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Bhagavai 6:9:168-169
hamtā jāņai pāsai. evam-10. visuddhalese deve samohaeņam appāņeņam visuddhalesam devam 11. visuddhalese deve samohayāsamohaenam uppānenam avisuddhalesam devam 12. visuddhalese deve samohayāsamohaeņam appāņenam visuddhalesam devam. 9. Does, O Lord! a god who is visuddhalesya and whose soul is samavahata know and sees another god who is avisuddhalesya? Yes, he knows and sees. In the same way—10. A god who is visuddhalesya and whose soul is samavahata knows and sees (another) god who is visuddhaleśya. 11. A god who is visuddhaleśya and whose soul is samavahata-cum-asamavahata knows and sees another god who is avisuddhalesya. 12. A god who is việuddhalesya and whose soul is samavahata-cum-asamavahata knows and sees another god who is visuddhalesya.
Bhāsya 1. Sūtras 168,169
Abhavayadevasüri in the Vrtti explains avisuddhalessa (skt. avisuddhalesyah) as 'a clairvoyant with deluded world-view'.' Malayagiri, however, explains it as 'one endowed with black leśyā (psychic colour), etc., (which are inauspicious)'. According to Thānam, the three impure leśyās are- black, blue and grey. Thus, the Thānam corroborates the opinion of Malayagiri.
Abhayadevasūri, in this context, explains samavahata as attentive, asamavahata as unattentive and samavahata-asamavahata as partially attentive, partially unattentive. In the present āgama, we get the reading-veuvviya samuggahaenam samohayam (with expanded soul-units through the exercise of protean expansion), which is explained, in the Vrtti as 'one who has created the protean body'. According to Malayagiri, samavahata means one engaged in the samudghāta (expansion of soul-units) due to experiencing pain, etc., 'asamavahata' as--'free from such samudghāta' and samavahata-asamavahata as-'one who has started the process of samudghāta due to experiencing pain etc. but yet has not completed the process'-i.e. he is the partial expander.
In the Thānam, both the reading ‘samavahata' and 'vikuvvita' are mentioned together, in connection with āhohi (skt. adhovadhi)-clairvoyance confined to a limited region. In the Sthānanga Vrtti, Abhayadevasūri explains samavahata as 'a person who has engaged himself in the protean or any other form of samudghāta (expansion of soul-units)' and asamavahata as 'one, free from the act of expanding soul-units'. He has related the expression samavahata-asamavahata to the exposition of above two terms—The clairvoyant who has capacity to know limited region, sometimes engages himself in expanding the soul-units and sometime does not, in order to know the object. This exposition of samavahata-asamavahata is different from that given by Malayagiri. The Thānam, however, does not mention the person endowed with suddha leśyā and aśuddha leśyā. There, the soul possessed of limited
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