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between two opposite ends of the world (N. – S., E. - W. or up — down, in either direction) in one samaya.
3 (7172) If a man moves (āuttāvemāņa) or stretches (pasāremāna) his hand, foot, arm or leg in order to know whether it is raining or not, he commits the five actions (mentioned in I 82 and III 31a).
4 (717b) A god (deva mah’iddhiya etc.) standing at an end of the world cannot move or stretch his hand ... or leg in the nonworld (alogamsi) because in the non-world there are neither living beings nor particles of matter (aloe nam n'eu' atthi jīvā nev’ atthi poggalā) and movement of both living beings and lifeless entities is possible only if particles of matter are available (poggalā-m eva pappa jīvāna ya ajīvāņa ya gai-pariyāe āhijjai). These particles of matter [indeed] are attracted by the living beings and accumulated in [their] bodies (jīvānam āhārôvaciyā poggalā bondi-ciyā pogg. kalevara-ciyā pogg., cf. 23 above). * *
9. BALI.
(718a) Situation of the residence (sabhā suhammā) of Bali Vairoyaņ'inda (called Balicancā), king of the Northern Asurakumāras; his iddhi; ref. to II 8. * *
10. Ohi.
(7190) On ohi, ref. to Pannav. 33:536b-542a. * *
11-14. Div'UDAHI-DISĀ-THANIYÄ.
(719b) Attraction of matter (āhāra), breathing (ussāsa-nissāsa) - both ref. to I 22 where all Bhavaņavāsi gods (Asur akumārā ... jāva Thaniyakumārā) have already been treated -- and lessā with the Diva-, Ud a hi-, Disā- and Thaội y a- kumāras. Their lessā is yellow, grey, dark or black; the darker their lessā the greater their number but the smaller their might (iddhi). * *
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