Cover

Title Page

Bhagavai Viahapannatti

Ganadhipati Tulsi

ISBN : 978-81-89667-08-5

© Jain Vishva Bharati

https://books.jvbharati.org/

Samarpana

Samarpana

॥ 1 ॥

Puttho vi pannā-puriso siidakkho,
Ānā-pahāno jani jassa niccam ।
Saccappaoge pavarāsayassa,
Bhikkhussa tassa ppanihānapuvvam ॥

I dedicate this (work) with blissful feelings to (Rev.) Sri Bhiksu, whose intellect was made strong by his inner wisdom, and still it was mainly dependent on the ajña (i.e., the commandment of the Jina), and whose psyche (conscience) was prominently guided by the truth-in-practice.

॥ 2 ॥

Vilodiyam āgamaduddhameva,
Laddham suladdham navaniya maccham ।
Sajjhāyasajjhānarayassa niccam,
Jayassa tassa ppanihānapuvvam ॥

I dedicate this work with blissful feelings to (Rev.) Sri Jayācārya, who had procured pure butter in abundance by churning the buttermilk of āgama (literature) and who always remained engrossed in the auspicious meditation and self-studies.

॥ 3 ॥

Pavāhiyā jena suyassa dhārā,
Gane samatthe mama manase vi ।
Jo heubhūo ssa pavāyanassa,
Kalussa tassa ppanihānapuvvam ॥

I dedicate this work with blissful feelings to (Rev.) Kālugani, who had flowed the stream of learning the āgama in the whole samgha (or gana) as well as in my mind, and who was the main source of inspiration for undertaking editing work of the agamas.

Bowed down with all humbleness :
Ganādhipati Tulsi

03_Obeisance_for_bhagavati

OBEISANCE (FOR BHAGAVATI BHASYA)

Obeisance to (Scriptural Articulation)

Let us pay our obeisance with cheerful mind to the Scriptural Articulation (of āpta—the Lord), in which every aksara (letter) has become aksara (imperishable) in revealing the Truth; which has incarnated through the path of kaivalya (i.e., omniscience); which has been preserved for a long time; which is destroyer of the darkness (of ignorance); and which is elegant and worthy of paying obeisance to.

Obeisance to Vira (i.e., Mahavira)

Let us all follow the foot-steps of the Lord Vira who was the authentic exponent of the doctrine of purusārtha (self-exertion) of the purusa (i.e., the soul); who forebore everything that happened by engrossing himself in his own (inner) consciousness; and who gave the sūtra of samanvaya (harmony) as the first step to the enlightened world-view.

Obeisance to Bhiksu

(Let us pay our obeisance to) Rev. Bhiksu who wrote the poetry on the verses of āgama, which were difficult to comprehend through intelligence; who perceived the path of painlessness through his spontaneous wisdom; whose guidance is available to us because of our own fate which has become the determinant of editing the āgamas.

Obeisance to Jaya and Kālu

(Let us pay our obeisance to) Rev. Jayacharya, who milked the cow of the literature of the āpta, which had been nourished for a long time and who as if made sun-rise in the Order of Bhiksu and whose every articulation became the seed that was sown in the fertile (land) of that sunrise; and (Rev.) Kālu whose well-contemplated idea became a new inscription (for us).

Obeisance to the Synod-chief Ganadhipati Tulsi

(Let us pay obeisance to) Rev. Ganadhipati Tulsi, the Synod-chief, whose intellect was responsible for all innovations; in fact, it was all his contributions; this innovation of writing the Bhāsya in Hindi, the national language, is indeed a new experiment in the Bhāsya-yuga (i.e., age of writing Bhāsyas).

Bowed down with all humbleness :
Ācārya Mahaprajña

04_Utterance_of_Ecstasy

UTTERANCE OF ECSTASY

Ecstasy is not a subject of articulation for a gardener who sees his garden full of trees and plants laden with verdure, flowers and fruits, or for an artist who sees his idea getting a form on the canvas, or for a visionary who sees his dreams getting realized, through his own efforts. For a long time, I had been visualizing that the critical editing of the Jain scriptures be undertaken and the laborious moments of my life be devoted to it. The visualization was transformed into a reality. Considering me a nucleus, the members of my Religious Order got engrossed in that endeavor. I would like to make, therefore, all of them who have contributed to this work the participants in my ecstasy. In brief, the contribution is as follows:

Equality in participation and distribution is considered to be our duty. All of them who have contributed freely to this uphill task deserve my blessings. I aspire the brilliance of this work to be reflected in their bright future.

Ganadhipati Tulsi

Publishers’ Note (English Version)

PUBLISHERS’ NOTE (ENGLISH VERSION)

Both of our Institutes—Jain Vishva Bharati and Jain Vishva Bharati University—are dedicated to the publications of the Jain Āgama Sāhitya (Canonical Literature of Jainism).

In the past thirty-five years, the Jain Vishva Bharati has published—

(1) A complete series of original text in Prakrit, critically edited with variants and complete word-index.¹

(2) Another series of original text with Sanskrit rendering (chāya), Hindi Translation with Extensive Critical Annotation (Bhāsya), several Appendices including the complete Word-index etc. and Bibliography.²

(3) In the third series, jointly we have already published the Original Text in Roman Script, English Translation with Extensive Critical Annotation (Bhāsya), several Appendices including the complete Word-index etc. and Bibliography.³

The present volume of Bhagavati Viāhapannatti is the third in the third series. The English Version is totally based on the Hindi Version. Ganadhipati Tulasi who was the Synod-chief of the Āgama-vācanā was a bahusruta (i.e. versatile) scholar and Ācārya Mahaprajña (who is the successor to Ganadhipati Ācārya Tulasi) is the learned editor and Bhāsyakāra (i.e. the author of the Bhāsya); the commendable effort made by both of these great ācāryas can be gauged only by a thorough study of the work.

The present volume (which is the second one) of the Bhagavati Viāhapannatti contains the Satakas III to VII.

In the Hindi Version, Rev. Yuvacarya Sri Mahasramana, Muni Sri Hiralalaji, Muni Sri Mahendra Kumaraji and Muni Sri Vimala Kumaraji who were the assistants in editing the Bhāsya, had made great efforts to give a presentable form to the treatise. Rev. Sādhvi Pramukhā Kanaka Prabhaji had accomplished the Sanskrit Rendering and Hindi Translation. The respectable Samani-group has helped in preparing the decent manuscript of the work.

In the English Version, Late Prof. N. Tatia and Prof. Muni Sri Mahendra Kumaraji have spent years to yield a comprehensive English translation. After the sad demise of Prof. N. Tatia, Prof. Muni Sri Mahendra Kumaraji made a strenuous effort to complete the whole work which took about fourteen years. He was assisted by his collegue Muni Sri Abhijita Kumaraji, together with team of several Samanijis. including Dr.-Samani Caitanya-prajña, Samani Rtuprajña, in proof-reading.

We consider ourselves privileged to be the Publishers of this well-edited treatise of the Jaina Āgama.

We hope that, like the earlier publications, this one too would also be considered by the scholars as an useful contribution to Jain canonical literature.

Surendra Choradla President
Jain Vishva Bharati Ladnun (Raj.)

Dr. Samani Mangal Prajna Vice-chancellor
Jain Vishva Bharati University Ladnun (Raj.)

1. Angasuttāni, part-1—Āyāro, Sūyagado, Thānam, Samavāo.

Angasuttāni, part-2—Bhagavai Viāhapannatti.

Angasuttāni, part-3—Nāyādhammakahāo, Uvāsagadasāo, Amtagadadasāo, Anuttarovavāiyadasāo, Panhāvāgaranāim, Vivāgasuyam.

Uvangasuttāni, part-1—Ovāiyam, Rāipasenaiyam, Jivajivabhigame.

Uvangasuttāni, part-2—Pannavanā, Jambûddivapannatti, Camdapannatti, Surapannatti, Nirayāvaliyāo, Kappavadimsiyāo, Pupphiyāo, Pupphacūliyāo, Vanhidasāo.

Navasuttāni—Āvassayam, Dasaveāliyam, Uttarajjhayanāni, Vavahāro, Nandi, Anuogadārāim, Dasāo, Kappo, Nisihajjhayanam.

2. Dasaveāliyam

Uttarajjhayanāni

Āyāro

Sūyagado

Thānam

Samavāo

Bhagavai Viāhapannatti, Vol. i, I, II, III, IV

Nandi

Anuyogadārāim

Nāyādhammakahāo

3. Ācārānga Bhāsyam

Bhagavai Viāhapannatti (Vol. I) Sataka I & II

Bhagavai Viāhapannatti (Vol. II) Sataka III–VII

Preface

PREFACE

(By the Bhāsyakāra)

This Is the second volume of the Bhagavai Viāhapannatti (with Bhāsya) being present to th readers. The critically edited complete original text had already been published in “Angasuttāni, vol. II.” In the style of editing accepted by us, both the points viz., the decision of the actual text (and the variants) and the comprehension of the meaning therein, have been taken into account. For, understanding the meaning of the text, the correct from of the text should he first decided and for the correction of the text what is required is the precise understanding of the text.

The present version would help the reader in the correct understanding of the text. In the Hindi version, we have given the original text together with its Sanskrit Chāyā, Hindi Translation and the Bhāsya on the sūtra in Hindi. (In the English version, however, the sanskrit chāyā is not given; the original text in prakrit is given in the Roman script together with the English Translation and the Bhāsya (i.e., critical annotations) on the sūtras in English (with the references in Roman script in the foot-notes are given at the end of the each Bhāsya).

The task of editing critically the original text is quite complicated. But the comprehension of the meaning (and the purport) of the text is even more intricate. Although the portion of the text which is related with the narration of the story and the description (of the city etc.) is not difficult to comprehend, yet the content of the text, which deals with the metaphysics and the doctrines is very terse and full of very profound sense, for understanding of which we have mainly two fundamental treatises before us :

1. Vrtti by Abhayadevasūri — It is considered as a vivar ana (i.e. merely descriptive work) by the author himself, and not as an exegesic or explanatory exposition (which is expected in a Vrtti), which can explain to us the hidden meaning of the sūtras.

2. Bhagavati-joda — It is in Rajasthani language written by Shrimaj Jayacharya in poetic verses, not only translating freely the original text, but also expounding the total contents. The author has made an extensive use of Abhayadevasūri’s Vrtti. He has also made use of the “Tabba by Dharmasi” at several places. The author himself has written many critical vārtikas (i.e. explanatory notes) on the basis of his own versatility as well as the wide reading of other canonical texts.

Besides the above two sources, we have utilised the other canonical texts, the treatises of both the traditions of Svetāmbaras as well as Digambaras and also many classical works of the Vedic and Buddhist traditions.

We had written Bhāsya on Āyāro in Sanskrit, but we have preferred Hindi for writing this Bhāsya on Bhagavai (the English translation of which is given here in the English Version).

In our translation versions of Thānam, Sūyagado etc., our style of presentation has been in this way — Original Text in Prakrit, Sanskrit Chāyā, Hindi Translation followed by the notes or bhāsya on the whole sthāna (in case of Thānam) and adhyayana (in case of other āgamas such as Sūyagado) at the end of each chapter. In the present Bhāsya on Bhagavati, we have adopted a new style—by writing Bhāsya on each sūtra or each ālāpaka (i.e. a topic comprising several sūtras).

The appendices at the end of the Hindi version are :

1. Name Index

2. Index of the words on which Bhāsya is written

3. Index of the technical terms used in the text or Bhāsya

4. Bibliography (List of the books consulted)

5. Cūrni (Text) by Jinadāsa Mahattara (Satakas 1, 2)

6. Vrtti (Text) by Abhayadevasūri (Satakas 1, 2)

(In English version we have given only the first four appendicies).

Each Sataka is preluded with a brief preface, with the text of the references, used therein, given in the footnotes.

The Special Feature of the Bhāsya on Bhagavati

The Bhagavati Sūtra is the biggest āgama in the available āgamas. It is an inexhaustible treasure of metaphysical knowledge. Besides, we get some such important information about the ancient history (of India) as not to be found elsewhere. Although several scholars have done some work on it, yet, according to our humble submission the labour undertaken so far is not that much as it should have been. Garudeva (Acharya Tulsi) had the feeling that we should undertake this task by exerting strenuous endeavour adn making deeper studies. We have heartily obeyed to this indication and the outcome of our efforts is also in accordance with the Gurudeva’s feeling. Only those who would undertake deep study of our work would be able to evaluate the outcome. It is our definite opinion that without making extensive studies of the treatises of all traditions (mentioned above and adopting wider perspective it would be difficult to grasp the actual purport of the present āgama. For example, we can take a word ‘avarā’ occuring in 1.349. Pt. Bechardasji has interpreted it as ‘another one (nadi)‘.¹

Now, let us examine it critically. According to the Carakasamhitā, the embryo (foetus) in the womb gets nutrition through “rasavahinis” (the ducts carrying the rasa from the mother’s body). A nadi (duct) is appended to the navel of the foetus; there is “apartf” (i.e., the placenta with which is connected the nadi of the foetus; and the aparā is connected (at the other end) with the heart of the mother. The mother’s heart would saturate the aparā (placenta) through the secreting veins (in which the conduction of rasa and blood takes place) with rasa and blood.² (See page no. 242 of the present text). (‘Placenta’ is a special technical term used in anatomy; thus aparā stands for placenta, and not for another (nadi).

Feeling of Co-operation

There is a very old history of Vācanā (Synod) in the Jain tradition. We know about four such vācanās that took place till about 1500 years ago, (which is the time of Devarddhigani). After Devarddhigani, no systematic synod has taken place. The āgamas that were made to writing in the last synod during Devarddhigani’s time had become corrupt during the long time-flow. Hence, a systematic synod to put the āgamas in systematic form was the need of the hour. Rev. Pūjya Ganadhipati Gurudeva Sri Tulsi first made an effort to call a synod collectively of all Jain ācāryas, but it did not succeed. Lastly, we reached the conclusion that if our synod would be really based on research and if our attitude would be unbiased, and also if we would undertake hard efforts, then automatically our synod would be acceptable collectively. On the basis of this conclusion, we had started our work on āgama-vācanā (in 1955).

Our Synod-chief was Ganadhipati Sri Tulsi. Actually, vācanā signifies ‘teaching’. In our course of vācanā, these were the constituents of our teaching-work—research in the correct version of the text, translation (into Hindi), critical studies of the āgamas, and so on. In all these activities we were fortunate enough to get active support, guidance and inspiration from Gurudeva. This is the only source of seed of energy we got for being engaged in this stupendous task.

The present volume is the first volume of the version of the Bhagavati Sūtra with Translation and Bhāsya. It contains the first two Satakas. It comprises the original text, Sanskrit chāyā, Hindi translation (which is translated into English), Bhāsya and references (in foot-notes). The Hindi translation was done by Sadhvi Pramukhā Kanaka Prabhā. Mahāsramana Muni Mudit Kumār, Muni Mahendra Kumār and Muni Hirālālji assisted us in the works of taking dictation as well as editing the publication. In preparing the appendices and also in the work of editing, some of the nuns and samanis have also made their contributions.

Thus, many monks and nuns have given their co-operation in editing the present publication. We all who have done this work under the shadow of the Gurudev’s blissful hands are co-workers in this great task. Nevertheless, I express my auspicious feelings towards all the monks and nuns who have made contribution in any form in this work.

Ācārya Mahāprajna

Abbreviations

ABBREVIATIONS

Amta—Amtagadadasāo

Anu.—Anuogadārāim

Anukampā.—Anukampā Ki Caupai

Anu. Cū.—Anuyogadvāra Cūrni

Anu. Ma. Vr.—Anuyogadvāra Malayadhānyavrtti

Anu. Hā. Vr.—Anuyogadvāra Hāribhadnyavrtti

A.Ci., Abhi.—Abhidhānacintāmani Nāmamālā

Ā.Cū.—Āyāra Cūlā

Āpte—Apte’s Sanskrit English Dictionary

Ava. Cū.—Āvasyaka Cūrni

Ava. Ni. Hā. Vr.—Āvasyakaniryukti Hāribhadnyavrtti

Ā. Vr.—Ācārānga Vrtti

Uttara.—Uttarajhayanāni

Uttara. Ni.—Uttarādhyayana Niryukti

Uvā.—Uvāsagadasāo

O. Ni.—Oghaniryukti

Ovā.—Ovāiyam

Ka. Pā.—Kasāya Pāhuda

Go. Sā. Ka.—Gommatasāra Karma Kānda

Go. Sā. Ji.—Gommatasāra Jiva Kānda

Jambu.—Jambūddivapannatti

Jiva.—Jivajivabhigame

Jiva. Vr.—Jivajivabhigamavrtti

Jai. A. Va. Ko.—Jain Āgama Vanaspati Kosa

Jai. Si. Ko.—Jainendra Siddhānta Kosa

Jnātā. Vr.—Jflātādharmakathā Vrtti

Ta. Bhā.—Tattvārtha Bhāsya

Ta. Rā. Vā.—Tattvārtha Rāja Vārtika

Ta. Sū.—Tattvārtha Sūtra

Ta. Sū. Bhā. Vr.—Tattvārtha Sūtrādhigama Bhāsya Vrtti

Ti. Pa.—Tiloya Pannatti

Dasavai. Ji. Cū.—Dasavaikālika Jinadāsa Cūrni

Dasave.—Dasaveāliyam

Ni. Cū.—Nisitha Cūrni

Ni. Bhā.—Nisitha Bhāsya

Ni. Bhā. Cū.—Nisitha Bhāsya Cūrni

Nisiha.—Nisihajjhayayanam

Pam. Sam.—Pamcasamgraha

Pam. Sam. Di.—Pamcasamgraha Digambara

Pajjo.—Pajjovasanākappo

Panna.—Pannavanā

Panhā.—Panhāvāgaranāim

Pā. Yo. Da.—Pātanjala Yoga Darsama

Pā. Sa. Ma.—Pāiyasaddamahannavo

Pra. Sā.—Pravacana Sāra

Pra. Sāro.—Pravacanasāroddhāra

Br. Ka. Bhā.—Brhatkalpa Bhāsya

Bha./Bhaga.—Bhagavati

Bha. Cū.—Bhagavati Cūtni

Bha. Jo.—Bhagavati Joda

Bha. Vi.—Bhagavati Viāhapannatti

Bha. Vr.—Bhagavati Vrtti

Rāja. Vr., Rā. Vr.—Rajaprasniyavrtti

Rāya.—Rāyapasenaiyam

Vava.—Vavahāro

Vi. Bhā.—Visesāvasyaka Bhāsya

Sa. Kha./Sa.—Satkahndāgama

Sama.—Samavāo

Sammati.—Sammati Prakarana

Sa. Si.—Sarvārthasiddhi

Sthā. Vr.—Sthānānga Vrtti

Sūya.—Sūyagado

Sūra.—Sūrapannatti

Sūtra. Ni.—Sūtrakrtānga Niryukti

Surtra. Vr.— Sūtrakrtānga Vrtti

A.—Adhyayana

U.—Uddesaka

Kha.—Kandea

Gā.—Gāthā

Pa.—Patra

Pu.—Pustaka

Pū.—Pūrtti-sthala

(Bhā.)—Bhāsya

Bhā.—Bhāga

Sū.—Sūtra

p.—page

pp.—pages

Contents

CONTENTS

Third Sataka

First Section

Sūtra

Preface

SamgahanlGāthā—Summary Verse

1-3 Ukkheva-padam—Introduction

4-25 Devavikuvvana-padam—The Topic of Creation of Protean Images by the Gods (Devas)

26-53 Tamalissa isanimda-padam—The Topic of Status of Tamali as the Chief of the liana Heaven

54-71 Sakkisana-padam—The Topic of Sakra and isana

72-76 Sanamkumāra-padam—The Topic of Sanatkumara

Second Section

77-78 Camarassa bhagavao vaijidana-padam—The Topic of Paying of Obeisance to the Lord by Camara

79-96 Asurakumāra-vannaga-padam—The Topic of the Description of Asurakumāra

97-98 Camarassa uddhamuppāya-padam—The Topic of Cámara’s Travel to the Upper Region

99-101 Camarassa puvvabhave pūranagāhāvai-padam —The Topic of Purana, the Householder, in Previous Birth of Cámara

102-103 Pūranassa dānāmā pavvajjā-padam—The Topic of Dānāmā Initiation of Purana

104 Pūranassa pāovagamanā-padam—The Topic of Parana’s Fast-unto-death

105 Bhagavao egarāiyā mahāpadimā-padam-The Topic of Lord Mahavira’s a Night-long Super-intensive Course

106-108 Pūranassa camaratta-padam—The Topic of the Attainment of the Status of Cámara by Purana

109-111 Camarassa kova-padam—The Topic of the Anger of Cámara

112 Camarassa bhagavao nisapuvvam sakkassa āsāyana-padam—The Topic of Insulting Sakra by Cámara after seeking Support of the Lord

113 Sakkenidassa vajjapakkheva-padam—The Topic of hurling of Vajra by Sakrendra

114 Camarassa bhagavao sarana-padam—The Topic of taking Refuge in the Lord by Cámara

115-116 Sakkassa vajja-padisāharana-padam—The Topic of seizing the Vajra by Sakra

117-126 Sakka-camara-vajjāna gaivisaya-padam—The Topic of Relative Speed of Sakra, Cámara and Vajra

127-130 Camarassa cimtā-padam—The Topic of Worry by Cámara

131-132 Asurakumārānam uddham-uppayanassa heu-padam—The Topic of Reason for Asurakumāras’ Travel in the Upper Region

Third Section

133-139 Kiriyā-padam—The Topic of Urges (Kriyā)

140-142 Kiriya-vedana-padam—The Topic of Urge and Experience (of Pleasure and Pain)

143-148 Amtakiriyā-padam—The Topic of Liberation

149-151 Pamattāpamattaddhā-padam—The Topic of the Duration of the Remiss and the Non-Remiss

152,153 Lavanasamuddavuddhi-hani-padam—The Topic of Ebb-tide and Flood-tide of the Lavana-ocean

Fourth Section

154-163 Bhāviappa-padam—The Topic of Soul, Self-cultivated (through Self-restraint and Austerity)

164-171 Vāukāya-padam—The Topic of Air-bodied Beings

172-182 Balāhaka-padam—The Topic of Transformation of Cloud

183-185 Kinūesovavaya-padam—The Topic of which Lesyā at Birth

186-193 Bhāviappa-vikuvvanā-padam—The Topic of The Creation of Protean Forms by a Self-cultivated Ascetic

Fifth Section

194-208 Bhāviappa-vikuvvanā-padam—The Topic of Creation of Protean Forms by a Self-cultivated Ascetic

209-221 Bhāviappa-abhijumjanā-padain—The Topic of the Sorcery of a Self-cultivated Ascetic

Sixth Section

222-243 Bhāviappa-vikuvvanā-padam—The Topic of Creation of Protean Forms by a Self-cultivate Ascetic

244-246 Āyarakkha-padam—The Topic of the Sentinels

Seventh Section

247-249 Logapāla-padam—The Topic of Custodians

250-255 Soma-padam—The Topic of Soma

256-260 Yama-padam—The Topic of Yama

261-265 Varuna-padam—The Topic of Varuna

266-271 Vesamana-padam—The Topic of Vaisravana

Eighth Section

272-275

Samgahanl Gāthā—Summary Verse

276-278

Ninth Section

279

Tenth Section

280-281

Fourth Sataka

First to Fourth Section

Sūtra

Preface

Isāna-logapāla-padam—The Topic of the Custodians of isana

Samgahanl Gāthā—Summary Verse

1-5

Fifth to Eighth Section

6

Ninth Section

7 Neraiya-uvavāya-padam—The Topic of Birth of Infernal Being

Tenth Section

8, 9 Lessā-padam—The Topic of Lesyā (Psychic Colour)

Fifth Sataka

First Section

Sūtra

Preface

Samgahanl Gāthā—Summary Verse

1-3 Jamhuddlve sūriya-vattavvayā-padam—The Topic of the Description of the Sun in the Jambudvipa

4-12 Jambuddive divasarai-vattavvaya-padam—The Topic of the Description of Day and Night in the Jambudvipa

13-16 Jambuddive uu-vattavvayā-padam—The Topic of the Ord rs of Season in the Jambudvipa

17-20 Jainbuddive ayanādi-vattavvayā-padam—The Topic of the Description of Solstice etc. in Jambu Island

21-30 Lavanasamuddādisu sūriyādi-vattavvayā-padam—The Topic of the Description of Suns etc. in the Lavana Ocean

Second Section

Sūtra

31-50 Vāu-padam—The Topic of Wind

51-54 Odanadinam kimsariratta-padam—The Topic of ‘Whose Bodies’ are Rice etc.

55,56 Lavanasamudda-padam—The Topic of Lavana Ocean

Third Section

57,58 Āu-pakarana-padisamvedana-padam—The Topic of the Binding and Experiencing the Life-span

59-63 Sāuyasamkamana-padam—The Topic of Transmigration accompanied with the Life-span (in action)

Fourth Section

64-67 Chaumattha-kevalinam saddasavana-padam—The Topic of the Hearing of sound by One with Veil of Ignorance and the Omniscient One

68-71 Chaumattha-kevalinam hūsa-padam—The Topic of Laughter by One with Veil of Ignorance and the Omniscient One

72-75 Chaumattha-kevalinam niddā-padam—The Topic of Sleep in One with the Veil of Ignorance and the Omniscient One

76,77 Gabbhasāharana-padam—The Topic of Transferance of the Embryo

78-82 Aimuttaga-Padam—The Topic of Atimuktaka

83-88 Mahāsukkāgayadeva-panha-padam—The Topic of the Query of Gods Arriving from Mahasukra Kalpa

89-92 Devānam nosamjayavattavvayā-padam—The Topic of Designation of Gods as Non-restrained

93 Devabhāsā-padam —The Topic of the Language of the Gods

94-99 Chaumattha-kevalinam nānabheda-padam—The Topic of the Difference between the Knowledge of the Person, with the Veil of Ignorance, and that of the Omniscient

100-102 Kevalinam paniya-mana-vai-padam—The Topic of the Auspicious mind and speech of the Omniscient

103-107 Anuttarovavaiycinam kevalinā ālāva-padam—The Topic of Communication between the Omniscient and the Gods of the Highest Heavens

108-109 Kevalinam imdiyanāna-nisedha-padam—The Topic of the Absence of Sensory Knowledge in the Unveiled (Omniscient) Lords

110,111 Kevalinam jogacamcalaya-padam—The Topic of the Fluxon due to Activity of the Body of the Unveiled (Omniscien) Lords

112-114 Coddasapuvvinam samattha-padam—The Topic of the Ability of the Monk, possessed of the Knowledge of Fourteen Pūrvas

Fifth Section

115 Mokkha-padam—The Topic of Liberation

116-121 Evambhūya-anevambhūya-vedanā-padam—The Topic of Karmic Experience, corresponding to the Karma bound (in the Past)

122,123 Kulagarādi-padam—Th e Topic of the Kulakara etc..

Sixth Section

124,125 Appayu-dihayu-padam—The Topic of the Long and Short Life-spans

126,127 Asubhasubha-dihayu-padam—The Topic of the Inauspicious and Auspicious Long Life-span

128-132 Kayavikkae kiriyā-padam—The Topic of Kriyās (Urges) in Purchase and Sale

133 Aganikāe mahakammādi-padam—The Topic of the Great ATarma-bondage etc. in the Fire-bodied (Beings)

134,135 Dhanupakkheve kiriyā-padam—The Topic of the Kriyās (Urges) in Darting of the Arrow

136,137 Annautthiya-padam—The Topic of the Heretics

138 Neraiyaviuvvanā-padam—The Topic of the Protean Phenomena by the Infernals

139-146 Āhākammādiāhāre ārāhanādi-padam—The Topic of the Meticulous Observance of the Discipline in Relation to Acceptance of the Ādliākarma (Food prepared for the Monk) etc.

147 Āyariya-uvajjhāyassa siddhi-padam—The Topic of Attainment of Liberation by Ācārya and Upādhyāya

148,149 Abbhakkhānissa kammabamdha-padam—The Topic of Bondage of Karma by One who indulges in Deliberate False Allegation

Seventh Section

150-153 Paramānu-khamdhānam eyanādi-padam—The Topic of Simple Vibrations etc. of Paramanu and Skandha

154-159 Paramānu-khamdhānam chedādi-padam—The Topic of Piercing etc. of Paramanu and Skandhas

160-164 Paramānu-khamdānam saaddhasamajjhādi-padam—The Topic of Possibility of Halving, having Middle Point etc. of Paramānus and Skandhas

165-168 Paramānu-khanidhānam paropparam phusanā-padam—The Topic of Mutual touching of Paramānus and Skandhas

169-174 Paramānu-khaindhānam samfhii-padam—The Topic of Duration of Paramanu and Skandha

175-180 Paramānu-khamdhānam amtarakāla-padam—The Topic of Duration of Interval for Paramānus and Skandhas (for reverting to the same state again)

181 Paramānu-khanrdliānam paropparam appābahuyatta-padam—The Topic of Mutual Relative Numerical Strength of (the periods of stability of) Paramānus and Skandhas

182-190 Jivanam sārambha-sapariggaha-padam—The Topic of the Souls with (the Urges for) Violence and Possessiveness

191-199 Heu-padam—The Topic of Hetu (the Presence of Cause)

Eighth Section

200-207 Niyamtlūputta-nārayaputta-padam—The Topic of (Dialogue between) Niyamthiputta and Nārayaputta

208-224 Jivanam vuddhi-hāni-avatthii-padam—The Topic of Increase, Decrease, Remaining Constant of the Souls

225-234 Jivanam sovacaya-sāvacayādi-padanx—The Topic of Accumulation and Diminution of the Souls

Ninth Section

235-236 Kimidam rāyagiha-padam—The Topic of ‘What is Rajagrha?’

237-247 Ujjoya-amdhayāra-padam—The Topic of Light and Darkness

248-253 Manussakhette samayādi-padam—The Topic of Samaya etc. in the Human Region

254-257 Pāsāvaccijja-padam—The Topic of the Ascetics of Paràva’ s Order

258,259 Devaloya-padam—The Topic of Heavens

Tenth Section

260

Sixth Sataka

First Section

Sūtra

Preface

Samgahani Gāthā—Summary Verse

1-4 Pasatthanijjarāe seyatta-padam—The Topic of Superiority of One with Auspicious Falling Away of Karma

5-14 Karana-padam—The Topic of Karana (Instrumentality)

15-17 Mafiāvedanā-mahānijjarā-caubliamga-padam—The Topic of Four Alternatives with respect to Intensive Pain

Second Section

18-19

Third Section

SamgalianiGatlia—Summary Verse

20,21 Maliakammadinam poggalabanidliādi-padam—The Topic of the Souls with Massive Karma etc.

22,23 Appakammadinam poggalabhedādi-padam—The Topic of Separation of Pudgalas from Souls possessed of Light Karmas etc.

24-26 Kammovacaya-padam—The Topic of Accumulation of Karma

27-29 Kammovacayassa sādi-anāditta-padam—The Topic of Accumulation of Karma with Beginning or without Beginning

30-32 Jivanam sādi-anāditta-padam—The Topic of Beginningness and Beginninglessness of the Souls

33-51 Kammapagadi-banidJia-viveyana-padam—The Topic of Detailed Description of the Types and Bondage of Karma

52,53 Vedagāvedagāna jivanam appābahuyatta-padam—The Topic of Relative Numerical Strength of Souls, with Sexual Disposition and of Souls, free from It.

Fourth Section

54-63 Kālādesenam sapadesa-apadesa-padam—The Topic of “Uni-duration” and “Multi-duration” with-reference to Time

64-69 Paccakkhānādi-padam—The Topic of Vow to Abandon any Sin, etc.

Fifth Section

70-88 Tamukkāya-padam—The Topic of the Mass of Darkness

89-105 Kanharai-padam—The Topic of औ lack Streaks

106-119 Logamtiyadeva-padam—The Topic of the Terminal Gods (Lokāntika Devas, residing at one terminus of the cosmos)

Sixth Section

120-121 Neraiyādmam āvāsa-padam—The Topic of the Abodes of the Infernáis etc.

122-128 Māranamtiyasamugghāya-padam—The Topic of Expansion of Soul-units due to Impending Death

Seventh Section

129-131 Dhannānam joni-thii-padam—The Topic of Lasting of the Yoni (Reproduction-power) of Grains

132 Ganana-kāla-padam—The Topic of Measurable Units of Time

133,134 Ovamiya-kāla-padam—The Topic of Time-units measured by Comparisons

135,136 Susama-susamāe bharahavāsa-padam—The Topic of the Continent of Bharata in the Aeon of Supreme Plenty

Eighth Section

137-150 PudliavT-ādisu gehādipucchā-padam—The Topic of Query about House etc. in the (Infernal) Lands etc.

151-154 Āuyabamdha-padam—The Topic of Bondage of Life-span

155-161 Lavanādisamudda-padam—The Topic of Oceans named Lavana etc.

Ninth Section

162 Kaminappagadibaindha-padam—The Topic of औ ondage of Types of Karma

163-167 Mahiddhiyadeva-vikuvvana-padam—The Topic of Exercise of Protean Power by Gods (Devas) of Great Fortune

168-170 Avisuddhalesādi devānam jānānā-pāsanā-padam—The Topic of Knowing and Intuiting by Gods (Devas) having Impure Lesyā

Tenth Section

Sūtra

171-173 Suha-duha-uvadamsana-padain—The Topic of making One directly experience Pleasure and Pain of Others

174-182 Jiva-ceyana-padam—The Topic of Soul and Consciousness

183-185 Vedanā-padam—The Topic of Experience (of Pain and Pleasure)

186 Neraiyadinam āhāra-padam—The Topic of Nourishment of Infernáis etc.

187-189 Kevalissa nāna-padam—The Topic of Knowledge of the Omniscient

Seventh Sataka

First Section

Sūtra

Preface

SamgalianiGatlia—Summary Verse

1 Anāhāraga-padam—The Topic of the Non-ingester of Nourishment

2 Savvappāhāraga-padam—The Topic of Minimum Ingestion of Nourishment

3 Logasainthāna-padam—The Topic of the Shape of the Cosmos

4,5 Samanovāsagassa kiriyā-padam—The Topic of the Activity of the Follower of the Ascetic (Sramana)

6,7 Samanovāsagassa anāuttihimsā-padam—The Topic of Violence perpetrated unintentionally by a Lay Follower of Sramanas

8,9 Samanapadilābhena lābha-padam—The Topic of the Benefit of Offering (Food etc.) to an Ascetic

10-15 Akammassa gati-padam—The Topic of the Motion of Akarma (Soul free from Karma)

16-19 Dukkhissa dukkhaphāsādi-padam—The Topic of Painful Sensation etc. of a Sorrowful Person

20,21 Iriyāvahiya-samparāiya-kiriyā-padam—The Topic of AiryapathikiKriyā and Samparayiki Kriyā (the Activities that are free from passions (instantaneous) and those that are informed with passion (long-term))

22-26 Saimgālādidosaduttlia-pānabhoyana-padam—The Topic of Drinks and Foods vitiated by the Blemishes of ‘Like Charcoal’ etc.

Second Section

27,28 Supaccakkhāna-dupaccakkhāna-padam—The Topic of the Supratyākhyāna (Virtuous Renunciation) and the Duspratyākhyāna (Vicious Renunciation)

29-35 Paccakkhāna-padam—The Topic of the Pratyākhyāna (Renunciation)

36-57 Paccakkhāni-apaccakkhāni-padam—The Topic of the Renouncer and the Non-Renouncer

58-61 Sāsaya-asāsaya-padam—The Topic of the Eternal and the Non-eternal

Third Section

62-65 Vanassai-āhāra-padam—The Topic of the absorbing Nourishhment by Vegetation-bodied beings

66 Anamtakāya-padam—The Topic of the Souls, the Infinite Number of which have a Common Body

67-73 Appakamma-mahākamma-padam—The Topic of (the Infernáis and Gods) possessed of less Karma and more Karma

74-92 Vedanā-nijjarā-padam—The Topic of Experiencing of Karma and Falling away of Karma

93-96 Sāsaya-asāsaya-padam—The Topic of the Eternal and the Non-eternal

Fourth Section

97,98 Samsaratthajiva-padam—The Topic of Mundane Souls

Fifth Section

99,100 Jonisamgaha-padam—The Topic of Kinds of Yoni

Sixth Section

Sūtra

101-106 Auyapakarana-veyana-padam—The Topic of the Binding and Experiencing the Life-span (-determining (Karma)

107-112 Kakkasa-akkasaveyaniya-padam—The Topic of the Karma of Harsh and Soft Experience

113-116 Sayasaya-veyaniya-padam—The Topic of Feeling-producing Karma qua Pleasure and Pain

117-124 Dussamadussamā-padam—The Topic of the Severest Aeon of Extreme Privation

Seventh Section

125-126 Samvudassa kiriyā-padam—The Topic of the Activity of Self-inhibited (Samvrta) Ascetic

127-145 Kāma-bhoga-padam—The Topic of the Kama (Craving) and Bhoga (Physical Enjoyment) of Sensual Objects

146-149 Dubbalasarirassa bhogapariccāya-padam—The Topic of Renunciation of Enjoyment by a Weak Person

150-152 Akāmanikarana-vedanā-padam—The Topic of the Sensation due to Ignorance

153-155 Pakāmanikarana-vedanā-padam—The Topic of the Sensation due to Mental Faculty

Eighth Section

156,157 Mokkha-padam—The Topic of Liberation

158,159 Hatthi-kumthu-jiva-samanatta-padam—The Topic of the Equality of the Souls of Elephant and Kunthu (a subtle insect)

160 Sulia-dukkham-padam—The Topic of Pleasure and Pain

161 Dasavūiasannā-padam—The Topic of the Tenfold Instinct

162 Neraiyānam dasavihavedanā-padam—The Topic of the Ten Kinds of Feelings in the Infernáis

163,164 Hatthi-kumthūnam apaccakkliānakiriyā-padam—The Topic of the Act of Non-Renunciation of the Elephant and the Kunthu (a Subtle Insect) 601 -602

165,166 Ahākammādi-padam—The Topic of the Food, prepared for the Monk etc.

Ninth Section

167-172 Asamvuda-anagārassa viuvvanā-padam—The Topic of the Exercise of Protean Power by Non-self-inhibited Ascetic

173-181 Mahāsilākamtayasamgāma-padam—The Topic of the Mahāsilākantaka Battle

182-191 Rahamusalasamgāma-padam—The Topic of the Rathamusala Battle

192-203 Varuna-nāganattuya-padam—The Topic of the Varuna, the Maternal Grandson of Nāga

204-211 Varunanāganattuya-mitta-padam—The Topic of the Friend of Varuna, the Maternal Grandson of Nāga

Tenth Section

212-216 Kālodāi-pabhitlnam pamcatthikāe sanideha-padam—The Topic of Doubt about the Five Astikāyas (Extended Substances) in the Mind of Kālodāyi and Others

217-221 Kālodāissa samāhānapuvvatn pavvajjā-padam—The Topic of the Initiation of Kālodāyi after Resolving the Doubt

222-233 Kālodāissa-kammādivisae pasina-padam—The Topic of the Kālodāyi’s Query on the Subject of Karma and the Like

Appendices 1-5 (See detail on p. 633)

Third Sataka

Taiyam Sayam

Third Sataka

10_Preface

PREFACE

The visible world is confined to the human beings and the animals. The limits of our knowledge are restricted to senses, mind and the intellect. This limitation of knowledge has limited the scope of the knowables. The world of gods, infernáis and subtler beings is beyond our power of direct knowledge, so the description of these objects generates doubt, speculation and wonder.

In the canonical literature, there are frequent discussions of gods, infernáis and subtler beings, the reason being that they are amenable only to direct supersensuous intuition. The enlightened person endowed with the power of direct intuition is capable of knowing the invisible world by means of his supersensuous knowledge (clairvoyance or omniscience) and he describes those objects of the invisible world. These descriptions are not amenable to logic and so they are subjects of argumentation for us. The problem of indirect cognition and direct intuition led Ācārya Siddhasena Divākara¹ to divide the knowable objects in two categories: those that were amenable to logic and those that were not so, or were only subjects of scriptural knowledge. The philosophers who explain things that are amenable to logic by means of logic and those that are not amenable to logic by means of scriptures are the bonafied propounders of the truth. A proper appreciation of the limits of logic and supersensuous perception will save a person both from blind faith and denial of the supersensuous world.

Agnibhūti Gautama asked some questions about the protean power of gods and Lord Mahavira answered them. Agnibhūti placed the description of the protean power before Vāyubhūti. Vāyubhūti, however, could not believe his description and approached Lord Mahavira for his approval. On getting his approval, Vāyubhūti placed faith in Agnibhūti’s description.² The upshot of this incident is that only the enlightened person, endowed with the power of direct intuition of the objects that cannot be known by logic, is the reliable source in such matters. And he alone is trustworthy for the person who has only the power of indirect knowledge. Of the eleven immediate chief disciples of Lord Mahavira, the first three, viz., Indrabhūti, Agnibhūti and Vāyubhūti, belonged to the Gautama gotra (lineage). In the present canon, most of the questions are asked by Indrabhūti Gautama. In the present dialogue it is worthy of note that Agnibhūti is the principal interrogator, Vayubhūti being only secondarily associated with the dialogue.

In the present Sataka, there are ten sections. The first one begins with the query about the protean power of the gods. By means of the protean power one can change the shape of his body and create many new shapes. All the gods are possessed of such powers, though there is no uniform development of that power in all of them. The first section of the Sataka provides much valuable information about this power.

The anecdote of Tamali, the ascetic, testifies the truth that the tenets of Jainism had a spiritual background and as such they stood for a universal religion at all levels, not being confined to any kind of sectarian narrowness. Ascetic Tamali, by dint of the power of his austerity, was born as its chief in the second heaven, called isana. The prediction that though a heretic, he would attain liberation in future could not be possible, had there been any sectarian bias in the mind of the predictor.

In the present Sataka,³ we have a very attractive and practical description of the mutual relationship between Sakra, the chief of the first heaven, and isanendra, the chief of the second heaven.

We do not find any kind of direct relationship between gods and humans. The relationship, if any, is indirect. The anecdote of Sanatkumāra, the chief of the third heaven, is a testimony thereof. Mahavira’s religion fascinated him. That he was an admirer and well-wisher of his religious order was disclosed by Mahavira himself.⁴

Lord Mahavira has depicted at several places the events of his own life. In the eleventh year of his ascetic life, there (3.105-116) occurred a fight between Camarendra and Sakra. Camarendra concealed and sheltered himself between the feet of Lord Mahavira, which was a hair-raising event.⁵

The relative velocity of Camarendra and Vajra (the weapon of the Indra) can be computed with reference to the science of kinetics and kinematics.

The protean power of gods is their birthright. But humans too can acquire such power by practice of austerities, which in its different aspects has found lucid description⁶ as a topic of the spiritual or occult science. The ancient science of the practice of austerities for acquiring protean powers fell into oblivion. Reference to such powers is a special feature of the Bhagavati Sūtra. Such powers are inherent in the air-bodied beings and also in the clouds, which in, Jainism, are living organisms. But their powers are very meagre and undeveloped.⁷

The description of four custodian gods in the Sakra’s domain, in this Sataka, raises an intriguing question. In Jainism, there is no God as the originator and the ruler of the universe, as in monotheistic religions. The natural events are governed by the cosmic laws. Are then the custodian gods the governers of the natural events?

The descriptions of these custodians give an impression that the same natural events are connected with the guardians and the associate gods, who, however, do not interfere in every natural event. But it is evident from the descriptions that occurrence of some natural events are within their knowledge. The Fiendish youths, the Luminous gods and the Forest deities follow the wishes of the custodian gods. They sometimes influence and change the natural events in accordance with their orders.⁸ This is not mentioned in our canonical text, though it can be gathered from other canonical sources⁹ that draugnt, floods, thunders, lightning-flashes etc. are also made by gods. In ancient times natural disasters, floods, epidemics etc. were considered due to the wrath of gods, and for the mitigation of the horrors wrought by them, they were sought to be pacified by their worship, adoration and offerings. Do the canonical descriptions confirm the popular convictions of those days about the part played by the gods in the occurrence of calamities or they simply confirm the truth that those events occurring on earth were due to some divine powers behind them. The truth appears to be that there was no absolute divine power that controlled natural disasters, though it cannot be denied that occasionally gods could change the course of events. There is coordinating relationship between the three: our earth, mankind and divine power. The dialogue under consideration is very much useful for understanding the role of tripartite relationship that guides our destiny.

In the third section of the present Sataka, Lord Mahavira explains to his sixth Chief Disciple, Manditaputra, the process of attaining liberation—which is very important for understanding the subject. It is explained how a distracted and agitated aspirant reaches the end of his state of agitation and attains the transcendent state of motionlessness. The expressions “eyati veyati” “no eyati,” “no veyati” remind us of the Upanisadic Phrases “tad ejati, tan naijati.”¹⁰ The present Sataka is worthy of careful perusal for scholars engaged in the study of mysticism and parapsychology. There is much scope for research in these subjects of the present Sataka.

1. Sammati., 3.43,45—
duviho dhammāvāo ahehuvāo ya heuvāo ya.
tattha u aheuvāo bhaviyā’bhaviyādao bhāvā..
jo heuvāyapakkhammi heuo āgame ya āgamio.
so sasamayapannavao siddhamtavirāhao anno..

2. Bha. 3.8,10.

3. Ibid., 3.54-71.

4. Ibid., 3.72,73.

5. Ibid., 3.105-116.

6. Ibid., 3.154-163, 186-192, 194-220.

7. Ibid., 3.164-182.

8. Ibid., 3.247-270.

9. Thānam, 3.359,360, 71, 70.

10. Isavāsyopanisad, 5—
tadejati tannaijati tad dure tad vāntike.
tadantarsya sarvasya tadu sarvasyāsya bāhyatah...

♦

First Section

Padhamo Uddeso

Section-1

Text

Samgaham-gāhā

1. kerisaviuvvanā 2. camara 3. kiriya 4,5. jānitthi 6. nagara 7. pālāya 8. ahivai 9. imdiya 10. parisā, tatiyammi sae dasuddesā //1//

Compiltary Verse

1. The nature of protean power, 2. Cámara, 3. Action, 4. Knowledge, 5. Women, 6. City, 7. Custodians, 8. Lords, 9. Senses and 10. Assemblies. These are the ten topics of the third Sataka.

Text

Ukkheva-padam

3.1 tenam kālenam tenam samaenam moyā nāmam nayari hotthā-vannao.

Introduction

In that period, at that time, there was a city, named Mokā—Description.

3.2 tise nam moyae nayarie bahiyā uttarapuratthime disibhāge namdane nāmam ceie hotthā-vannao.

On the outskirts of that city of Mokā, in the north-eastern direction, there was a shrine, named Nandana—Description.

3.3 tenam kālenam tenam samaenam sāmi samosadhe. parisā niggacchai, padigayā parisā.

In that period, at that time, the Lord arrived in the assembly. The multitude (from the city) congregated. The multitude departed.

Devavikuvvanā-padam

3.4 tenam kālenam tenam samaenam samanassa bhagavao mahāvlrasa docce amtevāsl aggibhūināmam anagāre goyame gottenam sattussehe jāva pajjuvāsamāne evam vadāsi—camarenam bhamte! asurimde asurarāyā kemahiddhie? kemahajjutie? kemahābale? kemahāyase? kemahāsokkhe? kemahānubhāge? kevaiyam ca nam pabhū vikuvvittae?
goyamā! camarenam asurimde asurarāyā mahiddhie, mahajjutie, mahābale, mahāyase, mahāsokkhe, mahānubhāge. se nam tattha cottlsāe bhavanāvāsasaya-sahassānam, causatthie sāmāniyasāhassTnam, tāyattisāe tāvattlsagānam, caunham logapālānam, pamcanham aggamahisTnam saparivārānam, tinham parisānam, sattanham aniyānam, sattanham aniyāhivalnam caunham causatthinam āyarakkhadeva-sāhassinam, annesim ca bahūnam c amar ac ame arāyahānivatthavvānam devana ya devina ya āhevaccam porevaccam sāmittam bhattittam ānā-Xsara-senāvaccam kāremāne pālemāne mahayāhayanatta-glya-vāiya-tamti-tala-tāla-tudiya-ghanamuimgapadu-ppavāiyaravenam divvāim bhumjmāne viharai. emahiddhie, emahajjutie, emahābale, emahāyase, emahāsokkhe, emahānubhāge, evatiyam ca nam pabhū vikuvvittae. se jahānāmae—juvatim juvāne hatthenam hatthe genhejjā, cakkassa vā nābhi aragāuttā siyā, evāmeva goyamā! cantare asuririmde asurarāyā veuvviyasamugghāenam samohannai, samohanittā samkhejjāim joyanāim damdam nisirai, tarn jahā—rayanānam vayarānam veruliyānam lohiyakkhānam masāragallānam hamsagabbhānam pulagānam sogamdhiyānam joirasānam amjanānam amjanapulagānam rayayānam jāyarūvānam amkānam phalihānam ritthānam ahābāyare poggale parisādei, parisādettā ahāsuhume poggale pariyāyai, pariyāittā doccam pi veuvviyasamugghāenam samohannati.
pabhū nam goyamā! camare asurimde asurarāyā kevalakappam jambuddivam divam bahūhim asurakumārehim devehim devThi ya āinnam vitikinnam uvatthadam samthadam phudam avagādhāvagādham karettae.
aduttaram ca nam goyamā! pabhū camare asurimde asurarāyā tiriyamasam-khejje diva-samudde bahūhim asurakumārehim devehim devihi ya āinne vitikinne uvatthade samthade phude avagādhāvagādhe karettae.
esa nam goyamā! camarassa asurimdassa asuraranno ayameyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvati vā vikuvvissati vā.

