[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) › 24.2 # Viyahapannatti 24.2: Uddeśaka 2: parimāṇa Viyāhapannatti 24.2 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 2: parimāṇa ### [24.2.843](https://indike.org/pramana/in.jaina.sveta.anga.5.24.2.843) rāyagihe jāva evaṃ vayāsī–asurakumārā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti? tirikkha-joṇiya-manussa-devehiṃto uvavajjaṃti? goyamā! no neraiehiṃto uvavajjaṃti, tirikkhajoṇiehiṃto uvavajjaṃti, manussehiṃto uvavajjaṃti, no devehiṃto uvavajjaṃti| evaṃ jaheva neraiyauddesae jāva– pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie asurakumāresu uvavajjittae, se ṇaṃ bhaṃte! kevattikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāga-ṭṭhitīesu uvavajjejjā| te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ rayaṇappabhāgamagasarisā nava vi gamā bhāṇiyavvā, navaraṃ –jāhe appaṇā jahannakālaṭṭhitīo bhavati tāhe ajjhavasāṇā pasatthā, no appasatthā tisu vi gamaesu| avasesaṃ taṃ ceva| jai saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ saṃkhejjavāsāuyasaṇṇipaṃciṃdiya-tirikkha- joṇiehiṃto uvavajjaṃti? asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto-uvavajjaṃti ? goyamā! saṃkhejjavāsāuya jāva uvavajjaṃti, asaṃkhejjavāsāuya jāva uvavajjaṃti| asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie asurakumāresu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ tipaliovamaṭṭhitīesu uvavajjejjā| te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ–pucchā| goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| vairosabha-nārāyasaṃghayaṇī| ogāhaṇā jahanneṇaṃ dhaṇupuhattaṃ, ukkoseṇaṃ cha gāuyāiṃ| samacauraṃsasaṃṭhiyā pannattā| cattāri lessāo ādillāo| no sammadiṭṭhī, micchādiṭṭhī, no sammāmicchādiṭṭhī| no nāṇī, annāṇī, niyamaṃ duannāṇī–matiannāṇī suyaannāṇī ya| jogo tiviho vi| uvaogo duviho vi| cattāri saṇṇāo| cattāri kasāyā| paṃca iṃdiyā| tinni samugghāyā ādillā| samohayā vi maraṃti, asamohayā vi maraṃti| vedanā duvihā visāyāvedagā, asāyāvedagā| vedo duviho vi–itthivedagā vi purisavedagā vi, no napuṃsagavedagā| ṭhitī jahanneṇaṃ sātiregā puvvakoḍī, ukkoseṇaṃ tinni paliovamāiṃ| ajjhavasāṇā pasatthā vi appasatthā vi| anubaṃdho jaheva ṭhitī| kāyasaṃveho bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ sātiregā puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ chappaliovamāiṃ evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| so ceva jahannakālaṭṭhitīesu uvavanno– esa ceva vattavvayā, navaraṃ–asurakumāraṭṭhitiṃ saṃvehaṃ ca jāṇejjā| so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ tipaliovamaṭṭhitīesu, ukkoseṇa vi tipaliovamaṭṭhitīesu uvavajjejjā– esa ceva vattavvayā, navaraṃ– ṭhitī se jahanneṇaṃ tinni paliovamāiṃ, ukkoseṇa vi tinni paliovamāiṃ| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ chappaliovamāiṃ, ukkoseṇa vi chappaliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā, sesaṃ taṃ ceva| so ceva appaṇā jahannakālaṭṭhitīo jāo jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ sātiregapuvvakoḍīāuesu uvavajjejjā| te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? avasesaṃ taṃ ceva jāva bhavādeso tti, navaraṃ–ogāhaṇā jahanneṇaṃ dhanupuhattaṃ, ukkoseṇaṃ sātiregaṃ dhanusahassaṃ| ṭhitī jahanneṇaṃ sātiregā puvvakoḍī, ukkoseṇa vi sātiregā puvvakoḍī| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ sātiregā puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ sātiregāo do puvvakoḍīo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–asurakumāraṭṭhiiṃ saṃvehaṃ ca jāṇejjā| so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ sātiregapuvvakoḍiāuesu, ukkoseṇa vi sātiregapuvvakoḍī-āuesu uvavajjejjā, sesaṃ taṃ ceva, navaraṃ–kālādeseṇaṃ jahanneṇaṃ sātiregāo do puvvakoḍīo, ukkoseṇa vi sātiregāo do puvva-koḍīo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| so ceva appaṇā ukkosakālaṭṭhitīo jāo, so ceva paḍhamagamago bhāṇiyavvo, navaraṃ–ṭhitī jahanneṇaṃ tinni paliovamāiṃ, ukkoseṇa vi tinni paliovamāiṃ| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ tinni paliovamāiṃ dasahiṃ vāsasahassehiṃ abbhahiyāiṃ, ukkoseṇaṃ cha paliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–asurakumāraṭṭhitiṃ saṃvehaṃ ca jāṇejjā| so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ tipaliovamāiṃ, ukkoseṇa vi tipali-ovamāiṃ, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ chappaliovamāiṃ, ukkoseṇa vi chappaliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| jai saṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti– kiṃ jalacarehiṃto uvavajjaṃti? evaṃ jāva– pajjattasaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie asurakumāresu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ sātiregasāgarovamaṭṭhitīesu uvavajjejjā| te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ etesiṃ rayaṇappabhapuḍhavigamagasarisā nava gamagā neyavvā, navaraṃ jāhe appaṇā jahannakālaṭṭhitīo bhavai tāhe tisu vi gamaesu, imaṃ nāṇattaṃ–cattāri lessāo, ajjhavasāṇā pasatthā, no appa satthā| sesaṃ taṃ ceva| saṃveho sātiregeṇa sāgarovameṇa kāyavvo| jai manussehiṃto uvavajjaṃti– kiṃ saṇṇimanussehiṃto uvavajjaṃti? asaṇṇimanussehiṃto uvavajjaṃti? goyamā! saṇṇimanussehiṃto uvavajjaṃti, no asaṇṇimanussehiṃto uvavajjaṃti| jai saṇṇimanussehiṃto uvavajjaṃti–kiṃ saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti? asaṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti? goyamā! saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti, asaṃkhejjavāsāuyasaṇṇimanussehiṃto vi uvavajjaṃti| asaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie asurakumāresu uvavajjittae se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇa tipaliovamaṭṭhitīesu uvavajjejjā| evaṃ asaṃkhejjavāsāuyatirikkhajoṇiyasarisā ādillā tinni gamagā neyavvā, navaraṃ–sarīrogāhaṇā paḍhamabitiesu gamaesu jahanneṇaṃ sātiregāiṃ paṃcadhanusayāiṃ, ukkoseṇaṃ tinni gāuyāiṃ, sesaṃ taṃ ceva| taiyagame ogāhaṇā jahanneṇaṃ tinni gāuyāiṃ, ukkoseṇa vi tinni gāuyāiṃ| sesaṃ jaheva tirikkhajoṇiyāṇaṃ| so ceva appaṇā jahannakālaṭṭhitīo jāo, tassa vi jahannakālaṭṭhitīyatirikkhajoṇiya-sarisā tinni gamagā bhāṇiyavvā, navaraṃ–sarīrogāhaṇā tisu vi gamaesu jahanneṇaṃ sātiregāiṃ paṃcadhanusayāiṃ, ukkoseṇa vi sātiregāiṃ paṃcadhanusayāiṃ| sesaṃ taṃ ceva| so ceva appaṇā ukkosakālaṭṭhitīo jāo, tassa vi te ceva pacchillā tinni gamagā bhāṇiyavvā, navaraṃ–sarīrogāhaṇā tisu vi gamaesu jahanneṇaṃ tinni gāuyāiṃ, ukkoseṇa vi tinni gāuyāiṃ| avasesaṃ taṃ ceva| jai saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti– kiṃ pajjattāsaṃkhejjavāsāuyasaṇṇi-manussehiṃto uvavajjaṃti? apajjattāsaṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti? goyamā! pajjattāsaṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti, no apajjattāsaṃkhejjavāsā-uyasaṇṇimanussehiṃto uvavajjaṃti| pajjattāsaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie asurakumāresu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ sātiregasāgarovamaṭṭhitīesu uvavajjejjā| te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jaheva etesiṃ rayaṇappabhāe uvavajjamāṇāṇaṃ nava gamagā taheva iha vi nava gamagā bhāṇiyavvā, navaraṃ–saṃveho sātiregeṇa sāgarovameṇaṃ kāyavvo| sesaṃ taṃ ceva| sevaṃ bhaṃte! sevaṃ bhaṃte! tti| > At Rājagṛha, up to: he spoke thus: "Venerable Sir! From where are Asurakumāras reborn? Are they reborn from inhabitants of hell? Or are they reborn from animals, humans, or deities?" > "Gautama! They are not reborn from inhabitants of hell; they are reborn from animals, they are reborn from humans, and they are reborn not from deities. In this manner, just as in the chapter on the inhabitants of hell, up to: > 'Venerable Sir! When a developable non-sentient five-sensed animal is fit to be reborn among the Asurakumāras, among those of what lifespan duration may it be reborn?' > 'Gautama! It may be reborn among those with a minimum duration of ten thousand years and a maximum duration of an innumerableth part of a palyopama.' > 'Venerable Sir! How many of those jīvas are reborn in a single moment?' In this way, all nine variations are to be stated just like the variations for the Ratnaprabhā earth, with this difference: when \[the soul\] itself is of minimum lifespan duration, then in all three variations the mental states are auspicious, not inauspicious. The rest is the very same. > 'If they are reborn from sentient five-sensed animals: are they reborn from sentient five-sensed animals with a countable lifespan, or are they reborn from sentient five-sensed animals with an uncountable lifespan?' > 'Gautama! They are reborn from those with a countable lifespan, up to: and they are reborn from those with an uncountable lifespan, up to:' > 'Venerable Sir! When a sentient five-sensed animal with an uncountable lifespan is fit to be reborn among the Asurakumāras, among those of what lifespan duration may it be reborn?' > 'Gautama! It may be reborn among those with a minimum duration of ten thousand years and a maximum duration