[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) › 18.1 # Viyahapannatti 18.1: Uddeśaka 1: prathama Viyāhapannatti 18.1 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 1: prathama ### [18.1.721](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.721) 1. paḍhame 2. visāha 3. māyaṃdie ya 4. pāṇāivāya 5. asure ya | 6. gula 7. kevali 8. anagāre, 9. bhavie taha 1. somilaṭṭhārase || > 1. The First, 2. Viśākha, 3. and Mākandika, 4. Injury to living beings, 5. and Asura, > 6. Molasses, 7. Kevalin, 8. Homeless ascetic, 9. Capable \[of liberation\], and 10. Somila in the eighteenth. > — English (machine translation) (machine translation) ### [18.1.722](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.722) teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe jāva evaṃ vayāsī–jīve ṇaṃ bhaṃte! jīvabhāveṇaṃ kiṃ paḍhame? apaḍhame? goyamā! no paḍhame, apaḍhame| evaṃ neraie jāva vemāṇie| siddhe ṇaṃ bhaṃte! siddhabhāveṇaṃ kiṃ paḍhame? apaḍhame? goyamā! paḍhame, no apaḍhame| jīvā ṇaṃ bhaṃte! jīvabhāveṇaṃ kiṃ paḍhamā? apaḍhamā? goyamā! no paḍhamā, apaḍhamā| evaṃ jāva vemāṇiyā| siddhā ṇaṃ–pucchā| goyamā! paḍhamā, no apaḍhamā| āhārae ṇaṃ bhaṃte! jīve āhārabhāveṇaṃ kiṃ paḍhame? apaḍhame? goyamā! no paḍhame, apaḍhame| evaṃ jāva vemāṇie| pohattie evaṃ ceva| anāhārae ṇaṃ bhaṃte! jīve anāhārabhāveṇaṃ–pucchā| goyamā! siya paḍhame, siya apaḍhame| neraie ṇaṃ bhaṃte! jīve anāhārabhāveṇaṃ–pucchā| evaṃ neraie jāva vemāṇie no paḍhame, apaḍhame| siddhe paḍhame, no apaḍhame| anāhāragā ṇaṃ bhaṃte! jīvā anāhārabhāveṇaṃ–pucchā| goyamā! paḍhamā vi, apaḍhamā vi| neraiyā jāva vemāṇiyā no paḍhamā, apaḍhamā| siddhā paḍhamā, no apaḍhamā–ekkekke pucchā bhāṇiyavvā| bhavasiddhīe egatta-puhatteṇaṃ jahā āhārae, evaṃ abhavasiddhīe vi| nobhavasiddhīya-noabhavasiddhīe ṇaṃ bhaṃte! jīve no-bhavasiddhīya-noabhavasiddhīyabhāveṇaṃ–pucchā| goyamā! paḍhame, no apaḍhame| nobhavasiddhīya-noabhavasiddhīe ṇaṃ bhaṃte! siddhe nobhavasiddhīya-noabhavasiddhīyabhāveṇaṃ–pucchā| evaṃ puhatteṇa vi doṇha vi| saṇṇī ṇaṃ bhaṃte! jīve saṇṇībhāveṇaṃ kiṃ paḍhame–pucchā| goyamā! no paḍhame, apaḍhame| evaṃ vigaliṃdiyavajjaṃ jāva vemāṇie| evaṃ puhatteṇa vi| asaṇṇī evaṃ ceva egatta-puhatteṇaṃ, navaraṃ jāva vāṇamaṃtarā| nosaṇṇī-noasaṇṇī jīve manusse siddhe paḍhame, no apaḍhame| evaṃ puhatteṇa vi| salese ṇaṃ bhaṃte! –pucchā| goyamā! jahā āhārae, evaṃ puhatteṇa vi| kaṇhalessā jāva sukkalessā evaṃ ceva, navaraṃ–jassa jā lesā atthi| alese ṇaṃ jīva-manussa-siddhe jahā nosaṇṇī-no asaṇṇī| sammadiṭṭhīe ṇaṃ bhaṃte! jīve sammadiṭṭhibhāveṇaṃ kiṃ paḍhame–pucchā| goyamā! siya paḍhame, siya apaḍhame| evaṃ egiṃdiyavajjaṃ jāva vemāṇie| siddhe paḍhame, no apaḍhame| puhattiyā jīvā paḍhamā vi, apaḍhamā vi| evaṃ jāva vemāṇiyā| siddhā paḍhamā, no apaḍhamā| micchādiṭṭhīe egatta-puhatteṇaṃ jahā āhāragā| sammāmicchadiṭṭhī egatta-puhatteṇaṃ jahā sammadiṭṭhī, navaraṃ–jassa atthi sammāmicchattaṃ| saṃjae jīve manusse ya egatta-puhatteṇaṃ jahā sammadiṭṭhī| asaṃjae jahā āhārae| saṃjayāsaṃjae jīve paṃciṃdiyatiri-kkhajoṇiya-manussā egatta-puhatteṇaṃ jahā sammadiṭṭhī| nosaṃjae no assaṃjae nosaṃjayāsaṃjae jīve siddhe ya egatta-puhatteṇaṃ paḍhame, no apaḍhame| sakasāyī, kohakasāyī jāva lobhakasāyī–ee egatta-puhatteṇaṃ jahā āhārae| akasāyī jīve siya paḍhame, siya apaḍhame| evaṃ manusse vi| siddhe paḍhame, no apaḍhame| puhatteṇaṃ jīvā manussā vi paḍhamā vi apaḍhamā vi| siddhā paḍhamā, no apaḍhamā nāṇī egatta-puhatteṇaṃ jahā sammadiṭṭhī| ābhinibohiyanāṇī jāva manapajjavanāṇī egatta-puhatteṇaṃ evaṃ ceva, navaraṃ–jassa jaṃ atthi| kevalanāṇī jīve manusse siddhe ya egatta-puhatteṇaṃ paḍhamā, no apaḍhamā| annāṇī, maiannāṇī, suyaannāṇī, vibhaṃganāṇī ya egatta-puhatteṇaṃ jahā āhārae| sajogī, maṇajogī, vaijogī, kāyajogī egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jo jogo atthi| ajogī jīva manussa-siddhā egatta-puhatteṇaṃ paḍhamā, no apaḍhamā| sāgārovauttā anāgārovauttā egatta-puhatteṇaṃ jahā