The Topic of Creation of Protean Images by the Gods (Devas)

In that period, at that time, the ascetic, named Agnibhūti of the Gautama lineage, the second among the chief disciples of the Ascetic Lord Mahavira, seven standard cubits in height¹–Description ......up to while offering adoration to the Lord, addressed him thus: Possessed of how great fortune,² how great splendour, how great strength, how great fame, how great happiness, how great power is Cámara, the chief and the king of the Asuras, O Lord? How great mastership has he in creating the protean forms?
Gautama, Cámara, the chief and the king of the Asuras, is possessed of great fortune, great splendour, great strength, great fame, great happiness and great power. He exercises sovereignty, first citizenship, lordship, protectorship, supreme authority and commandership over thirty-four hundred thousand mansions, sixty four thousand co-chiefs,³ thirty-three ministers,⁴ four custodians,⁵ five chief queens, with retinue, three assemblies, seven armies, seven army-chiefs,⁶ two hundred fifty-six thousand sentinels,⁷ and many other gods and goddesses inhabiting the capital city of Camaracañca. He imposes orders on other gods for compliance.⁸ Enjoying celestial pleasures of flawless dances, songs,⁹ music produced by stringed instruments, palms of hands, rhythmic slapping, tearing, cube and drum by the expert singers and musicians, he dwells there. He is possessed of such great fortune,¹⁰ such great splendour, such great strength, such great fame, such great happiness and such great power. His mastership in creating the protean forms is described thus: just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel¹¹ of a cart connected with the spokes from all sides, O Gautama! Cámara, the chief and the king of Asuras, creates protean images by his power of projection¹² (in order to pervade the whole of the Island of Jambudvipa by coloured forms connected with his body). Engaged in creating the protean images, he projects from his body a column numerable yojanas long. Thereafter, he appropriates the fine particles, after dropping off the gross ones, from gems, diamonds, lapis lazuli, coral, emerald, topaz, stained gem, saugandhika (a kind of ruby), reddish white gem, black stone, inferior black stone, silver, gold, anka, crystal and unlucky gem. Appropriating the tine particles, he again creates the protean image for the second time.
Capable indeed, O Gautama! is Cámara, the chief and the king of the Asuras, of covering, overlaying, pervading, touching and densely filling up the entire Island of Jambudvipa with numerous Asurakumāra gods and goddesses. Moreover, O Gautama, Cámara, the chief and the king of Asuras, is capable of covering, overlaying, pervading, touching and densely filling up with numerous Asurakumāra gods and goddesses the horizontal region of innumerable islands and oceans.
This is merely the description of the domain of Cámara, the chief and the king of the Asuras, though he did never exercise such power of projecting protean bodies in the past, nor does he exercise such power in the present, nor will he do so in the future.

Bhāsya

1. Seven standard cubits (hatha) in height

See Bhāsya on Bha. 1.9. It may be mentioned here that ‘hātha’ here is to be measured in terms of utsedhārigula.¹

2. Possessed of how great fortune

The Vrtti has explained the Prakrit phrase kemahiddhie in two ways: (1) in what fashion he is possessed of great fortune? (2) what type of great fortune he is possessed of ? It quotes another explanation which purports to ask about the extent of his fortune.²

3. Co-chiefs

These gods are equal to lndra, i.e., the chief of the gods as regards fortune.³ According to TBh, they are equal in all respects to the chief, excepting the exalted status of chiefhood. In this connection, Siddhasenagani writes that these gods do not enjoy the status of the chief in the same sense as actual Indra: actually they do not enjoy the lordship of the entire heaven, though they are as much respectable as the father, guru, teacher, etc.⁴ The Vrtti has only given the etymological meaning of the word sāmānika.⁵

4. Tāvattrimsaka

In the TBh, we find the word trāyastrimsa.⁶ In the Vrtti on the TBh and TRV, also the same word is available.⁷ These gods are like ministers and priests. The original Prakrit term should be Sanskritized as tāvattrimsaka. In the Buddhist Pali literature, we find the word tāvatimsa.⁸

5. Custodians

In the TBh, the ‘custodians’ have been compared with the border security guards⁹ and the protector of people against theft.¹⁰ A detailed description of these custodians is available in the seventh section of this Sataka.

6. Seven armies, seven army-chiefs

For details, refer to the Thānam, 7.113-129.

7. Sentinels

They have been compared with the head-guards. They stand behind important persons, holding weapons in their hands. They do not appear to have any utility as gods do not need any security personnel, and so it is not necessary to engage them for the protection of the gods. They are justified in order to show the grandeur and magnificance of the gods and to observe the protocol of the chief of the gods.”

8. Sovereignty............army-chiefs

In the present Sutra, there are five phrases indicating leadership:¹²

9. Ahata-natya-gita

The Vrtti gives two Sanskrit forms to explain the meaning of the phrase: (1) ākhyānaka — dance related to a narrative, accompanied by appropriate song. (2) āhata—harmonious dance and song. The first meaning is in accordance with the earlier commentary, whereas the second is the opinion of the author of the Vrtti himself.¹³

10. Possessed of great fortune (emahiddhie)

The Vrtti sanskritizes the Prakrit phrase as evammaharddhika and considers the Sanskrit equivalent iyanmaharddhika as the opinion of others.¹⁴

11. Clasping of hands............hub of the wheel

In order to explain the dense pervasion of the bodies created by the protean power, the Sūtra gives two examples: Clasping the hand of a maiden by a youth in the state of erotic rapture, that brings the fingers of the maiden so close that no gap is left between them, comparable to the pervasion of the entire Island of Jambudvipa by the all protean images that lie so closely located that no gap exists between them.

The second example illustrates the pervasion of the whole Island of Jambudvipa by all the protean images connected to the image of god, like all the spokes of the wheel meeting at the hub.

The Vrtti has mentioned an earlier commentary which explained the purpose of the examples as follows: Just as a maiden walks with the youth with clasped hands in a crowd and keeps attached to the crowd, so the bodies created by the protean power keep themselves connected with their creator god. Similarly, just as the hub of the cart-wheel connected with the spokes becomes devoid of gaps, exactly so the creator of the protean bodies densely fills up the whole space with those bodies that are connected with his own body.¹⁵

Maharsi Patañjali has identified the protean power with the psychic power capable of creating things (nirmāna-citta). The meditator (yogi) can create different nirmāna-cittas by means of the principle of asmitā (ego) with which the numerous nirmāna-cittas remain connected, and as such they are all related to the same soul (jiva). (The yogi endowed with such power can create numerous bodies, each of which has a separate mind (manas) which, in turn, is operated by a nirmāna-citta. The number of such cittas is also as great as that of the bodies. But all these cittas are ultimately connected with the original one which is in the form of asmitā). Patañjali has mentioned five means of the creation of such cittas, viz., birth, medicine, mantra, austerity and meditation.¹⁶

According to him, the soul, emancipated from the worldly bondage, also can exercise his power to create nirmāna-cittas.¹⁷

12. Exercising the power of projecting the protean bodies

The soul resides in the body. It has innumerable number of soul-units which, in special circumstances, are expanded outside the body. Such expansion is called samudghāta which is of seven types, due to (1) sensation, (2) passions, (3) impending death, (4) protean body, (5) fiery body, (6) conveyance body, and (7) prematurely exhausting sensation-karma by the omniscient.¹⁸

When the soul exercises its power of creating various images (bodies), it expands its soul-units outside the body. In such circumstances, it employs its protean power to create various forms. This is the first step in such creation. At the second stage, it creates a vertical column which is numerable yojanas in length; its breadth and thickness are equal to that of the body of the soul. Such image is made up of the combination of the soul-units and the karmic particles. At the third stage, there is appropriation of the fine particles of gems, after rejecting the gross ones. At the fourth stage, the soul exercises the protean power for the second time, in order to create the desired images.

The fine particles of varieties of gems are utilized for the creation of varieties of images. In the world of science, the use of laser rays is prevalent today, which is a sort of utilizing the fine particles of gems. The Vrtti here raises the question as to—’how the particles of the gems which are gross by nature could be utilized for the creation of the protean bodies? The creation of the protean bodies should need specific material particles that are suitable for the purpose’. The Vrtti answers the query in a language which is metaphorical. In its opinion, the mention of gems has been made in order to imply the specific nature of particles, suitable to the creation of the protean body. So, in the present Sūtra, the reference is not to the gems like diamonds, rubies etc., but to the material particles that are as precious as the gems for creating the protean body. The Vrtti has mentioned another opinion which purports to point out that the soul initially accepts gross material particles for the creation of the protean body, but afterwards they are transformed into material particles suitable for the protean forms.¹⁹

It is evident from the plain meaning of the original text that the fine particles of the gems were used for creating (protean) bodies. So, there should be no difficulty in the transformation of those particles into material particles, suitable for the creation of the protean body.

Semantics:

Tantri—lute, stringed instrument.

Tata — palm of the hand.

Tāla — rhythmic clapping of the hands to produce music. A musical instrument made up of the bell-metal. The Vrtti has explained tala-tāla as clapping of hands. Alternately, it explains tala as hands and tāla as the bell-metal.²⁰

Mrdanga —a kind of drum. The Vrtti explains ghana-mrdanga as a cubic drum and gives mardala as its synonym.²¹

Nābhi — hub of the wheel.

Vajramani — diamond. In the Kautilya’s Arthasāstra,²² we find a detailed description of vajramani.

Vaidūryamani — lapis lazuli; it may be a “cat’s eye” gem, a precious grey coloured stone or may be of red, yellow or green colour.

Lohitāksa — it is black in the centre and red on the border; it is also called lohitāka, coral.

Masāragalla — masāra means an emerald; it may be a polished precious stone or a metal which has a colour of coral.

Hansagarbha — topaz, a kind of lapis lazuli.²³

Pulaka — a kind of stone or gem, a flaw or defect in a gem. It has a black spot in the middle. In the Kautilya’s Arthsāstra, there is a list of eighteen kinds of gems, which include Pulaka.²⁴

Saughandhika — a ruby; five varieties of ruby have been mentioned in the Kautilya’s Arthasāstra, of which this is the first.²⁵

Jyotirasa — a reddish white gem.

Añjana — a variety of jewel, samlraka.

Añjanapulaka — a bluish black gem.

Anka — a variety of gem.

Sphatika — a transparent gem, crystal.

Rista — a special kind of gem.

Àkirna.......Sprsta— for all these words, see Bhāsya on Bha. 1.47-50.

Visaya— the domain of the application of the protean power.

Samprāpti— accomplishment of the aforesaid object.

1. Anu. su. 401.

2. Bha. Vr., 3.4—kena rupena maharddhikah? kimrūpā vā maharddhirasyeti kimmaharddhikah, kiyanmaharddhika ityanye.

3. Ta. Bhā. 4.4—indrasamānah sāmānikāh amātyapitrgurūpādhyāyamahattaravat kevalamindratva-hinah.

4. Ta. Sū. Bhā. Vr. 4.4.—sāmānikāstvindratulyā bhavantyāyuskādibhih kevalamindratvam sakalakalpādhipatvam nāsti, sesam samānam, athah samānasthāne bhavāh sāmānikāh samānasya tadādesceti vacanādaupasamkhyānikasthak. anyāsyānirdesādindraih saha samānabhāvah te cāmātyapitrgurQpādhyāyamahattaravad drastvyāh, amā sahārthe, saha bhavantTtyāmātyāh—kāryālocanasamarthāh pitā gururupādhyāyo mahattarasca sarva ete pūjaniyastadvat te’pi sāmānikā iti.

5. Bha. Vr. 3.4—samānayā—indratulyayā rddhayā carantiti sāmānikāh.

6. Ta. Bhā. 4.4—trāyastrimsā mantri-puiohita-sthāmyāh.

7. (a) Ta. SQ. Bhā. Vr 4.4—trāyastrimsāh.

(b) T.R.V. 4.4—trayastrimsadeva trāyastrimsā iti.

8. In Pāli Tripitakas, the word ‘tāvatimsa’ is used at all places. For example, see Digha Nikāya, Mahavagga. Pāyāsirājafifiasuttam—Tāvatimsadeva upamā, p.244 (Nalanda Edition).

9. Ta. Bhā. 4.4—lokapālā āraksakārthacarasthāniyāh.

10. Ta. SQ. Bhā. Vr. 4.4 — lokapālā āraksakārthacarasthāmyāh svavisayasandhiraksananirūpitā ārakskāh, arthacharāscauroddharanikarājasthāmyādayasatatsadrsā lokapālāh.

11. (a) Ta. Bhā. 4.4—ātmaraksāh siroraksasthaniyah.

(b) Ta. SQ. Bhā. Vr. 4.4—ātmaraksāh siroraksasthāniyāh udyatpraharanā raudrāh prsthato’va-sthāyinah apāyābhāvāt kalpanāvaiyarthyamiti cet, tad na sthitimātraparipālanāt pratiprakarsa-hetutvācca.

12. Bha. Vr. 3.4—tatrādhipatyam—adhipatikarma, purovarttitvam—agragāmitvam, svāmitvam svasvāmitvam, bhartrtram—posakatvam.

13. Ibid., 3.4—’āhay’tti ākhyānakapratibaddhāmti vrddhāh, athavā ‘ahaya’tti ahatāni.

14. Ibid., 3.4—’evamahiddhie’tti evam maharddhika iva maharddhikah, iyanmaharddhika ityanye.

15. Ibid., 3.4—yathā yuvatim yuvā hastena haste grhnāti kāmavasād ghādhataragrahanato nirantarahastāngulitayetyarthah. drstāntāntaramāha—’cakkase’tyādi, cakrasya vā nabhih kimbhūtā? ‘aragāutta’tti arakairāyuktā—abhividhinā’nvitā arakāyuktā ‘siya’tti ‘syāt’ bhavet, athavā’rakā uttāsitā—āsphālitā yasyām sā’rakottāsitā, ‘evameva’tti nirantaratayetyarthah prabhurjambūdvipam bahubhirdevadibhirakirnam kartumiti yogah vrddhaistu vyākhyātam—yathā yātrādisu yuvati yūno haste lagnā pratibaddhā gacchati bahulokapracite dese, evam yāni rūpāni vikurvvitāni tānyekasmin kartari pratibaddhāni yathā vā cakrsya nabhirekā bahubhirarakaih pratibaddhā ghanā nischidrā, evamātmasariraprati-baddhairasuradevairdevTbhisca pūrayediti.

16. Pā. Yo. Da. 4.4,5,6.

17. Ibid., 1.25.

18. For detailed description of ‘samudghāta’, see Bhāsya on Bha. 2.74.

19. Bha. Vr. 3.4--iha ca yadyapi ratnādipudgalā audārikā vaikriyasamudghāte ca vaikriyā eva grāhyā bhavanti tathapiha tesām ratnādipudgalānāmiva sāratāpratipādanāya ratnānāmityādyuktam, tacca ratnānāmivetyādi vyākhyeyam, anye tvāhuh—audārikā api te grhitāh santo vaikriyatayā parinamantiti.

20. Ibid., 3.4—talatālāh hastatālāh talā vā—hastāh, tālāh—kamsikāh.

21. Ibid., 3.4—ghanākāro dhvanisādharmyādyo mrdango—mardalah.

22. Kautilya Arthsastra, 2.11.29.

23. Uttara. 36.71-77.

24. Kautilya Arthasāstra, 2.11.29.

25. Ibid., 2.11.29.

Text

3.5 jai nam bhamte! camare asurimde asurarāyā emahiddhie jāva evaiyam ca nam pabhū vikuvvittae. camarassa nam bhamte! asurimdassa asuraranno sāmāniyā devā kemahiddhiyā? jāva kevaiyam ca nam pabhū vikuvvittae?
goyamā! camarassa asurimdassa asuraranno sāmāniyā devā mahiddhlyā mahajjutlyā mahābalā mahāyasā mahāsokkhā mahānubhāgā. tenam tattha sānam-sānam bhavanānam, sānam-sānam sāmāniyānam, sānam-sānam aggamahisinam jāva divvāim bhagabhagāim bhumjamānā viharamti. emahiddhlyā jāva evaiyam ca nam pabhū vikuvvittae. se jahānāmae—juvatim juvāne hatthenam hatthe genhejjā, cakkassa vā nābhT aragāuttā siyā, evāmeva goyamā! camarassa asurimdassa asuraranno egamege sāmāniyadeve veuvviyasamugghāenam samohannai jāva doccam pi veuvviyasamugghāenam samohannai.
pabhū nam goyamā! camarassa asurimdassa asuraranno egamege sāmāniyadeve kevalakappam jambuddivam dlvam bahūhim asurakumārehim devehim devihi ya āinnam vitikinnam uvatthadam samthadam phudam avagādhāvagādham karettae.
aduttaram ca nam goyamā! pabhū camarassa asurimdassa asuraranno egamege sāmāniyadeve tiriyamasamkhejje dlva-samudde bahūhim asurakumārehim devehim devihi ya āinne vitikinne uvatthade samthade phude avagādhāvagādhe karettae.
esa nam goyamā! camarassa asurimdassa asuraranno egamegassa sāmāniya-devassa ayameyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvamti vā vikuvvissamti vā.

If, O Lord, Cámara, the chief and the king of the Asuras, is possessed of such great fortune......up to mastership in creating such protean bodies, then, O Lord, how great is the fortune of the co-chiefs of Cámara, the chief and the king of the Asuras,......up to mastership in creating the protean bodies?

O Gautama, the co-chiefs of Cámara, the chief and the king of the Asuras, possess great fortune, great splendour, great strength, great fame, great happiness and great power. They dwell there enjoying celestial pleasures while living in their own mansions, exercising their authority upon their respective co-chiefs and chief queens. They possess such great fortune...... up to such capability of creating the protean bodies. Just like the clasping of the hand of a maiden by a youth or the hub of a wheel of a cart connected with spokes from all sides, O Gautama, every co-chief of Cámara, the chief and the king of Asuras, creates the protean images......up to he creates the protean images for the second time. Capable indeed is each co-chief of Cámara, the chief and the king of the Asuras, of covering, overlaying, pervading, touching and densely filling up the entire Island of Jambudvipa with numerous Asurakumāra gods and goddesses.
Moreover, O Gautama, each co-chief of Cámara, the chief and the king of the Asuras, is capable of covering, overlaying, pervading, touching and densly filling up with numerous Asurakumāra gods and goddesses the horizontal region of innumerable islands and oceans.
This is merely the description of the domain of each co-chief of Cámara, the chief and the king of the Asuras, though he did never exercise such protean power in the past, nor does he exercise it at present, nor will he do so in the future.

3.6 jai nam bhamte! camarassa asurimdassa asuraranno sāmāniyadevā emahi-ddhlyā jāva evatiyam ca nam pabhū vikuvvittae, camarassa nam bhamte! asurimdassa asuraranno tāvatūsayā devā kemahiddhlyā?
tāvattlsayā jahā sāmāniyā tahā neyavvā. loyapālā taheva, navaram—samkhejjā dlva-samuddā bhāniyavvā.

If, O Lord, the co-chief of the gods of Cámara, the chief and the king of the Asuras, possess so great fortune......up to such mastership in creating the protean forms, then, O Lord, how great fortune is possessed of by the ministers of Cámara, the chief and the king of the Asuras ?
The ministers are to be described just like the co-chief gods. Similarly, the custodians are to be described, only substituting numberable islands and oceans (in the place of innumerable etc.).

3.7 jai nam bhamte! camarassa asurimdassa asuraranno logapālā devā emahi-ddhlyā jāva evatiyam ca nam pabhū vikuvvittae, camarassa nam asurimdassa asuraranno agamahisw devTo kemahiddhTyāo jāva kevaiyam ca nam pabhū vikuvvittae ?
goyamā! camarassa asurimdassa asuraranno aggamahislo devTo mahiddhiyāo jāva mahānubhāgāo. tāo nam tattha sānam-sānam bhavanānam sānam-sānam sāmāniyā-sāhassmam, sānam-sānam mahatariyānam, sānam-sānam parisānam jāva emahiddhTyāo. annam jahā logapālānam aparisesarn.

If, O Lord, the custodian gods of Cámara, the chief and the king of the Asuras, possess such great fortune......up to such mastership of creating the protean forms, then the possessors of how great fortune ......up to mastership in creating the protean bodies are the chief queens of Cámara, the chief and the king of the Asuras ?
O Gautama, the chief queens of Cámara, the chief and the king of the Asuras, are possessed of great fortune......up to great power. They exercise authority over their respective mansions, their respective one hundred co-chief goddesses, their respective elderly women, their respective assemblies...... up to they are possessed of such great fortune. The rest of the description is like that of the custodians.

3.8 sevam bhamte! sevam bhamte! tti bhagavam docce goyame samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā jeneva tacce goyame vāyubhūti anagāre teneva uvāgacchai, uvāgacchittā taccam goyamain vāyubhūtim anagāram evam vadāsi — evam khalu goyamā! camare asurimde asurarāyā emahiddhle tarn ceva evam savvam aputthavāgaranam neyavvam aparisesiyam jāva aggamahisinam vattavvayā samattā.

“That is exactly so, O Lord!; that is exactly so, O Lord!” In this way, Lord Agnibhūti, the second (chief disciple) of Gautama lineage, paid homage and obeisance to the Ascetic Lord Mahavira. Having thus paid homage and obeisance, he reached the place where the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, was sojourning. Having reached there, he addressed him thus: O Gautama, the Cámara, the chief and the king of Asuras, is possessed of such great fortune. Here follows the entire description ......up to that of the chief queens, which was related by Agnibhūti, without being asked to do so.

3.9 tenam se tacce goyame vāyubhūti anagāre doccassa goyamassa aggibhūtissa anagārassa evamāikkhamānassa bhāsamānassa pannavemānassa parūvemā-nassa evamattham no saddahai no pattiyai no roei, eyamattham asaddahamāne apattiyamāne aroemāne utthhāe utthei, utthettā jeneva samarte bhagavam mahāvlre teneva uvāgacchai jāva pajjuvāmāne evam vayāsi-evam khalu bhamte! docce goyame aggibhūi anagāre mamam evamāokkhai bhāsai pannavei parūvei— evam khalu goyamā! camare asurimde asurarāyā mahiddhle jāva mahānubhāge. se nam tattha cottTsāe bhavanāvāsasayasahassānam tarn ceva savvam aparisesam bhāniyavvam jāva aggamahisinam vattavvayā samattā.

Now, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, did not have faith, trust, interest, in what was narrated, spoken of, intimated and propounded by the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage. Having no faith, no trust, no interest he got up and reached the place where the Ascetic Lord Mahavira was residing......up to offering adoration, and asked (see Bha. 1.10) the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage narrates thus, speaks thus, intimates thus: O Gautama, Cámara, the chief and the king of the Asuras, is possessed of supernatural powers......up to great powers. He rules over thirty-four hundred thousand mansions......up to the end of the description of chief queens.

3.10 se kahameyam bhamte! evam?
goyamādi! samane bhagavam mahāvTre taccam goyamam vāyubhūtim anagāram evam vayāsl-jam nam goyamā! tava docce goyame aggibhūl anagāre evamāikkhai bhāsai pannavei parūvei-evam khalu goyamā! camare asurimde asurarāyā mahiddhle tarn ceva savvam jāva aggamahisw. saccenam esamatthe. aham pi nam goyamā! evamāikkhāmi bhāsāmi pannavemi parūvemi-evam khalu goyamā! camare asurimde asurarāyā mahiddhle tarn ceva jāva aggamahisw. saccenam esamatthe.

Is it so, O Lord?

The Ascetic Lord Mahavira uttered: Ό Gautama’, and addressed the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, thus: O Gautama, as the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage narrates, speaks, intimates and propounds to you, it is indeed true, I also, O Gautama, narrate thus, speak thus, intimate thus, propound thus that Cámara, the chief and the king of the Asuras, is possessed of great fortune...... up to (the entire description......up to the chief queens).

3.11 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhūlanagāre samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā jeneva docce goyame aggibhūl anagāre teneva uvāgacchai, uvāgacchittā doccam goyamam aggibhūim anagāram vamdai namamsai, vamdittā namamsittā eyamattham sammam vinaenam bhujjo-bhujjo khāmei.

“That is indeed so, O Lord!; that is indeed so, O Lord!” Having said thus, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, offered homage and obeisance. Having offered homage and obeisance, he reached the place where the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage was sojourning. Having reached there, he offers homage and obeisance to him. Having offered homage and obeisance, he solicited pardon again and again with humility in this matter.

3.12 tae nam se tacce goyame vāyubhūti anagāre doccenam goyamenam aggibhūtinā anagārenam saddhim jeneva samane bhagavam mahāvlre teneva uvāgacchai jāva pajjuvāsamāne evam vayāsl—-jai nam bhamte! camare asurimde asurarāyā emahiddhle jāva evatiyam ca nam pabhū vikkuvvittae, ballnam bhamte! vairoyanimde vairoyanarāyā kemahiddhle? jāva kevaiyam ca nam pabhū vikuvvittae?
goyamā! ballnam vairoyanimde vairoyanarāyā mahiddhle jāva mahānubhāge. jahā camarassa tahā balissa vi neyavvam, navaram—sātiregam kevalakappam jambuddivam divam bhaniyavvam, sesam tarn ceva niravasesam neyavvam, navaram-nānatam jāniyavvam bhavanehim sāmāniehi ya.

Thereafter, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, together with the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage, repaired to the place where the Ascetic Lord Mahavira was sojourning......up to offering adoration, and addressed him thus, ‘If, O Lord, Cámara, the chief and the king of the Asuras, is possessed of such great fortune......up to the power of creating the protean bodies, then, O Lord, how great fortune.......up to the power of creating the protean bodies, is possessed of by Bali, the chief and the king of Vairocana.
Bali, the chief and the king of Vairocana, is possessed of great fortune...... up to great power. The description of Bali is just like the description of Cámara, the difference being only in respect of the Island of Jambūdvipa, which is replaced by an area slightly bigger than that of the Island of Jambūdvipa. The entire account otherwise is the same. There is another difference in the number of mansions and the co-chief gods, which are respectively thirty hundred thousand and sixty hundred thousand respectively.

3.13 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhūl anagāre samanam bhagavam mahāvlram vamdati namamsati, vamdittā namamsittā naccāsanne nātidūre sussūsamāne namamsamāne abhimuhe vinaenam pamjaliyade pajjuvāsai.

“That is exactly so, O Lord! that is exactly so, O Lord!” Thus saying, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, pays homage and obeisance to the Ascetic Lord Mahavira. Having paid homage and obeisance, he seated himself neither too near nor too far, with keen desire to listen, in front of the Lord, bowing down with folded hands as a mark of humility, offering adoration.

3.14 tāte nam se docce goyame aggibhūl anagāre samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā evam vayāsl-jai nam bhamte! ballvairo-yanimde vairoyanarāyā emahiddhle jāva evatiyam ca nam pabhū vikuvvittae, dharanenam bhamte! nāgakumārimde nāgakumārarāyā kemahiddhle? jāva kevaiyam ca nam pabhū vikuvvittae?
goyamā! dharenenam nāgakumārimde nāgakumārāyā mahiddhle jāva mahānu-bhāge. se nam tattha coyāllsāe bhavanavāsasayasahassānam, chanham sāmāni-yasāhasslnam, tāyatlsāe tāvattlsagānam, caunham logapālānam, chanharn aggamahisinam saparivārānam tinham parisānam, sattanham aniyānam, sattanham aniyāhivālnam, cauvvlsāe āyarakkhadeva-sāhasslnam annesim ca jāva viharai. evatiyam ca nam pabhū viuvvittae. se jahānāmae juvatlm juvāne jāva pabhū kevalakappam jambuddivam dlvam jāva tiriyam samkhejje dlva-samudde bahūhim nāgakumārlhim jāva vikuvvissati vā.

sāmāniyā tāvattlsa-logapālaggamahislo ya taheva jahā camarassa, navaram—samkhejje diva-samudde bhaniyavve.

Then, the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, he addressed him thus: If, O Lord, Bali, the chief and the king of Vairocana, is possessed of such great fortune......up to the mastership of creating such protean bodies, then, O Lord, how great fortune ......up to the mastership of creating such protean bodies, is possessed of by Dharana, the chief and the king of the Nāgakumāras?

O Gautama, Dharana, the chief and the king of the Nāgakumāras, is possessed of great fortune......up to great power. He is the possessor of forty hundred thousand mansions, six thousand co-chief gods, thirty-three ministers, four custodians, six chief queens with retinue, three assemblies, seven armies, seven army chiefs, twenty-four thousand sentinels and many other gods and goddesses (over whom he has sovereignty). He is capable of creating such number of protean bodies, just like the clasping of hand of a maiden by a youth etc.,......up to that can fill up entire Island of Jambūdvipa......up to numberable islands and oceans in the horizontal direction with numerous Nāgakumāras......up to creating the protean bodies.
As regards the number of co-chiefs, ministers, custodians and chief queens, they are just like that of Cámara, excepting that numerable islands and oceans are to be mentioned here.

3.15 evam jāva thaniyakumārā, vānamamtarā, joTsiyā vi, navaram—dāhinille savve aggibhūlpucchai, uttarille savve vāyubhūlpucchai.

Similar descriptions hold good for gods......up to Stanitakumāra, Forest gods and Luminous gods. There is however exception in that Agnibhūti makes query about all the southern gods, while Vāyubhūti makes query about all the northern ones.

Bhāsya

1. Sūtra 15

In the present Sūtra the description is abridged one. About the number of mansions and co-chiefs, a detailed account is available in the Pannavanā.¹

1. Parma. 2.40-48.

Text

3.16 bhamteti! bhagavam docce goyame aggibhūl anagāre samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā evam vayāsl—jai nam bhamte! jolsimde joisarāyā emahiddhle jāva evatiyam ca nam pabhū vikkuvvittae, sake nam bhamte! devimde devarāyā kemahiddhle? jāva kevatiyam ca nam pabhū vikuvvittae ?
goyamā! sakenam devimde devarāyā mahiddhle jāva mahānubhāge. senam battlsāe vimānāvāsasayasahassānam, caurāslya sāmāniyasāhasslnam, tāyattlsāe tāvattlsagānam, caunham logapālānam atthanham aggamahisinam saparivā-rānam, tinham parisānam sattanham aniyānam, sattanham aniyāhivalnam, caunham caurāslnam āyarakkhasāhasslnam, annesim ca jāva vihari. emahiddhle jāva evatiyam ca nam pabhū vikuvvittae, evam jaheva camarassa taheva bhāni-yavvam, navaram—do kevalakappe jambuddive dive, avasesam tarn ceva. esa nam goyamā! sakkassa devimdassa devaranno imeyārūve visae visayamette buie, no cêva nam sampattle vikuvvimsu vā vikkuvvati vā vikuvvissati vā.

Having addressed as Ό Lord’, the Lord Agnibhūti, the ascetic and the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, he addressed him thus: “If, O Lord, the chief and the king of the Luminous gods is possessed of such great fortune......up to such mastership of creating the protean bodies, then how great fortune......up to mastership in creating the protean bodies is possessed of by Sakra, the chief and the king of gods? O Gautama, Sakra, the chief and the king of gods, is possessed of great fortune......up to great power. He enjoys the sovereignty over twenty-two hundred thousand celestial abodes, eighty-four thousand co-chief gods, thirty-three ministers, four custodians, eight chief queens with retinue, three assemblies, seven armies, seven army-chiefs, three hundred thirty-six thousand sentinels and other gods and goddesses. He is possessed of such great fortune and such great mastership in creating the protean bodies. In this way, the description of Sakra is like that of Cámara. There is, however, exception in that Sakra can fill up an area of two Island of Jambūdvipas by the protean images created by himself. The rest of the description is the same (as in the case of Cámara).
O Gautama, this is indeed merely the description of the domain of Sakra, the chief and the king of gods, though he did never exercise such protean power in the past, nor does he exercise such power at present, nor will he do so in the future.

3.17 jai nam bhamte! sake devimde devarāyā emahiddhle jāva evatiyam ca nam pabhū vikuvvittae, evam khalu devānuppiyānam amtevāsi tlsae nāmam anagāre pagaibhaddae pagaiuvasamte pagaipayanukohamānamāyālobhe miumaddava-sarnpanne alllne vinle chattham chatthenam anivikkhattenam tavokammenam appānam bhāvemāne bahupadipunnāim attha samvaccharāim sāmanna-pariyāgam pāunittā, māsiyāe lehanāe attānam jhūseitā, satthima bhattāim anasanāe cheddettā āloiya-padikkamte samāhipatte kālamāse kālam kiccā sohamme kappe sayamsi vimānamsi uvavāyasabhāe devasayanijjamsi devadūsamtarie amgulassa asamkhejjaibhāgamittle ogāhanāe sakkassa devimdassa devaranno sāmāniyadevattāe uvavanne.
tae nam tlsae deve ahunovavannamette samāne pamcavihāe pajjattle pajjattibhāvam gacchai (tarn jahā—āhārapajjattTe, sarirapajjattie, imdiyapajjattie, ānāpānupajjattie, bhāsāmanapajjatūe.
tae nam tarn tisayam devam pamcavihāe pajjattie pajjattibhāvam gayam samānam sāmāniyaparisovavannayā devā karayalapariggahiyam dasanaham sirasāvattam matthae amjalim kattu jaenam vijaenam vaddhāvimti vaddhāvittā evam vayāsl—aho nam devānuppiehim diva deviddhidiva devajjui divve devānubhāve laddhe patte abhisamannāgae. jārisiyānam devānupiehim devā deviddhi diva devajjui divve devānubhāve laddhe patte abhisamanāgae, tārisiyānam sakena vi devimdena devarannā divvā deviddhi jāva abhisamannāgae. jārisiyā nam sakenam devimdenam devarannā divvā deviddhi jāva abhisamannāgae, tārisiyā nam devānuppiehim divvā deviddhi jāva abhisamannāgae. se nam bhamte! tisae deve kemahiddhle jāva kevatiyam ca nam pabhū vikku-vvittae?
goyamā! mahiddhle jāva mahānubhāge, se nam tattha sayasa vimānassa, caunha sāmāniyasāhassinam, caunham aggamahisinam saparivārānam, tinham parissānam, sattanham aniyānam, sattanham aniyāhivalnam, solasanam āyarakkhadevasāhassmam, annesim ca bahūnam vemāniyānam devānam, devina ya jāva viharai. emahiddhle jāva evatiyam ca nam pabhū vikuvvittae. se jahānāmae juvatim juvāne hatthenam hatthe genhejjā, jaheva sakkassa taheva jāva esa nam goyamā! tisayassa devassa ayameyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvati vā vikuvvissati vā.

If, O Lord, Sakra, the chief and the king of gods, is possessed of such great fortune......up to mastership in creating such protean bodies, then (how great is the fortune......up to the mastership of creating the protean bodies, possessed of by would-be god (viz.,) the Ascetic Tisyaka who is a disciple of your good self, the beloved of gods, who is by nature virtuous, peaceful, or attenuated anger, pride, deceit and greed, humble, self-absorbed and modest, sanctifying his soul by practising continuous fasts, thus completing eight years of ascetic life, emaciating himself by a month-long scraping penance, observing the fast unto death by missing all sixty meals, and having confessed the lapses and having resolved not to repeating them again, the state of ecstasy, he passed away in due course taking birth in the Saudharma heaven, in his own celestial abode, in the hall of birth by descent, at the place of birth on celestial bed, covered by celestial wrapper,¹ his physical height being an innumerableth part of the finger-breadth,² incarnating as a co-chief god to Sakra, the chief and the king of gods.
Then, the god Tisyaka, just born, attains five-fold maturations³ (viz., alimentary, bodily, sensory, respiratory and vocal). Then, on his attaining the five-fold maturations, the gods born in the assembly of co-chiefs acclaimed him with victory and conquest, by rotating their folded hands displaying their ten nails in front of his face. Having thus acclaimed, they addressed him thus: Oh thou, the beloved of gods, hath achieved, obtained and attained the divine celestial fortune, the divine celestial splendour, the divine celestial power. The kind of the divine celestial fortune, the divine celestial splendour, the divine celestial power achieved, obtained and attained by thyself, the beloved of gods, had been achieved, obtained and attained by Sakra, the chief and the king of gods. The kind of the divine celestial fortune ......up to attained by Sakra, the chief and the king of gods, has been......up to attained by thyself, the beloved of gods.
O Lord, how great fortune......up to how great mastership in creating the protean bpdies are possessed of by god Tisyaka?
O Gautama, Tisyaka god is possessed of great fortune......up to great power.
He lives there exercising sovereignty over his own space-abode, four thousand co-chiefs, four chief queens with retinue; three assemblies, seven armies, seven army-chiefs, sixteen thousand sentinels and many other Empyrean gods and goddesses. Possessed of such great fortune......up to mastership of creating the protean bodies, just like a youth clasping the hands of a maiden, etc.,......up to like that of Sakra. This is indeed merely the description of the domain of Tisyaka god though he did never exercise such protean power in the past, nor does he exercise such power at present, nor will he do so in the future.

Bhāsya

1. The celestial bed covered with celestial wrapper in the Hall of birth by descent:

There are three types of birth: by agglutination of material particles, by the womb, and by descent. Gods are born by descent. Their birthplace is called the Hall of birth by descent. In that Hall, there is a celestial bed with a bed-sheet. The bed-sheet is covered by a celestial robe. According to Siddhasenagani, the god is born in between the bed-sheet and the celestial robe and absorbs the protean material particles to build his protean body. He does not build his body by the material particles of the bed-sheet or the celestial robe. Nor does he build his protean body by the semen and blood of the parents. His birth consists in reaching the place of celestial bed in the Hall of birth by descent.¹

2. The height of the innumerableth part of a finger-breadth

At the time of birth, the height of the embryo is equal to the innumerableth part of the finger-breadth. The maximum height varies from individual to individual. The minimum height is equal to the innumerableth part of the finger-breadth.

3. State of maturity attained through five kinds of maturation

Maturation relates to the stream of life. The formation of the body starts with the types of bio-potential which are six in number. The soul begins all six varieties of bio-potential simultaneously, but completes them successively, beginning with the alimentary bio-potential which involves the attraction of various types of material particles suitable for constructing the body, senses, respiration, speech and mind respectively. The gods, like other thinking beings, are endowed with mind. The souls, endowed with mind, have necessarily all the six bio-potentials. But in spite of that, here the attainment of only five bio-potentials has been mentioned. The Vrtti comments on the problem by pointing out that the identity of the bio-potential of speech and mind is intended in the Sūtra in deference to the opinion of some Ācāryas who were deeply learned in the scripture.² There does not appear any definite reason given by the Vrtti. According to Malaygiri, there is very slight temporal gap between the formations of these two bio-potentials, and so they have been identified, for the practical purpose.³

The process of bio-potentials starts at the very first time-unit of birth. There is, however, difference of time in their completion. The alimentai bio-potential is completed in one time-unit. Each of the remaining five completes their bio-potentials within a period of one Indian hour (i.e., 48 minutes). According to Nemichandra, the rule of temporal completion is applicable only in the case of gross bodies. The rule for the completion in the case of protean body is quite different. In the case of gods, the bio-potential of speech and mind are completed simultaneously. This is why these two bio-potentials have been considered identical.⁴

This problem can be considered from the standpoint of anatomy and physiology. There is a close relationship between the speech-organ and mental activity. Memory, thought and imagination which are the functions of the mind are not possible without speech. On these grounds, speech and mind can be considered identical. There is perhaps a close relationship between speech-bio-potential and mind-bio-potential in the case of the protean body. So, their identity might have been accepted in the present Sūtra.

1. Ta. SO. Bhā. Vr. p. 190 2.32—upapātaksetraprāptimātranimittarn yajjanma. tadupapātasabdenocyate, nahi pracchadapatadevadösyapudgalānevāsau saririkaroti, nāpisukrādipudgalānādadāna utpadyte, tasmāt prativisistaksetraprāptirevāsya janamano nimittam bhavati.

2. Bha. Vr. 3.17— paryāptih— aharasariradi nāmabhinirvrttih, sā cānyatra sodhoktā, iha tu paficadhā, bhāsāmanah paryaptyorbahusrutābhimatena kenāpi kāranenaikatvavivaksanāt.

3. Jivā. Vr. p.242—bhāsāmanahparyaptyoh samāptikālāntarasya prāyah sesaparyāptikālāntarāpeksayā stoktvādektvena vivaksanam.

4. Pra. Sāro. patra 232, gā. 1317,1318—

āhārasanrimdiya pajjatti ānapāna bhāsamane. cattāri pamca chappiya egimdiya-vigala-sanninam.. padhamā samaya pamānā sesā amtomuhuttiyā ya kamā. samagam pi hurnti navaram parncama chatthā ya amarānam..

Text

3.18 jai nam bhamte! tlsae deve mahiddhle jāva evaiyam ca nam pabhū vikuvvittae, sakkassa nam bhamte! devimdassa devaranno avasesā sāmāniyā devā kemahiddhlyā? taheva savvam jāva esa nam goyamā! sakkassa devimdassa devaranno egamegassa sāmāniyassa devassa imeyārūve visae visayamette buie, no ceva nam sampattle vikuvvimsu vā vikuvvati vā vikuvvissati vā. tāvattlsayalogapālaggamahislnam jaheva camarassa, navaram—do kevalakappe jambuddive dive, annam tarn ceva.

If, O Lord, Tisyaka god is possessed of such great fortune......up to the mastership in creating the protean bodies, then, how great fortune is possessed of by the remaining co-chiefs of Sakra, the chief and the king of gods—all these descriptions are as before ...... up to O Gautama, the description of the protean power of each co-chief of Sakra, the chief and the king of gods, has been propounded merely as a topic, though, no god did actually exercise such protean power in the past, nor does he exercise such power in the present, nor will he do so in the future. The descriptions of the ministers, the custodians and the chief queens are just like that of Cámara, the exception being that each of the ministers, custodians and chief queens can pervade by his (or her) protean images an area that is equal to that of two Island of Jambūdvipas. The rest of the description is the same.

3.19 sevam bhamte! sevam bhamte! tti docce goyame jāva viharai.

“That is exactly so, O Lord!; that is exactly so, O Lord!” Thus saying, the second (chief disciple) of Gautama lineage, offering obeisance and homage to the Ascetic Lord Mahavira......up to leads the life of an ascetic sanctifying his self with the practice of self-restraint and austerity.

3.20 bhamteti! bhagavam tacce goyame vāyubhūl anagāre samanam bhagavam mahāvlram vamdai namarnsai, vaindittā namamsittā evam vadāsl-jai nam bhamte! sakke devimde devarāyā mahiddhle jāva evaiyam ca nam pabhū vikuvvittae, Isāne nam bhamte! devimde devarāyā kemahiddhle? evam taheva, navaram-sāhie do kevalakappe jambuddive dive, avasesam taheva.

The Lord Vāyubhūti, the ascetic and the third (chief disciple) of Gautama lineage, uttered: *0 Lord’ and offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, he addressed him thus: “If, O Lord, Sakra, the chief and the king of gods (of the first heaven) is possessed of such great fortune......up to mastership in creating the protean bodies, then, O Lord, possessed of how great fortune is isana, the chief and the king of gods (of the second heaven)? Same description as above, excepting that there is difference in description of the area pervaded by his protean bodies which, in this case, is slightly bigger than the area of two complete Jambū islands. The rest of the description is as before.

3.21 jai nam bhamte! Isāne devimde devarāyā emahiddhle jāva evatiyam ca nam pabhū vikuvvittae, evam khalu devānuppiyānam amtevāslkurudattaputte nāmam anagāre pagatibhaddae jāva vinie atthamamatthamenam anikkhittenam, pāranae āyambilapariggahienam tavokammenam uddham bāhāo pagijjhiya-pagijjhiya sūrabhimuhe āyāvanabhūmle āyāvemāne bahupadipunne chammāse sāmannapariyāgam pāunittā, addhamāsiyāe samlehanāe attānamjhūsettā, tisam bhattāim anasanāe chedettā āloiya-padikkamte samāhipatte kālamāse kālam kiccā Isāne kappe sayamsi vimānamsi uvavāyasabhāe devasayanijjamsi devadū-samtarie amgulassa asamkhejjaibhagamettie ogāhanāe Tsānssa devimdassa devaranno sāmāniyadevatāeuvavanne. jā tisae vattavvayā sacceva aparisesā kurudattaputte vi navaram sātirege do kevalakappe jambuddive dive, avasesam tarn ceva.
evam sāmāniya-tāvattisaga-logapāla-aggamahismam jāva esa nam goyamā! isanassa devimdassa devaranno egamegāe aggamahisie devie ayameyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvati vā vikuvvisati vā.

If, O Lord, isana, the chief and the king of gods, is possessed of such great fortune......up to the mastership in creating such protean bodies, then, possessed of how great fortune, etc., is the Ascetic Kurudattaputra who was the disciple of your goodself, the beloved of gods, and who was by nature virtuous......up to modest, observed three continuous fasts, taking single rough cereal as breakfast and practising austerity with upraised arms, facing the sun, exposing his body to the sun on the sunbaked ground¹ and completing six full months of ascetic life, emaciating himself by fortnight long scrapping penance, observing fast unto death by missing thirty meals and having confessed the lapses and resolved not to repeat them again, in the state of ecstasy, he passed away in due course taking birth in the isana heaven, in his own celestial abode in the Hall of birth by descent, on celestial bed covered by celestial wrapper in the Hall of birth by descent, his physical height being an innumerableth part of finger-breadth, incarnating as a co-chief god to isana, the chief and the king of gods. Here, in the case of Kurudattaputra follows the same description as in the case of Tisyaka, excepting that the area filled up by the protean bodies is equal to the area slightly bigger than two complete Jambū islands. A similar description follows here about co-chiefs, ministers, custodians and chief queens......up to Ό Gautama, the subject of the protean power of such chief queen of isana, the chief and the king of gods, is merely the description of her domain, though she did never exercise such protean power in the past, nor does she exercise such power in the present, nor will she do so in the future’.

Bhāsya

1. Exposing the body to the sun on the sunbaked ground

For sunbaked ground, see Bhāsya on Bha. 2.62.

Text

3.22 evam sanamkumāre vi, navaram-cattāri kevalakappe jambuddive dive, aduttaram ca nam tiriyamasamkhejje.
evam sāmāniya-tāvattisaga-logapāla-aggamahismam. asamkhejje diva-samudde savve vikuvvamū, sanamkumārāo āraddhā uvarillā logapālā savve vi asamkhejje diva-samudde vikuvvamū.

There is a similar description in the case of Sanatkumāra also, excepting the pervaded area which, in this case, is equal to the area of four complete Jambū islands and horizontally innumerable islands and oceans. There is a similar description in the case of the co-chiefs, the ministers, the custodians and the chief queens.¹ All of them project their protean forms in innumerable islands and oceans. Beginning from Sanatkumāra, all the custodians above them project their protean forms over innumerable islands and oceans in the horizontal direction.

Bhāsya

1. The chief queens

Goddesses are born only in the first two heavens, viz., Saudharma and Isāna. Sanatkumāra is the third heaven. The mention of the chief queen in the third heaven is not relevant. The Vrtti has discussed this problem, according to which, thi goddesses born in the Saudharma heaven visit the Sanatkumāra heaven where they are enjoyed by the gods of that heaven. The mention of chief queens in the Sanatkumāra heaven has been made with reference to their visit to that heaven to satisfy the gods there.¹

Although the Vrtti has tried to rationalize the mention of goddesses in the Sanatkumāra heaven, yet the subject needs further consideration. Our text does not mention goddesses in general but it mentions only the chief queen. It cannot be denied that the reading of the phrase aggamahisi (chief queen) as found place in the main scripture is a stereotype. The preceding dialogue about Isāna has been verbally imitated here. In fact, the reading in the present Sūtra should be tāvattisaga-logapālānam. In the Pannavanā,² there is a reading that avoids the word agramahisi. This strongly confirms our guess. Srimajjayācārya has quoted the opinion of the Vrtti and commented that the expressions agramahisi had been used in a general way. There is no mention of this phrase in the subsequent Sūtra.³

1. Bha. Vr. 3.22—’aggamahisinam’ ti yadyapi sanatkumāre stnnāmutpattirnāsti tathā’pi yāh saudharmotpannāh samayādhikapalyopamādidasapalyopamāntasthitayo’parigrhitadevyastāh sanatkumāradevānām bhogāya sarnpadyante itikrtvā’gramahisya, ityuktamiti.

2. Parma. 2.52—sesam jahā sakkassa aggamahisivajjam.

3. Bha. Jo. 1.49.37-41.

Text

3.23 evam māhimde vi, navaram—sātirege cattāri kevalakappe jambuddive dive. evam bambhaloe vi, navaram attha kevalakappe. evam lamtae vi. navaram sātirege attha kevalakappe. mahāsukke solasa kevalakappe. sahassāre sātirege solasa. evam pānae vi, navaram batisam kevalakappe. evam accue vi, navaram sātirege battisam kevalakappe jambuddive dive, annam tarn ceva.

There is a similar description in the case of the fourth heaven, named Mahendra, excepting that the area pervaded by the protean forms is equal to the area that is slightly bigger than the area of four complete Jambū islands.
There is a similar description in the case of the fifth heaven, named Brahmaloka also, excepting that the area pervaded by the protean forms is equal to an area that is equal to eight Islands of Jambudvipa. There is a similar description in the case of the sixth heaven named Lāntaka, excepting that the area pervaded is slightly bigger than the area of eight Jambū islands.
In the seventh heaven named Mahāsukra, the area pervaded is equal to the area of sixteen Islands of Jambūdvipas. In the eighth heaven named Saha-srāra, the area pervaded is slightly bigger than the area of sixteen Islands of Jambūdvipas. Similarly, also in the ninth heaven, the area pervaded is equal to the area of thirty-two complete Islands of Jambūdvipas. Similarly, in the Acyuta heaven, the area pervaded is slightly bigger than the area of thirty --two complete Islands of Jambūdvipas. The rest of the description is to be similarly construed.

3.24 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhm anagāre samanam bhagavam mahaviram vamdai namamsai jāva viharai.

“That is exactly so, O Lord; that is exactly so, O Lord!” Having said so, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira......up to leads the life of an ascetic, sanctifying his self by the practice of self-restraint and austerity.

3.25 tae nam samane bhagavam mahavire annoy ā kayāi moyāo nay año namdanāo ceiyāo padinikkhamai padinikkhamittā bahiyā janavayavihāram viharai.

The Ascetic Lord Mahavira, on some other day, departed from the Nandana shrine in the city of Mokā. And departing from there, he roamed in the countryside outside the city.

Tāmalissa isanimda-padam

3.26 tenam kālenam tenam samaenam rāyagihe nāmam nagare hotthā—vannao jāva parisā pajjuvāsai.

The Topic of Status of Tamali as the Chief of the Isāna Heaven.

In that period, at that time, there was a city named Rājagrha......up to the assembly offers adoration.

3.27 tenam kālenam tenam samaenam isane devimde devarāyā isāne kappe Isānavademsae vimāne jaheva rāyappasenaijje jāva divvam deviddhim divvam devajutim divvam devānubhāgam divvam battlsaibaddham nattaviham uvadamsittā jāva jāmeva disim pāubbhūe, tāmeva disim padigae.

