc. such are the kinds of Prithvikayika Jivas vyAkhyA-"phaliha ti" sphaTikanAmagrahaNena aMkatailikAdayo grAhyAH HUFTFATITETI. Trafa karlfa, tai turi gani, ratnAni (ca khanIsamudbhavAni, vidrumaH pravAlA hiGgalaharitAla manaHzIlAdaya: According to Acaranga Shtra-Badara Prithvi Kayika Beings are of two kinds viz. (1) Slaksna for Soft and (2) Khara ar Hard. (I) Slasna Prithvi Kayika Jvias are the soft earths of five colours viz. Red, green, yellow, black and white earths. (2) Khara Prithvikayika 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) Gomedaka (2) Rucaka (3) Anka (4) Sphatika (5) Lohitaksa 6. Marakata 7. Masaragala 8. Bhujamodaka (9) Indranila (10) Chandra prabha (11) Vaidurya 12 Jalakanta 13. Suryakanta 14. Manikanta. D. C. The term 'sphatika' uncludes all transparent and precious stones like Ankatailaka, Jewels are those like Candrakanta etc that are produced in ocean and elsewhere.

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25 matItA eva, rasendaH pAradaH eSA dvndH| tathA kanakAdayaH saptadhAtavaH tecAmIcAmIkararUpyatAmratra pukharparasI sakalohAni eSAM dhAtUnAM khanIdalAni pRthvIkAyaH / seDhi tti khaTikA / varNikA raktamRtikA / arako deza siddhaH / paLevakaH pASANavizeSaH / abhrakANi paJcavarNAni / tUrI vastrANAM pAzahetu mRtikA-vizeSaH / osa tti kSArabhUmiryatrAGkarotpattirna jAyate / dvanda samAsAnapuMsakatvaM caikatvaM ceti / mRtikA pratItA eva / pASANajAtayo'neka prakArAH / sauvIrAJjanaM zvetakuSNabhedabhinnamaJjanaM / lavaNaM pratItaM, upalakSaNAtsindhava samudralavaNAdi / evamanekaprakAraiH pRthvIkAyabhedA ityAdaya uktA anuktA api svabuddhayA jJeyA iti gAthAdvayArthaH || 3-4 // According to Pannavana Sutra Badara Prishvikayikas are of two kinds viz. 1. Slaksna Soft and 2. Khara HT Hard. I Slaksna Badara Prithvi Kayikas are of seven kinds viz. 1. Black 2. Green 3 Red 4 Yellow 5 White 6 Pandumritikas and 7 Panaka-mritikas. II Khara Badar Prithvi Kayikas are:-1 Earths 2 Pebbles 3 Sand 4 Small stones 5 Slabs 6 Sea salt 7 usa - 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 Gomedaka 24 Rucaka 25 Anka 26 Sphatika 27 Lohitaksa 28 Marakata - nilam 29 Masaragalla 30 Bhuja-mo - caka 31 Indra-nila 32 Candana 33 Gairika 34 Hamsagarbha 35 Pulaka 36 Saugandhika 37 Candra-prabha 38 Vaidurya 39 Ulakanta, and 40 Surya-kanta, gems are those like karaketana 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. Tirya isa is a kind of earth which is used for dyeing clothes etc. Ksaras 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-Kayika Jivas. atha pRthvIkAyabhedAnukalA akAyabhedAn kathayannAhabhomaMtarikkhamudagaM osAhimakaraga iritaNumahiyA / huti ghaNodahimAI, bheyANegA ya Aussa // 5 // Bhomantarikkhamudagam, osa hima Karaga haritanu mahiya 1 Hunti ghanodahima bheya nega ya aussa. 5. [ maumAntarIkSamudakamavazyAyo himaM karako haritanumahikA / bhavanti ghanodadhyAdayo bhedA aneke cApakAyasya // 5 // Bhaumantariksamudakam avasyayo himam karako haritanur-mahika 1 Bhavanti ghan odadhyadayo bheda aneke capkayasya. 5.) Trans-Bhomair (bhaunam) sub-soil or under ground waters; antarik samudakani (antariksani) rain water; osa-dew; himam-ice; karaka-hail; water-drops on green-vegetables; mist etc. are the numerous varietices of Water-bodied Souls vyAkhyA-5-bhauma kUpAdizirAjalaM / AntarikSa meghanaM payaH / "osa ti" avazyAyasnehajalaM / himaM tuSAraM / karako ghanopalaH / "haritaNU ti" snehakAche darbhAgreSu jalavindavaH / "mahiya ti" mahikA dhRmarI pAkRtavAdadIrghaH / " ghaNodahi ti" pRthvyA AdhArabhUtamasakhyAtajaujanapramANaM payaH piNDarUpaMpRthvI-paryantaM tad ghanodadhiH apkAya, ityAdayo'neke'pakAyabhedAH syuriti gAthA'kSarArthaH // 5 // ____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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27 According to Pannavana Sutra - Apkayika Jivas are of two kinds viz (1) Suksma Ap Kayika and (2) Badara Ap Kayika. Suksma Ap kayila are Paryapta Suksma Ap Kayika and Aparyapta Siksma Ap Kayika. Badara 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. Ksododaka-Water having the taste of sugar cane Juice 16. Rasodaka-Water in Puskara 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-Kayika division of Sthavara Living Bodies. The minute living animalclues that are found in a drop of un-filtered water, are not Ap-Kayika 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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28 minute animalcules for 24 praliars. (72 hours). Water, thus preserved; can be used by Jaina Sadhis for other purposes. Jainas Sadhu cannot, under any circumstance touch sa-cita (full of living beings ) un-boiled water. ___ 3. Agni Kayika Jivas atha apakAyabhedAnuktvA agnikaaybhedaanaahiNgaal-jaal-mummur-ukkaasnni-knng-vijjumaaiiyaa| agaNijiyANaM bheyA, nAyabvA niuNabuddhIe // 6 // Ingala-Jala-mummura-ukka-asani-kanaga-vijjumatya | Agaai Jiyanam bheya nayavva nayavva niuna buddhie. 6. [aGgAra jvAlA-murmura-ulkAzanayaH kaNako vidyudaadyH| agnijIvAnAM bhedA jJAtavyA nipuNabuddhayA // 6 // Angara-jvala-murmura-ulkasanayah kanako vidyudadayah | Agni-jivanam bheda Jnatavya nipuna-budhya. ] Trans. 6. Ingala (angara-burning Coal; jala (jvala)-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; asani (asani) 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 Agnikayika (lustrous) Jivas* 6. ___ vyAkhyA-6-aGgAro jvaalaarhito'nggaarH| jvaalaagnismbddhaarcivishessH| murmurA viralAgnikaNabhasmaH loke kAriSo'gniriti msiddhH| ulakA gaganAgnirutpAtakAraNa vyoni vividhAMkAravati rekhaaruupaa| "asaNi ti" AkAzAtpatitA bhuvi vhniknnaaH| "kaNaga tti' gaganAttArakavatkaNarUpaH ptnngnidRshyte| vidyut pratItA / zuddhAgninirindhano bahirvazaghaSaNAderuzanaH / upalakSaNAtsUryakAntyA (ntA) derutannazca / ityAdayo'nuktA apyagnikAyabhedA nipuNabudayA jJAtavyA iti gAthAkSarArthaH // 6 // *In Punnavana Sutra, the Tejas-Kayika Jivas are of two kinds : (if Suksma Tejas Kayika sUkSmatejaskAyika Minute fire-bodies and Bidara Tejas Kayika bAdara tejaskAyika 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. Ulka 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 "asani", 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 Surya Kanta 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-Kayika (fire bodied) Suksma Tejas Kayika bodies are Paryapta and A-paryapta. Badara Tejas Kayika Bodies are of many kinds viz (1) Angara-Burning coal without smoke (5) Jvala-Flame in connection with burning coal or flame of a lamp (3) murmura-sparks of fire mixed wish ashes in Cow-durg fire. (4) Arcierfa Flame unconnected with any burning Substance. (5) A lata-Aburning straw (6) Suddhagni geita Fire in a heated iron globe (7) Ulka John Lines of various forms produced in the sky as a result of iire in the sky (8) Vidyut-lightning (9) Asani-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) Surya-Kanta agara Fire produced by the gem Surya-kanta and others, are varieties of Badara Tejas Ksyika' Jivas. They are Paryapta and A. paryapta-Also they are divided into sub-classes on account of their varieties of colours small, taste, and touch. With one paryapta Agni Kayika bodys there are always a-samakhyata (innumerable) e-paryapta Agni-Kayika bodies.

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30 Jivas* and as such they are sa-cita * Jaina Sadhus and persons while doing the Samayika 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-Kayika 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 Aticara (transgression) Sutra during daily Prati-Kramana Kriya the following sentence does occur viz vija-dIvAtaNI ucjehI huiVija-diva tani ujjehi 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 Kriya.

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31 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 Sadhus, and by persons who were in Samayika Kriya. 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-citata. 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 Kayika 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 Kayika and Vayu-Kayika 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 Badara Vayu Kayika Jivas are of various densities. Jaina authors have mentioned two main types of Vayu (wind) viz 1 Ghanayata grata Heavy or Thick wind and (2) Tanuvata 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 Kayika body, while it may destroy life in another. For instance, a gust of wind will instantly put out the flame of an ordinary lanip, 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 Kayika 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. Vayu Kayika Jivas prakramAdvAyukAyabhedAn vikRNvannAha --- ubbhAnagaukaliyA bhaMDalimuhasuddhaguMjavAyA ya / ghaNataNuvAyAIyA bheyA khalu bAukAyassa // 7 // Ubbbamaga-ukkaliya-mandalimuha-suddha-gunjavaya ya ! Ghana-tanuvayaiya bheya khalu vaukayassa 1 7 || ( 279744-59#fernt hafa fa-yg-la-Tat211 ghanavAtataluvAtAdikA bhedA khalu vAyukAyasya // 7 // Udbhramata -utkali' au mandali-mukhasuddha-gunja-vatasca i Ghana-vatatanu-vatadika bhedakhalu vayu-kayasya il 711 ] Tr'ans.--7. Ubbhamaga ( udbhramaka )-wind blowing up wards; ukkaliyam utkalika )-wind blowing down-wards; mandaliwhirl-wind; mukha-wind coming from the mouth; suddha-breeze; gunja-vata-wind blowing with a melodious humming tune; ghana According to Pannavana Sutra, Vayu Kayika Jivas are of two kinds viz (1) Suksma Vayu Kayika ( Incorporeal Air-bodied ) and (2) Badara Vayu-kayika (Corporeal Air-bodied-Suksma Vayu-kayika are Paryapta and A paryapta. Badara Vayu-kayika 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: Ghanayata, The dense air resembling layers of hard ghee which supports Rama-prabha and other parts of the Univerce and which also supports Sandharma deva-loka and other lieanenly regions (17) Tanu Vata-Thin rareified dir.

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34 vata ( Dense Wind; ^) tanu vata - ( Rareified Wind ) etc. are the different varieties of Vayu Kayika Jivas. vyAkhyA-7-ubhrAmakavAtaH, utkalikAvAtaH, maNDalikAvAta : mukhavAtaH, zuddhavAtaH, gujjavAtAdInAM svarUpanAmnaiva buddhayA jJeyaM / athavA'yaM vizeSaH, tadyathA udbhrAmaka vAto'paranAmA saMvarttakaH yo bahiH sthitamapi tRNAdi vivekSitakSetrAntaH kSipati / uktalikAvAto yaH sthitvA sthitvA vAti / maMDavikAvAto vAtolIrUpaH / sukhavAtaH pratIta eva / zuddhavAta utkAlikAdivikalo mandAnilaH / guJjavAto yo guJjan vAti / atha ghanavAta tanuvAta yoH svarUpaM kiJciducyate ratnaprabhAdipRthvInAM saudharmAdi devalokAnAM yadAdhArabhRtau ghanavAta tanuvAtau / tayorAdyastyAnaghRtarUpaH, anyastu tApitaghRtava dRDharUpaH / tau dvAnapi asaGkhyAta yojanapramANapiNDau / ityAdayo vAyukAyabhedA jJeyA nAmataH vistarArtho'nyazAstrebhyo'vaseya iti gAthArthaH // 7 // D. C.-Udbhramaka variety is that which blows a straw inside from outside a field. It is also known as samvartaka vayu 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 Kayika Jivas. prastAvAdatha vanaspatikAyabhedAn kathayannAha - sAdhAraNapatyA, vaNasaijIvA duhA sue bhaNiyA / jesimaNatANa taNu pagAsAhAraNA te u // 8 // Saharana patteya vanasai jiva duha sue bhaniya | Jsimaesantana tanu, ega saharana te u // 8 //

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[sAdhAraNamatyekA vanaspatijIvA dvidhA zrute bhaNitAH / yeSAmanantAnAM tanurekA sAdhAraNaste tu // 8 // Sadharana pratyeka vanaspati-Jiva dvidha srute bhaaitah Yesamanantanam tanureka Sadharanaste tu 11811] Trans.-8. In scripures, two kinds of Vanaspati Kayika ( Vegetable- bodied ) jivas are mentioned viz Sadharana (General ) and Pratyeka ( Individual . Those which, possess one ( Common ) form for many (beings) are (included under ) the Sadharana (General) type. 11811 vyAlyA-8-vanaspatijIvAH zrute Agame dvidhA bhaNitAH-uktA iti sambandhaH / tatraike sAdhAraNaH, anye prtyekaaH| "vaNasai ti" chandobhaGgabhayAd dvitvaM na / iha pUrva tAvatsAdhAraNasvarUpaM vyAkhyAnayati "jesitti" yeSAMvanaspatikAyajIvAnAmanantAnAmekA tanuH-zarIraM te sAdhAraNaH, anye prtyekaaH| tathA coktaM zrI pajJApanAyAM-"samagaM vaktANaM samaga tesiM sriirnissphttii| samagamAhAragahaNaM samagaM ussAsanissAsA // 1 // egassa ujaM gahaNaM bahUNaM sAhAraNANa taM ceva / jaM bahuANaM gahaNaM samAsao taM pi egassa // 2 // sAhAraNamAhAro sAhAraNamANapANagahaNaM ca / sAhAraNajIvANaM sAhAraNalakhaNaM evaM" // 3 // AsAM sugamArthatvAna vyAkhyAyate, bhAvArthaH svayameva maavniiyH| tathA te sAdhAraNA dvidhA-eke sUkSmasAdhAraNA eke bAdarasAdhAraNA, siddhAnte sAdhAraNasya nigoda ityapi saMjJA'sti / iha tAvatpUrva sUkSmanigoda svarUpaM darzayati, yaduktaM saMgrahiNyAM-"golA ya asaMkhijjA asaMkhanigoya 1 samakaM vyutkrAmatA samakaM teSAM zarIraniSpattiH / samakatAhAragrahaNaM samakamucchavAsaniHzvasau // 1 // ekasya tu yadagrahaNaM bahUnAM sAdhAraNAnAM tadeva / yAhukAnAM grahaNaM samAsatastadapi ekasya // 2 // sAdhAraNa AhAraH sAdhAraNamAnapAnagrahaNaM ca / sAdhAraNajIvAnAM sAdhAraNalakSaNametat // 3 // 2 samanigodo bhadanta ? sUkSmanigodatve kAlataH kiyazciraM bhavet gautama ! jaMdhanyena antarmahartamuktarSataH asaGkhyeyotsarpiNyavasarpiNyaH kAlataH kssetrtH|

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golao aNio / ikikammi nigoe atonA muNeyacyA !! 1 // sugauMva / yarthAgamasampradAya kiJciducyate-ii hi dvidhA jIyAH sAMvyavahArikA asaaNvyvhaarikaac| tatra ye'nAdisUkSmanigodebhya uddhRtya zeSajIvabhUtayante te pRthivyAdi vividhvyvhaaryogaatsaaNvyvhaarikaaH| ye punaranAdi kAlAdArabhya sUkSmanigodeSvevAvatiSThante (te) tathAvidhavyavahArAto tsaadsaaNvyvhaarikaaH| atha kimasAMvyavahArikarAzeH sAMvyavahArikarAzAvAga chanti na vA ? caducyateuktaMca vizeSaNavatyAM-*"sijhaMti' jattiyA kira, iha sNynhaarjovraasiio| iti agAiNassairAsoo tatiyA tammi // 1 // prakATArthI / tathA ca sAMvyavahArikAH sUkSmanigodebhya uddhRtya zeSa jovedhuutpdyte| tebhyo'pyuddhatya kecidbhayo'pi teSveva nigodeSu gacchanti, paraM tatrApi sAMvyavahArikA eva te vyavahAre pavitatvAt / tatra coktapato'vasthAnakAlamAnamasaGkhyAtA utsapiNya vasarpiNyaH, yadAgamaH-: muhumAnagoe NaM bhate ? muhurmAnagoyattA kAlao keciraM hoi ? goyamA ? jahaNNeNaM aMtomuisa, ukkosecaM asaMkhinjA ussappiNI osappiNIo kAlao khitta utti" dhyAkhyA--asaMkhyeSu lokAkAzeSu pratisamayamekaikapradezApahAre yAvatya utsapiNyavasarpiNyo bhavanti tAvatpramANAH asaGkhyeyA utsapiNyavapiNya ityarthaH / sukSmAnagovizeSa saMdarya bAdaranigodasvarUpaM darzayati-bAdaranigodakAyasthitistu . saptatiH sAgarakoTIkoTayaH, yadAha-"bAdara' nigoeNaM bhate ! pucchA, goyamA ? jahaNNeNaM aMtomuhutta ukoseNaM sari koDAkoDIo sAmAnya nigoda sthitimAnaM tu sAddhauM dvau pudrlpraabttauN| tathA paJcasAhe-sAhAraNANa do sar3apuggalA nibisesaannN"| atra sAdhAraNa nigodAnAM-mukSmetara paryAptAparyApta vizeSa * sidhyanti yAvantaH kila iha saMvyavahArAziH / AyAnti anAdivanaspati rAzestAvantastAsmina / golAvAsaMkhyAtA asaGakhyanigodako golako bhaNataH / ekaikasminnigode anantA jovA jJAtavyAH // 1 // , vAdaranigodo bhadanta ! pRcchA, gautamA ! jaghanyenAntarmuhata utkarSataH saptatiH koTIkoTayaH / 2 sAdhAraNAnAM dvau sAdhoM pudgalaparAvatI nivizeSANAm /

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37 rahitAnAmiti / tathA AryazyAmo'pi prajJAyanAyAmAha-"nigoe bhaMte ? nigoyattAe kAlao keciraM hoi ? goyamA? jahaNNeNaM aMto huttaM, ukkoseNaM aNaMtaM kAlaM, tatthaNaM aNatAo ussapiNi osapiNIo khettao aDAijjA puggalapariyahA" iti masa naalN| prakRtaM prastUyate-ekasmin sUkSmavAlAgrapradeza prayANakSetre'saGakhyAtA nigodAH golakAkAratayA "golI" iti saMjJaH / tatraikasmin sUkSmavAlAgnamadeza pramAgakSetre'saGakhyAtA nigodAsteSvekai kasminnigode'nantA jIvAH nigoda svarUpaM prAgvyAvaNitaM jJAtavyamiti gAthArthaH / / 8 !! D. C. According to the Jaina Scriptur, Vanaspati Kayika (Vegetable Beings) are divided into two types viz, Sadharara (General) and 2) Pratyeka or Individuai. The principal characteristics of the Sadharana or General type of vegetable beings are explained in the Prajnapana (Panna_vana) 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 Sadharana or General type of Jivas, The Sadharana or General Type is again sub-divided into (1) Siksma (In-corporeal) and (2) Badara or Corporeal. The Suksina or Incorporeal type of Sadharana Vanaspati Kayika Jivas is explained in Samgrahini Prakarana as follows:"There are innumerable spheres (golah); cach sphere possesses innumerable nigodas (i-e Sadharana types of Jivas) and in each nigoda there are ananta (infinite) Jivas. According to the tradition of the Jaina Agamas, the subdivisions mentioned above are respectively known as (1) Samvy 1 nigodo bhadanta ! kAlataH kiyacciraM nigodatve bhavati ? gautama ? jaghanyenAntagahUtamuktarSeNAnantaM kAlaM / tatra anantA utsarpiNyavasarpiNyaH kSetrataH ardhatRtIyAH pudgalaparAvartAH /

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avaharika sAMvyavahArika and A-sarivyavaharika asAMvyavahArika -Those that are produced from the original suksma (in corporeal) type of nigodas into the rest of the types of Jivas i-e Prithvi Kayika, Ap Kayika etc, are known as Sainvyavaharikas on account of their contact with Prithvi etc. And those that reside in the susma nigoda right from the beginning are known as A-samvyavaharika in absence of any such contact. Now, the question is whether these nigodas can ever come to the category of Samvyavaharika, from that of the A-samvya vahaka. It is said in Visesanavati That those that are found to have come from the category of Samivyavaharika are, really speaking obtained from the original category of Vanaspati-kaya. From amongst the Sanivyavaharikas there are some which return to the original state of suksma (in-corporeal) nigodas; but even in that condition, these nigodas do not cease to be Samvyavaharika on account of their falling into the said contact with Prithmi Kaya etc. According to the Bhagavati Sutra, the life of Suksma nigoda has been measured as covering innumerable Avasarpini and Utsarpini ages. The Agamas give the longevity of the Badara type of nigodas as seventy crore crores of Sagars. The age of Sadharana (General) type of Vegetable-bodied Jivas is measured as 21 times their Badara (corporeal) and Suksma (in-corporeal) lives together, as said in Panca Samgraha. The term Sadharana here includes those that are free from distinctions like suksma badara, paryapta (completely developed) and a-paryapta (not completely developed) Arya Syamacarya has also supported the above-stated view in Prajna-pana (Pannavana) Sutra. The term "gola" (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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39 Now, the names of several welknown Sadharana Vanaspati Kayika Jivas are ennumerated :-- Some Ananta Kayika Jivas atha yeSAM lokaprasiddhayA'nantakAyatA teSAM kAnivinAmAni mAthA dvayenAha - kaMdA- aMkura kisalaya paNagA sevAla bhUmiphoDA ya / addayatigagajjara motthavatthulA yegapalaMkA // 9 // komalaphalaM ca savvaM, gUDhasirAI siNAipattAI / thohari ku~ari gugguli galoyapamuhAi chinnarUhA || 10 | Kanda-ankura-kisalaya-panaga-sevala-bhumiphoda ya / Addayatiga-gajjara-mottha,-vatthula-thega-pallanka 9 Komala-phalam ca savvam, guddha siraim sinat pattaim Thohari-kumari gugguli galoya pamuhai cchinnaruha. 10 [kandA aGkurA kisalayAni panakAH zevAlaM bhUmisphoTAzca / ArdrakatrikaM garjara mustA vastUlaH yegaH palaGkaH // 9 // komalaphalaM ca sarve gUDhazirANi sinAdipatrANi / thoharI - kumArI - guggula-gaDUcI pramukhAzca chinnaruhAH || 10 // Trans 9-10. Kanda (Bulbous Vegetation such as onions, garlic etc) Ankura-sprouts; Kisalaya-tendrils-young leaf-buds; Panaga (panaka) - would-fungus; sevala - Moss; bhumiphoda mushrooms ardraka trikam - three kinds of ginger, garjaram-carrots; mottha (musta) -Nagara-motha-a kind of fragrant vegetation; vatthulaa vegetable known as Bathuva; thega (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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vyAkhyA-kandA:-bhUmadhyagA vRkSAvayavAste cAzuSakA eva grAhyAH, zuSkANAM tu nirjIvatvAdanantakAyikatvaM na sNbhvti| tathA aGkarAH-udgamanA vasthAyAM avyaktadalAdhavayavA ghoSAtakIkarIravaruNavaTanimbAditarUNAmaGkurAH sarve'pyanantakAyikAH / kiza ( sa ) layAni udgacchannUtanakomalapatrANi tAnyapyanantakAyikAni prauDhapatrAdagviIjasyocchnAvasthAlakSaNAni sarvANi, na tu kAnicideva / yataH-sabbo'vi kisalao khalu uggamamANo anaMtao bhaNio / so ceva vivaDato, hoi paritto aNaMlo vA // 1 // iti / panakApaJcavarNA phulliH| sevAlaM pratAtaM / bhUmisphoTAni grISmavarSAkA bhAvIni chatrAkRtIni lokapratItAni vaa| "addayatiya ti" AIkatrikaM AIka.zaGgaberaH, ArdraharidrA, knycrkstiktdrvyvishessH| garjarANi pratItAni / tathA mustAdInAM caturNA svarUpaM dvAtriMzadanantakAya vyAkhyAyAM vyAkariSyate / tathA sarva komalaM phalaM anibaddhAsthikaM tindukAmrAdInAM / "gUDhasirAiM ti" gRhAni sirANi aprakaTasandhIni gajaparNapatrANI-vAvijJAta saMdhIni patrANi yeSAM tAni / bahuvrIhAvivalope siddhiH| etaduktalakSaNaM, na tu dvAtriMzadananta kAyikeSu saGkhyApUraNamiti / "zohari ti" ranuyAdInAM catasRNAauSadhInAM chinnAhANAM ca svarUpaM dvAtriMzadanantakAyikeSu vyAkhyAnayiSyati / iha hi granthakRtA samagratayA dvAtriMzadanantakAyA noktA sUcanAlatramiti kRtyA, tathA pyucyante tadyathA-"savvA hu kaMdajAI" ityAdi gAthApaJcakaM mUtrano na likhyate viditatvAda. arthAdvitriyate-hu zabdo'vadhAraNe, savaivakandajAtira nantakAyikA / tathA maraNa kandorzo'naH, batro'pi kanda vizeSaH, AIkatrika pUrva vyAvarNitaM jJAtavyaM, zatAvarI virAlike vallIbhedo, kumArI mAMsala praNAlAkArapatrA thoharI snuhItaruH, gaDacyApi vallI pratItaiva, lazunaH kandavizeSaH "vaMsakarella ti" komalAni navavaMzAvayavarUpANi karellakatayA pratIvAni, garjaraH prAgukto raktakandaH, lavaNako vanaspativizeSaH yena dagdhena sanikA syAt, loDha, padminIkandaH, girikarNikA vallIvizeSaH tasyAH kisalayAni patrANyapyanantakAyikAni, khIriMzuka-thegAvapi kandau, sustA varAha

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41 miyA tasyA ArdrakandaH tathA lavaNavRkSasya tvak, na tvanye'vayavAH, khillUDhaH kandavizeSaH, athavAs (cA) mRtavalI tantukAkArarUpA tathA mUlako vidita eva bhUmiruhANi bhUmisphoTAni prAguktasvarUpANi, viruDAni aGkuritAni dvidaladhAnyAni, DhakkavAtthuH zAkavizeSaH sa ca prathamodgata eva zukarasaMjJito ballaH sa evAnantakAyiko na tu dhAnyavizeSaH, paLayaGkaH zAkabhedaH, "komalaMviliya tti" abaddhAsthikA AlikA, AlupiNDAluko kandavizeSau ityetesarakAyikA yatnena parihAryAH zrAvakairbuddhimadbhiH punasteSvanantakAyajIva ghAtatayA kathamapi virAdhanA na vidheyA teSAmiti gAthA dvayArthaH // 9-10 // , w D. C. Since dry vegetable cannot posaess infinite bodies because of its lifelessness, the word kandah should mean green species, as well as, several dry species, Sprouts of trees like ghosataki (a kind of vegetable known as ghosoDA or turoyAM; karira (a tree known as Kerada bearing sour berries); varuna vata (a species of banyan tree; nimba (Agadircta Indica lomaDo etc. which are young and have not become thick, should also be included under the category ol Ananta-kayika or multi-bodied Vanaspati Kayika Jivas. Similarly young leaf-buds are also ananta-kayika at the time of their springing forth. According to Punavana Sutra, Vanaspati Kavikas are of two kinds viz (1) Suksma Vanaspati Kayika ( 2 ) Badara Vanaspati Kayika. Suksma Vanasptati Kayika are either Paryata or A-paryapta. Badara Vanaspari- nayikas are or two kinds viz. (1) Pratyeka Sarira Badara Vanaspati Kayika and (2) Sadharana Sarira Badara Vanaspti Kayika. Pratyeka Sarira Badara Vanaspti Kayikas 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) Lata (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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42 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. Ketaki, ar-cane plant etc. (7) Grasses such as etc (8) Valayas plants whose barks are plants etc. (9) Harita-green vegetables-such as vastika. (10) Osadhi Plants whose all the parts are destroyed after their fruits have become ripe (11) Jalaruha-Plants growing in water Lotus, etc and (12) Kuhana (a kind of vegetation of the shape of an umbrella. I. Trees-Trees are (1) Ekasthika-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 Ksudramra 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) Selu A tree that produces phlegm. (9) Sallaki A kind of tree. (10 Mocaki Semalo -A vegetation of that name. (11) Maluka Black Tulasi. A species of tree (12) Bakula bakula Bakul Tree borasilI. ( 13 ) Palasa palAza Palasa Tree khAkharA ( 14 ) Karanja karaa Karanja Tree (15) Putranjiva putraMjIva A tree. named age Jiyaputta which is used for securing the birth of a son (16) Aristha era Soap-berry Tree afia (17) Baheda ar ( bibhItaka ) ( 18 ) Haritaka haritaka Harada ( 19 ) Bhillataka bhillAtaka Marking nut Tree bhilAmA ( 20 ) Umbebharika uMbebharika ) ( 21 ) Dhataki ghAtakI Dhataki trees round the salt sea (ast) (22) Priyala fia Rayana tree under which the 4th Tirthankara attained Perfect Knowledge (23) Putikaranja (a) The worshipful Karanja Tree () (24) Slaksna 25: Sisapa a A tree called sisama. (26) Asana asana A tree of Biyaka (bIyakA ) ( 27 ) Punnaga punnAga NagaKesara tree. (28) Nagavriksa a Vacchanaga, Aconite tree. (29) Sivagar Sriparni Sevan Tree (30) Asoka erit x

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The forms of thohari etc, as well as, of musta and the three following it, will be explained while ennumerating the thirty-two varieties of Ananta-Kayikas. The author suggests that the whole species of root-vegetable is Ananta kayika. 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) Ambadaka tal-31% Amrataka-A tree the fruit of which is full of seeds (819161) (5) Matulinga Highe Bijoru. (6) Bilva faca Bael Fruit (Paar) (7) Amalaka 371977 Amla RI (8! Phanasa 48 Bread fruit tree. (9) Dadama CIEH Pomegrenate (10) Asvattha 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 Parasa Peepal (TCHpI paLo) (15) Pippali pippalI Long pepper (pIpara) (16) Satari zatarI A kind of peepal (17) Plaksa Vriksa - New Peepal. (18) Kakodumbaro kAkohubaro Small Umbara (DheDa uMbaro). (19) Kustumbari kustuMbarI A specie of wild fig (20) Deva-dali 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) Sirisa ferita Mustard plant (ataa). 25) Saptaparna Hoi A memorial tree of Naga-Kumara gods. (araator) (26) Dadhiparna cfaqof A memorial tree of Dvipa Kumara gods. (27) Lodhra sta Lodhra Tree. (28) Dhava qa Name of a tree (9987). (29) Candana ima Sandal-wood. (30) Arjuna zgo Terminalia Alata glabra. (31) Nipa aia Kadamba tree. (32) Kutaja 628 Arbemesia Indica (pasta) and (33) Kadamba wa Kadamba tree and several others are Bahu-bija (multi-seeded) trees. The roots, tubers, trunks, bark, branches and offshoots of these trees have innumer

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44 of Surana which is a remedy for piles; vajra-kanda (a kind of hard bulb-root); three kinds (Ardraka-trika); creepers of satavari and viralika; 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) Vaingini Brinjal (Tuft). (2) Sallaki saklakI A kind of tree sAlehuM; dhupeDo, (3) Thundaki dhuMDakI Cotton - Pods (bondakI). ( 4 ) Kacchutri kacchurI Dhamasa Plant dhamAso. (5) Jasumana The chinese-rose plant (6) Rupini af White Arka Plant (dhoLo AkaDo ). ( 7 ) Adhaki ADhakI Tuver corn plant. ( 8 ) Nilift Indigo (). (9) Tulasi gt The Tulasi plant. (10) Marulingi mAtuliMgI Citron plant (bojorU ) ( 11 ) Kucchubhariya kucchubhariya or Kaustumbharika af A plant of that name. (12) Pippalika pippalikA Long Pepper (poM para ) . ( 13 ) Alasi alasI The mustard-plant (14) Kaka maci A vegetation yidding sweet fruit (feet). (15) Patola-kandali Bitter Paravara plant. (16) Viuvva Bathuva plant (18) Badara Berries ? (20) Siyaura ? (21) Javasaya ra fast Nagoda (ame) (23) Atthai asthAI ? ( 15 ) Talauda fa? (17) Vastula a ()(19) Pattaura Javasa (with red flowers). (22) Nirgundi Kastumbari kastuMbari Dhana (dhANA ) (24) azer? (26) Sana e Hemp (27) Pana A particular Vegetation (28) Kasamarda kAsamarda Kasundaro ( kAsuMdaro) (29) Agghadaka bhagdhAkhaka Aghrataka A plant of the name growing in marshy places (aghADo) (30) Syama priyanigu zyAmApriyaMgu Priyangu plant ( gajapIpara) (31) Sinduvara faza Nagoda tree bearing white flowers. (32) Karamarda karamadA Name of a tree producing berries karamadAM (33) Adda - rusaga addharUsaga Araduso (araDuso) (34, Karira karIra Kerado kairaDo (35) Airavana 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 Gajamarinta gajamAtriNI Karega (kareNa) (40) Kuvua Kariya kuvvakAriyA 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 Padmini, the creeper (43) Ketaki ng Ketaki Plant (44) Ganja 17 Ganja. Hemp flower (151) (45) Fatala 72 Red Rose-tree (46) Dasi aith Name of a cluster (47) Ankola spae Arikola Tree, and several others. IV. Gulma (TH) are of various kinds (1) Sairiyaka 1997 A kind of bushy tree fazatitait 2 Navamalika fan- A plant of Jasmine type (nalaanisat) (3) Korantaka iz Hajara Plant (4) Bandhujivaka dagstian Flower of Baporiya tree aglig (5) Manojja. HTC A specie of Mogara shrub (6) Priya 1957? (7) Pana 17 ? (8) Kanayara Four Kanera shrub (ana) (9) Kujjaya Kubjaka kubjaka Rose tree sapheda gulAba (10) Sinduvara siauMduvAra Nagoda tree with yellow flower (pojat) (11) Jai Eni Jai shrub. (12) Moggara Moghara shrub (ATTI) (13) Janiya plaai Jai shrub (56) (14) Mallika mallikA Malati shrub (mAlatI) (15) Vasanti vAsanti Vasanti (nemAlI) (16) Vatthula ata Bashaya shrub (17) Kasshula ? (18) Sevala dares A species of bushy trees. (19) Granthimaka af A kinds of flowering plant (20) Magadantika Amar A. Jasmine shrub (21) Campakajati 4951fa Campa tree (22) Navanika aal) Navanika shrub. (23) Kunda sore A species of Mogara shrub (24) mahajati wesifa A particular shrub:y vegetation. There are several other varieties. V Lata (creepers) are (1) Padma-lata 434 Lotus-creeper (2) Naga-lata ar ima Creepers of Naga trees (3) Asoka salamat Creeper of Asoka tree (4) Campaka. lata 27995a Creeper of Campa (5) Cuta lata alamar Mango creeper jaastat siat) (6) Vanalata qasa Vana-lata creeper (7) Vasanti-lata aietatea Mogaravela (8) Atimukta lata efageal Madhiavi creeper (9) Kunda 2-3 Mogara creeper (10) Syamalata pelasa A kind of bushy vegetation. There are many similar creepers. WI Valli (vela) are (1) Puspaphali yangit. The creeper of puinkin (FGATE-ED).. 42).Kalingi.--ifarit. A kind- of water-melon