anāhārae| savedago jāva napuṃsagavedago egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jo vedo atthi| avedao egatta-puhatteṇaṃ tisu vi padesu jahā akasāyī| sasarīrī jahā āhārae, evaṃ jāva kammagasarīrī, jassa jaṃ atthi sarīraṃ, navaraṃ–āhāragasarīrī egatta-puhatteṇaṃ jahā sammadiṭṭhī| asarīrī jīvo siddho ya egatta-puhatteṇaṃ paḍhamo, no apaḍhamo| paṃcahiṃ pajjattīhiṃ paṃcahiṃ apajjattīhiṃ egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jā atthi jāva vemāṇiyā no paḍhamā, apaḍhamā| imā lakkhaṇagāhā– > At that time, in that period, in Rājagṛha, and so on, \[Gautama\] spoke thus: “Venerable Sir! In terms of soul-nature, is a soul first or not-first?” > “Gautama! It is not first; it is not-first. Thus from an inhabitant of hell up to a celestial being \[dwelling in a celestial abode\]. > Venerable Sir! In terms of liberated-nature, is a liberated soul first or not-first?” > “Gautama! It is first, not not-first.” > “Venerable Sir! In terms of soul-nature, are souls first or not-first?” > “Gautama! They are not first; they are not-first. Thus up to celestial beings \[dwelling in celestial abodes\]. > Venerable Sir! Liberated souls—” \[the same\] question. > “Gautama! They are first, not not-first.” > “Venerable Sir! In terms of nourishment-nature, is a nourishing soul first or not-first?” > “Gautama! It is not first; it is not-first. Thus up to a celestial being \[dwelling in a celestial abode\]. In the plural, just the same.” > “Venerable Sir! In terms of non-nourishment-nature, a non-nourishing soul—” \[the same\] question. > “Gautama! It is sometimes first, sometimes not-first.” > “Venerable Sir! In terms of non-nourishment-nature, an inhabitant of hell—” \[the same\] question. > “Thus from an inhabitant of hell up to a celestial being \[dwelling in a celestial abode\] it is not first, but not-first. A liberated soul is first, not not-first.” > “Venerable Sir! In terms of non-nourishment-nature, non-nourishing souls—” \[the same\] question. > “Gautama! They are both first and not-first. From inhabitants of hell up to celestial beings \[dwelling in celestial abodes\], they are not first; they are not-first. Liberated souls are first, not not-first—the question is to be stated for each individually.” > For a soul capable of liberation, in singularity and plurality, \[it is\] just as for a nourishing \[soul\]; likewise also for one incapable of liberation. “Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, is a soul that is neither capable of liberation nor incapable of liberation—” \[the same\] question. > “Gautama! It is first, not not-first. Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, a liberated soul that is neither capable of liberation nor incapable of liberation—” \[the same\] question. Thus also in plurality for both. > “Venerable Sir! In terms of the nature of having a mind, is a minded soul first—” \[the same\] question. > “Gautama! It is not first; it is not-first. Thus, excluding beings with deficient senses, up to a celestial being \[dwelling in a celestial abode\]. Thus also in plurality. Unminded \[souls are\] just the same in singularity and plurality, with the exception that \[this applies only\] up to Vāṇamantara \[deities\]. A soul that is neither minded nor unminded, \[namely\] a human \[ascetic in the final state\] or a liberated soul, is first, not not-first. Thus also in plurality. > “Venerable Sir! One possessing a leśyā—” \[the same\] question. > “Gautama! Just as for a nourishing \[soul\], thus also in plurality. From black leśyā up to white leśyā it is just the same, with the exception \[that one applies\] whichever leśyā belongs to whom. For a soul without leśyā, \[namely\] a soul, a human, \[or\] a liberated soul, \[it is\] just as for \[one who is\] neither minded nor unminded. > “Venerable Sir! In terms of the nature of right view, is a soul with right view