In that period, at that time, Isāna, the chief and the king of gods of Isāna heaven, travelled in the Isānāvatamsaka vehicle (to pay obeisance to Lord Mahavira)......description (of Sūryābha god) as in the Rāyapasenaiyam...... up to displaying the divine celestial fortune, the divine celestial splendour, the divine celestial power, the divine celestial art of dancing in thirty-two ways (to the ascetics including Gautama)......up to departed to the direction from which he appeared.

3.28 bhamteti! bhagavam goyame samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā. evam vadāslaho nam bhamte! Isāne devimde devarāyā mahiddhle jāva mahānubhāge. Isānassa nam bhamte! sā divvā deviddhi divvā devajjutldivve devānubhāge kahim gate? kahim anupavitthe? goyamā! sarlram gate, sarlram anupavitthe.

Addressing the Ascetic Lord Mahavira as Ό Lord’, the Lord Gautama offered homage and obeisance to him. Having offered homage and obeisance, he addressed him thus: “It is really astonishing, O Lord, that Isāna, the chief and the king of gods, is possessed of great fortune......up to great power. Where has that divine celestial fortune, divine celestial splendeour and divine celestial power of Isāna, O Lord, departed, vanished? Gautama, that has departed to his body, that has merged into his body.

3.29 se kenatthenam bhamte! evam vuccai—sarlram gate! sarlram anupavitthe? goyamā! se jahānāmae kūdāgārasālā siyā duhao littā guttā guttaduvārā nivāyā nivāyagambhlrā. tlse nam kūdāgārasālāe adūrasāmamte, ettha nam mahege janasamūhe egam maham abbhavaddalagam vā vāsavaddalagam vā mahāvāyam vā ejjamānam pāsati, pāsittā tarn kūdāgārasālam amto anupavisittā nam citthai. se tenatthenam goyamā! evam vuccati—sarlram gate, sarlram anupavitthe.

In what sense has it been said, O Lord, that it has departed to his body, it has merged into his body?
Gautama, just as there is a house with a room on the top,¹ with the shape resembling a mountain-peak; it is plastered on both sides (inner and outer), protected, with doors which are well protected, and is absolutely airless with ample space. Near that house, there is a multitude which sights a huge thunder cloud, or a water-bearer cloud, or a stormy wind, approaching it. Having sighted it, the multitude enters into the house and takes shelter there. In that sense, O Gautama, it is said that it has departed to his body, it has merged into his body.

Bhāsya

1. House with a room on the top

In the Panhavāgaranāim and Dasāo, the expression kutāgāra has been used.¹ In the Vrtti on the Panhavāgaranāim, it has been explained as a mansion with a peak.² In the Ñisitha Cūrni, the term kutāgāra has been explained as “a house of the shape of hill on the upper floor.”³ We find the phrase kutāgarasālā in the Bhagavai and Rāyapasanaiyam. Both Malayagiri and Abhayadevasuri have explained it as a house of the shape of a peak. Malayagiri has given another meaning: a house with a top like the peak of a mountain.⁴

In the commentary on the Caraka Sūtra (14.27), kutāgāra has been explained as “a circular or round room.” The description of kutāgarasālā in the Bhagaval implies that it was a house with its upper part like the peak of a mountain. It was plastered on both sides— interior and exterior—with cow-dung etc.. It was protected— it had a rampart outside it. Its doors were well-protected, it was airless, there being no passage for the entry of air. It was a deep airless huge structure.⁵ Precisely speaking, it was a secret house with the upper part appearing as a mountain-peak, with a big hall in the interior depth (comparable with the modern ‘bunker’).

1. (a) Panhā. 4.7.

(b) Dasāo, 10.24.

2. Prasna. Vr. patra 82—kūtāgāranibham sasikharabhavanatulyam.

3. Nisitha Sūtram, part 2, p.433—adhovisālam uvaruvarim samvaddhitam kūdāgāram.

4. Rā. Vr. pp. 150,151—kūtasyeva—parvatasikharasyeva ākāro yasyàh sā kūtākārā yasyā upari ācchādanam sikharākāram sā kūtākārā iti bhāvah, kūtākārā cāsau sālā ca kūtākārasālā.

5. Rā. Vr. p. 151—bahir antasca gomayādinā liptā guptā bahih prākārāvrtā guptadvārā dvārasthaganāt yadi vā guptadvārā kesāmcid dvārānām sthagitatvāt kesāmcid vā asthagitatvād iti. nivātā vayorapravesāt kila mahad grham nivātam prāyo na bhavati, tata āha—nivātagambhirā—-nivātā sati visālā ityartah.

Text

3.30 Isāne nam bhamte! devimdenam devarannā sā divvā devaddhldivvā devajjutl divve devānubhāge kinnā laddhe ? kinnā patte ? kinnā abhisamannāgae ? ke vā esa āsi puvvabhave? kirnnāmae vā? kimgotte vā? kayaramsi vā gāmamsi vā nagaramsi vā jāva sannivesamsi vā? kirn vā daccā? kirn vā bhoccā? kirn vā kiccā? kirn vā samāyarittā? kassa vā tahārūvassa samanassa vā māhanassa vā amtie egamavi āriyam dhammiyam suvayanam soccā nisamma? jam nam Isānenam devimdenam devarannā sā divvā deviddhi divvā devajjuti divve devānubhāge laddhe patte abhisamannāgae?

How¹ did, O Lord, Isāna, the chief and the king of gods, acquire, achieve and attain such divine celestial fortune, divine celestial splendour and divine celestial power? What was he in his previous life, what was his name, what was his lineage, where was his village or his city or......up to (Bha. 1.50) his countryside? Offering what kind of alms, consuming what kind of food, undertaking what kind of penance, following what kind of code of conduct and hearing and listening to even a single noble phrase of religious sermon from which reputed ascetic or māhana, did Isāna, the chief and the king of gods, acquire, achieve and attain that divine celestial fortune, divine celestial splendour and divine celestial power?

Bhāsya

1. Sūtra 30

Five questions have been asked about how Isāna, the king of gods, could achieve such celestial fortune: [i] what did he offer in alms, [iil what kind of food did he consume, [iiil what did he practise, [iv] what discipline did he follow, [v] what did he hear? The Vrtti has answered these questions: He offered food etc., in alms, he consumed rough and dry (insipid) food, he practised meditation and so on and followed the ascetic discipline.¹ By such means, a person earns merit (punya) and is born as a god. Tamali practised austerity and he became Isāna, the chief of gods. This is an example of the practice of penance, about which is asked the question—by undertaking ‘what kind of penance’ Isāna became the king of gods? The fortune of Subāhukumāra illustrates the reply to “by offering what in alms.” In his life as Sumukha, he offered acceptable food to a monk, and bound the life-span of a human being.²

1. Bha. Vr. 3.30 — iha dattvā’sanādi bhuktvā’ntaprāntādi krtvā tapah subhadhyānādi, samācarya ca pratyupreksāpramārjanādi, ‘kassa ve’tyādi vākyasya cānte punyamupārjitāmiti vākyaseso drsyah.

2. Vivāgasuyam, 2.1.15-23.

Text

3.31 evam khalu goyamā! tenam kālenam tenam samaenam iheva jambuddive dive bhārahe vāse tamalittināmam nayarihotthā—vannao.

Thus, O Gautama, there was in that period, at that time, in this very Island of Jambudvipa, in the continent of Bharata, a city named Tāmralipti...... description.

3.32 tattha nam tamalittie nayarie tamali nāmam moriyaputte gāhāvai hotthā— addhe ditte jāva bahujanassa aparibhūe yāvi hotthā.

In that city of Tāmralipti, there was a householder named, Mauryaputra Tamali. He was affluent and brilliant......up to (see Bha. 2.94) not vanquished by anybody.

3.33 tae nam tassa moriyaputtassa tāmalissa gāhāvaissa annayā kayāipuvvarattā-varattakālasamayamsi kutumbajāgariyam jāgaramānassa imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjitthā—atthi tā me purā porānānam sucinnānam suparakkamtānam subhānam kallānānam kadānam kammānam kallānaphalavittivisese, jenāham hirannenam vaddhāmi, suvannenam vaddhāmi, dhanenam vaddhāmi, dhannenam vaddhāmi, puttehim vaddhāmi, pasūhim vaddhāmi, vipuladhana-kanaga-rayana-mani-mottiya-samkha-silappavāla-rattarayana-samtasārasāvaejjenam ativa-ativa abhivaddliāmi, tarn kirn nam aham purā porānānam succinnānam suparakkamtānam subhānam kallānānam kadānam kammānam egamtaso khayam uvehamāne viharāmi?
tarn jāvatāva aham hirannenam vaddhāmi jāva ativa-ativa abhivaddhāmi, jāvam ca me mitta-nāti-niyaga-sayana-sambamdhi-pariyano ādhāti pariyānāi sakkārei sammānei kallānam mamgalam devayam vinaenam ceiyam pajjuvāsai, tāvatā me seyam kallam pāuppabhāyāe rayanle jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte sayameva dārumayam padiggahagam karettā viulam asana-pāna-khāima-sāimam uvakkhadāvettā, mitta-nāi-niyaga-sayana-sam-bamdhi-pariyanam viulenam asana-pāna-khāima-sāimenam vattha-gamdha-mallālamkārena y a sakkārettā sammānettā, tasseva mitta-nāi-niyaga-sayana-sambamdhi-pariyanassa purao jetthaputtam kutumhe thāvettā, tarn mitta-nāi-niyaga-sayana-sambamdhi-pariyanam jetthaputtam ca āpucchittā, sayameva dārumayam padiggahagam gahāya mumde bhavittā pānāmāe pavvajjāe pavvaittae. pavvaie vi ya nam samāne imam eyārūvam abhiggaham abhiginhissāmi—kappai me jāvajjlvāe chatthamchatthenam anikkhittenam tavokammenam uddham bāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvanabhūmle āyāvemānassa viharittae, chatthassa vi ya nam pāranayamsi āyāvanabhūmlo paccorubhittā sayameva dārumayam padiggahagam gahāya tāmalittle nayarle ucca-nlya-majjhimāim kulāim gharasamudānassa bhikkhāyariyāe adittā suddhodanam padiggāhetā tarn tisattakkhutto udaenam pakkhalettā tao pacchā āhāram āharittae tti kattu evam sampehei, sampehettā kallam pāuppabhāyāe rayanle jāva utthhiyammi sūre sahassarassimmi dinayare teyasā jalamte sayameya dārumayam padiggahagam karei, karettā viulam asana-pāna-khāima-sāimam uvakkhadāvei, uvakkhadāvettā tato pacchā nhāe kayabalikamme kayakouya-mamgala-pāyacchitte suddhappā-vesāim mamgallāim vatthāim pavaraparihie appamahagghābharanālam kiyasarlre bhoyanavelāe bhoyanamamdavamsi suhāsanavaragae te nam mitta-nāi-niyaga—sayana-sambamdhi-parijanenam saddhim tarn viulam asana-pāna-khāima-sāimam āsādemāne vlsādemāne paribhāemāne paribhumjemāne viharai. jimiyabhuttuttarāgae vi ya nam samāne āyainte cokkhe paramasuibbhūe tarn mitta-nāi-niyaga-sayana-sambamdhi-pariyanarn viulenam asana-pāna-khāima-sāimenam vattha-gamdha-mallālamkārena ya sakkārei sammānei, tasseva mitta-nāi-niyaga-sayana-sambamdhi-pariyanassa purao jetthaputtam kutumbe thāvei, thāvettā tarn mitta-nāi-niyaga-sayana-sambamdhi’pariyanam jetthaputtam ca āpucchai, āpucchittā mumde bhavitā pānāmāe pavvajjāe pavvaie. pavvaie vi ya nam samāne imam eyārūvam abhiggaham abhiginhii—kappai me jāvajjlvāe chatthamchatthenam jāva āharittae tti kattu imam eyārūvam abhiggaham abhiginhihittā jāvajjlvāe chatthamchatthenam anikkhittenam tavokammenam uddham bāhāo pagijjhiya-pagijjhiya sūrabhimuhe āyāvanabhūmle āyāvemāne viharai. chatthassa vi ya nam pāranayamsi āyāvanabhūmlo paccorubhai, paccorubhittā sayameva dārumayam padiggahagam gahāya tāmalittle nayarle ucca-nlya-majjhimāim kulāim gharasamud ānassa bhikkhāyariyāe adai, aditta suddhodanam padiggahei, padiggāhetta tisattakkhutto udaenam pakkhālei, pakkhālettā tao pacchā āhāram āhārei.

Then once, around the midnight while the householder Mauryaputra Tamali was wake lull ν pondering on his family affairs, there arose in his mind such internal, recollective, wishful and mental resolve: ‘At present, I am getting the beneficial fruits of my past, old, righteous, well exerted, auspicious and beneficial karma, on account of which I am thriving in silver, gold, wealth, grain, progeny, cattle, huge fortune, precious metal, precious stone, gem, pearl, conchshell, inferior gems, coral, red gems, best objects, riches, I am thriving more and more. Should I now wantonly squander away the rewards of my past, old, well-practised, enthusistically undertaken, auspicious and beneficial karma?

‘Therefore, during this period of my thriving in silver etc.,......up to while I am thriving more and more, and my friends, kinsmen, near ones, own people, relatives, attendants respect me, recognize me, greet me, revere me and offer adoration to me as a lucky, auspicious deity and shrine with humbleness, it would be beneficial for me to prepare myself a wooden bowl next morning on the rise of the thousand-rayed brightly shining sun at the end of the night and to get prepared plentiful food, drink, dainties and delicacies, and to invite friends, kinsmen, near ones, own people, relatives and attendants. I shall then honour and respect those friends, kinsmen, near ones, own people, relatives and attendants with profuse food, drink, dainties and delicacies, clothes, perfumes, garlands and ornaments. And in the presence of those friends, kinsmen, near ones, own people, relatives and attendants, I shall install my eldest son as the head of the family. And then with the consent of my friends, kinsmen, near ones, own people, relatives, attendants and the eldest son, I shall ceremonially take up the wooden bowl, shave my head and initiate myself in a hermit’s life called prānāma pravrajyā. Being thus initiated, I shall impose on myself this restrictive resolve: it behoves me to lead my life by exposing my body to the sun on the sunbaked ground with upraised arms, practising austerity of continuous two-day fasting till the end of my life; on the breakfast day after the two-day fasting, coming out of the sunbaked ground with my wooden bowl, I shall visit the high, the low and the middle class families of the city of Tāmralipti for begging alms, accepting the pure (acceptable) rice from all houses without distinction. Having accepted the pure (acceptable) rice, I shall wash them twenty-one times by water before consuming them’. Having reflected thus, at twilight next morning on the rise of the thousand-rayed sun brightly shining, he himself prepares the wooden bowl. Having prepared the bowl, he gets plentiful of food, drink, dainties and delicacies cooked. Having got them cooked, he takes bath, offers oblation, puts auspicious mark on his forehead, offers auspicious obeisance and performs penance. Then he puts on pure and auspicious ceremonial gown in a proper way. Then he adorns his body with light and precious ornaments. At meal time, he sits in the dining hall on a comfortable seat. Having thus seated himself, he relishes the plentiful food, drink, sweetmeats and dainties in the company of those friends, kinsmen, near ones, own people, relatives and attendants. Relishing them to his heart’s content, distributing them and enjoying them, he passes his time. After finishing the meal, he washes his mouth. Having washed his mouth, he is perfectly clean and purified. Then he went to his sitting place where he honours and offers respect to those friends, kinsmen, family members, own people, relatives and attendants with that profuse food, drink, dainties and delicacies, and offering them clothes, perfumes, garlands and ornaments. Then in the presence of those friends, kinsmen, family members, own people, relatives, attendants, he installs his eldest son as the head of the family. Having installed him thus, he sought consent of those friends, kinsmen, family members, own people, relatives, attendants and the eldest son. Having obtained their consent, he shaves his head and initiates himself in the discipline of prānāma pravrajyā. Having initiated himself thus, he imposed upon himself the restrictive resolve: for whole life till death I shall practise two-day fasts......up to I shall consume only rice washing them twenty-one times. Having thought thus and imposing upon himself the restrictive resolve, he practises uninterrupted two-day fasting till the end of his life. He passed his days on the sunbaked ground with upraised arms, exposing his body to the heat of the sun. On the breakfast day after two-day fasting, he departs from the sunbaked ground with the wooden bowl in his hand for begging alms in the city of Tāmralipti from the high, the low and the middle class families without distinction. In his tour, he accepts only rice and consumes them after washing them twenty-one times.

Bhāsya

1. Sūtra 33

In the present Sūtra, the causal relation has been established between wholesome acts done in the past and the prosperity in silver, gold, wealth etc., in this life. This was the doctrine in the tradition of the ancient ascetics. Here, the doctrine of Lord Mahavira has not been mentioned. It was accepted by the people in general that one earns wealth, gold, grain etc., by means of his wholesome acts. The topic has not been discussed as an established doctrine of karma.

Semantics

madhyarātri — (puvvarattāvaratta)—midnight. See Bhāsya on Bha. 2.66.

kufumba-jāgarikā — reflection on family affairs.

ādhyātmika......samkalpa — see Bhāsya on Bha. 2.31.

dhana — precious objects; they are of four kinds: ganima (sold in pieces); dhanima (sold in weight); māpijja (sold in measure); parichijja (sold by test).

ratna — an object that is the best of its kind is called ratna. Best stones charm the minds of people, so they are called ratna; what is best of its kind is called rama; ratna is a precious stone, which delights men.

mani — gem, the moon-stone etc.

silā-pravāla — the Vrtti identifies it with coral (mūngā). Alternately, silā has been explained as rājapatta, a diamond of inferior quality, and pravāla has been explained as mūngā (red-orange, pinkish or white stony substance secreted by corals, used to make jewellery and ornaments); silā is also a name of mainsila (red arsenic); the synonyms of mainsila are: manahsilā, manohavā, manoguptā, nāgajihvā, nepālT, kunta, silā, divyausadhi etc.¹

rakta-ratna — ruby etc.

santa — best.

sāra — a fragrant substance like sandalwood. In the Ayurvedic books, sāra has been given as the name of a class of fragrant objects. The Vrtti has explained santa as ‘what is existing’ and sāra as ‘what is top in quality’.²

egamtaso khayam—only to destroy my past deeeds - if the earned property is wasted and new property is not earned, then the former decays. Mauryaputra Tamali reflected—I am consuming the rewards of past wholesome acts without earning the benefits of fresh wholesome acts;³ will that be for my welfare? Such thought acted as a strong plea and inspiration for Tamali to lead a holy ascetic life.

jūāti — kinsman.

nijaka — maternal or paternal relatives.

ceiyatn — see Bhāsya on Bha. 1.5.

parijana — attendants etc.⁴

parijānāti — Here, it means “to accept as a master.”

suddhodana — Pure rice devoid of soup, vegetables etc.⁵

āsvādmāna, visvādamāna — The Vrtti sanskritizes these words as asvādayan, visvādayan. The root √svad or √svād is ātmanepadi May be the Vrtti had a parasparapadiparadigm before him.

paribhājayan — Offering or to distributing.

jimiyabhuttuttarāgae—The Vrtti accepts the elision of the first case-ending, singular number. Bhuktottara āgata has been considered as an independent word. If they are regarded as forming a compound, they can be treated as a single word.⁶

prānāma — See Bhāsya on Bha. 3.34.

1. Abhi. Ci. 4.125,126.

2. Bha. Vr. 3.33 — dhanarn ganimādi ratnāni—karketanadini, manayah—candrakāntādyāh Silā— pravālāni vidrumāni, anyetvāhuh—silā—rājapattādirūpāh, pravālam—vidrurnarn, raktaratnāni padmarāgādini, etadrOparn yat ‘sarnta’tti vidyamānarn sāram—pradhānam svāpateyarn dravyarp tattathā.

3. Ibid., 3.33 — ekāntena ayarn navānām subhakarmmanāmanupārjanena.

4. Ibid., 3.33 —jñátayah—sajātiyāh nijakā—gotrajāh sambandhino—matrpaksiyāh svasura-kuhna va parijano dāsādih.

5. Ibid., 3.33 — sūpasākādivarjitam kūram.

6. Ibid., 3.33 — ‘jimiya’tti prathamaikavacanalopāt jemitah—bhuktvān ‘bhuttottara’tti bhuktottaram—bhojanottarakālam ‘āgae’tti āgatah upavesanasthāne bhuktottarāgatah.

Text

3.34 se kenatthenam bhamte! evam vuccai—pānāmā pavvajjā?
goyamā! pānāmāe nam pavvajāe pavvaie samāne jam jattha pāsai—imdam vā khamdam vā ruddam vā sivam vā vesamanam vā ajjam vā kottakiriyam vā rāyam vā isaram vā talavaram vā mādambiyam vā kodumbiyam vā ibbham vā setthhim vā senāvaim vā satthavāham vā kākam vā sānam vā pānam vā—uccam pāsai uccam panāmam karei, nlyam pāsai niyam panāmam karei, jam jahā pāsai tassa tahā panāmam karei.
se tenatthenam goyamā! evam vuccai—pānāmā pavvajjā.

What¹ is the meaning, O Lord, of the phrase ‘prānāma pravrajyā’?
Gautama, the person initiated in the ‘prānāmā pravrajyā’ offers obeisance to whomever and wherever he happens to meet—Indra or Skanda or Rudra or Siva or Vaisramana or Āryā or Kauttakriyā (goddess Candika) or a king or a prince or a vassal or a lieutenant or a servant or a rich head of guild or a general or a trade leader or a crow or a dog or a cándala’, when he meets a high class person, he offers obeisance with extra-ordinary humbleness; when he meets a low class person, he offers obeisance with commonplace humbleness.² He offers obeisance according to the status of the’ person. Gautama, on this account it is called ‘prānāmā pravrajyā’ (initiation that prescribes obeisance).

Bhāsya

1. Sūtra 34

This Sūtra defines the nature of prānāmā pravrajyā. The Vrtti has given the etymological meaning of the phrase as the discipline that prescribes obeisance is called prānāmā.¹

Semantics

Indra — chief of gods.

Skanda — Kārtikeya, the son of Mahādeva.

Rudra —-Mahādeva.

Siva — this is synonymous with Mahādeva, The Vrtti identifies him with a forest god. Alternately, a god in a cruel posture can be called Rudra and a god in a tranquil posture can be called Siva.²

Vaisravana — the custodian of the northern cardinal point,

Āryā — Candikā in her tranquil posture.

Kottakriyā — Candikā killing the Mahisāsura?

Pana — cándala.

Isvara......sārthavāha — see Bhāsya on Bha. 2.30.

2. Offers obeisance to a high class person, offers obeisance to a low class person

These two propositions specify the difference in offering obeisance. Obeisance was not a uniform process. It was offered to a high class respectable personality with a special mode of humbleness, whereas in offering obeisance to a low class or non-respectable person, commonplace humbleness was shown. In such acts, humbleness does not appear to be the main factor but the mentality of ‘like person, like obeisance’ is prominent here.

1. Bha. Vr. 3.33 — pānāmāe’tti pranāmo’sū vidheyatayā yasyam sā prānāmā.

2. Ibid., 3.34 — ‘ruddam vā’ mahādevam ‘sivam va’tti vyantaravisesam, ākāraviseso drsyah ākāravisesodharam vā rūdrameva.

3. Ibid., 3.34 — āryām prasāntarūpām candikām, ‘kottakiriyam va’tti candikāmeva raudrarupām, mahisakuttanakriyāvatimityarthah.

Text

3.35 tae nam se tamali moriyaputte tenam orālenam vipulenam payattenam pagga-hienam bālatavokammenam sukke lukkhe nimmamse atthi-cammāvanaddhe kidikidiyābhūe kise dhamanisamtae jāe yāvi hotthā.

Then,¹ the body of Mauryaputra Tamali, on account of that unenlightened austerity² that was great, vast, approved and meticulously observed, turned dry, rough, fleshless, bare bone covered with skin, rattling, emaciated and strewn over with veins.

3.36 tae nam tassa tāmalissa bālatavassissa annayā kayāi puvvarattāvaratta-kālasamayamsi aniccajāgariyam jāgaramānassa imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhitthā—evam khalu aharn imenam orālenam vipulenam payattenam paggahienam kallānenam sivenam dhannenam mamgallenam sassiñenam udaggenam udattenam uttamena mahānubhāgenam tavokammenam sukke lukkhe jāva dhamanisamtae jāe, tarn atthijāva me utthāne kāmme balevTrie purisakkāraparakkame tāvatā me seyam kallam pāuppabhāyāe rayanle jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte tāmalittle nagarle ditthābhatthe ya pāsam datthe ya gihatthe ya puvvasamgatie y a pariyāya-samgatie ya āpucchittā tāmalittle nagarle majjhammajjhenam niggacchittā pāduga-kumdiya-mādlyam uvagaranam dārumayam ca padiggahagam egamte edei edittā tāmalittle nagarle uttarapuratthime disibhāe niyattaniya-mamdalam ālihittā samlehanā-jhūsanā-jhūsiyassa bhattapānapadiyāikkhiyassa pāovaga-yassa kālam anavakamkhamānassa viharittae tti kattu evam sampehei, sampehettā kallam pāuppabhāyāe rayanle jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte tāmalittle nagarle ditthābhatthe ya pāsamdatthe ya gihatthe ya puvvasamgatie ya pariyāyasamgatie ya āpucchai, āpucchittā tāmalittle nayarle majjhammajjhenam niggacchai, niggacchittā paduga-kumdiya-mādlyam uvagaranam dārumayam ca padiggahagam egamte edei, edittā tāmalittle nagarle uttarapuratthime disibhāe niyattaniya-mamdalam ālihai, ālihittā samlehanā--jhūsanā-jhūsie bhattapāna-padiyāikkhiepāovagamanam nivanne.⁷

Then,¹ once, around the midnight, while Tamali who was practising unenlightened austerity² was pondering over the transitory nature of things³, there arose in him such internal, recollective, wishful and mental resolve, “My body has turned dry, rough (Bha. 3.35)......up to strewn over with veins, on account of my practising austerity that is lofty⁴, long-drawn, approved (by the scripture), respected, salutary, unhindered, fortunate, auspicious, resplendent, progressive, magnanimous, excellent, unperplexed and vastly impressive; and till I have enthusiasm, karma (action), strength, energy, self-exertion and self-efficiency, it will be beneficial for me to ask tomorrow in the twilight of the morning on the rise of the thousand-rayed sun, shining brightly, those persons whom I had met in the city of Tāmralipti, those heretical ascetics⁵ and householders with whom I had talked, people with whom I was acquainted before initiating myself into ascetic life and also with whom, I made acquaintance during my ascetic life; after asking them, I should pass through the middle of the city of Tāmralipti, and putting aside my religious outfit of wooden footwear, kamandalu and wooden bowl in a lonely place, I should mark out a spot of the length of my body in the north-eastern corner of the city of Tāmralipti and absorb myself in the practice of scraping penance, giving up food and drink to fast unto death without any hankering for death.” He reflects thus. Having reflected thus, next day in the twilight of the morning, on the rise of the thousand-rayed sun, shining brightly, he sought consent of those persons whom he had met in the city of Tāmralipti, those heretical ascetics and householders with whom he had talked, people with whom he was acquainted before initiating himself into ascetic life, and also with whom he made acquaintance during his ascetic life. Having sought their consent, he passes through the middle of the city of Tāmralipti, having passed through, he deposits his footwear, outfit of kamandalu etc., and the wooden pot in a lonely place; having deposited them, he marks out a spot of the length of his body in the north-eastern corner of the city of Tāmralipti; having marked out, he undertakes the scraping penance and gives up food and drink and engages himself in the fast unto death.⁶

Bhāsya

1. Sūtras 35,36

See Bhāsya on Bha. 2.64.

2. By the act of unenlightened austerity (sūtra 35), the ascetic practising unenlightened austenty (sūtra 36)

Here the expression bāla (unenlightened) has been used to denote ‘deluded world-view’, and non-abstinence. The austerity devoid of enlightened world-view is called bālatapa, and the practitioner of such austerity is called balatapasvi. There are four reasons that lead to birth in heaven. Out of them, the third is unenlightened austerity.¹ Even though the austerity practised by Tamali was free from any kind craving or desire for reward, it was within the domain of unenlightened austerity on account of the absence of enlightened world-view.

3. Wakeful thought about the transitoriness of things

Acquisition of things is impermanent. Reflection on such nature of things is wakeful thinking about their transitoriness.

4. Lofty etc.,

See Bhāsya on Bha. 2.64.

5. Heretical asetic (Pāsandastha)

A person ordained as an ascetic is pāsandastha. Tamali was a hermit. There were five kinds of ascetics; one among them was called hermit (Tāpasa).² So Tamali had association with ascetics. Tamali took consent of these ascetics who are ditthābhattha. He also took consent of those householders who were his old associates, that is, who were acquainted with him in his householder’s life. He also took the consent of those who were acquainted with him during his ordained life. From all these descriptions, it follows that Tamali was not initiated by any guru. Had he any guru, he would have sought his permission for fasting. Skandaka fasted with the approval of Lord Mahavira (Bha. 2.67). In the present account, there is no mention of the consent of any guru or ācārya.

6. Preparation for fasting unto death

See Bhāsya on Bha. 2.49.

The points of difference between undertaking the fasting unto death by Skandaka and the same by Tamali are as follows —

The nivartana ksetra (marked out spot)—It is a kind of measurement. The author of the Vrtti does not give any clear definition. He has also mentioned an opinion according to which a ground of the length of the body is called nivartana:³ A nivartana is twenty dandas or eighty cubits in length.⁴ Four aratanis (a closed fist hand) make one danda. Ten dandas make one rajju; three rajjus make one nirva-tana.⁵ According to the LilāvatT,⁶ 10 cubits = bamboo. 20 bamboos = 1 nivartana. Thus different measures of a nivartana are available in different places. The hermit Tamali marked out a spot for his fasting, which was bigger than ten cubits in length.

7. Nivanna

The Vrtti has sanskritized the word as nispanna.⁷ But the Prakrit equivalent of nispanna should be nippanna or nipphanna. The Sanskrit equivalent of nivanna may be nipanna which means ‘lying down’. Skandaka undertook fasting unto death in crossed-leg posture. May be, Tamali undertook the fast in lying posture. The kāyotsarga is performed in three postures—sitting, standing and lying. It is not possible to fast in standing posture, which can be done only while sitting or lying. Among the ascetics, the practice of lying posture in kāyotsarga was prevalent. For the meanings of pādukā, kundikā etc., see Bhāsya, on Bha. 2.31.

Semantics ditthābhattha — It consists of two words : dittha and ābhattha. The meaning of the word dittha is—’whom he had met’ and ābhattha is—’whom he had talked with’. Ābhattha is a desl word.

1. Bha. 8.428 — devāuyakammāsanrappayogabamdhe nam bhamte! kassa kammassa udaenam? goyamā! sarāgasamjamenam, samjamāsamjamenam, bālatavokammenarn, akāmanijjarāe devāuyakammāsarlrappayoganāmāe kammassa udaenam devāuyakammāsanrappayogabamdhe.

2. Dasavve. Hā. T. p. 68. See Dasavve. 1.3 note p. 11.

3. Bha. Vr. 3.36 — nivarttanam — ksetramānāvisesastatparimānam nivarttanikam, nijatanupramānā-mityanye.

4. Apte. Nivartana — A measure of land (20 rods) danda — A measure of length equal to 4 Hastas.

5. Kautilya Arthasāstra, p. 115, astatrimsa prakarana, 20^th adhyāya — caturaratnirdando......dasa dandā rajjuh. trirajjukam nivartanam.

6. Lilavati, Paribhāsāprakaranam, sloka 7 —

tathā karānām dasakena vamsah, nivartanam vimsativamsasamkhaih..

7. Bha. Vr. 3.36 — ‘nivvanne’tti pādapopagamanam ‘nispannah’ upasampanna āsrita ityarthah.

Text

3.37 tenam kālenam tenam samaenam balicamcā rāyahānl aniindā apurohiyā yā vi hotthā.

In that period, at that time, the capital city Balicaiicā was without a chief (Indra) and without a priest (Purohita).¹

Bhāsya

1. Without Indra and Purohita

In the present Sūtra, there are two words— anindra and apurohita. There are ten ranks among gods: chiefs, co-chiefs, ministers, counsellors, sentinels, custodians, army chiefs, citizens, attendants and menials.¹ There is no mention of priest (Purohita) among them. In the TBh., the ministers (Trāyastrimsā) have been identified as priest (Purohita).² The Vrtti has described the function of Purohita ās maintaining peace. According to it, the Purohita is attached to Indra (chief). In the absence of Indra, there is no Purohita. So, we find the mention of two words: anindra and apurohita together.³

In the present context, the argument of the Vrtti deserves scrutiny. If, in the absence of Indra, there is the absence of Purohita, how could then the ranks of co-chiefs etc. be possible? How would the chief queens be possible? Here Purohita should be taken as an adjective qualifying Indra. The Asurakumāra gods focus on the absence of Indra with considerable force, when they exclaim: “We have no Indra— there is nobody to rule us, there is no Purohita, there is none occupying the position of the chief. It is clearly evident from such utterances that Indra and Purohita are not two distinct persons. It is also not relevant to discuss the question of Purohita in connection with Indra. In sūtra 38, there are three phrases: ‘under the control of Indra’, ‘controlled by Indra’, ‘working under the control of Indra’— which strongly support our contention.

The Vrtti has explained Purohita as a ‘maintainer of peace’. But the expression Purohita has also the following meanings as pointed out by Apte’s ‘The Practical Sanskrit-English Dictionary’ : placed in front, appointed, charged, one charged with a business, an agent, a family priest, one who conducts all the ceremonial rites of the family.⁴

1. Ta. Su. 4.4 — indrasāmānikatrāyastrimsapārisadyātm kilvisikāscaikasah.

2. Ta. Bhā. 4/4 — trāyastrimsā mantripurohotasthāmyāh.

3. Bha. Vr. 3/37 — ‘animda’ tti indrābhāvāt ‘apurohiya’ tti sāntikarmakārirahitā anindratvādevapurohito hTndrasya bhavati tadabhāve tu nāsāviti.

4. Apte.

Text

3.38 tae nam te balicaincārāyaha nivatthavvayā bahave asurakumārā devā ya devTo ya tāmalim bālatavassim ohinā ābhoemti, ābhoettā annamannam saddāvemti, saddāvettā evam vayāsi—evam khalu devānuppiyā! balicamcā rāyahānlanimdā apurohiyā, amhe ya nam devānuppiyā! imdāhlnā imdāhitthiyā imdāhlnakajjā, ayam ca nam devānuppiyā! tamali bālatavassl tāmalittle nagarle bahiyā uttarapuratthime disibhāge niyattaniya-matndalam ālihittā sainlehanā-jhūsanā--jhūsie bhatapānapadiyāikkhie pāovagamanam nivanne, tarn seyam khalu devānuppiyā! amham tāmilam bālatavassim bālicamcāe rāyahānle thitipakappam pakarāvettae tti kattu annamannassa amtie eyamattham padisunemti, padisunettā balicamcāe rāyahāme majjhammajjhenam niggacchamti, nigacchitā jeneva ruyagimde uppāyapavvae teneva uvāgacchamti, uvāgacchitā veuvviyasamu-gghāenam samohannamti, samohanittā jāva uttaraveuvviyāim rūvāim vikuvvamū, vikuvvittāe ukkitthāe turiyāe cavalāe camdāe jaināe cheyāe sThāe sigghāe uddhuyāe divāe devagaie tiriyam asamkhejjānam divasamuddānam majjhamma-jjhenam vuvayamānā-vUvayamānā jeneva jambuddive dive jeneva bhārahe vāse jeneva tāmalitū nagari jeneva tamali moriyaputte teneva uvāgacchamti, uvāgacchittā tāmalissa bālatavassissa uppim sapakkhim sapadidisim thiccā divvam deviddhim divvam devajjutim divvam devānubhāgam divvam battisativiham nattavihim uvadamsemti, uvadamsettā tāmalim bālatavassim tikkhutto āyāhinapayāhina karemti, karettā vamdamti namamsamti, vamdittā namamsittā evam vayāsi evam khalu devānuppiyā! amhe balicamcārāyahām-vatthavvayā bahave asurakumārā devā ya devio ya devānuppiyam vamdāmo namamsāmo sakkāremo sammānemo kallānam mamgalam devayam ceiyam pajjuvāsāmo. amhannam devānuppiyā! balicamcā rāyahām animdā apurohiyā, amhe ya nam devānuppiyā! imdāhlnā imdāhitthiyā imdāhlnakajjā, tarn tubbhe nam devānuppiyā! balicamcam rāyahānim ādhāha pariyānaha sumaraha, attham bamdhaha, nidānam pakareha, thitipakappam pakareha, tae nam tubbhe kālamāse kālam kiccā balicamcāe rāyahāme uvavajjissaha, tae nam tubbhe amham imdā bhavissaha, tae nam tubbhe amhehim saddhim divvāim bhogābhogāim bhumjamānā viharissaha.

Then, a good many Asurakumāra gods and goddesses, inhabiting the capital city, named Balicañca, sight Tamali, the unenlightened hermit, by their clairvoyance (intuition and knowledge). Having sighted him, they call one another. Having called one another, they spoke thus: “O beloved of gods! the capital city Balicañcá is without Indra and without Purohita. O beloved of gods! we are under the control of Indra, we are controlled by Indra, and all our work is controlled by Indra. O beloved of gods! the unenlightened hermit Tamali has marked out a spot of his body’s length in the northeastern direction, outside the city of Tāmralipti, and is practising the scraping penance; he has given up food and drink and is fasting unto death in a lying posture. O beloved of gods, it would be beneficial for us to induce the unenlightened hermit Tamali for ‘the resolve to stay (i.e., to get reincarnation at Balicañcá.” Having pondered thus, they promised one another. Having promised, they walked out through the middle of the capital city, Balicanca. Having done so, they reached the Rucakendra Utpata Mountain. Having reached there, they assumed protean bodies. Having done so, they created para-protean bodies. Having done so, they proceeded towards the Island of Jambudvipa, passing in horizontal direction through innumerable islands and oceans in highest speed that was hasty, quick, terrible, accelerating, top, like that of lion’s rapid, swift and celestial; and there they reached Mauryaputra Tamali in the city of Tāmralipti in Bhāratavarsa. Having reached there, they stationed themselves in the sky just above the unenlightened hermit Tamali and display their divine celestial fortune, divine celestial splendour, divine celestial power and thirty-two of celestial dance-forms. Having displayed them, they circumambulated the hermit Tamali thrice, starting from the right side. Circumambulating thus, they offered homage and obeisance. Having offered homage and obeisance, they addressed him thus: O beloved of gods! we, Asurakumāra gods and goddeses, the inhabitants of the capital city Balicancā, offer you homage and obeisance, greet you and honour you; for us, you are well-wisher, benevolent, divine and delightsome for us. So we offer our adoration. O beloved of gods! the capital city Balicancā is without Indra and without Purohita. O beloved of gods, we are under the control of Indra, we are controlled by Indra, all our activities are control by Indra, so O beloved of gods, be kind enough to have discriminative consideration for the capital city Balicañ cā, have keenness in it, take interest in it, have keen desire, make the resolve to stay there. Departing from here in due course, please take birth in the capital city Balicancā, and be our Indra’, you will then enjoy celestial pleasures with us.

Bhāsya

1. Sthittprakalpa

To resolve to stay (i.e., to take reincarnation) at Balicancā.¹

2. Swift.........celestial

There are nine adjectives that qualify the speed of gods. The Vrtti has given merely their etymological senses.² The ancient tradition which gives exact explanation of these adjectives is not available.

3. Sapakkhim sapadidisim

Stationing themselves in the sky just above Tamali; when a person or thing is situated exactly above or below another person or thing, such situation is called sapaksa or sapratidik. The nasal element in sapakkhim is according to the Prakrit idiom.³ In the Thānam we find these two words frequently used.⁴

4. Thirty-two dance-forms

See Rayapasenaijja, 65-118 for the thirty-two dance-forms.

5. Adhaha.... thitipakappam pakareha

By these six expressions, the successive stages of resolve have been indicated.

The first stage of resolve is respect. In the absence of the feeling of respect, the resolve is not fulfilled.

The second stage is discriminating view of the object of resolve, in the absence of which the success is not achieved.

The third stage is awareness which is very much necessary for fulfilling the resolve.

The fourth stage is ‘keen interest in the purpose of the resolve’ without which success is not attained.

The fifth stage is ‘keen desire for the success of the resolve’. Deep craving for the fulfillment of the resolve is very much in demand for achieving the end.

The Asurakumāra gods and goddesses enunciated these five stages for the fulfillment of the ‘resolve to stay’. These are supremely important for auto-suggestlogy and goal-achievement.

1. Bha. Vr. 3/38 — sthitau — avasthāne balicañcavisaye prakalpah-sankalpah sthiti-prakalpah.

2. Ibid., 3/38 — ‘utkrstatayā’ utkarsavatyā devagatyeti yogah ‘tvaritayā’ ākula(ta)yā na svabhāva-jayetyarthah, antarākūtato’pyesā syādityata aha—’capalayā’ kāyacāpalopetayā ‘candayā’ raudrayā tathāvidhotkarsayogena ‘jayinyā’ gatyantarajetrtvāt ‘chekayā’ nipunayā upāyapravrttitah ‘sinhayā’ siiihagatisamānayā sramābhāvena, ‘sighraya’ vegavatyā ‘divyayā’ pradhānayā ‘uddhūtayā’ vastrādmāmuddhūtatvena, uddhatayā vā sadarpparyā.

3. Ibid., 3/38 — ‘sapakkhim’ tti samāh sarve paksāh — pārsvāh pūrvāparadaksinottarā yatra sthāne tatsapaksam, ikārah prākrtaprabhavah, samāh—sarvāh pratidiso yatra tatsapratidik.

4. Thānam 3/131, 132, 4/482.

Text

3.39 tae nam se tamali balatavassitehim balicamcārāyahānivatthavvaehim bahūhim asurakumārehim devehim devihi ya evam vutte samāne eyamattham no ādhāi, no pariyānei, tusinie samcitthai.

Then the unenlightened hermit Tamali, thus addressed by many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicancā, did not show respect, did not have discriminating consideration (for their request), but remained silent.

3.40 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devio ya tāmalim moriyaputtam doccam pi taccam pi tikkhutto āyāhina-payāhinam karemti jāva amham ca nam devānuppiyā! balicamcā rāyahānl animdā apurohiyā, amhe ya nam devānuppiyā! imdāhmā imdāhitthiyā imdāhlnakajjā, tarn tubbhe nam devānuppiyā! balicarncam rāyahānim ādhāha pariyānaha sumaraha, attham baindhaha, nidānam pakareha jāva doccam pi taccam pi evam vutte samāne eyamattham no ādhāi, no pariyānei, tusinie samcitthai.

Then those many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicancā, thrice circumambulated Tamali Mauryaputra, keeping him to the right, for the second and the third time ......up to addressing him thus: O beloved of gods, our capital city Balicañcá is without Indra and without Purohita; we are, O beloved of gods, under the control of Indra, controlled by Indra, all our activities are under the control of Indra. So, O beloved of gods, be kind enough to show respect for the capital city Balicañcá, have a discriminating consideration for it, have keenness in it, take interest in it, have keen desire, make resolve to stay (to reincarnate) there......up to being thus addressed even the second time and the third time, he did not show respect, did not have discriminating consideration (for their request), but remained silent.

3.41 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devTo ya tāmalinā bālatavassinā anādhāijjamānā apariyānijjamānā jāmeva disim pāubbhūyā tāmeva disim padigayā.

Then, the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá, being thus neither respected by nor discriminately recognised by the unenlightened hermit Tamali, returned to the directions from which they had come.

3.42 tenam kālenam tenam samaenam isāne kappe animde apurohiye yāvi hotthā.

In that period, at that time, the Isāna heaven was without Indra, without Purohita.

3.43 tae nam se tamali balatavassi bahupadipunnāim satthim vāsasahassāim pariyāgam pāunittā, domāsiyāe samlehanāe attānam jhūsittā, savisam bhattasayam anasanāe chedittā kālamāse kālam kiccā isāne kappe isānavademsae vimāne uvavāyasabhāe devasayanijjamsi devadūsamtarie amgulassa asamkhejjaibhāgametie ogāhanāe isānadevimdavirahiyakāla-samayamsi isānadevimdattāe uvavanne.

Then, the unenlightened hermit Tamali, having practised discipline of a hermit for full sixty thousand years, undertook a two month scraping penance and emaciated his body by fasting, missing one hundred twenty meals and meeting death in due course, was born in the Isāna heaven in the isanavatamsaka space-abode, in the hall of the birth by descent on the celestial bed under the celestial robe. The height of his body was innumerableth part of a finger-breadth. He was born as the chief of isana gods at a time when the heaven was without its Indra.

3.44 tae nam se isane devimde devarāyā ahunovavanne pamcavihāe pajjattie pajjattibhāvam gacchai, (tarn jahā—āhārapajjattie jāva bhāsā-manapajjattie).

Then, the Isa na, the chief and the king of gods, just born, attained all the five bio-potentials, for example, the alimentary bio-potential......up to bio-potentials of speech and mind.

3.45 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devio ya tāmalim bālatavassim kālagatam jānittā, isāne ya kappe devimdattāe uvavannam pāsittā āsuruttā rutthā kuviyā camdikkiyā misimisemānā balicamcāe rāyahāme majjhammajjhenam niggacchamti, niggacchittā tāe ukkitthāe jāva jeneva bhārahe vāse jeneva tamalitti nayari jeneva tāmalissa bālatavassissa sarirae teneva uvāgacchamti, vāme pāe sumbena bamdhamti, tikkhutto muhe nitthuhamti, tāmalittle nagarle simghādaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu ākaddhavikaddhim karemānā, mahayā-mahayā saddenam ugghosemānā-ugghosemānā evam vayāsi—kesa nam bhol se tamali balatavassi sayamgahiyalimge pānāmāe pavvajjāe pavvaie ? kesa nam.se isāne kappe isāne devimde devarāyā?—tti kattu tāmalissa bālatavassissa sarirayam hilamti nimdamti khimsamti garahamti avamannamti tajjemti tālemti parivahemti pavahemti, ākaddhavikaddhim karemti, hllettā nimdittā khimsittā garahittā avamannettā tajjettā tālettā parivahettā pavvahettā ākaddha-vikaddhim karettā egamte edamti, edittā jāmeva disim pāubbhūyā tāmeva disim padigayā.

Then, finding that the unenlightened hermit Tamali had expired and been born in the Isāna heaven, as the Indra of gods, the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá, were surcharged with emotion, became angry, enraged and ferocious, quashing teeth with anger. They traveled out through the middle of the capital city Balicañcá. Having so traveled, in high speed.......up to they reached the city of Tāmralipti in Bhāratvarsa, where the (dead) body of the unenlightened hermit Tamali was lying. They tied his left leg with a rope and spat on his face thrice, and dragged his body through triangular paths, meeting of three paths, meeting of four paths, meeting of more than four paths, four-faced paths, thoroughfares and ordinary paths, and shouting aloud, they said: “Who is that unenlightened hermit Tamali, who, of his own accord, took the dress of a hermit and initiated himself in Prānāma Pravajā ? Who is that chief and the king of gods in the Isāna heaven?” Having said thus, they humbled, despised, rebuked, spoke ill of, insulted, abused, beat, tortured, pained and mishandled the body of unenlightened hermit Tamali. After humbling, despising, rebuking, speaking ill of, insulting, abusing, beating, torturing, paining and mishandling, they dragged the body and threw it in a lonely place. Having thrown it, they returned to the direction from which they had come.

Bhāsya

1. Sūtra 45

Semantics

āsurutta — suddenly surcharged with emotion. The Sanskrit equivalent is āsurupta. The root rup with the ending kta gives rupta. In Apte ‘s Practical Sanskrit-English Dictionary the meaning of rup is ‘to disturb’. The Vrtti explains āsurutta as ‘deluded by anger’.¹

camdikkiya — surcharged with ferocious emotion.² It is derived from candikka. In the Bha. 12.103, there are ten synonyms of krodha. Of them, one is candikka which is a desi word.³

misimisemana — hot red with anger. Apte has explained √mis as ‘to be angry’.⁴

sumha — rope. According to Apte, sumba means a rope.

nitthuhamti — spit. The Vrtti has explained the reading utthuhamti.⁵

hilamti......ākadha-vikaddhim karemti — the Asurakumāra gods dishonoured the body of Tamali which is described in ten verbs—helanā, nindā, khimsā, garhā, avamānanā, tarjanā, tādanā, parivyathā, pravyathā and ākarsa-vikrsti. All these verbs connote high degree of dishonour, though they have different connotations according to the science of semantics. The Vrttikāra has explained them.⁶ Out of these verbs, some deserve consideration. For instance, vfiimsā is a des! root. The root ‘Vvyath has two meanings— fear and movement. Vyathā also means pain. But as a dead body feels no pain, the word should mean ‘to move’.

1. Bha. Vr. 3/45 — ‘āsurutta’-sighrakopavimūdhabuddhayah.

2. Ibid., 3/45 — ‘candikkiya’ tti prakatitaraudrarūpāh.

3. Desisabdakosa.

4. (a) Bha. Vr. 3/45 — ‘misimisemāne’ tti dedlpyamānāh krodhajvalaneneti.

(b) Apte — misa — to be angry.

5. Bha. Vr. 3/45 — ‘utthuhamti’ tti avasthivyanti — nisthivanam kurvanti.

6. Ibid., 3/45 — ‘hilemti’ tti jātyādyudghātanatah kutsanti, ‘nindati’ tti cetasā kutsanti, ‘khimsamti’ tti svasamaksam vacanaih kutsanti, ‘garahamti’ tti lokasamaksam kutsantyeva, ‘avamannarnti’ tti avamanyante—avajfiā”spadammanyante, ‘tajjimti’tti sarvatto vyathantekadarthayanti, ‘pavvahamti’ tti pravyathante prakrstavyathāmivotpādayanti, ‘ākaddhavikaddhim’ tti ākarsavikarsikām.

Text

3.46 tae nam te TsānakappavāsT bahave vemāniyā devā y a devio ya balicam-cārāyahānivatthavvaehim bahūhim asurakumārehim devehim devihi y a tāmalissa bālatavassissa sarirayam hilijjamanam nimdijjamānam khimsijjamānam garahi-jjamānam avamannijjamānam tajjijjamānam tālejjamānam parivahijjamānam pavvahijjamānam ākaddha-vikaddhim kiramānampāsamti, pāsittā āsuruttā jāva misimisemānā jeneva isāne devimde devarāyā teneva uvāgacchamti, uvāgacchittā karayala-pariggahiyam dasanaham sirasāvattam matthae amjailm kattu jae nam vijae nam vaddhāvemū, vaddhāvettā evam vayasi—evam khalu devānuppiyā! balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devio ya devānuppie kālagae jānittā isāne ya kappe imdattāe uvavanne pāsettā āsurutā jāva egamte edemti, edettā jāmeva disim pāubbhūyā tāmeva disim padigayā.

Then, a good many Empyrean gods and goddesses, the inhabitants of the heaven of Isāna, sighted the body of the unenlightened hermit Tamali, being humbled, despised, rebuked, spoken ill of, insulted, abused, beaten, tortured, pained and mishandled by the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá. Having sighted that, they were surcharged with emotion.......up to quashing teeth with anger, they reached the place of Isāna, the chief and the king of gods. Having reached there, they greeted him with victory and conquest, by rotating the folded hands, displaying the nails in front of their forehead. Having greeted, they addressed him thus: Ό beloved of gods, a good many Asurakumāra gods and goddesses, the inhabitants of the city Balicañcá, knowing thee, the beloved of gods, expired and born in the Isāna heaven as the chief are surcharged with emotion......up to quashing teeth with anger, threw your body in a lonely place, and having thrown, departed to the direction from which they had come.

3.47 tae nam Isāne devimde devarāyā tesim TsānakappavāsTnam bahūnam vemāniyānam devāna ya devina ya amtie eyamattham soccā nisamma āsurutte jāva misimisemāne tattheva sayanijjavaragae tivaliyam bhiudim nidāle sāhattu balicamcārāyahānim ahe sapakkhim sapadidisim samabhiloei.

Then, Isāna, the chief and the king of gods, hearing and listening to the account from a good many Empyrean gods and goddesses, the inhabitants of Isāna heaven, was surcharged with emotion .... up to quashing teeth with anger, and right from there in, the high celestial bed, knitting three wrinkles on his forehead,¹ looked straight downward at the capital city Balicañcá.

Bhāsya

1. Sūtra 47

Bhrkuti — The Vrtti explains it as a variety of ‘casting sight’.¹ Contracting the brows is a kind of casting sight.²

1. Bha. Vr. 3/47— ‘bhrkuti ‘ drstivinyāsavisesam.

2. Apte. — bhrkuti — contraction of the eye-brows.

Text

3.48 tae nam sā balicamcā rāyahānl Tsānenam devimdenam devarannā ahe sapakkhim sapadidisim samabhūoiyā samānl tenam divvappabhāvenam imgālabbhūyā mummurabbhūyā chāriyabbhūyā tattakavellakabbhūyā tattā samajoibbhūyā jāyā yāvi hotthā.

Then the capital city Balicañcá being looked at straight downward by Isāna, the chief and the king of gods, was reduced to charcoal, reduced to embers, reduced to ashes, was like a hot plate,¹ which is heated and reduced to flame.²

Bhāsya

1. Plate —

We find both words—kavellaka and kavella; they mean a pan, a plate, a potsherd.¹

2. Is heated and reduced to flame

tattā samajoibbhūyā — Here the word tatta is single, while samajoibbhūyā is compound. In Bhagavai 7.118, there is tattasamajotibhūyā which is a compound. Here the Vrtti explains it as ‘became like fire’.²

In the Vrtti on the seventh ‘Sataka, it is explained as “it became like ‘fire’ due to heat.”³ In the Thānam, the expressions tattāni and samajoibhūtāni are read separately.⁴ The same meaning is available in the Sthānānga Vrtti⁵ as well.

1. Deslsabdakosa.

2. Bha. Vr. 3/48 — ‘samajoibhūya’ tti sarna jyotisā’gninā bhūtā samajyotirbhūtā.

3. Ibid., 7/118 — ‘tattasamajoibhöya’ tti taptena—tápena samā—tulyājyotisā—vanhinā, bhūtāni—jātāni yā sā tathā.

4. Thānam, 8/10.

5. Sthā. Vr. pa. 398 — taptāni—usnāni, samāni—tulyāni jājvalyamānatvāj jyotisā—vanhinā, bhūtāni— jātāni yāni tāni samajyotirbhūtāni.

Text

3.49 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devāya devio ya tarn balicamcam rāyahānim imgālabbhūyam jāva samajoibhūyam pāsamti, pāsittā bhTā tatthā tasiā uvviggā samjāyabhayā savvao samamtā ādhāvemti paridhāvemti, ādhāvettā paridhāvettā annamannassa kāyam samaturamgemānā-samaturamgemānā citthamti.

Then,¹ the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá, find the capital city Balicañcá reduced to charcoal.......up to reduced to flame. Finding that, they were afraid and horrified; they became thirsty and anxious, stricken with fear, they ran and moved in all directions, running and moving, the stood embracing one another.

Bhāsya

1. Sūtra 49

Semantics

tasiya — their throats became degydrated out of thirst. In the manuscripts of the Vrtti, both the readings — tasiyā and susiya are found explained.¹

samaturamgemānā — this is a desiwovà. The Vrtti explains it as ‘embracing’. In the ancient commentary, it is explained as ‘entering one another’.²

1. See footnote of Angasuttāni, part 2, p. 137.

2. Bha. Vr. 3/49 — ‘samaturamgemāne’ tti samāslisyantah, anyo’nyamanupravisanta iti vrddhāh.

Text

3.50 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devāya devio ya Tsānam devimdam devarāyam parikuviyam jānittā Xsānassa devimdassa devaranno tarn divvam devajjuim divvam devānubhāgam divvam teyalessam asahamānā savve sapakkhim sapadidisam thiccā karayalapariggahiyam dasanaham sirasāvattam matthae amjalim kattu jaenam vijaenam vaddhāvemū, vaddhāvettā evam vayāsT—aho! nam devānuppiehim divvā deviddhi divvā devajjui divve devānubhāve laddhe patte abhisamannāgae, tarn ditthā nam devānuppiyānam divvā deviddhi divvā devajjui divve devānubhāve laddhe patte abhisamannāgae tarn khāmemo nam devānuppiyā! khamatntu nam devānuppiyā! khamtumarihamti nam devānuppiyā! nāi bhujjo evam karanayāe tti kattu eyamattham sammam vinaenam bhūjjo-bhūjjo khāmemti.

Then, those many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá, marking that isana, the chief and the king of the gods, was enraged, and being incapable of tolerating the divine celestial fortune, the divine celestial splendour, the divine celestial power and the divine fiery colouring, they all stood looking straight toward isana and greeted him with victory and conquest, rotating their folded hands, displaying ten nails, before their forehead. Having greeted him, they addressed him thus: O, thou, the beloved of gods, have achieved, obtained and attained divine celestial fortune, the divine celestial splendour, the divine celestial power, we have now witnessed the divine celestial fortune, the divine celestial splendour, the divine celestial power achieved, obtained and attained by thee, the beloved of gods. So we pray Your Forgiveness, O beloved of gods! let the beloved of gods forgive us; it behoves the beloved of gods to forgive us. We will not repeat such act. Having said thus, they humbly prayed forgiveness again and again.

Bhāsya

1. Tejólesyā

See Bhāsya on Bha. 1.9.

Text

3.51 tae nam se isane devimde devarāyā tehim balicamcārāyahānivatthavvaehim bahūhim asurakumārehim devehim devihi ya eyamattham sammam vinaenam bhujjo-bhujjo khāmite samāne tarn divvam deviddhim jāva teyalessam padisāharai. tappabhitim ca nam goyamā! te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devio ya isanam devimdam devarāyam ādhamti pariyānamti sakkārernti sammānernti kallānam mamgalam devayam vinaenam ceiyam pajjuvāsamti, isānassa ya devimdassa devaranno ānā-uvavāya-vayana-niddese citthamti. evam khalu goyamā! isānenam devimdenam devarannā sā divvā deviddhi divvā devajjui divve devānubhāve laddhe patte abhisamannāgae.

Then, Isāna, the chief and the king of the gods, being humbly prayed for forgiveness again and again by many Asurakamāra gods and goddesses, the inhabitants of the capital city Balicañcá, for their act, withdrew (the display of) his divine celestial fortune.... up to fiery colouring. Since then, O Gautama, the many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcá, have respect for, have discriminating consideration for him, greet and respect him as beneficial auspicious deity, and offer adoration as a delightful person, with humbleness, and abide by the α/κά,¹ upapāta,² vacaría³ and nirdesa⁴ of Isāna, the chief and the king of the gods. Thus indeed, O Gautama, the divine celestial fortune, the divine celestial splendour and the divine celestial power was achieved, obtained and attained by isana, the chief and the king of the gods.

Bhāsya

1. ājūā — Instruction for duty.

2. upapāta — Service, appearance; uvavciya is sanskritized as upapāta; if sanskritized as upapāda, it would mean: ‘to go near’, ‘to sit’, ‘to worship’.

3. vacaría — Command forcibly imposed.

4. nirdesa — A definitive reply to a query.¹

1. Bha. Vr. 3/51 — ājnā-karttavyamevedamityādyādesah, upapātah — sevā, vacanam — abhiyogapQrvaka ādesah, nirdesah — prasnite kārye niyatārthamuttaram.

Text

3.52 Tsānassa bhamte! devimdassa devaranno kevatiyam kālam thii pannattā? goyamā! sātiregāim do sāgarovamāim thii pannattā.

How great, O Lord, is the life-span of Isāna, the chief and the king of the gods?

Gautama, it is slightly more than two ocean-measured periods.

3.53 isāne nam bhamte! devimde devarāyā tāo devalogāo āukkhaena bhava-kkhaenam thiikkhaenam anamtaram cayam caittā kahim gacchihiti? kahim uvavajjihiti?
goyamā! mahāvidehe vāse sijjhihiti bujjhihiti muccihiti parinivvāhiti savvadukkhānam amtam kāhiti.

Where would, O Lord, Isāna, the chief and the king of the gods, will go and be born after departing from that heaven on the expiry of his life-span, on the expiry of his (celestial) fife, on the expiry of his (celestial) sojourn? Gautama, he will be liberated, quieted, freed, emancipated and make an end of all sufferings, in the continent of Mahāvideha.

Text

Sakklsāna-padam

3.54 sakkassa nam bhamte! devimdassa devaranno vimānehimto Tsānassa devimdassa devaranno vimānā Tsim uccatarā ceva Tsim unnayatarā ceva? Tsānassa vā devimdassa devaranno vimānehimto sakkassa devirndassa devaranno vimānā Tsim nTyatarā ceva Tsim ninnatarā ceva?
hamtā goyamā! sakkassa tain ceva savvatn neyavvam.

The Topic of Sakra and isana

Are the space-abodes of Isāna, the chief and the king of the gods, O Lord, slightly higher and slightly more exalted¹ than those of Sakra, the chief and the king of the gods? Or, are the space abodes of Sakra, the chief and the king of the gods, slightly lower and slightly less exalted than those of Isāna, the chief and the king of the gods?
Yes, O Gautama, all about Sakra is to be thus described.

Bhāsya

1. Higher and more exalted

Usually ‘high’ and ‘exalted’ are used to denote height. Here both the words are used together. The Vrtti has explained ‘higher’ as ‘higher in respect of measure’ and ‘exalted’ as ‘exalted in referente to quality. Alternately, the meaning of ‘higher’ is in reference to the palace and ‘exalted’ is in reference to ‘foundation’ of the palace.¹

1. Bha. Vr. 3/54 — ‘uccatarā ceva’tti uccatvam pramānatah ‘unnatatarā ceva’ tti unnatatvam gunatah athavā uccatvam prāsādāpeksam, unnatatvam tu prasadapithapeksamiti.

Text

3.55 se kenatthenam bhamte! evam vuccai?
goyamā! se jahānāme karayale siyā dése ucee dése unnae. dése nie, dése ninne. se tenatthenam goyamā! sakkassa devimdassa devaranne jāva Tsim ninnatarā ceva.

In what sense, O Lord, has it been so said?
Gautama, even as the palm of the hand is high at some place, and low in some other place, low at some place, high at another; exactly so, Gautama, it is said so: the space-abodes of Sakra, the chief and the king of gods....... up to slightly lower and slightly less exalted.

3.56 pabhū nam bhamte! sake devimde devarāyā Tsānassa devimdassa devaranno amtiyarn pāubbhavittae ?
hamtā pabhū.

Is¹ Sakra, the chief and the king of the gods, Ό Lord’, qualified enough to appear before Isāna, the chief and the king of the gods? Yes, he is.

3.57 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne pabhū, no anādhāmāne pabhū.

Is he, O Lord, so qualified (to appear before Isāna) with due respect, or without it?
Gautama, he is qualified (to appear) with due respect, not without it.

3.58 pabhū nam bhamte! isāne devimde devarāyā sakkassa devimdassa devaranno amtiyam pāubbhavittae?
hamtā pabhū.

Is Isāna, the chief and the king of the gods, O Lord, qualified enough to appear before Sakra, the chief and the king of the gods? Yes, he is.

3.59 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne vi pabhū, anādhāmāne vi pabhū.

Is he, O Lord, so qualified (to appear before Sakra) with due respect, or without it?
Gautama, he is qualified (to appear) with due respect, not without it.

3.60 pabhū nam bhamte! sakke devimde devarāyā fsānam devimdam devarāyam sapakkhim sapadidisim samabhiloittae ?
hamtā pabhū.

Is Sakra, the chief and the king of the gods, O Lord, qualified to look straight towards Isāna, the chief and the king of the gods? Yes, he is.

3.61 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne pabhū, no anādhāmāne pabhū.

Is he, O Lord, so qualified (to look straight) with due respect, or without it? Gautama, he is qualified (to look straight) with due respect, not without it.

3.62 pabhū nam bhamte! isāne devimde devarāyā sakkam devimdam devarāyam sapakkhim sapadidisim samabhiloittae ? hamtā pabhū.

Is Isāna, the chief and the king of the gods, O Lord, qualified to look straight towards, Sakra, the chief and the king of the gods? Yes, he is.

3.63 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne vi pabhū, anādhāmāne vi pabhū.

Is he, O Lord, so qualified (to look straight) with due respect, or without it? Gautama, he is qualified (to look straight) with due respect, and also without due respect.

3.64 pabhū nam bhamte! sakke devimde devarāyā isāne nam devimdenam devarannā saddhim ālāvam vā samlāvarn vā karettae ? hamtā pabhū.

Is, Sakra, the chief and the king of the gods, O Lord, qualified to hold conversation and dialogue with Isāna, the chief and the king of the gods?

Yes, he is.

3.65 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne pabhū, no anādhāmāne pabhū.

Is be, O Lord, so qualified (to hold conversation and dialogue) with due respect, or without it? Gautama, he is so qualified with due respect, not without it.

3.66 pabhū nam bhamte! Isāne devimde devarāyā sakkenam devimdenam devarannā saddhim ālāvam vā samlāvam vā karettae ? hamtā pabhū.

Is Isāna, the chief and the king of the gods, O Lord, qualified to hold conversation and dialogue with Sakra, the chief and the king of the gods? Yes, he is.

3.67 se bhamte! kirn ādhāmāne pabhū? anādhāmāne pabhū? goyamā! ādhāmāne vi pabhū, anādhāmāne vi pabhū.

Is he, O Lord, so qualified with due respect, or without it? Gautama, he is so qualified both with and without respect.

3.68 atthi nam bhamte! tesim sakkTsānānam devimdānam devarālnam kiccāim karanijjāim samuppajjamti ? hamtā atthi.

Does there arise, O Lord, in Sakra and Isāna, the chief and the king of the gods, a thought for actions to be performed? Yes, it arises.

3.69 se kahamidānimpakaremti?
goyamā! tāhe ceva nam se sakke devimde devarāyā Tsānassa devimdassa devaranno amtiyam pāubbhavati, Tsāne vā devimde devarāyā sakkasa devimdassa devaranno amtiyam pāubbhavati. iti bho! sakkā! devimdā! devarāyā! dāhinaddhalogāhivaT! iti bho! Tsānā! devimdā! devarāyā! uttaraddhalogāhivaT! iti bho! iti bho! tti te annamannassa kiccāim karanijjāim paccanubbhavamānā viharamti.

If so, how do they translate that into action?
Gautama, if there is an occasion for, Sakra, the chief and the king of the gods, he would appear before Isāna, the chief and the king of the gods and if there is an occasion for Isāna, the chief and the king of gods, he would appear before Sakra, the chief and the king of the gods. Isāna would say: O Sakra, the chief and the king of gods, O Lord of the southern region! at this time such and such work is to be done. Sakra would say: O Isāna, the chief and the king of the gods, O Lord of the Northern Region! at this time, such and such work is to be done. (On being given such assignment) both would mutually experience the necessity of the work and lead their life by asserting ‘Such and such work is to be done, such and such work is to be done’.

3.70 atthi nam bhamte! tesim sakkTsānānam devimdānam devarāinam vivādā samuppajjamti ? hamtā atthi.

Does there arise, O Lord, any dispute between Sakra, the chief and the king of the gods, and Isāna, the chief and the king of the gods? Yes, there-arises.

3.71 se kahamidānim pakaremti ?
goyamā! tāhe ceva nam te sakkTsānā devimdā devarāyāno sanamkumāram devimdam devarāyam manasTkaremti. tae nam se sanamkumāre devimde devarāyā tehim sakkTsānehim devimdehim devarāThim manasTkae samāne khippāmeva sakkTsānānam devimdānam devarāTnam amtiyam pāubbhavati, jam se vadai tassa ānā-uvavāya-vayana-niddese citthamti.

How do they resolve then?
Gautama, both Sakra and Isāna, the chiefs and the kings of the gods, mentally communicate with Sanatkumāra, the chief and the king of the gods. When Sanatkumāra, the chief and the king of gods, is mentally communicated by Sakra and Isāna, the chiefs and the kings of gods, he quickly appears before Sakra and Isāna, the chiefs and the kings of the gods, and whatever he says, they abide by his order, service, commandment and instructions.

Bhāsya

Sūtras 56-71

In this section, the mutual relations between Sakra and Isāna have been explained. Both these chiefs have almost a common role but even then the place of Isāna is somewhat superior, so Isāna may deal with Sakra indifferently. Sometimes there may arise dispute between them. The boundaries of their heavens are contiguous. The dispute may relate to the boundary also or any other subject. When they fail to resolve their dispute, they make telepathy with Sanatkumāra, the lord of the third heaven. Sanatkumāra instantly appears before them. The media of all their communications is telepathy. A complete account of this process is available in the Nāyādhammakahāo, according to which, the throne of a god shakes, on account of his being recollected by some person. When the throne shakes, the occupant god knows, by his power of clairvoyance, the person who happens to recollect him, and then he reaches him.¹

Naya. 1/1/54-56.

Text

Sanamkumāra-padam

3.72 sanamkumāre nam bhamte! devimde devarāyā kirn bhavasiddhie? abhavasiddhie? sammadditthi? micchaditthi? parittasamsārie ? anamtasamsārie? sulabhabohie? dullabhabohie? ārāhae? virāhae? carime? acarime? goyamā! sanamkumāre nam devimde devarāyā bhavasiddhie, no abhavasiddhie. sammadditthi, no micchaditthi. parittasamsārie, no anamtasamsārie. sulabhabohie, no dullabhabohie. ārāhae, no virāhae. carime, no acarime.

The Topic of Sanatkumāra

Is¹ Sanatkumāra, the chief and the king of gods, capable of attaining liberation or is he incapable of doing so? Is he possessed of enlightened world-view or is he possessed of deluded world-view? Is his worldly existence of limited duration, or is his worldly life of infinite duration? Is it easy for him to get enlightenment, or is it difficult for him to do so? Is he a bonafied observer of the path (leading to salvation) or is he a transgressor of the path (leading to salvation)? Is he in his last birth of worldly existence? Gautama, Sanatkumāra, the chief and the king of the gods, is capable of attaining liberation, not incapable of attaining liberation. He is possessed of enlightened world-view, not deluded world-view. He has limited duration of worldly existence, it is not infinite. He is capable of easily attaining enlightenment, it is not difficult for him to do so. He is a bonafied observer of the path (leading to salvation), not the transgressor of it. He is in the last birth of his worldly life, not otherwise.

Bhāsya

1. Sūtra 72

In the Rayapaseniya, six questions have been put to Suryābha god. The present Sūtra appears to be an imitation of that. It cannot be denied that the present dialogue was interpolated in the Bhagavai at the time of its compilation.

Semantics

bhavasiddhika — capable of attaining liberation.

paritasamsāri — one who has made limited his span of worldly existence.

sulabhabodhika — for whom the enlightenment is easily attainable.

ārādhaka — strict observer of the path (disciplines) of knowledge, faith and conduct.

carama — the Vrtti explains it in two ways: the would-be human body would be the last birth of worldly existence; this birth as god is the last birth of Sanatkumāra, the king of gods.¹ He will attain liberation after one more birth as a human being.

The soul which is capable of attaining liberation is of two types: (i) soul which has attained enlightenment or (ii) a soul which has not attained enlightenment. This is why the second question had been asked. The soul which has attained enlightenment may or may not make limited the span of his worldly existence. This justifies the third question. The attainment of enlightenment may be either easy or difficult for such soul. Hence, the fourth question. The soul that has easily attained enlightenment may or may not be the strict observer of the path and so the fifth question. The strict observer of the path may or may not be in the last birth of his worldly existence, which justifies the sixth query. Āchārya Malayagiri has discussed this issue in detail in his Vrtti² on Raya.

1. Bha. Vr. 3/72 — ‘carame’ti eva bhayo yasyāprāptastisthati, devabhavo vā cáramo yasya sah, caramabhavo vā bhavisyati yasya ca caramah.

2. Rāya. Vr. p. 118.

Text

3.73 se kenatthenam bhamte!
goyamā! sanamkumāre nam devimde devarāyā bahūnam samanānam bahūnam samaninam bahūnam sāvayānam bahūnam sāviyānam hiyakāmae suhakāmae patthakāmae ānukampie nisseyasie hiya-suha-nissesakāmae. se tenatthenam goyamā! sanamkumāre nam devimde devarāyā bhavasiddhie, no abhavasiddhie. samadditthi, no micchaditthi. parittasamsārie, no anamtasamsārie. sulabhabohie, no dullabhabohie. ārāhae, no virāhae. carime, no acarime.

For what reason, O Lord, has it been so said?
Gautama, Sanatkumāra, the chief and the king of gods, is the wisher of welfare, wisher of happiness, wisher of well-being, compassionate, wisher of liberation, and wisher of welfare of many monks, nuns, laymen and lay-women.
It is for this reason, Gautama, that Sanatkumāra, the chief and the king of gods, is capable of attaining liberation, not incapable; is possessed of enlightened world-view, not deluded world-view; is subject to limited duration of worldly existence, not infinite duration of worldly existence; is capable of attaining enlightenment easily, not with difficulty; is the bonafide observer of the path, not the transgressor; is in the last birth of worldly existence, not otherwise.

Bhāsya

1. Sūtra 73

In the present Sūtra, Sanatkumāra has been qualified by six adjectives, which demonstrate the deep faith of Sanatkumāra, the king of gods, in the path preached by Lord Mahavira. The raison d’etre of this account has not been explained in the scripture or the Cūrni ox the Vrtti.

Semantics

hiyakāmae (hitakāmakah) — the wisher of welfare; hita means useful, beneficial, appropriate, favourable, profitable, etc. The Vrtti explains the word as ‘the object that is a means to happiness’. But sukhakāmaka is also given here.

pattha (pathya) — deliverance from suffering.

ānukampie (ānukampikah) — compassionate.

nisseyasie (naisreyasika) — inspiring for liberation (nihsreyas).¹

nisesakāmae (nisreyasakāmakah) — The Vrtti explains nissesa as nihsesa (completely), but it should be nihsreyas by eliding ‘ya’. In the Thānam also we find: tao thānā vavasiyassa hitāesubhāe khamāe nissesāe ānugāmiyattāe bhavamti.² The expressions hita, sukha and nihsreyasa are closely related.³

The scripture clearly says that Sanatkumāra, the king of gods, wishes welfare, happiness and well-being. Some people believe that Sanatkumāra, in his past life, served the four divisions of the Jaina order with alms of food, etc., and was consequently born as king of gods. Srimajjayācārya has rejected this traditional view. He opines that the adjectives ‘wisher of welfare’, etc., refer to the present condition of Sanatkumāra; they have no concern with his past life.⁴

1. Bha. Vr. 3/73 — ‘hiyakāmae’ tti hitam—sukhanibandhanam vastu ‘patthakāmae’tti pathyam— duhkhatrānam, kasmādevamityāha—’ānukampie’tti krpāvān, ata evāha—’nisseyasiya’tti nihsreya-sam—moksastatra niyukta iva naihsreyasikah.

2. Thānam, 3/524.

3. Bha. Vr. 3/73 — hitam yatsukham—aduhkhānubandhamityarthah tannihsesānām—sarvesām kāmayate—vānchati yah sa tathā.

4. Bha. Jo. 5/36-54.

Text

3.74 sanamkumārassa nam bhamte! devimdassa devaranno devaiyam kālam thitl pannattā?
goyamā! satta sāgarovamāni thitl pannattā.

How great is the life-span, O Lord, propounded of Sanatkumāra, the chief and the king of gods?
Gautama, his life-span has been propounded to be seven ocean-measured periods.

3.75 se nam bhamte! tāo devalogāo āukkhaenam bhavakkhaenam thiikkhaenam anamtaram cay am caittā kahim gacchihii ? kahim uvavajjihii ?
goyamā! mahāvidehe vāse sijjhihiti bujjhihiti muccihiti parinivvāhiti savvadukkhānam amtam karehiti.

Where would he go, where will he be re-born, O Lord, having departed from that heaven on the expiry of his life-span, on the expiry of his (celestial) life, on the expiry of his (celestial) sojourn?
Gautama, he will be liberated, quieted, freed, emancipated and make an end of all sufferings, in the continent of Mahāvideha.

3.76 sevam bhamte! sevam bhamte!

That is so, O Lord! That is so, O Lord!

Samgāham-gāhā

chatthatthamamāso, addhamāso vāsāim attha chammāsā ।

tisaga-kurudattānarn,

tava-bhattaparinna-pariyāo i ॥1॥

uccatta vimānānam,

pāubbhava pecchanā ya samlāve ।

kicca-vivāduppattl,

sanamkumāre y a bhaviyattam ॥2॥

Compilatory Verse

(The penance of Tisyaka monk was) continuous two-day fasts, month-long fasting unto death and the ascetic life of eight years. (The penance of Kurudatta monk was) continuous three-day fasts, fortnight long fasting unto death and the ascetic life of six months.
The height of the space-abodes, appearance of chiefs before one another, visits, conversation, acts to be done, origin of dispute and Sanatkumāra’s capability for emancipation, etc., are described in this section.

♦

Second Section

Bio Uddeso

Section-2

Text

Camarassa bhagavao vamdana-padam

3.77 tenam kālenam tenam samaenam rāyagihe nāmam nagare hotthā jāva parisā pajjuvāsai.

The Topic of Paying of Obeisance to the Lord by Cámara

In that period, at that time, there was a city named Rajagrha (Ovā. Sū. 19-52)......up to the assembly offered adoration.

3.78 tenam kālenam tenam samaenam camare asurimde asurarāyā camaracamcāe rāyahāme, sabhāe suhammāe, camaramsi sThāsanamsi, causatthTe sāmāniya-sāhassThim jāva nattavihim uvadamsettā jāmeva disim pāubbhūe tāmeva disim padigae.

In that period, at that time, Cámara, the chief and the king of Asuras, seated on the Cámara throne, in the Sudharmā Assembly Hall of the capital Camarcancā was surrounded by sixty-four thousand co-chiefs of gods (Ray. Sū. 7-120)......up to displayed the art of dance before the Lord and departed to the direction from which he had come.

Asurakumāra-vannaga-padam

3.79 bharnteti! bhagavam goyame samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā evam vayāsT—atthi nam bhamte! imise rayanappabhāe pudhavTe ahe asurakumārā devā parivasamti?
goyamā! no inatthe samatthe.

The Topic of the Description oí Asurakumāra

Addressing him as ⁴O Lord’, the Ascetic Lord Gautama offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, Gautama addressed him thus: O Lord, do the Asurakumāra gods reside beneath the Gem-hued (infernal) land? Gautama, it is not a consistent statement.

3.80 evam jāva ahesattamāe pudhavTe, sohammassa kappassa ahe jāva atthi nam bhamte! isippabbhārāe pudhavTe ahe asurakumārā devā parivasamti ? no inatthe samatthe.

O Lord!, similarly do the Asurakumāra gods, reside beneath (A. Sū. 287)...... up to the seventh (infernal) land, Sudharmā heaven (A. Sū. 287)......up to O Lord, the slightly tilted land? It is not a consistent statement.

3.81 se kahim khāi nam bhamte! asurakumārā devā parivasamti?
goyamā! ¿mise rayanappabhāe pudhavTe asTtuttarajoyanasayasahassabāhallāe evam asurakumāradevavattavvayā jāva divvāim bhogabhogāim bhumjamānā viharamti.

O Lord!¹ where do then the Asurakumāra gods reside?
Gautama, the Asurakumāra gods reside in the Gem-hued (infernal) land which is one hundred eighty thousand yojanas in thickness. The Asurakumāra gods are to be described in this way (Panna. 2.31)......up to these gods dwell there, enjoying celestial pleasures.

Bhāsya

1. Sūtra 81

The Gem-hued (infernal) land is one hundred eighty thousand yojanas in thickness.¹ The Asurakumāra gods live there, excluding the portion of one thousand yojanas at the top and the same number of yojanas at the bottom of that land.

1. Sarvārthasiddhi, 3.5.209.3.

Text

3.82 atthi nam bhamte! asurakumārānam devānatn ahe gativisae ? hamtā atthi.

Do the Asurakumāra gods, O Lord, travel to the lower region? Yes, they do.

3.83 kevattiyannam bhamte! asurakumārānam devānatn ahe gativisae pannatte ? goyamā! jāva ahesattamāe pudhavTe. taccam puna pudhavim gayā ya gamissamti ya.

How far in the lower regions, do, O Lord, the Asurakumāra gods travel? Gautama,- they can travel down to the seventh (infernáis) land; they have actually travelled down to the third (infernal) land, and will do so in the future.

3.84 kimpattiyannarn bhamte! asurakumārā devā taccam pudhavim gayā ya gamissamti ya ?
goyamā! puvvaveriyassa vā vedanaudTratiayāe, puvvasamgatiyassa vā vedanauvasāmanayāe—evam khalu asurakumārā devā taccam pudhavim gayā ya gamissamti ya.

What¹ is the reason, O Lord, that the Asurakumāra gods travelled and will travel down to the third land?
The Asurakumāra gods do so for two reasons in order to aggravate the sufferings of their foes in the previous birth, or to tranquillize the sufferings of their friends of previous life.

Bhāsya

1. Sūtra 84

All the Asurakumāra gods do not aggravate the sufferings of the infernáis. It is only those Asurakumāras who are full of anger that inflict sufferings on the beings of the first three infernal lands.¹ These gods belong to the exceedingly impious class of gods. In the present Sūtra, only a general statement has been made about inflicting pain on the enemies of the past birth, by travelling down to the first three hells. The Asurakumāra gods travel there also in order to tranquillize the suffering of old friends. That the sequence of enmity or friendship extends even beyond the present birth follows from the dialogue in the present section. Ācārya Bhiksu has explained this doctrine thus—friendship follows friendship, enmity follows enmity.² The soul has to experience the fruits of his own karma: other people can only be an instrument to aggravating or tranquillizing the effects of karma. In the present Sūtra, the importance of instrumentality has been propounded.

1. Ti. P. 2.34.346.

2. Anukampā. 11.45.

Text

3.85 atthi nam bhamte! asurakumārānam devānam tiriyam gativisae pannatte? hamtā atthi.

O Lord, has the motion of the Asurakumāra gods been propounded in the lateral directions (in the middle universe)? Yes, it has been.

3.86 kevatiyannam bhamte! asurakumārānam devānam tiriyam gativisae pannatte ? goyamā! jāva asamkhejjā dlva-samuddā, namdisaravarampuna divam gayā ya gamissamti ya..

O Lord,¹ how far can the Asurakumāra gods travel in the lateral directions? O Gautama, their motion in the lateral directions is limited to innumerable number of Islands and oceans. They had travelled (in the past) and will travel (in future)......up to the Nandisvara Island.

3.87 kimpattiyannam bhamte! asurakumārā devā namdissaravaram divam gayā ya gamissamti ya ?
goyamā! je ime arahamtā bhagavamto, eesi nam jammanamahesu vā, nikkha-manamahesu vā, nānuppāyamahimāsu vā, parinivvānamahimāsu vā—evam khalu asurakumārā devā namdissaravaram divam gayā ya gamissamti ya.

What is the reason, O Lord, that the Asurakumāra gods had travelled and will travel......up to the Nandisvara Island?
O Gautama, the Asurakumāra gods had travelled and will travel to the Nandisvara Island on four occasions: on the festival of the birth, renunciation of worldly life, attainment of omniscience and liberation of the Adorable Lords.

Bhāsya

1. Sūtras 86-87

In these Sūtras, four reasons have been given for journey (of gods) to the Nandisvara Island: the celebration of birth, renunciation of worldly life, attainment of omniscience and liberation. Here the celebration of Lords’ “entry into the womb” has not been mentioned. In the Jambūddiva-pannatti, two celebrations of Lord Rsabha have been mentioned: the celebration of birth, the celebration of liberation.¹ In the Thānam, five special occasions have been mentioned for the Tirthaiikara Padmaprabha: entry into mother’s womb in citrā constellation, birth in the same constellation, renunciation in the same constellation, attainment of omniscience in the same constellation, liberation in the same constellation. In the same way for some other tlrthankaras also, five special occasions have been mentioned there, but there is no mention of celebration of such occasions in the Thānam? In the Bhagavai, 14/24, four great occasions have been mentioned. The account of celebrating the festival of birth etc. by gods has been given in the Digambara literature also.³ In the Buddhist literature also, the description of the god’s arrival and holding celebration of the birth of the Buddha is available.⁴ The incorporation of this topic in the Bhagavati Sūtra appears to be an interpolation in later times.

For information about the Nandisvara Island, see Jivajivabhigame, 3.880-924.

1. Jambū. 5^th vaksaskāra 2.89.120.

2. Thānam, 5.84-97.

3. JambūdTvapannatT Samgaho, 13.93 —

gabbhāvayārakāle jammanakāle taheva nikkhamane. kevalanānuppanne parinivvānammi samayammi..

4. Jātaka, Avidūrenidāna, Hindi Translation (First Part), pp.66-67.

Text

3.88 atthi nam bhamte! asurakumārānam devānam uddham gativisie ? hamtā atthi.

O Lord, do the Asurakumāra gods travel to the upper-regions (in the upper universe)?
Yes, they do.

3.89 kevattiyannam bhamte! asurakumānam devānam uddham gativisae? goyamā! jāva accutto kappo, sohammam puna kappam gayā ya gamissamti ya.

Up to what distance in the upper-regions (of the upper universe) do the Asurakumāra gods travel?
Gautama, Asurakumāra gods can travel in the upper-regions (of the upper universe) up to Acyuta heaven. They had travelled (in the past) and will travel (in future)......up to Sudharmā heaven.

3.90 kimpattiyannam bhamte! asurakumārā devā sohammam kappam gayā ya gamissamti ya ?
goyamā! tesi nam devānam bhavapaccaie verānubamdhe, te nam devā vikku-vvemānā pariyāremānā vā āyarakkhe deve vittāsemti ahālahusagāim rayanāim gahāya āyāe egamtamamtam avakkamamti.

What¹ is the reason, O Lord, that the Asurakumāra gods had travelled (in the past) and will travel (in future) up to Sudharmā heaven? O Gautama, the Asurakumāra gods have enmity by birth with the Sudharmā gods. They had travelled and will travel up to Sudharmā heaven for four reasons: they create huge protean bodies to frighten the Sudharmā gods, they want to have sexual enjoyment with the goddesses there, they want to terrify the sentinels, and they steal small gems from there and flee away to a solitary place.

Bhāsya

1. Sūtra 90

vikuvvemāna — The Asurakumāra gods employ their protean power to create a special kind of body in order to travel......up to the Sudharmā heaven. According to Srimaj jay ācārya, they create terrible shapes to terrify the inhabitants of Sudharmā heaven.¹

pariyāremānā — Another reason for their journey to Sudharmā heaven is their desire to get sexual enjoyment with the goddesses of other worlds.

ahālahusagāim — The Vrtti has explained it as a ‘small thing’. They cannot carry big gems, so the meaning ‘small thing’ is relevant to the context. As an alternate explanation, the opinion of the elders has been mentioned, according to which the expression ‘alaghu’ is there in the compound word ‘ahālahusagāim’ which means ‘big’ or ‘best’.² The word ‘laghusvakā’ has been used in the sense of ‘small thing’ at several places of the canon. For example, the goddesses of the Ratnadvipa gets enraged even with slight offence.³ In the story of Dhana Sārthavāha, the expression laghusavaka is available.⁴ So, the opinion of the Vrtti is correct.

The enmity by birth of Asurakumāra gods with the gods of Sudharmā heaven echoes the events of antagonism between sura and asura in Hinduism. Copulation with goddesses and stealing gems indicate that there is no fundamental difference between human beings and gods in respect of such heinous propensities. Both human beings and gods can develop their character only by moral and religious discipline.

1. Bha. Jo. 1.56.21—

jina khai asuravaimānika sura re, bhava-pratyaya je vairo. krodha kari mahārūpa vikurve, tasa darāvana kero..

2. Bha. Vr. 3.90—’ahālahussagāim’tti ‘yathe’tti yathocitāni laghusvakāni—amahāsvarūpāni, mahatām hi tesām netum gopayitum vā’sakyatvāditi yathālaghusvakāni, athālaghūni—mahānti varisthaniti vrddhah.

3. Nāyā. 1.9.26.

4. Ibid., 1.2.35.

Text

3.91 atthi nam bhamte! tesim devānam ahālahusagāim rayanāim? hamtā atthi.

Do those gods (of Sudharmā heaven) possess small gems, O Lord? Yes, they do.

3.92 se kahamidānipakaremti?
tao se pacchā kāyam pavvahamti.

How do the Empyrean gods react on such occasion?
The Empyrean gods inflict pain (with weapons) on the bodies of Asurakumāra gods.

Bhāsya

1. Sūtra 92

It is usually said that gods have only pleasures whereas infernáis have only sufferings, but the truth of such statement is to be understood in relative context. The experience of feeling is of three kinds: pleasurable, painful, pleasurable ‘n’ painful. A question was asked: Ό Lord, do the infernáis experience pleasurable feelings or painful feeling or pleasurable ‘n’ painful feeling?’ The reply was given: ‘they experience all the three kinds of feeling’.¹ It follows from this that gods also experience painful feeling. The gods of Sudharmā heaven strike with weapon the Asurakumāra gods who steal their gems, which cause heavily painful feeling that lasts (antarmuhūrtta) in the minimum and six months in maximum.²

1. Panna. 35.8-11.

2. Bha. Vr. 3.92—esārn ratnādātrnāmasurānām ‘kāyarn’ deham ‘pravyathante’ prahārairmathnānti vaimānikā devāh, tesām ca pravyathitānām vedanā bhavati jaghanyenāntaramuhūrttamutkristatah sanmāsān yāvat.

Text

3.93 pabhū nam bhamte! asurakumārā devā tattha gayā ceva samānā tāhim accharāhim saddhim divvāim bhogabhogāim bhumjamānā viharittae ?
no inatthe samatthe. te nam tato padiniyattamti, tato padiniyattitā ihamāgacchamū. jai nam tāo accharāo ādhāyamti pariyānamti, pabhū nam te asurakumārā devā tāhim accharāhim saddhim divvāim bhogabhogāim bhumjamānā viharittae. aha nam tāo accharāo no ādhamti, no pariyānamti, no nam pabhū te asurakumārā devā tāhim accharāhim saddhim divvāim bhogabhogāim bhumjamānā viharittae. evam khalu goyamā! asurakumārā devā sohammam kappam gayā y a gamissamti ya.

O Lord, are the Asurakumāra gods, who visit the Sudharmā heaven, capable of enjoying the divine intercourse with the celestial goddesses there? It is not possible. They return from there. Having returned from there, they retire to their places. If those celestial damsels respect them, accept them, then the Asurakumāra gods are capable of enjoying divine intercourse with them. If the celestial damsels do not respect them or accept them, then the Asurakumāra gods are not capable of enjoying the divine intercourse with them. Gautama, for such purposes, Asurakumāra gods had travelled (in past) and will travel (in future) to the Sudharmā heaven.

3.94 kevaiyakālassa nam bhamte! asurakumārā devā uddham uppayamti jāva sohammam kappam gayā ya gamissamti ya ?
goyamā! anamtāhim osappinihim, anamtāhi ussappinihim samatikkamtāhim atthi nam esa bhāve loyaccherayabhñe samuppajjai, jam nam asurakumārā devā uddham uppayamti jāva sohammo kappo.

O Lord,¹ after what interval (of time) do the Asurakumāra gods travel to the upper region (in the upper universe) had travelled (in past)......up to and will travel (in future)......up to the Sudharmā heaven?
Gautama, after an interval of infinite number of desending and ascending time-cycles, there occurs an event of Asurakumāra gods travelling the upper region and visiting the Sudharmā heaven. Such an event strikes surprise to the people of the world.

Bhāsya

1. Sūtra 94

Ten wonders have been mentioned in the Thānam,¹ among them there is mention of the journey of Cámara, the chief and the king of Asurakumāra to the upper region, namely, the Sudharmā heaven. Owing to the occurance of such events after the interval of infinite span of time, it is considered as a ‘wonder’.

1. Thānam, 10.160.

Text

3.95 kirn nissāe nam bhamte! asurakumārā devā uddham upayamti jāva sohammo kappo?
goyamā! se jahānāmae iham sabarā i vā babbarā i vā tamkanā i vā cucuyā i vā palhā i vā pulimdā i vā egam maham rannam vā gaddham vā duggam vā darim vā visamam vā pavvayam vā nlsāe sumahallamavi āsabalam vā hatthibalam vā johabalam vā dhanubalam vā āgalemti, evāmeva asurakumārā vi devā nannattha arahamte vā araham-tacetiyāni vā anagāre vā bhāviappano nissāe uddham uppayamti jāva sohammo kappo.

By taking whose shelter, O Lord, do the Asurakumāra gods travel to the upper region......up to the Sudharmā heaven?
Gautama, just as (the tribals like) barbara, tamkana, cucuka, palhava or pulinda can thwart the cavalary, troops on elephant-back, army and troops of archers, by taking shelter in a dense forest, cave, fort, ravine, impassable land, or a mountain, so the Asurakumāra gods can travel upward......up to the Sudharmā heaven by taking shelter of an arhat, an arhat-caitya or an ascetic who has sanctified his self by self-restraint and austerity. Without taking their shelter, they can not travel to the upper region.

Bhāsya

1. Sūtra 95

In the present Sūtra, three sheltering agents for the Asurakumāra’s entry into the upper region have been mentioned : [i] adorable ones [ii] the caityas of the adorable ones [iii] the ascetic who has practised austerity. The ‘adorable ones’ refers to the Tirthankara (founder of the religious “ford”), or a clairvoyant, or a mind-reader or an omniscient. “Caitya of the adorable ones” can have two meanings: the idol of the adorable one, or an adorable ascetic. The monk, who has sanctified his self by the pratice of self-restraint and austerity, stands for a monk who has sanctified his self by the cultivation of knowledge, faith, etc..

The Vrtti explains the phrase ‘nannattha’ in two ways—nanu+atra, or na anyatra. In connection with the second interpretation, the Vrtti mentions the reading—arábante vā nissāe, uddham uppayanti.¹ It follows from this that the Vrtti had before it only one reading. The whole section is related to Mahavira. The idol of the arhat is believed to have been in the Sudharmā Assembly of Cámara. Why should then Cámara go to Mahavira for taking his shelter? No reply to this query is available. Cámara had gone to the upper region only after having gone to Mahavira and after having taken shelter in him and so the reading adopted in the Vrtti appears reasonable. With reference to the act of showing disrespect, the reading arahantaceiyāni vā is not available. On these grounds, the reading arahantaceiyāni vā is subject to scrutiny.²

In the Uvasagadasāo (1.45), in connection with the reading annautthiyā-pariggahiyāni vā arahantaceiyāim, the topic of conversation and offering of food and drink has been spoken of, which is related to only a person, and not any idol. On this ground, in the present section also, the meaning arhat-caitya is plausibly arhat-muni. Srimajj ay ācārya has explained it as ‘a chadmastha tirthankara, i.e., with veil of ignorance.³ He has elaborately and critically discussed the topic.⁴

1. Bha. Vr. 3.95—’nannattha’tti ‘nanu’ niscitam ‘atra’ ihaloke, athavā ‘arahamte vā nissāe uddham uppayamti’ ‘nānyatra’ tannisrayādanyatra na, na tām vinetyarthah.

2. Bha. 3.115.

3. Bha. Jo. 1.56.36 —

kevalajñana-sahita, te arihamta pahilo sarana. chadmastha-jina samgita, caitya samanyajflani tiko..

4. (a) Bha. Jo. 1.56.37-42.

(b) Prasnottara Tattvabodha, 10^th Cámara Adhikāra.

Text

3.96 savve vi nam bhamte! asurakumārā devā uddham uppayamti jāva sohammo kappo?
goyamā! no inatthe samatthe. mahiddhiyā nam asurakumārā devā uddham uppayamti jāva sohammo kappo.

O Lord, can all the Asurakumāra gods travel to the upper region (in the upper universe)......up to the Sudharmā heaven?
Gautama, It is not possible. It is only the Asurakumāra gods, who are possessed of great fortune that can travel......up to the Sudharmā heaven.

Camarassa uddhamuppāya-padam

3.97 esa vi ya nam bhamte! camare asurimde asurarāyā uddham uppaiyapuvve jāva sohammo kappo ?
hamtā goyamā! esa vi ya nam camare asurimde asurarāyā uddham uppaiyapuvve jāva sohammo kappo.

The Topic of Camara’s Travel to the Upper Region

O Lord, has Cámara, the chief and the king of Asurakumāra gods, ever travelled to the upper region......up to the Sudharmā heaven?
Yes, Gautama, Cámara, the chief and the king of Asurakumāra gods, has travelled to the upper region......up to the Sudharmā heaven.

3.98 aho nam bhamte! camare asurimde asurarāyā mahiddhle mahajjuie jāva mahānubhāge. camarassa nam bhamte! sā divvā deviddhi divvā devajjuttidivve devānubhāge kahim gate? kahim anupavitthe? kudāgārasālāditthamto bhāniyavvo.

O Lord, Cámara, the chief and the king oí Asurakumāra (Bha. 3.4) gods, is possessed of great fortune, great splendour and......up to (Bha. 3.4) great power. O Lord, where has that divine celestial fortune, that divine celestial splendour, that divine celestial power departed to and merged into? Here the example of the kutāgārasālā is to be described (see Bhāsya on Bha. 3.29).

Camarassa puvvabhave pūranagāhāvai-padam

3.99 camare nam bhamte! asurimdenam asurarannā sā divvā deviddhi divvā devajjutidivve devānubhāge kinnā laddhe?patte? abhisamannāgae?

The Topic of Purana, the Householder, in Previous Birth of Cámara

O Lord, how had the Cámara, the chief and the king of Asurakumāra gods, obtained that divine celestial fortune, that divine celestial splendour and that divine celestial power? How had he achieved them? How had he attained them?

3.100 evam khalu goyamā! tenam kālenam tenam samaenam iheva jambudive dive bhārahe vāse vimjhagiripāyamūle bebhele nāmam sannivese hotthā—vannao.

Gautama, in that period, at that time, at the foothill of Vindhyaparvata¹ in Jambū Island of Bhāratavarsa, there was a sannivesa, named Bebhela.²

Bhāsya

1. Vindhyaparvata

Vindhyaparvata is a mountain situated at the boundary of the present state of Madhya Pradesha.

2. Bhebhela Sannivesa

This place needs investigations for its identity.

Text

3.101 tattha nam bebhele sannivese pūrane nāmam gāhāvaiparivasai—addhe ditte jāva bahujanassa aparibhūe yā vi hotthā.

In that sannivesa, named Bebhela, there lived a householder, named Purana. He was affluent, brilliant and unvanquished by any people.

Pūranassa dānāmā pavvajjā-padam

3.102 tae nam tassa pūranassa gāhāvaissa annayā kayāi puvvarattāvarattakāla-samayamsi kutumbajāgariyam jāgaramānassa imeyārūve ajjhatthie cimtiepatthie manogae samkappe samuppajjhitthā—atthi tā me purā porānānam sucinnānam suparakkamtānam subhānam kallānānam kadānam kammānam kallānaphala-vittivisese, jenāham hirannenam vaddhāmi suvannenam vaddhāmi, dhanenam vaddhāmi, dhannenam vaddhāmi, puttehim vaddhāmi, pasūhim vaddhāmi, vipuladhana-kanaga-rayana-mani-mottiya-samkha-silapavāla-rattarayana--samtasārasāvaejjenam ativa-ativa abhivaddhāmi, tarn kirn nam aham purā porānānam succinnānam jāva kadānam kammānam egamtaso khayam uvehamāne viharāmi?
tarn jāvatāva aham hirannenam vaddhāmi jāva ativa-ativa abhivaddhāmi, jāvam ca me mitta-nāti-niyaga-sayana-sambamdhi-pariyano ādhātipariyānāi sakkārei sammānei kallānam mamgalam devayam vinaenam ceiyam pajjuvāsai, tāvatā me seyam kallam pāuppabhāyāe rayanie jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte sayameva cauppudayam dārumayam padiggahagam karettā viulam asana-pāna-khāima-sāimam uvakkhadāvettā, mitta-nāi-niyaga--sayana-sambamdhi-pariyanam āmamttettā, tarn mitta-nāi-niyaga-sayana--sambamdhi-pariyanam viulenam asana-pāna-khāima-sāimenam vattha--gamdha-mallālamkārenaya sakkārettā sammānettā, tasseva mitta-nāi-niyaga-sayana-sambamdhi-pariyanassa purao jetthaputtam kutumbe thāvettā, tarn mitta-nāi-niyaga-sayana-sambamdhi-pariyanam jetthaputtam ca āpucchittā, sayameva cauppudayam dārumayam padigahagam gahāya mumde bhavittā dānāmāe pavvajjāe pavvaittae. pavvaie vi ya nam samāne imam eyārūvam abhiggaham abhiginhissāmi—kappai me jāvajjlvāe chatthamchatthenam anikkhittenam tavokammenam uddham bāhāo pagijjhiya-pagijjhiya sūrabhimuhassa āyāvanabhūmle āyāvemānassa viharittae, chatthassa vi ya nam pāranayamsi āyāvanabhūmlo paccorubhittā sayameva dārumayam padiggaha-gam gahāya tāmalittle nayarle ucca-nlya-majjhimāim kulāim gharasamudānassa bhikkhāyariyāe adittā jam me padhame pudae padai, kappai me tarn pamthe pahiyānam dalaittae. jam me docce pudae padai, kappai me tarn kāga-sunayānam dalaittae. jam me tacce pudae padai, kappai me tarn maccha-kacchabhānam dalaittae. jam me cautthe pudae padai, kappai me tarn appanā āhāram āhārettae—tti kattu evam sampehei, sampehettā kallam pāuppabhāyāe rayanle tain ceva niravasesam jāva jam se cautthe pudae padai, tarn appanā āhāram āhārei.