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and leaves of girikarnika (a creeper so named), the roots of Khirinsrka and thega, the green species of musta which is very much siked by boars, the bark of lavana tree, the root of Khi (nya) (3) Tumbi ghat Gourd (4) Trapusi agat Cucumber (1987) (5) Elavalunki gesauga A kind of cucumber (6) Chosataki harit Bitter (kaDavA ghIsoDA-turIyAnIvela) (7) Pandoli paMDolA Pandolavela (8) Nili 71.Indigo Test (9) Kangu lata sysar A creeper of that name (10) Karkotaki karkoTakI A species of cucumber kaMkoDAMnIvela (11) Karavalli raat A creeping plant on which the vegetable known as Karela grow (kArelAnIvela) (12) Subhaga subhagA A creeper so named (13) Kuyava gaar A creeper so named (14) Vaguli argent Vyakuli 89196 A creeper so named (15) Papavalli 9199267 A creeper 50 named (16) Devadali 44977 A creeper of this name having many living beings (17) Apphoya 2719771 Name of a creeper (474) (18) Atimukta lata erfarenhear Madhavi-Vasanti-creeper (19) Nagalata ajaa The betel-leaf creeper (Firao-nigdes ) (20) Krisna kRSNa Name of creeper (jaTAmAMsI) (21) Surya valli sUryavallI A creeper so named (gagemat 25) (22) Samghatta 89EUR A species of creeper (23) Sumanasa ghaer A creeper so named. (24) Jasumana AGHOT Chinese-rose (193) (25) Kuvindavalli grasetasit A creeper so named (26) Mridvika zile Crepes creaper (27) Ambavalli ertesamt A creeper having acid juice (28) Ksiravidarika eittraentes kind of bulbows, root (29) Jivanti stafa A creeper of that name (30) Govali starent Name of a creeper (31) Pani yot A water-creeper (32) Masavalli fieraat A kind of creeper (33) Gunjavalli ymaet A shrub of red black berries (quitania) (34) Vatthani aretuft A creeper so named (35) Girikarnika (ft Restoran A creeper of that name (36) Maluka Name of a creeper (37) Anjanaki 27879 A kind of a creeper (38) Dadhikamuka 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 Parvaga (Knotty Vegetations) are (1) Iksuz Sugarcane (street) (2) Iksu-vatika kafe Fields where sugar-canos are grown. (3) Virana fot A kind of scented grass (716) (4) Ikkada

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47 * lluda, the tender thread-like Amritavalli, the mulaka plant, the above-stated mushrooms, the sprouted pulses, the vegetable of Dhakkavatthui 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 sara A kind of weed ( bhuMja, sarakaMDa rAmasara ) ( 7 ) Vetra vetra A cane plant (netaranI khoTI ) ( 8 ) Timira timira 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) Venu 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) Kanda-venu A vegetation of Parvaga sort (19) Kalyanaka tree of that name. VIII Trina Grasses are (1) Setika 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) Asadhaka antes A kind of vegetation (9) Rohitamsa 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 y1a" Tree of Sata pusha nag (16) Trinaka A kind of grass (17) Ksuraka The Tilaka tree (18) Sippaya f A grass so named IX Valaya (with circular bark) Vanaspati Kayas are (1) Tala tAla Palm Tree (tADa) (2) Tamala tamAla Tamala Tree (amAla ) (3) Takkali takkali Takkali Tree ( 4 ) Toyali toyalI ? (5) Sal sAlI Pine Tree () (6) Salakalyana Name of a tree (7) Sarala sarala Pine Tree (devadAra) (8) Javatti jAvattI Jatipatri jAtipatra The outer skin, of Nut-meg (a) (9) Ketai as A flowering plant so named (ketakI) (10) Kela keLa kadalI Kadali, Plantain- (11) Carma vriksa carmavRkSa

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aluka and pindaluka all these are Ananta-kayika or multi-bodied Vanaspati Kaya Jivas, and hence genuine sravakas 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 fegau 'The asafoetida tree (feau) (14) Lavanga Vriksa mange The clove-tree (15) Pugaphali greint The Betelnut tree (16) Khajjuri 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) Bodana atsiu A green vegetable so named (3) Haritaki hafta Harda haraDe (3) Tandulejjaga taMdulejjaga Creen vegetable tAMdalajo (4) Vatthula alena A green vegetable named Bathuva (agaihderit) (5) Poraga pohuga ? (6) Majjaraya majjArayA A particular vegetable (7) Billi bilI A particular green vegetable (8) Palakka 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) Saya M9 A vegetable (71%-#18t) (13) Manduki agah Brahmi a kind of vegetable (14) Mulka mantan Radish Fest (15) Sarisava aftua Sarsapa ergy Mustard arda (16) Ambila epilares A kind of sour vegetable SaleTET (17) Saketa eta A green vegetation so named (18) Jivantaka jIvantaka A green vegetable popular in Malva jIvazAka (19) Tulasi gan Tulsi plant (20) Krisna sztore Black holy basil plant kRSNatulasI (21) Phanijjaka phaNijjaka A kind of vegetable makho (22) Arjaka iz The holy basil; ocymun sanctum gant (23) Bhuijanaka 55 A vegetation so named (24) Coraka alla A kind of fragrant vegetation known in Nepal as Bhalleur (25) Damanaka 2775 A particular flower-plant 577 (26) Maruyaka TETO A kind of fragrant plant neartai (27) Satapusyi 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) Sali nifas Rice-plant sint (47a) (2) Vrihi

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379 saeTOT GT Faraftan fare OTTEizcAiNo aNege, havaMti aNaMtakAyANaM / tesiM parijANaNatthaM lakkhameyaM sue bhaNiyaM // 11 // gUDhasirasaMdhipancaM, samabhaMgamahIruhaM (raMga) ca chinaruhaM / sAhAraNaM zarIraM tannivarIyaM tu patteyaM // 12 // Iccaino anege havanti Ayanta Kayanam Tesim parijananattham lakkhanameyam sue bhaniyam 11. Guaha sira sandhi pavvam, samabhangamahiruham (ragam) ca chinna ruham Saharanam sariram tavvivariyam tu patteyam. 12. Rice (3) Godhuma tihega Wheat-plant 4) Java 4 Barley (5) Java-java 39-42 A corn of this name 6) Kala Beans azul (7) Masura A pulse called Masura (8) Tala fas Sesamum (9) Mugga rata A kind of pulse 79 10) Masa #14: A kind of beans aDada (11) Nispava niSpAva A lind of beans vAla (12 Kulattha kuntya A kind of pulse kalathI (13) Alisandaka AlikamaMdaka-A | ind of corn gia (14 Satina galla A kind of pulse H3 (15) Pali-Mantha phos. 197 Black grama au 16) Alasi az A kind of corn seit (17) Kusumibha e A kind of cereals pagat (18) Kodrava taa. A kind of inferior corn #at (19) Kangu tim Panic seed in (0) Halaka 15% A kind of corn so named (21) Varatta are Banti at 22) Sama va A kind of corn. (23) Koradusaka #rega A kind of corn (HET) (24) Sana u Hemp. (25) Sarasva aca A oily corn (797) (26) Mulaka-bija sata Seeds of Radish etc XII Jala-ruha (vegetations growing in water) are (1) Udaka. 594? (2Avaka ba? 3) Panaka 97EUR? (4) Sevala fals Moss 5) Kalambuka tiger. A kind of aquatic plant (6) Hadha A kind of aquatic plant (7) Kaseruka 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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[ityAdayo'neke bhavanti bhedA anantakAyANAm / teSAM parijJAnAtha lakSaNametacchute, bhaNitam // 11 // gUDhazirAsaMdhiparva-samabhaGgamahorakaM ca chinnarUham / sAdhAraNaM zarIraM tadviparItaM ca pratyekam // 12 // Ityadayo' neke bhavantibheda anantakayanam Tesam parijnanartham laksanametacchrute bhasitam 11. Gudha kira-sandhi- parva samabhangamahirakam ca chinna. ruham Sadharanam sariram tadviparitam ca pratyekam. 12 ] A kind of lotus (16) Pundarila puNDarIka White lotus (dholummaLa) (17) Mahapundarika mahApuNDarIka A kind of lotus (18) Satapatra zatapatra A lotus of 100 petals (sopAMkhaDIvAlukamala) (1) Sahasrapatra sahasrapatra A Lotus with 1000 petals hajAra pakhaDIgalU kamaLa 20) Kalhara kalahAra Akind of white lotus. (21) Kokanada kokanada Red Lotus (lAla kamala) (22) Aravinda aravinda A kind of lotus (23) Tamarsa tAmarasa A lotus (24) Bisa visa A lotus filament (25 Bisa-mrinala bisamRNAla A lotus-stem (26) Puskara puSkara Lotus (kamala) (27) Sthalaja puskara sthalaja puSkara A lotus growing on land etc. XIII Kuhana (a kind of vegetation growing by germination) are (1) Aya ya A kind of vegetation of the gourd bariety (koLAnIjAta) (2) Kaya kAya A vegetation of that name (3) Kuhana kuddaNa' A kind of vegetation bhI phoDA) :4) Kunaka kuzaka Name of a vegetation (5) Dravya halika dravyahalikA Name of a vegetation (6) Sapha 1951 A vegetation having infinite souls (7) Sajja #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 yasInAstratA A vegetation of Kahana type (10) Kuraya gra Name of a species of Kahana vegetation. NANAvihasaThANA rukkhANaM egajIviyA pattA / khaMdhA bi egajIvA tAla-sarala- NAlierINaM // 1 // jaha sagala sadisavANa silesamissANa vaTTiyA vaTTI / pattethasarIrANaM taha hoMti sarIrasaMghAyA // 2 //

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Trans 11. Such are the various types of Ananta - tayika or Multibodied creatures. The following is their distinctive feature laid down by Scriptures for the purpose of identification, 12. The body of the Sadharana 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 Pratyeka or Individual (type; 12. maha vA tilapa paDiyA bahuehi tilehiM saMhatA saMtI / . pattaya sarIraNaM taha hoti sarIrasaMghAyA // 3 // 1. Nanavihasamthana rukkhanam egajiviya patta Khandha vi ega-jiva tala-saralanalierinam 2. Jaha sa-gala sarisavanam silesamissana vastiya vatti Patteya-sariranam taha honti sarirasamghaya. 2. 3. Jaha va tila-pippadiya bahuehim tilehim samhata santi Patteya-sariranam taha honti sarira-samghaya. 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), Naliera (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 avaga hana (capacity of individual existence) of Pratyeka Vanaspai Kayika Jivas. 3 Or just as, sesamum sweat-meat cakes have numerou sesamym seeds arranged according to heir avagahana, in th same way, the avagahana of Pratyeka Vanaspati Kayika Jiva becomes similar,

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52 vyAkhyA - 11 ityAdayaH - sUtrokta eva na, kiMtu aneke'nantakAyikAnAM dar Hafa | fegra aifanda affs ? eqa -eraeanfuger lokAnAM kAryopaganiyuktAH anyetvaprasiddhatvAdanupayogitvAcca saGkhyAyAM araqifaar: 1 sacaqi qftaraaavaisfumadagno ya afnavyAvarNitamiti gAthArthaH // 11 // A * Sadharana Sarira 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) Sevala a moss (3) Rohini 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 Kunduruska - A kind of ordinary vegetation. (10 Jaru A kind of bulbous root. (11) Ksira vidarika geffe A particular kind of bulbous root (12) Kitti kiTTI A kind of vegetation ( 13 ) Haridra haridrA Turmeric (haLa hara ) ( 14 ) sringabera zRGgabera Ginger (Adu ) 15 ) Aluka AlU Potato (baTATA) (16) Mulaka mUlaka Radish mULA ( 17 ). Kambit kambU A kind of bulbous root (8, Madhusringi ag A bulbous plant of that name (19) Sarpaskandha A bulbous root so named. (20) Chinnaruha fog Vegetations which grow even though they are cut. (21) Bijaruha Trees which grow by planting seeds. (22) Padha A species of vegetation. 23) Mriga valunking A root bulb of that name 24) Madhara-rasa A species of vegetation (25 Rajavalli a A creeper of that name (26) Padma A vegetation of that name. 27) Madhari a A species of vegetation (28) Danti dantI Udumbara tree ( udumbara) (29) Candi caNDI Name of vegetation (30) Kitti fa A kind of vegetation (31) Masaparni mASapaNa A species of vegetation mASANI (32) Mudga-parni mudagaparNI A species of vegetation with many souls. 33) Jivaka A kind Vegetation so named having Name of a kind, of vegetation of vegetation, (34) Renuka infinite souls (35) Kakoli

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vyAkhyA-12 " gUDhasiretyAdi" gRhAni-prakaTavRtyA ajJAyagAnAni sirAssandhayaH parvANi ca yasya patrakANDanAlazAkhAdeH tattathA / yasya bhAjyamAnasya patrAdeH samo'dantura chedo bhavati tatsamabhaGga / tathA chidyamAnasya na vidyante hIrakAstantulakSaNA madhye yasya tadahIrakaM / tathA chitvA gRhAdhAnItaM zuSkAyavasthAmAptamapi jalAdisAmagrI prApya gaDacyAdivatpunarapi yatparohati tacchinnaruhaM / tadetairlakSaNaiH sAdhAraNaM zarIraM jJeyaM tadanantakAyikamityarthaH / etallakSagavyatiriktaM pratyekazarIramiti / caH punrrthe| turevArthe / tathA punaranyadapyanantakAyalakSaNamidaM zAstre nopadarzitaM tathApyucyate, tadyathA-cakaM va majamANassa, jassa gaMTho havija cunnghnno| taM pudavisarisamayaM amaMtajIvaM viyANAhi // 1 // " iti prakaTArtheveti gAthAkSarArthaH // 12 // ____D. C. (11). By saying "such are" the author means that there are even more types of Ananta-Kaya zivas These types (36) Ksirakakote kSIrakAkolI A kind of vegetation (37) Bhangi bhaGgo A vegetatiou with pungent taste having infinite souls. (38) Krimi-rasi. kRmirAzi Name of a kind of vegetation (39) Bhadramusta bhadramastA A kind of root having infinite lives (nAgaramotha) (40) Langali ainat Name of a vegetation having infinite lives (giardian) (41) Peluga pelugA A particular vegetation (pIla) (42) Krisna kRSNA A kind of vegetation (43) Paula paula A particular vegetation (44) Hadha 36 A kind of vegetation (45) Hara-tanu atau A vegetation so named having infinite lives (46) Loyant loyANI A kind of vegetation having infinite lives. (47) Krisna-kanda kRSNakaMda Name of a bulo-root. (48) Vajrakanda vajrakaMda A bulbous root so named. (49 Surana kanda saraNakaMda A root named Shraya (suraNa). (50) Khallada em A kind of bulbous 'root; and many others of the same type are Ananta-Kayika Jivas, Trga Mula quars Kanda-Mula teens and Vamsamula para have numerous, innumerable, as well as, infinite souls. The cluster of Singhataka 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 Sadharana Vanaspati Kayika or Ananta-kayika jivas 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 Pratyeka Vanaspati Kayika Jiva are just the reverse of those of a Sadharaga one. Characteristics of Ananta Kaya Jivas The following verses of Pannavana Sutra describe the nature of the characteristics of Anata-Kayika Vanaspati Jivas. jassa mUlassa bhaggassa samo bhaMgo padIsaha / anaMtajIve use mUle je yAvanne tahAvihA // 10 // jassa kaMdassa bhaggassa samo maMgo padIsaha / aNatajIve use kuMde je yAvatre tahAviddA // 11 // jassa khaMdhassa maggassa samo bhaMgo padIsaha / aNavajI use khaMdhe je yAvanne tahAvihA / / 12 / // jIse tayAe bhagAe samo bhaMgo padIsaha / anaMtajIvA tayA sAu je yAvanne tahAviDA / / 13 // jassa sAlassa bhaggassa samo maMgo padAsai / anaMtajIve ya se sAThe je yAvabhe tahAvihA // 14 // jassa vAssa bhaggassa samo maMgo padIsaha / anaMtajIve pavAle se je yAvabhe tuhAvihA // 15 //

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5 jassa pattassa bhaggassa samo bhaMgo padIsai / aNaMtajIve use patte je yAvanne tahAvihA / / 16 // jassa pupphassa bhaggassa samo maMgo padosai / aNaMtajIve use pupphe je yAvanne tahAvihA // 17 // jassa phalassa maggassa samo bhaMgo padosai / aNaMtajIve phale u se je yAvanne tahAvihA // 18 // jassa bIyassa bhaggassa samo bhaMgo pdiisi|| aNaMtajIve u se bIe je yAvanne tahAvihA // 19 // 10 Jassa Malassa bhaggassa samo bhango padisai ANGanta - jive u se mule je yayanne tahaviha 10 11. Jassa Kandassa bhaggassa samo bhango padisai ANGanta-jive u sekande je yavanne tahaviha. 11. 12. Jassa Khandhassa bhaggassa samo bhaigo padisai Ananta-jive u se khandhe jyavanne tahaviha 12. 13. Jise Tayae bhaggae samo bhango padisai 1 Asanta-jiva taya sa u je yavanne tahaviha 13. 14. Jassa Silassa bhaggassa samo bhaigo padisai | Ananta-jive ya ss sale je yavanne tahaviha 14. 15. Jassa Pavalassa bhaggassa samo bhango padisai Aoanta-jive pavale se je yavanne tahaviha 15. 16. Jassa pattassa bhaggassa samo bhango padisai! Ananta-jive u se patte jeyavanne tahaviha 16. . 17. Jassa pupphassa bhaggassa samo bhango padisai | Ananta-jive u se pupphe fe yavande tahaviha 17.

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58 18. Jassa phalassa bhaggassa samo bhango padisai 1 Ananta-jive phale u se je yavanne tahaviha 18. 19. Jassa biyassa bhaggassa samo bhango padisai Ananta-jive u se bie je yavanne tahaviha 19. List of Thirty-two Anantakayika Jivas, The following is the list of the thirty-two Ananta-kayika 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, Krisna Kanda, Padma--kanda. 3. Ratalu-kanda, Surana-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) Gajara Lilu Adu 21 laNInIbhAjI Luninibhaji 7. Traihto (farfe fazat) Gara 22. gut (ar) Mara Vela 23 vaMzakArelI Vamsa Kareh 8 lehta Lili Motha 24. kuMvAra Kunvara 9. Farada Satavari Vela 25 farg at at Mushrooms 10. amRtavela Amrita Vela 11. gaat Suara Valli 26. All kisalaya patras (newly 12. inathibit Thega--ni bhaji grown leaf-buds) 13. restatuta Pallanka.ni-bhai 27. nu am Undeveloped 14. Chryaratant Vatthulani- tamarind fruits) bhaji 28. Sprouts of Pulses 15. ** (Tarime) Mulo Radish 29. Khilludo (all the five parts) 30. Khirasudo ( Kharasani ) 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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STHAVARA EKENDRIYA JIVAS Autor V ! MY 22. 3 . w ARNERO wwwwwwwwwwww SADHARANA 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 Abhaksya (Uneatable) Articles 1. Fruits. of Banyan Trees 2. Fruits of Peepal Trees 3. focar o (Pipernaphala) Fruits of Piper trees 4. gaat 97% (Umbaranaphala Pruits of Umbara trees. . 5. Fareast (Kothimbada) 6. AFETT (Madira) Wine 7: ARA (Mamsa) Flesh 8. Hieu Makhana, Fresh Butter 9. Madha, Honey 10. FEH Hima, Snow, ice 11. fac Visa-Poison 12. Kara, Ice-balls 13. Frataret Kaci Mati 14. g ng Kacu Mithun, Unbaked Salt 15. T alsma Ratri bhojana, Taking of food, drink etc after Sunset 16. Gua Ananta-Kaya 17. agah Bahu-bija, Fruits with numerous small seeds eg. aMjira Anjira Figs 18. atos staigi Bola Athanun, Preserves of mangoes and other fruits not well-exposed to the heat of the Sun, each for a particular period of time. 19. Starup Ringana, Brinjals 20. og 60947 (Ajanya 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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58 Pratyeka Vanaspati Kayika Jivas atha pratyeka vanaspatilakSaNaM zarIre ka keSu sthAneSu tajjIvAH tatmakaTayannAha - s ega sarIre ego jIvo jesiM tu te ya patteyA / phalaphullachallikaTThA, mUlA pacANi bIyANi / / 13 / / 13. Ega sarire egc jivo jesim tu te ya Patteya | Phala-phulla challi kattha mula pattani biyani 13. [ ekasmina zarIre eko jIvo yeSAM tu te ca pratyekAH / phalapura pe challikASTAni mUlakapatrANi bIjAni // 13 // 13. Ekasmin sarire eko jivo yesam tu te ca Pratyekah | Phala-puspa-challi kestani mulaka-patrani 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. vyAkhyA - ekasmin zarIre, vibhaktilope, eko jIvo yAsAM vanaspatInAM, prAkRtatvAtpuMstvaM tA pratyeka vanaspatayaH iti sAmAnyalakSaNaM / vizeza lakSaNaM vyanakti / caH samuccaye / turevArthe / yAsAM saptasu sthAneSu pRthak pRthak jIvA bhavanti tAnImAni sthAnAni vibhakti vyatyayAtsaptamyoH sthAne prathamA, tatra phaleSu puSpeSu tvaci kASTe mUle patreSu bIjeSu sarvatra jIvasadbhAvAdayaM kramaH phalabIjayauH pazcAnAmantargatatve ne -yupadarzitaH yaduptattistayoranuyAyinI / tathA sapte sthAneSu eka jIvatvamityarthaH / iha sUtrakRtA pratyeka vanaspatInAM Characteristics of Pratyeka Vanaspati Kaya Jiva. The following verses of Pannavana Sutra describe the nature of characteristics of Pratyeka Vanaspati Kaya, Jivas. jassa mUlassa bhaggassa hIro bhaMgo padIsae / paritajIve use mULe je yAne tahAvA // 20 // jassa kaMdassa bhaggarasa hIro maMgo padIsae / parisajIve use kaMde je yAne tahAvihA / / 21 / / .

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59 nAmamAtramupadarzitaM, vizeSo na kacid darzitaH, tathApIha nAmamAtravibhedo dAryate tadyathArukakhA 1 gucchA 2 gummA 3 layAya 4 vallI ya 5 pavvagI. 6 caitra / tiNa 7 vaNalaya 8 hario 9 sahi 10 jalaruha 11 kuhaNAya boddhavyA // 1 // iti dvAdazadhA pratyeka vanaspatikAyaH / eSAM vistarArthaH prajJApanAdibhyo'vaseyaH grantha gauravabhayAnnAtra likhyata iti gAthAkSarArthaH // 13 // jassa khaMdhassa bhaggasa hIro bhaMgo padIsae / paritajIve use khaMdhe je yAne tahAvihA // 22 // jIse tayAe bhagAe hIro bhaMgo padIsae / parittajIvA tayA sA u je yAvane tahAvihA || 23 | jassa sAlassa bhaggassa hIro bhaMgo padIsae / paritajIve use sAle je yAvane tahAvihA || 24 // jassa pavAlassa bhaggassa horo bhaMgo padIsae / ve pavAle u je yAvane tahAvidyA / / 25 / / jassa pattassa bhaggassa hIro bhaMgo padIsae / parittajIve use patte je yAvanne tahAvihA // 26 // * jassa pupphassa maggassa hIro bhaMgo padIsae / parittajIve use puSphe je yAne jassa phalassa bhaggassa hIro bhaMgo parittajIve phale se u je yAvanne tahAvihA / / 27 / / padIsae / tahAvihA // 28 // jassa bIyassa bhaggassa hIro bhaMgo padIsae / parisajIve use bIe je yAvane tahAvihA / / 29 / / 20. Jassa mulassa bhaggassa hiro bhango padisad Paritta-Jive u se mule je yavanne tahaviha. 20. 21. Jassa kandassa bhaggassa hiro bhango padisae / Paritta - jive u se kande je yavanne tahaviha. 21. 2. Jassa khandhassa bhaggassa hiro bhaigo padisae Paritta-jive u se khandhe je 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 Pratyeka 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 Pratyeka type of Vanaspati alone, without giving any details, The detailed species of the Pratyeka Vanaspati Kayika Jivas are. 1. Vriksas (trees) 2. Gucchas (groves) 3. Gulmas (shrubs) 4. Lata (Creepers) (5) Valli (Tendrils-creepers) 6. Parvaga (Knotty vegetations) 7. Triga qo Grasses 8. Vana-lata, Wild creepers. 9. Harita (Green vegetablas) 10. Oushadhi (Corns) 11. Jala-rahas (Water-plants) and 12. Kuhanas (Mushrooms etc growing without germination) 23. Jise tayae bhaggae hiro bhango padisae i Paritta- Jiva taya sa u je yavanne tahavina. 23 24. Jassa salassa bhaggassa hiro bharigo padisae 1 Paritta-Jive u se sale Je yavanne tahaviha 24 25. Jassa pavalassa bhaggassa hiro bhango padisae i Paritta-jive pavale u je' yavanne tahauiha 25 26. Jassa pattassa bhaggassa, hiro bhango padissae 1 Paritta-jive u se patte je yavanne tahaviha 26 27. Jassa pupphassa bhaggassa hiro bhango padisae 1 Paritta- Jive u se pupphe je yayanne tahaviha. 27 28. Jassa phalassa bhaggassa hiro bharigo padisael Paritta-jive phale se u je yavanne tahavina 28 29. Jassa biyassa bhaggassa hiro bhango padisad 1 Parilla-jive u se ble je yavanne tahaviha. 29

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61 Skusma Sthvara Jivas. The details regarding Suksma Sthavara Jivs are explained as follows:-- atha savaikendiyAnAzritya pRthvyAdayaH paJcApi ( kIdRzA ?) ka kA bhavanti (iti) tadvizeSa (ca) darzayannAi patteyataraM muttu, paMca vi puDhavAiNo sayalaloe / suhumA havaMti niyamA, aMtamuhuttAu ahissA // 14 // 14 Patteya tarum muttum panca vi Pudhavaino sayala-loe ! Suhuma havanti niyama, antamuhttau addissa, 14 [pratyekataru muktvA paJcApi pRthivyAdayaH sakalaloke / mUkSmA bhavanti niymaadntmuhuurtaayusso'dRshyaaH|| 14 // 14_Pratyeka-tarum muktva paicapi prithivyadayah sakala-loke / Saksma bhavanti niyamadantarmuhurttayuso adrisyah 14.] Trans. 14. Leaving aside, the pratyeka (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 antarmuhurta (a period of time) falling short of a *Muhurta); and they are invisible. 14 vyAkhyA-14-pratyekataraM mukkhA pratyekavanaspati vihAya pRthvyAdayaH pazcApi kAyAH sUkSmanAmakarmodayAtsUkSmaikendriyAH kevalInAM jJAnagocarAdharmacakSuSAM chadmasthAnAmadRzyAzcarmacakSurjJAnagocarA (tItatvAt ) niravakAzatayA sarvatra caturdazarajjupamANe loke mavanti / iha sUkSmajIvAnAM vizeSaH sUtrakRtA'tra zAne svymevoktH| bAdarANAM teSAM tAvadAgamAddarzayati / tathA coktaM egidiya paMciMdriya, udreya ahe atiriyaloe ya / vigaliMdiyaM jIvA puNa tiriyaloe muNNeyanvA // 1 // puDhavI Au vaNassaI, bArasakaMppeSu sattapuDhavIm / *Ah Muhurta=2 Ghadis or 77 Lavas or, a time taken by 3773 respirations,

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puDhalI jA siddhasilA, teu narakhittatiriloe // 2 // muraloe bAvimajhe, macchAI natthi jalayarA jiivaa| gevije na hu vAvI vAviabhAve jalaM nathi // 3 // " iti vizeSa uktaH / tathA sutrakRtA sUkSmANAM sarvavyApitvaM darzitaM / atrAha ziSyaH-bho ? sarvatrAJjanabhRta samudkavadvizvaM vyApya sthitAste sUkSmajIvAstahi manuSyAdInAM dhAvanavalaganazayanAzanAsanAdibhirupaghAto bhvissyti| gururAha-na teSAM manuSyAdibhiruSaghAtaH syAdatisUkSmatvAt, tIkSNakhagadhArayA chinamAne'pi vajraghAtenApyupaghAto na syAt, evaM vahanyAdibhyo'pi nopghaatH| ato ye vyApArana vinazyati te sUkSmAH iha teSAM kAryAnupayogitvAda vAdaraireva kAryakAritA, ye bAdaranAmakarmodayavazAcarmacakSuSAM gocarAH syuriti / tathA punaH sUkSmANAmuptatti-sthAnamabhidhAyAyuH svarUpaM drshyti-niymaadntrmuhuurtaayussH| ko'ntarmuhattaH ? navasamayebhya upari samayonaM ghaTIdvayaM, Agame navasaGkhyAyAH pRthaktvasaMjJA, tadantarmuhUttamAyuriti / bAdarANAmAyuH puro vakSyati / atha prasaGgApazcAnAM sthAvarANAM saMsthAnavizeSa darzayati / tathA (ca) saMgrahiNyAM-'surA samA iMDiyA seseti vacanAta, sarvAvayaveSvalakSaNaM huNDaM tatsaMsthAnavantaH / huMDatve'pi vizeSa nirdizati pRthivyaptejovAyuvanaspatInAM / tathA cAgame-1" puDhavAiNaM ki saMgaNe paNNatA ? goyamA ? puDhavI mapurasaMThANA paNNattA, Au thibugabiMdu saMThANA paNNattA, teU maIkalAvasaMThANA paNNatA, vAU paDhAgAsaThANA paNattA, vaNassaI pANAsaThANA paNNatA, beMdiyA ekendriyAH paJcandriyAurvaca adhazca tiryagloko ca / vikalendriyajIvAH punastiryagloke jJAtanyA // 1 // pRthvI Apo vanaspatayaH dvAdazastu phalapeSu saptasu pRthvISu / pRthvI gAvasiddhizilA tejo narakSetre tiryagloke // 2 // suraloke vApImadhye matsyAdyA na santi jalacarAjIvAH / 4veyakeSu naiva vApyaH vApyabhAvAt jala nAsti // 3 // surAH samacaturamAH huNDasaMsthAnAH zeSAH ( ukazeSAH ) .

