[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) › 14.5.612 # Viyahapannatti 14.5.612 Viyāhapannatti 14.5.612 - **Language:** Ardhamāgadhī Prakrit ### [14.5.612](https://indike.org/pramana/in.jaina.sveta.anga.5.14.5.612) neraie ṇaṃ bhaṃte! aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā? goyamā! atthegatie vīivaejjā, atthegatie no vīivaejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegatie vīivaejjā, atthegatie no vīivaejjā? goyamā! neraiyā duvihā pannattā, taṃ jahā–viggahagatisamāvannagā ya, aviggahagatisamāvannagā ya| tattha ṇaṃ je se viggahagati-samāvannae neraie se ṇaṃ aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā| se ṇaṃ ttha jjhiyāejjā? no iṇaṭṭhe samaṭṭhe, no khalu tattha satthaṃ kamai| tattha ṇaṃ je se aviggahagatisamāvannae neraie se ṇaṃ aganikāyassa majjhaṃmajjheṇaṃ no vīivaejjā| se teṇaṭṭheṇaṃ jāva no vīivaejjā| asurakumāre ṇaṃ bhaṃte! aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā? goyamā! atthegatie vīivaejjā, atthegatie no vīivaejjā| se keṇaṭṭheṇaṃ jāva no vīivaejjā? goyamā! asurakumārā duvihā pannattā, taṃ jahā–viggahagatisamāvannagā ya, aviggahagati-samāvannagā ya| tattha ṇaṃ je se viggahagatisamāvannae asurakumāre se ṇaṃ–evaṃ jaheva neraie jāva kamai| tattha ṇaṃ je se aviggahagatisamāvannae asurakumāre se ṇaṃ atthega-tie aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā, atthegatie no vīivaejjā| je ṇaṃ vīivaejjā se ṇaṃ tattha jjhiyāejjā? no iṇaṭṭhe samaṭṭhe, no khalu tattha satthaṃ kamai| se teṇaṭṭheṇaṃ| evaṃ jāva thaṇiyakumārā| egiṃdiyā jahā neraiyā| beiṃdiyā ṇaṃ bhaṃte! aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā? jahā asurakumāre tahā beiṃdi-evi, navaraṃ– je ṇaṃ vīivaejjā se ṇaṃ tattha jjhiyāejjā? haṃtā jjhiyāejjā| sesaṃ taṃ ceva| evaṃ jāva cauriṃdie| paṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā? goyamā! atthegatie vīivaejjā, atthegatie no vīivaejjā| se keṇaṭṭheṇaṃ? goyamā! paṃciṃdiyatirikkhajoṇiyā duvihā pannattā, taṃ jahā– viggahagatisamāvannagā ya, aviggaha-gatisamāvannagā ya| viggahagatisamāvannae jaheva neraie jāva no khalu tattha satthaṃ kamai| aviggaha-gatisamāvannagā paṃciṃdiyatirikkhajoṇiyā duvihā pannattā, taṃ jahā–iḍḍhippattā ya, aṇiḍḍhippattā ya| tattha ṇaṃ je se iḍḍhippatte paṃciṃdiyatirikkhajoṇie se ṇaṃ atthegatie aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā, atthegatie no vīivaejjā| je ṇaṃ vīivaejjā se ṇaṃ tattha jjhiyāejjā? no iṇaṭṭhe samaṭṭhe, no khalu tattha satthaṃ kamai| tattha ṇaṃ je se aṇiḍḍhippatte paṃciṃdiyatirikkhajoṇie se ṇaṃ atthegatie aganikāyassa majjhaṃmajjheṇaṃ vīivaejjā, atthegatie no vīivaejjā| je ṇaṃ vīivaejjā se ṇaṃ tattha jjhiyāejjā? haṃtā jjhiyāejjā| se teṇaṭṭheṇaṃ jāva no vīivaejjā| evaṃ manusse vi| vāṇamaṃtara-joisiya-vemāṇie jahā asurakumāre| > "Venerable Sir, could an inhabitant of hell pass right through the midst of a body of fire?" > "Gautama, a certain one could pass through, a certain one could not pass through." > "Venerable Sir, for what reason is it said: 'A certain one could pass through, a certain one could not pass through'?" > "Gautama, inhabitants of hell are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Therein, that inhabitant of hell who is undergoing motion with turns could pass right through the midst of a body of fire." > "Would he burn there?" > "That meaning is not valid, for indeed no weapon operates there. Therein, that inhabitant of hell who is not undergoing motion with turns could not pass right through the midst of a body of fire. For that reason, up to: could not pass through." > "Venerable Sir, could an Asurakumāra pass right through the midst of a body of fire?" > "Gautama, a certain one could pass through, a certain one could not pass through." > "For what reason, up to: could not pass through?" > "Gautama, Asurakumāras are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Therein, that Asurakumāra who is undergoing motion with turns—thus just like the inhabitant of hell, up to: operates. Therein, that Asurakumāra who is not undergoing motion with turns: a certain one could pass right through the midst of a body of fire, a certain one could not pass through." > "Would he who passes through burn there?" > "That meaning is not valid, for indeed no weapon operates there. For that reason." > Thus up to the Stanitakumāras. > One-sensed beings are like the inhabitants of hell. > "Venerable Sir, could a two-sensed being pass right through the midst of a body of fire?" > As with the Asurakumāra, so also with the two-sensed being, with this difference: "Would he who passes through burn there?" "Yes, he would burn." The rest is just the same. Thus up to the four-sensed beings. > "Venerable Sir, could a five-sensed animal-born being pass right through the midst of a body of fire?" > "Gautama, a certain one could pass through, a certain one could not pass through." > "For what reason?" > "Gautama, five-sensed animal-born beings are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Those undergoing motion with turns are just like the inhabitant of hell, up to: indeed no weapon operates there. > Five-sensed animal-born beings not undergoing motion with turns are expounded to be of two kinds, namely: those possessed of supernatural power and those not possessed of supernatural power. > Therein, that five-sensed animal-born being who is possessed of supernatural power: a certain one could pass right through the midst of a body of fire, a certain one could not pass through. > Would he who passes through burn there? > That meaning is not valid, for indeed no weapon operates there. Therein, that five-sensed animal-born being who is not possessed of supernatural power: a certain one could pass right through the midst of a body of fire, a certain one could not pass through. > Would he who passes through burn there? > Yes, he would burn. For that reason, up to: could not pass through." > Thus humans as well. Vyantaras, Jyotiṣkas, and Vaimānikas are like the Asurakumāras. > — English (machine translation) (machine translation) - [Previous: 14.4.611](https://indike.org/pramana/in.jaina.sveta.anga.5.14.4.611) - [Next: 14.5.613](https://indike.org/pramana/in.jaina.sveta.anga.5.14.5.613) - [Up: 14.5](https://indike.org/pramana/in.jaina.sveta.anga.5.14.5) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.14.5.612) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.14.5.612) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.14.5.612) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.919) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p146) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.14.5.612](https://indike.org/pramana/in.jaina.sveta.anga.5.14.5.612) · Pramāṇa