The Topic oí Dānāmā Initiation oiPūrana

Then, once around the midnight, while Purana, the householder, was wakefully pondering over his family affairs, there arose in his mind such internal, recollective, wishful and mental resolve: ‘At present, I am getting the beneficial fruits of my past, old, righteous, well exerted, auspicious and beneficial karma, on account of which I am thriving in silver, gold, wealth, grain, progeny, cattle, huge fortune, precious metal, precious stone, gem, pearl, conchshell, inferior gems, coral, red gem, best objects, riches, I am thriving more and more. Should I now wantonly squander away the rewards of my past, old, well-practised, enthusistically undertaken, auspicious and beneficial karma?
‘Therefore, during this period of my thriving in silver etc.,......up to while I am thriving more and more, and my friends, kinsmen, near ones, own people, relatives, attendants respect me, recognize me, greet me, revere me and offer adoration to me as a lucky, auspicious deity and shrine with humbleness, it would be beneficial for me to prepare myself a quadripartite wooden bowl next morning on the rise of the thousand-rayed brightly shining sun at the end of the night. Having prepared the bowl, I shall prepare plentiful food, drink, sweetmeats and dainties, and invite friends, kinsmen, near ones, own people, relatives and attendants. I shall then honour and respect those friends, kinsmen, near ones, own people, relatives and attendants with profuse food, drink, sweetmeats and dainties, clothes, perfumes, garlands and ornaments. And in the presence of those friends, kinsmen, near ones, own people, relatives and attendants, I shall install my eldest son as the head of the family. And then with the consent of my friends, kinsmen, near ones, own people, relatives, attendants and the eldest son, I shall ceremonially take up the quadripartite quadripartite wooden bowl, shave my head and initiate myself in a hermit’s life called dānāmā pravrajyā. Being thus initiated, I shall impose on myself this restrictive resolve: it behoves me to lead my life by exposing my body to the sun on the sunbaked ground with upraised arms, practising austerity of continuous two-day fasting till the end of my life; on the breakfast day after the two-day fasting, coming out of the sunbaked ground with my quadripartite wooden bowl, I shall visit the high, the low and the middle class families of the city of Bebhela Sannivesa for begging alms. The alms received in the first area of my quadripartite wooden bowl, I shall distribute it among the wayfarer on my way. The alms received in the second one, I shall distribute it among crows and dogs; what is received in the third area of my bowl, I shall distribute among fish and tortoises; what is received in the fourth area, would be suitable for my own consumption’. Having reflected thus, at twilight next morning, he exactly follows the same......upto what is received in the fourth area, he consumes himself.

Bhāsya

1. Dānāmā

This is the ascetic discipline adopted by householder Pūrana, which prescribes a special ritual for distributing and consuming alms. The follower of this discipline keeps a quadripartite wooden bowl. He distributes the alms received in the first quadrant of the bowl among the wayfarers: what is received in the second quadrant is distributed among crows and dogs: what is received in the third quadrant is distributed among fish and tortoises: what is received in the fourth quadrant is consumed by himself.

Text

3.103 tae nam se pūrane bālatavassl tenam orālenam viulenam payattenam paggahienam bālatavokammenam sukke lukkhe nimamse atthi-cammāvanaddhe kidikidiyābhūe kise dhamanisamtae jāe yāvi hotthā.

Then, the body of Pūrana, the unelightened hermit, on account of that unenlightened austerity that was great, vast, approved and meticulously observed, turned dry, rough, fleshless, bare bone covered with skin, rattling, emaciated and strewn over with veins.

Pūranassa pāovagamanā-padam

3.104 tae nam tassa pūranassa bālatavassissa annayā kayāipuvvarattāvarattakāla-samayamsi aniccajāgariyam jāgaramānassa imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhiithā—evam khalu aham imenam orālenam vipulenam payattenam paggahienam kallānenam sivenam dhannenam mamgallenam sassirTenam udaggenam udattenam uttamenam mahānubhāgenam tavokammenam sukke lukkhe jāva dhamanisamtae jāe, tarn atthi jāva me utthāne kāmme bale virie purisakkāraparakkame tāvatā me seyam kallam pāuppabhāyāe rayame jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte bebhelassa sannivesassa ditthābhatthe ya pāsamdatthe ya gihatthe ya puvvasamgatie ya pariyāya-samgatie ya āpucchittā bebhelassa sannivesassa majjhammajjhenam niggacchittā, pāduga-kumdiya-mādlyam uvagaranam cauppudayam dārumayam ca padiggahagam egamte edittā bebhelassa sannivesassa dāhinapuratthime dislbhāge addhaniyattaniya-mamdalam ālihittā samlehanā.-jhūsanā-jhūsiyassa bhattapānapadiyāikkhiyassa pāovagayassa kālam anavakamkhamānassa viharittae tti kattu evam sampehei, sampehettā kallam pāuppabhāyāe rayanle jāva utthiyammi sūre sahassarassimmi dinayare teyasā jalamte bebhele sannivese ditthābhatthe ya pāsamdatthe ya gihatthe ya puvvasamgatie ya pariyāyasamgatie ya āpucchai, āpucchittā bebhelassa sannivesassa majjhammajjhenam niggacchai, niggacchittā pāduga-kumdiya-mādiyam uvagaranam cauppudayam dārumayam ca padiggahagam egamte edei, edittā bebhelassa sannivesassa dāhinapuratthime dislbhāge addhaniyattaniya--mamdalam ālihittā samlehanā-jhūsanā-jhūsie bhattapāna-padiyāikkhie pāovagamanam nivanne.

The Topic of Pūrana’s Fast-unto-death

Then, once, around the midnight, while Pūrana who was practising unenlightened austerity was pondering over the transitory nature of things, there arose in him such internal, recollective, wishful and mental resolve, “My body has turned dry, rough (Bha. 3.35)......up to strewn over with veins, on account of my practising austerity that is lofty, long-drawn, approved (by the scripture), respected, salutary, unhindered, fortunate, auspicious, resplendent, progressive, magnanimous, excellent, unperplexed and vastly impressive; and till I have enthusiasm, karma (action), strength, energy, self-exertion and self-efficiency, it will be beneficial for me to ask tomorrow in the twilight of the morning, on the rise of the thousand-rayed sun, shining brightly, those persons whom I had met in Bebhela Sannivesa, those heretical ascetics and householders with whom I had talked, people with whom I was acquainted before initiating myself into ascetic life and also with whom, I made acquaintance during my ascetic life; after asking them, I should pass through the middle of Bebhela Sannivesa, and putting aside my religious outfit of wooden footwear, kamandalu and quadripartite wooden bowl in a lonely place, I should mark out a spot half of the length of my body in the south-western corner of Bebhela Sannivesa and absorb myself in the practice of scraping penance, giving up food and drink to fast unto death without any hankering for death.” He reflects thus. Having reflected thus, next day in the twilight of the morning, on the rise of the thousand-rayed sun, shining brightly, he sought consent of those persons whom he had met in Bebhela Sannivesa, those heretical ascetics and householders with whom he had talked, people with whom he was acquainted before initiating himself into ascetic life, and also with whom he made acquaintance during his ascetic life. Having sought their consent, he passes through the middle of Bebhela Sannivesa, having passed through, he deposits his footwear, outfit of kamandalu etc., and the quadripartite wooden bowl in a lonely place; having deposited them, he marks out a spot of half the length of his body in the south-western corner of Bebhela Sannivesa; having marked out, he undertakes the scraping penance and gives up food and drink and engages himself in the fast unto death.

Bhagavao egarāiyā mahāpadimā-padam

3.105 tenam kālenam tenam samaenam aham goyamā! chaumatthakāliyāe ekkārasa-vāsapariyāe chatthamchatthenam anikkhittenam tavokammenam samjamenam tavasā appānam bhāvemāne puvvānupuvvim caramāne gāmānugāmam duijjamāne jeneva sumsumārapure nagare jeneva asoyasamde ujjāne jeneva asoyavarapāyave jeneva pudhavTsilāvattae teneva uvāgacchāmi, uvāgacchittā asogavarapāyavassa hetthā pudhavisilāvattayamsi atthamabhattam paginhāmi, do vi pāe sāhattu vagghāriyapānl egapoggalani-vitthaditthi animisanayane isipabbhāragaenam kāenam, ahāpanihiehim gattehim, savvimdiehim guttehim egarāim mahāpadimam uvasampajjettā nam viharāmi.

The Topic of Lord Mahavira’s a Night-long Super-intensive Course

In¹ that period, at that time, O Gautama, I was in the eleventh year of my ascetic life with the veil of ignorance, leading the life of an ascetic sanctifying myself by the practice of self-restraint and austerity, observing uninterrupted three-days fasts. Wandering serially from village to village, I arrived at a stone-slab under an excellent Ashoka tree, in a big Ashoka garden, in the city of Sumsumārapura. Under the excellent Ashoka tree, on the stone-slab, I undertook three-days fast, with both legs closely joined and the arms fully stretched, with the eye fixed on a single material particle, with unblinking eyes, tilting my body slightly forward, fixing the limbs at their proper places, controlling all the senses, I was practising a night-long intensive course of penance.

Bhāsya

1. Sūtra 105

In the present Sūtra, there is a description of the super-intensive course of penance, practised by Lord Mahavira. In the Antagadadasāo, also there is a mention of a night-long super-intensive course of penance. Among the twelve intensive courses of penance, the twelfth one is called One day long penance’, which can be compared with the super-intensive penance mentioned here.

See the following table.

Lord Mahavira, in the three days’ fasting adopted a night-long intensive course of penance. Monk Gajasukumara, on the first day of ordination, adopted a nightlong intensive course of penance in the Mahākāla crematory. In the Dasāo, there is no mention of the term ‘super-intensive course of penance’. There only the ‘one-day intensive course of penance’ practised by a monk is mentioned. Such penance is adopted during a three-day fast. From the above three lists, it is clearly known that there is only difference of nomenclature between the night-long intensive course of monks and the night-long super-intensive course of penance, there being no substantial difference between them.

2. Fixing the eyes unblinkingly on a single material particle

In the Jain system of meditation, the fixing of gaze steadily on a particular material particle is designated as ‘unblinking perception’. Lord Mahavira practised such concentration quite frequently.¹ In the Tantra-sāstra and Hathayoga such practice is called Trātak. Here ‘the material particle’ may stand for either ‘a part of body’ or ‘an external object’. It is an important aspect of the practice of meditation to fix unblinkingly the gaze on the tip of the nose or in the middle of both the eyebrows. Ācārya Hemachandra has characterized the unblinking gaze on the tip of the nose as a form of Jinendra-mudrā (a posture of the Jina).² The fixing of the unblinking gaze in the middle of both the eyebrows has been called ‘Sāmbhavi mudrā’ in the Gheranda Samhitā.³

Semantics

astama-bhakta — after lapsing seven meals in three days, accepting the eighth meal i.e., the three-day fasting.

vaggahāriya — this is a deslv/ord which means ‘stretched’. The words vāghāri and vāghāriya are also available.⁴

prāgbhāra — the front part, summit.⁵ The Vrtti explains this as ‘the face titled forward, that is inclined downward.⁶

yathāpranihita — limbs put in their proper (i.e., prescribed) position.

1. Āyāro, 9.1.5.

2. Ayogavyayacchedikā, 20—

vapusca paryankasayam slatham ca, drsau ca nāsāniyate sthire ca. na siksiteyam paratirthanathaih, jinendra! mudrāpi tavānyadāstām..

3. Gherandasamhitā, 3.64—

netrāfijanam samālokya, ātmārāmam niriksayet. sā bhavocchāmbhavimudrā, sarvatantresu gopitā..

4. Deslsabdakosa.

5. Apte—Prāgbhāra—the front part, fore part, top or summit of a mountain.

6. Bha. Vr. 3.105—prāgbhārah—agratomukhabhavanatatvam.

Text

Pūranassa camaratta-padam

3.106 tenam kālenam tenam samaenam camaracamcā rāyahānl animdā apurohiyā yā vi hotthā.

The Topic of the Attainment of the Status of Cámara by Pūrana

In that period, at that time, the capital city Camaracancā was without a chief Indra and without priest (Purohita).

3.107 tae nam se pūrane bālatavassibahupadipunnāim duvālasavāsāim pariyāgam pāunittā, māsiyāe samlehanāe attānam jhūsettā, satthim bhattāim anasanāe chedettā, kālamāse kālam kiccā camaracamcāe rāyahāme uvavāyasabhāe jāva imdattāe uvavanne.

Then, the unenlightened hermit Pūrana, completing the term of full twelve years of ascetic life, practised a month long scrapping penance, missing sixty meals and passed away and was born as the chief of the gods in the hall of descent in the Camaracancā capital.

3.108 tae nam se camare asurimde asurarāyā ahunovavanne pamcavihāe pajjattle pajjattibhāvarn gacchai, (tarn jahā—āhārapajjattle jāva bhāsa-manapajjattie).

Then, Cámara, the chief and the king of Asuras, just born, attained all the five maturations, for example, the alimentai maturation......up to maturation of speech and mind.

Camarassa kova-padam

3.109 tae nam se camare asurimde asurarāyā pamcavihāe pajjattle pajjattibhāvarn gae samāne uddham visasāe ohinā ābhoei jāva sohammo kappo, pāsai ya tattha—

sakkam devimdam devarāyam, maghavam pākasāsanam. sayakkatum sahassakkham,

vajjapānim puramdaram. dāhinaddhalogahivaim battlsavimānasayasanassāhivaim erāvanavāhanam surimdam arayambaravatthadharam ālaiyamālamaudam nava-hema-cārucitta--camcala-kumdala-vihijjamānagamdam bhāsurabomdim palambavanamālam divvenam vannenam jāva dasa disāo ujjovemānam pabhāsemānam sohamme kappe sohamavademsae vimāne sabhāe suhammāe sakkamsi sihāsanamsi jāva divvāim bhogabhogāim bhumjamānampāsai, pāsittā imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhitthā—kesa nam esa apatthipatthe duramtapamta-lakkhane hirisiriparivajjie hTnapunnacāuddase jam nam mamam imāe eyārūvāe divvāe deviddhle divvāe devajjuttie divve devānubhāve laddhe patte abhisamannāgae uppim appussue divvāim bhogabhogāim bhumjamāne viharai—evam sampehei, sampehettā sāmāniyaparisovavannae deve saddāvei, saddāvettā evam vayāsT—kesa nam esa devānuppiyā! apatthiyapatthae jāva divvāim bhogabhogāim bhumjamāne viharai?

The Topic of the Anger of Camara

Then, Cámara, the chief and the king of Asuras, being possessed of the five maturations, by his natural¹ power of clairvoyance, fixed his attention upward on the Sudharmā heaven, looked at Sakra, the chief of gods, the king of gods, Magavā, Pākasasana, Satakratu, Sahasrāksa, Vajrapāni, Purandara:² the lord of southern half of the heaven, the lord of thrity-two hundred thousand vimānas and the rider of the Erāvana elephant, the lord of gods, wearing garment as pure as sky,³ wearing garland......up to the crown with his cheeks adorned with moving earring with beautiful golden painting, with shining body, wearing long garlands brightening, illuminating the ten directions by his celestial complexion. He saw him in that Sudharmā heaven in the space-abode, in the Sudharmā Assembly seated on the throne called Sakra......up to enjoining celestial pleasures. On seeing that, there arose an internal, thoughtful, desirable, mental resolve in him—”who is the fellow hankering after the undesirable, possessed of miserable end and disagreeable character, devoid of shame and grace, born on ominous fourteenth day of dark fortnight?⁴ Even though he has acquired, obtained and attained such special celestial fortune, celestial splendour and celestial divine power, is seated, above my head, enjoying celestial pleasures with immense patience. He thought thus, and having thought thus, he called the gods born in the assembly of co-chiefs, having called them, he spoke to them thus—”O beloved of gods, who is that fellow hankering after the undesirable ......up to enjoying the celestial pleasures with immense patience?”⁵

Bhāsya

1. Natural

Visasā (visrasa)—nature. In Sanskrit lexicons, the word visrasā stands for decay, debility, decrepitude, old age. In the commentaries on the Agamas, it stands for ‘nature’ and vaisrasika means ‘natural’.

2. Maghavā ..... Purandare—nine names of Indra have been compiled in one single verse, beginning with Sakka (Sakra). The Vrtti gives etymologies of some of the names, which are different from the Niruktas of Sāyana, given below:

Maghavā—maghā means ‘massive clouds’ ; the controller of such clouds is maghavā. This is available in Dasāsrutaskandha Cūrníalso. See Niryuka Kosa—maghavā.

Pākasāna—pāka means ‘a powerful enemy’; the vanquisher of such enemy is pākāsāsana.

Satakratu—the practitioner of hundred kratus; kratu means ‘an intensive course of penance’, that is, special resolve for penance. It may also stand for the fifth course of intensive penance of the lay devotees, with reference to the life of Kartikasresthi.

Sahasrāksa—the possessor of thousand eyes. Indra has five hundred ministers; the eyes of those ministers are engaged in the affairs of Indra, and as such, Indra has thousand eyes.

Purandara—Indra is so called because he demolishes the cities of the Asuras and the like.

The Vrtti depends on the Dasāsrutaskandha Cūrní for explaning these words. See the Nirukta Kosa on those words.

3. Wearing garments as pure as sky

(arayambaravatthadhara)—araya means ‘pure’; here ambara means ‘sky’. The two words qualify the ‘garment’ implying that he wears garments as pure and clean as the sky. This is the explanation offered by the Vrtti. The first adjective is arajas, and so what is the point in saying that the garment is as clean as the sky? So it would be more appropriate to explain that the garment is of blue hue or fine like the sky, being invisible.

4. Born on ominous fourteenth day of dark fortnight

hinapunnacauddasa—it is a vituperative phrase. According to the Vrtti, the fourteenth day is regarded as auspicious for birth; the vituperative phrase is ‘you are not born on the fourteenth day’. Srimaj jay ācārya has explained it as ‘born on the fourteenth day of the dark fornight.² One meaning of the word cāturdasa is rāksasa (demon).³

5. With immense patience (alpotsuka)

The Vrtti has explained it as alpautsukya. Autsukya means ‘quickly’ or ‘in haste’. The person who is not ‘in haste’ or ‘overeager’ can be called anutsuka.

Semantics

apatthiyapatthae—hankering after the undesirable. Srimaj jay ācārya has explained it as ‘one who is desirous of death’.⁴

duramtapamtalakkhane—possessed of miserable end and disagreeable character. Herepanta is a desTwoid, which means ‘disagreeable’ or ‘undesirable’.

1. Bha. Vr. 3.109.

2. Bha. Jo. 1.58.21 —

hinapunya cauddasi no Qpano, kali būli amāvasa jāyo. jeha bhani mujjha ehava, ehave riipa kari yukta tahyo..

3. Apte. Caturdasam—A demon (Caturdasyām drsyate iti).

4. Bha. Jo. 1.58.20—

kuna re eha apatthiya-patthae, maranavanchaka viparita.

Text

3.110 tae nam te sāmāniyaparisovavannagā devā camarenam asurimdenam asurarannā evam vuttā samānā hatthatutthacittamānamdiyānamdiyā plimanā ρ ramas o manas s iy ā harisavasavisappamānāhiyayā karayalapariggahiyam dasanaham sirasāvattam matthae amjailm kattu jaenam vijaenam vaddhāvemti, vaddhāvettā evam vayāsT—esa nam devānuppiyā! sakke devimde devarāyā jāva divvāim bhogabhogāim bhumjamāne viharai.

Then, being thus addressed by Cámara, the chief and the king of Asuras, the co-chief gods born in the assembly had their minds full of glue and gladness, were happy, pleased, with minds full of delight, and deeply satisfied. Their heart was puffed up with glee. Rotating their folded hands, displaying ten nails, before their forehead greeted the chief of the Asuras with chorus of victory. Greeting him thus, with victory, they addressed him thus: Ό beloved of gods! he is Sakra, the chief and the king of gods,......up to enjoying celestial pleasures’.

3.111 tae nam se camare asurimde asurarāyā tesim sāmāniyaparisovavannagānam devānam amtie eyamattham soccā nisamma āsurutte rutthe kuvie camdikkie misimisemāne te sāmāniyaparisovavannage deve evam vayāsl—arme khalu bho! se sakke devimde devarāyā, anne khalu bho! se camare asurimde asurarāyā, mahiddhle khalu bho! se sakke devimde devarāyā, appiddhle khalu bho! se camare asurimde asurarāyā, tarn icchāmi nam devānuppiyā! sakkam devimdam devarāyam sayameva accāsāittae tti kattu usine usinabbhūe jāe yāvi hotthā.

Hearing and listening thus from those co-chief gods born in the assembly of the sāmānika, Cámara, the chief and the king of Asuras was surcharged with emotion, and became angry, enraged and ferocious, quashing teeth with anger. He then addressed those co-chief gods thus: Ό beloved of gods, the Sakra, the chief and the king of gods, is alien from me, my antagonist; the Cámara, the chief and the king of Asuras is other than him, his antogonist. Sakra, the chief and the king of gods, is possessed of great fortune, and Cámara, the chief and the king of Asuras, is possessed of little fortune. So I wish to denigrate¹ the Sakra, the chief and the king of gods’. Saying thus, he was infuriated, hot with the fire of anger.

Bhāsya

1. ati-āsātanā (accāsāittae)

In order to denigrate him of his reputation.¹

1. Bha. Vr. 3.111—atyāsātayitum chāyāyā bhramsyitumiti.

Text

Camarassa bhagavao nlsāpuvvam sakkassa āsāyana-padam

3.112 tae nam se camare asurimde asurarāyā ohim paumjai, paumjittā mamam ohinā ābhoei, ābhoettā imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjitthā—evam khalu samane bhagavam mahāvlre jambūdlve dive bhārahe vāse sumsumārapure nayare asogasamde ujjāne asogavarapāyavassa ahe pudhavisilāvattayamsi atthamabhattam paginhittā egarāiyam mahāpadimam uvasampijjittānam viharai, tarn seyam khalu me samanam bhagavam mahāvlram nlsāe sakkam devimdam devarāyam sayameva accāsāittae tti kattu evam sampehei, sampehettā sayanijjāo abbhutthei, abbhutthettā devadūsam parihei parihettā jeneva sabhā suhammā jeneva coppāle paharanakose teneva uvāgacchai, uvāgacchittā phaliharayanam parāmusai, ege able phaliharayanamāyāe mahayā amarisam vahamāne camaracamcāe rāyahānle majjhammajjhenam niggacchai, niggacchittā jeneva tigimchikūde uppāyapavvae teneva uvāgacchai, uvāgacchittā veuvviyasamugghāenam samohannai, samohanittā jāva uttaraveuvviyam rūvam vikuvvai, vikuvvittā tāe ukkitthāe turiyāe cavalāe camdāe jaināe cheyāe slhāe sigghāe uddhuyāe divvāe devagale tiriyam asamkhejjānam divasamuddānam majjhammajjhenam vuvayamāne-vuvayamāne jeneva jambūdlve dive jeneva bhārahe vāse jeneva sumsumārapure nagare jeneva asoyasamde ujjāne jeneva asoyavarapāyave jeneva pudhavisilāvattae jeneva mamam amtie teneva uvāgacchai, uvāgacchittā mamam tikkhutto āyāhina-payāhinam karei, karettā vamdai, namamsai, vamdittā namamsittā evam vayasi—icchāmi nam bhamte! tubbham nisae sakkam devimdam devarāyam sayameva accāsāittae tti kattu uttarapuratthimam disibhagam avakkamei, avakkamettā veuvviyasa-mugghāenam samohannati, samohanittā jāva doccam pi veuvviyasamugghāenam samohannai, egam maham ghoram ghorāgāram bhimam bhimāgāram bhāsuram bhayāmyam gambhlram uttāsanayam kāladdharatta-māsarāsisamkāsam joyanasayasāhassTyam mahābomdim viuvvai, viuvvettā apphodei vaggai gajjai, hayahesiyam karei, hatthigulagulāiyam karei, rahaghanaghanāiyam karei, pāyadaddaragarn karei, bhūmicavedayam dalayai, sihanādam nadai, uccholei paccholei, tivatim chimdai, vāmam bhuyam ūsavei, dāhinahatthapadesinle amgutthanahena ya vitiriccham muham vidamvei, mahayā-mahayā saddena kalakalaravam karei, ege able phaliharayanamāyāe uddham vehāsam uppaie—khobhamte ceva aheloyam kampemāne va meinitalam sākaddhamte va tiriyaloyam, phodemāne va ambaratalarn, katthai gajjamte, katthai vijjuyāyamte, katthai vāsam vāsemāne, katthai rayugghāyampakaremāne, katthai tamukkāyam pakaremāne, vānamamtare deve vittāsemāne-vittāsemāne, joisie deve duhā vibhayamāne-vibhayamāne, āyarakkhe deve vipalāyamāne-vipalāyamāne, phaliharayanam ambaratalamsi viyattamāne-viyattamāne, viubbhāemāne-viubbhāemāne tāe ukkitthāe turiyāe cavalāe camdāe jaināe cheyāe sihāe sigghāe uddhuyāe divvāe devagale tiriyamasamkhejjānam divasamuddanam majjhammajjhenam vuvayamāne-vuvayamāne jeneva sohamme kappe, jeneva sohammavademsae vimāne, jeneva sabhā suhammā teneva uvāgacchai, egam pāyam paumavaraveiyāe karei, egam pāyam sabhāe suhammāe karei, phaliharayanenam mahayā-mahayā sadenam tikkhutto irndakilam āudei, āudettā evam vayāsl—kahi nam bho! sakke devimde devarāyā? kahi nam tāo caurāsusā-māniyasāhasslo? kahi nam te tāyattisayatāvattTsagā? kahi nam te cattāri loga-pālā? kahi nam tāo attha aggamahisw saparivārāo ? kahi nam tāo tinni parisāo ? kahi nam te satta aniyā? kahl nom te satta aniyāhival? kahi nam tāo cattāri caurāsuo āyarakkhadevasāhassw? kahi nam tāo anegāo accharākodlo? ajja hanāmi, ajja mahemi, ajja vahemi, ajja mamam avasāo accharāo vasamuvana-mamtu tti kattu tarn anittham akamtam appiyam asubham amanunnam amanānam pharusam giram nisirai.

The Topic of Insulting Sakra by Cámara after seeking Support of the Lord

Then, Cámara, the chief and the king of Asuras, applied his power of clairvoyance. Doing so, he looks at me (Lord Mahavira). On seeing me, there arose in his mind the internal, recollective, wishful and mental resolve: At this moment, the Ascetic Lord Mahavira is seated on a stone slab under an excellent Asoka tree in the Asoka garden at the city of Sumsumārapura in the continent of Bhārata, in the Island of Jambū, with the resolve of a three day fast, undertaking a nightlong great intensive course of penance. It will be better for me to denigrate Sakra, the chief and the king of gods, seeking the support of the Ascetic Lord Mahavira. Thinking thus, he ponders; having pondered, he got up from the bed, put on the celestial robe. Putting on the celestial robe, he reaches the Sudharmā hall and the place of the arsenal named Coppola. Reaching there, he lifts up the club-gem¹ (a weapon) in his hand. Lifting up the club-gem, not depending on anybody else, alone he passes through the middle of the capital of Camaracaficā, infuriated with extreme anger. Having done so, he arrived at the Utpāta (takeoff) mountain called Tigimcchikūta.² Then he exercises his protean power. Exercising his protean power,......up to he creates the para-protean body.³ Having done so, he proceeded, in speed that was high, quick, hasty, terrible, accelerating, topmost like that of lion’s rapid, swift and celestial, in horizontal direction through innumerable Islands and oceans and consecutively reached the Island of Jambūdvipa, the continent of Bhārata, the city of Sumsumārapura, the Asoka garden, the excellent Asoka tree, the stone slab and the spot in my vicinity. Having reached there, he circumambulated me, keeping me to the right, thrice. Having done so, he offered homage and obeisance to me. Having offered homage and obeisance to me, he addressed me thus: O Lord, with your support, I wish to denigrate Sakra, the chief and the king of gods. Having said so, he reached the north-eastern corner. Having reached there, he created the protean body. Having done so, he created the second para-protean body that was most terrible, of terrible shape, dreadful, of dreadful shape, terrific (bhāsura), fearful,⁴ deep, terror-producing, as dark as the midnight of the fifteenth night of dark fortnight and a heap of black beans, of the height of one hundred thousand yojanas. Having done so, he threw his arms upward, jumped, roared, neighed like horse, gargled like elephant, rattled like chariot, patted on the earth with feet,⁵ slapped on the earth with feet, roared like the lion, patting sometimes forward, sometimes backward,⁶ cuts the tripadf (like a wrestler playing a trick), raises up the left arm, distorts his face by bending it by the nails of the forefinger and the thumb of the right arm and murmurs loudly. Then, he flew alone, without any other support, upward in the sky in this terrible posture with the club-gem. It appeared as if he was agitating the underworld, shaking the earth, contracting the horizontal region, exploding the sky, sometimes roaring, sometimes sparkling like lightening, sometimes raining, sometimes raising the dust and sometimes creating dense darkness, and repeatedly frightening the forest gods, dividing the luminous gods in two parts, dispersing the sentinel gods, brandishing the club-gem in the sky and rebuking. Thus, he reached the Sudharmā Hall, the saudharmāvatamsaka space-abode, passing through innumerable Islands and oceans in the horizontal region with speed that was best, quick, hasty, terrible, accelerating, topmost, like that of lion’s, rapid and celestial. There, he placed one leg on the padmavaravedikā and another on the Sudharmā Hall and shouted aloud, striking on the indraklla (the banner of Indra) thrice with the club-gem. Striking thus, he exclaimed—’where is that Sakra, the chief and the king of gods, where, are the eighty-four thousand co-chief gods, where are those thirty-three minister gods, where are those four custodians, where are those eight chief queens with retinue, where are those three assemblies, where are those seven armies, where are those seven army-chiefs, where are those three lac thirty-six thousand sentinel gods, where are those millions of celestial damsels? I shall beat them all, twist them, torture them, let the celestial damsels who were not under my control, come under my control now’. Thus he hurls harsh abuses that were unseemly, indecorous, unsavory, inauspicious, unpleasant and disagreeable.

Bhāsya

1. Parigharatna (club-gem)

In Apte’s The Practical Sanskrit-English Dictionary, Parigha is translated as ‘an iron club in general’. It is a kind of weapon. For club, we have gada, mudgara, danda or lāthi in English-Hindi Dictionary.

2. Tigimcchikūta, Utpātparvat

These have been described in Bhagavati, 2.118. In the Thānam, there is mention of many Utpat mountains of Cámara and others.¹

3. Uttarvaikriyarūpa (para-protean body)

When the Empyrean and other gods come to the human world, they create bodies appropriate to the human world. The gods have two types of bodies: bodies appropriate to their life form, and para-protean bodies created provisionally. The neck-dwelling gods and the gods of the victory heavens do not create para-protean bodies, and so they have only bodies that are appropriate to their life-form. Other gods have both types of bodies. The bodies of gods and infernals, that are appropriate to their life-forms are called proto-protean. Their newly created bodies are post-protean as compared with the proto-protean. Abhayadevasūri has explained the post-protean (para-protean body) as the body created subsequently.² Mostly gods do not travel to other places in their original body (which is appropriate to their life-form).

They create their para-protean body in their own abode before travelling to other places.³

4. Bhayāniya (fearful)

It is the Prakrit form of Bhayānita. The Vrtti gives two Sanskrit forms of this word: Bhayānita and Bhayānika.⁴

5. He pats on the earth by his feet

Here ‘daddaraga’ is a desl word which means shaking, striking, beating.⁵

6. Uccholei, Paccholei

Both these words are desl verbal forms. The Vrtti has explained it as patting forward and backward.⁶ In the Rayapaseniya, the readings are ucchalemti and pacchalemti, which mean ‘jump up on feet’ lingually.⁷ These readings appear to be lingually appropriate. There has been change of vowel in the present reading, ‘echa’ changed into ‘echo’.

7. Cuts the tripadi

The Vrtti says that just as the wrestler cuts the tripadi, that is, undertakes three-step gait in the wrestling ground, similarly Cámara cuts the tripadi? From the exposition of the Vrtti, the meaning of tripadi-cchede appears to be a trick of a wrestler. In the wrestling a piece of cloth is tied to the shoulder of the opposite wrestler. The tearing of that piece of cloth or taking it off is called tripadi- ccheda. According to Pāiyasaddamahannava, the meaning of tripadi is given as ‘taking three steps on the ground’.

Semantics

apphodei—clapping,⁹ that is throwing up the hands into the sky.

kāladdharattha—Srimaj jay ācārya gives its meaning as ‘as dark as the midnight of amā—the fifteenth night of dark fortnight.¹⁰

vidambai—to distort.¹¹

viubbhāemāne—its Sanskrit form is vyapabhrājamāna. The Vrtti gives the Sanskrit forms vyudbharājamānah, vijrmbhamānah, yudabhājayan.¹²

indrakilam—the Vrtti explains it as the bolt fitted at the joint of the doors of the city-gate.¹³ Cámara stroke the bolt three times. Another meaning of the indrakilam is banner of Indra,¹⁴ which appears to be relevant here.

1. Thānam, 10.47-61.

2. Bha. Vr. 3.112—pūvavaikriyāpeksayottarāni—uttarakālabhāvini vaikriyāni uttaravaikriyāni.

3. (a) Bha. 6.165.

(b) Bha. Vr. 6.165—tatra ca svasthāna eva prayo vikurvante yatah krttottaravaikriyarupa eva prāyo’nyatra gacchatiti no ihagatān pudgalān paryādāya ityādyuktamiti.

4. Bha. Vr. 3.112—’bhayaniyam’ tti bhayamanitam yayā sā bhayāmtā’tastām, athavā bhayam bhayahetutvadanikam—tatparivārabhūtamulkāsphulingādi sainyam yasyāh sā bhayāmkā’tastām.

5. Ibid., 3.112—’pāyadaddaragam’tti bhūmeh pādenāsphotanam. See the word ‘daddaraga’ in Desisabdokosa.

6. Ibid., 3.112—’uccholei’tti agratomukhām capetām dadāti, ‘paccholei’tti prsthatomukhām capetām dadāti.

7. Rāya. sū. 281.

8. Bha. Vr. 3.112—malla iva rangabhūmau tripadicchedam karoti.

9. Ibid., 3.112—’apphodai’tti karasphotam karoti.

10. Bha. Jo. 1.58.50.

11. Bha. Vr. 3.112—’vidambei’tti vikrtam karoti.

12. Ibid., 3.112—’viujjhāemāne’tti vyudbhrājamānah—sobhamāno vijrmbhamāno vā vyudbhrājan vā’mbaratale parigharatnamiti yogdh.

13. Ibid., 3.112—’imdakila’tti gopurakapātayugasandhinivesāsthānam.

14. Apte—indrakila—The banner of Indra.

Text

Sakkemdassa vajjapakkheva-padam

3.113 tae nam se sakke devimde devarāyā tarn anittham akamtam appiyam asubham amanunnam amanāmam assuyapuvvam pharusam giram soccā nisamma āsurutte rutthe kuvie camdikkie misimisemāne tivaliyam bhiudim nidāle sāhattu camaram asurimdam ausrarāyam evam vadāsi—ham bho! camarā! asurimdā! asurarāyā! apatthiyapatthayā! duramtapamtalakkhanā! hirisiriparivajjiyā! hlnapunnacāu-ddasā! ajja na bhavasi, nāhi te suhamatthiti kattu tattheva sihāsanavaragae vajjamparāmusai, parāmusittā tarn jalamtam phudamtam tadatadamtam ukkāsa-hassāim vinimmuyamānam-vinimmuyamānam, jālāsahassāim pammucamānam-pammucamānam, imgālasahassāim pavikkhiramānam-pavikkhiramānam, phulimgajālāmālāsahassehim cakkhu-vikkhevaditthipadighātam pi pakare-mānam huyavahaairegateyadippamtam jainavegam phullakimsuyasamānam mahabbhayam bhayamkaram camarassa asurimdassa asuraranno vahāe vajjam nisirai.

The Topic of hurling of Vajra by Sakrendra

Sakra,¹ the chief and the king of gods, hearing and listening to the harsh abuses that were unseemly, indecorous, unsavory, inauspicious, unpleasant, disagreeable, and unheard of before was surcharged with emotion and became angry, enraged, ferocious and ablaze with the fire of anger, knitting three wrinkles on his forehead, addressed Cámara, the chief and the king of Asuras, thus: Ό Cámara, the chief and the king of Asuras, hankering after the undesirable, possessed of miserable end and disagreeable character, devoid of shame and grace, born on omninous fourteenth day of dark fortnight, you will not survive any more, you will be happy no more’. Thus saying, just seated on the throne, Sakra siezed the Vajra (i.e. the weapon of Indra) by his hand; it was burning, exploding, hissing, constantly emitting thousands of flames, radiating thousands of blazes, scattering red-hot charcoals, distorting the sight and obstructing the vision by thousands of sparks and blazes, shining with glow brighter than fire, moving with tremendous speed, red like full blown kimsuka blossoms, fearful and deadly. Sakra lifted it and hurled it towards Cámara, the chief and the king of Asuras, in order to kill him.

Bhāsya

1. Sūtra 113

Semantics

caksuviksepa (distorting of the sight)—ocular error.¹

drstipratighāta (obstructing the vision)—obstruction of the vision.²

jainavega (tremendous speed)—the Vrtti explains it as a speed that surpasses all other speeds,³ which deserves scrutiny. The word jaināe is used as an adjective qualifying ‘speed’. It is derived from the word java which means fast. Here also the expression jaina is related with java.

phullakimsuyasamānam—the kimsuka flowers are of deep red colour that appears from a distance like a sparkling fire.

1. Bha. Vr. 3.113—caksurviksepasca—caksurbhramah.

2. Ibid., 3.113—drstipratighātasca—darsanābhāvah.

3. Ibid., 3.113—’jainavegam’tti jayisesavegavudvegajayi vego yasya tattatha.

Text

Camarassa bhagavao sarana-padam

3.114 tae nam se camare asurimde asurarāyā tarn jalamtam jāva bhayamkaram vajjamabhimuham āvayamānam pāsai, pāsittā jhiyāi pihāi, pihai jhiyāi, jhiyāyittā pihāittā taheva sambhaggamaudavidave sālambahatthābharane uddhampāe ahosire kakkhāgayaseyam piva vinimmuyamāne-vinimmuyamāne tāe ukkitthāe jāva tiriyamasamkhejjānam dtvasamuddānam majjhammajjhenam viivayamāne-viivayamāne jeneva jambūdlve dive jāva jeneva asogavarapāyave jeneva mamam amtie teneva uvāgacchai, uvāgacchittā bhie bhayagaggarasare ‘bhamgavam saranam ‘ iti vuyamāne mamam donha vi pāyānam amtaramsi jhatti vegenam samovardie.

The Topic of taking Refuge in the Lord by Cámara

Cámara, the chief and the king of Asuras perceives the burning......up to deadly Vajra approaching him. Having perceived it, he becomes engrossed in thought. He closes his eyes, while thinking.¹ He opens his eyes after some time and then closes them again. He becomes engrossed in thought with his eyes closed. In this moment of anxiety, his crest of the crown broke down; his armlet hang downward; with legs up and head down and with his armpits as if sweating, he proceeded in speed that was high, quick (3.112)......up to in horizontal direction through innumerable continents and oceans and consecutively reached the Jambū Island,......up to the Asoka garden, the excellent Asoka tree and the spot which was in my vicinity. Reaching there, fear-sticken, he spoke to me murmuring with fear thus; Ό Lord! thou art my refuge’. Saying so, he at once fell down with great speed in the space between my feet.

Bhāsya

1. He becomes engrossed......while thinking

The Vrtti explains jhiyāi as thinking andpihāi as ‘hankering’, there being two objects of such hankering: hankering for the weapon like a Vajra, or hankering after returning to his own abode happily. An alternate meaning of pihāi namely ‘to close the eyes’ has been recorded in the Vrtti. These two verbal expressions disclose the mental anxiety of Cámara.¹ The word jhiyāi can also be explained in the sense ‘to see’. The. preposition ‘ra’ plus root ^dhyaVmeans to see: ‘nidhyānamava-lokanam‘.² Cámaras looks at the vajra and closes his eyes, he closes his eyes and opens his eyes again and again.

Semantics

taheva—in the moments of thinking.³

maudavidave—crest of the crown.

sālambahathābharane—Cámara was running in headlong posture, so his armlets hang downward.

kakkhāgaya-seyam piva—the bodies of gods are protean and so they do not sweat. So the preposition piva has been used here to say as if it were sweating.⁴

1. Bha. Vr. 3.114—’jhiyāi’ tti dhyāyati kimetat? iti cinatayati, tathā ‘pihāi’ tti sprhayati yadyevamvidham praharanam mamāpi syādityevam tadabhilasati svasthānagamanam vā’bhilasati, athavā ‘pihāi’ tti aksini pidhatte—nimilayati ‘pihāi jhiyāi’ tti pūrvoktameva kriyādvayam vyatyayena karoti, anena ca tasyātivyākulatoktā.

2. Abhi. Ci. 3.241.

3. Bha. Vr. 3.114—’taheva’tti tathā dhyātavāmstathaiva tatksana evetyarthah.

4. Ibid., 3.114—’kakkhāgayaseyam piva’ tti bhayātirekātkaksāgatam svedamiva muñcayan, devānām kila svedo na bhavatiti samdarsanārthah pivasabdah.

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Sakkassa vajja’padisāharana-padam

3.115 tae nam tassa sakkassa devimdassa devaranno imeyārūve ajjjhatthie cimtie patthie manogae samkappe samuppajjitthā—no khalu pabhū camare asurimde asurarāyā, no khalu samatthe camare asurimde asurarāyā, no khalu visae camarassa asurimdassa asuraranno appano nissāe uddham uppaittā jāva sohammo kappo, nannattha arahamte vā, arahamtaceiyāni vā, anagāre vā bhāviappānno nisāe uddham uppayai jāva sohammo kappo, tarn mahādukkham khalu tahārūvānam arahamtānam bhagavamtānam anagrāna ya accāsāyanāe tti kattu ohim paumjai, mamam ohinā ābhoei, ābhoettā hā! hā! aho! hato ahamamsi tti kattu tāe ukkitthāe jāva divvāe devagaie vajjasa vihim anugacchamāne-anugacchamāne tiriyamasamkhejjānam divasamuddānam majjhammajjhenam jāva jeneva asogavarapāyave, jeneva mamam amtie teneva uvāgacchai, uvāgacchittā mamam cauramgulamasainpattam vajjarn paclisāharai, aviyāim me goyamā! mutthivāenam kesagge vtttthā.

The Topic of seizing the Vajra by Sakra

There arose in Sakra, the chief and the king of gods, the following resolve that was internal, recollective, wishful and mental: ‘Cámara, the chief and the king of Asuras is not the master. Cámara, the chief and the king of Asuras, is not enough capable. The chief and the king of Asuras has no jurisdiction that he, depending on himself can fly upward to the Sudharmā heaven. He can not reach upward to the Sudharmā heaven without the support of the jina, the jina-caitya or an ascetic who has sanctified himself by meditation. Therefore, it is a matter of great discomfort for me that I have shown great disrespect to the great Lord Jina and ascetic’. Thinking thus, he applied his power of clairvoyance and finds me out by means of his clairvoyance. Having found, me out he exclaims, ‘Oh! Oh! I am undone myself, I am ruined’. Saying thus, he followed the track of the Vajra in high......up to celestial speed and passing through innumerable continents and oceans in the horizontal region, reached the Asoka tree in my vicinity. Reaching there, he caught hold of the Vajra which was only four fingers away from me, shaking my hair tips by the gush of air from his fist, seizing the Vajra.

3.116 tae nam se sakke devimde devarāyā vajjam padisāharittā mamam tikkhutto āyāhina-payāhinam karei, karettā vamdai namamsai, vamdittā namamsittā evam vayāsl—evam khalu bhamte! aham tubbham nlsāe camarenam asurimdenam asurarannā sayameva accasāie. te nam mae parikuvienam samānenam camarassa asurimdassa asuraranno vahāe vajje nisatthe. tae nam mamam imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjitthā—no khalu pabhū camare asurimde asurarāyā, no khalu samatthe camare asurimde asurarāyā, no khalu visae camarassa asurimdassa asuraranno appano nissāe uddham uppaittā jāva sohammo kappo, nannattha arahamte vā, arahamtaceiyāni vā, anagāre vā bhāviappāno nlsāe uddham uppayai jāva sohammo kappo, tarn mahādukkham khalu tahārūvānam arahamtānam bhagavamtānam anagārāna ya accāsāyanāe tti kattu ohim paumjāmi, devānuppie ohinā ābhoemi, ābhoettā hā! hā! aho! hato ahamamsi tti kattu tāe ukkitthāe jāva jeneva devānuppiye teneva uvāgacchāmi, devānuppiyā nam cauramgulamasampattam vajjam padisāharāmi, vajjapadisāharanatthayāe nam ihamāgae iha samosadhe iha sampatte iheva ajja uvasampajjittānam viharāmi. tarn khāmemi nam devānuppiyā! khamamtunam devānuppiyā! khamtumariihamtinam devānuppiyā! nāi bhujjo evam karanayāe tti kattu mamam vamdai namamsai, vamdittā namamsittā uttapuratthiamam dislbhāgam avakkamai, vāmenam pādenam tikkhutto bhūmim vidalei, vidalettā camaram asurimdam asurarāyam evam vayāsi—mukko si nam bho camarā! asurimdā! asurarāyā! samanassa bhagavao mahāvlrassa pabhāvena—nāhi te dānim mamāto bhayamathi tti kattu jāmeva disim pāubbhūe tāmeva disim padigae.

Catching hold of the Vajra, Sakra, the chief and the king of gods, circumambulated me three times, keeping me to his right. Having circumambulated me, he offered me homage and obeisance. Having offered homage and obeisance, he addressed me thus: Ό Lord, Cámara, the chief and the king of Asuras, depending on your support had grossly denigrated me. Then, infuriated, I hurled my Vajra to kill Cámara, the chief and the king of Asuras. At that time there arose the idea in me that was internal, thoughtful, desirable and mental: Cámara, the chief and the king of Asuras, is not master, enough capable, and has no jurisdiction that depending on himself can fly upward to Sudharmā heaven. He can not reach upward to the Sudharmā heaven without the support of the jina, the yi/ia-shrine or an ascetic who has sanctified himself by meditation. Therefore, it was a matter of great discomfort for me that I should grossly denigrate the great Lord Jina and ascetic. Having thought thus, I applied my power of clairvoyance. By clairvoyance I found out thyself. Finding thus, I thought Oh! Oh! I am undone myself. Thinking thus, I reached near thy vicinity in high......up to celestial speed and caught hold of the vajra that was four fingers away from thyself. I have come down here, travelled here, reached here, to catch hold of the vajra, and staying here today in thy vicinity. I therefore beg pardon of you, O beloved of gods! please excuse me. O beloved of gods! thou art competent enough to forgive me. O beloved of gods! I pledge solemnly not to repeat such act at anytime in the future’. Having said so, he offered homage and obeisance. Having offered homage and obeisance, he departed to the north-eastern direction. There, he digs the earth three times by his left feet. Having done so, he addressed the chief and the king of Asuras thus: Ό Cámara, the chief and the king of Asuras, you are now freed by the power of the Ascetic Lord Mahavira. You have now no fear from me’. Having said so, he departed to the direction from which he had come.

Sakka-camara-vajjāna gaivisaya-padam

3.117 bhamteti! bhagavam goyame samanam bhagavam mahāvlram vamdai, namamsai, vamdittā namamsittā evam vayāsl—deve nam bhamte! mahiddhle jāva mahānubhāge puvvāmeva poggalam khivittā pabhū tamevam anupariyattittā nam genhittae ?
hamtā pabhū.

The Topic of Relative Speed of Sakra, Cámara and Vajra

Addressing him as Ό Lord’, Lord Gautama offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, he addressed him thus: O Lord! is the god possessed of great fortune......up to great power capable of running after and catching the material body that he had ejected earlier? Yes, he is.

3.118 se kenatthenam bhamte! evam vuccai—deve nam mahiddhle jāva mahānubhāge puvvāmeva poggalam khivittā pabhū tameva anupariyattittā nam genhittae ? goyamā! poggale nam khitte samāne puvvāmeva sigghagalbhavittā tato pacchā mamdagatlbhavati, deve nam mahiddhle jāva mahānubhāge puvvim pi pacchā vi slhe slhagatlceva turie turiyagatl ceva. se tenatthenam jāva pabhū genhittae.

O Lord! in what sense has it been said that the god, possessed of great fortune ......up to great power, is capable of running after and catching the material body that he had ejected earlier?
Gautama, a material body, when ejected, travels fast at the beginning and afterwards travels slow. But the god, possessed of great fortune......up to great power, travels fast and swift all along, beginning to end. It is in this sense that the god is capable of catching the material body.