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63 teMdiyA cauri diyA samucchima paMcidiyatiriyA huDasaMSThANA paNNAtA, ganbhavakaMtiyA chabbisaThANA, saMmucchiyAmaNUsA iMDasaM ANasaMDisA tathA kArmagra ndhikAstu- saMtucchima virazvAmapi SaT SaT saMsthAnAni varNayanti - " tathA ca tatpATha: - 'veDanniyA vi huMDasarIrA paDAgAsaMThiyA, paMcidiyatiriyanarANaM vendiyA aaMtANaM devANaM uttaraveuvjiyA vi nANAsaMThANasaMThiyA paNNattA, nAragANaM uttaraveuctriyA vi huMDaThANasaMThiyA ceva" tathA surANAM saMsthAnabhaganAvasare dIndriyAdInAmapyuktaM tatprasaGgato nAma sUtrentarNoSi tamiti gAthArthaH // 14 // D C. Leaving aside the Pratyeka type of Vanaspati, the remaning five varieties viz Prithvi ap, Tejas Vayu, and Sadharana Vanaspati Kayika Jivas are the suksma (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 Tircha 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 1. pRthvyAdInAM bhainta ! ki saMsthAnaM prajJaptam ? gautama ! pRthvI masUra saMsthAnA prajJaptA, Apa: stibu bindusaMsthAnA: prajJaptAH teja: sUcIkalApasaMsthAnaM prajJaptaM, vAyuH patAkA saMsthAnaH vanaspatinani|saMsthAnaH prajJaptaH / dvIndriyaH khindriyAzcaturindriyAH saMmUrchimapaJcendriyatiryazca: huDasaMsthAnAH prajJaptaH, garbhavyukAntAH SadvivasaMsthAnA:, saMmUhimamanuSyAH tuNDa saMsthAna sthitAH / 2. " vaikriyAsyApi huNDazarIrANi patAkAsaMsthitAni / paJcendriyatiryagnarANA vaikriyANi acyutAntAnAM devAnAmuttara kriyAyApi nAnAsasthAna saMsthitAni prajJaptAni nArakANAmuttaravai kriyANyapi huNDasaMsthAna saMsthitAni caiva /

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64 divisions of the Lower World known as Naraka Bhumis. Prishvi type of Jivas pervades as far as the Siddha-sila (The abode of Salvation); Tejas (fire) exists in Nara-ksetra (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 vapi (square well (att). In the Graiveyaka 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 suksma 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 Suksma 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 Graiveyakas are the three rows of three * Vimans each of the Nine Graiveyaka gods situated above the twelve Heavenly Regions. They are called Graiveyaka 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 samthana (form, figure) of the five Sthavaras has been mentioned in the "Samgrihini Grantha" as follows:- The form of a Prithvi-kaya jiva resembles that of a seed of Masura corn; the form of an Ap-kaya jiva resembles that of a buble of water; the form of a Tejas-kaya jiva resembles that of a bundle of needles; the form of a Vayu-kaya jiva resembles that of a flag; Vanaspatikaya jivas have a large variety of forms. Two-sensed, threesensed and four-senised jivas, as well as, Sammurchima pancendriya tiryanca jivas (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 manusyah (human beings born without the union of parents) have hunda samsthana (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 Vaimanika gods are mentioned to be of various forms. The uttara-vaikriya forms of hellish beings, have ugly and irregular shapes. The Samthana (saristhana) 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 Singhad frais (4) Samacalurasra-a square. (5) Ayata-a figure triat has length more than its breadth resembling a stick-and (6) Hunda samsthana-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. ityuktaH sthAvarANAM vizeSaH bhakramAdatha trasAnAM mocyate, pUrva tAvadvIndriyafasta 47924976 sNkhkvddddygNddoljloycNdnngalslhgaaii| meharakimipUyaragA beiMdiya bhAicAhAI / / 15 // 15. Sankha kavaddaya gailola jaloya candanaga alasa lahagai Mehari kimi puyaraga Beindiya maivahai. 15. [zaGkhaH kapako gaNDolo jlaukaashcndnkaalslhkaadyH| #87*: 944: garat atfut maaifeart: 11 84 11 15 Sankhah kapardako lahakadayah Meharakah matrivahikadayah 15.] gandolo jalaukascandanaka alasa krimayah pitaraka dvindriya Trans 15. Sankha (conch); Kapardaka (cowrie); gandolo (a kind of worm); Jalauka (leeches) candanaka (a variety of twosensed beings (787#tas); alasa (snake-like earth worms that originate in the beginning of rainy season bhUnAga-alasIyA), lahaka (saliva-insects STOTT)Meharkah (timber-worms!, krimayah intestinal -worms) putaraka (small red water-insects with black mouths (art); matri vahika (white ants or other insects living in timber-wood (cat) etc are dvindriya or two-sensed living beings 15. According to Pannavana Sitra, the two-sensed living beings are:-1 Pulakimiya (thread-worms) 2 Kuksi Kimiya (worms generated in the belly) (3) Gando-laka (Tape-worms (For TET) (4) Coloma (two sensed beings found in cow-dung (5) Saumangala aires a kind of two sensed beings (6) Vamuimukha

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67 vyakhyA - zaGkhaH pratItaH, kapardako varATaH, gaNDolakA udarAnva bRhat kRmayaH jalaiAkasaH pratItAH, candanakA jalacarajIva vishessH| te tu samayabhASayA akSatvena pratItAH, aLasA bhUnAgAH ye azleSAsye mAnau jaladadRSTau satyAM aycara, seni oefafadai faquafag: anfeasqizgealegi man: | maherakaH kASTakIDavizeSaH / kRmaya udarAntarvartino harSA (azI) mUlamapAna - gogert: atqizarafat ar 1 gaui soraafaet cmqni: Honger:/ a two-sensed beings (7) Sucimukha gaga A two-sensed being with a needle-shaped mouth (8) Gojalaukai A two-sensed being styled Gojaloka (9) Jalauka Leeches (t) (10) Jalayus a kind of two-sensed living being. (11) Sankha (conch) (12) Sankhanaka Small conches (a) (13) Ghulla Two-sensed concha-like beings (14) Khulla ga Conch-like living beings. (15) Gulaya. (16) Khandha ( a two-sensed living being. (17) Varata (Cowrie-a two sensed being). (18) Sauktika Mother-of pearl. (19) Mauktika Pearls. (20) Kalluya. (21) Ekata avarta ed. (22) Dvidhaavarta A kind of two-sensed beings. (23) Nandiyavarta. (24) Sambuka sa A kind of Concha. (25) Matrivaha (White ants or other wood-worms(es). (26) Sukti-samputa (27, Sukti-samputa (a pair of mother-of-pearls) (28) Candanaka A kind of cowries kept as Sthapanacaryas by Jaina Sadhus (r) (29) Samudra-liksa agafar A kind of two-sensed beings produced in seas. - 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 sammurchima, they have neuter inclinations. They are Paryapta (fully developed) and a-paryapta (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-Jati kula (family of worm type) Kita jati-kula a (family of insect type) Vriscika Jatikula

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68 mAtRvAhikA gurjaradeza masiddhAH cuDelIti | AdigrahaNAdIlikAdayo'nuktA api dvIndriyA grAhyAH / sUtratvAcchobhaGgabhayAd dvIndriyapade vibhaktilopaH, athavA karmadhArayo vA / tatheobhyatrApi Adi zabdagrahaNena jalajA: sthalajAH (a) bhinnatvena jJeyA iti gAthArtha / / 15 / / D. C. Gandolakas 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 Sadhus as Sthapanacarya (symbolic representations of Acatryas) 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. Matrivahika is popularly in Gujarata as "Cudela".. Other insects such as ilika (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-creaturesiti dvIndriyajIvavizeSAnukatvA karticitrIndriyajIvanAmAni gAthAdvayenAha gomI maMkuNajUA, pipIli uddehiyA ya makoDA / illiya ghayamillIo sAvayagokIDajAIo // 16 // vRzcikajAtikuLa (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. *1]

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FIVE-SENSED AQUATIC LEIVING BEINGS inimesed .. . TA . I 17 T ! WATTIMET Y . . " w C it! 1 es Hili ni 1.72 2 . . EX " 1 Fish 2 Alligasor 3 Whale 4 Crab 5, Frou 7 Susumara 8 Sea-Munster. o Tortoise

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69 Terracenter gomakIDA ya dhanakIDA ya / #ya(n)'anfou zfour, asiku jentanSS 11 20 11 16 Gomi mankuna Jua pipili uddehiya ya makkoda i Illiya ghayamillio savaya go-kida Jato 16 17 Gaddhahaya Cora-kida, gomayakida ya dhanna-kida ya Kanthugu (go) valiya iliya, Teindiya inda-govai. 17 [ gulmI matkUNa- yUke pipIlyapadehikA ca matkoTakAH / IlikA dhRtelikAH sAvA gokITakajAtayaH || 16 || gardabhaka caurakITA gomayIThAca dhAnyakITAzca / kunthugopAlakA ilikA trIndriyA indragopAdayaH // 17 // 16 Gulmo matkina-yuke ppilyupadelika ca matkotakah | Ilika ghritelika sava go-kitaka Jatayah 16 Trans, 16-17, Gummi (centipede 17 Garadbhaka Caura-kita gomayakitasca dhanya-kitasca. Kunthu-r-gopalika ilika trindriya indra-gopadayah 17.] ); matkupa (bed-bug); yuka (louse); pipili (ant); uddehiya (upadhika) white ant; makkoda (black ant) ilika A worm found in rice and other grains (a); ghritelika (an insect found in clarified butter; savaya (crab-louse met with in axilla and on hairs of pudenda. (aran); go-kida-jaio different kinds of go-kitaka (an insect found on ears of cows); the gardabhaka susect; germs (found) in foeces According to Pannavana Sutra, the irindriya or three-sensed living beings are:--- ---(1) Ovayiya (aupayika) A three-sensed living being (2) Rohiniya (3) Kunthu A three sensed being () (4) Pipilika (ant) (5) Uddamsaga << Stinging Insech (34) (6) Uddehika moth) (a) (7) Utkala (8) Utpata (a (three-sensed living being) (9) Utpataka (10) Tanahara on grass (m) (11) Kastahara (12) Maluka (13) Patraharaka A worm living on leaves. (14) Tanabentiya (15) Pattbentiya (16) Puspabenha (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) gopalika 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) vyAkhyA-gomItI guligaH karNazRgAlau / NatkuNa yUke prasiddha upalakSaNAllikhA api / pipIlikAH kITikAH / AsAM jAtigrahaNAdanyA api jAtivizeSeNa laghuddhamAvena grAhyAH / upadehikA vAlapIkyaH / caH smuccye| matkoTakAH prtiitaaH| illikAH dhAnyAdhiStpannAH / "dhayamillitti dhRtelikAH prAkRtatvAnmakArAgamaH / "sAvayetti-lokabhASAyA sAvAH, te manuSyANAmazumodayataH pAramAviki kaSTe zarIrake zeSUtpadyante / tathA gokITakAH pratItA ev| jAtigrahaNena sarvatirazcAM karNAdyavayavepatpannAzca jambukaciccaDAdayo grAhyAH / tathA gardabhakA loka viditAH / caurakoTA jiivvishessaaH| gomayakITAchA bentiya. (18) Bija bentiya (19, Tevuranamirjiya. (20) Teosaminjiya (21) Kappasatihiminjiya kappAsaTTimi jiya 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-kayika indrakAyika A three sensed insect of red-colour (32) Indra-gopa indragopa an insect of red colour springing up in monsoon (32) Urutumbaga (33) Kucchala-vahaga (34) yuka (louse) (35) Halahala (36. Pisuka f4314 A three-sensed being (cAMcaDa) (37) Sata-padaka zatapAdaka A centiped. 138) domhi gomhI A centiped (kAnakhajuro) (39) Hastisaunda hastizauNDa 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 sammarcchima (born without the union of parents) and they are napumsaka (of neuter inclination.) They are naryapta (fully develoved) and A-darvanti. 1919. developed)

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NotpannAH / dhAnyakITA ghuNatvena prsiddhH| cakArAdvArikAdayo'pi mntvyaaH| kunthuH pratotaH / guvAlI jIvavizeSaH / IlikA lahAH / indragopA ye ASADhe prathamadRSTau jIvA utpadyante, draSTaH zirodhRtA ye vAmanahAro loke mAmalAtvena pratItAH iti trIndriyAH nAmataH ke'pyuktaaH| ihApi vibhaktilopanchandatvA diti gAthADayArthaH // 16-17 / / D. C. 16-17. Under the category of pipilika, yuka 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 sava 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 "mamala". These are some of names of tri-indriya or three-sensed living creatures. Four-sensed Living Beings atha keSAJjiccaturindriyANAM nAmato (mAni) gAthayA darzayamAha-- cauridiyA ya vicchU DhikuNa bhamarA ya mamariyA tiDDA / makkhI DaMsA masagA, kaMsAriya kavilaDolA ya // 18 // Caurindiya ya vicchi ghinkuna bhamara ya bhamariya tadla 1 Macchiya damsa masaga kamsari kavila -dolai 18 Caturindriyasca vrisciko dhinkuna bhamarasca bhramarikastiddah 1 Maksika damsa masalah kamsarika kapiladoladayah ] 18. Trans. 18. Scorpion, cattle-bugs, drones, bees, Iccusts, flies, gnats, mosquitoes, moth, spiders, grass-hoppers etc are four. sensed creatures. vyAkhyA-catubhirindriyairupalakSitAzcaturindriyA* iti padaM sarvapadeSu // catvAri IndrayANI yeSAmiti /

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72 1 1 saMbadhyate / tato vRzcikaH pratItaH / DhikuNI jIvavizeSaH / bhramarA bhramafter ca, yavikArAdivividha bhedavattayA padadvayayarzanaM / tiDDA:- zalabhAH tadagrahaNAsvataGgAdathI'pi yoyA / "makkhI ci" makSikA upalakSeNAnmadhumakSikAdayo'pi / dezAH sindhuviSaya prasiddhAH prAvRhadbhavAH / mazakAstu dezAkAravantaH sarvartumA- . vinazva / yeSAM gahaNAdraNakuttikAdayo grAhyAH / kaMsArikA vikhyAtaiva kavistar float jIvavizeSaH / kasmizcidviSaye TiTaNa iti prasiddhaH / ityAdaya caturindriyA aneke jJeyAH / iha yeSAM nAmoktaM paraM samyatayA nopalakSyate te tattAdviSaya bhASAvizeSairaprasiddhatvAt paraM tvindriyavizepaire kendriyAdayo mantavyAH / tathaikena sparzanalakSaNenendriyeNopalakSitA ekendriyAH / evaM spazana rasanAbhyAM dvIndriyAH / tathA sparzanarasanadhANaistrIndriyAH / pUrvoktaH sacakSubhirindriyaizcaturindriyAH / etaiH sazrotrairindriyaiH pacaindriyAH / evamindriyavibhAgagaire kendriyAdaya upalakSaNIyAH / athavA'nyadapi svarUpaM kiJciddazyate, yathA - mAyazo dvIndriyANAM caraNA na bhavanti / trIndriyANAM caturthyazvaraNebhya upari SaD bahavo vA caraNA bhavanti karNazRgAlIva / caturindriyANAM tu 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 patiya 3) Macchiya macchiyA Maksika makSikA A fly (bhAMkhI) (4) Masaka mazaka A mosquito ( 5 ) Kita kITa A worm (koDo ( 6 ) Patanga pataMga A butter - fly (7) Dhankuna TaMkuga Cattle-bug bagAI) (8) Kukkada kukkaDa ( 9 ) Kukkuha kukuha ( 10 ) Nandavarta naMdAvata (11) Singirada siMgaraTa (12) Krisna patra kRSNapatra ( 13 ) Nilapatra nIlapatra ( 14 ) Lohitapatra lohitapatra (15) Halidrapatra hAlidrAtra (16 Suklapata patra ( 17 ) Citrapaksa citrapakSa (18. Vicitrapaksa vidhitrapakSa ( 19 ) Ohanjalia oliyA ( 20 ) Jalakarin jalakArina (21) Gambhira gaMbhoga ( 22 ) Niniya grINi1 (23) . Acchiroda accharoMDa 24 ) Acchivedha acchaveva ( 25 ) Saraiga sAraMga (26) Neura neura (27) Dola daulA ( 28 ) Bhrmara bhra. Drone (29) Bharili. bhagliI (30) Jarula yaslA (31) Totta to (32) Vinchuya vichuyA Scorpion (33) Patta - vicchuya pattaviyA (34) Chava - vicchuya chANavicchuyA Scorpion produced in,dung (35) Jala-vicchuya ga Scorpions

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73 tASTau caraNAH syuH / paJcendriyANAM tu dvau catvAroDaSTA vA, athavA sarvamatsyAdIkAmiva na tu niyamaH / athavA mI mukhasya ubhayoH pArzvayorvA vAlauM syAtAM yeSAM te triindriyaaH| tathA punarmunI yeSAM vAlAH rahayavadbhavanti te caturindriyAH / ityukto dvIndriyAdInAmupalakSaNopAya iti gAthArthaH 11.8611 D. C 18. Dhinkuna is a kind of bug found on bodies of cattle. Bhramara and bhramarikas are of various colours and shapes. Tigdas (locusts) include butterflies also" Maksika includes madhu-maksika (honey bees). Damsas (gnats) are seen in marshy places in monsoon; mosquitoes are similar to gnats but they are produced in all seasons. Bhanakuttika should also be included in that class. Ekendriya living beings have got only one sense-organ viz that of touch. Dvindriyas 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. Pancendriya 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-kila-1144pter Insects found in foeces, dung, and several other varieties They are sammurcchima (produced without, union of parents) and napumsaka (nutral). They are parya. pta (fully developed ) aud a-paryapta ( not completely developed ). 10

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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 Pancendriya Jivas paMcidiyA ya cauhA nArayaNa tiriyA-maNussa-devA ya / nerahayA sattavihA nAyabA puDhavI-bheeNaM / / 19 / / Pancindiya ya .cauha naraya-tiriyamanussa-deva ya 1 Neraiya sattaviha nayava pudhavi bheenair. 19 [paJcandriyAzca caturSA nArakAstiryaJco manuSyA devAzca / nairayikAH saptavidhA jJAtavyAH pRthvIbhedena // 19 // Pancendriyasca Caturdha narakastiryanco manusya devasca i Nairayikah saptavidha inatavyah prithvi-bhedena] 19. Trans-19. And the Pancendriya (the five-sensed living beings are four-fold viz 1 Narakas (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 vyAkhyA sparzanarasananANacakSuH zrotralakSaNAnIndriyANi paJca yeSAM te pnycendriyaaH| te caturvidhAH nArakatiryaGmanuSyadevamedaiH / tatra nArakAH ratnaprabhAdipRthvI bhedena saptadhA / tadyathA-"ke gai"" zabde narAnupalakSaNAtiryaJco'pi yogyatAnatikrameNa kAyantyAkArayantIti narakA: sImantakAhayasteSu bhavA jArakAH / ete nArakAH kaM bhavanti tadvizeSaM darzayati / tathA ratkapramAdiSu pRthvIMSu / tatra ratnAni vajrAdIni, prabhAzabdo'tra rUpayAcI

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75 vAyuyanAcI vA tato ratnAni prabhA svarUpaM strabhAvau ratnAnAM prabhA bAhulyaM yasyAH sA ratnaprabhA ratnabahulA ityartha / tadbahulaya ca kharakANDagata prathamaratnakAMDApekSaM tathApya (hya) syAM SoDazayojanAnAM sahasrAH (Ni) prathamaM kharakANDa, caturazItirdvitIyaM paGkabahulakANDa, azItistRtIyaM jalabahulakANDamiti / zeSAstu pRthivyaH sarvA api pRthvIsvarUpAH / kevalaM zarkarAbhA zarkarAvahulA ityAdi nAmAnusArato 'nvaryA bhAvanIyAH / yAvattamastamasaH prakRSTatamasaH tamatamaso vA'tyantatamasaH prabhA bAhulayaM yasyAM sA tamastamaH prabhA tamatamaH prabhA veti / uktaM ca-tattha sahassA solasa, kharakaMDe paMkabahulakaM tu / culasIi sahassAI asIra jaLabahulakaDe tu // 1 // evaM asI lakkhA kharakaMDAI hi dhammaDhavIe / sesA puDhaviruvA puDhavIo huti bAhulA || 2 || " aat ratnaprabhA 1 zarkarAmamA 2 vAlukAmamA 3 pakaprabhA 4 dhUmaprabhA 5 tamaH prabhA 6 tamastamaH prabhA 7 / AsAM pRthvInAmevaM nAmAni / tathA cAsAM niranvayA nAmasaMjJAH procyante - " dhammA 1 baMsA 2 selA 3 aMjaNa 4 riTThA 5 maghA ya 6 mAghavaI 7| nAmehiM puDhavImo, chattAI chattaThANA // 1 // yugamaiva / navaraM saptApi pRthivyaH samuditA chatramatikramya chatraM tatsaMsthApanAH / yathA hyuparicchatraM laghu, tasyAdho mahat tato'pi adho mahattaraM, evaMmevAdho'dho mahAvistArAH / athAsAM piNDabAhulayAntarAdi vaktavyatA prajJApanAdizAstrebhyo'vaseyA / punaretAsu nArakANAM gatisthiti avagAhanA ( vedanA) - di prastutamapi granthakRtA noktaM, mayA'pi granthagauravamayAneafood | ityukto nArakapadasyArthaH // 19 // 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. Naraka (Infernal) 2. Tiryanca ( lower animals) 3. Manusya (human beings) and 4. Devas (celestial beings). The infernal beings are seven-fold:- The earths, also, being seven, thus (1) Ratnaprabha (2) Sarkaraprabha (3) * Valuka-prabha

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76 (4) Panka-prabha (5) Dhuma-prabha (6) Tamah-prabha and (7) Tamastamah-prabha-where the term 'Prabha' has the sense of "Porin" (rupa) or abundance (bahulata). Others give the following names viz (1) Dhamma (2) Vamsa (3) Sela (4) Anjana (5) Riththa (6) Magha and (7) Maghavai. These earths have spread downwards and have become more and more expansive in their respective course; the last i-e the Tamastamah-prabha being the most expansive Those that give forms to naras or human beings and to lower animals according to propriety are called the narakas, the first of which is Simantaka Similarly Narakas are those that spring from these Narakas (19) ( We are Manusya (human beings) Cows, buffaloes, horses, donkeys etc. are tiryancas (lower animals, Parrots, crows, sparrows etc are khecara jivas (animals flying in the sky). Alligators, fishes, crabs etc. are jala-cara (animals living in water - aquatic animals). They are all called Pancendriya Tiryanca Jivas. : The place of residence for all varieties of living beings, is called Visya 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 Deva deeds-loka (heavens). There are twelve Deva-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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77 are called Nareka Bhumis (Infernal Regions, Hells ) "There are seven Naraka Bhumis. They are arranged one below the other, The first naraka bhimi viz Ratna Prabha. Prithvi is the top-most. Human beings and tiryancas (lower animals) live on the upper surface of Ratna Prabha earth Below it, is the second or Sarkara Prabha earth, below it is the third or Valuka-prabha and so on, the seventh or the Tamastamah Prabha. The first Naraka-bhumi 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 Narakabhumi is the lowest and it is seven rajjus long and seven rajjus broad Every one of these seven Naraka bhimis is supported by Tanuvata gala, Ghanavata saja and Ghanodadhi sathe These Naraka-bhumis are named (1) Dhamma (2) Vamsa (3) Sella (4) Anjana (5) Ritta (6) Magha and (7) maghavati respectively They are popularly known as 1 Ratnaprabha, 2 Sarkara-prabha 3 Valukaprabha 4 Panka-prabha 5 Dhumaprabha 6 Tamah-prabha and 7 Tamastamah-prabha. The portion of the Universe containing the seven Naraka prithvis is known as Adhah Loka w: The Lower World. Above it, is the Tirccha Loka faassletas The Middle World, resting on the uppermost layer of the Ratna-prabha earth and inhabited by human beings and lower animals. Above the human and animal habitation, is the Sun, the Moon, the Naksatras and innumerable Stars. The portion of the Universe containing Deva-loka (Celestial abodes-heavens-) is called Urdhva Loka The Upper World. On the top of the Universe is Siddha sHla 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 Narakas (Infernal Beings. Hellish Beings-Denizens of Hell) living under ground, suffer terrible miseries. Manusyas (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 Devas (gods celestial beings) Liberated Souls have unique, incomparable and eternal happiness which cannot be equelled by any divine happiness. Tiryanca Pancendriya Jivas Jalacara jalayara-thalayara-khayarA tivihA paMciMdiyA tirikkhA ya / * musumAra-maccha-kacchava-gAhA-magarA ya jalacArI // 20 // Jalayara--thalayara-khayara tiviha paicindiya tirikkha ya 1 Susumara-maccha-kacchava-gaha--magara ya jalacari 20. [jalacara-sthalacara-khacarAtrividhAH paJcendriyAstiyazcazca / zizumArA-matsyA:-kacchapA-grAhA-makarAzca jalacarAH // 20 // Jalacara-sthalacara-khacarastrividhah pancendrioastiryaicased / Sisumara-matsyah-kacchapa graha makarasca jalacarah 20. ___Trans. 20. The five-sensed tiryancas on their part, are of three kinds viz jalacara.(aquatic) sthalacara (land-going and khecara (sky-going). (Out of these three) the aquatic, animals are :Susumara (a species of aquatic sub-human beings resembling a buffalo) matsyah (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. ___ vyAkhyA-atha tirazcAM nAmArthajAtyo vizeSa vyAkurvanAha-jalacaraH pUrva tiryakchandArthaH, sa cAyaM-tiryagaJcantIti yadi vA virohitAH svakarmayazavartinaH sarvAsu gatiSu gacchantyutpadhanta iti tiryaJcaH, vidhA-jaLacarAdibhedaiH / ale prAnIye carantIti jvcraaH| "cara gati bhakSaNayoH" iti

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prasiddha, tadabhAve vipattimApnuvanti / tathA sthale bhUmyAM (bhUmeH upari carantIti sthalacarAH / khe AkAze carantIti khacarAH, aluptavibhaktike khecr| ityapi syAt / atha pUrvapadasya vizeSaM darzayati-musumAro jalacArI jIvavizeSaH prasiddha eva / matsyo'pi vidita eva, paraM matsyanAmagrahaNena sarve bhedAsteSAM prAyAH / vividhaakaarvttyaa| yaduktaM zrI AvazyakabRhavRttau paJcazatAdezAdhikAre-"tattha je paDhamabajA negamasaMgrahavavahArA ya te tivihaM pi utpatti, icchaMti, samuTThANeNaM jahA titthagarassa saeNaM uThANeNaM vAyaNAe vAyaNAyariyassa nissAe jahA bhagavayA goyamasAmI vA do (bhagavao goyamasAmiNo 2, ladI (i) vA-amaviyassa patthi, bhaviyasta puNa uvadesagamaMtareNAvi paDimAdi daTTaNaM sAmAjhyAvara NijANaM kammANaM khaovasameNaM sAmAiyaladdhI samupajjahi, jahA-sayaMbhuramaNa samuDhe paDimAsaMThidA ya macchA paumapattAvi paDimA saMThiyA sAdhu saMThidA ya savvANi kira tattha saMThANANi atyi mottaNaM valayasaMThANaM, erisaM Natthi jIvasaMThANaM tti tANi saMThANANi daguNaM karasai sammattasuyacarittAcarittasAmAiyaladI samuppajjaijjA iti / " tathA kacchapaH kUrmaH / grAho jIvavizeSastantuka yoni prasiddhaH / makaro mhaamtsyH| ityAdayo jalacarA aneke jJeyAH // 20 // ___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 ancati) to various births, by the force of Karmans (actions) even after vanishing (tirohitah) (2) Jalcara is an aquatic animal that moves in water (Jale carati)# (3) Sthala-cara-A sthala-cara is a According to Parnavana Sutra-the Jalacara pancendriya Tiryanca-yonikin (Five-sensed aquatic lower * animals) are of five kinds They are (1) Matsya (fishes) (2) Kacchapa (tortoise) (3) Grana (4) Magara and (5) sisumara.

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land-going animal that moves on the land or sthala (4) Similarly, the Kecaras (birds) move (i.e fly) in the sky (khe) Five, out of the many aquatic animals are mentioned in the Gjatha. From the categories of these five, others must be understood. in the It is stated in Avasyaka-vritti, 105 th Adesa, quoted vyakhya, of this Gatha, that (1) The Matsyas (fishes) are of numerous varieties They are (1) Slaksna matsya Page #100
In this gatha, Tiryanca Pancendriya Jivas are classified into their main three divisions as (1) Jalacara (2) Sthalacara and (3) Khecara Ekeudriya; Dvi-indriya tri-indriya and caturindriya jivas are also tiryanca and they called Vikalendriya tiryanca famesteculate because they do not possess all the five senseirgans. The five Sthayara Jivas viz (1) Prithvi (earth) (2). Ap (water) (3) Tejas (fire) (4) Vayu (wind) and (5) Vanasapati (Vegetable kingdom) are Ekendriya Two-sensed, three-sensed and four-sensed are called Vikalendriya jivas because they possess one or more senses, vikala (less) than the five-sensed (pancendriya) jivas. Sthala-cara Tiryanca Jivas 7894--2cfi-y aror qarT FAFTET I 51-869-75EUR que atesaT ATTO 118 # Caupaya-uraparisappa-bhuya parisappa ya thalayara tiviha / Go-sappa-naula pamuha bodhavva be samasenam 21 [catuSpadA-uraHparisA bhujaparisapazci sthlcraatrividhaa| 11-94-aerea gaT 11934 FT AUTHW 11 28 11 Catuspada-urahparisarpa bhujaparisarpasca sthalacarastrividha 1 Go-sarpa-nakula pramukha bodhavyaste samasena ) 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 carAstiyazcAnidhA-catuSpadA-uraparisa-bhujaparisapazci / tatra catubhiH According to Pannavana Sutra-Sthalacara Pancendriya Tiryanca-yonikas are of two kinds viz 1 Catuspada Sthala-cara Pancendriya Tiryanca-yonika and 2 Parisarpa Sthala-cara Pancendriya Tiryanca-yonika,

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82 qearcdarfa medfea a a agoner: 1 ecen ezda uftaifa a a 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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83 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 "samasena (succintly) is that, these are to be understood even without the mention of theirsnames etc. 21. Ura-parisarpas are (1) Ahi (2) Ajagara (3) Asaliya 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-visa (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) Tvacavisa (with a poison in their skin) (6) Lalavisa (with a venom in their saliva (7) Ucchvasa-visa (with the, venom in their breathinspiration (8) Nihsvasa-visa (with) the venom in their expiration (9) Krisna sarpa (Black snake) (10) S eta sarpa (white snake) (11) Kakodara (12) Dugdha-puspa (13) Kolaha (14) Meliminda (15) Sesendra etc. Mukuli Ahi (without a hood) are (1) Devvaga (2) Gonasa (3) Kasahi (4) Vaiula (vyala) (5) Cittali fa) (6) Mandali (7) Mali (8) Ahi salaga (10) Vasapataka etc. (2) Ajagara (boa) (3) With regard to Asalika snakes, Sramana Bhagavan Mahavira, to a question from Gautama swami, replied:-O Gautama! Asalikas are not produced from an embryo, but they are produced as sammurcchima (born without the union of parents). They are born only wtihin manusya ksetra, 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, Vasaudevas, Baladevas, 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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Khecara Living Beings #947 1199-99ent 977-pet 97767 IT! 72-benarrant of agro-rat fe49-grat li 2 11 Khayara romaya-pakkhi canmaya-pakkhi ya payada ceva Nara-logao bahim samugga-pakklii vipaya-pakkhi 22 by a small fortress, or a mandaba (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 asrama (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 angula(angala) (2) Angulapuhuttiya (2-9) Angulas) (3) Vitasti (one span) (4) Vitasti puhuttiya (2-9) spans (5) Ratnin one hand) (6) Ratni * Prathaka (2-9 hands) (7) Dhanusa (four hands) (8) 2-9 hands (9). Gau (2000 dhanusa (10) Yojana (11) Yojana prathakta (12) Yojanasata (13) Yojana Sahasru Bhuja Parisarpas Bhujaparisarpas are (1) Nakula (mangoose) (2) Saha (3) Sarat (chameleon). **et) (4) Salya (5) Sarantha (6) Sara (7) Khora (8) (Iharoita Horse lizard; (9) Visvambhara (10) Musaka (rats) (11) Mangusa (A-weasel) (12) Ksirala (13) Johz, and (14)

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35 khicarA romajapakSiNaH carmajapakSiNazca prakaTAveva / naslokAd bahiH samudrapakSiNI tipakSiNaH // 22 // Khacara romaja-paksinah carmaja paksiyasca prakatascaiva 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. vyAkhyA - 22 ityuktaH sthalacaravibhAgo'tha khacaravizeSaM vyAkaroti" khayarA" romNo jAtA ye pakSAste romajapakSAH, romajapakSAM santyepAmiti romajapakSiNaH zukakAkAdayaH / carmaNo jAtA ye te carmajAH, carmanAtha te pakSA, te satyeSAmiti carmajapakSiNaH valgulIcarmacaTikAdayaH / te dvidhA api prakaer eva pakSopalakSitatvAt / caH samuccaye / evakArastu vividhajAtivizeSadarzanArthaH / ete hi paJcacatvAriMzalakSayojanamamANamanuSyalokAntavarttinaH / 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 paryapta (fully developed) and a-paryapta (undeveloped),not well-developed). According to Pannavana Supra, Khecara Pancendriya 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) Joloya (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-vayasa (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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86 tatra manuSyalokasaMjJA kiyadyAvattadarzayati tathA jambUdvIpo dhAtakIkhaNDa: puSkaravaradvIpArtha cetyardha tRtIyadvIpAH / lavaNakAlodaceti dau samudau / ete samuditA hemamaya mAnuSottarAcala pratikSiptaM manuSyakSetraM, atra manuSyANAM janmano maraNasya ca saMbhavAt / tatra paJcacatvAriMzatsaGkhyeSu bharatAdikSetreSu SaTapaJcAzatsaMkhyeSu cAntaradvIpeSu janmamaraNaM pratItaM, na tu varSadharaparvatAdiSu / prAyo janma na ghaTate, maraNaM tu saMharaNato vidyAlabdhito vA tatragatAnAM saMbhavati / manuSya kSetrAbdahirjanmamaraNabhAjo manuSyA na bhUtA na saMvanti na bhaviSyanti / yadyapi kacid devo dAnavo vidyAdharo vA trairaniryAtanArtha buddhi f heron) (3) Kurala ( osprey) (4) Vayasa ( a crow ) ( 5 ) Cakravaka (6) Hansa (Royal swan ) ( 7 ) Kala-hanisa (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) Ada (a kind of bird that can swim in water ( 11 ) Sed1 (12) Baka (a stork ) ( bagalo ) ( 12 ) Balaka ( a female stork) (bagalI) (13) Pariplava ( 14 ) Kraunca ca (a heron ) ( 15 ) Sarasa ( a crane ) ( 16 ) Mesara ( 17 ) Masura ( 18 ) Mayura ( a pea cock) (19) Gahara ( Gridhra) a vnlture ( 20 ) Pundarika (21) Kaka (a crow) (22) Kaminjua (a kind of bird with downy feathers ( 23 ) Vanjulaga ( 24 ) 1etara ( tittira) A par. tridge ( 25 ) Vattaga (26) Lavaka (lAvarI ) ( 27 ) Kapota ( a dove a pigeon (28) Kapinjala (chataka bird) (29) Parpata (a dove) (30) Cidaga (Cataka) a sparrow 31 ) Casa vaipayA ( 32 ) Kukkuda (a cock) (33) Suka (34) Barhin (a pea-cock) (35) Madanasalaka ( 36 ) Kokila (the cuckoo bird ) ( 37 ) Seha ( 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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mevaM vidhate, yathA'smAtsthAnAdutpATaya manuSyamenaM narakSetrAhiH bhaviSAmi, yenAyamUrdhvazoSaM zuSyanmiyata itti, tathApi lokAnumAvAdeva sA kASibuddhi bhuyo'pi jAyate, yathA saMharatyeva na. hyahRtya vA punarAnayati / tathA te'pi jayAcAriNo vidhAcAriNo vA nandIzvarAdInapi yAvadgacchanti, te'pi tebhyo manuSyakSetramAgatyeva mriyante, tenAtRtIyadvIpasamudraparimANameva manuSyakSetra na zeSamiti / tacAyAmAviSkambhAbhyAM paJcacatvAriMzallakSayojanAnAmi / atha tadvahirapi dviprakAza eva / ke te' samudrakapakSiNaH apare vitatapakSiNaH / tatra samudgakavAMpUTIbhUtAH pakSAevAM santIti, vitatA vistRtA eva pakSAH santyeSAmiti / teSAmAkAza evotpattivipattI yete saMpradAyAditi // 22 // 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 (prakata), for we can see the wings. The word ca 7 (and) has the sense of addition while the word eva 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 paksi those having their wiligs folded for ever in the manner of a covered box and vitata peksi-those having their wings Khecaras 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 samve jala-thala khayarA samucchimA gabbhayA duhA huMti / kammA-'kammaga-bhUmi-aMtaradIvA maNussA ya / / 23 // Savve Jala -thala-khayara samucchimti gabbhaya duha hunti Kamma'kanmaga-bhimi-antara-diva manussa ya 23 [sarve-jala-sthala-vacarAH sacchimA garbhajA dvidhA bhavanti / karmA-karmabhUmijA (mahInA) antarvIpA manuSyAzca // 23 / / Sarve Jala-sthala-khacarah samurcchima garbhja dividha bhavanti Karmma'karma bhumija (mahija) antardvipa manusyasca. ] 23 : Trans 23 All the (creatures)-aquatic, land-going, and skymoving, fall under two heads-1 Sarimurcchima .and Garbhaja. Sammurcchima ( 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. vyAkhyA-ityuktaH khacAriNAM vizeSaH / atha tirazvA sarvasAmAnyatayA vizeSa gAthAryena darzayannAha-"samve jala sarve tiryaJco jalacara sthalacara khacarAdibhedabhinnA dvidhA smuucchimgrmjbhedaabhyaaN| tatra saMmUrcchanAsamUcchimAH mAtRpitRnirapekSatayA / tathA garne jAtA yadi vA garbhAjAtA veti gamanAH, te tu paJcendriyA eva, tiryazco'nye ekadvitricaturindriyAstiryavaH samarchimA eva / athaiSAM saMmUrchimAnAmutpattivizeSaM darzayati / yathA--ekendriyA dvIndriyAH svajAtimalanirapekSatayotpadhante, trIndriyAstu svajAtipuriSAdiSUtpadhante, caturindriyAstu svajAtilALAmalaspAdibhya utpadyante / paJcendriyeSa matsyA

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dayo jalacarA dvidhA'pi syuH / sthalacareSu uraH parisA bhujaparisaH prAyazo. dvidhA syuH / catuSpadatiyazcaH saMbhUchimAH kyApyutpadyante / garbhajatiyaGmamuSyAH prasiddhA eva / saMmUrchimanuSyANAmutpattisvarUpaM purataH prAduSkariSyati / tathA khacareSu samUrchimAH zukadahikakhaJjarITAdayaH kSetredhItikAraNatayotpadyante, tajjAtyakhilAvayavatvena niSpadyante / garbhajakhavarAstu aNDamAste prasiddhA eva / ityuktastiravAM vizeSaH prastAvAnmanuSyajAtivizeSa gAthArdhenAha"kammAkamma0" karma-kRSivANijyAdimokSAnuSThAnaM zrutacAritrarUpaM vA tatpradhAnA mahyo bhUmayastAH paJcadaza bhavanti / tadyathA-ekaM bharatakSetra jambUdvIpaM, dve bharate puSkarAdhai evaM pnycbhrtaani| eva meva paJca mahAvidehAH tathairavatAni ca pratyekaM paJca paJceti / tAsa jAtAH krmmhiijaaH| karma pUrvoktaM, tadyatra na tA akarmamahyAH triMzanmitAH / tadyathA haimavataM 1 harivarSa 2 devakuravaH 3 tathottarakuravaH 4 ramyakaM 5 airaNyavata 6 caitAH SaNmayaH / paJcabhi merubhirguNitAstriMzasaGkhyA bhavanti / tAsu mahISu jAtA akrmmhiinaaH| etAzca sarvA api yugaladhArmikANAM sthAnamAzrayAH yugaladhAmikA eva naratiyazvastatrabhavanti iti bhAvaH / te dazavidhakalpadrumAptAzanapAnavasanAlaDakArAdimiH praaptendriymukhaaH| ityuktaHkarmAkarmamahIjAnAM vishessH| athAntaradvIpasvarUpaM prastAvayati / uktaM ca-himavaMtaMtA vidisIsANAigayAi causu dADhAsu / saga saga aMtaradIvA paDhama caukaM ca jagaIo // 1 // joyaNatisae hitao saya saya vuDI ya chasu caukesu / anunnajagaiaMtara, samaaMtariaMtarAsavve" // 2 // himavadubhayamAntAbhyAM dvedvedaMSTre nivrtte| tatastAsu catasRSu daMSTrAsu vidikSvIzAnAdiSusapta saptA.ntaradvIpA bhavanti / teSvantaradvIpeSu prathamacatuSkaM jagatIto yojanAnAM tribhiH According to Pannavana Sutra, Manusyas ( human beings) are of two kinds viz. (1) Sammurcchima Manussyas and (2) Garbha Manusyas. While replying to a question from Canadhara Maharaja Gautama Swami, the all-knowing sramana Bhagavani Mahavira says.-Sammur-chima Manusyas are born (produced) in manu 12

