[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 # Viyahapannatti 1.2: Uddeśaka 2: duḥkha Viyāhapannatti 1.2 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 2: duḥkha ### [1.2.26](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.26) rāyagihe nagare samosaraṇaṃ| parisā niggayā jāva evaṃ vayāsī– jīve ṇaṃ bhaṃte! sayaṃkaḍaṃ dukkhaṃ vedei? goyamā! atthegaiyaṃ vedei, atthegaiyaṃ no vedei| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegaiyaṃ vedei? atthegaiyaṃ no vedei? goyamā! udiṇṇaṃ vedei, no anudiṇṇaṃ vedei| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– atthegaiyaṃ vedei, atthegaiyaṃ no vedei| evaṃ–jāva vemāṇie| jīvā ṇaṃ bhaṃte! sayaṃkaḍaṃ dukkhaṃ vedeṃti? goyamā! atthegaiyaṃ vedeṃti, atthegaiyaṃ no vedeṃti| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegaiyaṃ vedeṃti? atthegaiyaṃ no vedeṃti? goyamā! udiṇṇaṃ vedeṃti, no anudiṇṇaṃ vedeṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– atthegaiyaṃ vedeṃti, atthegaiyaṃ no vedeṃti| evaṃ – jāva vemāṇiyā| jīve ṇaṃ bhaṃte! sayaṃkaḍaṃ āuyaṃ vedei? goyamā! atthegaiyaṃ vedei, atthegaiyaṃ no vedei| jahā dukkheṇaṃ do daṃḍagā tahā āueṇa vi do daṃḍagā–egattapohattiyā| > Arrival at the assembly in the city of Rājagṛha. The congregation came forth \[and so on\], down to \[Gautama\] spoke thus: > "Venerable Sir, does a jīva experience self-caused suffering?" > "Gautama, he experiences some, he does not experience some." > "For what reason, Venerable Sir, is it said thus: 'He experiences some, he does not experience some'?" > "Gautama, he experiences that which has arisen; he does not experience that which has not arisen. For that reason, Gautama, it is said thus: 'He experiences some, he does not experience some.'" > In this manner, \[apply\] down to the Vaimānikas. > "Venerable Sir, do jīvas experience self-caused suffering?" > "Gautama, they experience some, they do not experience some." > "For what reason, Venerable Sir, is it said thus: 'They experience some, they do not experience some'?" > "Gautama, they experience that which has arisen; they do not experience that which has not arisen. For that reason, Gautama, it is said thus: 'They experience some, they do not experience some.'" > In this manner, \[apply\] down to the Vaimānikas. > "Venerable Sir, does a jīva experience self-caused lifespan \[karma\]?" > "Gautama, he experiences some, he does not experience some." Just as there are two sets with suffering, so too there are two sets with lifespan—singular and plural. > — English (machine translation) (machine translation) ### [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) ### [1.2.28](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.28) dukkhāue udiṇṇe, āhāre kamma-vaṇṇa-lessā ya | samaveyaṇa-samakiriyā, samāue ceva bodhavvā || > Suffering and lifespan are experienced when activated; nourishment, karma, color, and leśyā, > equal sensation and equal activity, and equal lifespan indeed are to be understood. > — English (machine translation) (machine translation) ### [1.2.29](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.29) kai ṇaṃ bhaṃte! lessāo pannattāo? goyamā! cha lessāo pannattāo, taṃ jahā–kaṇhalessā, nīlalessā, kāulessā, teulessā, pamhalessā, sukkalessā| lessāṇaṃ bīo uddeso bhāṇiyavvo jāva iḍḍhī| > “How many, Venerable Sir, are the leśyās declared to be?” > “Gautama! Six leśyās are declared, namely: black leśyā, blue leśyā, grey leśyā, fiery leśyā, lotus leśyā, and white leśyā. > The second uddeśaka of leśyās is to be recited, up to ‘prosperity’.” > — English (machine