of three palyopamas.' > 'Venerable Sir! Those jīvas in a single moment—' \[the full\] question. > 'Gautama! At a minimum one, two, or three are reborn; at a maximum, a countable number. They have vajra-ṛṣabha-nārāca physique. Their body size is at a minimum several dhanuṣas and at a maximum six gavyūtis. They are declared to have a symmetrical structure. They possess the first four lesyās. They are not possessors of right worldview, but possessors of wrong worldview; they are not possessors of mixed worldview. They are not possessors of knowledge, but possessors of ignorance—invariably possessing two types of ignorance: sensory ignorance and scriptural ignorance. All three activities \[are present\]. Both types of consciousness application \[are present\]. The four instincts \[are present\]. The four passions \[are present\]. The five senses \[are present\]. The first three types of samugghāta \[occur\]. They die having experienced it, and they also die without having experienced it. Feeling is of two kinds: experiencers of pleasant \[feeling\] and experiencers of unpleasant \[feeling\]. Gender is of two kinds: experiencers of female gender and experiencers of male gender, but not experiencers of neuter gender. Lifespan duration is at a minimum an excess pūrvakoṭī and at a maximum three palyopamas. Mental states are both auspicious and inauspicious. Continuity is just like lifespan duration. Transmigration of the soul according to birth is two rebirths; according to time, it may experience a minimum of an excess pūrvakoṭī increased by ten thousand years, and a maximum of six palyopamas—for such a time it may continue, and for such a time it may wander in rebirth and return.' > If that very same \[soul\] is reborn among those of minimum lifespan duration, this is the very same statement, with this difference: one should know the lifespan duration and transmigration of an Asurakumāra. > If that very same \[soul\] is reborn among those of maximum lifespan duration, it may be reborn among those with a minimum duration of three palyopamas and a maximum of three palyopamas—this is the very same statement, with this difference: its lifespan duration is at a minimum three palyopamas and at a maximum three palyopamas. Continuity is also like this. In terms of time, it may experience a minimum of six palyopamas and a maximum of six palyopamas—for such a time it may continue, and for such a time it may wander in rebirth and return; the rest is the very same. > If that very same \[soul\] is itself born with a minimum lifespan duration, it may be reborn among those with a minimum duration of ten thousand years and a maximum lifespan of an excess pūrvakoṭī. > 'Venerable Sir! How many of those jīvas are reborn in a single moment?' The rest is the very same up to according to birth, with this difference: body size is at a minimum several dhanuṣas and at a maximum an excess thousand dhanuṣas. Lifespan duration is at a minimum an excess pūrvakoṭī and at a maximum an excess pūrvakoṭī. Continuity is also like this. In terms of time, it may experience a minimum of an excess pūrvakoṭī increased by ten thousand years, and a maximum of two excess pūrvakoṭīs—for such a time it may continue, and for such a time it may wander in rebirth and return. > If that very same \[soul\] is reborn among those of minimum lifespan duration, this is the very same statement, with this difference: one should know the lifespan duration and transmigration of an Asurakumāra. > If that very same \[soul\] is reborn among those of maximum lifespan duration, it may be reborn among those with a minimum lifespan of an excess pūrvakoṭī and a maximum lifespan of an excess pūrvakoṭī; the rest is the very same, with this difference: in terms of time, it may experience a minimum of two excess pūrvakoṭīs and a maximum of two excess pūrvakoṭīs—for such a time it may continue, and for such a time it may wander in rebirth and return. > If that very same \[soul\] is itself born with a maximum lifespan duration, that very first variation is to be stated, with this difference: lifespan duration is at a minimum three palyopamas and at a maximum three palyopamas. Continuity is also like this. In terms of time, it may experience a minimum of three palyopamas increased by ten thousand years, and a maximum of six palyopamas—for such a time it may continue, and for such a time it may wander in rebirth