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90 zatairasti / tataH paraM SaTsu catuSkeSu anyo'nyAntare jagatIdvIpAntare ca yojanazatavRddhizca bhavati yojanazataM vardhata ityrthH| tathA sarve'pi dvIpA antarasamavistArA bhavanti / ayamarthaH-jagatIdvIpAntarAle dvIpAnAM ca vistAre prathamadvIpacatuSkamAzritya yojanazatatrayaM, dvitIyaM catuSkamAzritya yojanazatacatuSTayaM, ityAdhekaikayojanazatavRdhdhyA yAvansaptamaM dIpacatuSkamAzritya yojanazatanavakaM bhvtiityrthH| antaradvIpAnAmeva jaloparigataM pramANamAha-"paDhamacaukkuccarahiM aTThAiya joyaNe va vIsaMsA / sayariMsa buDi parao majadisi savvakosadugaM // 3 // " dvIpAnAM prathamacatuSkaM bahirjambUdvIpadizivazcatvaM jalopari sapakAza sArdhe dve yojane viMzatiH paJcanavatibhAgAcca / etadaGkAnayana vidhiH kSetrasamAsavRtteravaseyaH / sthUlavRtyA catuSke samati saGakhyAnAM pananavatibhAgAnAM vRddhiH kriyate, sarveSAmantaradvIpAnAmevaM jaloparigataM bhavati / ayaiSAmantadvIpAnAM nAmAnyAha-"savve saveiyaMtA padamacaukammi tesi naamaaii| egoraga AbhAsiya, vesANiya ceva laMgUche // 4 // " sarve'ntaradvIpA vedikAvanakhaNDamaNDitA jnyeyaaH| tathA prathamacatuSke teSAmuttarapUrvAdidizamAditaH kRtvA mAdAkSiNyena nAmAni yathA 'korukaH 1 AmASikaH 2 vaiNANikA 3 gaphalazceti 4 nAmAnazcatvAro dvIpA vartante / atha "bIya-cauke haya 1 gaya 2 go 3 sakkuli puvakaNNa 4 nAmANo / Ayarasa 1 miMdaga 2 aso 3 gopugvamuhau 4 taiyammi // 5 // atha dvitIyacatuSke iyakarNa 1 gajakarNa 2 gokarNa 3 caSkulIkaNa 4 nAmAnazcatvAro dvIpA vartante / tRtIyacatuSke Adarza syas Ksetra-2; dvipas (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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mukha 1 miNDamukha 2 ayomukha 3 gomukha 4 nAmAnazcatvArobIpA vartante / atha-hayagayaharivagdhamuhA, cautthae AsakaNNaharikaNNo / akana kanApAvaraNa dIva paMcamacaukkami // 6 // " caturthacatuSke'zvamukha 1 gajamukha 2 siMhamukha 3 vyAghramukha 4 nAmAnazcatvAro dvIpA vartante / paJcamacatuSke azvakarNa 1 harikarNa 2 akarNa 3 karNamAvaraNa 4 nAmAnazcatvAro dvIpA vartante / atha-ukamuho mehamuho, vijjumuho vijudata chammi / sattamage daMtatA ghaNalahanigUDhasuddhAya // 7 // SaSTe catuSke ulakAmukha 1 medhamukha 2 vidyunmukha 3 vidhudanta 4 nAmAnazcatvAro dvIpA vartante / saptamakecatuSke ghanadanta 1 laSThadanta 2 nigUDhadanta 3 zuddhadanta 4 nAmAnazcatvAro dvIpA vartante / "emeva siharimmi vi ignorant, a paryapta, and of an age-limit of an antar-muhurta Il Garbhaja manusyas are of three kinds (1) Karma-bhumaka (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 bhamika manusyah 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) Abhasika (3) Vaisanika (4) Narigolika (5) Hayakarna (6) Gaja-karna (7) Co-karna (8) Saskuli -karna (9) Adarsamukha (10) Mendha mukha (11) Ayo-mukha (12) Go-mukha (13) Asva-mukha (14) Hasti-mukha (15) Simha-mukha (16) Vyaghra -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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aDacIsa saba hu~ti chappanna / eecha juyalarUbA paliyA saMkhasa AunarA // 8 // evameva pUrvoktarItyA hi zikhariNi parvate'pyaSTAviMzatihApA gayantIti / sarve militAH SaTpaJcAzadantIpA bhavanti / eteSu SaTpaJcAzadantIpeSu yugalarUpA manuSyAH paladhapamAsayeyapIyuSo vasanti / atha zarIramamANAdivizeSaM darzayati- 'joraNaisamaM patA , picikaraMDANAmesi crshii| asaNaM ca cautthAo, guNalI diNavaca pAlagAyA / / 9 // " teSAM yugaladharmiNAM tanuH zarIraM yojanadazAMzocaM aSTazatadhanucchitamityarthaH / tathaiteSAM zarIre pRSTikaraNDAnAM catuH paSTirbhavati / tathetteSAmAhArecchA ekAntarAhAdavati / tathaiteSAmekonAzIti dinAnyapatyapAlanabhAvatazceti / atha sUtrapadaM vyAkhyAnayatimanuSyazabdasya nirukti:-manorapatyaM mAnuSyaH manoyA~Nau pazcAntaH (6-1-94) ya pratyaye manuSya agamatyaye mAnuSaH mAnavAni (i) ti, punaH ke manuSyAH ? AntaradvIpAH samudrAntabhUtaSaT paJcAzadvIpasaralAH / ca. samuccaye / ityuktA ekottarazatakSetrasamudbhavA manuSyAtrividhAH // 23 // D. C. An the living beings are eitlicr sammurcclima (born without the union of parents or Garbhaja (born from an embryo). The term sammurcchina is applied owing to samircchana 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 saumurcchima 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 sammircchima 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-bhomi 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 Mahavidehas. A-Karnia-bhumni On the other hand, lands without the need of preparation for agriculture, arts, trades etc. and such other Karmas, are called A-karma-bhamis. According to Pannavana Sutra, the human beings residing in Karma-bhumis are of fifteen kinds viz (1) Those residing in five Bharatas (2) Those residing in fiye Airavatas and (3) Those residing in five Mahavidehas. They are briefly classified as (a) Aryas (civilised) and (b) Mlecchas (un-civilized) The Mlecchas are of numerous tribes They (1) Saka (2) Yavnna (3, Cilata (4) Sabara (5) Barbara (6: Kaya (7) Murudoda (8) Bhadaga (9) Doba (10) Ninnage (11) Pakkasiya (12) Kulak. kha (15) Corda (14) Sinhala (15) Parasa (6) Godha. (17) Konca (18) Amada (19) Idamila (20). Cillala (21) pulinda (22) Harosa

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They are thirty (30) in number viz (1) Hemavat (2) Harivarsa (3) Devakurus (4) Ullara-kurus (5) Ramyaka and (6) Aira nyavat--nultiplied by the five (5) Merus, 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 Hinavan, have entered the Lavana Samudea ( the Sally Occan). On these four points (23) Dova (24) Vokkana (25. Gandhaharaga (26) Pahaliya (27) Ajjhala (28; Ronapisa (29) Pausa (30) malayaya (31) Bandhuyaya (32) Siyali (33) Konkrnaga (34) meya (35) Polliava (36) Malava (37) maggara (38) Abhasiya (39) Nakka (40) Cina (41) Lhasiya (42) Khasa (43) Ghasiga (44) Khasiya (45) Nahara (46) mondha (47) Donvilaga (48) Losa (49) Posa (50) Kakkaya (51) Hkkhaga (52) Hina (53) Ramaga (54) Bharn (55) Maruya (54) Cilaya (kirata) (55) Visayvasiya etc. The Aryas are of two kinds - viz 1; Riddhi prapta and (2) An-riddhiprapta (1) The Riddhiprapta Aryas are those Aryas who have attained riddhi (prosperity). They are (1) Arilianta Devas (2 Cakravartins (3) Baladevas (4) Vasudevas (5) Carana Munis and (6) Vidyadharas. (2) An-riddhi prapta Aryas are of the following nine kinds viz Ksetrarya (2) Jati Aryas (3) Kularyas (4) Karmarya 5) Silparya (6) Bhasarya (7) Jnanarya (8) Darsanarya and (9) Caritrarya I The Ksetraryas or Arya-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 antardvipas 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-desa with Rajagriha Nagari (2) Anga-desa with Campa Nagari (3) Banga-desa with Tamralipti (4) Kalinga -desa with Kancanapura (5) Kasi-desa with Varanasi Nagari 6) Kosala-desa with Saketa-pura (Ayodhya) (7) Kuru-desa with Gajapura (8) Kusavarta with Sauripuri (9) Pancala-desa with Kampilyapura (10) Jangala desa with Ahichatra Nagari (11) Saurastra with Dwaravati (12) Videha with Mithila (13) Vatsadesa with Kausambi (14) Sandilya-desa with Nandipura (15) Malaya-desa withi Bhaddilapura (16) Vaccha-desa with iccha Nagari (:8 Dasarna desa with Mritikavati (19) Cedi-desa with Sauktiravati (20) Sindhu-sauvira with Vitabhayapaytana(21)Suras na withmathura Nagari (22) Bhanga-desa with Papa Nagari (33) Pura. varta-desa writh Masa Nagari (24) Kunala desa with Sravasti Nagari (25) Lata-desa with Kotivarsa and 26) Kekayardha with Svelika Nagari. The following list gives the names of 25; Aryadesas with their capital towns; List of 25) Arya-des'as Names 1. Magadha-desa 2. Anga-deka 3. Banga-deja 4. Kalinga-desa 5. Kasi desa 6. Kosala - desa 7. Kuru-desa 8. Kusavarta-desa 8. Pancala-desa 10 Jangala-desa Capital Town Rajagriha Nagari Campa Nagari Tamralipti Kancanapura Varanasi Saketpura (Ayodhya) Gajapura Sauripuri Kampilyapura Ahichatra 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 Abhasita and end with Nigudh-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. Pancendriya tiryancas (five sensed sub-luman beings) aud Pancendriya manusyas five senised human beings) are both 11. Saurastra 12. Videlia 13 Vatsa-desa 14. Sandriya 15. Malaya-desa 16. Vaccha-desa 17. Varaya-desa 18. Dasarna--desa Dvaravati Milhila Kausambi Nandipura Bhaddilapura Vairacapura Accha Nagari Mrittikayati

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PANCENDRIYA LIVING BEINGS tua PELME discharges of . sauktikayati Vittabhayapatana Mathura Nagari Papa Nagari Masa Nagari Sravasti Kotivrasa Syetambika Nagari Arya-ksetras because they 1 Devas (cleshial beings 2 Karmabhumi incas, Cakrabartins, VasYugallikas 3 Narkas (Hellish Being 14) Vedaga

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MAP OF ADHI - DVIPA 4500000 YOJANAS IN EXTENT 2. aibata kSatra aizvataSa 2. aizvatakSetra ainakSetra - - yAkavi sansa indMA.. ( H RISHAmalana m rikSetra 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 Puskarardha Dwipa

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are both sammurcchima 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 saliva, dirt, etc of creatures of their species. Pancendriya Jalacara (aquatic) living beings e-g fishes etc are both garbhaja and sammurcchmia. Bhuja-pari-sarpa and Urah parisarpas, are also garbhaja and sammurchima. Panceridriya Sammurcchima Manusyas are produced from the discharges of human beings. 19. Cedi-desa Sauktikavati 20. Sindhu-sauvira Vittabhayapattana 21. Surasena Mathura Nagari 22. Bhanga-desa Papa Nagari 23 Puravarta Masa Nagari 24 Kunala-desa Sravasti 25 Lata-desa Kotivrasa 26 Kekayardha Svetambika Nagari These 25, localities are called Arya-ksetras because they are the places of birth of Jaina, Tirthankaras, Cakrabartins, Vas. udevas, Baladevas and higely religious saints. II Jatyaryas are (1) Ambastha (2) Kalinda (3) Videha (4) Vedaga . (5) Harit and (6) Cuncuna. These six are highly respectable Arya jatis. III Kularyas are (1) Ugra 2 Bhoga 3 Rajanya (4) Iksvaku,. (5) Jnata and (6) Kauravya. These six are Arya kulas. IV Karmaryas are (1) Dausyika (a cloth-merchant) (2) Sautrika (a yarn-merchant) (3) Karpasika (a cotton-merchant) (4) Sutra13

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98 Sammurcchima 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 Andaja Carbhaja. Human beings, cows, buffaloes etc. are born, covered with a membrane. They are called Jarayuja 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. vajkalka (The art of making and selling threads) (5) Bhandavaikalika (a grocer) (6) Kolaliya (potters), and (7) Naravaha nika. These are Arya trades. Silparyas are (1) Tunnako (A tailor mender of rent cloth (2) Tantuvaya (a weaver) (3) Patsakara (a weaver of clothgarments) (4) Deyala maker of bellows). 5 Varutta (brushmakers (6) Charirika ( mat-makers ) 17 Kastapadukakara makers of wood-sandals) 8) Munja-paduka kara (makers of grass-sandals) (9) Chatrakara (umbrella-makers) (10) Vajjhara (11) Potthakara ( An artison of books, books-maker ) (12) Lepyakara (one who smears (13) Citrakara (a painter) (14) Sankha kara (a worker in concha) (15) Danta-bara (a woker in wory) (16) Bhanoa-kara (a maker of brass-vessels ) (17; Jijhagara (18) Sellagara (a mason) (19; Kotikara ( one who sharpens or grinds the edges of a weapon.) Bhasa Aryas-Population speaking the Ardhr-Magadhi language are spoken of as Bhasa Arya. Brahmi Lipi is used for writting. There are eighteen methods of writing Brahmi Lipi (1) Brahmi (2) Yavanani (3) Dosapuriya (4) Kharaustri (5) Pukkhara sariya (6) Bhogavati (7) Paharaiya (8) Antakkhariya (9) Akkhara-putthiya (10) Vainayiki (11) Ninhaviki (12) Anka lipi (13) Ganita-lipi (14) Gandharva-lipi (15) Adarsa lipi (16) * Mahesvari (17) Domilipi and (18) Paulindi. VII Jnanaryas are of five kinds. They are (1) Abhinibodhika Jnanarya (2) Sruta Jnanarya (3) Avadhi Jnanarya (4) Manah paryava Jifanarya and (5) Kevala Jnanaryas.

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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 saminurechima living beings born spontaneously without the union of the male and the female. During the rainy season we see several varieties of such sammurchhima living beings appear spontaneously and die within a short time. It will thus be seen that there are 9 ksetras in Jambu Dvipa, 18 ksetras in Dhataki khanda and 18 ksetras in Puskarardha dvipa-making a total of 45 Ksetras-15 for Karma-bhumis and 30 for A-karma-bhumis. These 45 Ksetras added to the 56 Antardvipas of Jambu-dvipa makes total of 101 ksetras. On the Antardviyas there are yugalikas. 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 Darsanarya and IX Caritrarya-These subjects being rather intricate for beginners have been purposely left out. Students are desired to get a knowledge from Pannayana Sutra with the help of a learned teacher. Yugalikas of Devakuru and Uttarakuru The yugalikas of Deva kuru and Uttara kuru have an agelimit of three Palyo-painas. They have a desire for food of the size of a Tuver pulse seed after an interval of three days. They always have the First Ar of the cycle of time. They nourish their progeny for 49 days. In Mahavideha Ksetra the height of the body of human beings is 500 Dhanusya and they live for purya krona years, The yugalika manusyas and tiryancas of A -karma 'bhumis are born in Deva-lokas (heavenly regions after death.

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100 Susuma-Ara 'of the cycle of time. They nourish their progeny for 64 days. Manusya Ksetisa Bharata Ksetra is situated in the south of Mount Meru in Jambu Dvipa. In the north of Bharata Ksetra, there are two land-areas, named Himavanta Ksetra and Harivarsa Ksetra Separating the Bharata Ksetra from the Himavanta ksetra is the Himayan Parvata and separating the Himavanta Ksetra from the Harivarsa Ksetra is the Mala-himavanta Parvata In the north of Harivarsa Ksetra there is Nisadha Parvata. In the north of Nisadha, Parvata, there is Mahavideha Ksetra In the north of Mahavideha Ksetra there is Nilavanta Parvata After the Nilavanta Parvata there are consecutively Hiranyavanta Ksetra, Rupya Parvata, Ramyaka Kretra, Sikhari Parvata, and Airavata Ksetra. There are thus seven ksetras inhabited by human beings separated by six mountains Out of these seven ksetras, Bharata, Airavata, and Mahravideha are three Karma-bhumis. Himavanta, Hiranya-vanta, Harivarsa, Ramyaka, Deva-kuru, and Uttarakuru are six A-karmabhumis. Human beings residing in these land-areas as known as Karma-bhimija and A-karma-bhumija. . Bharata Ksetra, Airavata and Mahavideha are known as Karma-bhumis because in those lands there are three main Karmas (actions) viz sfe Asi sword (for protection) afa MasiLampblack as writing material, and so Krisi 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 bhumis 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 bhumis viz on 5 ' Himavanta ksetra 5 Harivarsa ksetra, 5 Ramyak ksetra 5 Hiranyavanta ksetra 5 Deva Kuru, and 5 Uttar Kuru ksetras. The yugalikas are very handsome and straight-forward. The yugalikas of Himavanta Esetra and yugalikas of Himavanta and Hiranyavanta ksetra are tall handsoine, with lovely faces. They live for one Palyopama years. They have a desire for food of an Amblaka size on alternate days. They nourish their progeny for 79 days. They always have the Third-Susama Susama Ara Yugalikas of Harivarsa and Ramyak The yugalikas of Harivarsa Ksetra and of Ramyak ksetra have double Sammllrcchima manusyas are produced in the foeces, urine, cough, nasal 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 devas (gods) Kirids of Devas (gods) dasahA bhavaNA'hicaI avihA vANamaMtarA hu~ti / joisiyA paMcavihA duvihA bemANiyA devA / / 24 // Dasaha bhavana-hivai arthaviha vanamantara hunti Joisiya pancaviha duviha vemaniya deva 24 dazadhA bhavanAdhipatayo'STavidhA vAnamaMtarA bhavanti / jyotiSkAH paJcavidhA dvidhA vaimAnikA devAH // 24 // Dasadha Bhavanadhipatayo'stavidha vanamantara bhavanti i Jyotiskah pancavidha dvidha Vaimanika devah ] 24 Trans 24 Deities presiding over bhavanas "dresiderices) are ten-fold; the forest-deities are eight-fold; the Jyotiskah (luminaries) are five-fold, while the Vaimanikas are two fold 24

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102 vyAkhyA-24. atha prakramAd devabhedAn vivRNvannAha-dasahA' pUrva tApada devAnAM catvAro bhedA bhavanAdhipativyantarajyotiSkavaimAnikAdikabhedai bhavanti / iha prastAvAdbhavanAdhipatInAM nAmAnvaya saGakhyAvizeSaM vyaktIkurvannAha -tatra sAmAnyena bhavanavasanazIlA mvnvaasinH| yadyapi kAyamAnasannibheSu paramararamaNIyakabhUmiSu AvAsAparanAmamu mahAmaNDapeSu prAyo'surakumArAH parivasanti kadAcideva bhavaneSu / zeSAstu nAgakumArAdayo bhUmnA bhavaneSu kadAcicAvA seSviti / sthAnasthAninorabhedAdbhavanA asurakumArAdayo devAsteSAmadhipataya indrA bhavanAdhipatayazceti / te dazadhA tadyathA-"asura 1 nAga 2 taDit 3 suvarNa 4 agni 5 chIpa 6 udadhi 7 dik 8 pavana 9 stanitAH 10 // " ete'surAdayo dazApi kumArAH zAntA (kumAra zabdAntA) jJeyAH / atha te ka vasanti ? tad darzayati, tathAhi-' iha maMdarassa hiTThA, puDhavI rayaNappahA ... iha sandarasyAstAt pRthvI ratnaprabhA muNitavyA nirmibhAgavibhikA azItisahasrodhika lakSa yojanAnA nAm // tatraila bhavanavAsinI devA nivAsaniraH dvyobhgiyoH| tRtIye puna riyikA bhavanti bahu vedanAH satatam // 2 // According to Pannavana Stttra, the devah (gods-deities) are of four types viz (1) Bhavana-vasi (2) Vanamantara (3) Jyotisk and (4) Vaimanika. | Bhavana-vasi devas are of ten kinds :--They are (1) Asura kumara (2) Naga-kumara (3) Suvarna-kumara (4) Vidyukumara (5) Bgni-kumara (6) Dvipa-kumara (7) Udadhikumara (8) Disa-kumara (9) Vaynkumara and (10) Stanit kumara. They are Paryaptta and A-paryapta. 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--paryapta III Jyotssikas are of five kinds. They are (1) Candra (moon) (2) Surya (Sun) (3) Graha (Planets) (4) Naksatra (constellahon) and (5) Tara (stars)

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103 1 muvvA | tisu bhAgesu vibhattA, assIyaM joyaNaM lakkhaM // 1 // tattheva mavaNavAsI, devA nivasaMti dosu bhAgeSu / taie puNa neraiyA havanti bahuveyaNA niyayaM // 2 // kvacidityapi dRzyate - urdhvAdha ekaM sahasraM muktvA ekalakSAsaptatisahakhabahumadhye rUcakAdho'STazatayojaneSu bhavanapatisthitiH, zepetu nArakA NAmiti dRzyate / anye tvAhuH - navaviyojanasahakhANAmadhastAdbhavanAni anyatra coparitanamadhastanaM ca yojana sahakhaM muktvA sarvatrApi yathAsaMbhavamAvAsA ityapi / tavaM tu kevalano vidanti / paraM narakaprastaTAntarAle bhavanapataya iti saMgamyaM / uktaMca - "bArasamu aMtareSu ikaM ikaM ahovariM muttuM / majjhataresu jAI, vasaMti dasa bhavaNavAsINaM // 1 // " sugamArthaiva / paraM ratnaprabhAyAM trayodaza narakaprastaTAsteSu dvAdazAntarANi tebhya ekamupayekamadho'ntaramapanIyate zeSeSu dazasvantareSu bhavanavAsina iti tAtparyamiti / eSAM dazAnAmapi ekaikAsminnikAye dvau dvAvindrau syAtAM dakSiNottara zreNyAzrayaNAt sarvAgreNa camarAdayo viMzatirindrA bhaveyuriti / tathaiteSAM bhavanasaGakhyAvagAhanazaktivargayayuzcinhAdayo nAtra likhyante, sUtrakRtApi prastutaM nopadarzitamato'nyazAstrebhyo'vaseyamiti / athabhavanavAsivaktavyatAM nirUpya gAthAyA dvitIyapAdena vyantarANAM sUcayati + 'avi' tti vividhamantaraM vanAntarAdikamAzrayatayA yeSAM te vyantarAH / tathA banAnAmantareSu zailAntareSu kandarAntareSu vasanti tatmasiddhameva yathA (athavA vigataM ) bhRtya cakravarttyAdhArAdhakatvena (antaraM) vizeSo manuSyebhyo IV Vaismanika devas are of two kinds. viz (1) Kalpopanna ( having grades of position etc) and (2) Kalpatita (those who are beyond such grades) (I) Kalpopapanna devas are of twelve kinds viz. 1 Saudharma 2 Isana 3 Sanat khmara 4 Mahendra 5 Brahmaloka 6 Lantaka 7. Mahasukra & Sahasrara 9 Anat 10 Pranat 11 Arana and 12 Acyuta. They are paryapta and a-parpaptas II Kalpatita devas are of two kinds viz. (1) Graiveyaka and (2) Anuuttaraupa-patika.

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104 yeSAM te vyantarAH / tathA vanAnAmantareSu bhavAH pRSodarAditvAnmAgame vAnamantarI ityapi / te'STavidhAH aSTamakArA bhavanti / te cAmI-pizAcAH 1 bhUtAH 2 yakSAH 3 rAkSasAH 4 kinnarAH 5 kiMpuruSAH 6 mahoragAH 7 gandharvAH 8 iti / atheteSAM kvAvasthAnaM ? tadAha-rayaNAipaDhamajoyaNasahasse ikikasayamahovari muttuM / asayae aTTa yaM, vitarajAIu patteyaM // 1 // " punaranye tvaSTakArA vyantarAH, tadyathA-evaM pahamami sae joyaNadasagaM ahovari muttuM / aTTadasagesa jAI, aNapannAI parivasanti // 1 // " te vige "aNapanI 1 paNapanI 2 isivAI 3 bhUivAie 4 ceva / kaMdIya 5 mahAkaMdI 6 kohaMDe 7 ceva payae ya 8 // 2 // dvayorapi jAtyoH zrayaNAt SoDaza bhedA bhavanti / eSAmapyekaikasyAM jAtau dvau dvAvindrau / evaM trizadindrAsteSu bhaveyuriti / Graiveyaka devas are of nine kindr They are 1. Lower graiveyaka of the lower trinity. 2. Middle graiveyaka of the lower trinity 3. Upper graiveyakas 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 Graiveyaka of the upper trinity. They are paryapta and a-paryapta. Anuttaraupapatika devas are of five kinds viz (1) Vijaya (2) Vaijayanta (3) Jayanta (4) Aparajita and (5) Sarvartha Siddha Asura Kumara, Naga Kumara etc are Bhavanavasi devas (gods) They are called Kumara (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 ornaments, weapons, clothes, and also with regard to their palanquins, boats, conveyances etc. They are highly sportive and always ready for sensual pleasures

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105 AyuvarNAdi zAstrAntarebhyo'vaseyamiti / ityukto vyantaravibhAgaH / atha jyotiSkasvarUpaM nirUpyate-dyotana jyotirauNAditvAttadeSAmasti' iti . brIhyAdibhya (stau 7-2-5) iti ika pratyayaH ikAralope jyotiSkAH / te paJcavidhAH, tadyathA-candrAH 1 sUryAH 2 grahamaNDalAdayo'STAzIvisaGkhyAH 3 anucandraM nakSatrANyazvinyAdInyaSTaviMzatiH 4 anucandraM tArakAH SaTSaSTisahastrA: koTAkoTayo nava zatAni koTAkoTayaH paJcasaptatikoTayo'nucaMdra jJeyAzceti 5 / eSAmavasthitisvarUpaM prastAvayati / uktaM ca saahiNyAm-1 samabhUyalAu 1 samabhUtalAdaSTabhiH dazonayejinazatairArabhya / upari dazottarayojanazate tiSThanti jyotiSkAH // 1 / tana ravirdazasu yojaneSu azItau tadupari zazI ca RkSeSu / agho bharaNiH svAtirUpari bahirmulamabhyantare'bhijit // 2 // tArakA ravicandra nakSatrANi buddha zukra jIva maGgalazanaizvarAH / saptazatAni navatyadhikAni daza azItiH catvAri kramazAstrikAzcaturSu // // Kinnaras are of ten kinds. They are (1) Kinnara (2) Kimpurusha (3) Kimpurusttama (4) Kinnarottama (5) Hridayngama (6). Rupasali (7) Anindita (8) Manorama (9). Ratipriya and . (10) Rati-sresta 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) Mahavega (8) Mahayaksa (9) Merukanta and (10) Bhaswan. ___Gandharvas are of twelve kinds. viz. (1). Haha (2). Huhu (3) Tumbaru (4) Narada (5) Risi-vadika (6) Bhuta-vadika (7) Kadamba (8) Maha-kadamba (9) Raivata (10) Visva-vasu .11; Cita-rati and (12) Ciyayasa. Yaksas are of thirteen kinds viz. Parna-bhadra (2) Mapibhadra (3) Sveta-bhadra (4) Harit-bhadra (5) Sumano-bhadra (6) Vyatipatika-bhadra *(7) Su-bhadra *(8) Sarvato-bhadra (9) 14

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106 ahahi dasUNajIyaNasaehi Arabha / upari damuttarajoyaNasayammi ciTaMti joisiyA // 1 // tattharavI dasajoyaNa, asoi taduvari satI ya rikkhesu / aha bharaNisAi uvari, bahiM mUlomitare abhiI // 2 // tAra ravicaMdarikkhA buhasukAjIvamaMgalaMsaNiyA / sagasayanau dasa asIi, cau cau kamaso tiyA caum // 3 // etAH prakaTArthI eva / tathaite dviprakArAzcarAH sthirAzceti / tatra manuSyalokAntarvatinazvarAH tandahistu sthiraaH| teSAM sthirANAM manuSyalokavartibhyo jyotiSkebhyo vimAnAnyAyAmaviSkambhAbhyAmuzcatvena cArdhapramANAni / visrasAsvAbhAvyAzca sadAvasthAnA (sthitA nItyarthaH / te'pi paJcaprakArA eva santi / teSAmAyuH pramANAdi prakaTatvAnocyate / inyuktaM jyotiSkANAM svarUpaM / atha kramAyAtaM vaimAnikasvarUpaM nirUpayati-tathA duvihA tatra viziSTa puNyajantamirmAnyante upabhujyanta iti vimAnAni teSu bhavAH vaimAnikAH, te ca dvidhA kalpopapannAH klpaatiivaac| tatra kalpaH sthitimryaadaajiitmityekaarthaaH| sa cendrastatsAmAnikAdivyavasthArUpastaM pratipannAH klpoppnnaaH| te tu saudharma 1 IzAna 2 sanatkumAra 3 mAhendra 4 brahma 5 lAntaka 6zukra 7 sahasrAra 8 Anata 9 mANata 10 AraNa 11. acyuta 12 nivaasinH| paratastu aveyakAnuttara vimAnavAsinaH sarveSAmapi teSAmahamindratvAce kalpAtItAH saamaanytyaa| Manusya-paksa (10) Vanadhipati (11) Vanahara (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. - Bhutas are of nine kinds viz. (1) Su-rupa (2) Prati-rupa (3) Ati-ripa (4) Bhutottama (5) Kanda (6) Maha-skanda (7) Mahavega (8) Praticchanna, and (9) Akasaga. Pisacas are of sixteen kinds viz (1) Kasmanda (2) Pataka (3) Sujosa (4) Ahanika (5) Kala (6) Mahakala (7) Coksa (8) Acoksh (9) Tala-pisaca (10) Mukhara pisaca (11) Adhastaraka (12) Deha (13) Videha (14) Mahavideha (15) Tusnika. and (16) Chana-pisaca.

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___107 artha nAmato aveyakAnAM vizeSo nirUpyate, tadyathA 'mudarisaNa 1 suppabuddhaM 2 maNoramaM 3 sayamadda 4 suvisAla 5 somaNasa 6 somANasa 7 piyaMkaraM 8 ceva naMdikaraM 9 // 1 // vijayaM ca 1 vejayantaM 2 jayanta 3 aparAjitaM 4 ca samvaTuM 5 / eesu ceva gayA, kappAIyA muNeyavvA // 2 // ityuktA dvidhA api vaimAnikAH devAH / evaM sarve pazcendriyANAM bhedA jeyAH // 24 // D. C. The devas-gods or deities-are of four kinds viz (!) Bhavanadhipati (2) Vyantara (3) Jyotiska and (4) Vaimanika. 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 sreni (row) of the ten bhavans. The bhavana-vasi devas are of ten kinds viz. 1 Asura Kumara (2) Naga Kumkra (3) Vidyut Kumara (4) Suvarna Kumara (5) Agni Kuniara (6) Dvipa Kuwara (7) Udadhi Kumara (8) Dig Kumara (9) Vayn Kumara and (10; Stanita Ku. mara. These are callod Kumara because they are always young sportive and full of sensual pleasures. The Ratnaprabha earth is divided into 13 layers. Out of the twelve inner layers, one upper one and one lower one are left out. In the remainiing 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 nikayas 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 , sudarzanaM supravuddhaM manoramaM sarvabhadraM suvishaalN| sumanasaM saumanasyaM priyakara ceva nandikaram // 1 // 1 vijayaM ca vaijayantaM jayantamaparAjitaM ca sarvArtham / eteSu caiva gatAH kalapAtItA: jJAtavyA // 3 //

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108 (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. Vyantaras are eight-fold viz, (1) Pisacas (2) Bhutas (3) Yaksas (4) Raksasas (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 MountMaru which is the centre of our earth. The celestial carts of the five moving luminaries inside the the manusya-loka naturally move round Mount Mera 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 Vaimanikas 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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'109 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 deva-lokas which are named Saudharma, lsana 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 Kalpatita devas. They are of two kinds viz. (1) (1) Graiveyaka and (2) Anuttaraupapka. Graiveyaka devas are of nine kinds viz (1) Lower Graiveyakas of the lower trik (2) Middle Graiveyakas of the lower trik (3) Upper Graiveyakas of the lower trik (4) Lower Craiveyakas of the middle trik (5) Middle Graiveyakas of the middle trik (6) Upper Craiveyakas of the middle trik (74) Lower Graiveyakas of the upper trik (8) Middle Graiveyakas of the upper trik: 19; Upper Graiveyakas of the upper trik. . Anullaraupapatika devas are of five kinds. They are of (1) Vijaya (2) Vaijayanta (3) Jayanta (4) Aparajita and (5) Sarvartha Siddha. [ Ratna-prabha 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 Kumaras e-g. Asura-Kumara Naga 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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"110 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 Vana-vyantara or Vanamantara gods. -Jyotiska-devasThe locality occupied by the Seven Naraka-bhumis is called Adho Loka. One inhabited by Vaimanika gods is called Urdhva Loka and the world inhabited by us (human beings) and the subhuman creatures is called Tiryak loka or Tircha 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 Meru Parvata (Mount Meru) and at the foot of that mountain, there is a flat even surface-land named, Samabhutala 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 Agarnas (Scriptures) are taken. The Tircha Loka extends over Eighteen hundred (1800) yojanas, 900 yojanas above Samabhutala 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 Samabhutala Prithvi. The Vimana of Surya is 10 yojanas above the region of stars. The Vimana of Candra (the Moon) is eighty (80) yojanas above that of the Sun. The Naksatras, (Constellations) are four (4) yojanas above the Moon The Grahas ( Planets ) Planets ( Grahas) are sixteen (16) yojanas above the the constellations. The Vimanas of the Five

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111 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 Meru and they are called Cara (Revolving) Jyotiska. The Five Jyotiska Heavenly Bodies outside the Adhi Dvipa are Sthira (Stable) Jyotiska. The Jyotiska Heavenly Bodies are ten-five Cara (Moving) and five sthira (Stable). Going higher above the Vimanas of the Grahas (Planets) at the end of one rajju-loka of innumerable yojanas, Saudharma Deva-loka, is in the South and Isana Deva-loka is in the North. In the same way, the Third Deva loka is above it, in the South, and the Fourth Devaloka is in the North. Above these, in the center are the Fifth and the Sixth Devalokas one above the other. Above these, in the same way, are arranged in the centre, the Seventh Devaloka and the Eighth Deva-loka, one above the other. The Ninth Deva-loka is the South, and the Tenth is in the North Above these, the Eleventh Deva-loka is in the South, and the Twelfth Deva-loka is in the North Arrangement of Deva-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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112 131 Abodes of Kilbisika Devas In the Deva-lokas, the Kilbisika Devas have their abodes at three places viz i Below the Saudharma Deva-loka 2 Below the Isana Deva-loka, and 3 Below the Sixth Deva-loka (as shown above by (k) The Kilbisika gods are of the lowest class They do menial work. They are generally despised and shunned.. Lokantika Devas Lokantika Devas have their nine abodes in the Krisna-raji (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 Deva-loka Lokanitika gods are very chaste and durning their next life, they attain Moksa (Liberation). One year before the Diksa Kala (time of renunciation) of every Tirthankara, they go to the Tirthankara and remind him to give gifts of Varsika-dana (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 Lokantika Devas Nava Graiveyaka Devas The nine vimans (aerial cars) of the Nava Graiveyaka gods are arranged in three rows of three vimans 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 Raja Loka or Cauda Rajju Loka or the Universe bears a close resemblance. They are called Graiveyaka, because they are situated in the griva or neck. (k) Abodes of Kilbisika gods.

