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CHAPTER THREE of existence (gati), genus (jati), etc., like a painter. Its result is in the (different) bodies of creatures.
Family-determining-karma is high and low, causing high or low family like a potter making milk-vessels and wine-vessels.
The means by which the powers of liberality, etc. being restrained do not bear fruit is obstructive-karma, resembling a store-house.
If one meditates on the results of the original nature of the karmas as described, the dharmadhyāna, called "vipākavicaya,' takes place.
That is 'samsthānavicaya ' in which one meditates on the form of the universe without beginning and without end, with the characteristics of permanence, origination, and perishing.282 The universe, in the shape of a man standing in the vaiśākha-position 388 with his hands on his hips; filled with substance having the characteristics of permanence, origination, perishing; at the bottom resembling a cane-stand, in the middle of a jhallari, and at the top a muraja,234 is composed as follows:
It is filled with three worlds, and in it seven earths are surrounded by very strong thick water, thick wind, and thin wind. The three worlds are divided into lower, middle, and upper--the terms 'lower, middle, and upper' being used, however, in reference to Rucaka. Rucaka has four units of space in the shape of a cow's teat at the center of Meru ; 286 and above the same as below, so making eight units. The Middle World extends nine hundred yojanas above and below Rucaka.
232 477. See I, p. 209. 233 478. See I, n. 309.
234 479. A jhallari is a circular, flat cymbal or gong. The Middle World is circular. Muraja is the same as mệdanga. Abhi. 2. 207.
285 422. From standpoint of thickness. They are at ground-level, which is not the center with reference to height.
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