[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Jain Literature](https://indike.org/pramana/in.jaina) › [The Śvetāmbara canon (Siddhānta)](https://indike.org/pramana/in.jaina.sveta) › [The twelve Aṅgas ("limbs")](https://indike.org/pramana/in.jaina.sveta.anga) › [Viyahapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5) › 1.2.27 # Viyahapannatti 1.2.27 Viyāhapannatti 1.2.27 - **Language:** Ardhamāgadhī Prakrit ### [1.2.27](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.27) neraiyā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā? savve samussāsanīsāsā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samāhārā? no savve samasarīrā? no savve samussasānīsāsā? goyamā! neraiyā duvihā pannattā, taṃ jahā–mahāsarīrā ya, appasarīrā ya| tattha ṇaṃ je te mahāsarīrā te bahuttarāe poggale āhāreṃti, bahutarāe poggale pariṇāmeṃti, bahutarāe poggale ussasaṃti, bahutarāe poggale nīsasaṃti; abhikkhaṇaṃ āhāreṃti, abhikkhaṇaṃ pariṇāmeṃti, abhikkhaṇaṃ ussasaṃti, abhikkhaṇaṃ nīsasaṃti| tattha ṇaṃ je te appasarīrā te ṇaṃ appatarāe poggale āhāreṃti, appatarāe poggale pariṇāmeṃti, appatarāe poggale ussasaṃti, appatarāe poggale nīsasaṃti; āhacca āhāreṃti, āhacca pariṇāmeṃti, āhacca ussasaṃti, āhacca nīsasaṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samāhārā, no savve samasarīrā, no savve samussāsanīsāsā| neraiyā ṇaṃ bhaṃte! savve samakammā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samakammā? goyamā! neraiyā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ appakammatarāgā| tattha ṇaṃ jete pacchovavannagā te ṇaṃ mahākammatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– neraiyā no savve samakammā| neraiyā ṇaṃ bhaṃte! savve samavaṇṇā! goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– neraiyā no savve samavaṇṇā? goyamā! neraiyā duvihā pannattā, taṃ jahā– puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhavaṇṇatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhavaṇṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– neraiyā no savve samavaṇṇā| neraiyā ṇaṃ bhaṃte! savve samalessā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samalessā? goyamā! neraiyā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhalessa-tarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhalessatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samalessā| neraiyā ṇaṃ bhaṃte! savve samaveyaṇā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– neraiyā no savve samaveyaṇā? goyamā! neraiyā duvihā pannattā, taṃ jahā– saṇṇibhūyā ya, asaṇṇibhūyā ya| tattha ṇaṃ je te saṇṇibhūyā te ṇaṃ mahāveyaṇā| tattha ṇaṃ je te asaṇṇibhūyā te ṇaṃ appaveyaṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samaveyaṇā| neraiyā ṇaṃ bhaṃte! savve samakiriyā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samakiriyā? goyamā! neraiyā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī| tattha ṇaṃ je te sammadiṭṭhī tesi ṇaṃ cattāri kiriyāo pannattāo, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā| tattha ṇaṃ je te micchadiṭṭhī tesi ṇaṃ paṃca kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchādaṃsaṇavattiyā| evaṃ sammāmicchadiṭṭhīṇaṃ pi| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samakiriyā| neraiyā ṇaṃ bhaṃte! savve samāuyā? savve samovavannagā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samāuyā? no savve samovavannagā? goyamā! neraiyā cauvvihā pannattā, taṃ jahā– (1) atthegaiyā samāuyā samovavannagā (2) atthegaiyā samāuyā visamovavannagā| (3) atthegaiyā visamāuyā samovavannagā (4) atthegaiyā visamāuyā visamovavannagā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samāuyā, no savve samovavannagā| asurakumārā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā? jahā neraiyā tahā bhāṇiyavvā, navaraṃ–kamma-vaṇṇa-lessāo parivatteyavvāo \[puvvovavannā mahā-kammatarā, avisuddhavaṇṇatarā, avisuddhalesatarā| pacchovavannā pasatthā| sesaṃ taheva\] | evaṃ–jāva thaṇiyakumārā| puḍhavikāiyāṇaṃ āhāra-kamma-vaṇṇa-lessā jahā neraiyāṇaṃ| puḍhavikāiyā ṇaṃ bhaṃte! savve samavedanā? haṃtā goyamā! puḍhavikāiyā savve samavedanā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–puḍhavikāiyā savve samavedanā? goyamā! puḍhavikāiyā savve asaṇṇī asaṇṇibhūtaṃ anidāe vedanaṃ vedeṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–puḍhavikāiyā savve samavedanā| puḍhavikāiyā ṇaṃ bhaṃte! savve samakiriyā? haṃtā goyamā! puḍhavikāiyā savve samakiriyā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–puḍhavikāiyā savve samakiriyā? goyamā! puḍhavikāiyā savve māyīmicchadiṭṭhī| tāṇaṃ ṇeyatiyāo paṃca kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchādaṃsaṇavattiyā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–puḍhavikāiyā savve samakiriyā| samāuyā, samovavannagā jahā neraiyā tahā bhāṇiyavvā| jahā puḍhavikāiyā tahā jāva cauriṃdiyā| paṃciṃdiyatirikkhajoṇiyā jahā neraiyā, nāṇattaṃ kiriyāsu| paṃciṃdiyatirikkhajoṇiyā ṇaṃ bhaṃte! savve samakiriyā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– paṃciṃdiyatirikkhajoṇiyā no savve samakiriyā? goyamā! paṃciṃdiya- tirikkhajoṇiyā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī| tattha ṇaṃ je te sammadiṭṭhī te duvihā pannattā, taṃ jahā–asaṃjayā ya, saṃjayā-saṃjayā ya| tattha ṇaṃ je te saṃjayāsaṃjayā, tesi ṇaṃ tinni kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā| asaṃjayāṇaṃ cattāri| micchadiṭṭhīṇaṃ paṃca| sammāmicchadiṭṭhīṇaṃ paṃca| manussā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā? savve samussāsanīsāsā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samāhārā? no savve samasarīrā? no savve samussāsanīsāsā? goyamā! manussā duvihā pannattā, taṃ jahā–mahāsarīrā ya, appasarīrā ya| tattha ṇaṃ je te mahāsarīrā te bahutarāe poggale āhāreṃti, bahutarāe poggale pariṇāmeṃti, bahutarāe poggale ussasaṃti, bahutarāe poggale nīsasaṃti; āhacca āhāreṃti, āhacca pariṇāmeti, āhacca ussasaṃti, āhacca nīsasaṃti| tattha ṇaṃ je te appasarīrā te ṇaṃ appatarāe poggale āhāreṃti, appatarāe poggale pariṇāmeṃti, appatarāe poggale ussasaṃti, appatarāe poggale nīsasaṃti; abhikkhaṇaṃ āhāreṃti, abhikkhaṇaṃ pariṇāmeṃti, abhikkhaṇaṃ ussasaṃti, abhikkhaṇaṃ nīsasaṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samāhārā, no savve samasarīrā, no savve samussāsanīsāsā| manussā ṇaṃ bhaṃte! savve samakammā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samakammā? goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ appakammatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ mahākammatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samakammā| manussā ṇaṃ bhaṃte! savve samavaṇṇā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samavaṇṇā? goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhava-ṇṇatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhavaṇṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samavaṇṇā| manussā ṇaṃ bhaṃte! savve samalessā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samalessā? goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhale-ssatarāgā| tattha ṇaṃ je pacchovavannagā te ṇaṃ avisuddhalessatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samalessā| manussā ṇaṃ bhaṃte! savve samaveyaṇā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samaveyaṇā? goyamā! manussā duvihā pannattā, taṃ jahā–saṇṇibhūyā ya, asaṇṇibhūyā ya| tattha ṇaṃ je te saṇṇibhūyā te ṇaṃ mahāveyaṇā| tattha ṇaṃ je te asaṇṇibhūyā te ṇaṃ appaveyaṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samaveyaṇā| manussā ṇaṃ bhaṃte! savve samakiriyā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samakiriyā? goyamā! manussā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī| tattha ṇaṃ je te sammadiṭṭhī te tivihā pannattā, taṃ jahā–saṃjayā, assaṃjayā, saṃjayāsaṃjayā| tattha ṇaṃ je te saṃjayā te duvihā pannattā, taṃ jahā–sarāgasaṃjayā ya, vītarāgasaṃjayā ya| tattha ṇaṃ je te vītarāgasaṃjayā, te ṇaṃ akiriyā| tattha ṇaṃ je te sarāgasaṃjayā te duvihā pannattā, taṃ jahā–pamattasaṃjayā ya, appamattasaṃjayā ya| tattha ṇaṃ je te appamattasaṃjayā, tesi ṇaṃ egā māyāvattiyā kiriyā kajjai| tattha ṇaṃ je te pamattasaṃjayā, tesi ṇaṃ do kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā ya, māyāvattiyā ya| tattha ṇaṃ je te saṃjayāsaṃjayā, tesi ṇaṃ āillāo tinni kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā| asaṃjayāṇaṃ cattāri kiriyāo kajjaṃti–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appacca-kkhāṇakiriyā| micchadiṭṭhīṇaṃ paṃca– āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchā-daṃsaṇavattiyā| sammāmicchadiṭṭhīṇaṃ paṃca| manussā ṇaṃ bhaṃte! savve samāuyā? savvesamovavannagā? goyamā! no iṇaṭṭhe samaṭṭhe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– manussā no savve samāuyā? no savve samovavannagā? goyamā! manussā cauvvihā pannattā, taṃ jahā– (1) atthegaiyā samāuyā samovavannagā| (2) atthegaiyā samāuyā visamovavannagā| (3) atthegaiyā visamāuyā samovavannagā| (4) atthegaiyā visamāuyā visamovavannagā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samāuyā, no savve samovavannagā| vāṇamaṃtara-jotisa-vemāṇiyā jahā asurakumārā, navaraṃ–veyaṇāe nāṇattaṃ-māyimicchadiṭṭhī-uvavannagā ya appaveyaṇatarā, amāyisammadiṭṭhiuvavannagā ya mahāveyaṇatarā bhāṇiyavvā jotisa-vemāṇiyā| salessā ṇaṃ bhaṃte! neraiyā savve samāhāragā? ohiyāṇaṃ, salessāṇaṃ, sukkalessāṇaṃ–etesi ṇaṃ tiṇhaṃ ekko gamo| kaṇhalessa-nīlalessāṇaṃ pi ego gamo, navaraṃ– vedanāe māyimicchadiṭṭhīuvavannagā ya, amāyi-sammadiṭṭhīuvavannagā ya bhāṇiyavvā manussā kiriyāsu sarāga-vīyarāgā pamattāpamattā na bhāṇiyavvā| kāulessāṇa vi eseva gamo, navaraṃ–neraii jahā ohie daṃḍae tahā bhāṇiyavvā| teulessā, pamhalessā jassa atthi jahā ohio daṃḍao tahā bhāṇiyavvā, navaraṃ–manussā sarāga-vīyarāgā na bhāṇiyavvā| > "Venerable Sir! Are all hell-beings of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?" > "Gautama! Hell-beings are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly. > Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently. > For that reason, Gautama, it is said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation." > "Venerable Sir! Are all hell-beings of equal karma?