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113 Anuttara Vimans Above the Nava Graiveyaka Vimans there are five 'Anuttara (highest-most excellent) Vimans on a level surface out of which Sarvartha-Siddha Vimana, is in the center, and the rema. ining four Vimans are in four direchous. HS. S. V. A Tryak Jrimbhaka Devas Ten kinds of Tiryak Jrimbhaka Devas are a variety of Vyantara gods. They are (1) Anna Jrimbhaka (2) Pana Jrimbhaka (3) Vastra Jrimbhaka (4) + Lena Jrimbhaka (5) Puspa Jrimbhaka (6) Phala Jrimbhaka (7) Puspa Jrimbhaka (8) Sayana Jrimbhaka (9) Vidya 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 Vaitadhya. Paramadhharmika Devas Parmadharmika Devas are paraina (extremely) adhatmika (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 Lena (relating to houses, buildings etc. 15

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the Sun and one for the Moon, Vaimanika gods have 10 Indras viz Eight for the first eight deva-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 Vana-vyautra Jyotisk Vaimanika 10 64 Kalpopapanna and Kalpayita 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 Kalpatita gods. They are classified as follows:Kalpopapanna Kalpatita 10 Bhavanapati Nava Craiveyaka (9) 16 Vyantara and Vanavyantara Five Anuttara (5) 10 Jyotiska-Cara and Sthira 12 Vaimanika 15 Parawadharmika 9 Lokantika 10 Tiryak Jrimbhaka, 3 Kilbisika. 99 Paryapta 99 A-paryapta 198 kinds of godsen

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115 APPENDIX Classification of Devas (gods) 1. Bhavana-pati Devas (10) 1. Asura Kumara 6. Dvipa Kumara 2. Naga Kumara 7. Udadhi Kumara 3. Suvarna Kumara 8. Dig (disi) Kumara 4. Vidyut Kumara 9. Pavana Kumara 5. Agni Kumara 10. Stanit (Megha) Kumara Paramadharmika Devas (15) 1. Amba 9. Asi-patra 2. Ambarisa 10. Vana 3. Syama 11. Kumbhi 4. Sabala 12. Valuka 5. Rudra 13. Vaitarani 6. Upa-rudra 7. Kala 14. Khara-svara 8. Maha - kala 15. Maha-ghosa 2. Vyantara Devas (8) 1. Pisaca 5. Kinnara 2. Bhuta 6. Kim Purusa 3. Yaksa 7. Mahoraga 4. Raksasa 8. Gandharva Vana-vyantara Devas (8) 1. Anapanni 5. Kandita 2. Pana-pannt 6. Maha-Kandita 3. Isi-vadi 7. Kohanda 4. Bhuta-vadi 8. Patanga . 3. Jyotisk Devas Sthira 1. Candra (Moon) 1, Candra 2. Surya (Sun) 2. Surya 3. Graha (Planets) 3. Graha 4. Naksatra 4. Naksatra 5. Taraki (Stars) 5. Taraka (Stars) Cara

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116 4. Valmanika Devas, (a) Kalpopapanna-Deva-lokas (12) Saudharma. 7 Sukra 2 Isana 8 Sahasrara 3 Sanat-kumara 9 Anata 4 Mahendra 10 Pranata 5 Brahma 11 Arana 6 Lantaka 12 Acyuta Lokantika Devas (9) 1 Sarasvata 6 Trisita 2 Aditya 7 Avija-badha 3 Vahni 8 marut 4 Aruna 9 Artsta 5 Garda-toya Tiryak jrimbahka (10) 1 Anna Jrimbhakd 8 Sayana Jrimbhaka 2 Pana Jrimbhaka 9 Vidya Jrimbhaka 3 Vastra Jrimbhaka 10 Avyakta Jrimbhaka 4 Lena Jrimbhaka These are a variety 5 Puspa Jrimbhaka Vyantara gods. 6 Phala Jrimbhaka 7 Puspa-phala Jrimbhaka (b) Kalpatitita Devas Nava Craiveyaka Devas. (9) 1 Sudarsana 6 Sumanas 2 Su-pratibadha 7 Sanmatasya 3 Manorama 8 Priyankara 4 Sarvato-bhadra 9 Nandikra 5 Su-visala Anuttara Vimans (5) | Vijaya 4 Aparajita 2 Vaijayanta 5 Sarvartha Siddha 3 Jayanta of

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117 APPENDIX 563 Kinds of Living Beings Sthavara Vikalendriyas (2-3-4 Indriyas) Tiryanca Pancendriya Naraki Manusya Devas (gods) 303 198 563 CHAPTER 11 muktAtmA Mukta Jivas (Liberated Souls) athAdvitIyagAthAyAM jIvA dvidhA uktAH siddhAH sAMsArikAzca / tatra sAMsArikANAM jIvAnAM gamanikAmA vizeSo drshitH| atha siddhasvarUpaM nirUpayati / atha sutrakRtA vyatyayaH prdrshitH| tattu sarva sAMsArikavyavahArAtItatvAtpUrva teSAM siddhAnAM vizeSo na darzitaH adhunA tadvayanakti siddhA panarasabheyA titthaatitthA ya siddhabheeNaM / ee saMkheveNaM, jIva.vigappA samakkhAyA // 25 // 25 Siddha panarasa-bheya tittha a tittha ya Siddhabheenam | Ee samkhevenam jiva-vigappa samakkhaya. 25 [siddhAH paJcadazabhedAH tIrthAtIrthAdisiddhabhedena / ete saMkSepeNa jIva vikalapAH samAkhyAtAH // 25 // Siddhah panca-dasa bhedah tirtha tirthadi siddha-bhedena | Ete samksepena jiva-vikalpah samakhyatah 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 vyAkhyA-25-siddhA niSThitArthAH kSINAzeSakarmANaH / te paJcadazadhA / sUtre tu tIrthakarabhedAvuktau / cakArAdanye'pi trayodazodA graahyaaH| sUtrAtvA

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pn karalope sidhyati / tadyathA-tIrthakarAH santo ye siddhAste tIrthakarasiddhAH 1 / atIrthakarAH sAmAnya kevalinaH santo ye siddhAste'tIrtha(kara) siddhAH / / iti sAmAnyaM, atho vizeSa vyanakti-vIryate saMsAro'neneti tIrtha yathAvasthitajIvAjIvAdipadArthamarUpakaM paramagurupaNItaM pravacanaM, tacca nirAdhAraM na bhavatIti sa saMghaH prathamagaNadharo vA veditavyaH, tasminutpanne ye siddhAste tIrthasiddhAH 3 / tathA ca svaliGge rajoharaNAdirUpe vyavasthitAH santo ye siddhAste svaliGgasiddhAH 4 / tathA'nyaliGge parivrAjakAdi sambandhini valkalakaSAyAdirUpe dravyaliGge vyavasthitAH santo ye siddhaaste'nylinggsiddhaaH| yadA'nyaliGginAM bhAvataH samyaktvAdipratipannAnAM kevalamutpadyate, tatsamayaM ca kAlaM kurvanti, tadaivAnyaliGgasiddhatvaM draSTavyaM, anyathA yadi dIrghamAyuSkamAtmanaH pazyanti jJAnena tataH sAdhuliGgameva pratipadyanteH / tathA striyA liGga strIliGgaM strItvasyopalaNa kssmityrthH| (tacca) vedaH zaronivRttirnepathyaM c| tatreha zarIranivRttyA prayojanaM na vedanepathyAbhyAM, vede sati siddhA(pya) bhAvAt, nepathyasya cAmamANatvAt / tasmin strIliGge vartamAnAH santo ye siddhAH pratyekabuddhavarjitAH kecit strIliGgasiddhAH 6 / tathA puruSaliGge zarIra nivRttirUpe vyavasthitAH santo ye siddhAste puruSaliGgasiddhAH 7 / tathA napuMsakaliGga vartamAnAH santo ye siddhAste napuMsakaliGgasiddhAH 8 / grahasthAH santo ye siddhAste gRhaliGgasiddhAH 9 / tathA tIrthasyAmAvo'tIrtha, tIrthasyAbhAvastu anutpAde'pAntarAle vA byavacchede tasmin samaye siddhAH jAti smaraNAdinA nirdgdhkrmaanno'tiirthsiddhaaH| tatra tIrthasyAnutpAde siddhA marudevIprabhRtayaH, na hi marudevyAH siddhigamanakAle tIrthamutpannamAsIt / tIrthavyavacchedazca muvidhiprabhRtInAM tIrthakRtAM saptasvantareSu / yadAha-jiNaMtare sAhuvuccheo' ti / tatrApi ye jAvismaraNAdinA prAptApavargamArgAH kevalino bhUtvA sidhyanti te tIrthavyavacchede siddhAH 10 / pratItyeka kiJcid vRSabhAdikaM anityAdibhAvanAkAraNa vastubuddhAH buddhavantaH paramArthamiti pratyekabuddhAH (tathA) santo ye siddhAste pratyekabu(ddha siddhAH)dAH 11 / jinAntare tyaadhuvicchedH|

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119 1 svayamAtmanA buddhAstazvaM jJAnavantaH svayaMbuddhA tathA santo ye siddhAste svayaMbuddha siddhAH 12 / svayaM buddhapratyekabuddhAnAM ca bodhyupadhizrutaliGgakRto vizeSaH / tathAhi svayaM buddhAnAM bAhyanimittamantareNaiva bodhiH, pratyekabuddhAnAM tadapekSayA / zrayate ca- 'basa ya iMdakevalae aMbe ya puSphie bohI / karakaMDudummuhassa namissa gaMdhAraraNNe ya // 1 // iti sUtre bAhyavRSabhAdi pratyayasApekSatayA karakaNDavAdInAM pratyekabuddhAnAM bodhiriti / upadhiH svayaM buddhAnAM pAtrAdidvAdazavidhaH / tadyathApataM 1 pattAbaMdho 2 pAyaTTavaNaM 3 ca pAyakesariyA 4 | paDalAi 5 rayatANaM 6 gocchao, pAyanijjogo // 1 // tineva ya pacchAgA 10 rayaharaNaM ceva 11 hoi muhapotI 12 // 2 // pratyekabuddhAnAM tu jaghanyena rajoharaNamusvapoti - kArUpo dvividha upadhiH / utkRSTatastu punazcalapaddakamAtrakakalpatrikavaja navavidha upadhiH / svayaM buddhAnAM pUrvAdhItaM zrutaM saMbhavati na vA, pratyekabuddhAnAM tu punastanniyamAdbhavati, jaghanyenaikAdazAGgAnyutkRSTato'abhinnadaza pUrvANIti / liGgapratipattistu svayaM buddhAnAM yadi pUrvAdhItaMzrutaM nAsti tato niyamAd gurusamIpe bhavanti, gacche ca viharanti, atha zrutaM bhavati tato devatA kiGgaM prayacchati gurusamIpe vA tatpratipadyante / yadi caikAkivihArecchAvantastadaukAkina eva viharanti, anyathA gaccha evAsate iti / pratyekabuddhAnAM punarliGga devataiva dadAti, liGgavarjitA vA bhavanti 12 / tathaikaikasmin samaye ekaikA eva santo ye siddhAste ekasiddhAH 13 / ekasamaye dvayAdInAmaSTazatAnAM sedhanAdanekasiddhAH / tatrAne samaya siddhAnAM prarUpaNArtha gAthA: - battIsA aDayAlA saTTI bAbattarI ya boddhavyA / culasI channabaI, durahiyamahuttarasyaM ca // 1 // etadvivaraNaM- yadaikasminsamaye ekAdirvA utkarSeNa dvAtrizatsidhyanti tadA dvitIyasamaye'pi dvAtriMzata, evaM nairantaryeNASTau samayAn yAvad dvAtriMzatsidhyanti, tata Urdhvama 1 vRSabhazca indraketuvalayaM Amraca puSpitA / bodhiH karakaNDordurmukhasya, namergAndhArarAjJazca // 1 // 1 pAtraM pAtrabandha: pAtrasthApanaM ca pAtrapramArjikA / paTalAni rajastrANaM gocchaka: pAtraniryogaH // 2 // A traNa eva pracchAdakA rajoharaNaM caiva mukhavRtrikAbhavati //

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120 vazyamevAntaraM bhavati / evaM yadA punastrayastriMzata ArabhyASTacatvAriMzadantA eka samayena sidhyanti tadA nirantaraM saptasamayAn sidhyanti, tato'vazyamevAntaraM bhavati / evaM yadaikonapazcAzatamAdiM kRtvA yAvat SaSTiH ekena samayena sidhyanti tadA nirantaraM SaTsamayAn sidhyanti, tadupari antaraM samayAdi bhavati, eva manyatrApi yojyaM / yAvadaSTazatamekasamayena sidhyanti tadA'vazyameva samayAdhantaraM bhavati iti // 14 // tathA buddhA AcAryAstairbodhitAH santo ye siddhAste buddhabodhita siddhAH // 15 // ityuktAstIrthakara tvAdibhedaH siddhAnAM pshcdshbhedaaH| nanu tIrthakarasiddhA tIrthakarasiddharUpabhedadvaye'vazeSAH siddhabhedAH sarve'santabhavanti, tatkimartha zeSabhedopAdAnamucyate ? satyaM, antabhavanti, paraM na vivakSitabheda dvayopAdAnamAtrAt zeSabheda parijJAnaM bhavati vizeSa parijJAnArthaM caiva zAstrarambhaprayAso'taH zeSamedopAdAnamiti / ityete jIvavikalpAH sAMsArikA asAMsArikA ekendriyAdayo vA saMkSepeNeti teSAM jIvAnAmasaDakhyAtAnantaratvAnnAmajAtikathanadvAreNa samAkhyAtA-bhaNitA iti gAthArthaH // 25 // 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 Gjatha. But by the word adi etc) the rest 13 are to be understood. (1) Tirtha (kara) Siddhas are those Perfect Souls who have becone Siddhas when they were Tirtharkaras became (2) A-tirtha Siddhas are those Perfect Souls, who Siddhas when they were Samanya Kevali. 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 Sravakas (laymen followers of Jine varas) and 4 Sravikas (female devotees) or the First Ganadhara. 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 rajorahana 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 Kevala 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 Kevala Jnana (Perfect Knowledge), then, enlightened by Perfect Knowledge they usually adopt sadhu-linga (the apparel and practices of a Jaina sadhu) 6. Stri-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) Veda-Possession of feminine impulses and inclinations and (3) Nepathya-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. Purusa-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 tirtha. Tirthasya abhavo is absence of a tirtha. It results (1) Before the establishment of any tirtha (2) During the interval between the Nirvana of a Tirtharkara 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-devi Mata and others became Siddha when the Tirtha was not established. At the time of the attainment of Siddhi-pada by Maru-devi Mata, Tirtha was not established. * Total abolishment of the Order of Sadhus (Monks) and Sadhvi's (Nuns) occurred during the interval between the Nirvana of Suvidhi Natha Tirthankara and the establishment of the Tirtha of the seven Tirthankaras commencing from the Nirvana of Suvidhi Natha and ending with that of Santi Natha Tirthankara, . 11. Pratyeka-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 Pratyeka Buddha is with regard to (1) upadhi (articles for use in ascetic life). (2) ? Sruta (Knowledge) and (3) Linga (rajoharana, mukhavastrika!. Svayam Buddhas have perfect enlightenmenit without the motive of any external object while Pratyeka Buddhas have that requirement. As for instance-kara-kandu, Durmukha, Tirthankara Nami Natha, and the King of Gandhara 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 Patra (wooden dishes and bowls) 2 Patra-bandha (A square piece of cloth to tie dishes, bowls etc) 3 Patra-sthapana (anything over which vessels are placed), 4 Patra-pramarjanika (A wollen brush to wipe bowis etc) 5 Patalani (pieces of cloth to cover dishes and bowls at the time of begging. 6 Rajastranam (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 Pracchadaka (three coverings for the body. 11 Rajoharana (A symbolic accessory of a Jaina Sadhu-a woollen brush to remove dust and insects) and 12 Mukha-vastrika (a piece of cloth to cover the mouth) Pratyeka-Buddhas keep only Rajoharana and Mukha-vastrika At the most, they keep nine articles Svayam-buddhas mayor may not have previous scriptural knowledge. Pratyeka Buddhas as a rule, have a knowledge of, at least Eleven Angas and at the most, not less than Tep Purvas. In the case of Svayam-Buddhas who do not possess previous. scriptural knowledge, the acquisttion of symbolic accessaries i-e Rajoharma and Mukha-vastrika 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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124 have a desire to move about alone, they can move about alone. Other, wise they live in the samudaya. In case of Pratyeka 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 Aneka-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 acaryas (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 etha ekendriyAdijIvAnAM zarIra - AyuHsvakAryasthiti-mANa - yoni pramANAni prakaTayannAha - siM jIvANaM sarIramAu-ThiI-sakAyammi / non viformoi, afer di zafar a uforut || 26 || F

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125 26 Eesim Jivanam sariramauin thi-sakayamami Pana-Joni pamanam jesim jam atthi tam bhanimo [eteSAM jIvAnAM zarIramAyuH sthiti-svkaaye| pANA-yonipramANaM yeSAM yadasti tad maNiSyAmaH // 26 // Etesam Jivanam sariramayuh-sthiti-svakaye Prana-yonipramanam 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. vyAkhyA-26-eteSAM pUrvavyAvarNitasvarUpANAmekendriyAdInAM jIvAnAM yeSAM yAvatyamANaM shriirN| pramANazabdaH sarvatrAbhisambadhyate, tato yeSAM yajaghanyo skRSTAyuH mmaannN| tathA yeSAM yAvatI svakAyasthitiH, kimucyate ? yadekendriyAH pRthvyAdayo mRlA punaH pRthvyAdiSu kiyakAlamutpadyante sA svakAyasthitiH, tasyAH pramANaM / tathA prANAH-jIva dhAraNalakSaNA yeSAM jIvAnAM dazama bhANeSu (madhye) yAvantaH prANAstatpamANaM / tathA caturazovilakSa (8400000) pramANA yonayo yeSu joveSu yAvatyamANAH / atthotyatra mAkRtalAdekala dvikhabahula na kaJcidvizeSaH, yandA'stizabdo'avyayeSu sarvavacanavAcI vartate, ato'tra na kazcid doSaH / tato yacchandenApekSitamartha tacchandenAha-taM bhaNimo' tadbhaNAma iti gAthArthaH // 26 // D. C.-Word "Pramana" (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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126 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. pUrvoktakathanadvAreNa ekendriyAdInAM zarIradvAraM vyAkurvannAhaH - aMgula asaMbhAgo sarIramegiMdiyANa savveti / joyaNasahassamahiyaM navaraM pratyavakhANaM / / 27 / / 27 Angala asamkhabhago sarirameqindiyana savvesim Joyana sahassamahiyam, navaram patteya - rukkhanam 27 [ aGgulAsaha kheyabhAgaH zarIrabhe kendriyANAM sarveSAm / yojana sahastramadhikaM navaraM pratyekavRkSANAm // 27 // Angula asamkheya-bhagah sarira mekendriyanam sarvesam | yojana sahasramadhikam, navaram pratyekavriksanam 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 Pratyeka (one-souled) yegetables, however is more than a thousand yojanas in extent. " vyAkhyA - 27 - zIryata iti zarIraM / tato'GguchAsaGkhyabhAgaM sarveSAmadhyekendriyA (NAM) dInAM zarIramamAgaM / navaraM vizeSazcAyaM pratyeka vanaspatInAM yojana sahastramadhikaM zarIramiti / tatheha sUtre pRthvyAdInAM zarIra pramANe sAmAnya tayokte'pi vizeSo darzyate / uktaM ca saGgrahiNyAM- 'aMguLaasaMkhabhAgo muhuma 1 arkailAsaMrUyabhAgaH sUkSmanigodo'saMkhyaguNo vAyuH / tato'bhistataH ApastataH sUkSmA pRthvI // 1 // [ tato bAdaravAyvagnapRthvI nigodA anukramazaH pratyeka vanaspatizArIraM avikaM yojana sahasraM tu // 2 //

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127 nigoo asaMsTaguNa vAU / to agaNi tao Au, tatto sahumA bhave puDhavI // 1 // to bAyaravAgaNI bhAU-puDhavI nigoya annukmso| patteyavaNasarIraM ahiya joyaNasahassaM tu // 2 // dvidhA vanaspatiH-pratyekaH sAdhAraNazca / sAdhAraNo nigodo' anantakAyika ityekaarthaaH| tatra pratyeko bAdara eva, pRthivyapatejovAya nigodAstu sUkSmAbAdarAzca / tatrAdyantayo nigodapRthi vyoH sUkSmavizeSaNAttadantarvatinAM vAyvagnijalAnAmapi sUkSmANAM grahaNAyadayamarthaH-sUkSmanigAdazarIra maGgalasyA sngkhyobhaago'ngglaasNkhyaatbhaagmityrthH| tadasaGakhyAtaguNamekaM sUkSmavAyukAyazarIraM 2 / tato'saGakhyAtaguNamekaM sUkSmatejaskAyikazarIraM 3 / tato'saGakhyAtaguNamekaM mUkSmamapkAyikazarIraM 5 / tato'pyasaGakhyAtaguNamekaM bAdaravAyuzarIraM 6 / tato'pyasaGakhyAtaguNamekaM bAdaragnizarIraM 7 / tato'pyasaGakhyAtaguNamekaM bAdaraakAyazarIraM 8 / tato'pyasaGakhyAtaguNamekaM bAdarapRthvIkAyikazarIraM 9 / tasmAdasaGakhyAtaguNamekaM bAdaranigodazarIraM 10 / svasthAne tu sarvANyapyaGgala asaMkhyeyabhAgamAtrANIti / tathA ca bhagavatyAmekonaviMzatitame zatake tRtIyodezake-" ke mahAlae NaM bhaMte ? puDhavisarIre paNNatte ? goyamA ? aNaMtANaM suhumavaNassaikAiyANa jAvaiyA sarIrA se ege muhumavAusarore, asaMkhejANaM suhumateukAiyANaM sarIrA se ege muhumateusarIre, asaMkhejANaM suhumateukAiyANaM jAvaiyA sarIrA se ege puDhavIsarIre, asaMkhijjANaM suhumapuDhavIkAiyANaM jAvaiyA sarIrA se ege bAyarateusarIre, asaMkhijANaM bAyarateukAiyA sarIrA se ege bAyara usarIre, asaMkhijANaM vAyaraAukAiyANaM jAvaiyA sarIrA se ege bAyara puddhvisriire| evaM mahAlaye NaM goyamA? puDhavisarore pnnte||atr "aNaMtANaM muhuma 1.kiyanmahata puthvIzarIraM bhadanta ! prajJaptam ! gautama ? anantAnAM sUkSmavanaspatikAyikA yAvaccharIraM tAvat ekaM sUkSmavAyuzarIraM, asaMkhyAtAnAM sUkSmavAyukAyikAnAM zarIrANi tAvat ekaMkSmatejaH zarIraM, asaMkhyeyAnAM sakSmatejaskAyikAnAM yAvanti zarIrANi lAvadekaM pRthvIzarIraM, asaMkhyeyAnAM sakSmapRthvIkAyikAnAM yAvanti zarIrANi tAvad bAdaraapcharIraM, asaMkhyeyAnAM bAdaraaplAyikAnAM yAvanti zarIrANi tAvadekaM bAdarapRthvIzarIraM, iyanmahat gautama ! pRthvIzarIraM prajJaptam //

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128 vaNassaikAiANaM jAvaiyA sarIrA" iti yAvad grahaNAdasaDaNyAtA grAhyANi, anantAnAmApi vanaspatinAmekAdhasaDa khyeyAntazarIratvenAnantAnAM zarIrANAmabhAvAt / sUkSmavanaspatyavagAhanApekSayA sUkSmavAvavagAhanAyA asaM khyAtaguNatvena cAgame'bhidhAnAt / yaduktamanyatrApyAgame goyamA ? savvatthonA suhumanigoyassa apajjattagassa jahaNiyA ogAhaNA asaMkhijjaguNA jAva bAyapuDhavi apajata jahaNiyA asari jagaNA pattayasarIrabAyaravaNa*ssaikAiyarasa bAyaranigoyassa ya eesi NaM apattattagANaM jahaNiyA ogAhaNA doNavi tallA'saMkheja guNA ityaadi| pratyekavanaspatinAM tu samudrAdi gatapadmanAkAdInAM zarIraM kizcidadhikaM yojana sahastraM / nu zarIrasya mAnamu sedhAGgaTena, samudrahadAdInAM tu pramANAGgalena. tataH samudrAdInAM yojana sahastrA vagAhanAt tadgatapadAnAlAdInAmutsedhAGgalApekSAyA'tyantaM dadhya myAdeta Aha vizeSaNavatyAM-joyaNasahassamai (hiyaM) vaNassai dehamANamukTuiM / taM ca gi (ki) la samuhagayajalaruhanAlaM havai ramnA (bhUmA) // 1 // ussehaMgulao taM hoi pamANaMguleNa ya samuddo / avaropparao duni vikahama virohiNI hujAhi? // 2 // pRDhavIpariNAmAi, tAI (tu) sirinivAsaparamaM ca / gotitthesu vaNamsa ipariNAI (ca) hojAhi // 3 // jatthussehaMgulao, sahassamatrasesaemu ya jalesu vallIlayAdao vi ya sahassamAyAmao hoti // 4 // tathA sUkSmANAM paJcAnA 1 gautama ? sarvastokA sUkSmanigodasya aparyAptavasya jaghanyA avagAhanA asaMkhyeyamaNA yAta bAdarapRthvyAparyAptAnAM jaghanyA asaMkhyeyaguNA pratyeka zarIra bAdaravanaspatikAyikasya vAdaranigodasya ca eteSAM aparyAptAnAM jaghanyA avagAhanA dvayorapi tulayA'saMkhyeyaguNA / 2 yojanasahanamadhikaM vanaspate dehamAnamuskRSTam / taJca kilasamudragatajalaruhanA bhavati bhUmro // 1 // utsedhAjalena tadbhavati pramANAGgulena ca samudraH / , parasparato dve api kathamavirodhinI bhavataH // 2 // pRthvIpa reNAmAni tAni tu zrInivArapadmavat / gotIrtheSu vanaspatipariNAmAni ca bhaveyurapi // 3 // 3 yatrotsedhI lataH sahasramavazeSeSu ca jaleSu / vallolatAdayo'pi ca sahasramAyAmato bhavanti // 4 //

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129 mapi pRthvyiAdInAmasaGakhyAtAnyapi zarIrANyekatrIbhUtAni na. carmacakSuSAM gocarANi bhavanti / tathA punarbAdarAnAM caturNAmapi pRthvyAdonAM zarorANya . saMkhyAtAni piNDIbhUtAni dRSTigocaratAM bhavanti / yataH- 'addAmalayapamANe puDhavikAyammi hUMti je jIvA ! te jai sarisavamicA, jaMbUdvIve na mAyaMti // 1 // tathA ---- 26 egammi udagaviMdammi je jIvA jiNavarehi pnnnnttaa| te pArevayatullA, jaMbuddIve na mAyaMti // 2 // " tathA vanaspatikAyasya jayanyato' gulAsakhyeyamAtram utkRSTatastu yojanasahasramadhikam ataH paraM tatpRthvImiti gAthArthaH // 27 // ___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:-Pratyeka (one-souled) and Sadharana (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 Pratyeka (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 Vikalendriya Jivas, . atha dvIndriyAdInAM zarIrapramANaM yathAkramaM vyAcikIrSurAha-vArasa joyaNa tinneva gAuyAiM joyaNaM ca aNukamaso / beiMdiya-teiMdiya,-cauridiyadehamuccattaM // 28 // 1 AdarmAlakapramANe pRthvIkAye bhavanti ye jIvA / te yadi jharSapamAtrAH (syuH) jambUdvIpe na mAnti // 1 // 2 ekasminnudakabindau ye jIvAH jinavareH prajJaptAH / te pArApatamAtrA jambUdvIpe na mAnti / / 2 / / 17

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130 28 Barasa joyana tinneva gauyaim joyanarm ca anukamso. Be-indiya-to-indiya-caur-indiya dehamuccattam 28. [dvAdazayojanAni triNyeva gavyUtAni yojanaM caanukrmshH| dIndriya-trIndriya-caturindriya dehasyoccatvam // 28 / / Dvadsa yoganani trinyeva gavyutani yojanam canukramasah 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. vyAkhyA. 28. deha sahakhazabdau punapuMsakau, atha mAkRte liGgavyatyayami (i) ti pratItameva / tathA dvAdazayojanAni trINigavyUtAni yojanaM ca / anukramazo'nukrameNa / samAsAdvibhaktilope bhUtratvAtpuMstvanirdeze yojanAdiSu zabdeSu dvIndriyANAM trIndriyANAM caturindriyANAM, ihApi vibhaktilopo / deI zarIramuccatvena bhgvt| bhaNitaM / tRtIyAthai dvitIyA / tathA coktaM samahiNyA "vArasa joyaNa saMkho, tikosa gummI ya joyaNaM bhramaro' itivacanAt // tatra dvIndriyapade dvAdazayojanAni zarIrAvagrAhanA svymbhuurmnnaadishngkhaadinaamvseyaa| evaM trIndriyeSvaSyavagAhanA mAvanIyA / navaraM gavyUtatrayaM zarIrAvagAhanA bhidviipvrtikrnnshrRgaalyaadiinaamvgntvyaa| evaM caturindriyeSvapi / navaraM gavyUta catuSTayaM zarIramAnaM bahidvIpatinAM bhramarAdInAmityanuyogadvAravRttAyuktaM / tathA paJcandriyANAM tiryaGnarANAM zarIramAnaM. purato vyAkariSyatIti gAthArthaH // 28 // ___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 kosa (Gavyuta)=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 / dvAdazayojanaH zaGkhaH trikozo gulmI ca yojanaM bhramaraH

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131 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 Naraka Jivas atha paJcendriyeSu pUrva nArakANAM zarIrapramANaM vibhaNipurAha--- dhaNusa paMcapamANA neraiyA sattamAi puDhavIe / tatto aNA neyA rayaNappA jAva // 29 // // 29 Dhanusaya-pancapamana Neraiya sattamai pudhavte Tatto addhaddhuna neya Rayanappaha java 29 [ paJcazatadhanuH pramANA nairayikA saptamyAM pRthivyAm / tato'rddhAddhanA jJeyA ratnamamAM yAvat // 29 // Pancasatadhanuh pramana Nairayika saptamyam prithivyam | Tato arddharddhona jneya Ratnaprabham yavat 29 ] Trans. 29 The Narakas (dernizens) dwelling in the Seventh hell (possess a body) 500 dhanusas in height; from there (the bodies of the denizens of hell in the other hells) upto Ratnaprabha hell must be understood to diminish in half the measure (in the respective order). 29. vyAkhyA - 29 dhanuHzatapaJcapramANazarIrA nArakAH tamastumaH prabhAyAM saptamanarakapRthivyAM jJeyAH / tato vyutkrameNa ardhAdhana || dehapramANA nArakA ratnamabhAM yAvatyA / tadyathA tamastamaH manAyAM paJcacatuHzatAni dehapramANaM 7 |

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132 tamaHmabhAyAM sAdhuDhe dhanuH zate dehapramANaM 6 / dhUmAyAM paJcavizaMzataM dhanuSAM dehapramANaM 5 / paGkAyAM dvApaSTidhaSi dvau hastau dehapramANaM 4 / vAlukAyAm ekatriMzaddhaSi ekohasto dehapramANaM 3 / zarkarAyAM paJcadazadhaSi dvau istau dvAdazANulAni dehapramANaM 2 / ratnaprabhAyAM sapta dhaSi trayo hastAH SaDhaGgulAni dehapramANaM 1 // iha hi zarIrapramANamutseGgali (la) niSpanna, yacca dhanuSazcaturhastapramANaM niSpannaM, teSAM nArakANAM zarIramamANaM pratipRthivi vijJeyaM / etatsvAbhAvikaM zarIrapramANam / uttaravaikriyaM tu svAbhAvikazarIramamANAtsaptasvapi pRthivISu dviguNaM jJeyam / atha jaghanyatastu saptasvapi pRthivISu dvividho'pi svAbhAvikauttara vaikriyazca kramAdaGgalasya asaGakhyAtAMzaHsaGakhyAtAMzazca iyaM dvidhA'pyavagAhanA utpattisamaye naanydaa| kecitu jaghanyamuttaravaikriyamapyaGgulAsaGakhyAtabhAga mmaannmmaahuH| yadAgamaH-'jahaNNaM bhavadhAraNijA aMgulassa asaMkhejaimAgaM uttara-veuviyA vi aMgulassa asaMkhejahabhAga" iti / iha granthakRtA jaghanyA'vagAhanA noktA tathApi prastAvAduktA / tathA pratiprastaTaM jaghanyamadhyamotkRSTadehapramANavizeSo granthagauravabhayAnocyate, taccAnyazAstrebhyo'vaseyamitigAthArthaH // 29 // D. C. Here the ordinary measure of the body is given, which can be summarised as under: m er 1. aMthanyena bhavadhAraNIyamaGgalasya sakhyeyabhAgaH, usaravaikiramapyAlaya avasya mAMgaH /

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No. Name of the Hell-earths. Tamastamah-prabha 7 6 Tamah prabha 5 Dhuma prabha 4 Panka-prabha 3 Valuka-prabha 2 Sarkara-prabha 1 Ratna-prabha 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. atha prastAvAnnArakANAM zarIramamANamuktvA paJcAnAmapi garbhaja saMmUhimapacedriyatirakSAM zarIramamANamAha-:

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14 joyaNasahassamANA, macchA uragA ya gabbhayA huMti / dhaNuhapuhuttaM pakhkhI , bhuyacArI gAuyapuhuttaM / / 30 // 30 Joyanasahassamana maccha uraga ya gabhaya hunti Dhanu-puhuttam pakhkhi, bhuyacari gauya-puhuttam 30. [yojanasahasramAnA matsyA uragAzca garbhajA bhavanti / dhanuH pRthaktvaM pakSiSu bhujaparisANAM gavyUta-pRthaktvam / / 30 // Yojana sahasramana matsya uragasca garbhaja bhavanti Dhanuh prithaktvam paksisu bhujaparisarpanam gavyuta 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 kosas in the case of the arm-moving creatures. 30. vyAkhyA-30-yojanasahasramamANazarIrA matsyA uragAzca garbhajA bhavanti / tatra yojanasahasramAnaM svayaMmbhUramaNamatsyAnAmavaseyaM / tathaughataH uragANAM garmajAnAM bahidvIpavartinAmutkRSTato dehapramANamavaseyamiti / matsyazabdena jalacarA graahyaaH| cakArAtsaMmUrchimA api matsyAstatmamANazarIrA mavanti / tathA pakSiNo garmamA dhanuH pRthaktvaM pRthaktvasaMjJA pUrvoktaivAtra jnyeyaa| prAkRtatvAdvacanavyatyayaH tathA bhujacAriNo gRhagodhAdayo ganyUtapRthaktvazarIramamANena bhavantIti gAthAkSarArthaH // 30 // 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 Sammurcchima Tiryanca Pancendriya Jivas atha garbhajatirazvAM catuSpadavarjAnAM vizeSa uktaH athAnyeSAM saMbhUchimatirazcAM saMmUrchimacatuSpadAnAM ca dehamAnavizeSaH vivekSurAha khayarA dhaNuhapuhuttaM, bhuyagA uragAya joyaNapuhuttaM / gAuyapuhuttamittA samucchimA cauppavA bhaNiyA / / 31 / / 31 Khayara dhanuh-puhuttam bhuyaga uraga ya joyana-puhuttain | Gauya puhutta mitta samucchima cauppaya bhaniya 31. [khacarANAM dhanuH pRthaklaM bhujagAnAmuragAnAMca yojanapRthaktvam / gavyUtapRthaktvamAtrAH samUcchimAzcatuSpadA bhaNitAH // 31 // Khacaranam dhanuih "prithaktvam bhujaganam-uraganam ca yojanaprithaktvam | Gavyuta prithaktva-matra sammurcchima scatuspada bhanitah 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 vyAkhyA -31-khacarAH pakSiNo gRdhrAdayo dhanuH pRthaktvaM zarIreNa bhvnti| uragA bhujagAzca saMmarchimA yojanapRthaktvaM dehapramANena bhavanti / saMmUrchimacatuSpadA apigavyUtapRthaktvamAtraM / mAtrAzabdo'tra pramANavAcI / tatmamANazarIrA ityarthaH / kyApi bhujaparisarpANAM dhanuH pRthaktvamapyuktaM / tathAhi-samucchima caupayabhuyagururA (ga) gAUadhaNujoyaNapuhuttamiti vacanAt // iti gAthAkSarAyaH // 31 // ____ samarchimacatuSpadabhujaparisarpora parisarpANAM gavyUta. dhanuyejinapRthakacam /

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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 Sammurcchima. The Sammllrcchima quadrupeds also, are 2 to 9 gavyutas in length. It may be noted here that the term 'matra' is used here in the sense of measurement. Some attribute prithaktva (severally) 2-9 of dhanusas to the bhujagas. 31 Table Length Sammurcchima Khecara __Bhuja-parisarpa / 2 to 9 Dhanusas Urah-parisarpa 2 to 9 Yojanas Catuspada 2 to 9 Gavyitas Jala-cara More than 1000 Yojanas Size of Garbhaja Catuspada and Manusyas atha garmajacatuSpadAnAM dehapramANavizeSaM gAthApUrvArddhana vyAkurvanAhachacceva gAuAI cauppayA gabbhayA munneyvdaa| kosatiguca maNussA, ukkosasarIramANeNaM // 32 // 32. Chacceva gavaim cauppaya gabbhaya muneyavva i Kosa-tigucca manussa, ukkosasariramanenam 32 [SaDgavyUtaya eva catuSpadA garbhajA jJAtavyAH / kozatrikaM ca manuSyA utkRSTazarIramAnena // 32 // Sad gavyutaya eva catuspada garbhaja jnatavyah Kosatrikam ca Manusya utkristasariramanena. 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. vyAkhyA-32 SaDagavyutAni garbhajAzcatuSpadAH 'muNeyavveti' deha pramANena jnyaatvyaaH| tadehapramANamutkarSato devakurvAdigatagarbhajadviradAnAzritya

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137 nizcetavyamiti / cakAro 'nuktasamuccayArthaH / eveti nizcayArthaH / iti tirazcAmutkRSTazarIrapramANaM vyAkhyAya kramAgataM manuSyANAmutkRSTadehapramANaM gAthottarAdhainAha - krozatrioccA manuSyA samAsAdvibhaktilope utkRSTazarIra pramANeneti / etatpramANaM prathame suSamasuSamArake yugminAM nRNAmava seyamiti gAthAkSarArthaH // 32 // 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 Deva 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-susama part of the Cycle of Time. Garbhaja Jalacara Ura-parisarpa Bhuja-pnrisarpa Catuspada Khecara 39 19 " "9 Size One Thousand yojanas One Thousand yojanas 2 to 9 Gavyutas 'pArthakyena vyacikIrSurAha - Table 6 Gavyutas 2 to 9 Dhanusas. (e) Heights of Bodies of Devas nArakatiryagvarANAM zarIramamANaM sutrakRdvayAkhyAya devAnAmutkRSTaM dehapramANaM sAsurANaM rayaNIo satta huMti uccataM / duga duga duga ca vijjANuttaMrekika parihANI // 33 // 33 Isananta-suranam rayanio satta hunti uccattam | Duga duga, duga, cau Gevijjanuttarekkikka parihant 33 [ IzAnAnvasurANAM ratnayaH sapta bhavantyuccatvam / fas far as catuSkagraiveyakAnuttareSvekaika parihAniH // 33 // 1 Isanantasuranam ratnyah sapta bhavantyuccatvam Dvika dvika dvika catuska Graiveyaka anuttaresyekaikaparihanih 33 ] 18

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138 Trans. 33. The height of the gods upto the Isana (devaloka) is seven hastas (hands). (There-after) there is the complete loss of one hasta in the other devalokas in the following gradation:- the (next) two, (then the next :wo ), ( then again the next two), (then the next ) four (lokas) then the Graiveyakas and (then) the Anuttaras. vyAkhyA - 33 - IzAnAntam-IzAna devalokaM yAvata surANAM devAnAM saptaratnayaH - saptahastA uccatvaM zarIrasya bhavanti (vi) / antamiti prAkRtatvA dvindukopo mAtrAbhaGgabhayAt / IzAnAntagrahaNena upalakSaNA vanapativyantara jyotiSka saudharmezAnA grAhyAH / tadagrata trikayugale ekai kahastahAnyA zarIrapramANaM / rang devalokAH / kimuktaM bhavati ? sanatkumAra mAhendrayoH SaDhastAH, bahmachAntakayoH paJca, zukrasahasrArayothatvAro hastA dehamAnaM / tadagrato devaloka catuSTaye navagraiveyakAnuttarasureNvekahastahAnyotkRSTazarIrapramANaM bhavati / kathaM ? taducyate - AnataprANatAraNAcyuteSu trayo hastAH navagraiveyakeSu dvau hastau, anuttareSu hastapramANaM zarIramiti / tacca zarIramamANaM pramANAMGga chebhyo'thavotsedhAtubhyaH kena minuyAt ? tadvayAcaSTe / tadyathA - 'sarIramusseha maMguLeNa vahA iti vacanAccharIramamANamutsedhAkulena grAhyaM / utsedhAGgalamamANaM tvidaM, yathA" paramANU tasareNu rahareNU vAlaagga likhakhA y| juA javo aTTaguNA kameNa usse maMgulayaM " // 1 // iti / spaSTaiva / etacca zarIrapramANaM mavadhAraNIyaM / uttarakriyaM tu lakSayojanapramANaM / yaduktaM mavadhAraNijja esA, ukkosa vijavvi joyaNA lakhkhaM / gevijjaNuttaresu uttaraveubdhiyA Natthi || 1 || prakaTArthA / 1 zarIra utsedhAGgulena / 2 paramANutrasareNuH rathareNurvAlA likSA va / yukA yavaH aSTaguNAH krameNa aurasedhamaGgulakam // 1 / / " 9 3 bhavadhAraNIyA eSA utkRSTA vaikriya ( autara ) yojanAni lakSam / * maiveyakAnuttareSu uttarabaiMkiyANi na santi // 1 //

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139 tathA aveya-keSvanuttareghUttaravaikriyaM nAsti / tatsatyAmapi zakto prayojanAmAve tadakaraNAditi saMTeka, (etazca) granyakRtAnoktaM tathApi prkrmaaduktmityrthH||33|| D. C. "Isanantam" means upto the Isana Deva-loka. Ratnis are the hastas (measure of a hand: The deva-lokas meant are the abodes of the Bhavana-patis, tiie Vyantaras, the Jyotiskas, Saudharma and the Isana. After these for three couples of the deva-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 Isana .... 7 Hastas , 2 Sanat Kumara+Mahendra..................6 3 Brahma and Lantaka.....................5 4 Sukra and Sahasrara................... Again, for the group of the next four deva-lokas, the Nava-Giraiveyakas and the Anuttaras, there is the loss of one hasta in due gradation Thus: 3 Hastas Devalokas 5 Anata Pranat Arana+Acyuta 6 Nava Graiveyaka 7 Anuttara 2 > 1 Hasta This measurement is to be taken with the help of Utsedhe angula, and not of pramana angula. The measure of utsedha angula is given thuss-Paramanu, Trasarenu, Ratharenu, Valagra, Liksa, Yukas, Yavas and asta gunas in their respective order is the measure of an Utsedha angula.

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140 Table of Utsedha Argula. Ananta Siksma Paramanu. = I Vyayahara Paramanu = 1 Utolaksna flaksnika 8 Utslaksnoslaksnika Slaksma slaksnika 8 Slaksnaslaksnika = 1 Urdhava-renu 8 Urdhva-renu = 1 Trasa-renu 8 Trasa-renu = 1 Ratha-renu 8 Ratha-renu = Kuru-yugalika Valagra 8 Ends of Hair of yugalikas of Purvapara Videha = 1 End of. Hair of yuga-likas of Bharata and Airavata 8 End of Hair of yugalikas of Bharata+Airavata = 1 Liksa (egg of a louse) 8 Liksa (eggs of a louse) = 1 yika (louse) 8 Yukas (lice) = 1 yava (barley-grain) 8 Yavas (barley-grains) = 1 Utsedha Angula 400 Utsedha Angulas = 1 Pramana Angula 6 Utsedha Angulas = 1 Pada 2 Pada = 1 Venta (aa) Cubit 2 Cubits = 1 Hasta (hand) 2 Hastasi (Hands) = 1 Kuksi 2 Kuksi or Vama or 4 Hasta or 96 Angulas = 1 Danla or Dhanusya or yuga musala nalika 2000 Dhanusyas = 1 Gau (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 bhavadharaniya avagahana, (size acquired by birth) as a different type of god.

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141 The magnitude of their uttaravaikriyaka body may extend to one hundred thousand (100000) yojanas It may be noted here, however, that Nava Graiveyaka and Anuttara Vimana-gods do not assume uttara-vaikriyaka forms. Table Kind of gods 1 Bhavana-pati, Vyantara, Vanavyantara, Jyotiska, Tiryak Jrimbhaka, Parmadharmika, Saudharma, Isana devaloka First Row of Kilbisika gods. 2 Third and Fourth Deva-lokas. Second Row of Kilbisikas 3 Fifth and Sixth Devalokas. Third Row of Kilbisikas, Lokantika gods 4 Seventh and Eighth Deva-lokas. 5 Ninth, Deva-lokas 6 Gods of the Nava Graiveyaka Vimans Tenth, Eleventh, and Twelfth 7 Gods of the Five Anuttara Vimans } arator gedig aa a asta fafa qeca i vAsasahassA dasa tarugaNANa teU tirattAU // 34 // Height 34 Bavisa Pudhavie satta ya Aussa tinni Vaussa Vasasahassa dasa taru-ganana Teu ti-rattaan 34 7 Hastas 3 2 Ayusva (Duration of Life) (a) Duration of Life of Ekendriya Jivas. gargar gafzendai affeqqazzi zangara, au angari vivarIpurAha I

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dvAviMzatiH pRthivyAH saptApakAsya trINi vAyukAyasya / varSasahastrA daza tarugaNAnoM tejaskAyasya trINyahArotrANyAyuH / / 34 / / Dva-virsatih Prithivyah sapta Ap Kayasya, trini Vayukayasya ! Varsahasra dasa taru-gananam Tejaskayasya trinyahoratra-. gyayuh 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. vyAkhyA-34. AyAti bhavAdbhavAntaraM saGkramatAM jantUnAM nizcayenoda gamityAyuH / AyuSinA (cA) yaM nyAyaH / tasya tadbhave'ce (eva ce) danAm / tathA tejaskArya vihAya catuSu kAyeSu utkRSTAyuH sthityA saha shstrshbdo'mismbdhyte| bAvIseti strItvAcanirdezaH tathAhi dvAviMzativarSasahastrAH pRthvIkAyikAnAmutkRSTAyuH sthitiH| evaM apkAyikAnAM saptavarSasahastrAH utkRSTAyuH sthitiH / vAyukAyikAnAM yo varSasahasrA utkRSTAyuH sthitiH tarugaNANa ti" praNAtmatyavanaspatikAyikAnA daza varSasahasrA utkRSTayuH sthitiH| "teU tirattAu tti vimaktivyatyayAta paSTayarthe prathamA, tatastejaskAyikAnAM triinnyhoraatraannyutkRssttaayuHsthitiH| ityuktA paJcAnAmapi sthAvarANAmutkRSTAyuH sthitiH / jaghanyA tu sarveSAmapi AntamauM hurtikI / jaghanyotkRSTAntarvartinI sthitimadhyamA / jaghanyamadhyamasthitI anukte apyvseye| tathA yadyapi sUtrakAreNa pRthvIkAyabhedepUtkRSTasthitivizeSo vizeSeNa noktaH, tathApi prapaJcayate / tathAhi-sahA 1 ya zuddha 2 vAlaya 3 maMNosilA 4 sakarA ya 5 khara puDhavI 6 / ega bAra cauda solasahAra bAvIsa samasahassA // 1 // zkSnA-marusthalayAdigatA pRthvI 1, zuddhA-kumAramRttikA 2,vAlukAH 1 lakSNA zuddhapRthvI ca vAlukA manaH zIlA zarkarA ca khara pRthvI / eka dvAdarza caturdaza SoDazaSTAdazadvAviMzatisahasravarSANi (yathAkramaM pUrvasAM) / /

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143 sikatAH 3 manaHzilA-prasiddhA 4 zakarA-dapatkarkarikAH 5 kharapRthvI-zilApASANarUpA 6AsAM SaNNAmapi kramAdutkRSTasthitireko dvAdaza caturdaza SoDazAdaya dvAviMzatiH varSAH samAH sahasrAstAvanmitavarSasahasrA ityarthaH // 34 // 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 ayuh The period occupied by that life of existence is its ayuh (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 Tejaskaya. 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 Pratyeka (one-souled) vegetables. Lastly, the the highest limit of the life of Tejaskayika (fire-bodied) beings is three days and three nights. The lowest limit falls within even a Mahirta (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 slaksna or the deserts 1000 Years 2 Suddha or the virgin soil T2000 Years 3 Valuka or the Sands 14000 Years

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4 Manaha sila or Red arsenic -16000 Years 5 Sarkara 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 Vikalendriya Beings. ityuditA pRthvyAdInAM tkRSTAyuH sthitiHdvIndriyAdInAmAyo rutkRSTAyuH sthiti spaSTayannAha vAsANi vArasAU beiMdiyANaM teiMdiyANaM ca / auNApannadiNANaM cauriMdINaM tu chammAsA / / 35 // 35 Vasani barasau be-indiyanam te indiyanam ca ! Aunapannadinanam Caurindinam tu chammasa 35 [varSANi dvAdazAyudvIndriyANAM trIndriyANAM tu / ekonapaJcAzaddinAni caturindriyANAM tu SaNmAsAH // 35 // Varsani dvadasay--r-dvindriyanam trindriyanam tu Ekonapancasad dinani caturindriyanam tu sanmasah 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. ___vyAkhyA-35-AyuHzabdaH prtyekmbhismbdhyte| varSANi dvAdaza dvIndriyANAmutkRSTAyuH sthitiH| trIndriyANAM tvekonapaJcAzad dinAnyutkRSTAyuH sthitiH / atra cchandobhaGgabhayAt 'i' svarasya pRthagabhidhAnaM / caH pRthgmidhaane| caturindriyANAMtu SaNmAsA utkRSTAyuH sthitiH| turevAthai / itigaathaakssraarthH||35|| D. C. The word ayuh (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 eva (of course). 35

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145 (c) Duration of Life of Devas (gods) Narakas (hellish beings)-Garbhaja Catuspada Tiryancas-Manusyas. dvIndriyAdInAMmutkRSTAyuH sthitimabhidhAya, devAdInAM catuNAmapi paJcandriyANAmutkRSTAyuH sthiti vivRNvannAha maraneraiyANa liI ukkosA sAgarANi tittIsaM / caupayatiriyamaNussA tinni ya paliuvamA huti / / 36 // 36 Sura Neraiyana this ukkosa sagarani tittisam Caupayatiriyamanussa tinniya paliuvama hunti 36 [suranaiyikANAM sthitirutkRSTA sAgaropamANi trayastriMzat / catuSpadatiyazcamanuSyANAM trINi ca palayopamAni bhavanti // 36 // Sura Nairayikanam sthitrulkrista sagaropamani trayastrimsat 1 Catuspadatiryanca manusyanam trini ca palyopamani bhavanti 36 ___Trans. 36. The highest limit of the life of the gods anc of the infernal beings, is thirty-three (33) sagaropamas, while that of the quadrupeds tiryancas, (lower animals), and of humar beings is three 3 palyopamas. 36 vyAkhyA-36-suranArakANAMmutkRSTAyuH sthitistrystriNshtsaagropmaanni| umyostulysthitiklaadutkussttsthitaavityektraabhidhaanN| tathA catuSpadatiryagmanuSyANAM trINipalayopamAni / yaduktaM-maNuANa sama gayAI, iyAI cauraMsa'jAi aTuMsA / gomahisudakharAI, paNaMsa sANAi dasamaMsA / / 1 / / ibAi tiricchANa vi pAyaM savAraemu sAricchaM " iti mAyo bAhulyena sarvArakeSu manuz2AyuH samAyuSo gajasiMhasadiyaH mnujaayushcturthiishaayusssturgvesraayyH| aSTAMzAyuSo'joraNakAdayaH / paJcamAMzAyupo gomhissyussttkhraadyH| dazamAMzAyuSazca vRkacitra kAdayaH / ityAdi tirazcAM sarvArakeSu sAdRzyaM dRzyate / utkRSTasthiteradho madhyamajaghanyasthitI avseye| atra SaSThayarthe prathamA / tatheha palyolmasAgaropamayoH svarUpaM sUtre'nuktamapi pradazyate, tadyathA-tatra dhAnyapalyavaptalyastainopamA yasya 19

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146 kAlapramANasya taptalyopamaM / tatridhA-uddhArapalyopamaM, addhApalyopama, kSetrapalayopamaM ca / tatra vAlAgrANAM tatkhaNDAnAMcA pratisamayaMmuddhArastadviSayaM tatmadhAnaM vA palayopamuddhArapalyopamaM 1 / addhA-kAlaH, sa ca kAlaH prastAvAdvAlAgrANAM vatkhaNDAnAM vA pratyekaM varSazatalakSa (NaH) NaM tatmadhAnamaddhApalyopamaM 2 / kSetramAkAzapradezarUpaM tatpadhAnaM kSetrapalyopamaM 3 / tatpalayopamaM punarekaikaM vidhAbAdaraM sUkSmaM c| tatrAyAmavistArAbhyAmaragAhenotsedhAGgalaniSpannaikayojana pramANo vRttakhAcca paridhinA kiJcinyunapaDbhAgAdhikayojanatrayamAnaH palayo muNDite zirasi ekenAsA dvAbhyAmahobhyAM yAvadutkarSataH saptabhirahobhiH prarUDhAni yAni vAlAgrANi tAni pacayavizeSAniviDataramAkarNa tathA bhriyate yathA tAni vAlAgrANi vahirna dahati vAyu paharati jalaM na kothayati / yaduktat-teNaM vAlaggA no aggI DahejA, no vAu harejA, no salilaM kutthinjA" ityaadi| tataH kimityAha-"tatto samae, ikike avahiyammi jo kAlo ti" tataH samaye samaye ekaikavAlAgrApahAreNa yAvatA kAlena sa palyaH sakalo'pi sarvAtmanA nilepo bhavati, tAvatkAlaH saGakhyeyasamayamAno bAdaramuddhArapalyopamo bhavati / pateSAM ca daza koTIkoTayo bAdarabhuddhArasAgaropamaM, mahattvAtsAgareNa samudreNopamA yasyetikRtvA bAdare ca prarUpite mUkSmaM sukhAvaseyaM syAditi bAdaroddhArapalayopamasAgaropamayoH prruupnnN| na punaretatparUpaNe'nyadviziSTaM phalamastIti / evaM bAdareSvaddhAkSetrapalyopamasAgaropameSvapi vaktavyaM / ekaikaM vAlAgraM asaGakhyeyAni khaNDAni kalA pUrvavatpalyo bhriyate / tAni khaNDAni dravyataH pratyekamatyantazuddhalocanachadmastho yadatIvasUkSmapudgaladravyaM cakSuSA pazyati tadasaGakhyeyabhAgamAtrANi kSetratastu sUkSmapanakazarIraM yAvati kSetra'vagAhate tato'saGakhyeyaguNAni, vAdaraparyAptapRthvIkAyikazarIra-tulayAnIti vRddhAH / tataH pratisamayaM ekaika khaNDApahAreNa sarvo nirlepanAkAlaH saGakhyeyavarSakoTIpramANaH sUkSmuddhArapalayopamaM tadA koTIkoTayaH sUkSmamuddhArasAgaropamaM / AbhyAM ca sUkSmoddhArapaLyopamasAgaropamAbhyAM dvIpasamudrAzca bhIyante / tathA varSazate varSazate'tikrAnte prAktapalayAdekaikavAlAgrApahAreNa sakalo nirlepanAkAlaH

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147 saGakhyeyavarSamAnA vAdaramaddhApalayopamaM / tadaza koTIkoTayo bAdaramaddhA. sAgaropamaM / tathaiva varSazate varSazate ekaikavAlAgraasaGakhyeyatamakhaNDApahAreNa nirlapanAkAlo'saGakhyAtavarSakoTImAnaH sUkSmamaddhApalyopamaM / taddaza koTIkoTayaH sUkSmamaddhAsAgaropamaM / tadazakoTokoTayo'vasarpiNI / etAvatmamANaiva cotsarpiNI / utsapiNyo'nantAH pudgalaparAvartaH / anantAH pudgalaparAvartA atItAdA, tathaivA naagtaadaa| atrAtItAddhAto'nAgatAddhAyA anantaguNatvaM samayAvalikAdibhiranavarataM kSINamANAyA apyanAgatAddhAyA akSayAt, etazca matAntaraM / tathA ca bhAvatovivaraNe vRddhagAthA-1" ahavA pahucakAlaM, na sababhanvANa hoi bucchitii| jaM tIyANAgayAo addhAo dovi tullaao||1||" ayamabhimAyaH yathA'nAgatAdvAyA anto nAsti evamatItAddhAyA Adiriti vyaktaM smsmiti| tathA''bhyAM ca sUkSmAdApalyopamasAgaropamAbhyAM muranArakanaratirazvAM karmasthitiH bhavasthitizca miiyte| tathA prAgvatpalayo vAlAgraspRSTanamA pradezAnAM pratisamayame kaikApahAreNa nirlepanAkAlo'saGakhyotsapiNyavasarpiNImAno bAdaraM kSetrapalyopamaM / tadazakoTIkoTayo bAdaraM kSetrasAgaropamaM / tathaiva asaGkhyAtakhaNDokRtavAlAgreH spRSTAnAmaspRSTAnAM ca namaH pradezAnAM pati samayamekaika nabhaH pradezAnAmapahAreNa nirlepanAt bAdarAdasaGakhyeyaguNakAlamAnaM sUkSma kSetrapalyopama, * mAgvatsAgaropamaM ca / etAbhyAM sakSma kSetrapalyopamasAgaropamAbhyAM pRthivyudakAmivAyuvanaspatitrasajIvAnAM pramANaM jJAtavyaM, etazca pAcuryaNa, pAyo dRSTivAde dravyapramANacintAyAM prayojanaM sakRdeva, anyatra coddhArAdAkSetrapalayopamAnAmapyetAnyeva prayojanAni dRSTavyAni, iha hi sUkSmAddhApalayopamena prayojanam // 36 // 1 athavA pratIsyakAlaM na sarvabhavyAnAM bhavati vyucchittiH / yadatItAnAgate addhe dve api tulye // 1 // 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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148 D. C. The period of living of both the devas (gods) and the Narakas (infernal beings), is si-nilar The highest limit of their living, is also the same viz thirty-three (33) Sagaropams 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 "Sagaropama.' 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) Uddhara-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) Ksetra-palyopama-Ksetra 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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149 In Ksetra-palyopama the calculation of the smallest bits of hair divided into a-samklyeya parts is taken into account. These are again badara (gross), as well as, suksma (subtle). Badara Uddhara-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 Deva Kura Ksetra, 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 Badara (gross) Uddhara-palyopama Saksma Uddhara 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 Suksma (subtle) Uddhara Palyopama Badara Addha 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 Badara (gross, Addha Palyopama Suksma Addha 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 Suksma Addha Palyopama. The following table must be noted:10 Crore-crore of Badara Uddhara l. 1 Badara (grass) Uddhara Palyopam sagaropama

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150 10 Crore-crore of Stiksma Uddharal Palyopama Suksma subtle) Uddhara sagaropama 10 Crore-crore of Badara Addha Palyopama | Badara (gross) Addha sagaropama 10 Crore-crore of Suksma Addha Palyopama Suksma (subtle) Uddhara sagaropama 10 Crore-crore of Badara Sagaropama = 1. Avasarpini or Utsarpini The term Sagaropama is very easy. It means that which is compared to a sea due to its greatness The Utsarpinis collected to infinity make one Pudgalaparavarta Innumerable Pudgala-paravartas make one Atitaddha or Anagaladdha It is said that there is no end to the anagataddha and there is no beginning to the atitaddha. 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 siksma (subtle, addha-palyopams and of suksma (subtle) sagaropams. In the same way, the badara gross) Ksetra palyopama, and badara (gross) Ksetra sagaropna and the siksna (suhtle) ksetrapalyopama and the su ksma (subtle) Ksetra sagaropama are to be counted. With the help of the latter two, viz siksma-ksetra palyopama and saksmaksetra 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 Ksetras durning the first ara of Cycle of Time is three palyopams. The lowest" limit of the period of life of the devas - ( gods ) and Narakas (Infernal beings) is ten thousand (10000) years, and

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151 that of manusyas (human beings) and tiryancas (lower animals) is antar-muhurta. (d) Highest Duration of Life of Garbhaja Pancendriya Tiryancas. tataH suranArakamanuSya catuSpada tirazvAmutkRSTAyuH sthiti bruvannAha - jalayara - ura - bhuyagANaM paramAU hoi puvbakoDoo / pakkhINaM puNa bhaNio asaMkhabhAgo ya paliyassa || 37 // 37. Jalayara-ura-bhuyaganam paramau hoi puvva-kodio, Pakk hinam puna bhanio asamkhabhago ya paliyassa. [ jalacaroragabhujagAnAM paramAyurbhavati pUrvakoTI tu / pakSiNAM punarbhaNito'saGakhyeyabhAgaH palayopamasya || 37 || 37 Jalacar-oraga bhujaganam parmayu-r-bhavati purva koti tu, Paksinam punar-bhanito' samkhyeya bhagah palyopamasya 37 ] Trans. 37. The highest period of life for the aquatic, the creeping, and the arm-moving creatures is a crore Furva. The innumereble part of a Palyopama is, however, declared for the birds. 37. vyAgyA - 37 - jalacara grahaNena garbhajasaMmUrchima jalacaragrahaNamekasthitikatvAt / jalacaroragabhujagAnAM paramAyuH utkRSTAyuH sthitiH pUrvakoTiH / makAro'lAkSaNikaH / iha hi pUrvapramANametat- 'puvvassa ya parimANaM sayariM khalu vAsakoDilakkhAo / chappannaM ca sahassa, boddhavvA vAsakoDINaM // 1 // ityekapUrvapramANaM / etAdRka pUrvakoTIpramANamutkRSTAyuriti tAptarye / tathA pakSiNAM punaH palayopamasya asaGakhyAtabhAgamutkRSTAyuriti / ityuktA jalacaroragabhujagAnAmutkRSTAyuH sthitiH iha hi sUtrakRtA saMmRti paJcendriyANAM sthalacarANAmutkRSTAyuH sthitirbhoktA tathApi prakramAducyate-saMmucchimapaNidiyakSaka khayaruragabhujagajihi kamaso / bAsasahassA culasI, visattari tipaNNa bAyAlA || 1 ||

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152 iti samarchima-paJcandriyA ye sthalayarA gavAdayaH 1 / khacarA pakSiNo pakakA. kAdayaH 2 / uragAH sarpAdayaH 3 / bhujagA gRhagodhAdayaH 4 / kramAteSAM jyeSThA sthitizcaturazItiH 1 dvAsaptatiH 2 / tripaJcAzat 3 dvicatvAriMzazca varSasahasrA ityayaH // 37 // D. C. The aquatic animals of both the garbhaja and the Sammurcchima 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 Parvas The measurement for a Pirva is as under: 1 Parva=7056000 Crores of years. The highest limit for the life-time of birds is the asamkhyato 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 Sammurcchima 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 Siksina Ekendriya, Sadharana Vanaspati Kaya and-Sammuycchima Manusyas. iyatA pazcAnAmapi saMchipapaJcendriyatirazcAMmutkRSTAyu sthitimuktvA sAmAnyena jaghanyotkRSTaikasthitikAnAM sUkSmasAdhAraNapaJcendriyamanuSyANAM vizeSa prakaTayannAha savve suhumA sAhAraNA ya samucchimA maNussA ya / ukosajahanneNaM aMtarmuhuttaM ciya niyati / / 38 // 38. Savye"suhurma saharanaja sammucchima missnussa ya, Ukkosajahannenam anta-muhuttam ciya jiyanti 38

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153 [ sarva sUkSmAH sAdhAraNAH saMmUrchimA mnussyaaH| utkarSeNa jaghanyenA'ntarmuhurtameva jIvanti // 38 // Sarve suksmah sadharanah sammurchima manusyah, Utkarsena jaghanyena, nta-r-muhurtameva jivanti 38 ] Trans. 38. All the subtle, many souled ( sadharana ) (and) umversally expanding (sammarcchima) human beings, live only for muhirta in the highest (or) the lowest limit 38. vyAkhyA-38-sarve sUkSmAH pRthivyaptejovAyuvanaspatirUpAH sAdhAraNA anntkaayikaaH| caH samuccaye / saMmUrchimA mnussyaaH| ca punararthe / tatra ke te saMmUrchima manuSyAH? ekottarazatakSetrasamutpanna garma namanuSyANAM vAntAdiSaptanAH, yaduktamAgame-1" kahiNaM bhaMte ! samucchimA maNuspA saMmucchaMti ? goyamA ? aMtomaNussakhete paNayAlIsAe joyaNasayasahasseSu gambhavatiyamaNussANaM cera uccAresu vA pAsavaNesu vA kheleca vA saMghANenu vA tenu vA pittemavA mukkemu vA soNiesu vA mukkapuggalaparisADhesu vA vigayajIvakaDevaresu vA thIpurisasaMgamesu vA nagaraniddhamaNesu vA savvesu ceva asuiTANe itthaNaM samucchimamaNussA samucchaMti aMgulassa asaMkhijamAgamittAe ogANAe asanimicchAdiTThI savvAhi pajjatIhiM apajatte aMtomuhucAuyaM ceva kAlaM kreNti"| tathA bAdaranigodavizeSaM punarAgamAd darzayati, tathA coktaM2" niyogapajjattae bAyaraniyogapajattae ya pucchA ? goymaa| doNha vi 1 kva bhadanna ? saMmUrchimA manuSyAH saMmUcchanti ? gautama ! antarmanuSyakSetrasya paJcacatvAriMzati yojanazatasahasrapu garbhavyutkrAntikamanuSyANAmeva uccAreSu vA prazravaNeSu vA zlemAsu vA siGghANakeSu vA vAnteSu vA pitteSu vA zukreSu vA zoNiteSu vA zukapudgalaparizATeSu vA vigatajIvakalevareSu vA sro puruSavaMgameSu vA nagaranirbhamaneSu vA sarvadhvevAzucisthAneSu atra saMmuchimamanuNyAH saMmUcchanti / aGgalasya amayabhAgamAtrayA avagAhanayA asaMjJimithyAdRSTiH sarvAbhiH paryAptiraparyAptaH antarmuhUrtAyuSa evaM kAlaM kurvanti / ra nigodaparyApte bAdaranigodaparyApte ca pRcchA ? gautama dvayorapi jaghranyenopyutkarSeNApi anta. muhUttAyuriti va 20

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154 jahaneNa viukoseNa vi aNtomuhuttaauamiti"| athaite sarve pUrvoktA utkRSTato jaghanyato'ntamuhUttAyuSastatkim ? ucyate, muhUrtasya asaGkhyAtabhedatvAdati gAthArthaH // 38 // . ___D. C. The suksma subtle) beings, are the minute beings in the form of the elements viz Earth, Water, Light, Wind, and the Vegetables (Sadharana many-souled) beings are the living beings that have many souls in only one body The term 'Ca (and) used twice expresses addition. Sammurcchima 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 Ksetra (places) within the 45 hundred thousand yojanas of the Manusya-ksetra. The heighest and the lowest limits of all these fall within a Muhurta; for, a Muhurta is divided into asankhyata parts. (38). pUrvoktadvAradvayaM nigamayannAha ohAgaNA-''umANaM evaM saMkhevao samakkhAyaM / je puNa ittha visesA visesa-suttAu te NeyA // 39 // 39 Ohagana" aumanam evam sankhevao samakkhayam i Je puna ittha visesa visesasuttau te neya 39. [avagAhanA''yurmAnamevaM saMkSepataH samAkhyAtam / ye punaratra vizeSA vizeSa-sUtrebhyaste jJeyAH // 39 // Avagahana ayurmanevam sanksepatah samakhyatam i Ye punaratra visesa visesasutrebhyaste jneyah 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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155 vyAkhyA-39-mAnazabda ubhayatra yojyate / tatra ogahaneti-avagAhante'vatiSThante jIvA asyAmityogAhanA avagAhanA vA zarIramAnamAyurmInaM ca pUrvAktamakAreNa / saMkSepeNeti sarvajIvAzrayaNAt sarveSAmekendriyAdipaJcendriyaparyantAnAM / samAlyAtamutkRSTatayA / tathA ogAhanA sarvajaghanyAGgulAsaGkhyeya bhaagmaatraa| jaghanyamAyurantamuhUrtameva saamaanytyoktN| ye punarogAhanAyurvizeSA utkRSTamadhyamajaghanyapramANarUpA jAtyAdivizeSAzrayeNa noktAH te vizeSasUtrAt prajJApanopAGArUpAderavaseyA iti gAthArthaH // 39 // D.C. The term mana (length) is to be construed both with body and life Avagahana 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 Muhurta. 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 Sutras like the Prajnapana Sutra-Jiva jivabhigama Sutra, Brihat Sangrahini etc 3. Existence in the Same Body (a) Of Exendriya Living Beings. atha svakAyasthitidvAraM vikRNotiegidiyA ya sance asaMkhajassappiNI skaaymmi| uvavajjati cayaMti ya, aNaMtakAyA aNaMtAo // 40 // 40 Egindiya ya savve asarkha Ussappini sa kayammi i Uvavajjanti cayanti ya Anantakaya anantas 40 [ekendriyAH sarve'saMkhyeyotsarpiNyavasarpiNI: skaaye| utpadhante cyavante cAnantakAyA anantAH // 40 //

