Suyagada 2.3

2.3

S/2.3 veyāliyajjhayaṇe biie /
saṃvuḍakammassa bhikkhuṇo | jaṃ dukkhaṃ puṭhaṃ abohie /
taṃ saṃjamao 'vacijjaī | maraṇaṃ hecca vayanti paṇḍiyā ||1||
je vinnavaṇāhijosiyā | saṃtiṇṇehi samaṃ viyāhiyā /
tamhā uḍḍhaṃ ti pāsahā | adakkhu kāmāiṃ rogavaṃ ||2||
aggaṃ vaṇiehi āhiyaṃ | dhārentī rāiṇiyā ihaṃ /
evaṃ paramā mahavvayā | akkhāyā u sarāibhoyaṇā ||3||
je iha sāyāṇugā narā | ajjhovavannā kāmehi mucchiyā /
kivaṇeṇa samaṃ pagabbhiyā | na vi jāṇanti samāhimāhiyaṃ ||4||
vāheṇa jahā va vicchae | abale hoi gavaṃ pacoie /
se antaso appathāmae | nāivahe abale visīyai ||5||
evaṃ kāmesaṇa viū | ajja sue payahejja saṃthavaṃ /
kāmī kāme na kāmae | laddhe vā vi aladdha kaṇhuī ||6||
mā paccha asādhutā bhave | accehī aṇusāsa appagaṃ /
ahiyaṃ ca asāhu soyaī | se thaṇaī paridevaī bahuṃ ||7||
iha jīviyam eva pāsahā | taruṇe vā sasayassa tuaī /
ittaravāse ya bujjhaha | giddha narā kāmesu mucchiyā ||8||
je iha ārambhanissiyā | āyadaṇḍa egantalūsagā /
gantā te pāvalogayaṃ | cirarāyaṃ āsuriyaṃ disaṃ ||9||
na ya saṃkhayam āhu jīviyaṃ | taha vi ya bālajaṇo pagabbhaī /
paccuppanneṇa kāriyaṃ | ko daṭhuṃ paralogam āgae ||10||
adakkhuva dakkhuvāhiyaṃ | taṃ saddahasu adakkhudaṃsaṇā /
haṃdi hu suniruddhadaṃsaṇe | mohaṇieṇa kaḍeṇa kammuṇā ||11||
dukkhī mohe puṇo puṇo | nivvindejja silogapūyaṇaṃ /
evaṃ sahie hipāsae | āyatulaṃ pāṇehi saṃjae ||12||
gāraṃ pi ya āvase nare | aṇupuvvaṃ pāṇehi saṃjae /
samatā savvattha suvvae | devāṇaṃ gacche salogayaṃ ||13||
soccā bhagavāṇusāsaṇaṃ | sacce tattha karejjuvakkamaṃ /
savvattha viṇīyamacchare | uñchaṃ bhikkhu visuddhamāhare ||14||
evaṃ naccā ahiṭhae | dhammaṭhī uvahāṇavīrie /
gutte jutte sayā jae | āyapare paramāyataṭhie ||15||
vittaṃ pasavo ya nāio | taṃ bāle saraṇaṃ ti mannaī /
ee mama tesu vī ahaṃ | no tāṇaṃ saraṇaṃ na vijjaī ||16||
abbhāgamiyammi vā duhe | ahavā ukkamie bhavantie /
egassa gaī ya āgaī | vidumantā saraṇaṃ na mannaī ||17||
savve sayakammakappiyā | aviyatteṇa duheṇa pāṇiṇo /
hiṇḍanti bhayāulā saḍhā | jāijarāmaraṇehi bhidduyā ||18||
iṇameva khaṇaṃ viyāṇiyā | no sulabhaṃ bohiṃ ca āhiyaṃ /
evaṃ sahie hipāsae | āha jiṇe iṇam eva sesagā ||19||
abhaviṃsu purā vi bhikkhuvo | āesā vi bhavanti suvvayā /
eyāiṃ guṇāiṃ āhu te | kāsavassa aṇudhammacāriṇo ||20||
tiviheṇa vi pāṇa mā haṇe | āyahie aṇiyāṇa saṃvuḍe /
evaṃ siddhā aṇantaso | saṃpai je ya aṇāgayāvare ||21||
(evaṃ se udāhu aṇuttaranāṇī | aṇuttaradaṃsī aṇuttaranāṇadaṃsaṇadhare /)
(arahā nāyaputte | bhagavaṃ vesālie viyāhie ||22|| tti bemi ||)
|| veyālijjhayaṇaṃ viiyaṃ

O long-lived (Gambûsvâmin)! I (Sudharman) have heard the following discourse from the Venerable (Mahâvîra). We now come to the Lecture called 'Knowledge of Food.' The contents of it are as follows:
Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem. According to the seed and place (of growth) of these plants some beings--born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things--come forth as trees. (1)
These living beings feed on the liquid substance of these particles of earth, the origin of various things; these beings consume earth-bodies, water-bodies, fire-bodies, wind-bodies, bodies of plants; they deprive of life the bodies of manifold movable and immovable beings; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles.
These beings (animating trees) come into existence because of their Karman; so we are taught (by the Tîrthakaras, &c.) (2)
And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c., as in § 1, down to) springing from trees that originated in earth, come forth as trees originated by trees. These beings feed on the sap of the trees originated in earth, (&c., all as in § 2, down to the end). (3)
(In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4)
And again it has been said of old: some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds. These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in § 2, down to the end). (5)
(The four paragraphs that come next, 6-9, are identical with the preceding ones, except that 'creeper ' is substituted for 'tree.') (6-9)
(In the same way 'grass ' is treated in four paragraphs, but the whole is much abridged; then it is said that 'herbs ' and 'plants ' are to be treated in four paragraphs each.) (10-15)
And again it has been said of old: some beings born in earth, (&c., all as in § 1, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kâya, Kuhana, Kandu, Uvvêhaliya, Nivvêhaliya, Êsava, Sakkha, Khattaga, Vâsâniya. (The rest as in § 2, but substitute the words Âya, &c. for 'trees.') Here there is only one paragraph, the remaining three do not apply here. (16)

The commentators here give the reading of the Nâgârgunîyas: 'the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads; and some are of a sixth kind called sammûrkhima' (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire).--The various readings of the Nâgârgunîyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satisfactorily made out who these Nâgârgunîyas were.

The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree.

Sinêha, explained: snigdhabhâva. In the sequel where plants are spoken of, I shall render this word by 'sap' or 'humours,' as the context may require.

I.e. the food assimilated by the tree is the material of which its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c.

Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are.

One soul, gîva, pervades the whole tree; it is the soul of the tree. Separate gîvas, however, reside in the roots, &c.

Agghôruha = adhyârôha, explained in the Dîpikâ: vallîvriksha.

Trina.

Ôsahi = Ôshadhi.

Hariya = harita.

All the commentators say about the words Âya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativisêsha) which must be learned from people (who know them). I give the words in their Prâkrit form, and do not attempt to transpose them into Sanskrit.

For there are no Âyas originated by Âyas except through their seed.