translation) (machine translation) ### [1.2.30](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.30) jīvassa ṇaṃ bhaṃte! tītaddhāe ādiṭṭhassa kaivihe saṃsārasaṃciṭṭhaṇakāle pannatte? goyamā! cauvvihe saṃsārasaṃciṭṭhaṇakāle pannatte, taṃ jahā– neraiyasaṃsārasaṃciṭṭhaṇakāle, tirikkha-joṇiyasaṃsārasaṃciṭṭhaṇakāle, manussasaṃsārasaṃciṭṭhaṇakāle, devasaṃsārasaṃciṭṭhaṇakāle| neraiyasaṃsārasaṃciṭṭhaṇakāle ṇaṃ bhaṃte! kativihe pannatte? goyamā! tivihe pannatte, taṃ jahā–sunnakāle, asunnakāle, missakāle| tirikkhajoṇiyasaṃsāra saṃciṭṭhiṇakāle ṇaṃ bhaṃte! kativihe pannatte? goyamā! duvihe pannatte, taṃ jahā–asunnakāle ya, missakāle ya| manussasaṃsārasaṃciṭṭhaṇakāle ṇaṃ bhaṃte! kativihe pannatte? goyamā! tivihe pannatte, taṃ jahā–sunnakāle, asunnakāle, missakāle| devasaṃsārasaṃciṭṭhaṇakāle ṇaṃ bhaṃte! kativihe pannatte? goyamā! tivihe pannatte, taṃ jahā–sunnakāle, asunnakāle, missakāle| etassa ṇaṃ bhaṃte! neraiyasaṃsārasaṃciṭṭhaṇakālassa– sunnakālassa, asunnakālassa, mīsakālassa ya kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthove asunnakāle, missakāle anaṃtaguṇe, sunnakāle anaṃtaguṇe| tirikkhajoṇiyāṇaṃ savvatthove asunnakāle, missakāle anaṃtaguṇe| manussa-devāṇa ya savvatthove asunnakāle, missakāle anaṃtaguṇe, sunnakāle anaṃtaguṇe| eyassa ṇaṃ bhaṃte! neraiyasaṃsārasaṃciṭṭhaṇakālassa, tirikkhajoṇiyasaṃsārasaṃciṭṭhaṇakālassa, manussasaṃsārasaṃciṭṭhaṇakālassa, devasaṃsārasaṃciṭṭhaṇakālassa kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthove manussasaṃsārasaṃciṭṭhaṇakāle, neraiyasaṃsārasaṃciṭṭhaṇakāle asaṃkhejjaguṇe, devasaṃsārasaṃciṭṭhaṇakāle asaṃkhejjaguṇe tirikkhajoṇiyasaṃsārasaṃciṭṭhaṇakāle anaṃtaguṇe| > “Venerable Sir, when viewed from the perspective of past time, how many kinds of duration of abiding in saṃsāra are declared for a jīva?” > “Gautama! Four kinds of duration of abiding in saṃsāra are declared, namely: the duration of abiding in saṃsāra as an inhabitant of hell, the duration of abiding in saṃsāra as an animal, the duration of abiding in saṃsāra as a human, and the duration of abiding in saṃsāra as a deity.” > “Venerable Sir, how many kinds of duration of abiding in saṃsāra as an inhabitant of hell are declared?” > “Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.” > “Venerable Sir, how many kinds of duration of abiding in saṃsāra as an animal are declared?” > “Gautama! Two kinds are declared, namely: non-void time and mixed time.” > “Venerable Sir, how many kinds of duration of abiding in saṃsāra as a human are declared?” > “Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.” > “Venerable Sir, how many kinds of duration of abiding in saṃsāra as a deity are declared?” > “Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.” > “Among these, Venerable Sir—of the duration of abiding in saṃsāra as an inhabitant of hell: void time, non-void time, and mixed time—which is less, or more, or equal, or specifically greater than which?” > “Gautama! The non-void time is least of all; the mixed time is infinitely greater; the void time is infinitely greater \[than that\].” > “For animals: the non-void time is least of all; the mixed time is infinitely greater.” > “And for humans and deities: the non-void time is least of all; the mixed time is infinitely greater; the void time is infinitely greater \[than that\].” > “Among these, Venerable Sir—of the duration of abiding in saṃsāra as an inhabitant of hell, the duration of abiding in saṃsāra as an animal, the duration of abiding in saṃsāra as a human, and the duration of abiding in saṃsāra as a deity—which is less, or more, or