[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) › 2.5 # Viyahapannatti 2.5: Uddeśaka 5: anyatīrthika Viyāhapannatti 2.5 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 5: anyatīrthika ### [2.5.123](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.123) annautthiyā ṇaṃ bhaṃte! evamāikkhaṃti bhāsaṃti paṇṇavaṃti parūveṃti– 1. evaṃ khalu niyaṃṭhe kālagae samāṇe devabbhūeṇaṃ appāṇeṇaṃ se ṇaṃ tattha no anne deve, no annesiṃ devāṇaṃ devīo ābhijuṃjiya-abhijuṃjiya pariyārei, no appaṇicciyāo devīo abhijuṃjiya-abhijuṃjiya pariyārei, appaṇāmeva appāṇaṃ viuvviya-viu-vviya pariyārei| 2. ege vi ya ṇaṃ jīve egeṇaṃ samaeṇaṃ do vede vedei, taṃ jahā–itthivedaṃ ca, purisavedaṃ ca| jaṃ samayaṃ itthiveyaṃ veei taṃ samayaṃ purisaveyaṃ veei| itthiveyassa veyaṇāe purisaveyaṃ veei, purisaveyassa veyaṇāe itthiveyaṃ veei| evaṃ khalu ege vi ya ṇaṃ jīve egeṇaṃ samaeṇaṃ do vede vedei, taṃ jahā– itthivedaṃ ca, purisavedaṃ ca| se kahameyaṃ bhaṃte! evaṃ? goyamā! jaṃ ṇaṃ te annautthiyā evamāikkhaṃti jāva itthivedaṃ ca, purisavedaṃ ca| je te evamāhaṃsu, micchaṃ te evamāhaṃsu| ahaṃ puṇa goyamā! evamāikkhāmi bhāsāmi pannavemi parūvemi– 1. evaṃ khalu niyaṃṭhe kālagae samāṇe annayaresu su devaloesu devattāe uvavattāro bhavaṃti–mahiḍḍhiesu mahajjutīesu mahābalesu mahāyasesu mahāsokkhesu mahānubhāgesu dūragatīsu ciraṭṭhitīesu| se ṇaṃ tattha deve bhavai mahiḍḍhie jāva dasa disāo ujjoemāṇe pabhāsemāṇe pāsāie darisaṇijje abhirūve paḍirūve| se ṇaṃ tattha anne deve, annesiṃ devāṇaṃ devīo abhijuṃjiya-abhijuṃjiya pariyārei, appaṇicciyāo devīo abhijuṃjiya-abhijuṃjiya pariyārei, no appaṇāmeva appāṇaṃ viuvviya-viuvviya pariyārei| 2. ege vi ya ṇaṃ jīve egeṇaṃ samaeṇaṃ egaṃ vedaṃ vedei, taṃ jahā–itthivedaṃ vā, purisavedaṃ vā| jaṃ samayaṃ itthivedaṃ vedei no taṃ samayaṃ purisavedaṃ vedei| jaṃ samayaṃ purisavedaṃ vedei, no taṃ samayaṃ itthivedaṃ vedei| itthivedassa udaeṇaṃ no purisavedaṃ vedei, purisavedassa udaeṇaṃ no itthivedaṃ vedei| evaṃ khalu ege jīve egeṇaṃ samaeṇaṃ egaṃ vedaṃ vedei, taṃ jahā–itthīvedaṃ vā, purisavedaṃ vā| itthī itthivedeṇaṃ udiṇṇeṇaṃ purisaṃ patthei| puriso purisavedeṇaṃ udiṇṇeṇaṃ itthiṃ patthei| do vi te annamannaṃ pattheṃti, taṃ jahā–itthī vā purisaṃ, purise vā itthiṃ| > "Venerable Sir, adherents of other doctrines declare, speak, explain, and assert thus: > 1. 'A Nirgrantha, having died, having himself become a celestial being, there does not copulate by bringing other gods under his power, nor does he copulate by bringing under his power the goddesses of other gods, nor does he copulate by bringing under his power his own goddesses; he copulates solely by transforming himself through magical power.' > 2. 'And a single jīva experiences two sexual feelings in a single moment, namely: female sexual feeling and male sexual feeling. At the moment he experiences female sexual feeling, at that moment he experiences male sexual feeling. Through the feeling of female sexual feeling he experiences male sexual feeling, and through the feeling of male sexual feeling he experiences female sexual feeling. Thus, indeed, a single jīva experiences two sexual feelings in a single moment, namely: female sexual feeling and male sexual feeling.' > How is this, Venerable Sir? Is it so?" > "Gautama, as for what those adherents of other doctrines declare up to female sexual feeling and male sexual feeling—what they have stated is false. But I, Gautama, declare, speak, explain, and assert thus: > 1. 'A Nirgrantha, having died, is reborn into divine existence in certain celestial realms—those of great supernatural power, of great splendor, of great strength, of great renown, of great bliss, of great potency, of long-range movement, and of long lifespan duration. Being a god there, endowed with great supernatural power up to illuminating and brightening the ten directions, pleasing, charming, handsome, and graceful, he there copulates by bringing other gods and the goddesses of other gods under his power; he copulates by bringing his own goddesses under his power; he does not copulate solely by transforming himself through magical power.' > 2. 'And a single jīva experiences a single sexual feeling in a single moment, namely: either female sexual feeling or male sexual feeling. At the moment he experiences female sexual feeling, he does not at that moment experience male sexual feeling. At the moment he experiences male sexual feeling, he does not at that moment experience female sexual feeling. With the rising of female sexual feeling, he does not experience male sexual feeling; with the rising of male sexual feeling, he does not experience female sexual feeling. Thus, indeed, a single jīva experiences a single sexual feeling in a single moment, namely: either female sexual feeling or male sexual feeling. A woman, through the arising of female sexual feeling, desires a man; a man, through the arising of male sexual feeling, desires a woman. Both of them desire each other, namely: a woman \[desires\] a man, or a man \[desires\] a woman.'" > — English (machine translation) (machine translation) ### [2.5.124](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.124) udagabbhe ṇaṃ bhaṃte! udagabbhe tti kālao