first—” \[the same\] question. > “Gautama! It is sometimes first, sometimes not-first. Thus, excluding one-sensed souls, up to a celestial being \[dwelling in a celestial abode\]. A liberated soul is first, not not-first. In plurality, souls are both first and not-first. Thus up to celestial beings \[dwelling in celestial abodes\]. Liberated souls are first, not not-first. A soul with wrong view, in singularity and plurality, is just as nourishing \[souls\]. A soul with mixed right-and-wrong view, in singularity and plurality, is just as \[a soul\] with right view, with the exception \[that it applies to\] whoever has mixed right-and-wrong view. > A restrained soul and a \[restrained\] human, in singularity and plurality, are just as \[a soul\] with right view. An unrestrained \[soul is\] just as a nourishing \[soul\]. A partially restrained soul, five-sensed animals, and humans, in singularity and plurality, are just as \[a soul\] with right view. A soul that is neither restrained, nor unrestrained, nor partially restrained, and a liberated soul, in singularity and plurality, is first, not not-first. > One with passions, one with anger-passion up to one with greed-passion—these, in singularity and plurality, are just as a nourishing \[soul\]. A passionless soul is sometimes first, sometimes not-first. Thus also a human. A liberated soul is first, not not-first. In plurality, passionless souls and humans are both first and not-first. Liberated souls are first, not not-first. > A knowledgeable soul, in singularity and plurality, is just as \[a soul\] with right view. Souls possessing sensory knowledge up to mental-representation knowledge, in singularity and plurality, are just the same, with the exception \[that one applies\] whichever belongs to whom. Omniscient souls, \[namely\] a soul, a human, and a liberated soul, in singularity and plurality, are first, not not-first. Souls with non-knowledge, with sensory non-knowledge, scriptural non-knowledge, and vibhaṅga knowledge, in singularity and plurality, are just as a nourishing \[soul\]. > Souls possessing activity, mind-activity, speech-activity, \[or\] body-activity, in singularity and plurality, are just as a nourishing \[soul\], with the exception \[that one applies\] whichever activity belongs to whom. Inactive souls, \[namely\] a soul, a human, \[or\] a liberated soul, in singularity and plurality, are first, not not-first. > Souls endowed with determinate application \[or\] indeterminate application, in singularity and plurality, are just as a non-nourishing \[soul\]. > Souls possessing gender up to neuter gender, in singularity and plurality, are just as a nourishing \[soul\], with the exception \[that one applies\] whichever gender belongs to whom. A genderless soul, in singularity and plurality, in all three cases, is just as a passionless \[soul\]. > A soul possessing a body is just as a nourishing \[soul\], and thus up to one possessing a karmic body, \[according to\] whichever body belongs to whom, with the exception that one possessing a transmutable body, in singularity and plurality, is just as \[a soul\] with right view. A bodiless soul and a liberated soul, in singularity and plurality, is first, not not-first. > With respect to the five completions and the five non-completions, in singularity and plurality, \[they are\] just as a nourishing \[soul\], with the exception \[that one applies\] whichever belongs to whom, up to celestial beings \[dwelling in celestial abodes\] they are not first, but not-first. Here is the verse of definition: > — English (machine translation) (machine translation) ### [18.1.723](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.723) jo jeṇa pattapuvvo, bhāvo so teṇa apaḍhamao hoi | sesesu hoi paḍhamo, apattapuvvesu bhāvesu || > Whatever state was previously attained by someone, through that \[state\] one is not-first; / in the remaining states that were not previously attained, one is first. > — English (machine translation) (machine translation) ### [18.1.724](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.724) jīve ṇaṃ bhaṃte! jīvabhāveṇa kiṃ carime? acarime? goyamā! no carime, acarime| neraie ṇaṃ bhaṃte! neraiyabhāveṇaṃ–pucchā| goyamā! siya carime, siya acarime| evaṃ jāva vemāṇie| siddhe jahā jīve| jīvā ṇaṃ–pucchā| goyamā! no carimā, acarimā|neraiyā carimā vi, acarimā vi|evaṃ jāva vemāṇiyā| siddhā jahā jīvā āhārae savvattha egatteṇaṃ siya carime, siya acarime; puhatteṇaṃ carimā vi, acarimā vi| anāhārao jīvo siddho ya egatteṇa vi puhatteṇa vi no carimo, acarimo| sesaṭṭhāṇesu egatta-puhatteṇaṃ jahā āhārao| bhavasiddhīo jīvapade egatta-puhatteṇaṃ carime, no acarime| sesaṭṭhāṇesu jahā āhārao| abhavasiddhīo savvattha egatta-puhatteṇaṃ no carime, acarime| nobhavasiddhīya-noabhavasiddhīyajīvā siddhā ya egatta-puhatteṇaṃ jahā abhavasiddhīo| saṇṇī jahā āhārao, evaṃ asaṇṇī vi| nosaṇṇī-noasaṇṇī jīvapade siddhapade ya acarime, manussapade carime egatta-puhatteṇaṃ| salesso jāva sukkalesso jahā āhārao, navaraṃ–jassa jā atthi| alesso jahā nosaṇṇī-noasaṇṇī| sammadiṭṭhī jahā anāhārao| micchādiṭṭhī jahā āhārao| sammāmicchadiṭṭhī egiṃdiya-vigaliṃdiyavajjaṃ siya carime, siya acarime| puhatteṇaṃ carimā vi, acarimā vi| saṃjamo jīvo manusso ya jahā āhārao| assaṃjao vi taheva| saṃjayāsaṃjae vi taheva, navaraṃ–jassa jaṃ atthi| nosaṃjaya-noasaṃjaya-nosaṃjayāsaṃjao jahā nobhavasiddhīya-noabhavasiddhīo| sakasāyī jāva lobhakasāyī savvaṭṭhāṇesu jahā āhārao| akasāyī jīvapade siddhe ya no carime, acarime| manussapade siya carime, siya acarime| nāṇī jahā sammaddiṭṭhī savvattha| ābhinibohiyanāṇī jāva manapajjavanāṇī jahā āhārao, navaraṃ–jassa jaṃ atthi| kevalanāṇī jahā nosaṇṇī-noasaṇṇī| annāṇī jāva vibhaṃganāṇī jahā āhārao| sajogī jāva kāyajogī jahā āhārao, jassa jo jogo atthi| ajogī jahā nosaṇṇī-noasaṇṇī| sāgārovautto anāgārovautto ya jahā anāhārao| savedao jāva napuṃsagavedao jahā āhārao| avedao jahā akasāyī| sasarīrī jāva kammagasarīrī jahā āhārao, navaraṃ–jassa jaṃ atthi| asarīrī jahā nobhavasiddhīya-noabhavasiddhīo paṃcahiṃ pajjattīhiṃ paṃcahiṃ apajjattīhiṃ jahā āhārao, savvattha egatta-puhatteṇaṃ daṃḍagā bhāṇiyavvā| imā lakkhaṇagāhā > "Venerable Sir! Is a jīva, by state of being a jīva, final or non-final?" > "Gautama! Not final; it is non-final." > "Venerable Sir! Is an inhabitant of hell, by state of being an inhabitant of hell—" \[the query is repeated.\] > "Gautama! It may be final, it may be non-final. In this manner up to \[celestial beings of\] celestial abodes. Liberated souls are just like jīvas." > "Jīvas—" \[the query is repeated.\] > "Gautama! Not final; they are non-final. Inhabitants of hell are both final and non-final. In this manner up to \[celestial beings of\] celestial abodes. Liberated souls are just like jīvas. > An intake-taking \[soul\] everywhere in the singular may be final, may be non-final; in the plural, they are both final and non-final. A non-intake-taking jīva and a liberated soul, both in the singular and in the plural, are not final; they are non-final. In the remaining states, in the singular and in the plural, they are just like the intake-taking \[soul\]. > A soul capable of liberation, under the category of jīva, in the singular and in the plural, is final, not non-final. In the remaining states, it is just like the intake-taking \[soul\]. A soul incapable of liberation everywhere, in the singular and in the plural, is not final; it is non-final. Jīvas neither-capable-of-liberation-nor-incapable-of-liberation and liberated souls, in the singular and in the plural, are just like the soul incapable of liberation. > A sentient \[soul\] is just like the intake-taking \[soul\]; likewise also a non-sentient \[soul\]. Neither-sentient-nor-non-sentient under the category of jīva and under the