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... [266]...
in the whole of loka (universe). But while saying so we should remember that our statement has in view the entire class of those beings and not one single individual of that class. Again, when it is said that they are found in the whole universe, all the three types of dwelling places are taken into consideration not separately and successively but jointly and simultaneously. Two-sensed beings are available not in the whole universe but only in one of the asamlchyāta equal parts of Loka (universe). The same thing is applicable to three-sensed and four-sensed beings. Even about five-sensed beings this very thing is said. The liberated souls are there in the highest region of Loka (universe) 5; this region too is to be understood equal in size to one of the asamkhyata equal parts of Loka. Classes of Living beings
Their Svasthāna (1) Badara-prthvi-kāyika Paryāpta (148)
Three Lokas Aparyāpta (149) ? (2) Sūksma-pěthvi-kāyika Paryāpta-Aparyāpta (150)
3. Sū. 150, 153, 156, 159, 162 describe them by the phrase "savvaloyapari
yāvannaga'. 4. The commentator points out (sū. 166) that the statement about the
five-sensed beings has in view all the pancendriyas without any discrimination. And this is true because it is only afterwards that the infernal beings, the five-sensed sub-human beings, the human beings and the celestial beings are separately mentioned. But there seems to be one discrepancy in this sūtra. In the manuşyasūtra 176 it is stated.
samugghåena savvaloe'. Following this sütra the sutra under consideration (i.e. sū. 166) should contain 'samugghäeņa savvaloe'. But as a matter of fact, we have in its place 'samugghåeņa loyassa asamkhejjaibhāge'. To resolve this discrepancy the commentator, while explaining the phrase 'samugghã enam savvaloe' occurring in Su. 176, points out that this is said about kevalisamudghāta (kevalisamudghātam adhikstya). Hence we feel that the phrase 'asamkhejjaibhäge' occurring in Sū. 166 is to be construed with chadmasthik asamudghāta alone. (Chadmastha means non-omniscient being, and chädmasthika means 'of non-omniscient being'). The details of kevalisamudghāta being very few Su. 166 does not intend to deal with it. Satkhandagama contains two separate sütras dealing with these two samudghatas, viz. chadmasthika-samudahata and keralisamudghāta (Book VII, Sū. 11-12, pp. 310-311). From all this we deduce that in olden days theoreticians used to deal with
chädmasthika-samudghäta alone. 5. The text proper (sū. 211) contains excellent description of Siddhasila
(otherwise called Işatprāgbhārā Pļthvī), the nature of Siddhas, their
happiness, and all the degrees of their aragahanā (pervasiveness). 6. Here only svasthāna is taken note of, because it is this sthana that is
permanent and hence worthy of paying attention to. The other two sthānas, viz. upapāta and samudghāta are occasional and temporary. So, though they are mentioned in the text proper, they are not included in this list. Moreover, the exposition of these two sthānas definitely
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