kevacciraṃ hoi? goyamā! jahanneṇaṃ ekaṃ samayaṃ, ukkoseṇaṃ chammāsā| tirikkhajoṇiyagabbhe ṇaṃ bhaṃte! tirikkhajoṇiyagabbhe tti kālao kevacciraṃ hoi? goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ aṭṭha saṃvaccharāiṃ| manussīgabbhe ṇaṃ bhaṃte! manussīgabbhe tti kālao kevacciraṃ hoi? goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ bārasa saṃvaccharāiṃ| > "Venerable Sir, for how long in terms of time does a water-fetus remain a water-fetus?" > "Gautama, at the minimum for one moment, at the maximum for six months." > "Venerable Sir, for how long in terms of time does an animal-womb-fetus remain an animal-womb-fetus?" > "Gautama, at the minimum for an antarmuhūrta, at the maximum for eight years." > "Venerable Sir, for how long in terms of time does a human-female-fetus remain a human-female-fetus?" > "Gautama, at the minimum for an antarmuhūrta, at the maximum for twelve years." > — English (machine translation) (machine translation) ### [2.5.125](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.125) kāyabhavatthe ṇaṃ bhaṃte! kāyabhavatthe tti kālao kevacciraṃ hoi? goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ cauvīsaṃ saṃvaccharāiṃ| > "Venerable Sir, for how long in terms of time does \[a being\] residing in a body-existence remain residing in a body-existence?" > "Gautama, at the minimum for an antarmuhūrta, at the maximum for twenty-four years." > — English (machine translation) (machine translation) ### [2.5.126](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.126) manussa-paṃceṃdiyatirikkhajoṇiyabīe ṇaṃ bhaṃte! joṇibbhūe kevatiyaṃ kālaṃ saṃciṭṭhai? goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ bārasa muhuttā| > "Venerable Sir, for how long a time does seed entering the womb of a human female or a five-sensed animal female remain as a womb-constituent?" > "Gautama, at the minimum for an antarmuhūrta, at the maximum for twelve muhūrtas." > — English (machine translation) (machine translation) ### [2.5.127](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.127) egajīve ṇaṃ bhaṃte! egabhavaggahaṇeṇaṃ kevaiyāṇaṃ puttattāe havvāmāgacchai? goyamā! jahanneṇaṃ ikkassa vā doṇha vā tiṇha vā, ukkoseṇaṃ sayapuhattassa jīvā ṇaṃ puttattāe havvamāgacchaṃti| > "Venerable Sir, to how many \[parents\] does a single jīva come to be a son in a single assumption of existence?" > "Gautama, at the minimum to one, or two, or three; at the maximum, jīvas come to be sons of several hundred." > — English (machine translation) (machine translation) ### [2.5.128](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.128) egajīvassa ṇaṃ bhaṃte! egabhavaggahaṇeṇaṃ kevaiyā jīvā puttattāe havvamāgacchaṃti? goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ sayasahassapuhattaṃ jīvā ṇaṃ puttattāe havvamāgacchaṃti| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ sayasahassapuhattaṃ jīvā ṇaṃ puttattāe havvamāgacchaṃti? goyamā! itthīe purisassa ya kammakaḍāe joṇīe mehuṇavattie nāmaṃ saṃjoe samuppajjai| te duhao siṇehaṃ ciṇaṃti, ciṇittā tattha ṇaṃ jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ sayasahassapuhattaṃ jīvā ṇaṃ puttattāe havvamāgacchaṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jahanneṇaṃ ekko vā do vā tiṇṇiṃ vā, ukkoseṇaṃ sayasahassapuhattaṃ jīvā ṇaṃ puttattāe havvāmāgacchaṃti| > "Venerable Sir, to a single jīva in a single assumption of existence, how many jīvas come to be sons?" > "Gautama, at the minimum one, or two, or three; at the maximum, several hundred thousand jīvas come to be sons." > "For what reason, Venerable Sir, is it said: 'At the minimum one, or two, or three; at the maximum, several hundred thousand jīvas come to be sons'?" > "Gautama, in the karma-produced womb of a woman and a man, the union called copulatory activity arises. They both accumulate fluids; having accumulated \[them\], there at the minimum one, or two, or three, \[and\] at the maximum several hundred thousand jīvas come to be sons. For that reason, Gautama, it is said: 'At the minimum one, or two, or three; at the maximum, several hundred thousand jīvas come to be sons.'" > — English (machine translation) (machine translation) ### [2.5.129](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.129) mehuṇaṇṇaṃ bhaṃte! sevamāṇassa kerisae asaṃjame kajjaī? goyamā! se jahānāmae kei purise rūyanāliyaṃ vā būranāliyaṃ vā tatteṇaṃ kanaeṇaṃ samabhiddhaṃsejjā, erisaeṇaṃ goyamā! mehuṇaṃ sevamāṇassa asaṃjame kajjai| sevaṃ bhaṃte! sevaṃ bhaṃte! jāva viharai| > "Venerable Sir, of what kind is the non-restraint committed by one engaging in copulation?" > "Gautama, just as a man might burn through a reed tube filled with cotton or a reed tube filled with fungus using a heated iron \[rod\], such, Gautama, is the non-restraint committed by one engaging in copulation." > "So it is, Venerable Sir! So it is, Venerable Sir!" \[Gautama said,\] up to and continued to dwell. > — English (machine translation) (machine translation) ### [2.5.130](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.130) tae ṇaṃ samaṇe bhagavaṃ mahāvīre rāyagihāo nagarāo guṇasilāo ceiyāo paḍinikkhamai, paḍini-kkhamittā bahiyā janavayavihāraṃ viharai| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ tuṃgiyā nāmaṃ nayarī hotthā–vaṇṇao| tīse ṇaṃ tuṃgiyāe nayarīe bahiyā uttarapuratthime disībhāge pupphavatie nāmaṃ ceie hotthā–vaṇṇao| tattha ṇaṃ tuṃgiyāe nayarīe bahave samaṇovāsayā parivasaṃti– aḍḍhā dittā vitthiṇṇavipulabhavana-sayanāsana-jānavāhaṇāiṇṇā bahudhana-bahujāyarūva-rayayā āyogapayogasaṃpauttā vicchaḍḍiyavipula-bhattapānā bahudāsī-dāsa-go-mahisa-gavelayappabhūyā bahujaṇassa aparibhūyā abhigayajīvājīvā uvaladdha-puṇṇa-pāvā-āsava-saṃvara-nijjara-kiriyāhikaraṇabaṃdhapamokkhakusalā asahejjā devāsura-nāgasuvaṇṇa jakkharakkhassa-kinnarakiṃpurisa-garulagaṃdhavva-mahoragādiehiṃ devagaṇehiṃ niggaṃthāo pāva-yaṇāo anatikkamaṇijjā, ... ... niggaṃthe pāvayaṇe nissaṃkiyā nikkaṃkhiyā nivvitigicchā laddhaṭṭhā gahiyaṭṭhā pucchiyaṭṭhā abhigayaṭṭhā vinicchiyaṭṭhā aṭṭhimiṃjapemmānurāgarattā ayamāuso! niggaṃthe pāvayaṇe aṭṭhe ayaṃ paramaṭṭhe sese anaṭṭhe, ūsiyaphalihā avaṃguyaduvārā ciyattaṃteuragharappavesā cāuddasaṭṭhasu-ddiṭṭhapuṇṇamāsiṇīsu paḍipuṇṇaṃ posahaṃ sammaṃ aṇupālemāṇā, samaṇe niggaṃthe phāsuesaṇijjeṇaṃ asana-pāna-khāima-sāimeṇaṃ vattha-paḍiggaha-kaṃbala-pāyapuṃchaṇeṇaṃ pīḍha-phalaga-sejjā-saṃthāraeṇaṃ osaha-bhesajjeṇaṃ paḍilābhe-māṇā bahūhiṃ sīlavvaya-guṇa-veramaṇa-paccakkhāṇa-posahovavāsehiṃ ahāpariggahiehiṃ tavokammehiṃ appāṇaṃ bhāvemāṇā viharaṃti| > Then the Śramaṇa, the Lord Mahāvīra, departed from the city of Rājagṛha and the Guṇaśīla caitya; having departed, he wandered on his journey through the countryside. > At that time and in that age, there was a city named Tuṅgiyā—\[to be described as in the standard description\]. > Outside that city of Tuṅgiyā, in the north-eastern direction, there was a caitya named Puṣpavatī—\[to be described as in the standard description\]. > There, in the city of Tuṅgiyā, lived many lay followers of the Śramaṇa: wealthy, illustrious, possessing extensive and spacious mansions, beds, seats, carriages, and mounts; possessing abundant wealth, gold, and silver; engaged in profitable enterprise and investment; having abundant food and drink distributed; possessing numerous female slaves, male slaves, cattle, buffaloes, and sheep; not despised by the common people; understanding the animate and the inanimate; knowledgeable in merit, demerit, influx, restraint, dissipation, activity, basis of action, bondage, and liberation; unshakeable by the hosts of deities such as devas, asuras, nāgas, suvarṇas, yakṣas, rākṣasas, kinnaras, kiṃpuruṣas, garulas, gandharvas, and mahoragas; incapable of being drawn away from the Nirgrantha proclamation; ... > ... free from doubt, longing, and skepticism regarding the Nirgrantha proclamation; having comprehended the meaning, grasped the meaning, inquired into the meaning, mastered the meaning, and ascertained the meaning; their marrow imbued with love and devotion \[for the Dharma\]: "This alone, O long-lived ones, is the meaning, this is the supreme meaning in the Nirgrantha proclamation, the rest is meaningless"; their door-bolts lifted, their house-doors opened wide, access to their inner quarters freely permitted \[to monks\]; properly observing the complete pauṣadha on the fourteenth, eighth, new moon, and full moon days; presenting the śramaṇa nirgranthas with suitable and allowable food, drink, delicacies, and savouries, with clothing, alms-bowls, blankets, and broom-dusters, with seats, planks, beds, and mats, and with medicine and remedies; they dwelt cultivating themselves through many rules of conduct, minor vows, abstinences, renunciations, and pauṣadha fasts, and through properly accepted austerities. > — English (machine translation) (machine translation) ### [2.5.131](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.131) teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ pāsāvaccijjā therā bhagavaṃto jātisaṃpannā kulasaṃpannā balasaṃpannā rūvasaṃpannā vinayasaṃpannā nāṇasaṃpannā daṃsaṇasaṃpannā carittasaṃpannā lajjāsaṃpannā lāghavasaṃpannā oyaṃsī teyaṃsī vaccaṃsī jasaṃsī jiyakohā jiyamāṇā jiyamāyā jiyalobhā jiyaniddā jiiṃdiyā jiyaparīsahā jīviyāsamaraṇabhayavippamukkā tavappahāṇā guṇappahāṇā karaṇappahāṇā caraṇappahāṇā niggahappahāṇā nicchayappahāṇā maddavappahāṇā ajjavappahāṇā lāghavappahāṇā khaṃtippahāṇā muttippahāṇā vijjā-ppahāṇā maṃtappahāṇā veyappahāṇā baṃbhappahāṇā nayappahāṇā niyamappahāṇā saccappahāṇā soyappahāṇā cārupaṇṇā sohī aṇiyāṇā appussuyā abahilessā susāmaṇṇarayā acchiṃddapasiṇavāgaraṇā kutti-yāvaṇabhūyā bahussuyā bahuparivārā paṃcahiṃ anagārasaehiṃ saddhiṃ saṃparivuḍā ahānupuvviṃ caramāṇā gāmānugāmaṃ dūijjamāṇā suhaṃsuheṇaṃ viharamāṇā jeṇeva tuṃgiyā nagarī jeṇeva pupphavaie ceie teṇeva uvāgacchaṃti, uvāgacchittā ahāpaḍirūvaṃ oggahaṃ ogiṇhittā ṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharaṃti| > At that time and in that age, there were the venerable elders, followers of Pārśva: endowed with noble birth, endowed with noble lineage, endowed with strength, endowed with beauty, endowed with modesty, endowed with knowledge, endowed with faith, endowed with conduct, endowed with shame, endowed with lightheartedness; vigorous, radiant, splendid, renowned; having conquered anger, conquered pride, conquered deceit, conquered