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal karma?" > "Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that hell-beings are not all of equal karma." > "Venerable Sir! Are all hell-beings of equal complexion?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal complexion?" > "Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that hell-beings are not all of equal complexion." > "Venerable Sir! Are all hell-beings of equal leśyā?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal leśyā?" > "Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that hell-beings are not all of equal leśyā." > "Venerable Sir! Are all hell-beings of equal sensation?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal sensation?" > "Gautama! Hell-beings are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that hell-beings are not all of equal sensation." > "Venerable Sir! Are all hell-beings of equal activity?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal activity?" > "Gautama! Hell-beings are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed. > Among them, for those that are right-viewed, four activities are declared, namely: initial, possessive, deceit-caused, and non-renunciation activity. > Among them, for those that are wrong-viewed, five activities take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused \[activity\]. Likewise also for the mixed-viewed. For that reason, Gautama, it is said that hell-beings are not all of equal activity." > "Venerable Sir! Are all hell-beings of equal lifespan? Are all of equal birth \[time\]?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that hell-beings are not all of equal lifespan, not all of equal birth?" > "Gautama! Hell-beings are declared to be of four kinds, namely: > (1) some are of equal lifespan and born at the same time; > (2) some are of equal lifespan and born at different times; > (3) some are of unequal lifespan and born at the same time; > (4) some are of unequal lifespan and born at different times. > For that reason, Gautama, it is said that hell-beings are not all of equal lifespan, not all of equal birth." > "Venerable Sir! Are all Asurakumāras of equal nourishment? Are all of equal body?" > As for the hell-beings, so it should be stated, with the exception that: karma, complexion, and leśyā are to be reversed \[those born earlier have more karma, less pure complexion, and less pure leśyā; those born later are auspicious; the rest is just the same\]. > Thus up to the Stanitakumāras. > For earth-bodied beings, nourishment, karma, complexion, and leśyā are as for hell-beings. > "Venerable Sir! Are all earth-bodied beings of equal sensation?" > "Yes, Gautama, all earth-bodied beings are of equal sensation." > "For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal sensation?" > "Gautama! All earth-bodied beings, being mindless, experience mindless sensation indistinctly. For that reason, Gautama, it is said that all earth-bodied beings are of equal sensation." > "Venerable Sir! Are all earth-bodied beings of equal activity?" > "Yes, Gautama, all earth-bodied beings are of equal activity." > "For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal activity?" > "Gautama! All earth-bodied beings are deceitful and wrong-viewed. For them, five activities necessarily take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused \[activity\]. For that reason, Gautama, it is said that all earth-bodied beings are of equal activity." > As for hell-beings, so should \[the four alternatives of\] equal lifespan and equal birth be stated. > As for earth-bodied beings, so up to four-sensed beings. > Five-sensed animals are as hell-beings, with a difference in activities. > "Venerable Sir! Are all five-sensed animals of equal activity?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that five-sensed animals are not all of equal activity?" > "Gautama! Five-sensed animals are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed. > Among them, those that are right-viewed are declared to be of two kinds, namely: unrestrained and partially restrained. > Among them, for those that are partially restrained, three activities take place, namely: initial, possessive, and deceit-caused. > For the unrestrained, four; for the wrong-viewed, five; for the mixed-viewed, five." > "Venerable Sir! Are all humans of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?" > "Gautama! Humans are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently. > Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly. > For that reason, Gautama, it is said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation." > "Venerable Sir! Are all humans of equal karma?