3.119 jai nam bhamte! deve mahiddhle jāva pabhū tameva anupariyattittā nam genhittae, kamhā nam bhamte! sakkenam devimdenam devarannā camare asurimde asurarāyā no samcāie sāhatthim genhittae ?
goyamā! asurakumārānam devānam ahe gaivisae slhe-slhe ceva turie-turie ceva, uddham gaivisae appe-appe ceva mamde-mamde ceva. vemāniyānam devānam uddham gaivisae slhe-slhe ceva turie-turie ceva, ahe gaivisae appe-appe ceva mamde-mamde ceva.
jāvatiyam khettam sakke devimde devarāyā uddham uppayai ekkenam samaenam, tarn vajje dohim, jam vajje dohim, tarn camare tihim. savvatthove sakkassa devimdassa devaranno uddhaloyakamdae, aheloyakamdae samkhejjagune. jāvatiyam khettam camare asurimde asurarāyā aheovayai ekkenam samaenam, tarn sakke dohim, jam sakke dohim tarn vajje tlhim. savvatthove camarassa asurimdasa asuraranno aheloyakamdae, uddhaloya-kamdae samkhejjagune. evam khalu goyamā! sakkenam devimdenam devrannā camare asurimde asurarāyā no samcāie sāhatthim genhittae.

O Lord!¹ if the god, possessed of great fortune......up to great power, is capable of running and catching the material body ejected earlier by him, then why Sakra, the chief and the king of gods, could not catch by his own hands Cámara, the chief and the king of Asuras?
Gautama, the act of motion of the Asurakumāra gods in the lower region (downward) is fast and swift, but in the upper region (upward) it is slow and sluggish.
The act of motion of the Empyrean gods in the upper region (upward) is fast and swift, but in the lower region (downward) it is slow and sluggish. The distance travelled by Sakra, the chief and the king of gods, in one samaya in the upper region, is travelled by the Vajra in two samayas. The distance travelled by the Vajra in two samayas is travelled by Cámara in three samayas. The samaya of the upward flight of Sakra, the chief and the king of gods, is the least, while that of his downward flight is numerable times more.

The distance travelled downward in one samaya by Cámara, the chief and the king of Asuras, is travelled in two samayas by Sakra. The distance travelled downward by Sakra in two samayas is travelled by Vajra in three samayas. The samaya of the downward travel in the lower regions of Cámara, the chief and the king of Asuras, is the least, while the samaya of upward travel in the upper-region is numerable times more.
This is the reason why, O Gautama Sakra, the chief and the king of gods, is unable to catch Cámara, the chief and the king of Asuras, by his own hands.

3.120 sakkassa nam bhamte! devimdassa devaranno uddham ahe tiriyam ca gaivisayassa kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovam khettam sakke devimde devarāyā ahe ovayai ekkenam samaenam, tiriyam samkhejje bhāge gacchai, uddham samkhejje bhāge gacchai.

What is the comparatively numerical strength—more, similar or specially more speed of Sakra, the chief and the king of gods, with reference to his travels in the upper, lower or the horizontal regions?
Gautama, Sakra, the chief and the king of gods, travels the least distance in one samaya in the lower region; in the horizontal region, he travels numerable part more; in the upper region, he travels numerable part more than the latter.

3.121 camarassa nam bhamte! asurimdassa asuraranno uddham ahe tiriyam ca gaivisayassa kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovam khettam camare asurimde asurarāyā uddham uppayai ekkenam samaenam, tiriyam samkhejje bhāge gacchai, ahe samkhejje bhāge gacchai.

O Lord, what is the comparatively numerical strength—more, similar, or specially more speed of Cámara, the chief and the king of Asuras, with reference to his travels in the upper, lower, or the horizontal regions? Gautama, Cámara, the chief and the king of Asuras, travels the least distance in the upper-region; travels numerable times more than that in the horizontal region; and in the lower region, he travels numerable times more than the latter.

3.122 vajjassa nam bhamte! uddham ahe tiriyam ca gaivisayassa kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā?
goyamā! savvatthovam khettam vajje ahe ovayai ekkenam samaenam, tiriyam visesāhie bhāge gacchai, uddham visesāhie bhāge gacchai.

O Lord, what is the comparatively numerical strength—more, similar or specially more speed of the Vajra with reference to his travels in the upper, lower or the horizontal regions?
Gautama, the Vajra travels the least distance in one samaya in the lower region; in the horizontal region, it travels somewhat more distance, and in the upper-region, he travels some what more than the latter.

3.123 sakkassa nam bhamte! devimdassa devaranno ovayanakilassa ya, uppayana-kālassa ya kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthove sakkassa devimdassa devaranno uppayanakāle, ovayanakāle samkhejjagune.

O Lord, what is the comparatively numerical strength of the speed—little, more or similar or somewhat more—of Sakra, the chief and the king of gods, while travelling downward and while travelling upward? Gautama, the time taken by Sakra, the chief and the king of gods, for travelling upward is the least, while, whereas the time taken for downward movement is numerable times more than that.

3.124 camarassa vi jahā sakkassa, navaram—savvatthove ovayanakāle, uppayanakāle samkhejjagune.

The motion of Cámara is to be described just like that of Sakra, the difference being only that his downward movement takes the least time, whereas his upward movement takes time that is numerable times more than the latter.

3.125 vajjassa pucchā.
goyamā! savvatthove uppayanakāle, ovayanakāle visesāhie.

The query about the Vajra.
Gautama, the upward movement of the Vajra takes the least time, whereas the downward movement somewhat more than the latter.

3.126 eyassa nam bhamte! vajjassa, vajjahivaissa, camarassa ya asurimdassa asuraranno ovayanakālassa ya, uppayanakālassa ya kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā?
goyamā! sakkassa ya uppayanakāle, camarassa ya ovayanakāle—ee nam donni vi tullā savvatthovā. sakkassa ya ovayanakāle, vajjassa ya uppayanakāle—esa nam donha vi tulle samkhejjagune. camarassa ya uppayanakāle, vajjassa ya ovayanakāle—esa nam donha vi tulle visesāhie.

O Lord, what is the comparatively numerical strength—little, more similar or somewhat more—of time taken by the Vajra, Sakra, the possessor of the Vajra and Cámara, the chief and the king of Asuras, to travel downwards and upwards?
Gautama, the time of the upward movement of the Sakra and the time of downward movement of Cámara are similar (equal) and the least. The downward movement of Sakra and the upward movement of the Vajra are both equal, numerable times more than the latter. The upward movement of the Cámara and the downward movement of the Vajra are both equal, but little more than the latter.

Bhāsya

1. Sūtras 119-126

There are three kinds of motion: upward, downward and horizontal. The motion of Sakra is not uniform in all these three directions; in some it is quick, in others it is slow. Similarly, the speed of the Vajra and Cámara is also not uniform. There are nine possible combinations concerned with the three directions, namely, upward, downward and horizontal, and the three moving bodies namely Sakra, Cámara, and Vajra. The speed of Sakra in one samaya in the lower direction is the least; in the horizontal direction, it is numerable parts more; and in the upper direction, it is numerable parts more than the latter. The speed of Cámara in one samaya in the upward direction is the least; in the horizontal direction, it is numerable times and in the lower direction, it is numberable times the latter. The speed of the Vajra in one time-unit in the downward direction is the least; in the horizontal direction, it is somewhat more; and in the upper direction, it is somewhat more than the latter.

Calculated in the yojanas, the speeds of Sakra, Cámara and the Vajra are as follows:

Sakra travels, in one samaya, two yojanas in upward direction, one and a half yojanas in the horizontal direction and one yojana in downward direction. Cámara travels, in one time-unit 2¹/₃ gavyūties in upward direction, 5¹/₃ gavyūties in horizontal direction and two yojanas in downward direction (1 yojana = 4 gavyūties).

The Vajra travels, in one samaya, one yojana in upward direction, 3¹/₃ gavyūties in horizontal direction, and 2²/₃ gavyūties in downward direction. The following table will make the calculation easily understandable —

The following is the outcome of the comparative study of the subject of speed.

The upward speed of Sakra and the downward speed of Cámara are identical, each being two yojanas.

The upward speed of the Vajra and the downward speed of Sakra are identical, each being one yojana.

The upward speed of Cámara and the downward speed of the Vajra are identical, each being ²/₃ gavyūties.

The horizontal speed of Cámara is greater than that of the Vajra.

The horizontal speed of Sakra is greater than that of Cámara.

The maximum speed in one samaya is two yojanas. One yojana = 4 gavyūties.¹ So two yojanas are equal to eight gavyūties. Although, according to a belief, 1 yojana=2 gavyutas or gavyūties.² But, here we calculate according to the former belief.

In order to transform the above figure into integral number, we should multiply the yojanas by twelve and gavyūta by three. The result will then be as follows—

1. Abhi. Ci. 3.551—gavyūtam krosah.

Ibid., 3.551-552—.......................................tau dvau tu gorutam..
gavyā gavyūta gavyūti catuskosantu yojanam.

2. Apte, gavyūta, gavyūtih—

1. A measure of length nearly equal to two miles or one krosa.

2. A measure of distance equal to two krosas.

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Camarassa cimtā-padam

3.127 tae nam se camare asurimde asurarāyā vajjabhayavippamukke, sakkenam devimdenam devarannā mahayā avamānenam avamānie samāne camaracamcāe rāyahāme sabhāe suhammāe camaramsi sihāsanamsi ohayamanasamkappe cimtāsoyasāgarasampavitthe karayalapalhatthamuhe attajjhānovagae bhūmigayaditthie jhiyāti.

The Topic of Worry by Cámara

Cámara, the chief and the king of Asuras, was now freed from any fear of the Vajra. But, being subjected to great insult by Sakra, the chief and the king of gods, he was engrossed in mournful meditation, fixing his gazé on the ground, pondering over something, seated on the Cámara throne in the Sudharmā Hall of the capital city Camaracancā, with bruised thought, immersed in the occasion of worries and lamentation, resting his face on his palm.

3.128 tae nam camaram asurimdam asurarāyam sāmāniyaparisovavannayā devā ohayamanasamkappam jāvajhiyāyamānam pāsamti, pāsittā karayalaparigga-hiyam dasanaham sirasāvattam matthae amjailm kattu jaenam vijaenam vaddhāvemti, vaddhāvettā evam vayāsl—kirn nam devānuppiyā! ohayamanasam-kappa cimtāsoyasāgarasampavitthā karayalapalhatthamuhā attajjhānovagayā bhūmigayaditthiyā jhiyāyaha ?

The gods, born in the co-chiefs’ assembly, find Cámara, the chief and the king of Asuras, engrossed in bruised thought......up to resting his face on his palm. Having seen him so, they rotated, their closed hands, displaying their ten nails before their forehead and greet him with chorus victory and glory. Having greeted him, they spoke to him thus, Ό beloved of gods, what are you pondering over today with bruised mind immersed in worries and lamentation, resting your face on your palm, engrossed in mournful meditation, fixing your gaze on the ground in front?’

3.129 tae nam se camare asurimde asurarāyā te sāmāniyaparisovavannae deve evam vayāsl—evam khalu devānuppiyā! mae samanam bhagavam mahāvlram nlsāe sakke devimde devarāyā sayameva accāsāie. tae nam tenam parikuvienam samānenam mamam vahāe vajje nisatthe. tarn bhdddannam bhavatu devānuppiyā! samanassa bhagavao mahāvlrassa jassamhi pabhāvenam akitthe avvahie aparitāvie ihamāgae iha samosadhe iha sampatte iheva ajja uvasampijjattānam viharāmi. tarn gacchāmo nam devānuppiyā! samanam bhagavam mahāvlram vamdāmo namamsāmo jāvapajjuvāsāmo tti kattu causatthle sāmāniyasāhasslhim jāva savviddhle jāva jeneva asogavarapāyave, jeneva mamam amtie teneva uvāgacchai, uvāgacchittā mamam tikkhutto āyāhina-payāhinam karettā vamdettā namamsittā evam vayāsl—evam khalu bhamte! mae tubbham nlsāe sakke devimde devarāyā sayameva accāsāie. tae nam tenam parikuvienam samānenam mamam vahāe vajje nisatthe. tarn bhaddannam bhavatu devānuppiyānam jassamhi pabhāvenam akitthe avvahie aparittāvie ihamāgae iha samosadhe iha sampatte iha ajja uvasampajjittā nam viharāmi. tarn khāmemi nam devānuppiyā! khamamtu nam devānuppiyā! khamtumarihamti nam devānuppiyā! nāi bhujjo evam karanayāe tti kattu mamam vamdai namamsai, vamdittā namamsittā uttarapuratthimam dislbhāgam avakkamai, avakkamittā jāva battlsaibaddham nattavihim uvadamsei, uvadamsettā jāmeva disim pāubbhūe tāmeva disim padigae.

Cámara, the chief and the king of Asuras, addressed those gods, born in the co-chiefs’ assembly, as follows:
O beloved of gods, I myself denigrated, depending on the support of the Ascetic Lord Mahavira, Sakra, the chief and the king of gods. Being enraged, he hurled his Vajra to kill me. O beloved of gods, blessed is the Ascetic Lord Mahavira, by whose power I have returned here unafflicted, unharmed and untortured, ‘I have congregated here, I have arrived here, and today passing my days here in a state of tranquillity. So, O beloved of gods, we should go to the Ascetic Lord Mahavira to offer him the homage and obeisance.......up to adore him’. Thinking thus, together with his sixty four thousand co-chief gods,.......up to his whole fortune, he reached the excellent Ashoka tree in my vicinity. Having reached there, he circumambulated three times keeping me to his right. Having offered me homage and obeisance, he addressed me thus:
*I myself denigrated, depending on your support, Sakra, the chief and the king of gods. Being enraged, he hurled his Vajra to kill me. O beloved of gods, blessed are you, by whose power I have returned here, unafflicted, unharmed and untortured, I have congregated here, I have arrived here, and today passing my days here in a state of tranquillity. O beloved of gods! I beg pardon of you. O beloved of gods, please forgive me. O beloved of gods! you are capable of forgiving me. I shall not repeat such acts in future’. Having said so, he offered me homage and obeisance. Having offered me homage and obeisance, he returned to the north-eastern direction. Having returned there he displays thirty-two dance-forms. Having displayed them, he departed in the direction which he had come from.

Bhāsya

Semantics

akittha—The Vrtti gives two Sanskrit forms of it: akrsta and aklista. Akrsta means what has not been smeared or thinned. Aklista means unhindered.

aparitāpita—There was a great chance of heating in the vicinity of Vajra. But there was no such heating.

Text

3.130 evam khalu goyamā! camarenam asurimdenam asurarannā sā divvā deviddhi divvā devajjutti divve devānubhāge laddhe patte abhisamannāgae. thii sāgarovamam. mahāvidehe vāse sijjhihii jāva amtam kāhii.

Gautama, Cámara, the chief and the king of Asuras, acquired, obtained and attained such divine celestial fortune, divine celestial effulgence and divine celestial power. His life-span is one ocean-measured period. He will attain liberation in the Mahāvideha region......up to he will make an end of all suffering.

Asurakumārānam uddham-uppayanassa heu-padam

3.131 kimpattiyam nam bhamte! asurakumārā devā uddham uppayamti jāva sohamo kappo?
goyamā! tesi nam devānam ahunovavannāna vā carimabhavatthāna vā imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjai—alio! nam amhehim divvā deviddhi jāva abhisamannāgae, jārisiyā nam amhehim divvā deviddhi jāva abhisamannāgae, tārisiyā nam sakkenam devimdenam devarannā divvā deviddhi jāva abhisamannāgae. jārisiyā nam sakkenam devimdenam devarannā jāva abhisamannāgae, tārisiyā nam amhehi vi jāva abhisamannāgae. tarn gacchāmo nam sakkassa devimdassa devaranno amtiyam pāubbhavāmo pāsāmo tāva sakkassa devimdassa devaranno divvam deviddhim jāva abhisamannāgayam, pāsau tāva amha vi sakke devimde devarāyā divvam deviddhim jāva abhisamannāgayam. tarn jānāmo tāva sakkassa devimdassa devaranno divvam deviddhim jāva abhisamannāgayam, jānau tāva amha vi sakke devimde devarāyā divvam deviddhim jāva abhisamannāgayam. evam khalu goyamā! asurakumārā devā uddham uppayamti jāva sohammo kappo.

The Topic of Reason for Asurakumāras’ Travel in the Upper Region

O Lord!¹ for what reason do the Asurakumāra gods travel ...... up to Sudharmā heaven in the upper region?
O Gautama! to the gods, just born and in their last existence in worldly life there occurs such internal, recollective, wishful and mental resolve: Oh! I have acquired, obtained and attained such divine celestial fortune, etc. Sakra, the chief and the king of gods, has also acquired, obtained and attained similar to that of mine divine celestial fortune etc. I have also acquired, obtained and attained divine celestial fortune etc.. That is similar to those of Sakra, the chief and the king of gods. Therefore I should go to Sakra, the chief and the king of gods, appear there and witness the celestial divine fortune etc., acquired, obtained and attained by Sakra, the chief and the king of gods. Let Sakra, the chief and the king of gods, perceive the divine celestial fortune etc., that I have acquired, obtained and attained. I should acquaint myself with the divine celestial fortune, acquired, obtained and attained by Sakra, the chief and the king of gods. Let Sakra, the chief and the king of gods, also know the divine celestial fortune etc., acquired, obtained and attained by me.
It is for this reason that, O Gautama! the Asurakumāra gods travel......up to the Sudharmā heaven in the upper region.

Bhāsya

1. Sūtra 131

In this very Sataka, in Sūtra 90, a reason for the Asurakumāra gods travelling up to the Saudharma heaven has been mentioned—an inimical attitude inherited at birth. In the present Sūtra, another reason has been indicated, which is a sort of curiosity or query or the inclination to a comparative knowledge concerning their fortune, the purpose being to inspect the fortune of Sakra and show him his own fortune. Even gods are not free from curiosity and display of their own powers, which follow from the descriptions in tins context.

In the present Sūtra, two features of the curiosity to inspect and display fortune are mentioned. The first feature of curiosity is ‘recent birth’ and the second is ‘last birth’. The ‘recently born god’ comes to such state of existence, so there is the curiosity in him to inspect the fortune of the Sakra or to display his own fortune to the Sakra. Similarly, there is such curiosity at the last birth of one’s life. He thinks that before passing to the next birth, he should inspect the fortune of Sakra or display his own to the Sakra.

Semantics

Carimahhavattha (In one’s last birth)—here ‘in one’s last birth’ gives information about the last part of one’s life.¹

1. Bha. Vr. 3.131—’carimabhavatthána va’tti bhavacaramabhāgasthānām cyavanāvasara ityarthah.

Text

3.132 sevam bhamte! sevam bhamte! tti.

That is so, O Lord! That is so, O Lord!

कृ व व व कृ

♦

Third Section

Taio Uddeso

Section-3

Text

Kiriyā-padam

3.133 tenam kālenam tenam samaenam rāyagihe nāmam nayare hotthā jāva parisā padigayā.

The Topic of Urges (Kriyā)

In that age, at that time, there was a city named Rājagrha ...... up to the congregation departed.

3.134 tenam kālenam tenam samaenam samamassa bhagavao mahāvTrassa amtevāsT mamdiaputte nāmam anagārepagaibhaddae jāva pajjuvāsamāne evam vayāsl—kai nam bhamte! kiriyāo pannattāo?
mamdiaputtā! pamca kiriyāo pannattāo, tarn jahā—kāiyā, ahigaraniā, pāosiā, pāriyāvaniā, pānāivāyakiriyā.

In¹ that age, at that time, there was the ascetic named Manditaputra, a disciple of the Ascetic Lord Mahavira. He was gentle by nature ...... up to offering homage to Lord Mahavira. He addressed the Lord thus: “How many kinds of urges are said to be there, O Lord?”
“O Manditaputra! there are said to be five urges, viz., physical, involving instruments of destruction, malicious activities, torturous activities and depriving a being of its life.

3.135 kāiyā nam bhamte! kiriyā kaivihā pannattā ?
mamdiaputtā! duvihā pannattā, tarn jahā—anuvarayakāyakiriyā ya, duppautta-kāyakiriyā ya.

“How many kinds of physical urges are there?”
“O Manditaputra! it is of two types, viz., physical urge of the non-abstinent, and physical urge of a person indulging in misconduct.”

3.136 ahigaraniā nam bhamte! kiriyā kaivihā pannattā?
mamdiaputtā! duvihā pannattā, tarn jahā—samjoyanāhigaranakiriyā ya, nivattanāhigaranakiriyā ya.

“How many kinds of urges are said to be there involving instruments of destruction?”
“O Manditaputra! it is of two types, viz., by assembling the instruments of destruction and by manufacturing the instruments of destruction.

3.137pāosiā nam bhamte! kiriyā kaivihā pannattā?
mamdiaputtā! duvihā pannattā, tarn jahā—jivapāosiā ya, ajivapaosia ya.

“How many kinds of malicious urges are said to be there?”
“O Manditaputra! it is of two types, viz., involving living beings and involving inanimate objects.”

3.138 pāriyāvaniā nam bhamte! kiriyā kaivihā pannattā?
mamdiaputtā! duvihā pannattā, tarn jahā—sahatthapāriyāvaniā ya, parahatthapāriyāvaniā ya.

“How many kinds of torturous urges are said to be there, O Lord?
“O Manditaputra! it is said to be of two types, viz., torturing by one’s own hand, and getting tortured by other’s hand.

3.139 pānāivāyakiriyā nam bhamte! kiriyā kaivihā pannattā?
mamdiaputtā! duvihā pannattā, tarn jahā—sahatthapānāivāyakiriyā ya, paraha-tthapānāivāyakiriyā ya.

“How many types of urge involving depriving of life are there, O Lord?”
“O Manditaputra! it is of two types, viz., depriving of life by ones’ own hand and getting deprived of life by other’s hand.”

Bhāsya

1. Sūtras 134-139

The Jain religion is not a non-activist one; in fact, there is a balance or harmony of both activism and non-activism in it. Thus, it is neither only activist, nor only non-activist. Āsrava (the cause of influx of karma) and samvara (inhibition of the influx of karma) represent activism and non-activism respectively. The former is the cause of bondage, the latter is the cause of liberation. In the beginning of one’s spiritualistic sādhanā, both activity and abstinence from activity are there. On reaching the culmination of sādhanā, the sequence of the former ceases; only the latter, i.e., abstinence from activity persists.

There are two forms of activity—auspicious and inauspicious. According to the Prajūāpanā Vrtti, the pentad of kriyā, under discussion, is related with the special activity having the capacity to bring about the killing of living being.¹ The present classification of urges is related with inauspicious activity.

Urge (kriyā) is an effort² that leads to karmic bondage. It has been classified in many ways.³

The citta (psyche) is the motivating cause of urge, which activates both mind and/or body. The immediate cause of urge is the activation of the body, because in absence of mind at lower levels, body becomes the immediate cause of urge. This is why the physical urge has been assigned the first place in the enumeration of urges. Ultimately, the interest or the desire or motivation is the cause of urge which is not mere gross activity. From this point of view, the physical urge has been divided into two types:

[1] Physical urge of a non-abstinent.

[2] Physical urge of a person indulging in misconduct.

The former is subtle and subliminal, while the latter is gross; the former is persistent, while the latter is non-persistent. The agent of the former is the non-abstinent person, while that of the latter may also be non-abstinent or the abstinent (when he is remiss, i.e., in the sixth stage of spiritual development).⁴ Man is always active with relation to inauspicious activity. Non-abstinence, being a very subtle urge, is only an activity taking place at unconscious level, whereas the inauspicious activity is gross one, taking place at conscious level.

The next cause of urge is external instruments, viz., the machines or weapons of destruction. The body of a non-abstinent person is a sort of instrument of destruction. The instruments of destruction of fall into two categories: (i) assembled weapons and (ii) newly manufactured weapons.⁵

Both non-abstinence and indulging in misconduct are the cause of manufacture of weapons. The physical urge is the pre-condition of the urge of involving instruments. The background of the manufacture of weapons is non-abstinence; while the process of manufacture is indulgence in misconduct.

The third variety of urge is malice or the urge of anger. Man directs his urge sometimes on himself, sometimes on others and sometimes jointly on both. This is malice towards living beings. The author of Vrtti has considered only the pure urge of anger as malica towards living beings. Sometimes he would direct his urge of anger on inanimate objects. This is malice towards inanimate objects. The author of Vrtti has also considered the pure urge of anger as malice towards inanimates objects.⁶

Torture and killing are the next two stages of malice. Non-abstinence is the fundamental basis of violence. The weapon is the external cause of violence, while malice is the internal one. Torture and killing are two varieties of violence. To inflict pain is torture and to deprive one of life is killing. Man tortures himself by his own hands and also tortures others and sometimes both himself and others. This is called svahastaparitapanikikriyā.

Some people have the view that the Jains ill-treat their own body and consider such treatment as a sort of spiritual discipline. But such view is not proper. To torture one’s own body out of passionate emotion is as unreligious as torturing the body of others. The latter leads to binding of inauspicious karma. The practice of austerity according to one’s own capacity is not a case of torture of the body. As soon as the spiritual austerity starts appearing as a physical torture, it loses its character of a spiritual practice.

The urge to kill one ownself or others or both through one’s own hand is called svahastaparitapaniki kriyā. The urge to kill one own self or others or both through the agency of others’ is called parahastaprānātipatiki kriyā. In the background of urge of killing, there is the urge of malice of anger.

Some people consider the practice of fasting for the purpose of ‘Samādhi-mararuC (dying in a state of self-absorption through meditation) as a sort of suicide, but this is their misunderstanding. Fasting unto death is not killing one’s self by oneself, but it is the spiritual practice of meditation. Death is not the aim of such meditation. Here death occurs as an incidence.

Suicide-however is death that is related to an urge of malice.

1. Pajña. Vr. p. 444—iha kāyikikriyā audārikādikriyāsritā prānātipātanirvartanasamarthā prativisistā parigrhyate, na yā kácana kārmanakāyāsritā vā.

2. Bha. Vr. 3.134—karanam kriyā karmabandhanibandhanā cestā.

3. See Thānam 2.2-37 and it’s footnote.

4. Bha. Vr. 3.135—anuparatah—aviratastasya kāyakriyā’nuparatakāyakriyā, iyamaviratasya bhavati, ‘duppauttakāyakiriyā ya’ tti dustam prayukto duhprayuktah sa cāsau kāyasca duhprayuktakāyastasya kriyā duhprayuktakāyakriyā athavā dustam prayuktam prayogo yasya duhprayuktastasyakāyakriyā duhprayuktakāyakriyā, iyam pramattasamyatasyāpi bhavati, viratimatah pramāde sati kāyadustaprayogasya sadbhāvāt.

5. Bha. Vr. 3.136—samyojanam-hala-gara-visa-kūtayamtrādyangānām pūrvanirvarttitānām milanam tadevādhikaranakriyā samyojanādhikaranakriyā ‘nivvattanāhigaranakiriyā ya’ tti, nirvartanam—asisaktitomarādmām nispādanam tadevādhikaranakriyā nirvarttanādhikaranakriyā.

6. Ibid., 3.137—jivasya—ātmaparatadubhayarūpasyopari pradvesād yā kriyā pradvesakaranameva vā, ‘ajwapāusiyā ya’tti ajivasyopari pradvesād yā kriyā pradvesakaranameva vā.

Text

Kiriyā-vedanā-padam

3.140puvvim bhamte! kiriyā, pacchā vedanā? puvvim vedanā, pacchā kiriyā? mamdiaputtā! puvvim kiriyā, pacchā vedanā. no puvvim vedanā, pacchā kiriyā.

The Topic of Urge and Experience (of Pleasure and Pain)

¹Is the urge prior to experience, O Lord? Or the experience is prior to urge? O Manditaputra! urge is prior to experience, experience is not prior to uge.

3.141 atthi nam bhamte! samanānam niggamthānam kiriyā kajjai? hamtā atthi.

Are the bondless ascetics subject to urge, O Lord?
Yes, they are.

3.142 kahannam bhamte! samanānam niggamthānam kiriyā kajjai? mamdiaputtā! pamāyapaccayā, joganimittam ca. evam khalu samanānam niggamthānam kiriyā kajjai.

How O Lord! Are the bondless ascetics subject to urge?
O Manditaputra! remissness is the material casue and activity (of mind, speech and body) is the formal cause of their urge. It is thus that the bondless ascetics are subject to urge.

Bhāsya

1. Sūtras 140-142

Urge (kriyā) and experience (vedanā) are casually related, the former being the cause of the latter. The Vrtti gives two meanings of urge: the karmic bondage due to urge or the urge itself as the karmic bondage. Experience is the feeling of the result and karma. If there is no karma, what is the object of experience?¹

The reason behind the query of Manditaputra is that the urge is the seed and experience is the sprout. There cannot be sprout without seed. This truth is too plain to be subjected to a query.

Experience may be both pleasurable and painful. There were philosophers who regarded the experience of pleasure and pain as not due to pre-determined cause. They were upholders of doctrine of determinism, which considered every event as pre-fixed, there being no intelligent agent behind them. Such doctrine is refuted here by postulating a definite causal chain leading to every event.

In other words, the Sūtra under discussion establishes the mechanistic view of causation against the teleological doctrine. The doctrine of karma upholds the mechanistic view that implies the freedom of the individual to create his own future by means of his own karma independently of the influence of the external agencies. We find the essential elements of the Jain doctrine of karma clearly defined in this very brief Sūtra. In Dhavalā, the etymological explanation of vedanā is related with both time-divisions, viz., present as well as future—’experience is that which is being experienced or that which is to be experienced’.²

For detailed information about pramāda-pratyaya and yoganimita, see Bhāsya on Bha. 1.140-146.

1. Bha. Vr. 3.140—kriyā—karanam tajjanyatvātkarmāpi kriyā, athavā kriyata iti kriyā karmaiva, vedanā tu karmano’nubhavah, sā ca pascādeva bhavati karmmapūrvakatvāttadanubhavanasyeti.

2. Sa. Kha. Dhavalā, book. 11, vol. 4, part 2, sū. 10, p.302—vedyate vedisyate iti vedanā sabdah siddhah. atthavihakammapoggala khamdho veyanā.

Text

Amtakiriyā-padam

3.143 jive nam bhamte! sayā samitam eyati veyati calati phamdai ghattai khubbhai udTrai tarn tarn bhāvam parinamai?
hamtā mamdiaputtā! jive nam bhamte! sayā samitam eyati veyati calati phamdai ghattai khubbhai udTrai tarn tarn bhāvam parinamai.

The Topic of Liberation

Does¹ a soul, O Lord, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation?
Yes, O Manditaputra! it does so — it always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation.

3.144 jāvam ca nam bhamte! se jive sayā samitam eyati veyati calati phamdai ghattai khubbhai udirai tarn tarn bhāvam parinamai, tāvam ca nam tassa jivassa amte amtakiriyā bhavai ?
no inatthe samatthe.

So long as, O Lord! the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation, does it attain liberation at the end? No, this is not possible.

3.145 se kenatthenam bhamte! evam vuccai—jāva ca nam se jive sayā samitam eyati veyati calati phamdai ghattai khubbhai udTrai tarn tarn bhāvam parinamai, tāvam ca nam tassa jivassa amte amtakiriyā na bhavati?
mamdiaputtā! jāvam ca nam se jive sayā samitam eyati veyati calati phamdai ghattai khubbhai udirai tarn tarn bhāvam parinamai, tāvam ca nam se jive—ārabhai sārabhai samārabhai, ārambhe vattai sārambhe vattai samārarnbhe vattai, ārabhamāne sārabhamāne samārabhamāne, ārambhe vattamāne sārambhe vattamāne samārarnbhe vattamāne bahūnam pānānam bhūyānam jivanam sattānam dukkhāvanayāe soyāvanayāe jūrāvanayāe tippāvanayāe pitthāvanayāe pariyāvanayāe vattai.
se tenatthenam mamdiaputtā! evam vuccai—jāvam ca nam se jive sayā samitam eyati veyati calati phamdai ghattai khubbhai udirai tarn tarn bhāvam parinamai, tāvam ca nam tassa jivassa amte amtakiriyā na bhavati.

Why, O Lord! is it said that so long as the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes transformation, it does not attain liberation at the end?
O Manditaputra! so long as the soul, always and in definite measure, undergoes simple vibration, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation, it commits violence, it intends to kill and it indulges in torturing (other beings), it continues to commit violence, it continues to intend killing and it continues to indulge in torturing. While committing violence, intending to kill and indulging in torturing and while continuing to commit violence, continuing to intend killing and continuing to indulge in torturing, it (soul) inflicts sorrow on many living beings, animates, souls and living substances, it inflicts grief on them, it subjects their body to decay, it makes them cry, it beats them, and it tortures them.
It is, O Manditaputra! for this reason that it has been said that so long as the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes transformation, it does not attain liberation at the end.

3.146 jive nam bhamte! sayā samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai?
hamtā mamdiaputtā! jive nam sayā samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai.

Is it possible that a soul, O Lord! always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, it does not undergo varied transformation?
Yes, O Manditaputra! it is possible that a soul does not always and in definite measure, do so—does not, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation.

3.147 jāvam ca nam bhamte! se jive no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai, tāvam ca nam tasa jivassa amte amtakiriyā bhavai?
hamtā mamdiaputtā! jāvam ca nam se jive no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai, tāvam ca nam tasa jivassa amte amtakiriyā bhavai?

So long as a soul, O Lord! always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo transformation, does it attain liberation at the end?
Yes, O Manditaputra! so long as a soul does not, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it does attain liberation at the end.

3.148 se kenatthenam bhamte! evam vuccai—jāvam ca nam se jive no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai, tāvam ca nam tasa jivassa amte amtakiriyā bhavai?
mamdiaputtā! jāvam ca nam se jive sayā samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai, tāvam ca nam se jive—no ārabhai no sārabhai no samārabhai, no ārambhe vattai no sārambhe vattai no samārarnbhe vattai, anārabhamāne asārabhamāne asamārabhamāne, ārambhe avattamāne sārambhe avattamāne samārarnbhe avattamāne bahūnam pānānam bhūyānam jivanam sattānam adukkhāvanayāe asoyāvanayāe ajūrāvanayāe atippāvanayāe apitthāvanayāe apariyāvanayāe vattai.
se jahānāmae kei purise sukkam tanahatthayam jāyateyamsi pakkhivejjā, se nūnam mamdiaputtā! se sukke tanahatthae jāyateyamsi pakkhitte samāne khippāmeva masamasāvijjai?
hamtā masamasāvijjai.
se jahānāmae kei purise tattamsi ayakavallamsi udayabimdum pakkhivejjā, se nūnam mamdiaputtā! se udayabimdū tattamsi ayakavallarnsipakkhivette samāne khippāmeva viddhamsamāgacchai ? hamtā viddhamsamāgacchai.
se jahānāmae harae siyā punne punnappamāne volattamāne vosattamāne samabharqghadattāe citthati. ahe nam kei purise tamsi harayamsi egam maham nāvam satāsavam satacchidam ogāhejjā, se nūnam mamdiaputtā! sā nāvā tehim āsavadārehim āpūramām-āpūramām punnā punnappamānā volattamānā vosattamānā samabharaghadattāe citthati?
hamtā citthati.
ahe nam kei purise tise nāvāe savvao samamtā āsavadārāim pihei, pihettā nāvā--ussimcanaenam udayam ussimcejjā se nūnam mamdiaputtā! sā nāvā tamsi udayamsi ussittamsi samānamsi khippāmeva udāi?
hamtā udāi.
evāmeva mamdiaputtā! attattā-samvudassa anagārassa iriyāsamiyassa bhāsāsamiyassa esanāsamiyas sa āyānabhamdamattanikkhevanāsamiyassa uccāra-pāsavana-khela-simghāna-jalla^āritthavaniyāsamiyassa manasamiyassa vaisamiyassa kāyasamiyassa manasamiyassa vaisamiyassa kāyasamiyassa mamaguttassa vaiguttassa kāyaguttassa guttasa guttimdiyassa guttabambha-yārissa, āuttam gacchamānassa citthamānassa nislyamānassa tuyattamānassa, āuttam vattha-padiggaha-kambala-pāyapumchanam genhamānassa nikkhiva-mānassa jāva cakkhupamhanivāyamavi vemāyā suhumā iriyāvahiyā kiriyā kajjai—sā padhamasamayabaddhaputthā, bitiyasamayaveiyā, tatiyasamayanijja-riyā. sā baddhā putthā udlriyā veiyā nijjinnā seyakāle akammam vāvi bhavati. se tenatthenam mamdiaputtā! evam vuccai—jāvam ca nam se jive sayā samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tarn tarn bhāvam parinamai, tāvam ca nam tassa jivassa amte amtakiriyā bhavai.

For what reason has it been said, O Lord! that when the soul, always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it is liberated at the end?
O Manditaputra! when the soul, always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it does not commit violence, it does not intend to kill and it does not indulge in torturing (other beings), it does not continue to commit violence, it does not continue to intend killing and it does not continue to indulge in torturing. While not committing violence, not intending to kill and not indulging in torturing and while not continuing to commit violence, not continuing to intend killing and not continuing to indulge in torturing, it (soul) does not inflict sorrow on many living beings, animates, souls and living substances, it does not inflict grief on them, it does not subject their body to decay, it does not make them cry, it does not beat them, and it does not torture them.
For instance, when some person throws a bundle of dry straw in fire, O Manditaputra! does not that bundle of dry straw thrown into fire immediately burn not?
Yes, it does burn out.
For instance! when some person throws drops of water on a hot iron plate, O Manditaputra, do not those drops of water immediately dry up?
Yes, they do so—they dry up.
For instance, there is a lake that is full, full to the brim, overflowing, over swelling and evenly full of,water like a pitcher. Now some person floats a giant boat with hundred inlets and hundred pores, O Manditaputra, does the boat, with water constantly flowing in through the inlets and the pores, get full, full to the brim, overflowing, overswelling and evenly full of water like a pitcher?
“Yes, it does so.”
Now, if some person stops the inlets of the boat, completely from all sides, and having stopped so, empties the boat by means of emptying-vessel, O Manditaputra! does not the boat, on the water being drained out, immediately rise up to the surface?
“Yes, it does rise up.”
Similarly, O Manditaputra! the ascetic of the following description subjects himself to bondage of subtle instantaneous action of different measures pertaining to pure movement free from passions: such ascetic is self-inhibited, self-composed in respect of movement, speech, begging alms, picking up placing robes, pots, etc., depositing excreta, urine, phlegm, mucus of the nose and dense dirt of the body; self-composed in mind, speech and body; self-guarded in respect of mind, speech and body; self-guarded in all respect; self-guarded in respect of sensuality and celibacy; self-aware while walking, standing, sitting and changing sides (while sleeping); self-aware while picking up and placing clothes, pot, blanket and duster up to even while blinking of eyes; such action results in bondage and assimilation of karma at the first time-unit, experiencing the karma at the second time-unit and wearing-off the karma in the third time-unit. Such action (resulting in bondage and assimilation) is bound, assimilated, aroused, experienced, worn-off and turned into non-karma in the next time-unit. From this standpoint, O Manditaputra! it has been said that when the soul, always and constantly, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is does not undergo varied transformation, it attains liberation at the end.

Bhāsya

1. Sūtra 143-148

In the first Sataka (143), the expression ‘anta-kriyā’ has been used in the sense of attainment of the liberation. The Vrtti explains it as the state of elimination of all karmas.¹

In the topic under consideration, the nature of ‘anta-kriyā’ has been fully explained. There arises a general question: ‘Every action is the cause of bondage; so long as the bondage continues, liberation cannot be attained; then how the liberation would take place?’ We find answer to this question in the present Sūtras. There is a state of cessation of action between activity and attainment of liberation. This cessation of action is essential condition for the attainment of liberation.

Simple vibrations, motivation etc., are different stages of an action, which transform the soul in it various states. So long as this cycle of action keeps running, death is not followed by liberation. The reason is that the soul continues to intent, prepare and commit violence in the presence of such action.

The stoppage of simple vibrations etc., is followed by elimination of karma, which has been illustrated by three examples of a bundle of dry straw, consumed by fire, drops of water, fallen on hot iron-plate and the boat, devoid of any inlet.

The first step to the attainment of liberation is freedom from passions, which is termination of passionate action;² in other words, there continues only dispassioned action, which leads to the bondage of blissful karma. The blissful karmic bondage is of short duration, lasting for two time-units only. Here, the bondage occurs at the first time-unit. There is experience in the second, and wearing-off in the third. This process continues till the end of the life-span, when there takes place the absolute stoppage of all activities, resulting in the state of complete non-action that inhibits all types of karmic bondage. This is the second step to the attainment of liberation. In the third step, there is the final stage of freedom from all karmic association, which tantamounts to elimination of all karmas.

Semantics

sayā samitam—(always and every moment).

In the Bhāsya on Bha. 1.314-316, we have already discussed at length about this phrase. ‘Samitam’’ has four connotations—

1. samita— in definite measures (sapramāna)³

2. samita— sightly occupied in activity

3. samita— properly organised⁴

4. samita— every moment.⁵

In the present context, even though the Vrttikāra has explained ‘samitam’ as ‘sapramānam’ i.e., ‘in definite measures,’ yet ‘every moment’ seems to be more relèvent. In the Vrtti of the sixth sataka, the Vrttikāra explains—“sadā means sarvadā (i.e., always), but the use of sada is in vogue in the sense of “discontinuously”; hence, to connote ‘continuity’, the word samita (i.e., every moment) is added to sadā.”

ejana—simple vibration.

vyejana—complex or varied vibration.

calaña—motion from one place to another one.

spandana—slight motion; according to some ācāryas, it connotes oscillation (i.e., after a slight motion to another space-point, it moves back to its original place).⁶

ghattana—to move in all directions or to touch (or collide with) other object.

ksobha—penetration.

udirana—motivation.

After the cluster of these Seven words, the Sūtra refers to ‘transformation in various forms’.

tarn tarn bhāvam parinamai (Transformation)—motivation is followed by various transformation which imply that simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation are the states prior to transformation. Transformation begins with simple vibration and continues up to the seventh state called motivation. A novel transformation takes place after every movement, replacing previous state of transformation. Such transformation is technically called explicit mode (vyañjana paryāya) which is activation of the soul accompanied with interaction with matter. Attainment of liberation is not possible in such circumstance.

ārambha—killing or initiation of any activity.

samrambha—intention to kill.

samārambha—torture.⁷

Soul (or living being) which indulges in ārambha, samrambha, and samārambha inflicts various forms of troubles to other living beings.

dukkhāpana—inflicting sorrow by killing or by depriving someone of his desirables.

sokāpana—inflicting grief or privation on someone.

jūrāvana—inflicting distress of decaying life or aging life.⁸

Ācārya Hemachandra has substituted √jura for √khid,⁹ and so √jura may mean inflict distress.

tippāvana—to cause to weep.

pittāvana—to beat.

paritāvana—to torture.

tanahattha—a bundle of straw. Here hattha means a ‘bundle’.

masamasāvijjai—to burn rapidly. It is a desi word.

ayakavalla—an iron-plate or an iron frying pan.

volattamāne, vosattamāne, etc.—see Bhāsya on Bha. 1.313.

2. Airyapathiki Kriyā (Dispassioned action)

In Pāli, Tryāpatha stands for ‘way of deportment, mode of movement, good behaviour’; there are four iryapathas viz., walking, standing, sitting, lie down.

In the present cannon (Bhagavati) the expression iryāvahi kiriyā is used at fifteen places¹⁰ and iryāpatha-bandha at four places. The Vrtti gives ‘path for walking’ as the etymological meaning of iryāpatha. But its practical usage is in the sense of ‘action due to pure (dispassioned) yogā’.¹¹ Bondage on account of such action occurs at the 11th, 12th and 13th stages of spiritual development.¹² This is attested by the following text of the scripture—’jassa nam kohamānamāyālobhā vocchinnā bhavamti, tassa nam itiyāvahiyā kiriyā kajjai, jassa nam kohamānamāyālobhā avocchinnā bhavamti, tassa nam samparāiyā kiriyā kajjai’ .¹³

In the above passage ‘vocchinnā ‘means ‘eliminated’; Jayācārya has given its meaning alsoas ‘suppressed’.¹⁴

As in the eleventh gunasthāna, the moha is only suppressed (and not eliminated), vocchinna cannot be interpreted as only ‘eliminated’.

The dispassioned action does not mean only the action related with walking path (iryāpatha). On the contrary, the dispassioned action comprises all kinds of postures and movements of body, speech and mind including the subtle movement of blinking, winking etc., all sorts of voluntary and involuntary actions — movement necessary for sustenance of life. The resultant karmic bondage is dispassioned binding. Dispassion action is of different measures or of ‘meagre measure’ as explained in earlier commentary.¹⁵

At the first time-unit, there is binding (baddha) which means the transformation of appropriate material particles into karmic particles; and also their assimilation (puttha) with the soul. At the second time-unit, there is experience of the ‘bound karma’ and at the third time-unit there is wearing-off of the karma. In the sūtra, the state in the second time-unit is indicated by udiriyā veiyā, implying that there are two states of karma in the second time-unit, viz., rising and experiencing. Bondage and rising cannot synchoronize and so, rising takes place in the second time-unit.¹⁶

In the time-unit that follows the third time-unit (i.e., in the fourth time-unit) (seyakāle), the karma is transformed into akarma. This is a relative statement. According to the Vrtti, the karma is transformed into akarma in the third time-unit, but the text itself identifies the past and the future time-units metaphorically and speaks of the state of akarma in the fourth time-unit.¹⁷

In the present scripture, there is a discussion of ‘experience’ and ‘wearing-off of karma. On being asked by Gautama whether experience and wearing-off of karma are identical, Lord Mahavira replied that they were not identical. Karmic experience is.concerned with karma, while wearing-off relates to nokarma (quasi-karma),¹⁸ i.e., karma which has lost its karmic aspect. After producing its experience, karma turns into nokarma, and there it wears-off. This is the opinion of transcendental standpoint. In the present context, however, the Sūtra has resorted to the empirical standpoint in identifying the fourth time-unit for karma turning into nokarma.

The dispassioned action is possible only for an ascetic who is self-inhibited,¹⁹ inhibited,²⁰ inhibited one in the ‘path which is devoid of agitation’(avicipatha),²ⁱ and who is self-cultivated.²² The description of all these expressions and adjectives are worthy of comparative investigations.

The duration of dispassioned action is two time-units.²³ The Vrtti does not discuss the duration. Srimajj ay ācārya has mentioned duration of two time-units.²⁴ The TBh. has accepted duration as one time-unit only.²⁵ According to the Vrtti of TBh., the time-unit in which the karma is being experienced is the time of duration.²⁶

1 Bha. Vr. 3.144—amtakiriyā’tti sakalakarmmaksayarūpā.

2. Bha. 18.159,160.

3. Bha. Vr. 3.143—’samiyam’ti sapramanam.

4. See the Bhāsya of Bha. 1.314-316.

5. Bha. Vr. 6.20—’sayā samiyam’ti sadā ‘sarvadā’, sadātvam ca vyavahārato’sātatye’pi syādityata samitam santatam.

6. Ibid., 3.143—anyamavakāsam gatvā punastatraivāgacchatityanye.

7. (a) Ibid., 3.145 āhaca —

samkappo samrambho paritāvakaro bhave samārambho ।
ārambho uddavao savvanayānam visuddhānam II

(b) See the footnote of Thānam 7.84-89

8. Apte—jūrū—To grow old.

9. Hemaàabdanusasanam—8.4.132.

10. Bha. 1.444,445; 3.148; 7.4,5,20,21,125,126; 10.11-14; 18.159,160.

11. Bha. Vr. 3.148—’iriyavahiya’ti iryapatho—gamanamārgastatra bhavā eryapathiki kevalayoga-pratyayeti bhāvah.

12. Ibid., 3.148—upasantamohaksinamohasayogikevalilaksanagunasthanakatrayavarti vitarāgo’pi hi sakriyatvātsātavedyam karma badhnatiti bhāvah.

13. Bha. 7.126.

14. Bha. Jo. 121.8—krodha māna māyā lobha te, viccheda gayā hai jāsa ।
upasamana athavā ksaya thayā, itiyābahiyā tāsa II

15. Bha. Vr. 3.148—’cakkhupamhanivāyamavi’ tti kirn bahunā āyuktagamanādinā sthūlakriyājāleno-ktena? yāvaccaksuhpaksmanipāto’pi, prākrtatvāllimgavyatyayah, unmesānimesamātrākriyā’pyāsti āstām gamanādikā tāvaditi sesah. ‘vimāya’ tti vividhamātrā, antarmuhūrttāderdesonapūrva-kotiparyantasya kriyākālasya vicitratvāt, vrddhāh punarevamāhuh—yāvatā caksuso nimesonmesa-mātrā’pi kriyā kriyate tāvatā’pi kālena vimātrayā stokamātrayā’piti.

16. (a) Bha. Vr. 3.148—etadeva vākyāntarenāha—sābaddhā sprstāprathame samaye, dvitiye tu ‘udirita’ udayamupannitā, kimuktam bhavati? veditā, na hyekasmin samaye bandha udayasca sambhavatT-tyevam vyākhyātam.

(b) Uttara. 29.72—’pejjadosamicchādamsanavijaenam bhamte! jive kirn janayai? pejjadosamicchādam-sanavijaenam nānadamsanacarittārāhanayāe abbhutthei. atthavihassa kammassa kammagamnthi-vimoyanayāe tappadhamayāe jahānupuvvim atthavisaiviham mohamjjam kammam ugghāei, pamcaviham nānāvaranijjam navaviham damsanāvaranijjam pamcaviham amtarāyam ee tinni vi kammamse jugavam khavei. tao pacchā anuttaram anamtam kasinam padipunnam nirāvaranam vitimiram visuddham logālogappabhāvagam kevalavaranānadamsanam samuppādei. jāva sajogi bhavai tāva ya iriyāvahiyam kammam bamdhai suhapharisam dusamayathiiyam. tarn padhama-samae baddham biiyasamae veiyam taiyasamae nijjhinnam tarn baddham puttham udiriyam veiyam nijjhinnam seyāle ya akammam cāvi bhavai.

17. Bha. Vr.3.148—akarmā’pi ca bhavati ihaca yadyapi trtiye’pi samaye karmākarma bhavati, tathā’pi tatksana evātitabhāvakarmatvena dravyakarmatvāt trtiye nirjirnam karmeti vyapadisyate, caturthādisamayesu tvakarmeti.

18. Bha. 7.74,75.

19. Ibid., 3.148.

20. Ibid., 7.125,126.

21. Ibid., 10.13,14.

22. Ibid., 18.159,160.

23. Uttara. 29.72—tāva ya iriyāvahiyam kammam bamdhai, suhapharisam dusamayathiiyam.

24. Jhini Carcā, dhāla 17.26 —

ghanā samaya sthiti samparāya, be samaya iriyāvahi.... ।

25. Ta. Bhā. 6.6—akasāyasyeryāpathasyaivaikasamayasthiteh.

26. Ta. Sū. Bhā. Vr. 6.6—vedyamānakarmasamayo madhyamah sa eva sthiti-kālah. ādyo bamdhasama-yastrtiyah parisātanasamaya iti.