greed, conquered sleep, conquered the senses, conquered afflictions; freed from the desire for life and the fear of death; preeminent in austerity, preeminent in virtue, preeminent in religious practice, preeminent in conduct, preeminent in self-restraint, preeminent in determination, preeminent in gentleness, preeminent in uprightness, preeminent in detachment, preeminent in forbearance, preeminent in non-attachment, preeminent in learning, preeminent in wisdom, preeminent in scriptural understanding, preeminent in celibacy, preeminent in reasoning, preeminent in restraint, preeminent in truthfulness, preeminent in purity; of fair wisdom, immaculate, free from worldly desires, unfluttered, devoted to true monkhood, answering uninterrupted questions, like general stores \[of spiritual knowledge\], of wide learning, having a large following; surrounded by five hundred homeless ascetics, wandering in due succession, going from village to village, dwelling in great happiness, came to where the city of Tuṅgiyā and the Puṣpavatī caitya were; having arrived, they accepted a suitable lodging and dwelt cultivating themselves through self-restraint and austerity. > — English (machine translation) (machine translation) ### [2.5.132](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.132) tae ṇaṃ tuṃgiyāe nayarīe siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu jāva egadisābhimuhā nijjāyaṃti| tae ṇaṃ te samaṇovāsayā imīse kahāe laddhaṭṭhā samāṇā haṭṭhatuṭṭha cittamānaṃdiyā naṃdiyā pīimaṇā paramasomaṇassiyā harisavasavisappamāṇahiyayā annamannaṃ saddāveṃti, saddāvettā evaṃ vayāsī–evaṃ khalu devānuppiyā! pāsāvaccijjā therā bhagavaṃto jātisaṃpannā jāva ahāpaḍirūvaṃ oggahaṃ ogiṇhittā ṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharaṃti| taṃ mahāphalaṃ khalu devānuppiyā! tahārūvāṇaṃ therāṇaṃ bhagavaṃtāṇaṃ nāmagoyassa vi savaṇayāe, kimaṃga puṇa abhigamana-vaṃdana-namaṃsaṇa-paḍipucchaṇa-pajjuvāsaṇayāe? egassa vi āriyassa dhammiyassa suvayaṇassa savaṇayāe, kimaṃga puṇa viulassa aṭṭhassa gahaṇayāe? taṃ gacchāmo ṇaṃ devānuppiyā! there bhagavaṃte vaṃdāmo namaṃsāmo sakkāremo sammāṇemo kallāṇaṃ maṃgalaṃ devayaṃ ceiyaṃ pajjuvāsāmo eyaṃ ṇe peccabhave ihabhave ya hiyāe suhāe khamāe nisseyasāe ānugāmiyattāe bhavissati iti kaṭṭu annamannassa aṃtie eyamaṭṭhaṃ paḍisuṇeṃti, paḍisuṇettā jeṇeva sayāiṃ-sayāiṃ gihāiṃ teṇeva uvāgacchaṃti, uvāgacchittā ṇhāyā kayabalikammā kayakouya-maṃgala-pāyacchittā suddhappāvesāiṃ maṃgallāiṃ vatthāiṃ pavara parihiyā appamahagghābharaṇālaṃkiyasarīrā saehiṃ-saehiṃ gihehiṃto paḍinikkhamaṃti, paḍinikkhamittā egayao melāyaṃti, melāyittā pāyavihāracāreṇaṃ tuṃgiyāe nayarīe majjhaṃmajjheṇaṃ niggacchaṃti, niggacchittā jeṇeva pupphavatie ceie teṇeva uvāgacchaṃti, uvāgacchittā there bhagavaṃte paṃcaviheṇaṃ abhigameṇaṃ abhigacchaṃti, \[taṃ jahā– 1. saccittāṇaṃ davvāṇaṃ viosaraṇayāe 2. acittāṇaṃ davvāṇaṃ aviosaraṇayāe 3. ega-sāḍieṇaṃ uttarāsaṃgakaraṇeṇaṃ 4. cakkhupphāse aṃjalippaggaheṇaṃ 5. maṇaso egattīkaraṇeṇaṃ\] jeṇeva therā bhagavaṃto teṇeva uvāgacchaṃti, uvāgacchittā tikkhutto āyāhiṇa-payāhiṇaṃ kareṃti, karettā vaṃdaṃti namaṃsaṃti, vaṃdittā namaṃsittā tivihāe pajjuvāsaṇāe pajjuvāsaṃti| > Then, through the triangular intersections, three-way crossings, four-way crossroads, squares, highways, and main roads of the city of Tuṅgiyā, \[crowds\] went out in one direction. > Then those lay followers of the Śramaṇa, having heard of this matter, glad, delighted, their minds filled with joy, joyful, pleased in heart, experiencing supreme gladness, their hearts swelling with joyful excitement, summoned one another; having summoned one another, they spoke thus: "Truly, O beloved of the gods, the venerable elders, followers of Pārśva, who are endowed with noble birth, \[and so forth\], having accepted a suitable lodging, dwell cultivating themselves through self-restraint and austerity. > Great indeed is the fruit, O beloved of the gods, even of hearing the name and lineage of such venerable elders; how much more so of going to them, venerating them, paying homage to them, questioning them, and attending upon them? > Great is the fruit of hearing even a single noble, pious, good word; how much more so of grasping the extensive meaning? Therefore, let us go, O beloved of the gods; let us venerate, pay homage to, honor, revere, and attend upon the venerable elders as auspicious, fortunate, divine, and sacred. This will be for our welfare, happiness, forbearance, final beatitude, and future benefit both in this life and in the afterlife." Having spoken thus, they agreed upon this matter with one another; having agreed, they went to their respective homes; having arrived, having bathed, performed the customary offerings, completed the auspicious rituals and expiations, dressed in clean, auspicious, festive clothes, adorned their bodies with few but costly ornaments, they departed from their respective homes; having departed, they gathered together in one place; having gathered, they walked on foot through the center of the city of Tuṅgiyā; having passed through, they went to where the Puṣpavatī caitya was; having arrived, they approached the venerable elders with the fivefold approach: \[namely: 1. by leaving behind animate articles, 2. by taking along inanimate articles, 3. by adjusting the upper garment over one shoulder, 4. by folding the hands in reverent salutation as soon as they came into sight, 5. by concentrating the mind\]. > They went to where the venerable elders were; having approached, they circumambulated them three times from right to left; having circumambulated, they venerated and paid homage to them; having venerated and paid homage, they attended upon them with the threefold attendance. > — English (machine translation) (machine translation) ### [2.5.133](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.133) tae ṇaṃ te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ tīse mahaimahāliyāe mahaccaparisāe cāujjāmaṃ dhammaṃ parikaheṃti, taṃ jahā– savvāo pāṇāivāyāo veramaṇaṃ, savvāo musāvāyāo veramaṇaṃ, savvāo adinnādānāo veramaṇaṃ, savvāo bahiddhādāṇāo veramaṇaṃ| tae ṇaṃ te samaṇovāsayā therāṇaṃ bhagavaṃtāṇaṃ aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhā jāva harisavasavisappamāṇahiyayā tikkhutto āyāhiṇa-payāhiṇaṃ kareṃti, karettā evaṃ vayāsī– saṃjameṇaṃ bhaṃte! kiṃphale? tave kiṃphale? tae ṇaṃ te therā bhagavaṃto te samaṇovāsae evaṃ vayāsī–saṃjame ṇaṃ ajjo! aṇaṇhayaphale, tave vodāṇaphale| tae ṇaṃ te samaṇovāsayā there bhagavaṃte evaṃ vayāsī–jai ṇaṃ bhaṃte! saṃjame aṇaṇhayaphale, tave vodāṇaphale| kiṃpattiyaṃ ṇaṃ bhaṃte! devā devaloesu uvavajjaṃti? tattha ṇaṃ kāliyaputte nāmaṃ there te samaṇovāsae evaṃ vayāsī–puvvataveṇaṃ ajjo! devā devaloesu uvavajjaṃti| tattha ṇaṃ mehile nāmaṃ there te samaṇovāsae evaṃ vayāsī–puvvasaṃjameṇaṃ ajjo! devā devaloesu uvavajjaṃti| tattha ṇaṃ ānaṃdarakkhie nāmaṃ there te samaṇovāsae evaṃ vayāsī–kammiyāe ajjo! devā devaloesu uvavajjaṃti| tattha ṇaṃ kāsave nāmaṃ there te samaṇovāsae evaṃ vayāsī–saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| puvvataveṇaṃ, puvvasaṃjameṇaṃ, kammiyāe, saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| sacce ṇaṃ esa aṭṭhe, no ceva ṇaṃ āyabhāva-vattavvayāe| tae ṇaṃ te samaṇovāsayā therehiṃ bhagavaṃtehiṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgariyā samāṇā haṭṭhatuṭṭhā there bhagavaṃte vaṃdaṃti namaṃsaṃti, pasiṇāiṃ pucchaṃti, aṭṭhāiṃ uvādiyaṃti, uvādiettā jāmeva disiṃ pāubbhūyā tāmeva disiṃ paḍigayā| tae ṇaṃ te therā annayā kayāiṃ tuṃgiyāo nayarīo pupphavatiyāo ceiyāo paḍiniggacchaṃti, bahiyā janavaya-vihāraṃ viharaṃti| > Then those Venerable elders expounded the fourfold Dharma to those lay followers and to that very large assembly, as follows: > refraining from all taking of life, refraining from all false speech, > refraining from all taking of what is not given, refraining from all external possessions. > Then those lay followers, having heard and grasped the Dharma in the presence of the Venerable elders, glad and pleased, up to their hearts expanding with joy, circumambulated them three times from right to left, and having circumambulated them, spoke thus: “Venerable Sirs! What is the fruit of self-restraint? What is the fruit of austerity?” > Then those Venerable elders spoke thus to those lay followers: “Noble ones! Self-restraint has cessation of inflow as its fruit; austerity has purification as its fruit.” > Then those lay followers spoke thus to the Venerable elders: “If, Venerable Sirs, self-restraint has cessation of inflow as its fruit and austerity has purification as its fruit, then by reason of what, Venerable Sirs, are gods reborn in the heavenly realms?” > Thereupon the elder named Kālikāputra spoke thus to those lay followers: “Noble ones! By previous austerity, gods are reborn in the heavenly realms.” > Thereupon the elder named Mehila spoke thus to those lay followers: “Noble ones! By previous self-restraint, gods are reborn in the heavenly realms.” > Thereupon the elder named Ānandarakṣita spoke thus to those lay followers: “Noble ones! By possessiveness of karma, gods are reborn in the heavenly realms.” > Thereupon the elder named Kāśyapa spoke thus to those lay followers: “Noble ones! By attachment, gods are reborn in the heavenly realms.” > “Noble ones! By previous austerity, by previous self-restraint, by possessiveness of karma, and by attachment, gods are reborn in the heavenly realms. Indeed this matter is true, and not at all spoken out of self-conceit.” > Then those lay followers, having received these such explanations from the Venerable elders, glad and pleased, venerated and paid homage to the Venerable elders, asked questions, grasped the meanings, and having grasped them, departed in the very direction from which they had appeared. > Then those elders, on another occasion, departed from the Puṣpavatī caitya in the city of Tuṅgiyā, and wandered outdoors on their journey through the countryside. > — English (machine translation) (machine translation) ### [2.5.134](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.134) teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare hotthā–sāmī samosaḍhe jāva parisā paḍigayā| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇassa bhagavao mahāvīrassa jeṭṭhe aṃtevāsī iṃdabhūī nāmaṃ anagāre jāva saṃkhittavipulateyalesse chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai| tae ṇaṃ bhagavaṃ goyame chaṭṭhakkhamaṇapāraṇagaṃsi paḍhamāe porisīe sajjhāyaṃ karei, bīyāe porisīe jjhāṇaṃ jjhiyāi, taiyāe porisīe aturiyamacavalamasaṃbhaṃte muhapottiyaṃ paḍilehei, paḍilehettā bhāyaṇavatthāiṃ paḍilehei, paḍilehettā bhāyaṇāiṃ pamajjai, pamajjittā bhāyaṇāiṃ uggāhei, uggāhettā jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmi ṇaṃ bhaṃte! tubbhehiṃ abbhaṇuṇṇāe samāṇe chaṭṭhakkhamaṇa pāraṇagaṃsi rāyagihe nagare ucca-nīya-majjhimāiṃ kulāiṃ gharasamudāṇassa bhikkhāyariyāe aḍittae| ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ| tae ṇaṃ bhagavaṃ goyame samaṇeṇaṃ bhagavayā mahāvīreṇaṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyāo guṇasilāo ceiyāo paḍinikkhamai, paḍinikkhamittā aturiyamacavalama-saṃbhaṃte jugaṃtarapaloyaṇāe diṭṭhīe purao riyaṃ sohemāṇe-sohemāṇe jeṇeva rāyagihe nagare teṇeva uvāga- cchai, uvāgacchittā rāyagihe nagare ucca-nīya-majjhimāiṃ kulāiṃ gharasamudāṇassa bhikkhāyariyaṃ aḍai| tae ṇaṃ bhagavaṃ goyame rāyagihe nagare ucca-nīya-majjhimāiṃ kulāiṃ gharasamudāṇassa bhikkhā-yariyāe aḍamāṇe bahu-jaṇasaddaṃ nisāmei–evaṃ khalu devānuppiyā! tuṃgiyāe nayarīe bahiyā pupphavaie ceie pāsāvaccijjā therā bhagavaṃto samaṇovāsaehiṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ pucchiyā–saṃjame ṇaṃ bhaṃte! kiṃphale? tave kiṃphale? tae ṇaṃ te therā bhagavaṃto te samaṇovāsae evaṃ vayāsī–saṃjame ṇaṃ ajjo! aṇaṇhayaphale, tave vodāṇaphale taṃ ceva jāva puvvataveṇaṃ, puvvasaṃjameṇaṃ, kammiyāe, saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| sacce ṇaṃ esa maṭṭhe, no ceva ṇaṃ āyabhāvavattavvayāe| se kahameyaṃ manne evaṃ| tae ṇaṃ bhagavaṃ goyame imīse kahāe laddhaṭṭhe samāṇe jāyasaḍḍhe jāva samuppanna kouhalle ahāpajjattaṃ samudāṇaṃ geṇhai, geṇhittā rāyagihāo nayarāo paḍinikkhamai aturiyaṃ macavalamasaṃbhaṃte jugaṃtarapaloyaṇāe diṭṭhīe purao riyaṃ sohemāṇe–sohemāṇe jeṇeva guṇasilae ceie, jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte gamaṇāgamaṇāe paḍikkamai, paḍikkamittā esaṇamaṇesaṇaṃ āloei, āloettā bhattapāṇaṃ paḍidaṃsei, paḍidaṃsettā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vadāsī– evaṃ khalu bhaṃte! ahaṃ tubbhehiṃ abbhaṇuṇṇāe samāṇe rāyagihe nayare ucca-nīya-majjhi-māṇi kulāṇi gharasamudānassa bhikkhāyariyāe aḍamāṇe bahujaṇasaddaṃ nisāmemi–evaṃ khalu devānuppiyā! tuṃgiyāe nayarīe bahiyā pupphavaie ceie pāsāvaccijjā therā bhagavaṃto samaṇovāsaehiṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ pucchiyā–saṃjame ṇaṃ bhaṃte! kiṃphale? tave kiṃphale? taṃ ceva jāva sacce ṇaṃ esa maṭṭhe, no ceva ṇaṃ āyabhāvavattavvayāe| taṃ pabhū ṇaṃ bhaṃte! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae? udāhu appabhū? samiyā ṇaṃ bhaṃte! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae? udāhu asamiyā? āujjiyā ṇaṃ bhaṃte! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae? udāhu aṇāujjiyā? paliujjiyā ṇaṃ bhaṃte! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae? udāhu apaliujjiyā? –puvvataveṇaṃ ajjo! devā devaloesu uvavajjaṃti| puvvasaṃjameṇaṃ, kammiyāe, saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| sacce ṇaṃ esa maṭṭhe, no ceva ṇaṃ āyabhāvavatta-vvayāe| pabhū ṇaṃ goyamā! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae, no ceva ṇaṃ appabhū| samiyā ṇaṃ goyamā! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae| āujjiyā ṇaṃ goyamā! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae| paliujjiyā ṇaṃ goyamā! te therā bhagavaṃto tesiṃ samaṇovāsayāṇaṃ imāiṃ eyārūvāiṃ vāgaraṇāiṃ vāgarettae–puvvataveṇaṃ ajjo! devā devaloesu uvavajjaṃti puvvasaṃjameṇaṃ, kammiyāe, saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| sacce ṇaṃ esa maṭṭhe, no ceva ṇaṃ āyabhāvavattavvayāe| ahaṃ pi ṇaṃ goyamā! evamāikkhāmi, bhāsāmi, pannavemi, parūvemi–puvvataveṇaṃ devā devaloesu uvavajjaṃti| puvvasaṃjameṇaṃ devā devaloesu uvavajjaṃti| kammiyāe devā devaloesu uvavajjaṃti| saṃgiyāe devā devaloesu uvavajjaṃti| puvvataveṇaṃ, puvvasaṃjameṇaṃ, kammiyāe, saṃgiyāe ajjo! devā devaloesu uvavajjaṃti| sacce ṇaṃ esa maṭṭhe, no ceva ṇaṃ āyabhāva-vattavvayāe| > At that time, in that period, there was a city named Rājagṛha—the Lord arrived, up to the assembly departed. > At that time, in that period, the senior disciple of the Śramaṇa, the Lord Mahāvīra, the homeless ascetic named Indrabhūti, up to possessing retracted extensive te悍leśyā, was dwelling, cultivating himself through self-restraint and austerity with uninterrupted six-meal fasts of austerity practice. > Then Lord Gautama, on the day of breaking the six-meal fast, performed recitation in the first quarter of the day, engaged in meditation in the second quarter of the day, and in the third quarter of the day, unhurried, not restless, unconfused, inspected his mouth-cloth; having inspected it, he inspected his begging bowls and robes; having inspected them, he wiped the bowls; having wiped them, he took up the bowls; having taken them up, he approached where the Śramaṇa, the Lord Mahāvīra was; having approached, he paid homage and bowed to the Śramaṇa, the Lord Mahāvīra; having paid homage and bowed, he spoke thus: "Venerable Sir! Permitted by you, on the day of breaking the six-meal fast, I wish to wander for