equal, or specifically greater than which?” > “Gautama! The duration of abiding in saṃsāra as a human is least of all; the duration of abiding in saṃsāra as an inhabitant of hell is innumerably greater; the duration of abiding in saṃsāra as a deity is innumerably greater; the duration of abiding in saṃsāra as an animal is infinitely greater.” > — English (machine translation) (machine translation) ### [1.2.31](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.31) jīve ṇaṃ bhaṃte! aṃtakiriyaṃ karejjā? goyamā! atthegaie karejjā, atthegaie no karejjā| aṃtakiriyāpayaṃ neyavvaṃ| > “Venerable Sir, does a jīva make an end \[to worldly existence\]?” > “Gautama! Some make \[an end\], some do not make \[an end\]. The chapter on Making an End is to be known.” > — English (machine translation) (machine translation) ### [1.2.32](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.32) aha bhaṃte! asaṃjayabhaviyadavvadevāṇaṃ, avirāhiyasaṃjamāṇaṃ, virāhiyasaṃjamāṇaṃ, avirāhiyasaṃjamā-saṃjamāṇaṃ, virāhiyasaṃjamāsaṃjamāṇaṃ, asaṇṇīṇaṃ, tāvasāṇaṃ, kaṃdappiyāṇaṃ, caragaparivvāyagāṇaṃ, kibbi siyāṇaṃ, tericchiyāṇaṃ, ājīviyāṇaṃ ābhiogiyāṇaṃ, saliṃgīṇaṃ daṃsaṇavāvannagāṇaṃ– etesi ṇaṃ deva-logesu uvavajjamāṇāṇaṃ kassa kahiṃ uvavāe pannatte? goyamā! asaṃjayabhaviyadavvadevāṇaṃ jahanneṇaṃ bhavanavāsīsu, ukkoseṇaṃ uvarimagevejjaesu| avirāhiya saṃjamāṇaṃ jahanneṇaṃ sohamme kappe, ukkoseṇaṃ savvaṭṭhasiddhe vimāne| virāhiyasaṃjamāṇaṃ jahanneṇaṃ bhavana vāsīsu, ukkoseṇaṃ sohamme kappe| avirāhiyasaṃjamāsaṃjamāṇaṃ jahanneṇaṃ sohammekappe, ukkoseṇaṃ accue kappe| virāhiya-saṃjamāsaṃja- māṇaṃ jahanneṇaṃ bhavanavāsīsu, ukkoseṇaṃ joisiesu| asaṇṇīṇaṃ jahanneṇaṃ bhavanavāsīsu, ukkoseṇaṃ vāṇamaṃtaresu| avasesā savve jahanneṇaṃ bhavanavāsīsu, ukkoseṇaṃ vocchāmi– tāvasāṇaṃ jotisiesu, kaṃdappiyāṇaṃ sohamme kappe, caraga-parivvāyagāṇaṃ baṃbhaloe kappe, kibbisiyāṇaṃ laṃtage kappe, tericchiyāṇaṃ sahassāre kappe, ājīviyāṇaṃ accue kappe, ābhiogi-yāṇaṃ accue kappe, saliṃgīṇaṃ daṃsaṇavāvannagāṇaṃ uvarimagevijjaesu| > “Now, Venerable Sir, among unrestrained future-material-deities, those who have not violated self-restraint, those who have violated self-restraint, those who have not violated partial self-restraint, those who have violated partial self-restraint, non-sentient beings, ascetic hermits, hedonists, wandering mendicants, ill-behaved ascetics, animals, Ājīvikas, servile ascetics, and outwardly professed ascetics corrupt in right view—when they are reborn in the celestial realms, where is rebirth declared for each of them?” > “Gautama! For unrestrained future-material-deities, at the minimum in the Bhavanavāsin \[abodes\], at the maximum in the Upper Graiveyaka \[abodes\]. For those who have not violated self-restraint, at the minimum in the Saudharma realm, at the maximum in the Sarvārthasiddha celestial abode. For those who have violated self-restraint, at the minimum in the Bhavanavāsin \[abodes\], at the maximum in the Saudharma realm. > For those who have not violated partial self-restraint, at the minimum in the Saudharma realm, at the maximum in the Acyuta realm. For those who have violated partial self-restraint, at the minimum in the Bhavanavāsin \[abodes\], at the maximum among the Jyotiṣkas. For non-sentient beings, at the minimum in the Bhavanavāsin \[abodes\], at the maximum among the Vāṇamantaras. > For all the remainder, at the minimum in the Bhavanavāsin \[abodes\], and at the maximum I shall state: > for ascetic hermits, among the Jyotiṣkas; for hedonists, in the Saudharma realm; for wandering mendicants, in