Text

Pamattāpamattaddhā-padam

3.149 pamattasamjayassa nam bhamte! pamattasamjame vattamānassa savvā vi ya nam pamattaddhā kālao kevacciram hoi?
mamdiaputtā! egam jlvam paducca jahannenam ekkam samayam, ukkosenam desūnā puvvakodl. nānājlve paducca savvadham.

The Topic of the Duration of the Remiss and the Non-Remiss

What¹ is the temporal dimension, O Lord! of the path of the remiss (ascetic) stationed in the stage of self-restraint with remissness?
With reference to a single soul, O Manditaputra, the minimum temporal dimension is one time-unit, the maximum temporal dimension is a little (8.25 years) less than one purva-koti (=8400000² x 10⁷ years). With reference to many souls, it is entire time-dimension, which is without beginning and end.

3.150 appamattasamjayassa nam bhamte! appamattasamjame vattamānassa savvā vi ya nam appamattaddhā kālao kevacciram hoi?
mamdiaputtā! egam jlvam paducca jahannenam amtomuhuttam, ukkosenam desūnā puvvakodl nānājlve paducca savvadham.

What is the temporal dimension, O Lord! of the path of the non-remiss (ascetic) stationed in the stage of self-restraint devoid of remissness? With reference to a single soul, O Manditaputra! The minimum temporal dimension is one intra-hour and the maximum temporal dimension is a little (8.25 years) less than one purva-koti. With reference to many souls, it is entire time-dimension, which is without beginning and end.

Bhāsya

1. Sūtras 149-50

In the present dialogue, the temporal dimensions of the ascetic stationed in the sixth stage, i.e., self-restraint with remissness and the seventh stage, i.e., self-restraint without remissness have been considered. An eight years and three months old boy has been accepted as qualified for monkhood.¹ The maximum life-span of a human is one purva-koti. As such, the maximum temporal dimension of sāmāyikacāritra (preliminary initiation into monkhood) is = one purva-koti less 8.25 years,² the minimum temporal dimension being one time-unit.

According to the Vrtti, this is possible only on the death immediately after one time-unit of adopting monkhood.³ This however is only a conditional description from the standpoint of treatises on the doctrine of karma. At the very beginning of his initiation, a monk attains self-restraint without remissness. Afterwards he attains the stage of self-restraint with remissness. The death may occur in the first time-unit immediately after entering into the stage of self-restraint with remissness from the stage of self-restraint without remissness. It is with reference to such circumstance that the minimum temporal dimension of self-restraint with remissness has been described as one time-unit.⁴

The maximum time-dimension of pramatta samyata (self-restraint with remissness) may be counted in two ways:

[i] As the stages of self-restraint with remissness are interrupted by the stage of self-restraint without remissness, the maximum time-dimension of stages of self-restraint with remissness is to be ascertained by actually counting those stages.⁵

[ii] According to another opinion, the maximum time-dimension may be obtained by counting the period of uninterrupted stage of self-restraint with remissness.⁶

According to the Vrtti, the minimum time-dimension of self-restraint without remissness is an intra-hour because the ascetic at this stage cannot die. According to the Cūrní, the stages higher than that of self-restraint with remissness of the ascetic are all of self-restraint without remissness, because there is no remissness. The ascetic ascending the ladder of suppression can meet death within one muhūrtta, it is from this point of view that the minimum time-dimension of ascetic without remissness has been stated to be one anatarmuhūrtta.⁷

According to Jayācārya’s interpretation, here the apramatta (ascetic without remissness) must be the one ascending the ladder of suppression, and not other apramatta? The maximum dimension of self-restraint without remissness has been computed with reference to an ascetic who has attained omniscient (i.e., the 13^th gunasthāna). A child of 8.25 years age may be an ordinary ascetic or even an omniscient one. It is from this standpoint that the temporal dimensions have been mentioned.

1. Vavahàro, 10.22.

2. Bhaga. 25.533.

3. Bha. Vf. 3.149—’ekkam samayam’ ti katham? ucyate — pramattasamyamapratipattisamayasama-nantarameva maranāt.

4. Bha. Cūrni—pamattasya jahanno kālo samao eso ya apamattaddhānāto cavamāno pamattasamjato kālarn karejjā tasya labbhati.

5. Bha. Vr. 3.149—kila pratyekamantarmuhūittapramāne eva pramattāpramattagunasthānake, te ca paryāyena jāyamāne desonapūrvakotim yāvadutkarsena bhavatah, samyamavato hi pūrvakotireva paramSyuh, sa ca samyamamastāsu varsesu gatesveva labhate, mahānti cāpramattāntarmuhur-ttāpeksayā pramattāntarmuhūrttāni kalpyante, evam cāntarmuhūrttapramānānām pramattāddhānām sarvāsām milanena desonā pūrvakoti kālamānam bhavati.

6. Ibid., 3,149—anyetvihuh—astavarsonām pūrvakotim yāvadutkarsatah pramattasamyatatā syāditi.

7. (a) Ibid., 3.149—cūrnikāramatam tu pramattasamyamavarjah sarvo’pi sarvavirato’pramatta ucyate, pramādābhāvāt, sa copaáamaáremm pratipadyamāno muhūrttābhyantare kālam kurvan jaghanyakālo labhyata iti.

(b) Bha. CO. p. 4—appamatto jahannakālo uvasamagasedhi padivajjamāno muhuttebhyamtarato kālam karemāno hoti.

8. Bha. Jo. vārtika of 1.64.95—e apramadi upasama-sreni cadhai tiko jiva grahivo, jo āthamaim gunathānai upaáama-áreni cadhato prathama samaya marai to pina sātamaim gunathānaim apramattapanaim amtarmuhūrtta rahyo temātai jaghanai amtarmuhūrtta, ihām upasama-sreni cadhai tiko apramatta grahyo. pina anya apramatta grahana na kiyo.

Text

3.151 sevam bhamte! sevam bhamte! tti bhagavam mamdiaputte anagāre samanam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā samjamenam tavasā appānarn bhāvemāne viharati.

‘That is so O Lord! That is so, O Lord! ‘ Thus saying Manditaputra anagāra, paid respectful obeisance and homage to the Sramana Bhagavan Mahavira; having paid respectful obeisance and homage, he asks permission for proper and suitable sojourn. On getting permission, he dwelt there sublimating his self through self-restraint and austerity.

Lavanasamuddavuddhi-hani-padam

3.152 bhamteti! bhagavam goyame samamam bhagavam mahāvlram vamdai namamsai, vamdittā namamsittā evam vayāsl—kamhā nam bhamte! lavanasa-mudde cāuddasauhamudditthapunnamāsinlsu atirege vaddhai vā? hāyai vā? lavanasamuddavattavvayā neyavvā jāva loyatthil, loyānubhāve.

The Topic of Ebb-tide and Flood-tide of the Lavana-ocean

Lord Gautama offered obeisance and paid homage to the Ascetic Lord Mahavira, by addressing him as “O Lord!” and asked, “Why does the Lavana-ocean, O Lord! is subject to excessive ebb-tide and flood-tide on the fourteenth, eighth, new moon and full moon days?”
Here the description of Lavana-ocean up to toy atthi and loyānubhāve (as given in Jivajivabhigame, 3.723-95) is to be known.

Text

3.153 sevam bhamte! sevam bhamte! tti jāva viharati.

That is so, O Lord! That is so, O Lord! (1.51)......up to austerity.

♦

Fourth Section

Chautho Uddeso

Section-4

Text

Bhāviappa-padam

3.154 anagāre nam bhamte! bhāviappā devam veuvviyasamugghāenam samohayam jānarūvenam jāmānam jānai-pāsai?
goyamā! 1. atthegaie devam pāsai, no jānam pāsai. 2. atthegaie jānam pāsai, no devam pāsai. 3. atthegaie devam pi pāsai, jānam pi pāsai. 4. atthegaie no devam pāsai, no jānam pāsai.

The Topic of Soul, Self-cultivated (through Self-restraint and Austerity)

Does¹ an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a god who is flying in his vehicle, created through exercising his protean projection?
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the god, but not the vehicle, 2. there is some one who sees the vehicle, but not the god, 3. there is some one who sees the god and the vehicle, 4. there is some one who neither sees the god nor the vehicle.

3.155 anagāre nam bhamte! bhāviappā devim veuvviyasamugghāenam samohayam jānarūvenam jāmānim jānai-pāsai?
goyamā! 1. atthegaie devim pāsai, no jānam pāsai. 2. atthegaie jānam pāsai, no devim pāsai. 3. atthegaie devim pi pāsai, jānam pi pāsai. 4. atthegaie no devim pāsai, no jānam pāsai.

Does an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a goddess who is flying in her vehicle, created through exercising her protean projection?
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the goddess, but not the vehicle, 2. there is some one who sees the vehicle, but does not see goddess, 3. there is some one who sees the goddess and the vehicle, 4. there is some one who neither sees the god nor the vehicle.

3.156 anagāre nam bhamte! bhāviappā devam sadevlam veuvviyasamugghāenam samohayam jānarūvenam jāmānam jānai-pāsai ?
goyamā! 1. atthegaie devam sadevlam pāsai, no jānam pāsai. 2. atthegaie jānam pāsai, no devam sadevlam pāsai. 3. atthegaie devam sadevlam pi pāsai, jānam pi pāsai. 4. atthegaie no devam sadevlam pāsai, no jānam pāsai.

Does an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a god who, accompanied by the goddess, is flying in his vehicle, created through exercising his protean projection?
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the god, accompanied by the goddess, but net the vehicle, 2. there is some one who sees the vehicle, but not the god, accompanied by the goddess, 3. there is some one who sees the god, accompanied by the goddess, and the vehicle, 4.” there is some one who neither sees the god accompanied by the goddess nor the vehicle.

3.157 anagāre nam bhamte! bhāviappā rukkhāssa kirn amto pāsai? bāhim pāsai? goyamā! 1. atthegaie rukkhāssa amto pāsai, no bāhim pāsai. 2. atthegaie rukkhāssa bāhim pāsai, no amto pāsai. 3. atthegaie rukkhāssa amto pi pāsai, bāhim pi pāsai. 4. atthegaie rukkhāssa no amto pāsai, no bāhim pāsai.

Does a self-cultivated ascetic, O Lord! see the interior of a tree or the exterior of a tree?
O Gautama, among them, 1. there is some one who sees the interior of the tree, not the exterior, 2. there is some one who sees the exterior of tree not the interior, 3. there is some one who sees the interior of tree and also the exterior, 4. there is some one who neither sees interior nor the exterior.

3.158 anagāre nain bhamte! bhāviappā rukkhāssa kirn mūlampāsai? kamdampāsai? goyamā! 1. atthegaie rukkhāssa mūlam pāsai, no kamdam pāsai. 2. atthegaie rukkhāssa kamdam pāsai, no mūlam pāsai. 3. atthegaie rukkhāssa mūlam pi pāsai, kamdam pi pāsai. 4. atthegaie rukkhāssa no mūlam pāsai, no kamdam pāsai.

Does a self-cultivated ascetic, O Lord! see the root of a tree or the bulb of a tree?
O Gautama! among them 1. there is some one who sees the root of the tree, but does not see the bulb, 2. there is some one who sees the bulb of tree, but does not see the root, 3. there is some one who sees the root of the tree and also sees the bulb, 4. there is some one who neither sees the root of tree, nor the bulb.

3.159 mūlam pāsai? khamdhampāsai? caubhamgo.

Does one see the root? Does one see the trunk? Four alternatives (are to be spoken of as in 3.158).

3.160 evam mūlenam (jāva?) bijam samjoeyavvam.

Thus by combination with root, each term ...... up to seed gives four alternatives in each case.

3.161 evam kamdena vi samam samjoeyavvam jāva biyam.

In a similar way, by combination with the bulb, each term......up to seed gives four alternatives in each case.

3.162 evam jāva pupphena samam biyam samjoeyavvam.

In a similar way, by combination with seed, each term......up to flower gives four alternatives in each case.

3.163 anagāre nam bhamte! bhāviappā rukkhāssa kirn phalam pāsai ? blyam pāsai ? caubhamgo.

Does a seíf-cultivated ascetic, O Lord, see the fruit of a tree, or the seed? Here also four alternatives (are to be spoken of).

Bhāsya

1. Sūtras 154-63

An important principle of spirituality and meditation is cultivation (bhāvanā). This means ‘the determination to achieve something sublime’, and then achieve that goal by constant practice. ‘Imbuing’, ‘impressing’ are synonymous with ‘cultivation’. Transformation of personality starts with cultivation. Its starting-point here is ‘simple vibration’ and the end result is ‘undergoing varied transformation’.¹ TheVrtti explains ‘self-cultivation’ (bhāvitātmā) as ‘transformation of the self by means of self-restraint and austerity’. Self-cultivation results mostly in attainment of potentialities like clairvoyance, etc..² In Dhyānasataka, four types of self-cultivation are mentioned, viz., cultivation with respect to knowledge, faith, conduct and detachment.³ In the Thānam, the self-cultivated soul (bhāvitātmā) has been characterised as ‘possessor of supernormal powers’.⁴

In the present scripture, we get a detailed description of supernormal powers of self-cultivated souls.⁵ In the Sūyagado, we find the expression the ‘self-cultivated ascetic (bhāvitātmā anagāra) with respect to scriptural knowledge.’⁶ The expression ‘self-cultivated soul’ has been used in the present scripture for a vitaraga, i.e., soul absolutely detached.⁷

The upshot of all these equations is that the expression ‘self-cultivated soul’ was frequently used in the Āgamika period. The usage of this expression is found in Mahābhārata⁸ and Yogavasistha⁹ also.

The power of clairvoyance is manifold; this is indicated by means of four alternatives in the sūtra no, 154-156, The sūtras 157-163 indicate 45 alternatives in the following way:

1. Bha. 3.143.

2. Bha. Vr. 154—bhāvitātmā samyamatapobhyāmevamvidhānāmanagārānām hi prāyo’vadhijfiānā-dilabdhayo bhavantiti krtvā bhāvitātmetyuktam.... ।

3. Dhyānasataka, 30 -

puvvakayabbhāso bhāvanāhim jhānassa joggayamuvei I tāo ya nānadamsanacarittaveragganiyatāo II

4. Thānam, 5.168.

5. Bha. 18.191-195.

6. Sūya. 1.13.13.

7. Bha. 18.159,160.

8. Mahābhārata, Svargārohana Parva, 5.37—

sarvajñena vidhijñena, dharmajftānavatā satā ।
atindriyena sucinā, tapasābhāvitātmanā ॥

9. Yogavāsistha, 4.11.59,60—

yathaiva bhāvayatyātmā satatam bhavisyati svayam ।
tathaivāpūryate saktyasighrameva mahānapi ॥
bhāvitā saktirātmānamātmatām nayati ksanāt ।
anantamakhilam prāvrt, mihikā mahati yathā ॥

Text

Vāukāya-padam

3,164 pabhū nam bhamte! vāukāe egam maham itthirūvarn vā purisarūvam vā (āsarūvam vā?) hatthirūvam vā jānarūvam vā juggarūvam vā gillirūvam vā thillirūvam vā siyarūvam vā samdamamyarūvam vā viuvvittae?
goyamā! no inatthe samatthe. vāukāe nam vikuvvamāne egam maham padāgā-samthiyam rūvam vikuvvai.

The Topic of Air-bodied Beings

Is¹ the eir.bodied being, O Lord! capable of projecting protean body of the shape of a voluminous woman, man, (horse?), elephant, vehicle, plain palanquin, elephant-saddle, mule-cart, covered palanquin or special palanquin of the length of man?
O Gautama! this is not possible. The air-bodied being creates a shape of a voluminous flag by exercising its protean power.

3.165pabhū nam bhamte! vāukāe egam maham padāgāsam thiyam rūvam viuvvittā anegāim joyanāim gamittae?
hamtā pabhū.

Can the air-bodied being, O Lord! by creating a protean body of the shape of a voluminous flag, traverse a multitude of yojanas?
Yes, it can.

3.166 se bhamte! kirn āiddhle gacchai? pariddhie gacchai?
goyamā! āiddhle gacchai, no pariddhie gacchai.

Does the air-bodied being, O Lord! traverse by the supernormal power of its own or of somebody else?
O Gautam, it traverses by virtue of its own supernormal power, not that of anybody else.

3.167 se bhamte! kirn āyakammunā gacchai? parakammunā gacchai?
goyamā! āyakammunā gacchai, no parakammunā gacchai.

Does the air-bodied being, O Lord! traverse by self-effort or by the effort of others?
O Gautama! it traverses by virtue of self-effort, not that of others.

3.168 se bhamte! kirn āyappayogena gacchai? parappayogena gacchai?
goyamā! āyappayogena gacchai, no parappayogena gacchai.

Does the air-bodied being, O Lord! traverse by self-impetus, or by the impetus of others?
O Gautama! it traverses by virtue of self-impetus, not that of others.

3.169 se bhamte! kirn ūsiodayam gacchai?patodayam gacchai? goyamā! ūsiodayam pi gacchai, patodayam pi gacchai.

Does the air-bodied being, O Lord! traverse in the shape of high-flying flag or low-flying flag?
O Gautama! it traverses as both—high-flying flag and low flying flag.

3.170 se bhamte! kirn egaopadāgam gacchai? duhaopadāgam gacchai. goyamā! egaopadāgam gacchai, no duhaopadāgam gacchai

Does the air-bodied being, O Lord! traverse in the shape of flag flying unilaterally or bi-laterally?
O Gautama! it traverses in the shape of a flag flying uni-Iaterally and not bilaterally,

3.171 se bhamte! kirn vaukae ? padāgā ?
goyamā! vāukāe nam se, no khalu sā padāgā.

Is it O Lord! air-bodied being or a material flag?
O Gautama! it is air-bodied being, not a material flag.

Bhāsya

1. Sūtras 164-171

Gods and infernáis have protean bodies by birth. Humans and animals, possessed of mind can acquire protean body by the virtue of their supernormal potentiality.¹ In the air-bodied beings which have undeveloped bio-potential, it is not possible, but as soon as they attain developed bio-potential, they achieve it.² According to the Dhavalā, the fire-bodied beings with developed bio-potential also are possessed of the protean body,³ as distinguished from the Évetambara tradition.

The power of creating varied protean shapes in the air bodied beings is very much limited. The configuration of air-bodied being is that of a flag, which it can expand by its protean power.⁴ The air-bodied being traverses space by means of its own power, effort and impetus, without the assistance of any other external agency for its projection. The logic behind such motion of the protean body is that air-bodied being is an animate object that does not need any external impetus for its zig-zag horizontal motion like that of a cow.⁵

Semantics

yugya (jugga)—A kind of palanquin two cubits in length and breadth and provided with a square-shaped seat; such palanquin was used by the people of Golla country. In Lata countryside, thilla is called yugya.⁶ It was carried by four persons.⁷

gilli—A palanquin carried by a couple of persons or an ambāvādi-equipped saddle (howdah) on elephant.⁸ According to Silānkācārya, a bag-shaped spreadout cloth to carry a person within it is called gilli.⁹

thitti—A cart drawn by mule, prevalent in Lata country.¹⁰

sivikā—A covered palanquin.¹¹

syandamānikā—A palanquin of the length of a human being,¹² This was used by distinguished people as a transport.¹³

In Bha, Vr, almost these same meanings of the words from yugya up to syandam&nikā are given.¹⁴

ucchritadaya—A high-Hying (flag). [See figure 1]

patat-udaya—A low-flying (flag),¹⁵ [See figure 2]

ekatahpataka —A flag flying unilaterally. [See figure 3]

dvidhapataka—A flag flying bilaterally. [See figure 4]

Srimajj ay ācārya potes an opinion exjlainmg the expression as ‘standing for two flags flying in the s^rne direction’.¹⁶

Fig. 1

Fig. 2

Fig. 3

Fig. 4

1. Ta. Su. Bha. Vr.—2.47,49.

2. Panna. 21.50.

3. Sa. Kham. Dhavalā, pu.4, kham 1. bhā.4, su.66, p.249—teukkaiyapajjatta ceva veuvviya sariram uthāvemti apajjattesu tadabhāvā (Jainendra Siddhānta Kosa, part 3, quoted from p. 610).

4. (a) Panna. 21.26,57.

(b) Bha. Vr. 3.165—mahat pūrvapramānāpeksayā patākāsamsthitam s varöpenaiva vāyoh patākākāra-sariratvād vaikriyāvasthāyāmapi tasya tadākārasyaiva bhāvāditi.

5. Dasavai. Ji. CO. p.136—sātmako vāyuh aparaprerita tirganiyamitanirgamanād govat.

6. (a) Anu. CO. p.53—golavisaye jampā nam dvihatthamātram caturasram savedikamupasobhitam juggayam, lācjā nam thilli jugayam.

(b) Anu. Hā. Vr. p.79.

(c) Anu. Mala. Vr. pa. 146.

7. Footnote of Suya. 2.2.58.

8. (a) Anu. CO. p.53—hastina upari kollaram gilativa manusam gili.

(b) Anu. Hā. Vr. p.79.

(c) Anu. Mala. Vr. pa.146.

9. Sūtra Vr. p.73—purusadvayotksiptā jhollikā.

10. Ibid., p. 73—vegasaradvayavinirmito yānavisesah.

11. (a) Anu. CO. p.54—uvarim kūdāgārachādiyā sibiyā.

(b) Anu. Hā. Vr. p.79.

(c) Anu. Mala. Vr. pa.146.

12. (a) Anu. Cū. p.54—diho jampāna viseso purisassa svapramānāvagāsadānatta nao syandamānim.

(b) Anu. Hā. Vr. p.79.

(c) Anu. Mala. Vr. pa.146.

13. Footnote of Suya. 2.2.58.

14. Bha. Vr. 3.164—’juggam’ti gollavisayaprasiddham jampānam dvihastapramānam vedikopasobhi-tam ‘gilli’tti hastina upari kollararöpā yā mānusam gilativa ‘thilli’ ti lātānām yadasvapalyānam tadanyavisayesu thilityucyate ‘siya’ tti sibikā kūtākārācchādito jampānavisesah ‘samdamāniya’ tti purusapramānāyāmo jampānavisesah.

15. Ibid 3.169—jicchrta—ūrddhvam udaya—āyāmo yatra gamane taducchritodayam, urddhvapatā-kamityarthah kriyāvisesanam cedam ‘patodayam’tti patadudayam patitapatākam gacchati.

16. Bha. Jo. 1.65.76—

duhao padāgā dekha, te damda naim bihum disi visai ।
kei karai ima lekha, kei kahai ika disi behum ॥

Text

Balāhaka-padam

3.172 pabhū nam bhamte! balāhae egam maham itthirūvam vā jāva samdamāniya-rūvam vā parināmettae?
hamtā pabhū.

The Topic of Transformation of Cloud

Can¹ the cloud, O Lord! take the shape of a voluminous woman, (as in 3.164) ......up to that of the special palanquin of the length of a man?
“Yes, it can.”

3.173 pabhū nam bhamte! balāhae egam maham itthirūvam parināmettā anegāim joyanaim gamittae?
hamtā pabhū.

Can the cloud, O Lord! taking the shape of a voluminous woman, traverse multitude oí yojanas? “Yes, it can.”

3.174 se bhamte! kirn āiddhle gacchai?pariddhie gacchai?
goyamā! no āiddhle gacchai, pariddhie gacchai.

Does it traverse by virtue super-natural power of its own or of any other object?
O Gautama! it does not traverse by virtue of the super-normal power of its own, but that of some other object.

3.175 se bhamte! kirn āyakammunā gacchai? parakammunā gacchai?
goyamā! no āyakammunā gacchai, parakammunā gacchai.

Does it traverse by virtue of its super-natural effort of its own or of any other efforts?
Gautama! it does not traverse by virtue of the super-natural efforts of its own, but that of some other object.

3.176 se bhamte! kirn āyappayogenam gacchai? parappayogenam gacchai?
goyamā! no āyappayogenam gacchai, parappayogenam gacchai.

Does it, O Lord! traverse by self-impetus or by the impetus of others? Gautama! It does not traverse by virtue of self-impetus, but that of others.

3.177 se bhamte! kirn ūsiodayam gacchai? patodayam gacchai?
goyamā! ūsiodayam pi gacchai, patodayam pi gacchai.

Does it, O Lord! traverse in the shape of high-flying flag or low-flying flag? Gautama! It traverses as both—high-flying and low-flying flag.

3.178 se bhamte! kirn balāhae ? itthl?
goyamā! balāhae nam se, no khalu sā itthl.

It is simply a cloud (material object), not indeed a woman.

3.179 evam purise, āse, hatthl.

Similarly, it is neither man, nor horse, nor elephant.

3.180 pabhū nam bhamte! balāhae egam maham jānarūvam parināmettā anegāim joyanāim gamittae ?
jahā itthirūvam tahā bhāniyavvam.

Can the cloud, O Lord! traverse multitude oí yojanas, taking the shape of a vehicle?
The same description is to be given as in the case of woman (sūtra 1.173).

3.181 se bhamte! kirn egaocakkavālam gacchai? duhaocakkavālam gacchai?
goyamā! egaocakkavālam pi gacchai, duhaocakkavālam pi gacchai.

Can a cloud, O Lord! traverse space like a wheel unilaterally or bilaterally?
0 Gautama! It can traverse unilaterally as well as bilaterally like a wheel.

3.182 jugga-gilli-thilli-siyā-samdamāniyā taheva.

The same description follows with reference to a plain palanquin, elephant-saddle, mule-cart, covered palanquin and a palanquin of the length of a human beivng.

Bhāsya

1. Sūtras 172-182

Here it has been queried about the creation of varied shapes or exercise of protean power by an air-bodied being and taking natural shapes by clouds. The reason is that the clouds are inanimate objects, and as such, devoid of the power, effort or impetus of creating shapes voluntarily, their transformation being mechanical. They traverse space by the impetus given by air or gods.¹ In the Thānam, there is mention of motion of clouds as due to air or gods.²

Semantics

cakravāla—wheel.

1. Bha. Vr. 3.172-174—balāhakasyājrvatvena vikurvanāyā asambhavāt parināmayitumityuktam, parināmascāsya visrasārūpah ‘noāyaddhle’ tti acetanatvānmeghasya vivaksitāyāh sakterabhāvānnāt-marddhyā gamanamasti, vāyunā devena vā preritasya tu syādapi gamanam.

2. Thānam, 3.359.

Text

Kimlesovavāya-padam

3.183 jive nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai?
goyamā! jallessāim davvāim pariyāittā kālam karei, tallessesu uvavajjai, tarn jahā—kanhalessesu vā, nilalessesu vā, kāulessesu vā. evam jassa jā lessā sā tassa bhāniyavvā. jāva —

The Topic of which Lesyā at Birth

¹ Among the infernáis, of what lesyā (psychic colour), O Lord! is the soul destined to be born as infernal, born?

O Gautama! It is born among the infernáis of the same material colouration as it appropriates at the time of its death, for instance, among the infernáis of black lesyā, or blue lesyā, or grey lesyā, according as appropriating black, blue or grey lesyā respectively. Similarly the material lesyā that is appropriated in a particular soul is to be described (with reference to all the twenty-four groups of soul) up to—

3.184 jive nam bhamte! je bhavie joisiesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai?
goyamā! jallessāim davvāim pariyāittā kālam karei, tallessesu uvavajjai, tarn jahā—teulessesu.

Among, the luminous gods, of what lesyā, O Lord! is the soul, destined to be born as the luminous god, born?
O Gautama! it is born among the luminous gods of the same material colouration as it appropriates at the time of its death. For instance, among the gods of fiery colouration.

3.185 jive nam bhamte! je bhavie vemāniesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai?
goyamā! jallessāim davvāim pariyāittā kālam karei, tallessesu uvavajjai, tarn jahā—teulessesu vā, pamhalessesu vā, sukkalessesu vā.

Among the Empyrean gods, of what lesyā, O Lord! is the soul, destined to be born as the Empyrean god, born?
O Gautama! it is born among the Empyrean gods of the same material colouration as it appropriates at the time of its death. For instance, among the Empyreans of fiery lesyā, or yellow (filament) lesyā, or white lesyā, according as appropriating fiery, yellow or white lesyā respectively.

Bhāsya

1. Sūtras 183-185

In the present dialogue, the doctrines of lesyā (psychic colour) and re-birth have been propounded. The guiding principle of colouration is that the colouration that obtains at the last moment of life is inherited in the next birth. In other words, the soul is born in a form of life where that lesyā is available. The Uttarajjhayanāni describes this principle elaborately—the process of transformation of lesyā continues for antarmuhūrtta. No soul is born with the lesyā that obtains at the first or the last time-unit of the process of transformation. It is born with the colouration that obtains in between two antarmuhūrtta periods, one of the previous birth and one of the next one.¹

In the principle of inheriting colouration, three aspects of colouration are involved, viz., material lesyā, psychical lesyā and the lesyā available in the place of rebirth. The life-span of the next birth is bound in the present birth. At the time of death, the matter of that lesyā is appropriated which will be available to the soul at the place of re-birth. For instance, there is fiery colouration in the luminous god. The soul that has bound the life-span of a luminous god will appropriate the material of fiery colouration immediately before his death, and transform itself in corresponding psychic lesyā, and will take birth in the same lesyā as a luminous god after death.

The following table gives the details of the lesyā available in 24 groups of souls —

The clause ‘jallesāim davvāim pariyāittā’’ refers to the ‘material of lesyā appropriated by the soul’. Material lesyā has three implications—

(1) The material clusters needed for the psychic colouration which starts on the appropriation of the material clusters.

(2) The colour of the body of the soul.

(3) The aura or the nimbus.

The first aspect is relevant to the present dialogue, which implies that at the time immediately before death, there takes place the process of transformation of the material and psychical lesyā conforming to the next birth. The Vrtti also points to such interpretation.²

1 Uttara. 34.58-60—

lesahim savvahim padhame samayammi parinayāhim tu ।
na vi kassavi uvavāo, pare bhave atthi jivassa ॥
lesahim savvahim carame samayammi parinayāhim tu ।
na vi kassavi uvavāo, pare bhave atthi jivassa ॥

amtamuhuttammi gae, amtamuhuttammi sesae ceva ।
lesahim parinayāhim, jiva gacchamti paraloyam ॥

2. Bha. Vr. 3.183—’jallesāim’ti yā lesyā yesām dravyānām tāni yallesyāni yasyā lesyāyāh samban-dhini-tyarthah, ‘pariyāittā’tti paryādāya parigrhya bhāvaparināmena kālam karoti mriyate tallesyesu nārakesötpadyate.

Text

Bhāviappa-vikuvvanā-padam

3.186 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittāpabhū vebhāram pavvayam ullamghettae vā?pallamghettae vā?
goyamā! no inatthe samatthe.

The Topic of The Creation of Protean Froms by a Self-cultivated Ascetic

Can a self-cultivated ascetic, O Lord! jump over (once) or leap across (again and again) the Vaibhāra Mountain without appropriating the external material clusters¹? “O Gautama! This is not possible.”

Bhāsya

1. External material clusters

In the present dialogue, the external material clusters stands for what is appropriate for the protean body.¹ The acts like jumping over the Vaibhāra Mountain is possible only by protean body. It is for this reason that “external material clusters” have been mentioned here to indicate the clusters that are appropriated for the formation of protean body.

1. Bha. Vr. 3.186—audārikasanravyatiriktān vaikriyānityarthah.

Text

3.187 anagāre nain bhamte! bhāviappā bāhirae poggale pariyāittā pabhū vebhāram pavvayam ullamghettae vā?pallamghettae vā.
hamtā pabhū.

Can a self-cultivated ascetic, O Lord! jump over once or leap across (again and again) the Vaibhāra Mountain by appropriating the external material clusters?
Yes, he can.

3.188 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā jāvaiyāim rāyagihe nagare rūvāim, evaiyāim vikuvvittā vebhāram pavvayam amto anuppavisittā pabhū samam vā visamam karettae ? visamam vā samam karettae ? goyamā! no inatthe samatthe.

Can a self-cultivated ascetic, O Lord! without appropriating external material clusters, creating, by his protean power, the varied forms of all kinds (of bodies of humans and animals) inhabiting Rājgrha, enter in the interior of the Vaibhāra Mountain and make its even surface uneven and vice-versa? “O Gautama! this is not possible.”

3.189 anagāre nam bhamte! bhāviappā bāhirae poggale pariyāittā jāvaiyāim rāyagihe nagare rūvāim, evaiyāim vikuvvittā vebhāram pavvayam amto anuppavisittāpabhū samam vā visamam karettae ? visamam vā samam karettae ? hamtā pabhū.

Can a self-cultivated ascetic, O Lord! appropriate external material clusters, creating by his protean power, the varied forms of all kinds (of bodies of human and animals) inhabiting Rājagrha, enter in the interior of the Vaibhāra Mountain and make its even surface uneven and vice-versa? “Yes, he can.”

3.190 se bhamte! kim mat vikukuvvai? amāl vikuvvai?
goyamā! mal vikuvvai, no amāl vikuvvai.

Does he, O Lord! exercise his protean power (for formation of forms) as one instigated by deceit or one free from deceit¹?
“O Gautama! it is the deceitful (one instigated by deceit)¹ that exercises his protean power, and not the un-deceitful (one who is free from deceit)².”

Bhāsya

1,2. Deceitful, Un-deceitful

The expression deceitful (māyā) has more than one meaning; one meaning of māyā is crookedness, the third variety of passions. Among the three (psychical) thorns, the first is ‘deceit’. Another meaning of māyā is Sāmbari Vidyā—sorcery, magic.¹ The person who knows māyā is called māyākāra or mayi. The Vrtti has explained mayi as ‘a person possessed of passions’ or ‘a person possessed of remissness’. According to it, the person devoid of remissness cannot exercise protean power.² This opinion of the Vrtti is directly confirmed by the text, “no amayi vikuvvai.”³ This interpretation of the Vrtti needs scrutiny. The amayi also exercises the protean power-potential. Now, if mayi is explained as ‘remiss’ and amayi as ‘non-remiss’, how could the latter exercise the protean power; because absence of remissness confers on him a higher status that prevents him from such detrimental act. The whole dialogue given in sūtras 3.231-239 (supra) describes creation of protean body by the amayi. Here, the meaning of mayi as ‘remiss’ or ‘possessed of passions’ is obviously irrelevant.

In the present dialogue, mayFplausibly stands for one who practises incantation and auspicious rite, inspired by the cultivation of sorcery or occult power. In support of this guess of ours, there are sūtras 3.219-220 (supra), according to which, the mayi ascetic is born in the heaven of ‘attendant gods’⁴ and the amayi ascetics is born in heavens other than that. In the Uttarādhyayana, it is explicitly mentioned that one who practises incantation and auspicious rite, etc. cultivates the sorcery or occult power.⁵ Here the meaning of exercising protean power is ‘formation of protean body by the power of occult science, incantation, etc’ The Vrtti mentions the variant reading, “mayiabhijumjai “ in Bhagavai 3/218. It has identified ‘abhiyoga’⁶ with ‘vikriyā’.¹ In Bha. 3/209-210, the use of ‘abhijumjittae’ and in Bha. 3/211 the use of ‘abhijumjitta’ are found. In the present dialogue (3/192), the reading ‘abhijumjaV is more appropriate than ‘viuvvai’, because the latter expresses more explicitly the exercise of sorcery than the former.

1. (a) Abhi. 3.589—māyā tu sambar!.

(b) Apte—māyā—Jugglery, witch-craft, an illusion of magic.

2. Bha. Vr. 3.190—’mayi’ ti māyāvān, upalaksanatvādasya sakasāyah pramatta iti yāvat apramatlo hi na vaikriyam kuruta iti.

3. Bha. 3.190.

4. Ta. Su. 4.4; (That Which Is, p.98).

5. Uttara. 36.264—

mamtājogam kāum, bhūikammam ca je paumjamti ।
sāyarasaiddhieheum, abhiogam bhāvanam kunai ॥

6. Cf. Pali abhiyoga and abhiyogi; and also vikuvvanā.

7. Bha. Vr. 3.218—’mal viuvvai’ tti drsyate, tatra cābhiyogo’pi vikurvanoti marttavyarp, vikriyārūpa-tvāttasyeti.

Text

3.191 se kenatthenam bhamte! evam vuccai—mal vikuvvai, no amāl vikuvvai? goyamā! mainam paniyam pāna-bhoyanam bhoccā-bhoccā vameti. tassa nam tenam panienam pāna-bhoyanenam atthi-atthimimjā bahalibhavamti, payanue mamsa-sonie bhavati. je vi ya se ahābāyarā poggalā te vi ya se parinamamti, tarn jahā—soimdiyattāe cakkhimdiyattāe ghānimdiyattāe rasimdiyattāe, phāsimdiyattāe, atthi-atthimimja-kesa-mamsu-roma-nahattāe, sukkattāe, soniyattāe.
amai nam lūham pāna-bhoyanam bhoccā-bhoccā no vāmeL tassa nam tenam lūhenam pāna-bhoyanenam atthi-atthimimjā payanūbhvamti, bahale mamsa-sonie. je vi ya se ahābāyarā poggalā te vi ya se parinamamti, tarn jahā—uccārattāe pāsavanattāe khelattāe simghānattāe vamtattāe pittattāe pūyattāe soniyattāe.
se tenatthenam goyamā! evam vuccai—maivikuvvai, no amai vikuvvai.

For what reason, O Lord! is it said that it is the deceitful (one instigated by deceit) that exercises his protean power, and not the un-deceitful.
O Gautama! a deceitful ascetic intakes nourishing food and drink repeatedly and vomits and purges them. His bones and bone-marrows become stout (bulky),¹ and flesh and blood become thin, and the gross food material that he intakes is transformed, for instance, into ears, eyes, nose, tongue and skin, bone, bone-marrows, hair, mustache, pore-hair, nail, semen and blood.
An un-deceitful ascetic intakes non-nourishing food and drink repeatedly and does not vomit or purge them. His bones and bone-marrows become weak (and thin), his flesh and blood become thick, and the gross food material that he intakes is transformed, for instance, into stool, urine, phlegm, snot, vomit, bile, pus and blood.² For that reason, O Gautama! it has been said that the deceitful ascetic exercises protean power, the non-deceitful does not.

Bhāsya

1. Bone and bone-marrow becomes stout (bulky)

In the present dialogue, the process of exercising protean power has been shown. The bone and the bone-marrow are both important factors in protean action. The power of protean action is earned in them. The repeated intake of oily food and vomiting after the intake is the process of oiling the bone and bone-marrow. By this process both bone and bone-marrow becomes taught while flesh and blood became weak. The remaining food augment the power of the sense-organs.¹

2. Gross food material......pus and blood

Incidentally, there is description of the un-nourishing food which is transformed into stool etc. in larger quantity. Here the nourishment of bone, bone-marrow and sense-organs does not take place in sufficient measure.²

1. Bha. Vr. 3.191—yathocitabādarāh aharapudagala ityarthah parinamanti srotrendriyaditvena, anyatha sarirasya dārdhayāsambhāt.

2. Ibid., 3.191—rūksabhojina uccārāditayaibāhārādipudgalāh parinamanti anyatha sarirasya-sāratā’ nāpatteriti.

Text

3.192 mal nam tassa thānassa anāloiyapadikkamte kālam karei, natthi tassa ārāhanā. amāl nam tassa thānassa āloiya-padikkamte kālam karei, atthi tassa ārāhanā.

The deceitful ascetic dies without confessing and retracing from his action; there is no observance of discipline leading to liberation in his case. The non-deceitful ascetic dies by confessing and retracing from his action; there is observance of discipline leading to liberation¹ in his case.

Bhāsya

1. There is observance of the discipline for liberation

The present Sūtra is prescribed for the ascetic who has became non-deceitful from his previous deceitful condition. The ascetic who practised the intake of reach food and also exercise of protean power in his state of being deceitful, now gives up both these practices and becomes non-deceitful. He also confesses his past faults and retraces from it and consequently becomes pure. His death in this condition is endowed with the faculty of the observance of knowledge, faith and conduct for attaining the liberation.¹

1. Bha. Vr. 3.192—’mal namityādi’, ‘tassa thānassa’tti tasmātsthānādvikurvanākaranalaksanātprani tabhojanalaksanādvā, ‘amāi na’ mityādi, pörvarp māyitvādvaikriyam pranitabhojanam vā krtavān pascājjātānutāpo’māyi san tasmātsthānādālocitapratikrāntah san kālam karoti yastasyāstyārādhaneti.

Text

3.193 sevam bhamte! sevam bhamte! tti.

That is so, O Lord! That is so, O Lord!

♦

Fifth Section

Pamcamo Uddeso

Section-5

Text

Bhāviappa-vikuvvanā-padam

3.194 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā pabhū egam maham itthirūvam vā jāva samdamāniyarūvam vā viuvvittae?
no inatthe samatthe.

The Topic of Creation of Protean Forms by a Self-cultivated Ascetic

Is it possible for a self-cultivated ascetic, O Lord! to create the form of a voluminous woman,......up to without appropriating external material clusters by exercising his protean power? “No, this is not possible.”

3.195 anagāre nam bhamte! bhāviappā bāhirae poggale pariyāittā pabhū egam maham itthirūvam vā jāva samdamāniyarūvam vā viuvvittae?
hamtā pabhū.

Is it possible for a self-cultivated ascetic, O Lord! to create the form of voluminous woman...... up to a palanquin of the length of a human being (see 3.164) by appropriating internal material clusters by exercising his protean power? “Yes, this is possible.”

3.196 anagāre nam bhamte! bhāviappā kevaiyāim pabhū itthlrūvāim viuvvittae? goyamā! se jahānāmae—juvatim juvāne hatthenam hatthe genhejjā, cakkassa vā nābhlaragāuttā siyā, evāmeva anagāre vi bhāviappā veuvviyasamugghāenam samohannai jāva pabhū nam goyamā! anagāre nain bhāviappā kevalakappam jambūdlvam dlvam bahūhim itthirūvehim āinnam vitikinnam uvatthadam samthadam phudam avagādhāvagādham karettae. esa nam goyamā! anagārassa bhāviappano ayameyārūve visae, visayamette buie, no ceva nam sampattle viuvvimsu vā, viuvvati vā, viuvvissati vā. evam parivādle neyavvam jāva samdamāniyā.

How many forms of a woman can a self-cultivated ascetic, O Lord! create. O Gautama! just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel of a cart connected with spokes from all sides, the self-cultivated ascetic (3.196)......up to can create protean replicas of the woman by his power of protean projection, that are capable of covering, overlaying, pervading, touching and densely filling of the whole of the Island of Jambudvipa. This is merely the description of the protean power of the self-cultivated ascetic, though he did never exercise such power of projection of the protean body in the past, nor does he exercise such power in the present, nor will he do so in the future. In this way, it is to be understood...... up to the creation of a palanquin of the length of a human being (syandamānikā) (see 3.164).

3.197 se jahānāmae kei purise asicammapāyam gahāya gacchejjā, evāmeva anagāre vi bhāviappā asicammapāyahatthakiccagaenam appānenam uddham vehāsam uppaejjā?
hamtā uppaejjā.

Like a person who goes acquiring sword and shield, does a self-cultivated ascetic fly in the sky, equipped with a sword and shield in his hand, applying his occult powers¹?
“Yes, he does fly.”

Bhāsya

1. Sword and shield......applying his occult powers

The Vrtti has explained ‘‘ asi-carmapātra¹ as ‘shield’ and alternately, ‘asV as ‘sword’ and ‘carmapātra’ as ‘shield’ or ‘scabbard’.¹

The Vrtti has explained ‘hasta krtya’ in three ways:-

(1) To hold sword and shield in hand to serve the purpose of religious order, etc. (krtya).

(2) The person who has caught hold of by his hand, having acquired sword and shield.

(3) The person who has acquired the dexterity in use of sword and shield.² Of these, the last meaning is more appropriate and relevant.

The whole dialogue is concerned with krtya, meaning māyā (sorcery), indrajāla (magical tricks) or witchcraft.³

1. Bha. Vr. 3.197—asicarmapātram—sphurakah athavā’sisea—khadgah, carmapātram ca sphurakah khadgakosako vā.

2. Ibid, 3.197—asicarmmapātram haste yasya sa tathā krtyam—samghādi prayojanam gatah—āsritah krtyagatah tatah karmadhārayah, atastenātmanā, athavā asicarmapātram krtvā haste krtam yenāsau asicarmapātrahastakrtvākrtastena, prākrtatvāccaivam samāsah athavā asicarmapātrasya hastakrtyām—hastakaranam gatah—prāpto yah sa tathā tena.

3. Apte—krtyā—Magic.

Text

3.198 anagāre nam bhamte! bhāviappā kevaiyāim pabhū asicamma (pāya?) hatthakiccagayāim rūvāim viuvvittae ?
goyamā! se jahānāmae—juvaim juvāne hatthenam hatthe genhejjā, tarn ceva jāva viuvvimsu vā, viuvvati vā, viuvvissati vā.

How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man equipped with sword and shield in his hand?
O Gautama! (here the reply is mutatis mutandis 3.196, replacing the ‘woman’ by ‘man possessed of sword and shield in his hand’.

3.199 se jahānāmae kei purise egaopadāgam kāum gacchejjā, evāmeva anagāre vi bhāviappā egaopadāgāhatthakiccagaenam appānenam uddham vehāsam uppaejjā?
hamtā uppaejjā.

Like a person who goes carrying a flag flying unilaterally, does a self-cultivated ascetic fly in the sky, equipped with a flag flying unilaterally, applying his occult power?
“Yes, he does fly.”

3.200 anagāre nam bhamte! bhāviappā kevaiyāim pabhū egaopadāgāhatthakicca-gayāim rūvāim vikuvvittae ?
evam ceva jāva vikuvvimssu vā, vikuvvati vā, vikuvvissati vā.

How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man carrying a flag flying unilaterally? O Gautama! (here the reply mutatis mutandis 3.196 replacing ‘woman’ by ‘man carrying a flag flying unilaterally’).

3.201 evam duhaopadāgam pi.

Similarly, ‘man carrying a flag flying bilaterally’.

3.202 se jahānāmae kei purise egaojannovaitam kāum gacchejjā, evāmeva anagāre vi bhāviappā egaojannovaitakiccagaenam appānenam uddham vehāsam uppaejjā?
hamtā uppaejjā.

Like a person who goes wearing sacred thread on one shoulder unilaterally, does a self-cultivated ascetic, fly in the sky, equipped with wearing sacred thread on one shoulder unilaterally, applying his occult power? “Yes, he does fly.”

3.203 anagāre nam bhamte! bhāviappā kevaiyāim pabhū egaojannovaitakicca-gayāim rūvāim vikuvvittae?
tarn ceva jāva vikuvvimssu vā, vikuvvati vā, vikuvvissati vā.

How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man wearing sacred thread on one shoulder unilaterally? Here the reply mutatis mutandis 3.196 replacing ‘woman’ by ‘man wearing sacred thread on one shoulder unilaterally’.

3.204 evam duhaojannovaiyam pi.

Similarly, ‘man wearing sacred thread on both shoulders’.

3.205 se jahānāmae kei purise egaopalhatthiyam kāum citthejjā, evāmeva anagāre vi bhāviappā egaojannovaitakiccagaenam appānenam uddham vehāsam uppaejjā?
tarn ceva jāva vikuvvimsu vā, vikuvvati vā, vikuvvissati vā.

O Lord! like a man who, sitting in half-simple posture,¹ does a self-cultivated ascetic fly in the sky, equipped with sitting in half-simple posture? Here the reply mutatis mutandis 3.196 replacing the ‘woman’ by ‘man sitting in half-simple posture’.

Bhāsya

1. Simple Posture (palhatthiyam)

In Hathayogapradipikā, paryastikā has been explained as—the posture formed by placing both the feet in between the thighs and knees and binding a triangular posture, and by sitting silently.¹ In Gherandasamhitā also, we get the same definition.²

In Uttarajjhayanāni (footnote on 1.19), the second meaning of palhatthiyam is also given.

1. Hathayogapradipikā, 1/19—

jānūrvorantare samyak krtvā pādatale ubhe ।
rjukāyah samasinah svastikarn tat pracaksate ॥

2. Gherandasamhitā, 2/12.

Text

3.206 evam duhaopalhatthiyam pi.

Similarly, man sitting in full-simple posture.

3.207 se jahānāmae kei purise egaopaliyamkam kāum citthejjā, evāmeva anagāre vi bhāviappā egaopaliyamkakiccagaenam appānenam uddham vehāsam uppaejjā?
tarn ceva jāva vikuvvimsu vā, vikuvvati vā, vikuvvissati vā.

Like a man who, sitting in half-lotus posture,¹ does a self-cultivated ascetic fly in the sky, equipped with sitting in half-lotus posture? “Yes, he does fly.” (Here the reply is mutatis mutandis 3.196 replacing the ‘woman’ by ‘man sitting in half-lotus posture’.

Bhāsya

1. Ekatahparyañkūsana

Paryankāsana & ardhaparyankāsana are identified respectively with lotus seat and half-lotus seat. Some Ācāryas mention the posture of paryankāsana as identical with the posture of vajrāsana.

paryanka—to sit with the lower-part of each thigh placed on the opposite foot. ardhaparyaiika—sitting with the lower part of the leg placed on the foot.¹

According to Iyangar, the posture paryankāsana is slightly different from the posture of supta-vajrāsana. It is a posture, in which the top of the head touches the ground, the back is raised upward together with the neck and breast also raised; no part of the trunk touches the ground.²

Paryanka means a bed or a sofa. The shape of the supta-vajrāsana becomes like that of a bed. For this reason, the expression “duhao palyañka” may mean supta-vajrāsana. The meaning of ‘egao palyañka’ is ardhavajrāsana—that is to sit by resting the lower part of a thigh on a foot; and to seat by folding the second foot and raising up the knee. For detailed information about paryankāsana, see Bha. 2.62.

1. Mūlārādhanā, 3.224-25.

2. Yogadipika, p. 89.

Text

3.208 evam duhaopaliyamkam pi.

Similarly, ‘man sitting in full lotus-posture’.

Bhāviappa-abhijumjanā-padam

3.209 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā pabhū egam maham āsarūvam vā hatthirūvam vā sTharūvam vā viggharūvam vā vigarūvam vā dtviyarūvam vā accharūvam taraccharūvam vā parāsararūvam vā abhijum-jittae?
no inatthe samatthe.