collecting alms from house to house among high, low, and middle families in the city of Rājagṛha." > "Do as you please, beloved of the gods! Do not delay." > Then Lord Gautama, permitted by the Śramaṇa, the Lord Mahāvīra, departed from the presence of the Śramaṇa, the Lord Mahāvīra, from the Guṇaśīla caitya; having departed, unhurried, not restless, unconfused, casting his gaze the distance of a yoke, constantly purifying his path ahead, approached where the city of Rājagṛha was; having approached, he wandered for collecting alms from house to house among high, low, and middle families in the city of Rājagṛha. > Then Lord Gautama, wandering for collecting alms from house to house among high, low, and middle families in the city of Rājagṛha, heard the voices of many people: "Indeed, beloved of the gods! Outside the city of Tuṅgiyā, at the Puṣpavatī caitya, the venerable elders, followers of Pārśva, were asked these suchlike explanations by the lay followers: 'Venerable Sir! What is the fruit of self-restraint? What is the fruit of austerity?' > Then those venerable elders spoke thus to those lay followers: 'Noble ones! Self-restraint has non-inflow \[of karma\] as its fruit; austerity has purification as its fruit'—up to that very \[account\]—'Noble ones! Devas are reborn in the heavenly realms through previous austerity, through previous self-restraint, through karma, through attachment. This matter is indeed true; it was not uttered out of self-exaltation.' > How is this to be regarded so?" > Then Lord Gautama, having learned the substance of this talk, having faith aroused, up to curiosity arisen, took sufficient alms; having taken them, he departed from the city of Rājagṛha; unhurried, not restless, unconfused, casting his gaze the distance of a yoke, constantly purifying his path ahead, he approached where the Guṇaśīla caitya was, where the Śramaṇa, the Lord Mahāvīra was; having approached, he performed pratikramaṇa for his movement in the near presence of the Śramaṇa, the Lord Mahāvīra; having performed pratikramaṇa, he examined what was acceptable and unacceptable; having examined, he displayed the food and drink; having displayed them, he paid homage and bowed to the Śramaṇa, the Lord Mahāvīra; having paid homage and bowed, he spoke thus: > "Indeed, Venerable Sir! Permitted by you, as I was wandering for collecting alms from house to house among high, low, and middle families in the city of Rājagṛha, I heard the voices of many people: 'Indeed, beloved of the gods! Outside the city of Tuṅgiyā, at the Puṣpavatī caitya, the venerable elders, followers of Pārśva, were asked these suchlike explanations by the lay followers: "Venerable Sir! What is the fruit of self-restraint? What is the fruit of austerity?"'—up to that very \[account\]—'This matter is indeed true; it was not uttered out of self-exaltation.' > So, Venerable Sir, are those venerable elders capable of giving these suchlike explanations to those lay followers, or are they incapable? Venerable Sir, are those venerable elders endowed with vigilance in giving these suchlike explanations to those lay followers, or are they unendowed with vigilance? Venerable Sir, are those venerable elders attentive in giving these suchlike explanations to those lay followers, or are they inattentive? Venerable Sir, are those venerable elders well-versed in giving these suchlike explanations to those lay followers, or are they not well-versed—\[saying:\] 'Noble ones! Devas are reborn in the heavenly realms through previous austerity. Noble ones! Devas are reborn in the heavenly realms through previous self-restraint, through karma, through attachment. This matter is indeed true; it was not uttered out of self-exaltation'?" > "Gautama! Those venerable elders are capable of giving these suchlike explanations to those lay followers, not incapable. Gautama! Those venerable elders are endowed with vigilance in giving these suchlike explanations to those lay followers. Gautama! Those venerable elders are attentive in giving these suchlike explanations to those lay followers. Gautama! Those venerable elders are well-versed in giving these suchlike explanations to those lay followers—\[saying:\] 'Noble ones! Devas are reborn in the heavenly realms through previous austerity. Noble ones! Devas are reborn in the heavenly realms through previous self-restraint, through karma, through attachment. This matter is indeed true; it was not uttered out of self-exaltation.' > I also, Gautama, declare, speak, explain, and elucidate thus: Devas are reborn in the heavenly realms through previous austerity. Devas are reborn in the heavenly realms through previous self-restraint. Devas are reborn in the heavenly realms through karma. Devas are reborn in the heavenly realms through attachment. > Noble ones! Devas are reborn in the heavenly realms through previous austerity, through previous self-restraint, through karma, through attachment. This matter is indeed true; it was not uttered out of self-exaltation." > — English (machine translation) (machine translation) ### [2.5.135](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.135) tahārūvaṃ ṇaṃ bhaṃte! samaṇaṃ vā māhaṇaṃ vā pajjuvāsamāṇassa kiṃphalā pajjuvāsaṇā? goyamā! savaṇaphalā| se ṇaṃ bhaṃte! savaṇe kiṃphale? nāṇaphale| se ṇaṃ bhaṃte! nāṇe kiṃphale? vinnāṇaphale| se ṇaṃ bhaṃte! viṇṇāṇe kiṃphale? paccakkhāṇaphale| se ṇaṃ bhaṃte! paccakkhāṇe kiṃphale? saṃjamaphale| se ṇaṃ bhaṃte! saṃjame kiṃphale? aṇaṇhayaphale| se ṇaṃ bhaṃte! aṇaṇhae kiṃphale? tavaphale| se ṇaṃ bhaṃte! tave kiṃphale? vodāṇaphale| se ṇaṃ bhaṃte! vodāṇe kiṃphale? akiriyāphale| sā ṇaṃ bhaṃte! akiriyā kiṃphalā? siddhipajjavasāṇaphalā–pannattā goyamā! > "Venerable Sir! What is the fruit of revering such a śramaṇa or brāhmaṇa?" > "Gautama! Its fruit is hearing \[the scripture\]." > "Venerable Sir! What is the fruit of hearing?" > "The fruit of hearing is knowledge." > "Venerable Sir! What is the fruit of knowledge?" > "The fruit of knowledge is discernment." > "Venerable Sir! What is the fruit of discernment?" > "The fruit of discernment is renunciation." > "Venerable Sir! What is the fruit of renunciation?" > "The fruit of renunciation is self-restraint." > "Venerable Sir! What is the fruit of self-restraint?" > "The fruit of self-restraint is non-influx \[of karma\]." > "Venerable Sir! What is the fruit of non-influx?" > "The fruit of non-influx is austerity." > "Venerable Sir! What is the fruit of austerity?" > "The fruit of austerity is purification." > "Venerable Sir! What is the fruit of purification?" > "The fruit of purification is non-activity." > "Venerable Sir! What is the fruit of non-activity?" > "The fruit whose culmination is liberation, Gautama, has been expounded!" > — English (machine translation) (machine translation) ### [2.5.136](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.136) savaṇe nāṇe ya vinnāṇe, paccakkhāṇe ya saṃjame | aṇaṇhae tave ceva, vodāne akiriyā siddhī || > Hearing, knowledge, and discernment, / renunciation, and self-restraint, > non-influx, and also austerity, / purification, non-activity, \[and\] liberation. > — English (machine translation) (machine translation) ### [2.5.137](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5.137) annautthiyā ṇaṃ bhaṃte! evamāikkhaṃti, bhāsaṃti, pannaveṃti, parūveṃti–evaṃ khalu rāyagihassa nayarassa bahiyā vebhārassa pavvayassa ahe, ettha ṇaṃ mahaṃ ege harae aghe pannatte– anegāiṃ joyaṇāiṃ āyāma-vikkhaṃbheṇaṃ, nāṇādumasaṃḍamaṃḍiuddese, sassirīe pāsādīe darisaṇijje abhirūve paḍirūve| tattha ṇaṃ bahave orālā balāhayā saṃseyaṃti saṃmucchaṃti vāsaṃti| tavvairitte ya ṇaṃ sayā samiyaṃ usiṇe-usiṇe āukāe abhinissavai| se kahameyaṃ bhaṃte! evaṃ? goyamā! jaṃ ṇaṃ te annautthiyā evamāikkhaṃti jāva je te evamāikkhaṃti, micchaṃ te evamāikkhaṃti| ahaṃ puṇa goyamā! evamāikkhāmi, bhāsāmi, pannavemi, parūvemi– evaṃ khalu rāyagihassa nayarassa bahiyā vebhārassa pavvayassa adūrasāmaṃte, ettha ṇaṃ mahātavovatīrappabhave nāmaṃ pāsavaṇe pannatte–paṃca dhanusayāiṃ āyāma-vikkhaṃbheṇaṃ, nāṇādumasaṃḍamaṃḍiuddese sassirīe pāsādīe darisaṇijje abhirūve paḍirūve| tattha ṇaṃ bahave usiṇajoṇiyā jīvā ya poggalā ya udagattāe vakkamaṃti biukkamaṃti cayaṃti uvavajjaṃti| tavvairitte vi ya ṇaṃ sayā samiyaṃ usiṇe-usiṇe āuyāe abhinissavai| esa ṇaṃ goyamā! mahātavovatīrappabhave pāsavaṇe| esa ṇaṃ goyamā! mahātavovatīrappabhavassa pāsavaṇassa aṭṭhe pannatte| sevaṃ bhaṃte! sevaṃ bhaṃte! tti bhagavaṃ goyame samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai| > "Venerable Sir! Non-Jain teachers declare, state, expound, and elucidate thus: 'Indeed, outside the city of Rājagṛha, beneath Mount Vaibhāra, there is a large, unfathomable lake expounded—many yojanas in length and breadth, its area adorned with groves of diverse trees, splendid, delightful, fair to behold, charming, and lovely. There, many large clouds form, collect, and rain down. Furthermore, constantly and regularly, hot, steaming water issues forth.' > Is it so, Venerable Sir?" > "Gautama! What those non-Jain teachers declare \[…\] those who declare thus, declare falsely. But I, Gautama, declare, state, expound, and elucidate thus: 'Indeed, outside the city of Rājagṛha, not far from Mount Vaibhāra, there is a waterfall known as Mahātapovatīprabhava expounded—five hundred bow-lengths in length and breadth, its area adorned with groves of diverse trees, splendid, delightful, fair to behold, charming, and lovely. There, many living beings and pudgalas of hot origin take form, transform, die, and are reborn as water bodies. > Furthermore, constantly and regularly, hot, steaming water issues forth.' That, Gautama, is the Mahātapovatīprabhava waterfall; that, Gautama, is expounded as the truth of the Mahātapovatīprabhava waterfall." > "So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the Venerable Gautama praised and paid homage to the Śramaṇa, the Lord Mahāvīra. > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.2.5.123) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.2.5.123) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.2.5.123) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.194) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p145) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.2.5](https://indike.org/pramana/in.jaina.sveta.anga.5.2.5) · Pramāṇa