the Brahmaloka realm; for ill-behaved ascetics, in the Lāntaka realm; for animals, in the Sahasrāra realm; for Ājīvikas, in the Acyuta realm; for servile ascetics, in the Acyuta realm; for outwardly professed ascetics corrupt in right view, in the Upper Graiveyaka \[abodes\].” > — English (machine translation) (machine translation) ### [1.2.33](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2.33) kativihe ṇaṃ bhaṃte! asaṇṇiāue pannatte? goyamā! cauvvihe asaṇṇiāue pannatte, taṃ jahā–neraiyaasaṇṇiāue, tirikkhajoṇiya-asaṇṇi- āue, manussaasaṇṇiāue, devaasaṇṇiāue| asaṇṇī ṇaṃ bhaṃte! jīve kiṃ neraiyāuyaṃ pakarei? tirikkhajoṇiyāuyaṃ pakarei? manussāuyaṃ pakarei? devāuyaṃ pakarei? haṃtā goyamā! neraiyāuyaṃ pi pakarei, tirikkhajoṇiyāuyaṃ pi pakarei, manussāuyaṃ pi pakarei, devāuyaṃ pi pakarei| neraiyāuyaṃ pakaremāṇe jahanneṇaṃ dasa vāsasahassāiṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ pakarei| tirikkhajoṇiyāuyaṃ pakaremāṇe jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ pakarei| manussāuyaṃ pakaremāṇe jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ pakarei| devāuyaṃ pakaremāṇe jahanneṇaṃ dasa vāsasahassāiṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ pakarei| eyassa ṇaṃ bhaṃte! neraiyaa-saṇṇiāuyassa, tirikkhajoṇiya-asaṇṇiāuyassa, manussa-asaṇṇi-āuyassa, devasaṇṇiāuyassa kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthove devaasaṇṇiāue, manussaasaṇṇiāue asaṃkhejjaguṇe, tirikkha-joṇiya- asaṇṇiāue asaṃkhejjaguṇe, neraiyaasaṇṇiāue asaṃkhejjaguṇe| sevaṃ bhaṃte! sevaṃ bhaṃte! > “How many kinds, Venerable Sir, of lifespan of a non-sentient being are declared?” > “Gautama! Four kinds of lifespan of a non-sentient being are declared, namely: hell-inhabitant non-sentient lifespan, animal non-sentient lifespan, human non-sentient lifespan, and deity non-sentient lifespan.” > “Venerable Sir, does a non-sentient jīva bind hell lifespan? Does it bind animal lifespan? Does it bind human lifespan? Does it bind deity lifespan?” > “Yes, Gautama! It binds hell lifespan too, it binds animal lifespan too, it binds human lifespan too, and it binds deity lifespan too.” > “Binding hell lifespan, it binds at the minimum ten thousand years, at the maximum an innumerableth part of a palyopama. > Binding animal lifespan, it binds at the minimum an antarmuhūrta, at the maximum an innumerableth part of a palyopama. > Binding human lifespan, it binds at the minimum an antarmuhūrta, at the maximum an innumerableth part of a palyopama. > Binding deity lifespan, it binds at the minimum ten thousand years, at the maximum an innumerableth part of a palyopama.” > “Among these, Venerable Sir—of hell-inhabitant non-sentient lifespan, animal non-sentient lifespan, human non-sentient lifespan, and deity non-sentient lifespan—which is less, or more, or equal, or specifically greater than which?” > “Gautama! Deity non-sentient lifespan is least of all; human non-sentient lifespan is innumerably greater; animal non-sentient lifespan is innumerably greater; hell-inhabitant non-sentient lifespan is innumerably greater.” > “That is so, Venerable Sir! That is so, Venerable Sir!” > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.1.2.26) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.1.2.26) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.1.2.26) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.43) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p47) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.1.2](https://indike.org/pramana/in.jaina.sveta.anga.5.1.2) · Pramāṇa