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156 Ekendriyah sarve asankhyeyotsarpinyavasarpinih svakaye Utpadyante cyavante ca Anantakaya anantah 40 ] ___Trans.-40. All the One-sensed living beings originate, and die in their own bodies for a period of time covered by) asankhyeya (innumerable) Utsarpinis and Avasarpinis; and Ananta kayika Infinite-bodied) ones originate and die in their own bodies for ananta (infinite) Utsarpints and Avasarpinis. (40) vyAkhyA-40-ekendriyAH saH pRthivyaptejovAyatro asaGkhyeya utsapiNyavasarpiNyaH svakAye mRtvA tatraiva utpadyante viSayante ca etatkAyasthitimAnaM / yaduktaM prajJApanAyAM svakAyasthityaSTAdazepade--1" puDhavikAie NaM pudavikAyattAe kAlao kevacciraM hoi pucchA ? gAyamA ! jahanneNaM aMtomuhuttaM ukkoseNaM asaMkhijjAo ussappiNiosappiNIo kAlao khettao asaMkhejA logaa"| idamuktaM bhavati-asaGkhyeyeSu lokAkAzeSu bhavati pratisamayamekaikapradezApahAreNa sarvapradezApahAre yAvatyo'saGkhyeyotsarpiNyavasarpiNyo bhavanti, evaM AuteuvAukAiyA vi / caturNA kAyAnAM pRthagabhidhAnaM / tathA anantakAyikAstA evotsapiNyo'nantAH / yaduktamanyatrApyAgame-vaNassaikAiyANaM pucchA ? goyamA ! jahanneNaM aMtomuhuttaM ukkoseNaM agataM kAlaM aNaMtAo ussappiNIosappiNIo kAlao khettao aNaMtAlogA asaMkhejApoggalapariyaTTA AvaliyAe asaMkhejaibhAge" / iyaM sthitiH sAMvyavahArikAnAzritya draSTavyA, asAMvyavahArikajIvAnAM tvanAdikhaseyA, tato na mrudevyaadibhirvybhicaarH| tathA ca kSamAkSamaNaH- taha kAla (ya) hiI kAlAdao visese paDucca kira jiive| nANAivaNassaiNo, jaM saMvavahAraSAhiriyA // 1 // iti gAthArthaH // 40 // 1 pRthvIkAyikaH pRthvIMkAyikatayA kAlataH kiya cira hoi pucchA ? gautama! jaghanyena antarmuhUta. * mutkarSataH asaMkhyeyA utsapiNyavasarpiNyaH kAlataH kSetrataH asaMkhyeyA lokAH / 2 vanaspatikAyikAnAM pRcchA ? gautama! jaghanyena antarmuhUrtamuskarSata anantaM kAlaM anantA utsapiNyavasarpiNyaH kAlataH ,kSetrataH anantA lokA asaGkhyeyAH pudgalaparAvartAH AvalikAyA asaGkhyeyatamIgaH / 3 tathA kAsthitikAlAdayo'pi vizeSAntItya kika jIvAna / nAmAdivanaspatIn ye saMbyavahAravAyAH // 1 //

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157 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 Avasarpinis. This is the highest limit of their staying in the same body. What is meant is this:-The so many asankhyeya utsarpinis and avasarpinis in which time) the asankhyeya 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-Kayikas 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-samvyavaharika 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 Anantakayika jivas are Sadharana Vanaspatikayas. (40) (b) Of Vikalendriya and Paricendriya sivas. ityuktamekendriyANAM svakAyasthitidvAraM, atha vikalAdInAM svakAyasthitivAraM nirUpayavAha saMkhinjasamA vigalA sattaTubhavA pnnidivirimnnuaa| uvavajanti sakAe nAraya devA ya No ceva // 41 // 41 Sarikhija sama vigala sattsttha bhava panindi tiri manua / Uvavajjanti sa-kae narya deva ya no ceva 41 [saGkhyeyasamAna vikalA samASTamavAn pshindiytiympnussyaa| utsadyante svakAMpe nArakA devA na caiva // 41 //

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158 41 Seikhy eyasaman vikalah saptastabhavan pancendriya ___tiryag manusyah. Utpadyante svakaye naraka deva na caiva, 41 ] Trans 41. The Vikalendriyas (beings with deficient senseorgans) take birth in their own body for sankhyeya 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 Devas ( celestial beings ) do not at all ( originate in the same embodiment. 41. vyAvyA-41-saGkhyAtasamAH saGkhyAtavarSasahasrAH "vigalAie vAsasahasasaMkheja ti" paJcasaGgravacanAt vikalAH svakAye utpadyante / tathA saMjJinaH paryAptAH paJcendriyaviryaGamanuSyAH saptASTau bhavAH / tatra saSTamavAH sakhyeyavarSAyuSo'aSTamastavasaGkhyAtavarSAyurevAtathA hi-paryApta saMjJimanuSyAkhyaM saMkSipaJcandriyatiryazco vA niraMtaraM yathA saGkhya saptanasbhavAstiryagbhavAMzcAnubhUya yadyaSTame bhave bhUyasteSvevotpadyante, tato niyamAd asaGkhyAtAyuSkazca mUlA sureSvaivotpadyate, tato navamo'pi narabhavastiryagbhavoM vA, paraM nirantaraM na labhyate / aSTamavetkarSataH kAlamAnaM trINi palyopamAni pUrvakoTIpRthaklAdhikAni, jaghanyA tu sarvatrApi kaaysthitirntrmuhuurttmiti| nArakadevAzca svakAye notpadyante / iti gAthArthaH / / 41 // D. C. The term -- sankhyatasamah means a thousand samkhyata years, For so many years, the Vikaleudriyas 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 sankhyata 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 Parvs; the lowest limit falling within a Muhurta in the case of all, Lastly, the Narakas (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). Pranas (a) Pranas of Ekendriya and Vikalendriya Jivas. ityuktaM svakAyasthitidvAraM, atha prakramAtkeSAM kati mANAstagAthAdvayena darzayannAha dasahA jiyANa pANA iMdiusAsAujogabalaruvA / egidiesu cauro vigalesu cha satta aTeva // 42 // asanisanipaMcidi-emu nava dasa krameNa boddhavA / tehiM saha vippaogo jIvANaM bhaNNae maraNaM / / 43 // 42 Desaha jiyana pana indi.usasa -ayu-joga-bala-ruva, Egindiesu cauro Vigalesu cha satta attheva 42 43 Asanni-sanni pancindiesu nava dasa kramena bodhdhavva, Tehim saha vippaogo jivanam bhatnae maranam 43 [dazadhA jIvAnAM mANAH indriyocchavAsAyurbalarUpAH / ekendriyeSu catvAro vikaleSu SaT sapta aSTaiva // .42 //

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160 asaMjJisaMjJi paJcandriyeSu nava dasa krameNa bodhavyAH / taiH saha viprayogo jIvAnAM bhavyate maraNam // 43 // 42 Dasadha jivanam pranah indriyocchvasayu-r-balarupah | Ekendriyesu catvaro Vikalesu sat sapta astaiva 42 43 A-sanjni sanjni pancendriyesu nava dasa kramena bodhavyah Taih saha viprayogo jivanam bhanyate maranam 43] Trans. 42. 43 The pranas ( 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 Vikalendriyas (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-sanjni (unconscious) and the sanjni (conscious) five-sensed beings. Separation from these ( vital airs), is said to be the death of the living beings 42-43. vyAkhyA - 42-43 - dazadhA dazaprakArA jIvAnAM mANAH / te ke ? pUrva paJcendriyANi - sparzanarasanaghrANacakSuH zrotrarUpANi / tayocchavAsazabdena avinAbhAvitvAt niHzvAso'pi gRhyate / tata ucchavAsa - niHzvAsarUpa ekaH prANaH Ayuzca prAgvyAvarNitasvarUpaM tathA trayANAM mano--vAk- kAya lakSaNAnAM yogAnAM balarUpA ityete dazaprANAH / asyAM vyAkhyAyAmayaM pATho grAhyaH "iMdi usAsAujogabaLarUvA ti " / athavA yogAH pUrvoktA eva baLagrahaNenAyurbalaM zeSaM tathaiva / atha kerpA kati prANAstadAha - ekendriyeSu pRthivyAdiSu catvAraH prANAH spazanendriyocchavAsAyuH kAyavalarUpAH / dvIndriyeSu catvArasta eva vAgvalarasanendriyayutAH SaT mANA bhavanti / tathA trIndriyeSu SaT prANAsta eva ghrANendriyAnvitAH sapta bhavanti / tathA caturindriyeSu saptaitra cakSurindriyasahitAH aau prANA bhavanti / tathA asaMjJipaJcendriyeSu aSTau ta eva zrotrendriya yutA nava prANA bhavanti / tathA saMjJipazcandriyeSu nava ta eva manoyuktA daza 1

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161 prANA bhavanti / taiH saha viprayoge jIvAnAM maraNaM bhaNyate / iti gAMthAkSarArthaH / tathA asaMjJisaMjJinorvizeSo nirdizyate / tadyathA-saMjJA'syAstIti saMjJI, na saMjJI asaMjJI, tatra asaMjJinaH pRthivyAdayaH saMmUrchimapaJcendriyAntAH / itare saMjJinaH paJcendriyA manaH paryAptyAparyAptAH / nanu prajJApanAyAme kendriyAdInAmapi AhAra 1 bhaya 2 maithuna 3 parigraha 4 krodha 5 mAna 6 mAyA 7 lobha 8 ogha 9 zoka 10 rUpA daza saMjJA uktAH tataste'pi saMjJinaH ? ucyate-- dazavidhA - pI moghasaMjJArUpatvAtstokA tathA mohodaya janyatvAdazobhanA'to nAnayA saMjJAsdhikAraH, kiMtu mahatyA zobhanayA ca viziSTajJAnAvaraNIya karmakSayopazamajanyayA manojJAnasaMjJayA ceti / tathA'mumevArtha bhagavAna kSamAzramaNa Aha - " jai sannA saMbaMgheNa sanniNo teNa sanniNo sacce / egiMdiyAiyANa vi, jaM sannA nAhigAra dhippa yatti " | athavA saMjJA trividhA dIrghakAlikyupadezena 1 hetuvAdopadezena 2 dRSTivAdopadezena 3 ca / tatra yaH sudIrghakAlamatItamartha smarati, bhaviSyacca vastu cintayati kathaM tu karttavyamiti trikAlaviSayA saMjJA yassa sa prathama saMjhI / yaduktaM - iha dIhakAliMgI kAligi ti sannA jayA sudIhaMpi / saMbharai bhUyamessaM, cite ya kaha Nu kAyavva ? || 1 || iti tathA yaH saMcintyeSTAniSTeSu chAyAtapAdivastuSu svadehapAlanAhetoH pravRttinivRttI vidhatte sA dvitIyA saMjJA, tadvAn dvitIyasaMjJI / yadAha - je puNa saMciteuM idvANidveSu visayavatthUsuM / vadaMti niyati ya sadehaparipAlanAdeuM // 1 // pAyeNa saMpae ciya kAlammi nayA (vi) dIhakAlanA (na) / heUnaesasanni, NiciTThA huMti hu assaNNI " // 2 // tRtIyastu saMjJI samyagdaSTireva zeSAstvasaMjJinaH hitAhita prAptiparivarjana 1 yadi saMjJAsaMbandhena sajJinastena saMjJinaH sarve / ekaindriyAdikA nAmapi yatsaMjJA dazavidhA bhaNitA // 1 // stokA na zobhanA'pi ca / yA saMjJA (tayA) nAdhikAra : gRhyate ca / 21 2 iha dIrghakAlika kAlikItisajJA yathA sudIrghamapi / to saMsmarati bhUtamentaM cintayati ca kathaM nu karttavyam // 1 // 3 ye puna: saMcintyeSTAniSTeSu viSayavastuSu / pravartante nivattante ca svadehaparipAlana hetoH // 1 // prAyeNa sAMprata eva kAle na cApi dIrghakAlajJaH / hetuvAdopadeza saMjJina: nizceSTA bhavanti asaMjJinaH //

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162 saMzilakSaNasaMjJisAdhyaprayojanAkaraNAt / uktaM ca-sammadiThI saNNI saMte gANe khovasamayammi / asabhI micchattI diDivAovaeseNaM" // 1 // athaitAsAMmadhye kasya jantoH kA saMjJA bhavatIti vyaktAbhyAM kSamAzramaNagAthAbhyAmeva pradarzayati, tathAhi-paMcaNDa mU (mo) ha sannA, heU sanA viiMdiyAINaM / suranArayagabbhubbhavajIvANAM kAligI-sannA // 1 // sannA sammaThiINa, hoi iha diDivAu muyanANaM / mar3avAvAravimukkANa, sannAIvA (yA) u kevaliNo // 2 // " ityasaMjJisaMjJivizeSamamivAya punaH sUttoktamevAnyakramega prANAsvarUpaM vyanakti, yata uktam-pazcendriyANi trividhaM balaM ca, ucchavAsaniHzvAsamathAnyadAyuH / pANA dazaite bhagavadbhiruktA eSAM viyogIkaraNaM tu hiMsA // 1 // iti gAthAiyArthaH // 42-43 // D. C. The term Ucchrasa means breathing out and Nihsvasa 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 aya or life. In this case also, the yogas are of mind, apeech and body. The first alternative seems to be preferable. 1 samyagdRSTayaH saMjJinaH sati jJAne kSAyopazamike / . asaMjJinaH mithyAtvinaH dRSTivAdopadezena // 1 // 2 paJcAnAM odhasaMjJA hetusaMjJA dvIndriyAdInAm / suranArakagarmodbhavajIvAnAM kAlikI saMjJA // 1 // saMjJA samyagdRSTIMnAM bhavatIha dRSTivAdaH zrutajJAnam / mativyApAravimunnAH saMjJAtItAH kevalinaH // 2 //

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163 The details are given in the following table: Table Pranas 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 Pranas 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 Pranas. Sanjni=One having Sanjna or Consciousness or mind. A-sarjni has no consciousness or mind. All the living beings beginning with Ekendriya jivas and ending with Sammllrcchima Parcendriyas are a-sarjni (un-conscious or mindless beings. The others i-e Garbhaja Pancendriya beings that have been perfect with the acquision of mind are sanjni (having consciousness). In the Prajnapana Sutra, the one-sensed and the like also, are declared to possess the following ten (10) Sanjnas viz ! Ahara (food) 2 Bhaya (fear) 3 Parigraha (belongings) 4 Maithuna (sexual intercourse) 5 Krodha (anger) 6 Maria (pride) 7 Maya (deceit) 8 Lobha (greed) 9 Ogha,and 10. Soka (sorrow). In that list, however the ninth is "Ogha' sanjna

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164 So, it is vain. Again, being the incitor of Mohah (infatuation) ete, it is not good. It does not deserve to be called a sanjna Or, sanjna is of three kinds viz 1 Dirghakaliki 2 Hetuvada and 3 Dsstivada. A being possessing Dirgha-kaliki sanjna remembers past events, thinks about whatever is desirable and thinks over how it is to be done A being possessing Hetuvada sanjna 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 Drstivada sanjna is always a Samyagdristi jiva. Gods, Narakas, and Garbhaja embryo born) beings have Kaliki Sanjna Two-sensed, three sensed and four-sensed beings have Hetuyada sanjna. Samyag-dristi jivas have Dristivada sanjna Kevalins are free from sanjna and free from the activities of_Mati Jnana saMjIvaprANadvAramabhidhAya kramaprAptamapi yonidvAramupariSTAvakSyati tato'tra METT F*131*staur* 3479497E evaM aNorapAre saMsAre sAyarammi bhiimmmi| patto aNatakhutto jIvehi apattadhammehi // 44 // 44 Evam anorapare samsare sayarammi bhimammi Patto aNGantakhutto Jivehim apattadhammehin 44 [evamanArapAre saMsAre sAgare mIme / prApto'nantakRtva evaM [ mAgaviyogaH ] jIvairamAptadharmaiH // 44 // Evatnanarapare samsare sagare bhime i Praplo'anantakritvam evani (prana viyogak) jivaicapaptadharman 44 ]

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165 Trans. 44. In the dreadful ocean in the form of beginyingless and endless Samsara (transmigration) thus, is acquired (death) for innumerable times by the beings who have not accepted Dharma (piety). 44. . vyAkhyA-44-evamiti mANaviyogalakSaNena aNorapAre'mAptaparyante dustaratvAtsaMsAre sAgare iva zabdalopAtsamudropameyatvena bhIme-raudre janmajarAmaraNarogazokAdimiH kAraNabhUteH prAptamupalakSaNAnmaraNaM / " aNaMtakhutto ti" anantazo'nantArAn / kai ? jIvaiH / kIdRzaiH ? aprAptajinadharmairiti / / ukta ca-koTizo viSayAH mAptAH, saMpadazca shsrshH| rAjyaM tu zatazaH mAptaM na tu dharmaH kadAcana // 1 // iti gAthArthaH / / 44 // D. C The Samsara or mundane existence is compared here to an ocean due to the difficulty or impossibility of crossing it. The jivas 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-dvara kramamAptaM yonidvAramabhiSitsurAhataha caparAsI lakkhA saMkhA joNINa hoi jIvANaM / puDhavIiNa cauNhaM, patteyaM sattasatteva // 45 // 45 Taha caurasi lakkha samkha jonina hoi jivanam Pudhaviina caunham patteyam satta satteva 45 [ tathA caturazItirlakSAH saMkhyA yonInAM bhavati jIvAnAm / pRthivyAdInAM caturNA pratyekaM sapta saptaiva / / 45 // Tatha caturasiti-r-laksah sankhya yoninam bhavati jivanam i Prithivyadinam caturnam pratyekam 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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166 (8400000). (But) in the case of the four (elements), such as Prithvi (earth) Water etc it is seven hundred thousand (700000) for each. 45 vyAkhyA-45-iha yoniriti kaH zabdArthaH ? pUrva taducyate-yu mizraNe, yuvanti taijasakAmaNazarIravantaH santaH audArikAdizarIramAyogayapudglaskandhasamudAyena mizrIbhavantyasyAmiti yonirutpattisthAnaM, auNAdiko niHpratyayaH / tatheti gaNanAdvAraprakAreNa caturazItilakSA yonInAM / vimaktivyatyayA tRtIyArthe prathamA / sakhyayA / keSAM ? jIvAnAM / dvitIyAthai saptamyartha vA sssstthii| iti sAmAnyatayA'bhidhAya vizeSaM darzayati-pRthivyaptejovAyuSu catuSu pratyekaM sapta sapta lakSA iti gAthAkSarArthaH // 45 // D. C. The word 'yoni' comes from the root 'yu' to join or mix. A place where the Taijasa and Karmana bodies mix with aggregates of the Pudgala and Skandhas suitable for Audarika 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 sankhyaya. The Clenetive in Jivanani' 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 | Prithvikaya 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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167 (b) Yonis of the Rest of the Living Beings ityetAvatA'STAviMzatirlakSA yonInAmuktAH abhyAsAM yonInAM sthAna vizeSaM gAthAdvayena darzayannAha - dasa patteyatarUNa caudasa lakkhA havaMti iyaresu / vigaliMdiyANa do do, cauro paMciditiriyANaM // 46 // 46 Dasa Patetya - tarunam caudasa lakkha havanti iyaresu, Vigalindiyana do do, cauro pancindi - tiriyanam 46 cauro cauro nAraya-mure maNuANa caudasa havaMti | saMpiMDiyA savve, culasI lakkhA u joNINaM // 47 // 47 Cauro Cauro Naraya Suresu Manuana caudasa havanti | Sampinidya u savve Culasi lakkha u joninam 47 [ pratyekatarUNAM caturdaza kakSA bhavanti itareSu / vikalendriyeSu dve dve catasraH paJcendriyatirazcAm // 46 // Pratyeka tarunam caturdasa laksa bhavanti itaresu / Vikalendriyesu dve dve catasrah Pancendriya tirascam 46 catasrazcatasro nArakareSu manuSyANAM caturdaza bhavanti / saMpiMNDitAzca sarve caturazItirlakSAstu yonInAm // 47 // Catasrascatasro Naraka-Suresu Manusyanam caturdasa bhavanti! Sampingitasca sarve Caturasiti- r-laksastu yoninam 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 Narakas and the Devas, ( they are four hundred thousand. 6

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168 (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) vyAkhyA-46-47-saptamyarthe sssstthii| pratyekataruSu daza yonilkssaaH| itareSu sUtratvAtkAyagrahaNena vA puMstvaM / sAdhAraNavanaspatiSu caturdazalakSA yonayo maveyuH / tathA vikalendriyeSu dvitricaturindriyeSu dve dve lakSe mavetAM / tathA paJcendriyatiryakSu caturlakSA yonInAM bhaveyuH / / 46 // tathA catastrazcatamro lakSA yonayo nArakeSu sureSu / samAsena vibhaktilopa / tathA manuSyeSu caturdaza lakSA yonyH| tuH pUraNArthe / caH samuccaye / evaM saMpiNDitAH ekarAzIkRtAH / 'savve tti' prAkRtatvAlliGgavyatyaye sarvAdhiturazItirlakSA yonInAM bhavanti / iti nirdiSTa yonidvAramiti gAthArthaH // 47 // D. C. Pratyeka-tarunam-The Genetive is used for the Locative. The term itara' means the rest i.e. the other type of vegetables viz. the Sadharana or Many-souled vegetables. The Viklaendriyas 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. Sampinditah-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 Kaya 7,00,000 3 Tejas Kaya 7,00,000 Vayu Kaya 7,00,000 5 Pratyeka 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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169 9 Four-sensed Beings 2,00,000 10 Devas (deities) 4,00,000 11 Narakas (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 Sutrakara describes the peculiarities regarding the bodies etc. of the Siddhas or the Accomplished or the Perfect Souls, that were referred to in the second Gatha CHAPTER IV. The Siddha-tma tatheha granthe pUrva granthakAreNa Adau ditIyagAthAyAH pUrNa jIvAnAM bhedakathane prAk siddhasvarUpaM darzitaM, tatteSAmavyayatvAniSTitArthatvAtsAMsArikatkatyAnupayogitvAtmAka siddhAnAM pazcadazabhedavyAvarNana prastAve'pi zarIrAdivizeSo na darzitaH, tadvicitragatikatvAtsUtrasyeti, iha taM vyAvarNayamAha siddhANa natyi deho na AukammaM na paannlonnoo| sAiaNaMtA tesi, liI jiNidAgame maNiyA // 48 // 48 Siddhana natthi deho na aukammam na pana jonio i Saiananta tesim thii Jinindagame bhaniya 48 [siddhAnAM nAsti deho nAyuHkarma na pANayonayaH / sAdhanantA teSAM sthiti-jinendrAgame bhaNitA // 48 // Siddhanam nastideho nayuhkarmana pragayonayah Sadyananta tesam sthiti-r- Jinendragame bhanita 48 1 Trans:-The Siddhas ( Accomplished ores-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 22.

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170 red as with a beginning and (but) without an end in the Scriptores of the Jinendras. vyAkhyA-48-siddhAnAM nAsti dehH| yata uktaM zrIpAcArAGge-'siddhANaM igatIsaguNA paNNacA, taM jahA-goyamA? se na dIhe 1 na hasse na se 4 na cauraMse 5 na parimaNDale 6 na lohie7 na hAlidde 8 na mukille 9 na kiNhe 10 na nIle 11 na durabhigaMdhe 12 na suramigaMdhe 13 na titte 14 na kahue 15 na kasAile 16 na avile 17 na mahure 18 na kakkhaDe 19 na maue 20 na gurue 21 na lahue 22 na sIe 23 na uNhe 24 na nide 25 na lukkhe 26 na kAyasaMge 27 na ruhe 28 na ityI 29 na purise 30 na puMsara 31 ityektriNshtsiddhgunnaaH| atra sUtravyAkhyA-Azrayatri yiNorabhedAyasmAdeho na, ata evAyurapi na, yasmAdAyuna ata eva maraNamapi n|tto nimitta nimittavattorabhedAtsaptApi karmANina,bandhodayodIraNAsasAnAma mAvAt / yataH karmANi na ata eva mANA yonayo'pina, punaH saMsAre'jutpAdAt atha teSAM sthiti byAcaSTe / tatasteSAM siddhAnAM sthitiH kIdRzI? sAdiranantA yatastatrotpatikAlAtsAdiH tatazcaknAbhAvAdanantaiva / yaduktaM zakrastave-"sibamayalamaruamaNaMtamakkhayamanyAvAhamapuNarAvitti siddhigainAmadheyaM ThANaM saMpattANaM" iti vacanAt jinendrAgame / sthatimaNitA moktA / yathA saMsAriNAM jIvAnAM pANayonyAyuHkarmasthityAdayastathA siddhAnAM na mavantIti gAthArthaH // 48 // 1 siddhAnAmeDatriMzadguNAH prajJaptAH tadyathA-gautama ? sa nadIrgha, na hasva, na vRttaH, na tryanaH, na caturasraH, na parimaNDalaH, na lohitaH, na hAriNaH na zuklaH, na kRSNaH, na nIlaH, na durgandhaH, na surabhigandhaH, na tikaH, na kaTukaH, na kaSAyaH, nAmlaH, na madhuraH, na karkazaH, na mRduH, na guruH, na laghuH, na zItaH, noSNaH, na snigdhaH, na rakSaH, na kAyasamaH, na rohakaH, na strIH, na puruSa, na napuMsakaH / . 2 zivamacalamajamanantamanyAyAdhamapunarAvRttisiddhigatinAmadheya sthAnaM saMprAptebhyaH /

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171 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 Samsari (transmigrating) souls 48. gedargar fugini zasqafaara ga: dankot staat zaand SUTSUITE we sanfaca sivingofen zited ser i bhamiyA mamihiMti ciraM jIvA jiNavayamaLahaMtA / / 49 / / 49 Kale anainihane jonigahanammi bhisane ittha Bhamiya bhamihinti ciram jiva jina-vayanamalahanta 49 [ kA anAdinidhane yonigahane bhISaNe'tra / bhrAntA bhramiSyanti cIraM jIvA jinavacanamakamamAnAH / / 49 / / Kale anadinidhane yonigahane bhisane' atra, Bhranta bhramisyanti ciram jiva jina-vacanamalabhamanah 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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172 vyAkhyA - 49 - kAle'tItAnAgata lakSaNe varttamAnasyaikasAmayikatvAtsvaMlapatvAnnAtra vivakSitaM (savaM ) kathaM bhUte kAle ? - anAdinidhane'nAdyaparyavasite / tathA punaH kathaMbhUte ? " joNIgahaNammi bhIsaNe ti " caturazItilakSayonigrahaNe tattadAzrayaNenAnavasthAnAt / athavA kodRze sAre ? yonigahane-upalakSaNAdutpati vipattirogazokAdirbhirgahane vicitraka maMgatyA'tigupile jovAnAM karma vipAka kAraNabhUtatvAdbhISaNe - bhayakAriNi tasminnadhikaraNabhUte jIvA bhrAntA bhramiSyanti ciraM - mabhUtaM kAlaM / kIdRzAH santa ? jinavacanaM- bhagavadvacanaM hitopadezamalabhamAnA:- amApnuvantaH / tathA kacidityapi pATha: - " bhamiyA bhamaMti bhamihiMti ci" tatra tataNena dhAtorarthavizeSo jJeya iti gAthAkSarArthaH / / 49 / / 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 (gahane) 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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173 * Now, comes a concluding Couplet atha granthakAraH samyagjJAnAddharmaphalaM vidheyaM cAviSkurvangranthamupasaMhartu zikSArUpaM svanAmabhiMtaM ca sUtraM vyAkhyAnayanAi tA saMpai saMpatte, maNuatte dullahe sammatte / sirisaMtimUrisiDhe, kareha bho ? ujjamaM dhamme // 50 // 50 Tasampai sampatte manuatte dullahe sammate / Siri Santi suri sitfhe kareha bho ujjamam dhamme. 50 tat sammati saMpApta manuSyatve durlabhe'pi samyaktve / zrIzAntimUriziSTe kuruta mo! udyamaM dharme // 50 // Tat samprati samprapte manusyatve durlabhe'pi samyaktve i Sri Santi Surisiste kuruta bhol udyamam dharme 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. vyAkhyA-50-tAvad bho mavyAH ! sAmmataM manujatve dazamidRSTAntadulabhe saMpApte tatrApi samyaktve acintitaphalapade cintaartnpaaye| cakArAtsamyagjJAnacAritre / saMprAptazabdo manujatvasamyaktvayorubhayatra saMbadhyate / satazcintAratnamiva prApte samyaktve / yatkaraNIyaM tadAha-dharma udyama kuruta / kiviziSTe ? " sirisaMtimrarisiTe ti" siriti zrIH upalakSaNAt mAnazrIH, tathA zamanaM zAntiH rAgAdInAmupazamaH, tAbhyAM sUrayaH pUjyAH guNaguNinorabhedAttIrthakarA gaNadharA vA, taiH ziSTe'rthAdupadiSTe / iyatA granthakatA svanAmApyAviSkRtaM / tatra kartRpadaM zAntiriH upadizati ziSTe maste'nupameM jinadharme / kriyAsaMbandhastathaiva yogya ityakSarArthaH // 50 //

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174 D. C. Bhoh! is the general form of address to human beings, Both the manusyatva and the sanyaktva are durlabha or rarely obtainable. 'Samprapte' 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 Suris or the Revered Ones. Who are these Revered Ones ? Sri means jnanasri (wealth of knowledge) Santi or quietitude means calming down of passions and the like. The Suris 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. Upasamhara atha sUtraM nigamayabhAra eso jIvaviyAro saMkhevaruINaM jaannnnaarN.| saMkhitto uddhariyo ruvAo muyasamajhAo // 51 // 51. Eso Jiva-viyaro sankheva-ruinam japanaheumi Sankhitto uddhario ruddao suyasamuddao 51 [eSa jIvavicAraH saMkSeparucIno saanhetoH| saMkSipta uddhRto rundrAt zrutasamudrAt // 51 // Esa jiva-vicara sanksepa-rucinam jnana-heto" ? 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 vyAkhyA-51-jIvAnAM vicAro jIvavicAraH sasthAvaraikendriyAdi vicAravAn / rUparUpiNorabhedAra anyanAmApi jIvakviAra iti smrthivH|

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175 eSa aatmnaa'vinaabhaaveneti| tataH zrIzAntimariNA ayaM saMkSeparucInAMmarthAtsvalpamatInAM prANivizeSajijJAsAthai saMkSipyAnugrahabuddhayA rudrAd-anavagAha vistArAt zrutasamuddhedrAdutaH / iyatA na svamanISikayA. kiMtu paramparayA minarupadiSTaM zrutaM mahAya tasmAdityakSarArthaH / / 51 // D. C. The Consideration of the Living Beings such as Trasa (mobile) sthavara (Steady-fixed), one-sensed beings etc is jivavicara. 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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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 23

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178 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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179 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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180 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 sense developed, beings with two senses, some with three senses, and others with four senses, and the rest with five senses

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181 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 a 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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182 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 :-- sattavirAhaNapAvaM, asaMkhaguNIyassa egabhUyassa / bhUyassANataguNaM pAvaM, ikkassa pANassa // 1 // beiMdiya teiMdiya cauridiya, tahaya ceva paMcidI / lakkha sahassAta sayaguNaMta pAvaM muNeyavvaM // 2 // 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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183 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 Vadivetal Shanti Sur. iji, has, in this kindness to us, composed the gist of Biology in the form of a small treatise, called Jiva Vichara. 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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184 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 Dharmacharyas 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. Panjra Pole Upashraya. Panjra Pole A HMEDABAD [ India ) 1 9 50

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VOLUMES 1. Sramana Bhagavan Mahavira Vol. I Part I Life. 2. Sramana Bhagavan Mahavira Vol. I Part II Life 3. sramana Bhagavan Mahavira Vol II Part I Life. 4. Sramana Bhagavan Mahavira Vol. Il Part II Life. 5. sramana Bhagavan Mahavira Vol. III Ganadhara-vada. 6. Sramana Bhagavan Mahavira Vol. IV Nihnava-vada. 7. Sramana Bhagavan Mahavira Vol V Part I Sthaviravali. :8. sramana. Bhagavan Mahavira Vol V Part II Sthaviravali. 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 'sramana Bhagavan Mahavira" written in English, from authentic material collected from Jaina Scriptures and other sources, by Muni Maharaja Sri Ratna Prabha Vijayaji-a disciple of Sasana Samrat Acarya Maharaja Sriman Vijaya Nemisurisvaraji-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 (Ganadhara-vada). (5) Vol. IV (Nihnava-vada), 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 Sramana Bhagavan Mahavira. Volume I. Part 1. CHAPTER I Jiva Tattva and A-jiva Tattva-Kinds and Varieties of Souls Sthavara Souls-Nigoda Living Beings-Trasa (mobile) Souls-Varieties of Indriya Souls-Narakas-TiryancasManusyas - Devas-Kinds of Tiryanca Pancendriya Souls-Sthala - cara-Jalacara-Khecara-The Universe. CHAPTER II Su-deva -Arhat Deva-Su-guru-Su-dharma; Ku deva; Ku-guru; Ku-dharma-Mithyatva-Kinds of MithyatvaA-virati-Pramada-Kinds of Pramada-Kasayas-Kinds of Kasayas. No-kasayas-Yoga. CHAPTER III. Samyaktva-Kinds of Samyaktva-Story of the Farmer-Signs of Samyaktva. CHAPTER IV, First Previous Bhava of sramana Bhagavan Mahavira-King Satru-mardana of Jayanti Nagari-Nayasara 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) Tapah (austerity)-Bhava-Attainment of Samyaktva. CHAPTER V. Second Previous Bhava (as a celestial being in Saudharma deva-loka -Devas or Celestial Beings-Kinds of Bhavana-pati gods-Kinds of Vyantara and Vana-vyantara godsVaimanika gods-Number of Vimans (celestial cars)-Colours of Vimans-Height-Age-limit-Food-Respirations-Lesyas etc, of Celestial Beings-Previous Bhavas of Celestial Beings-Future Bhavas of Celestial Beings. CHAPTER VI. Third Previous Bhaya. Raja Rsabha-deva or Vinita Nagari-Diksa of Raja Rsabha-deva-Kevala Jaana, of

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Bhagavan Rsabha Swami-Final Emancipation of Maru-devi Mata. Sermori of Bhagavan Sri Rsabha Swami. Birth of Marici-Diksa of Marici Kumara-Story of Argara-dahaka-Marici Munibecoming slack in performing religious duties-Marici Muni assuming the apparel of a Parivrajaka mendicant-Bharata Cakravartin orders out five hundred bullock-carts full of food and drink-materials-Tirthankara Bhagavan Sri Rsabha-deva goes to Mount Astapada-Explanation of avagrahas-In the Samavasarana there, Bharata Cakravartin asks the Bhagavan whether there will be any other person who will become a Tirtharkara like himself in future or not? On Bhagavan's pointing out to him his own son Marici, who was sitting in a corner dressed as a Parivrajaka, as a future Vasudeva, a future Cakravartin, and as a future Tirtharkara, the delighted Bharata Cakravartin went to Marici, and paid him homage as a future Tirthankara. Marici rejoicing with joy and dancing frivolously out of pride for his noble birth, incurred the evil Karma of birth in low families-Nirvana (Final Emancipation of Tirthasara Bhagavan Sri Rsabha-deva 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 deva-loka. Fifth Previous Bhava as a Brahmana named Kausika in Kollaga village-Sixth Bhava as a Brahmana named Puspamitra in Sthunaka village. Seventh Previous Bhava as a god in Saudharma deva-loka. Eighth Previous Bhava as a Bra. hmana named Agnidyota in Caitya Sannivesa-Ninth Previous Bhava as a god in lsana deva--loka. Tenth Previous Bhava as a Brahmana named Agnibhuti in Mandira village-Eleventh Previous Bhava as a god in Sanat Kumara deva-loka. Twelfth Previous Bhava as a Brahmanar named Bharadhvaja in Svetambika. Thirteenth Previous Bhava as a god in Mahendra deva-loka. Fourteenth Previous Bhava as a Brahmana named Kapila of Rajagriha Nagara-Fifteenth Previous Bhava as, a charming god in Brahma deva-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) Sramana Bhagavan Mahavira. Vol I Part II CHAHTER I. Sixteenth Previous Bhava. Birth of Visvabhuti Kumara-Visvabhuti Kumara going to Puspa-karandaka garden for amusement during Spring Festival-Visvabhauti Kumara treacherously sent with a large army to fight with a frontier feudatory prince at the instigation of Queen Madana-lekha. When Vievabhuti Kumara returned home, he realised that it was a well-designed plan of Madana-lekha to drive him out from the garden to make room for her son Visakha-nandi. Becoming enraged at this insulting diplomacy, Visvabhuti Kumara renounces the pleasurable enjoyments of the world, and he takes Bhagavati Diksa at the hands of Acarya Sambhuti Suri. Visvabhuti 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 Visvabhuti 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 Mathura (Muttra), he was accidentally knocked down by a rushing cow. On seeing that Visvabhuti Muni had fallen down on the ground owing to a strong impact with the body of the cow, his cousin Visakha-nandi who had gone to Mathura 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 Visvabhuti Muni. The penitent Muni was greatly offended, and he made a niyana-nidana-a firm determination) to be able to possess, after deatli, sufficient strength to kill all those persons at one blow, by way of revenge. Athough Visvabhuti Muni was repeatedly aavised by Sthayiras and others to desist from the attempt, he

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8 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 deva-loka-Seventeenth Previous Bhava as a brilliant god in Maha-sukra deva-loka with an age-limit of seventeen (17) sagaropam years. Appendix No. I, containing Some Note-worthy Points about the Sixteenth Previous Bhava of Sramana Bhagavan Mahavira. CHAPTER II. Eighteenth previous Bhava of Sramana Bhagavan Mahavira-Tripristha Vasudeva-Queen Bhadra, the chief consort of King Ripu prati-Satru of Potanapura ) gave girth to Acala Kumara 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 Kumara, 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 Mahesvari-complete with high city-walls, beautiful buildings, temples, dharmasalas (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-Satru, 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 vabhuti Muni, descending from Maha-sukra deva-loka, assumed the form of a foetus in the womb of Mrigavati-devi, 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- Vasu-deva, Asvagriva of Rajagriha Nagara, -The soul of Vis akha-nandi Kumara born as a lion in a den near the ricefields of the Prati-Vasudeva-One day, Prati Vasudewa Asvagriva, 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 Candavega so widely respected by all your feudatory kings."The lion in the rice-fields of Prati Vasudeva Asvagriva was doing much damage to the cultivators of the fields, and so, they requested him to afford them suitable protection. Thereupon, Prati-Vasudeva Asvagriva sent orders to his sixteen thousand feudatory kings to give their services by turns, for the protection of his cultivators. The Prati-Vasudeva, 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 Kumara and Tripristha Kumara of King Prajapati are clever and powerful. Thereupon, Prati-Vasudewa Asvagriva, sent an order through his messenger Candavea, to King Prajapati to come and see him immediately. At the time when Candavega arrived at Potanapura, King Prajapati, his princes, familymembers, and some citizens, had met together in the Inner Court of King Prajapati, and there was excellent dancing, dramatic performance, and great rejoicing going on. Now, Candavega, 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 Prajapati-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 Kumara became greatly enraged at the rude behaviour of Prati-Vasudeva's messenger and having dealt him blows with his fists, feet and stick, he took back all the valuable presents received from King Prajapati. Now Prati-Vasudeva Asvagriva 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 Candavega 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 Prajapati became ready to go there, but both his princes viz Acala Kumara and Tripristha Kumara 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 Kumara 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 Kumara repeatedly coaxed the lion for a duel fight with himself, and, as soon as the lion jumped on him, Tripristha Kumara, 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 Kumara instructed the cultiyators to give the lion's skin to Prati-Vasudeva Asvagriva, and to inform him that as the lion was now dead, his rice-fieles will, for the present, be free from danger.