The Topic of the Sorcery of a Self-cultivated Ascetic

Can a self-cultivated ascetic create (by exercising his protean power), without appropriating external material clusters,¹ the shapes of voluminous horse, elephant, lion, tiger, wolf, leopard, bear, hyena or octopad (and enter into and pervade their body) by his occult powers?
“No, this is not possible.”

Bhāsya

1. External Material Clusters

In sūtra 3.194, we get the reading as bāhirae poggale. There, the Vrtti explains it as the protean material cluster.¹ In the present Sūtra the same is explained as the external material cluster appropriated by the power of the occult science.² The reason is that in sūtra 3.194, the creation of forms by the protean power potential is mentioned, whereas in the present Sūtra the entering into other body is described.

Semantics

vrka—wolf

dvipika—leopard

rksa—bear

taraksa—hyena

parāsara—octopad

1. See Bhāsya on Bha. 3.194. ,

2. Bha. Vr. 3.209 — ‘abhiyoktum’ vidyādisāmarthyatastadanupravesena vyāpārayitum, yacca svasyānupravesanenābhiyojanam tadvidyādisāmarthyoupāttabāhyapudgalān binā na syāditikrtvā.

Text

3.210 anagāre nam bhamte! bhāviappā bāhirae poggale pariyāittā pabhū egam maham āsarūvam vā hatthirūvam vā slharūvam vā viggharūvam vā vigarūvam vā dlviyarūvam vā accharūvam taraccharūvam vā parāsararūvam vā abhijumjittae?
hamtā pabhū.

Can a self-cultivated ascetic create (by exercising his protean power), by appropriating external material clusters, the shapes of voluminous horse, elephant, lion, tiger, wolf, leopard, bear, hyena or octopus (and enter into and pervade their body) by his occult powers?
“Yes, this is possible.”

3.211 anagāre nam bhamte! bhāviappā (pabhū?) egam maham āsarūvam vā abhijumjittā anegāim joyanāim gamittae ?
hamtā pabhū.

Can a self-cultivated ascetic, O Lord! by means of his occult power,¹ create a form a voluminous horse, (and entering into and pervading its body) traverse multitude oí yojanas! “Yes, this is possible.”

Bhāsya

1. By means of his occult power . .

The self-cultivated ascetic creates new forms by his protean power potential, and by means of his occult power, he enters, pervades and activates the body of others. The ābhiyogiki bhāvanā is concerned with occult science and incantation etc.. The Vrtti explains abhijumjittae as entering the bodies of horse etc. and pervade them and activate them by the power of occult sciences. In the Uttaradhyāyana, there is mention of abhiyogikl bhāvanā which is concerned with incarnation subduing etc.¹

1. Uttara. 36.264.

Text

3.212 se bhamte! kirn āiddhle gacchai? pariddhie gacchai?
gūyamat aiddhie gacchai, no pariddhie gacchai.

Does the seif-eùltivaied ascetic, O Lord! traverse by the supernormal power of its own or of somebody else?
O Gautama! it traverses by Virtue of its own supernormal power, not that of anybody else.

3.213 se bhamte! Mm āyakammunā gacchai? parakammunā gacchai?
goyamā! āyakamunnā gacchai, no parakammunā gacchai.

Does the self-cultivated ascetic, O Lord! traverse by self-effort or by the effort of others?
O Gautama! it traverses by virtue of self-effort, not that of others.

3.214 se bhamte! kirn āyappayogenam gacchai?parakammunā gacchai? goyamā! āyappayogenam gacchai, no parakammunā gacchai.

Does the self-cultivated ascetic, O Lord! traverse by self-impetus or by _; impetus of others?
O Gautama! it traverses by virtue of self-impetus, not that of others.

3.215 se, bhamte! kirn ūsiodayam gacchai? patodayam gacchai?
goyamā! ūsiodayam pi gacchai, patodayam pi gacchai.

Does the self-cultivated ascetic, O Lord! traverse in the shape of high-flying flag or low-flying flag?
O Gautama! it traverses as both—high-flying and low-flying flag.

3.216 se nam bhamte! kirn anagāre? āse?
goyamā! anagāre nam se, no khalu se āse.

Is it O Lord! ascetic? or a horse?
O Gautama! it is ascetic, not a horse.

3.217 evam jāva parāsararūvam vā.

The same description follows with reference from elephant to octopad.

3.218 se bhamte! kirn mayi vikuvvai? amayi vikuvvai?
goyamā! mayi vikuvvai, no amayi vikuvvai.

Does he, O Lord! exercise his protean power¹ (for formation of forms) as one instigated by deceit or one free from deceit?
O Gautama! it is deceitful (one instigated by deceit) that exercises his protean power, and not un-deceitful (one who his free from deceit).

Bhāsya

1. Exercises the protean power

In Sūtra 218, the authorised reading has been accepted as ‘vikuvvai ‘. The Vrtti has considered abhiyoga and vikriyā as synonymous. But truly speaking, they are not so. Their difference has been made clear in the above account.

Text

3.219 mayi nam bhamte! tassa thānassa anāloiyapadikkamte kālam karei, kahim uvavajjai?
goyamā! annayaresu ābhiyogiesu devalogesu devattāe uvavajjai.

Where is born, O Lord! a deceitful ascetic who dies without confessing and returning from his action?
O Gautama! he is born as a god in one of the ābhiyogika devalokas (i.e., the heavens of the attendant gods).

3.220 amayi nam bhamte! tassa thānassa āloiyapadikkamte kālam karei, kahim uvavajjai?
goyamā! annayaresu anābhiyogiesu devalogesu devattāe uvavajjai.

Where is born, O Lord! an un-deceitful ascetic who dies after confessing and returning from his action?

O Gautama! he is born as a god in one of the anābhiyogika devalokas (i.e., the heavens of the gods other than the category of the attendant ones).

Text

3.221 sevam bhamte! sevam bhamte! tti

That is so, O Lord! That is so, O Lord!

Samgahani gāhā

itthl asi padāgā
jannovaie ya hoi boddhavve ।
palhatthiya paliyamke,
abhioga vikuvvanā mayi ॥1॥

Summary Verse

Woman, sword, flag, sacred
thread, half-simple posture,
full-simple posture, sorcery,
exercise of protean power
and the deceit. These are the
topics of this section.

♦

Sixth Section

Chattho Uddeso

Section-6

Text

Bhāviappa-vikuvvanā-padam

3.222 anagāre nam bhamte! bhāviappā mayi micchaditthi viriyaladdhie veuvviya-laddhie vibhamgananaladdhie vānārasim nagarim samohae, samohanittā rāyagihe nagare rūvāim jānai-pāsai?
hamtā jānai-pāsai.

The Topic of Creation of Protean Forms by a Self-cultivated Ascetic

Does¹ a self-cultivated ascetic, O Lord! who is deceitful, is possessed of deluded view, and has attained energy power-potential, protean power-potential and deluded clairvoyance power-potential, exercise his protean projection for creating the city of Varanasi and doing so, does he know and see bodies situated in the city of Rājagrha? “Yes, he knows and sees.”

3.223 se bhamte! kirn tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! no tahābhāvam jānai-pāsai, annahābhāvam jānai-pāsai.

Does that ascetic, O Lord! know and see what is true or what is not true? O Gautama! he does not know and see what is true, but he knows and sees what is not true.

3.224 se kenatthenam bhamte! evam vuccai—no tahābhāvam jānai-pāsai ? annahābhāvam jānai-pāsai?
goyamā! tassa nam evam bhavai—evam khalu aham rāyagihe nagare samohae, samohanittā vānārasie nagarie rūvāim jānāmi-pāsāmi. sesa damsana-vivaccāse bhavai. se tenatthenam goyamā! evam vuccai—no tahābhāvam jānai-pāsai, annahābhāvam jānai-pāsai.

From what standpoint, O Lord! is it said that he does not know and see what is true, he knows and sees what is not true?
O Gautama! it occurs to him : I exercised protean projection in the city of Rājagrha and doing so, I know and see the forms situated in the city of Varanasi. This is perversity of his view-point. O Gautama! from this standpoint, it is said that he does not know and see what is true, he knows and sees what is not true.

3.225 anagāre nam bhamte! bhāviappā mayi micchaditthi viriyaladdhie veuvviya-laddhie vibhamgananaladdhie rāyagihe nagare samohae, samohanittā vānārasie nayarie rūvāim jānai-pāsai?
hamta jānai-pasai.

Does a self-cultivated ascetic, O Lord! who is deceitful, possessed of deluded view, and has attained energy power-potential, protean power-potential and deluded clairvoyance power-potential, exercise his protean projection to create the city of Rājagrha and doing so, know and see bodies situated in the city of Varanasi?
“Yes, he knows and sees.”

3.226 se bhamte! kirn tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! no tahābhāvam jānai-pāsai, annahābhāvam jānai-pāsai.

Does that ascetic, O Lord! know and see what is true or what is not true?
O Gautama! he does not know and see what is true, he knows and sees what is not true.

3.227 se kenatthenam bhamte! evam vuccai—no tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! tassa nam evam bhavai—evam khalu aham vānārasie nagarle samohae, samohanittā rāyagihe nagare rūvāim jānāmi-pāsāmi. sesa damsana-vivaccāse bhavai. se tenatthenam goyamā! evam vuccai—no tahābhāvam jānai-pāsai, annahābhāvam jānai-pāsai.

From what standpoint, O Lord! is it said that he does not know and see what is true, he knows and sees what is not true?
O Gautama! it occurs to him: I exercised protean projection in the city of Varanasi and doing so, I know and see the forms situated in the city of Rājagrha. This is perversity of his view-point. O Gautama! from this standpoint it is said that he does not know and see what is true, he knows and sees what is not true.

3.228 anagāre nam bhamte! bhāviappā mayi micchaditthi viriyaladdhie veuvviya-laddhie vibhamgananaladdhie vānārasim nagarim, rājagiham ca nagaram, amtarā egam maham janavayaggam samohae, samohanittā vānārasim nagarim rāyagiham ca nagaram amtarā egam maham janavayaggam jānati-pāsati ? hamtā jānati-pāsati.

Does a self-cultivated ascetic, O Lord! who is deceitful, is possessed of deluded view and has attained the energy power-potential, the protean power-potential and the deluded clairvoyance power-potential, exercise his protean power of projection to create the city of Varanasi, the city of Rājagrha and a big countryside in between the cities of Varanasi and Rājagrha, and having done so, does he know and see the cities of Varanasi and Rājagrha, and the big countryside situated in between them? “Yes, he knows and sees.”

3.229 se bhamte! kirn tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamal no tahābhāvam jānai-pasai, annahābhāvam jānai-pasai.

Does that ascetic, O Lord! know and see what is true or what is not true? O Gautama! he does not know and see what is true, but he knows and sees what is not true.

3.230 se kenatthenam bhamte! evam vuccai—no tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! tassa khalu evam bhavati—esa khalu vānārasl nagarl, esa khalu rāyagihe nagare, esa khalu amtarā ege maham janavayagge, no khalu esa maham viriyaladdhi veuvviyaladdhi vibhamganānaladdhX iddhi juti jase bale virie purisakkāra-parakkame laddhe patte abhisamannāgae. sesa damsana-vivaccāse bhavati. se tenatthenam goyamā! evam vuccai—no tahābhāvam jānai-pāsai, annahābhāvam jānai-pāsai.

From what standpoint, O Lord! is it said that he does not know and see what is true, but he knows and sees what is not true?
O Gautama! it occurs to him: ‘this is the city of Varanasi, this is the city of Rājagrha, this is a big countryside in between the cities of Varanasi and Rājagrha. It is not my energy power-potential, protean power-potential and deluded clairvoyance power-potential. This is not indeed the supernormal power, effulgence, yasa, strength, energy and manly valour, secured, obtained and attained (on account of the fruition) by me’. This is his perversity of perception. For this reason, O Gautama! has it been said that he does not know and see what is true, he knows and sees what is not true.

Bhāsya

1. Sūtras 222-230

In the present section, there are three dialogues, which give three illustrations of deluded view. The creation of corporeal bodies is done by the protean power-potential. The energy power-potential is auxiliary condition, which is indispensable in all kinds of activities of soul. The Pannavanā mentions four causes of karmic bondage, viz.* deceit, greed, anger and pride; activated by energy, they lead to karmic bondage.¹

The deluded clairvoyance power-potential is not a causal factor in the protean power-potential. Here the former has been associated with the latter in order to explain the epistemological aspect of the situation. Here the energy power-potential and the protean power-potential are not the main subjects of discussion. The main subject is the ‘perversion of faith’(i.e., deluded view), which is connected with the deluded clairvoyance. Clairvoyance is an extra-sensory perception which when influenced by the rise of view-deluding karma becomes vitiated and is called vibhaiiga jnāna (i.e. deluded clairvoyance).

The Vrtti² explains ‘perversity of view’ as ‘confusing the properties of two different objects’, just like a direction-deluded person, mistaking the ‘East’ for the ‘West’.

Srimajj ay ācārya has considered the problem in detail and offered clarification. According to him, the perversity of perception, which is epistemological error, is not connected with each case of deluded clairvoyance. It is connected with the person possessed of deluded clairvoyance, who is like a confused person (direction-deluded person).³

We can compare the expression unmattavat in Tattvārtha Sūtra 1.33 with the present topic. Thus, as an infatuated person cognises what is untrue (opposite of true) as true. For example, he regards a piece of stone as a piece of gold and vice versa. Similarly, a person afflicted with deluded view cognises the object contrarily.⁴

Srimajj ay ācārya has clearly distinguished the deluded clairvoyance from perversity of view. His argument is: “In the Anuyogadāraim, the deluded clairvoyance has been shown to be due to the elimination-cum-suppression of the knowledge-covering karma. It can not know the object erroneously. Therefore, what is perversity of view is due to the rise of view-deluding karma.”⁵ His second argument is: The confused (direction-deluded) person knows the east as the west: this is a case of the rise and not the case of the elimination-cum-suppression of knowledge-covering karma. When the eye is diseased, it sees two moons. This perception of two moons is not due to the faculty of eye, but due to some disease in the eyes. The disease is due to the rise of body-making karma, but the ocular cognition is a case of the elimination-cum-suppression of knowledge-covering karma. Similarly, the deluded clairvoyance is a case of the eliminationg-cum-supperssion of knowledge-covering karma and the perversity of the perception is due to the rise of knowledge-covering karma. Therefore, these two are quite different from (sūtras 222-224) each other.⁶

The subject matter of the first dialogue (sūtras 222-224) is the creation of the city of Varanasi by the protean power, and knowledge and perception of the corporeal objects existing in the city of Rājgrha by means of deluded clairvoyance. Here the perversity of perception is there because the person thinks that he has created the city of Rājagrha by his protean power and that he is knowing and seeing the corporeal objects situated in Varanasi.

In the second dialogue (sūtras 225-227), there is only the confusion between the creation of the city and the name of the city where the corporeal objects are known and seen.

In the third dialogue, the ascetic, by his protean power creates the city of Varanasi, the city of Rājagrha, and the countryside in between the two cities. But he considers the cities created by himself as ‘real objects’. He has not the knowledge that he himself has created them all by his own protean power.⁷

Semantics

anagāra—one who has renounced householder’s life.

bhāvitātmā—the person who has cultivated himself according to his view and faith.

mayi—a person influenced by deceit.

mithyādrsti—a heretic who believes in absolutism.

rapa—animate and inanimate objects.⁸

In the Āyāro also, we find this word in this sense.⁹

tathābhāva—an object as it is.

anyathābhāva—an object as it is not.

rddhi—the grandeur of the protean power.

dyuti—the effulgence of the protean power.

yasa—self-restraint, concentration of mind, or the control of the psychical transformation.

1. Panna. 23.6.

2. Bha. Vr. 3.224—darsane viparyāso viparyayo bhavati, anyadiyaröpānāmanyadiyatayāvikalpitatvāt, digmohādiva pūrvāmapi pascimām manyamānasyeti.

3. Bha. Jo. 68.30.

4. Ta. Sū. Bhā. Vr 1.33—sadasatoravisesād yadrcchopalabdherunmattavat.

Bhāsya—yathonmattah karmodayādupahatendriyamatirvipantagrātn bhavati. So’svam gorityadhyavasyati gārn cāsva iti lostam suvarnamiti, suvarnam losta iti lostam ca losta iti suvarnam suvarnamiti tasyaivamavisesena lostam suvarnam suvarnam lostamiti viparitamadhyavasyato niyatamajñanameva bhavati. tadvanmithyādarsanopahatendriyamatermati srutāvadhayo’pyajūānam bhavamti.

5. Bha. Jo. 68.36-41—

bali anuyogaja dvāra jfiānāvarani-karma nām ।
ksaya-upasama thi sāra vium jfiāna ajftāna rū pūrva sruta ॥36॥
tina kārana viparita, te to anya disai achai ।
ksayopasama bhāva pratrta te to ujjala jiva chai ॥37॥
avadhijftāna nom sāra bali vibhamga-annāna nom ।
darsana avadhi udāra te viparita huvaija kima? ॥38॥
moha-karma udaya thi hoya, udaya-bhāva sāvaja tiko ।
pina ksayopasama thi joya, viparitaja chai kina vidhai? ॥39॥
darsana visai vicāra viprayāsa ākhyo ihām ।
pina darsana avadhi udāra ksaya-upasama nahi viparyaya ॥40॥
darsana visaija ora udaya bhāva chai tehnai ।
viprayāsa je ghora, te viparitapano achai ॥41॥

6. Ibid., 68.52-57 —

disāmūdha avaloya, pörava nai jānai pachima ।
udaya bhāva e joya, pina ksayopasama bhāva nahim ॥52॥
hai caksu main roga, be camdā dekhai pramukha ।
te chai roga prayoga, tima viparitaja jānavo ॥53॥
caksu roga mita jāye, tathā pachai dekhai tiko ।
e hibhun judā kahāya, roga anai bala netra te ॥54॥
udayabhāva chai roga caksu ksayopasama bhāva chai ।
e bihun judā prayogā, tina vidha e pina jānavo ॥55॥
chai ksayopasama-bhāva vibhanga no darsana avadhi ।
viparitapano kahāva, udaya-bhāva kahijai tasum ॥56॥
te mātai ihān ema, dākhyo darsana nai visai ।
viparitapunun ja tema, pina e donūñ jūjuā ॥57॥

7. Bha. Vr. 3.228-230—vānārasim rājagrham tayorevam cāntarālavarttinam janapadavargam desasamūham samavahato vikurvvitavān tathaiva ca tāni vibhangato jānāti-pasyati kevalam no tathābhāvam, yato’sau vaikriyānyapi tāni mányate svābhāvikāni.

8. Ibid., 3.222—rupani pasupurusaprasadaprabhrtini.

9. Āyāro, 3.57—virāgarn rūvehim gacchejjā, mahayā khuddaehi vā.

Text

3.231 anagāre nam bhamte! bhāviappā amayi samaditthl viriyaladdhie veuvviya-laddhie ohinānaladdhle rāyagiham nagaram samohae, samohanittā vānārasie nagarie rūvāim jānai-pāsai ?
hamtā jānai-pāsai.

Does¹ a self-cultivated ascetic, O Lord! who is not deceitful, is possessed of right view, and has attained energy power-potential, protean power-potential and clairvoyance power-potential, creates the city of Rājagrha, and having done so know and see the corporeal objects in the city of Varanasi? “Yes, he knows and sees.”

3.232 se bhamte! kirn tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai? goyamā! tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

Does he, O Lord! know and see what is true, or what is not true?
O Gautama! he knows and sees what is true, he does not know and see what is not true.

3.233 se kenatthenam bhamte! evam vuccai—tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai ?
goyamā! tassa nam evam bhavai—evam khalu aham rāyagihe nayare samohae, samohanittā vānārasie nayarie rūvāim jānāmi-pāsāmi. sesa damsana-avivaccāse bhavati. se tenatthenam goyamā! evam vuccai—tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

For what reason, O Lord! has it been said that he knows and sees what is true, he does not know and see what is not true?
O Gautama! it occurs to him: I exercise the protean power in the city of Rājagrha; having done so I am knowing and seeing corporeal objects in the city of Varanasi. This is his non-perversion of perception. For this reason, O Gautama! it is said that he knows and sees what is true. He does not know and see what is not true.

3.234 anagāre nam bhamte! bhāviappā amayi samaditthl viriyaladdhie veuvviya-laddhie ohinānaladdhle vānārasim nagarim samohae, samohanittā rāyagihe nagare rūvāim jānai-pāsai?
hamtā jānai-pāsai.

Does a self-cultivated ascetic, O Lord! who is non-deceitful, is possessed of right view, create the city of Varanasi by his energy power-potential, protean power-potential and clairvoyance power-potential? Having done so, does he, know and see the corporeal bodies situated in Rājagrha?
“Yes, he knows and sees.”

3.235 se bhamte! kirn tahābhāvam jānai-pasai? annahābhāvam janai-pasai?
goyamā! tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

Does he, O Lord! know and see what is true, does not know and see what is not true?
O Gautama! he knows and sees what is true, he does not know and see what is not true.

3.236 se kenatthenam bhamte! evam vuccai—tahābhāvam jānai-pāsai? no annahābhāvam jānai-pāsai ?
goyamā! tassa nam evam bhavai—evam khalu aham vānārasim nagarim samohae, samohanittā rāyagihe nagare rūvāim jānāmi-pāsāmi. sesa damsana-avivaccāse bhavati. se tenatthenam goyamā! evam vuccai—tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

For what reason, O Lord! has it been said that he knows and sees what is true, he does not know and see what is not true?
O Gautama! it occurs to him, Ί projected by protean power the city of Varanasi and having projected I know and see the corporeal bodies in the city of Rājagrha’. This is his non-perversity of perception. For this reason, O Gautama! has it been said that he knows and sees what is true, he does not know and sec what is not true.

3.237 anagāre nam bhamte! bhāviappā amayi sammaditthiviriyaladdhie veuvviya-laddhie ohinānaladdhle rāyagiham nagaram, vānārasim ca nagarim, amtarā egam maham janavayaggam samohae, samohanittā rāyagiham nagaram, vānārasim ca nagarim, amtarā egam maham janavayaggam jānai-pāsai? hamtā jānai-pāsai.

Does a self-cultivated ascetic, O Lord! who is not non-deceitful and is possessed of right view, create by his energy power-potential, protean power-potential, clairvoyance power-potential the city of Rājagrha, the city of Varanasi and a big countryside in between those cities? Having created them, does hé know and see the city of Rājagrha, the city of Varanasi and a big countryside situated in between them. “Yes, he knows and sees.”

3.238 se bhamte! kirn tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

Does he, O Lord! know and see what is true? Does he know and see what is not true?
O Gautama! he knows and sees what is true, he does know and see what is not true.

3.239 se kenatthenam bhamte! evam vuccai—tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai?
goyamā! tassa nam evam bhavati—no khalu esa rāyagihe nagare, no khalu esa vānāraslnagari, no khalu esa amtarā ege maham janavayagge, esa khalu mamam viriyaladdhlveuvviyaladdhiohinānaladdhliddhljutijase bale virie purisakkāra-parakkame laddhe patte abhisamannāgae. sesa damsana-avivaccāse bhavai. se tenatthenam goyamā! evam vuccai—tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai.

For what reason has it been said O Lord! that he knows and sees what is true, he does not know and see what is not true?
O Gautama! it occurs to him: this is not the city of Rājagrha, this is not the city of Varanasi, there is no big countryside in between those cities. This is indeed my energy potential, protean power-potential, clairvoyance power-potential, supernormal power, effulgence, fame, strength, energy, manly valour, secured, obtained, attained. This is his non-perversity of perception. For this reason, O Gautama! has it been said that he knows and sees what is true, he does not know and see what is not true.

Bhāsya

1. Sūtras 231-239

The topic of exposition in the present dialogue is right perception. Therefore, the meanings of the terms anagāra and bhāvitātmā are to be explained in context of right perception or right world-view.

Semantics

anagāra—the ascetic who renounces the household life in accordance with the commandment of the Arhat.

bhāvitātmā—onw who sublimates or sanctifies his self with the contemplation on knowledge, detachment and penance.

Text

3.240 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā pabhū egam maham gāmarūvam vā nagararūvam vā jāva sannivesarūvam vā viuvvittae? no tinatthe samatthe.

Can a self-cultivated ascetic, O Lord! project by protean power a big village or a city or ...... up to or a hamlet without appropriating external material clusters?
“No, that is not possible.”

3.241 anagāre nam bhamte! bhāviappā bāhirae poggale pariyāittā pabhū egam maham gāmarūvam vā nagararūvam vā jāva sannivesarūvam vā viuvvittae? hamtā pabhū.

Can a self-cultivated ascetic, O Lord! project by protean power a big village or a city or......up to or a hamlet by appropriating external material clusters?
“Yes, he can.”

3.242 anagāre nam bhamte! bhāviappā kevaiyāim pabhū gāmarūvāim vikuvvittae ? goyamā! je jahānāmae—juvatim juvāne hatthenam hatthe genhejjā tarn ceva jāva vikuvvimsu vā, vikuvvati vā, vikuvvissati vā.

What number of villages, O Lord! can a self-cultivated ascetic create by his protean power? Here repeat 3.196 mutatis muntadis.
O Gautama! just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel of a cart connected with spokes from all sides, the self-cultivated ascetic......(3.196) up to though he did never exercise such power of projection of the protean body in the past, nor does he exercise such power in the present, nor will he do so in the future.

3.243 evam jāva sannivesarūvam vā.

In the same way......up to hamlet.

Āyarakkha-padam

3.244 camarassa nam bhamte! asurimdassa asuraranno kai āyarakkhadevasāhassw pannattāo ?
goyamā! cattāri causatthio āyarakkhadevasāhassw pannattāo. te nam āyara-kkhā—vannao.

The Topic of the Sentinels

How many thousand of sentinel gods, O Lord! is Cámara, the chief and the king of asuras said to possess?
O Gautama! he said to possess two lakh fifty-six thousand sentinel gods. Description of sentinel gods—(see, Rāyapaseniyam, sūtra 664).

3.245 evam savvesim imdānam jassa jattiyā āyarakkhā te bhāniyavvā.

Similarly,1he sentinel gods of all the chiefs are to be spoken off.

Bhāsya

1. Sūtra 245

The sentinel gods are four-times the co-chief gods.¹

1. On basis of Panna. Pada 2 (Uvamgasuttāni, part 2, p.64)

Text

3.246 sevam bhamte! sevam bhamte! tti.

That is so, O Lord! That is so, O Lord!

♦

Seventh Section

Sattamo Uddeso

Section-7

Text

Logapāla-padam

3.247 rāyagihe nagare jāva pajjuvāsamāne evam vayāsl—sakkassa nam bhamte! dedevimdassa devaranno kati logapālāpannattā?
goyamā! cattāri logapālā pannattā, tarn jahā—some, jame, varune vesamane.

The Topic of Custodians

The city of Rājagrha (Bha. 1.4-10)......up to offering homage, he asked—How many custodians,¹O Lord, is Sakra, the chief and the king of gods, said to possess?
O Gautama! he is said to possess four custodians: Soma, Yama, Varuna and Vaisravana.

Bhāsya

1. Custodians

There are ten categories of the community of gods—indra, sāmānika, trāyastrimsā, pārisadya, ātmaraksaka, lokapālā, anlka, praklrna, ābhiyogya and kilvisika} Among them, the lokapālas occupy the sixth position. They are like the guards of the frontiers and the protectors of the people from thieves.²

1. Ta. Sū. 4.4.

2. Ta. Sū. Bhā. Vr. 4.4—lokapālā āraksakārthacarasthārnyāh svavisayasamdhiraksananirupitā āraksakāh arthacarāscauroddharamkarājasthāniyādyastat sadrsā lokapālāh.

Text

3.248 eesi nam bhamte! caunham logapālānam kati vimānā pannattā ? goyamā! cattāri vimānā pannattā, tarn jahā—samjhappabhe varasitthe sayamjale vaggū.

How many vimānas, O Lord! are said to be possessed by the four custodians? O Gautama! four vimānas are said to be possessed by them—Sandhyā-prabha, Varasista, Svayañjvala and Valgu.

3.249 kahi nam bhamte! sakkassa devimdassa devaranno somassa mahāranno samjhappabhe nāmam mahāvimāne pannatte ?
goyamā! jambūdlve dive mamdarassa pavvayassa dāhine nam imlse rayanappa-bhāe pudhavle bahusamaramanijjāo bhūmibhāgāo uddham camdima-sūriya-gahagana-nakkhatta-tārārūvānam bahūim joyanāim jāva pamca vademsayā pannattā, tarn jaha—asogavademsae, sattavannavademsae, campayavademsae, cūyavademsae, majjhe sohammavademsae.

Where is O Lord! the Mahāvimāna, named Sandhyāprabha, of the great king Soma, the custodian of Sakra, the chief and the king of gods, situated? O Gautama! in the southern part of the Mt. Meru in the Jambū Island, above the agreeable plain surface of the Ratnaprabhā hell, many Yojanas away from the moons, suns, planets, constellations and stars, there are said to exist five avatamsaka—Asokāvatamsaka, Saptaparnāvatamsaka, Campakāvatamsaka, Cūtāvatamsaka and Saudharmāvatamsaka situated in the middle.

Soma-padam

3.250 tassa nam sohammavademsayassa mahāvimānassa puratthimenam sohamme kappe asamkhejjāim joyanāim vuvaittā, ettha nam sakkassa devimdassa devaranno somassa mahāranno samjhappabhe nāmam mahāvimāne pannatte—addhaterasajoyanasayasahassāim āyāma-vikkhambhenatn, uyāllsam joyanasayasahassāim bāvannam ca sahassāim attha ya adayāle joyanasae kimci visesāhie parikkhevenam pannatte. jā sūriyābhavimānassa vatavvayā sā aparisesā bhāniyavvā jāva abhiseo navaram—somo devo.

The Topic of Sorna

O Gautama!¹ the great celestial abode, named Sandhyāprabha, of the great king Soma, the custodian of Sakra, the chief and the king of gods, is said to be situated at the place reached by traversing innumerable yojanas in the Saudharma Kalpa in the eastern region of that great celestial abode called Saudharmāvatamsaka. Its diameter is 12’Λ lakh yojanas and the circumference is a little more than thirty-nine lakh fifty-two thousand eight hundred and fourty-eight yojanas. Here the description of the Suryābha Vimānā......up to the description of ‘anointing ceremomy at the time of his coronation’ is to be given, only the name Suryābha is to be replaced by the name Soma.

Bhāsya

1. Sūtras 250-277

The Bhāsya of this dialogue (from Sūtras 250-277) has been given after the sūtra 277.

Text

3.251 samjhappabhassa nam mahāvimānassa ahe, sapakkhim, sapadidisim asamkhejjāim joyanasahassāim ogāhittā, ettha nam sakkassa devimdassa devaranno somassa mahāranno somānāmarn rāyahānlpannattā—egam joyana-sayasahassam āyāma-vikkhambhenam jambūdlvappamānā. vemāniyānam pamānassa addham neyavvam jāva ovāriyalenam solassa joyanasahassāim āyāma-vikkhambhenam, pannāsam joyanasahassāim pamca ya sattānaue joyanasate kimci visesūne parikkhevenam pannattam. pāsāyānarn cattāri parivādlo neyavvāo, sesā natthi.

There is said to be the capital, named Soma, of the great king Soma, a custodian of Sakra, the chief and the king of gods, which is situated in the horizontal region, innumerable thousand yojanas directly below the Sandhyāprabha Mahāvimāna. The diameter of this great celestial abode is one lakh yojana like those of the Jambū Island. The number of palaces etc., are half the number of palaces in the Saudharma (Heaven)......up to there is the pithika (i.e., a platform at the entrance), sixteen thousand (16000) yojanas in diameter and a little less than fifty thousand five hundred and ninety-seven (50597) yojanas in circumference. There are four rows of his palaces. The rest (i.e., the Sudharmā Sabhā) does not exist there.

3.252 sakkassa nam devimdassa devaranno somassa mahāranno ime devā ānā-uvavāya-vayana-niddese citthamti, tarn jahā—somakāiyā i vā, somadevayakāiyā i vā, vijjukumārā, vijjukumārio, aggikumārā, aggikumārlo, vāyakumārā, vāya-kumārio, carndā, sūrā, gahā, nakkhattā, tārārūvā—jeyāvanne tahappagārā savve te tabbhattiyā, tappakkhiyā, tabbhāriyā sakkassa dedevimdassa devaranno somassa mahāranno ānā-uvavāya-vayana-niddese citthamti.

The following are the gods who obey the command of great king Soma, a custodian of Sakra, the chief and the king of gods, attend upon him and carry out his orders and directives: Somakāyikas, Somadevakāyikas, Vidyut-kumāras, Vidyutkumāris, Agnikumāras, Agnikumāris, Vayukumāras, Vayakumāris, moons, suns, planets, constellations and stars. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by the great king Soma, a custodian of Sakra, the chief and the king of gods; they obey his command, attend upon him, and carry out his order and directives.

Bhāsya

Semantics

tadbhaktika—nourishing the devotion for Soma.¹

tatpaksika—assisting Soma in his purposes.²

tadbhārya—the Vrtti has given two forms of tabbhāriyā—tadbhārya and tadbhārika. As they are controlled and sustained by Soma, they are called ‘bhārya’. Alternately, as they carry the burden of Soma, they are called tadbhārika.³

1. Bha. Vr. 3.252—’tabbhattiya’tti tatra somo bhaktih—sevā bahumāno vā yesām te tadbhaktikāh.

2. Ibid., 3.252—’tappakkhiyā’tti somapāksikāh somasya prayojanesu sahāyāh.

3. Ibid., 3.252—’tabbhāriyā’tti ‘tadbhāryāh’ tasya somasya bhāryāh iva bhāryā atyantam vasyatvāt-posamyatvācceti tadbhāryāh tadbhāro vā yesām vodhavyatayā’sti te tadbhārikāh.

Text

3.253 jambūdlve dive mamdarassa pavvayassa dāhine nam jāim imāim samuppajjamti, tarn jahā—gahadamdā i vā, gahamusalā i vā, gahagajjiyā i vā, gahajuddhā i vā, gahasimghādagā i vā, gahāvasavvā i vā, abbhā i vā, abbharukkhā i vā, samjhā i vā, gamdhavvanagarā i vā, ukkāpāyā i vā, disidāhā i vā, gajjiyā i vā, vijjuyā i vā, pamsuvutthl i vā, jūve i vā, jakkhālittae tti vā, dhūmiyā i vā, mahiyā i vā, rayugghāe tti vā, camdovarāgā i vā, sūrovarāgā i vā, camdoparivesā i vā, sūraparivesā i vā, padicamdā i vā, padisūrā i vā, imdadhanūi vā, udagamacchā i vā, kapihasiyā i vā, amohā i vā, pālnavāyā i vā, palnavāyā i vā, dāhinavāyā i vā, udlnavāyā i vā, uddhavāyā i vā, ahovāyā i vā, tiriyavāyā i vā, vidislvāyā i vā, vāubbhāmā i vā, vāukkaliyā i vā, vāyamamdaliyā i vā, ukkaliyāvāyā i vā, mamdaliyāvāyā i vā, gumjāvāyā i vā, jhamjhāvāyā i vā, samvattayavāyā i vā, gāmadāhā i vā, jāva sannivesadāhā i vā, pānakkhayā, janakkhayā, dhanakkhayā, kulakkhayā, vasanabbhūyā manāriyā—je yāvanne tahappagārā na te sakkassa devimdassa devaranno somassa mahāranno annāyā aditthā asuyā amuyā avinnāyā, tesim vā somakāiyānam devānam.

The¹ following of the phenomena that occur in the southern part of Mt. Meru in the Island of Jambudvipa, for instance, the long horizontal series of three or four planets such as Mars etc., in the shape of a rod; the vertical series of the planets arranged in the shape of a pestle; the roaring sound produced by the motion of the planets; coming of two planets vis-a-vis in sreni (orbit); triangular position of the planets; motion of planets in opposite directions (crooked motion of planets); clouds; clouds in the shape of tree; morning and evening twilight; shape of city reflected in the sky, meteoric rain, light shining above darkness, resembling a city set on fire; thunders, lightnings, sand-rain, blending of the light of the setting sun with that of the rising moon on the first three days of bright half of the month, glow in the sky created by forest god, mist, frost, dust storm, lunar eclipse, solar eclipse, halo around the moon, halo around the sun, second moon, second sun, rainbow, bits of rainbow, sudden flash of lightening, beams of light in elongated shape at sunrise and sunset, eastern wind, western wind, southern wind, northern wind, upward wind, downward wind, horizontal wind, wind from the intermediate direction, hurricane, slowly blowing breeze, cyclone, waving wind, whirl wind, hissing wind, violent wind accompaning rains, gale, burning of village......up to burning of hamlet, involving destroying life, destroying people, destroying wealth, destroying family, inflicting evil and undesirable all such disasters—all these and such other phenomena are not unknown, unseen, unheard of, unremembered, uncomprehended by the great king Soma, the custodian of Sakra, the chief and the king of gods, and also by those Somakāyika gods.

Bhāsya

1. Sūtra 253

Semantics

grahadanda — the long horizontal series of three or four planets such as Mars etc., in the shape of a rod.¹

grahamusala — the vertical series of the planets arranged in the shape of a pestle.

grahagarjita — the roaring sound produced by the motion of the planets.

grahayuddha — coming of two planets vis-a-vis in sreni (orbit).² According to Jivajivabhigama Vrtti, it stands for ‘passing of a planet through another planet’.³

grahasrngātaka — triangular position of the planets.

grahāpasavya — motion of planets in opposite directions.

abhra — clouds.

abhravrksa — clouds in the shape of tree.

gandharvanagara — shape of city reflected in the sky.⁴

ulkāpāta — the rain of meteors (shooting star or falling star). It is seen like a bright line of light in the sky,⁵ (which is only momentary).

digdāha — light shining above darkness, resembling a city set on fire.⁶

yūpaka — Those factors which are responsible for covering the sections of the evening (twilight) during the first three days of bright half of the month.⁷ Jay ācārya has called it—’the brightening of the evening’, which is corroborated by Sthānāiiga Vrtti? However, according to the Nisithacūrni, yupaka is blending of the light of the setting sun with that of the rising moon.⁹

yaksoddipta — glow in the sky. According to Bhagavati Vrtti, glow in the sky created by Forest god.¹⁰

dhūmikā, mahikā — both of them denote mist or frost. The former has a brown colour, the latter has a white colour.¹¹

raja-udghāta — directions becoming dusty.

candra-parivesa — the halo around the moon; a luminous envelope around the moon.

sūrya-parivesa — the halo around the sun; a luminous envelope around the sun.

praticandra — second moon.

pratisūrya — second sun.

udakamatsya — bits of rainbow.

kapihasita — sudden or spontaneous flash of lightning in the cloudless sky. However, according to other opinion, it stands for a spontaneous shape created in the sky, resembling a smile of someone who has a disfigured face like a monkey.¹²

amoghā — the elongated (stick-like) rays of the sun at the times of sunrise and sunset. The shape of these rays are akin to that of an yoke of the cart, which is narrow in front and broad in the rear part. For detailed discussion, see Dasaveāliyam, 5/1/3, annotation. The colour of these rays is slightly red and black.¹³

vātodbhrama — hurricane.

vātotkalikā — slowly blowing breeze.

vātamandalikā — cyclone.

utkalikāvāta — waving wind.

mandalikāvāta — whirl wind.

guūjāvāta —· hissing wind.

jhanjhāvāta — violent wind accompaning rains. The Vrttikāra explains it as—inauspicious and harsh wind.¹⁴

samvartakavāta — gale that carries away the light objects like straw etc..

vyasanabhūta — disasters.

anārya — evil and undesirable.

amuya — unremembered.

1. Bha. Vr. 3.253—’gahadamda’tti dandā ivā dandāh—tiryagāyatāh srenayah grahānām—mamgalā-dinàm tricaturādmām dandā grahadandā.

2. Ibid., 3.253—grahayuddhāni grahayorekatra naksatre daksinottarena samasrenitayā’vasthānāni.

3. Jiva. Vr. pa. 282—grahayuddham—yadeko graho’nyasya grahasya madhyena yāti.

4. Bha. Vr. 3.253—’gandharvanagarāni’ ākāse vyantarakrtāni nagarākārapratibimbāni.

5. Ibid., 3.253—’ulkāpātāh’ sarekhāh sodhyotā vā tārakasyeva pātāh.

6. Ibid., 3.253—’digdāhāh’ anyatamasyām disi andho’ndhakārā upari ca prakasātmakā dahyamāna-mahānagaraprakāsakalpāh.

7. Ibid., 3.253—’jūvaya’ti suklapakse pratipadādi dinatrayam yāvadyaih sandhyāchedā āvriyante te yūpakāh.

8. (a) Bha. Jo. 1.69.61—

suklapaksa rai māyarn ।
padavādika je dina tihurp, samdhyā phūlai re te yūpa kahāya ॥

(b) Sthā. Vr. pa. 451—In the Sthānānga Vrtti, the simultaneous existence oí sandhyāprabha and chandraprabhā is called ‘yūpaka’. For detailed explanation, see footnote on Thānam, 10.20,21.

9. Ni. Cū. 703—samjhappabhā camdappabhā ya jena jena jugavam bhavamti tena jugavo.

10. Bha. Vr. 3.253—’jakkhalittaya’tti ‘yaksoddlptāni’ ākāse vyantarakrtajvalanāni.

11. Ibid., 3.253—dhūmikāmahikayorvarnarkrto visesah tatra dhūmikā—dhūmravarnā dhūsarā ityarthah, mahikā tvāpāndureti.

12. Ibid., 3.253—’kavihasiya’tti anabhreyā vidyut sahasā tat kapihasitam, anye tvāhuh—kapihasitam nāma yadākāso vānaramukhasadrsasya vikrtamukhasya hasanam.

13. Ibid., 3.253—’amona’tti amoghā ādityodayāstamayayorādityakiranavikārajanitāh ‘ātāmrāh’ krsnāh syāmā vā sakatoddhisamsthitā dandā iti.

14. Ibid., 3.253—’jhanjhāvātāh’ asubhanisthurāh.

Text

3.254 sakassa nam devimdassa devaranno somassa mahāranno ime devā ahāvaccā abhinnāyā hotthā, tarn jahā—imgālae viyālae lohiyakkhe sanniccare camde sūre sūkke būhe bahassai rāhū.

The following gods are recognized like sons to the great king Soma, the custodian of Sakra, the chief and the king of gods: Mars, Vikālaka ( a class of luminous god) Lohitaksa (one of the 88 great planets), Saturn, Moon, Sun, Venus, Mercury, Jupiter and Rahu (one of the nine planets, moon’s ascending node).

3.255 sakkassa nam devimdassa devaranno somassa mahāranno satibhāgam paliovamam thii pannattā. ahāvaccābhinnāyānam devānam egapaliovamam thii pannattā. emahiddhle jāva mahānubhāge some mahārāyā.

The life-span of the great king Soma, the custodian of Sakra, the chief and the king of gods, is said to be one plus one-third of ‘pit-measured’ period; the life-span of the gods recognized¹ as his sons is said to be exactly one pit-measured period. Soma, the custodian, is possessed of so great fortune...... up to so great power (see 3.4).

Bhāsya

1. Recognised as sons

It means ‘they are considered as sons’ because they obediently follow what is desired by Soma.¹

1. Bha. Vr. 3.255—’ahāvacca’tti yathā’patyāni tathā ye te yathā’patyādevāh putrasthaniya ityarthah ‘abhinnāya’ tti abhimatā abhimatavastukāritvāditi.

Text

Yama-padam

3.256 kahi nam bhamte! sakkassa devimdassa devaranno jamassa mahāranno varasitthe nāmam mahāvimānepannatte?
goyamā! sohammavademsayassa mahāvimānassa dāhine nam sohamme kappe asamkhejjāim joyanasahassāim vtJvaittā, ettha nam sakkassa devimdassa devaranno jamassa mahāranno varasitthe nāmam mahāvimāne pannatte— addhvaterasajoyanasayasahassāim—jahā somassa vimānam tahā jāva abhiseo. rāyahānl’taheva jāva pāsāyapamtw.

The Topic of Yama

Where, O Lord! is said to be situated the great celestial abode, named Varasista, of the great king Yama, the custodian of Sakra, the chief and the king of gods?
O Gautama! the great celestial abode, named Varasista, of the great king Yama, the custodian of Sakra, the chief and the king of gods, is said to be situated at the place reached by traversing innumerable thousand yojanas in the Saudharma Kalpa in the southern region of the great celestial abode called Saudharmāvatamsaka. Its diameter is 12Vi thousand yojanas’, here the same description is to be given as of Soma’s celestial abode......up to his coronation (3.250). The description of the capital......up to the rows of palaces is to be given as those of Soma (3.251).

3.257 sakkassa nam devimdassa devaranno jamassa mahāranno ime devā ānā--uvavāya-vayana-niddese citthamti, tarn jahā—jamakāiyā i vā, jamadevayakāiyā i vā, petakāiyā i vā, petadevayakāiyā i vā, asurakumārā, asurakumārlo, kamdappā, nirayapālā, ābhiyogā—je yāvanne tahappagārā savve te tabbhattigā, tappakkhiyā, tabbhāriyā sakkassa devimdassa devaranno jamassa mahāranno ānā-uvavāya-vayana-niddese citthamti.

The following are the gods who obey the command of the great king Yama, who is a custodian of Sakra, the chief and the king of gods, attend upon him, and carry out his order and directives: Yamakāyikas, Yamadevakāyikas, Pretakāyikas, Pretadevakāyikas, Asurakumāras, Asurakumāris, Kandrapas,¹ Navakapalas and Ābhiyogikas.² All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by him; they obey his command, attend upon him, and carry out his order and directives.

Bhāsya

1. Kandarpas

Born among Kandarpika (amorous) gods on account of being influenced by amorous meditation: gods engaged in sports.¹

2. Ābhiyogika

On account of being influenced by Ābhiyogika Bhāvanā (practice of charms, incantation etc.), born among the attendant gods.²

1. See Bhāsya on Bha. 1.113.

2. See, Ibid.

Text

3.258jambūdlve dive mamdarassa pavvayassa dāhine nam jāim imāim samuppa-jamti, tarn jahā—dimbā i vā, damarā i vā, kalahā i vā, bolā i vā, khārā i vā, mahā-juddhā i vā, mahāsamgrāmā i vā, mahāsatthanivadanā i vā, mahāpurisanivadanā i vā, mahāruhiranivadanā i vā, dubbhūyā i vā, kularogā i vā, gāmarogā i vā, mamdalarogā i vā, nagararogā i vā, slsaveyanā i vā, acchiveyanā i vā, kannaveyanā i vā, nahaveyanā i vā, damtaveyanā i vā, imdaggahā i vā, khamdaggahā i vā, kumāraggahā i vā, jakkhaggahā i vā, bhūyaggahā i vā, egāhiyā i vā, behiyā i vā, tehiyā i vā, cāutthayā i vā, uvveyagā i vā, kāsā i vā, sāsā i vā, sosā i vā, jarā i vā, dāhā i vā, kacchakohā i vā, ajlragā i vā, pamdurogā i vā, arisā i vā, bhamgadalā i vā, hiyayasūlā i vā, matthayasūlā i vā, jonisūlā i vā, pāsasūlā i vā, kucchisūlā i vā, gāmamārli vā, nagaramārl i vā, khedamārli vā, kavvadamārli vā, donamuhamārl i vā, madambamārl i vā, pattanamārl i vā, āsamamārl i vā, samvāhamārl i vā, sannivesamārl i vā, pānakkhayā, janakkhayā, dhana-kkhayā, kulakkhayā, vasanabbhūyā manāriyā—je yāvanne tahappagārā na te sakkassa devimdassa devaranno jamassa mahāranno annāyā aditthā asuyā amuyā avinnāyā, tesim vā jamakāiyānam devānam.

The following are the phenomena that occur in the southern part of the Mt. Meru in the Island of Jambudvipa: disputes (riots), revolts, quarrels, murmurs, envious acts, great battles (disorderly fights), great wars (orderly fights), falling of a great weapon, fall of great people, flow of stream of blood, pests (germs, insects), epidemics which are widespread in family, village, district and city, headache, pain in the eye, pain in the ear, pain in the nail, toothache, being possessed by Indra, being possessed by Skanda, being possessed by Kumār a, being possessed by Yaksa, being possessed by ghost, fever on alternate days, fever on the third day, fever on the fourth day, fever on the fifth day, harassment created by thieves, cough, asthma, dehydration, aging, burning, abscess in the armpits, indigestion, jaundice, piles, fistula, angina, headache, vaginal pain, pain in the rib, stomachache, plague widespread in village, city, kheda (a city surrounded by a wall) kavvada (a city devoid of beauty), dronamuha (a city having access by land and sea), madamba (a village or city which has no habitation surrounding it up to a distance of 2Vz yojanas), pattana (a big town), āsrama (hermitage), samvāha (a camp) and sannivesa (a hamlet), destruction of life, destruction of people, destruction of wealth, destruction of family, inflicting evil and undesirable all such disasters—all these and such other phenomena are not unknown to, unseen, unheard of, unremembered or unperceived by the great king Yama, a custodian of Sakra, the chief and the king of gods, and also by those Yamakāyika gods.

Bhāsya

1. Sūtra 258

Semantics dimba—dispute or riot.¹

damara—revolt. It is trouble caused by princes, etc.²

According to Apte,³ dimba means affray, or riot; dimba-yuddha means petty warfare etc..⁴

bola—murmur or tumult.⁵

khāra—envy.⁶

mahāyuddha, mahāsangrāma—ordinarily they are synonymous. The Vrtti, however, draws a line of distinction between them. According to it, disorderly great battle is mahāyuddha’, the orderly great battle in which there is circular array of troops, etc. is mahāsangrāma.⁷

durbhūta—pest. The pest include the rats and locusts etc. which are a hazard to the crop, etc..⁸

indragraha—to be possessed by Indra.

skandagraha—to be possessed by Skanda.

kumāragraha—to be possessed by Kumāra. Skanda and Kumāra are the two names of Kārtikeya. The text, however, has given Kumāra as separate from Skanda.

yaksagraha—possessed by Yaksa.

bhūtagraha—possessed by bhūta.

AU such possessions are the cause of madness. In the Bhagavati Sataka 14, madness caused by the possession of Yaksa has been mentioned.⁹ In the Thānam also, it has been recognised as one of the causes of madness.¹⁰

udevajaka (uvveyaga)—two Skt. forms are given by the Vrtti—

{1} udvegaka—grief caused by the separation of near and dear ones;

{2} udvejaka—thieves and the like causing terror in masses.¹¹