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal karma?" > "Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that humans are not all of equal karma." > "Venerable Sir! Are all humans of equal complexion?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal complexion?" > "Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that humans are not all of equal complexion." > "Venerable Sir! Are all humans of equal leśyā?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal leśyā?" > "Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that humans are not all of equal leśyā." > "Venerable Sir! Are all humans of equal sensation?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal sensation?" > "Gautama! Humans are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that humans are not all of equal sensation." > "Venerable Sir! Are all humans of equal activity?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal activity?" > "Gautama! Humans are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed. > Among them, those that are right-viewed are declared to be of three kinds, namely: restrained, unrestrained, and partially restrained. > Among them, those that are restrained are declared to be of two kinds, namely: passion-imbued restrained and passionless restrained. > Among them, those that are passionless restrained are without activity. > Among them, those that are passion-imbued restrained are declared to be of two kinds, namely: negligent restrained and non-negligent restrained. > Among them, for those that are non-negligent restrained, one deceit-caused activity takes place. > Among them, for those that are negligent restrained, two activities take place, namely: initial and deceit-caused. > Among them, for those that are partially restrained, the first three activities take place, namely: initial, possessive, and deceit-caused. > For the unrestrained, four activities take place: initial, possessive, deceit-caused, and non-renunciation activity. > For the wrong-viewed, five: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused. > For the mixed-viewed, five." > "Venerable Sir! Are all humans of equal lifespan? Are all of equal birth?" > "Gautama! That is not so." > "For what reason, Venerable Sir, is it said that humans are not all of equal lifespan, not all of equal birth?" > "Gautama! Humans are declared to be of four kinds, namely: > (1) some are of equal lifespan and born at the same time; > (2) some are of equal lifespan and born at different times; > (3) some are of unequal lifespan and born at the same time; > (4) some are of unequal lifespan and born at different times. > For that reason, Gautama, it is said that humans are not all of equal lifespan, not all of equal birth." > Vyantara, Jyotiṣka, and Vaimānika \[gods\] are as Asurakumāras, with the exception that: there is a distinction in sensation—for Jyotiṣka and Vaimānika \[gods\] it should be stated that those born as deceitful and wrong-viewed have less sensation, and those born as non-deceitful and right-viewed have greater sensation. > "Venerable Sir! Are all hell-beings endowed with leśyā of equal nourishment?" > For general beings, those endowed with leśyā, and those with white leśyā—for these three there is one uniform exposition. > For those with black leśyā and blue leśyā there is also one exposition, with the exception that regarding sensation, those born as deceitful and wrong-viewed and those born as non-deceitful and right-viewed should be stated; and for humans regarding activities, passion-imbued, passionless, negligent, and non-negligent should not be stated. > For those with grey leśyā there is also this same exposition, with the exception that hell-beings should be stated as in the general series. > Where fiery leśyā and pink leśyā exist, it should be stated as in the general series, with the exception that for humans, passion-imbued and passionless should not be stated. > — English (machine translation) (machine translation) - [Previous: 1.2.26](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.26) - [Next: 1.2.28](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.28) - [Up: 1.2](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.1.2.27) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.1.2.27) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.1.2.27) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.45) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p48) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.27](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.27) · Pramāṇa