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11 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-Vesudeva Asvagriva, 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 Candavega, and, also by the person who kills the lion. With the deceitful idea of killing both the princes of King Prajapati, the enraged Prati-Vasudeva Asvariva 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 Kumara and Tripristha 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-Vasudeva Asvagriva was killed by Tripristha Kumara. When Prati Vasudeva Asvagriva 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 Kumara, and announced 1-"O. kings! This Tripristha Kumara is born as the first Vasudeva in the Bharata-ksetra, 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 Vasudeva Asvagriva fell at the feet of Tripristha Kumara and accepted him as their supreme lord. On seeing that all the feutdatory. kings ot Prati-Vasudeva Asvagriva had accepted service under Tripristha Kumara, 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 Tripristha Kumara

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12 returned to Potanapura, there was great rejoicing in the town. After staying there for some time, Tripristha Vasudeva carrying with him, cakra, chatra, dhanusya, mani, gada etc. went with a large army for dig-vijaya. In course of time, he brought under his supreme authority, half the continent of Bharataksetra 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 Magadhadesa (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 Dandaka 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 Vasudeva, 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. Tripristha 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 Ratnasekhara. Nijayavati-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-vega, forcibly snatched away everything from me, and reduced me to this state.', Tripristha Vasudeva, 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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13 With the consent of the Vidyadhara Tripristha Vasudeva 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 Kumara as Vasudeva-Arrival of Tirthankara Bhagavan Sri Sreyamsa NathPreaching-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-pratisthana Narakavasa (dwelling place for hellish beings) of Tamas-tama (Seventh ) Hell-Arrival of Dharma-ghosa Acarya-Preaching-Diksa of Acala Kumara; Acala Muni-Severe austerities.-Moksa. CHAPTER III. Nineteenth to Twenty-second Previous Bhavas. CHAPTER IV. Twenty-third Previous Bhava-Priya-Mitra Cakravartin-Conquest of continents-To Magadha Tirtha-To Varadama Tirth-To Prabhasa Tirtha-To the temple of Sindhudevi-Kumara-deva of Vaitadhya-giri-Kritamela-deva of Tamisra Gupha-Fight with mlecchas. Return to Muka (capital city) with thirty-two thousand feudatory kings. Coronation as a Cakravartin-Festival lasting for twelve years-Renouncing the world-Diksa on hearing the preaching of Pottillacarya-Ascetic life-on death-Twenty-fourth Previous Bhava-Birth as a very prosperous god in Sukra deva-loka. CHAPTER, V. Twenty Fifth Previous Bhhava-Birth of Nandana Kumara-With advancing age, Nandana Kumara 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 Pottillacarya-His Prea ching-Story of King Narasimha-Campaka-mala-Barrenness-Consultation with ministers-Arrival of Ghorasiva-Ghorasiva going to burial-ground for accomplishment of spells-Duel-Tight of King Narasimha with Ghorasiva Fainting of Chorasiva-Appearance of Sri-devi-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 vidyadharasSomradatta-Mahakala-Campaka-mala-Birth of Nara-vikrama-Sila vati-Nara-vikrama Kumara subduing Jaya-Kunjara elephantDehila-Samanta-bhadra Suri-Preaching-Nandana Raja renounces the world-Diksa-Ascetic Life-Severe austerities--Meditations of Nandana Muni on Death-bedCHAPTER VI. Twenty-sixth Previous Bhava. Vol I Part II Royal Octavo Size Cloth-bound. Price In Hindu Union Rs. 91-Rupees Nine. Packing and Postage extra, Foreign 18. s. U. S. of America ( Four Dollars and Fifty cents ). Sramana Bhagavan Mahavira. Vol II Part 1 Introdnction : CHAPTER I. Descent from Pranat deva-loka-Concepntion Vision of Dreams-Description of Sakrendra-Kartika Setha Katha. Sakra-stava. CHAPTER II. Sakra-stava (contd)-Ten Strange EventsBirth in High and Low families-Bed chamber of Trisala-devi - Vision of Dreams-Description of the first Four Dreams. CHAPTER III. Description of the Remaining Ten DreamsNight-vigil-Siddharatha 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 Siddhartha. Immobility of the foetus. Lamentations of Trisala-mata-Determination of Vardhamana Kumara 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 Kumara

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CHAPTER V. Horoscope of Vardhamana Kumara. CHAPTER VI. Celebration of Birth-festival by Indras "and gods and goddessess-Abhi eka (anointing) by Indras and gods and Indrana and goddesses on Mount Su-Merut Celebration of Birth-festival by Siddhartha. CHAPTER VII. Early Life-Naming-Playing with boysMolestation by a pisaca-Going to School-Youth-MarriageFamily Relation,-Death of Parents - Request to King Nandiyar dhana for permission to renounce the world-Samvatsarika DanaRequest of Lokantika gods to Vardhamana Swami. CHAPTER VIII. Diksa Mahotsava Diksa CHAPTER IX. Period of Chadmastha Kala of Asceti LifeFirst Year of Ascetic Life-Going to Kurmara-grama- Remaining in Kayotsarga outside the village-Gift of the half the portion of divine garment to Soma Brahmin-Molestatien from a cowheadWent to Kollaga Sannivesa early next morning-Break-fast at the house of a Brahmin named Bahula-Went to Moraga SannivesaGuest of Jvalana Sarma in one of the cottages of Duijjanta hermits-Taking of five abhigrahas (minor vows)-Went to Asthika (Vardhamana) grama-First Rainy Season at Asthika-gramapassed with a continuous fasting of four month eight periods of a fortnight each-Molestation from Sulapani Yaksa-Ten Great Dreams -Astrologer Utpala saying out the meaning of the dreams-Seco nd Year of Asceiic Life-Moraka Sannivesa-Acchandaka-To Uttara Vacala On the way, while crossing the bank of Suvarya-kala River, the remaining half of the divine garment slipped down from the shoulder of the Bhagavan, and was taken away by Same Brahnin who was following him for the other half-Kanaka-khala asrama-Canda-kausika sarpa-Gobhadra-Vidyasiddha-Candralekha -Candrakanta-Dharma-ghosa-Suri-Preaching-Muni GobhadraCandakausika tapasa-Candakausika sarpa-biting Bhagavan-Enlight ening Canoakausika sarpa-Svetambika-Pradesl ,king-@n way to Surabhipura-Meeting of Pradesi Raja-Crossing the River Ganges in marsmall woodn boat-Molestastion from Naga Sudanstra deva

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16 (soul of the lion severed into two pieces by Tripristha Vasudeva)-Kambala and Sambala devas came to the rescue of the boatThunaga Sannivesa-Puspa astrologer-Festival of Bhandi Vana Going to Rajagriha. Jinadas and Sadhu - dasi-Second Rainy Season at Nalanda (a suburb of Rajagriha )-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 Ananda seth's house.- Third at Sunanda Seth's house, and the Fourth breakfast was at the house of a Brahmin named Bahula in Kollaga Sannivesa-Third Year of Ascetic Life-Going to Suvarna khala grama. Cowherds preparing rice-pudding in an earthen pot -Gosala becomes a niyata vadi-To Brahmana grama-UpanandaGoing to Campa Nagari for rainy season-Third Rainy Seasoe at Campa Nagari doing various asanas (meditative postures) and observing two fastings of two months each. Fourth Year of Ascetic Life-Went to Kollaga Sannivesa-In meditation outside the village-Simha and Vidyunmati-Cosala beaten-To Patralaka grama-Khandaka and Dantalika-Gosala beaten-To Kumara Sanni vesa-Muni Candra Acarya killed at night under suspicion of a thef-Mahotsava by gods-To Cauraka.grama-Gosala bound to a wooden frame on suspicion of being a spy from enemy.regions and when sramana Bhagavan Mahavira was being similarly bound, he was set free by two female hermits Soma and Jayanti sisters of astrologer Utpala. Went to Prista Campa-Fourth Rainy Season at Prista Campa observing a fasting or four months and practising various asanas ( meditative postures) Breakfast outside the town-Fifth Year of Ascetic Life-Went to Sravasti and remained in kayostarga outside the town-Pitridatta and his wife Mritavatsa-To Haladruta-grama-In meditation uuder a haridru tree Scorching of both feet-In the temple of Vasudeva at Mangala -To Kalumbuka-grama-Megha and Kala--hasti. To Radha bhimi-(Murshidabhad District)-Molestation from vulgar people-To Pirga kalasa grama-Molestation from two robbers-To Bhadilla Nagari capital 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 Samagama-Jambusadda-Tambaya Sannivesa-Nandisena Sthavira-Goealaka had quarrel with some of his papilsKupiya Sannivesa-Imprisoned as spies but set free by two pariv rajikas named Vijaya and Pragalbha-To Vaisali. Cosala becomes separated-Stayed at a blacksmith's works shop-Asault by the black-smith. Went to Gramak Sannivesa-Bibhelaka Yaksa History of Bibh elaka Yaksa-To salisirasaka grama, It was winter time-Molestation from Kataputana Vana-Vyantari. To Bhadrika Nagari-Sixth Rainy Season at Bhadrika Nagari--observing a fasting of four months-At this place, Bhagavan acquired* Loka. vadhi Jnana while experiencing the molestation of Kataputana. CHAPTER X. Period of Chadmastha Kala ( Cont) of Ascetic Life-Seventh Year of Ascetic Life-Went to Magadhadesa, and stayed there moving about during winter and summer months, and practising various vows.-To Alambhika NagariSeventh Rainy Season at Alambhika, observing a fast of four months - Eighth Year of Ascetic Life-Went to Kunnaka Sannivesa-Madana Sannivesa-Bahusala-Lohargala. 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 Purimatala, In meditation outside the town. Vaggura Sravaka-To Rajagriha-Eighth Rainy Season at Rajagriha observing a fasting of four months-Ninth Year of Ascetic Life-With the idea of destroying many Karmas simultaneously, Bhagavan went to Vajra-bhumi Harsh molestation form anarya ( uncivilized ) people for six months. Ninth Rainy Season in Vajrabhimi with a fasting of four months-Tenth Year of Ascetic Life-To Siddharthapura and Kurma-grama. Questioned by Gosala about the tila plant-Vaisyayana Tapasa outside the village-Jesting by Gosala-Throwing of Tejo-lesya towards Gosala, whose life was saved by Bhagavan by the use of sita-leaya Gosala gets separated-To Vasali Nagari. Sankha, playmate of Siddhartha Raja, honoured Bhagavan 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 Vanilya

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grama and remained in Kayotsarga outside the town. Anadda, Sravaka, foretold through his Avadhi Jnana, the Bhagavan's acquisition of Kevala Jnana within a few years-To sravasti. Tenth Rainy Season at Sravasti Nagari, observing a fasting of four months-Eleventh Year of Ascetic Life-In Kayotsarga at Sanusastika observing sixteen fasts, and practising Bhadra, Mahabhadra and Sarvatc-bhadra Pratima-Breakfast at the house of Ananda Gathasati-Went to Dradhabhumi full of mlecchas ( barbarians). Remained in contemplation in a temple of Polasa Yaksa outside Pedhala-grama-Molestion from Sargama deva-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 deva-loka-- Break-fast at the house of an old cowherdess= To Alambhika-Stul by Vidyut Kumarendra-Svetambika-Nagari -Sluti by Harisaha Indra-Sravasti-The idol of Skanda-Kausambi Nagari-Cardra ard Sirja in mula ( original ) vimana-Vanarasi Nagari-Stuti by Saudharrendra-Rajagriha-Stuti by Isane. ndra-Mithila Nagari-Honoured by King Janaka, and extolled by Dharanendra-To Vaisali-Eleventh Rainy Season at Vaisali-In conteniplation with a fasting of four months-Stuti by Bhritananda (King of the Bhujanga-devas -Jirna Setha Sravaka-Abhinava Sresthi -Kevali-desana -- Tweluth Year of Ascetic Life-After breakfast at Abhinava Sresthi's house Bhagavan went to Susumarapura In contemplation under a Asoka tree in Asoka-khanda-Utpata of Camarendra-History of Camarendra-To Bhogapura NagaraMolestation by a ksatriya named Mahendra-To Nandi-grama. Adored by Nandi (a friend of King Siddhartha ). To Mendhaka-grama-Molestation by a cowhered-To Kausambi Nagari-King Satanika-Mrigavati -Abhigraha ( vow) of Srainana Bhagavan * Mahavira. King Dadhivahana and Queen Dharini of Campa Nagari-Vaeumati daughter of Dharini Dhanavaha setha and Mula Sethani-Candana-Pitiable condition of Candana-Pulfilment of the abhigrala of Sramana Bhagavan Mahavira-Bhiksa of dry Uoada beans from Candana To Su-mangala-grama-Stuti by Sanat Kunara , Indra-To- Suksetra Sanniyesa-Homages tay

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19 Indra of Mahendra deva - loka-To Palaka -grama - Molestation; by Dhahila-Went to Campa Nagari-Twelvth Rainy Season at the Agnihotra sala of Svatidatta Brahmana at Campa Nagari, observ. ing four fastings of one month each, and attended constantly by Manibhadra and Purnabhadra Vana-Vyantara Indras-Svatidatta asked a number of questions on Atma (Soul) to sramana Bhagavan Mahavara, and they being answered in detail to his entire satisfaction, the Brahmana was greatly pleased, and he had high respect for Bhagavan-Thirteenth Year of Ascetic Life To Jrimbhika-grama. Indra did dramatic performance before Bhagavan, and said that he would have Kevala jnana on a certain day-To Meahaka-grama-Homage by Camarendra-To Sanmani grama, and remained in Kayotsarga outside the villageMolestation from a cowherd-Thrusting of pointed sticks into both the ears of Bhagavin-Went to Madhyama Apapa NagariSiddhartha Vanik and Kharaka Vaidya saw Bhagavan with the salya when he went to Siddharth's house for alms-Both the Vanik and Vaidya followed Bhagavan, and they removed the sticks from his ears when he was in Kayotsarga. Thus Sramapa Bhagavan Mahavira 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) Sramana Bhagavani Mahavira Voi:11 Part It CHAPTER I. Acquisition of Kevala Jnana at Jrimbhika-- grama-First Samavasarana-Dharma-desana-To Madhyama Nagari -Samayasarana and Dharma-desana in Mahasena Vana-Eleven Brahmin Teachers (Indrabhuti with his two brothers, and others) doing Yajna-ceremonies at the house of Somilacarya. Pratibhodhamad Diksa of Eleven Teachers with otheir 4400 pupils-Appo

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intment of the Eleven Pandits as Ganadharas (chief-disciples) and as teachers of their own pupils-Diksa of Candana. Establishment of "Catur-vidha Sangha" consisting of Sadhus-SadhvisSravakas and Sravikas-Explanation of the applicability, with three nisidyas, of the Universal Law of "uppanneha vA vigamei vA dhuvei vA Uppannei va, vigamei va, dhuyei va (Production, Destruction ) or Permanence) to all objects of the Universe, and the preparation of the Dradasangi of the Jaina Scriptures, on Vaisakha sud Tenth-Went to Rajagriha along with his samudaya of 4411 pupils. Samavasarana-Dharama-desani-Acquaintance with King Srenika, queens, princes, and other members of the royal family. Diksa of princes Megha-Kumara, Nandisena-Samyaktva of Prince Abhaya Kumara, Sulasa etc.-King Srenika and several persons had perfect faith in Jaina Religion-Thirteenth Rainy Season at Rajagriha. CHAPTER II. Fourteenth Year of Ascetic Life-Went to Videha-To Brahmana-Kunda-grama-Dharma-desana. Diksa of Jamali and Priyadarsana-Diksa of Rishabha datta and Devananda-Gautama Ganadhar's questioning and its answer about Devananda -Fourteenth Rainy Season at Vaisali. Fifteeth Year of Ascetic Life-Went to Kausambi-King Udayana and MrigavatiJayanti sravika-To Sravasti-Diksa of Sumanobhadra and Supratistha. To Vanijya-grama-Amanda sravaka took the vows of a sravaka. Fifteenth Rainy Season at Vanjiya grama. CHAPTER III. Sixteenth Year of Ascetic Life-Went to Magadha-after the sainy season-Rajagriha-Diksa of Salibhadra and Dhanya setha-Sixteenth Rainy Season at Rajagriha Nagri. CHAPTER IV. Seventeenth Year of Ascetic Life-Went to Campa Nagari-Mahaccandra Kumara-His Purva Bhava-Diksa. To Vitabhaya Pattan-King Udayana was extremely glad to receive Bhagavan-Diksa of Udayana-Journey to Videha was very long and severe during summer-Many Sadhus suffered from hnnger and thirst. Cartfuls of sesa mum seeds on the wayKamadeva sravaka-Molesation to Kamadeva. To Vanijya grama. Seventeenth ,,Rainy Season at Vanijya-gram, Bighteenth Feur of

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Ascelic Life-Went to Benares-Vows of Sravaka dharma taken by millionairs Culanipita and his wife Syama, and Suradeva and his wife Dhanya. Bhagavan highly honoured by king Jitasatru of Benares-To Alamvhika-Vows of Sravaka-dharma taken by the millionair Cullasatak and his wife Bahula-Poggala Parivrajaka His Vibhanga Jnana and Diksa-To Rajagriha-Diksa of MankatiKim-krama, Arjuna-Kasyapa, Vatsa, Medha etc Eighteenth Rainy Season at Rajagriha. Nineteenth Year of Ascetic Life-Stayed at Rajagriha for some time after the rainy season Meetings with King Srenika become more frequent-Incident of a leprous man rubbing infectious purulent matter on the body of sramana Bhagavan Mahavira-Questions about the leprous man-Foreteliing about Srenika. Proclamation of King SrenikaArdraka-Kumara receives an image of Adinath Jinesvara as a present from Abhaya Kumara- Jatismarana-Ardra Kumara secretly leaves his home and comes to India-Takes diksa-Marriage with Srimati at Vasantapura. Again he take diksa after an interval of 114 years and goes to Bhagavan-On the way, he meets with and discussess with Gosala, Brahmana Sannyasins, hasti-tapasas etc. Diksa of of Abhaya Kumara. Some stories about Abhaya Kumara-Diksa of thirteenth queens and twenty-three princes of Srenika. Nineteen Rainy Season at Rajagriha-Twentieth Year of Ascetic Life-Went in the directiou of Vatsa-desaafter the rainy season-Mrigavati queen of King Udayana and King Candapradyota-Kausambi invaded Meeting of Marigavati and Candapradyo!a in the presence of the Bhagavan-Story of Brahamana-putra-Dharma-desana-Story of a goldsmith of Campa. Diksa of Mrigavati-Kevala Jaana to Mrigavati-Diksa of Eight queens of Candapradyota. Twentieth Raiuy Season at Vaisali, CHAPTER V. Twent-first Year of Ascetic Life-Went to Kakandipuri-Dharma-desana-Diksa of Dhanya Kumara of Bhadral sethani-To Kampilyapura. Tows of a sravaka taken by Kund Kaulika-Diksa of Sunaksotra-To Polasapura-Saddalaputra *Po Vanijya grama. Twenty-first Rainy Season at Vanijya-grama Pradely-second Year 10 Ascetic "kife-Went to Rajagriha-Vows

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of a sravaka taken by a very wealty man named MahasatakaRevati, his wife-Harsh words to Revati-Prayascita. -AnasanaFirst deva-loka- Twenty-second Rainy Season at RajagrihaDuring the Catur-masa-several sadhus of Parsya Nath had discussion with Bhagavan, and they were convinced that sramana Bhagavan Mahavira was a Sarvajna and servadarsi-Twenty third Yerr of Ascetic Life-Went to Kritargala Nagari-Discussion with Skanda Katyayana Parivrajaka - Diksa - PratimasSanlekhana-To Sravasti-Vows of a sravaka taken by millionairs Namdini-pita and his wife Asvini-and Salhipita and his wife Piialsuni-Twenty-third Rainy Season at Vanijya-grama-Twentyfourth Year Ascetic-Life Went to Brahmana-kunda-gramaJamali gets separated. To Kausambi-Surya and Candra came in their original vimana for hoinage-Candana Pravartini went away to her upasraya-To Rajagriha-Conversation of Jaina househoid. ers of Tungika with disciples of Parsya Nath-Marnantika sanlekhana of Abhaya Kumara Muni Twenty-fourty Rainy Season at Rajagritha CHAPTER. VI. Twenty-fifth. Yaar of Ascetic Life-Change of Goverment fn Magadha-desa limprisonment of Srenika-His death. Removal of Capital to Campa Nagari-To Campa-Diksa of ten grandsons of Srenika ( Padms Kumara and other princes ) Diksa of Jina Palita (son of Makandi and Bhadra) and many other wealthy merchants-Went in the direction of Videha-Diksa of Gathapati Ksemaka, Dhritidhara etc - Twenty fifth Rainy Season at Mithila... Twenty-sixth Year af Ascetic Life-Went in th@ direction of Anga-desa-A great war at Vaisali, 46 hundred thousand soldiers killed-Bhagavan came to Purnabhadra Caitya of Campa-Dharma desana-Diksa of ten" widowed queens of Srenika 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-Diksa of Halla and Vehalla-Final meeting of GObala-Tejolesya on Ananda Muni,Gosalaks discussionSarvanubhati Muni-Sunaksatra Muni: Tejolesya, on: Bhag avan 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-Sadhvis-Sravak as-and Sravika of sramana Bhagavan Mahavira. CHAPTER XI. Social-Political,-and Religious History of the Country, Vol II Part II Royal Octavo Size. Cloth-bound. Price in Hindi Union Rs. 15 (Fifteen) Packing and Postage extra. Foreign 30 s. U. S. of America, (Seven Dollars and Fifty cents. ) Sramana Bhagavan Mahavira Volume III Ganadhara vada CHAPTER I to XI. Discussiou with the Eleven Canadharas (chief disciples) of Sraniana Bhagavain Mahavira Ganadhara-vada. Royal Octavo Size Cloih-bound *Price in Hindi Union Rs. 10/- Ten Packing and Postage extra. Foreign -20 s, U. S. of America S 5.00 Five Dollars.

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sramana. Bhagavan Mahavira, : Volume IV Nihnava-xada CHAPTER I. to CHAPTER X Discussion with the seven Nihnavas of the desa-visamvadi type and Botika of the sarvavisamvadi type, with an Introduction. Nihnava-vade. Royal Octavo Size. Cloth-bound. Page 408 Price in Hindi Union Rs. 8 Rupees Eight. Packing and Postage extra. Forein 10 s. U. S. of America ( Four Dollars. ) Sramana Bhagavan 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 sramana Bhagavan Mahavira-1 Arya Sudnarania Swami 2. Arya Jambu Swami. 3. Arya Prabhava Swami. 4. Arya Sayyambhava Suri. 5. Arya Yasobhadra Swami 6. Arya Sambhuti Vijaya and Arya Bhadra-bahu Swami. 7. Arya Sthulabhadra. 8. Sri Arya Mahagiri and Sri Arya Suhasti Suri. 9. Sri Susthita Suri and Sri Supratibaddha Suri (Also Uinasvati Vacaka-Arya Syamacarya) 19. Sri Indra-dinna Suri, 11. Sri Arya Djnha Suri, 12. Sri Simhagiri (also Arya Kalaka-carya, Khaputacarya,Arya Man. gu-Sri Vriddha Vadi Suri-and Siddhasena Divakara Suri-Padalipta Suri). 13. Sri Vajra Swami-(also Bhadra Guptacarya). 14. Sri Vajrasena Sari ( Origin of Kapardi Yaksa-Arya Raksita Suri Origin of the Sect of Digambaras) 15. Sri Candra Suri 16. Sri Samanta-Khadra Suri. 17. Sri Vriddha Deva Suri. 18. Sri Pradyotana Sari. 19. Sri Mana-deva Suri. 20. Sri Manatunga Suri, 21. Sri Vika Suri. 22. Sri Jaya deva Suri. 23. osri

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25 Devananda Suri-(Destruction of Vallabhipura-( Arya Samita Suri Origin of Brahma Dipika). 24, Sri Vikrama Suri. 25.' Sri Narasimha Suri 26. Sri Samudra Suri. 27. Sri Mana-deva ^Syri(Yuga-pradhana Nagarjuna-Sriman Hari-bhadra Suri-Jinabhadra Gani Ksama-sramana). 28. Sri Vibuddha Prabha Stri. 29. Sri Jayananda Suri, 30. Sri Ravi Prabha Suri. 31. Sri Yaso-deva Suri (Establishment of Kingdom at Anahillapura, Sri Bappa-bhatti Suri ). Volume V. Part 1. Sthavvavali Part I Royal Octavo size Cloth-bound. Pages 398 Price in Hindi Union Rs. 8 Foreign 16 s. U. S. A. (Four Dollars) Sramana Bhagavan Mahavira. Volume V. Part II Sthaviravali Part II Contents. 32. Sri Pradyumna Suri. 33. Sri Mana-deva Suri. 34. Sri Vimalachandra Suri. 35. Suri Udyotana Suri. 36. Suri Sarva-deva Suri I. (Kavi Dhanapala Vadi Vaital Suri Santi Sutri ). 37. Sri Deva Suri. 38. Suri Sarva-deva Sari II. 39. Sri Yaso-bhadra Stri, and Sri Nemicandra Suri (Sri Abhaya-deva Suri-Sri Jina Vallabha Suri and Sri Jinadatta Suri) 40. Sri Muni-candra Sari (Vadi Sri Deva Suri-Kali Kala Sarvajna Sriman Hemacandracarya-Siddha-Raja-JayasimhaKumarapala). 41. Sri Ajita-deva Suri (Kharatara Gaccha-Agami ka Gaccha-Abhigraha (vow) of repairs on Satrunjaya tirtha taken by Udayana Mantri-Death and repentence of Udayana-Solemn oath of Bahada-Bhimo Kundalion. 42. Sri Vijaya Simha Suri,43. Sri Soma Prabha Suri I. and Sri Mani Ratna Suri, 44. Sri Jagaccandra Suri (Hirla Jagaccandra-Tapa Gaccha). 45 Sri Devendra Suri ( Sri Vijaya Candra Suri-Sri Vidyananda Suri ). 46. Sri Dharma-ghos a Suri (Mantrisvara Prithvi-dhara (Pes thada). 47. Sri Soma Prabha Suri II. 48. Sri Some Tilaka Suri. 49. Sri Deva Sundara Sari. 50. Sri Soma Sundaga Suri (Sadhumaryada Pattaka). 51. Sri Muni Sundara Sari 52.. Sri Ratna Sekhara Suri (Origin of Lunika Mata ). 53. Sri Laksmi Sagara 3 33 4

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26 Suri ( Kavi Lavanya Samaya ). 54. Sri Sumati Sadhu Suri, 55Sri Hema Vimala Suri ( Vimala Sakha-Kadava Mati. Bija (Vija' Mati)-Payacanda Gaccha). 56. Sri Ananda Vimala Suri (Mani Bhadra). 57. Sri Vijaya Dana Suri 58. Sri Hira Vijaya Suri (Invitation from Emperor Akber, Foot-jonrney to Patehpura Sikri- Interview with the Emperor and introduction of the doctrine of a-himsa-non-injury to apirr als-into his kingdoom.) 59. Sri Vijaya Sera Suri. 60. Sri Vijaya Deva Suri 61. Sri Vijaya Simha Suri, and severrl prominero Dharmadhyaksas wellknown for their religious devotion and Scriptural, as well as, literary attainments. Vol V Part II Sthaviravdli 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 s. (Four Dollars and Fifty cents). OPINIONS. The Adyar Library Bulletin OF The Theosaphical Society Adyar, Madras Sramana Bhagavarz Mahavira (Vols I-IV Part I only of each by Muni Ratna Prabha Vijayaji. Sri Granthaprakasaka Sabha Panjra 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, ari 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; Malavira 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 Sramana Bhagavan Mahavira, the 24th Tirtharikara of the Jains. The first of these, gives an account of fiffeen out of the twenty-six previous lives of Mahavira; and the second deals with the twenty-seventh life. The third starts the exposition of the Ganadhara-vada, 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-deva, Ajitnatha aud Ari-isthanemi in Yaj. urveda" (Introduction to Volume III. p. 3) could hava been avoided. I cannot trace the word Ajitanatha iu the Yajurveda, in its Sukla or Taittriya recension. The words Risabha and Aristhanemi du occur in this Veda; 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 Sankhya 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" Maha mahopadhyaya 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 sramana Bhagavan Mahavira. 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 Sadhus 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, sramana Bhagavan Mahavira, 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 Mahavira as Vardhamana Kumara. The third volume treats of Ganadhara-tada, that is the explanation of the doubts of the eleven chief disciples of Mahavira, namely of Indrabhuti and others. The fourth volume is named Sthaviravali 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. Sramana Bhagavan Mahavira. Vol. 2, pt. 1, containing 116 Sutras of Kalpa Sutra. Muni Ratna Prabha Vijaya. With an Introduction by Professor D. P. Thakar M. A. 10x7, pp. 12+20+6+ 284. Ahmedabad; Sri Jaina Grantha Prakasaka Sabha, Panjrapole, 1942. 7s 6d. * Sramana Bhagavan Mahavira. Vol. 4,mpt. 1. Sthaviravali. Muni Ratna Prabha Vijaya, 10x7, p p. 8+299. Same publishers, 1941. 5s, 6d.

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Ksamassramana Jinabhadra Gani's Ganadharavada. 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-sutra attributed to Bhadrabahu known as the Jinacaritra giving the life of Mahavira down to his leaving the worlds and is to be completed in a later volunie. The text is given in devanagari with transliteration, translation, and long quotations from other works. It has been divided up into chaptors, and the horoscope of Mahavira 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 Sthaviravali contains the lives of the eleven chief dissiples or Gaeadharas and four of the sthavrias, and is to be completed in a further volume. It appears to be complied from various partavalis 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 Atman, Karma, etc)., euch question being discussed with one of the disciples, The original prakrit, mostly in arya verse, is given with a chaya 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 Prakrit. 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 (Radbakrishanan.) . Muni Maharaja Shri Ratna Prabha Vijayaji Jain Upashraya, Panira Pole, AHMEDABAD.

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Will be Ready by the End of November 1950 JAINA TARKA BHASA of Maha Mahopadhyaya SRIMAN YASOVIJAJI GANI MAHARAJA 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 Gatha 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 Vicara Prakarana. 2. Nava Tattva Vivarana. 3. Dandaka Prakarana. 4. Sri Tattvarthabhigama Sutram, 5. Karma Granthas ( Parts. I-VI ). 6. Samaya Sara 7. Jnana Sara. 8. Jaina Tarka Bhasa. Ready. 99

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