category of liberated souls is non-final; under the category of human beings, it is final, in the singular and in the plural. > With lesyā up to with white lesyā is just like the intake-taking \[soul\], with the distinction: whichever belongs to whichever. Devoid of lesyā is just like neither-sentient-nor-non-sentient. > Possessing right view is just like the non-intake-taking \[soul\]. Possessing wrong view is just like the intake-taking \[soul\]. Possessing mixed right-and-wrong view, excluding one-sensed and incomplete-sensed \[beings\], may be final, may be non-final; in the plural, they are both final and non-final. > A self-restrained jīva and human being are just like the intake-taking \[soul\]. The non-self-restrained is also just like that. The partially self-restrained is also just like that, with the distinction: whichever belongs to whichever. Neither-self-restrained-nor-non-self-restrained-nor-partially-self-restrained is just like neither-capable-of-liberation-nor-incapable-of-liberation. > With passions up to with greed passion in all states is just like the intake-taking \[soul\]. Passionless under the category of jīva and liberated soul is not final; it is non-final. Under the category of human beings, it may be final, it may be non-final. > With knowledge everywhere is just like possessing right view. With sensory knowledge up to with mind-reading knowledge is just like the intake-taking \[soul\], with the distinction: whichever belongs to whichever. With omniscient knowledge is just like neither-sentient-nor-non-sentient. With non-knowledge up to with erroneous clairvoyance is just like the intake-taking \[soul\]. > With activity up to with body activity is just like the intake-taking \[soul\], whichever activity belongs to whichever. Devoid of activity is just like neither-sentient-nor-non-sentient. > Applied with determinate consciousness and applied with indeterminate consciousness are just like the non-intake-taking \[soul\]. > With gender up to with neuter gender is just like the intake-taking \[soul\]. Devoid of gender is just like the passionless. > With body up to with karmic body is just like the intake-taking \[soul\], with the distinction: whichever belongs to whichever. Devoid of body is just like neither-capable-of-liberation-nor-incapable-of-liberation. > With the five developable completions and with the five non-developable completions, it is just like the intake-taking \[soul\]; the series should be stated everywhere in the singular and plural. This is the defining verse: > — English (machine translation) (machine translation) ### [18.1.725](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.725) jo jaṃ pāvihiti puṇo, bhāvaṃ so teṇa acarimo hoi | accaṃtaviogo jassa, jeṇa bhāveṇa so carimo || > Whichever state a soul will attain again, by that \[state\] it is non-final; > that state from which one has absolute cessation, by that \[state\] one is final. > — English (machine translation) (machine translation) ### [18.1.726](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1.726) sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai| > "So it is, Venerable Sir! So it is, Venerable Sir!", and so saying, he continues to dwell. > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.18.1.721) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.18.1.721) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.18.1.721) — English, machine translation ## Commentaries (3) - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p241) — Abhayadeva Sūri, Sanskrit - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.1081) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavaīcuṇṇi](https://indike.org/pramana/in.jaina.sveta.anga.5!curni.p70) — Māhārāṣṭrī Prakrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.18.1](https://indike.org/pramana/in.jaina.sveta.anga.5.18.1) · Pramāṇa