and return. > If that very same \[soul\] is reborn among those of minimum lifespan duration, this is the very same statement, with this difference: one should know the lifespan duration and transmigration of an Asurakumāra. > If that very same \[soul\] is reborn among those of maximum lifespan duration, \[it may be reborn among those with a minimum\] of three palyopamas and a maximum of three palyopamas—this is the very same statement, with this difference: in terms of time, it may experience a minimum of six palyopamas and a maximum of six palyopamas—for such a time it may continue, and for such a time it may wander in rebirth and return. > 'If they are reborn from sentient five-sensed animals with a countable lifespan: are they reborn from aquatic animals?'—in this manner, up to: > 'Venerable Sir! When a developable sentient five-sensed animal with a countable lifespan is fit to be reborn among the Asurakumāras, among those of what lifespan duration may it be reborn?' > 'Gautama! It may be reborn among those with a minimum duration of ten thousand years and a maximum duration of an excess sāgaropama.' > 'Venerable Sir! How many of those jīvas are reborn in a single moment?' In this way, nine variations similar to those of the Ratnaprabhā earth are to be known for these, with this difference: when \[the soul\] itself is of minimum lifespan duration, then in all three variations this is the distinction: four lesyās; mental states are auspicious, not inauspicious. The rest is the very same. Transmigration is to be calculated with an excess sāgaropama. > 'If they are reborn from humans: are they reborn from sentient humans, or are they reborn from non-sentient humans?' > 'Gautama! They are reborn from sentient humans, not from non-sentient humans.' > 'If they are reborn from sentient humans: are they reborn from sentient humans with a countable lifespan, or are they reborn from sentient humans with an uncountable lifespan?' > 'Gautama! They are reborn from sentient humans with a countable lifespan, and they are also reborn from sentient humans with an uncountable lifespan.' > 'Venerable Sir! When a sentient human with an uncountable lifespan is fit to be reborn among the Asurakumāras, among those of what lifespan duration may it be reborn?' > 'Gautama! It may be reborn among those with a minimum duration of ten thousand years and a maximum duration of three palyopamas.' In this way, the first three variations are to be known like those of animals with an uncountable lifespan, with this difference: body size in the first two variations is at a minimum an excess five hundred dhanuṣas and at a maximum three gavyūtis; the rest is the very same. In the third variation, body size is at a minimum three gavyūtis and at a maximum three gavyūtis. The rest is just like for animals. > If that very same \[soul\] is itself born with a minimum lifespan duration, for it also three variations are to be stated like those of animals of minimum lifespan duration, with this difference: body size in all three variations is at a minimum an excess five hundred dhanuṣas and at a maximum an excess five hundred dhanuṣas. The rest is the very same. > If that very same \[soul\] is itself born with a maximum lifespan duration, for it also those very same last three variations are to be stated, with this difference: body size in all three variations is at a minimum three gavyūtis and at a maximum three gavyūtis. The rest is the very same. > 'If they are reborn from sentient humans with a countable lifespan: are they reborn from developable sentient humans with a countable lifespan, or are they reborn from undevelopable sentient humans with a countable lifespan?' > 'Gautama! They are reborn from developable sentient humans with a countable lifespan, not from undevelopable sentient humans with a countable lifespan.' > 'Venerable Sir! When a developable sentient human with a countable lifespan is fit to be reborn among the Asurakumāras, among those of what lifespan duration may it be reborn?' > 'Gautama! It may be reborn among those with a minimum duration of ten thousand years and a maximum duration of an excess sāgaropama.' > 'Venerable Sir! How many of those jīvas are reborn in a single moment?' In this way, just as nine variations were stated for those being reborn in the Ratnaprabhā earth, so here too nine variations are to be stated, with this difference: transmigration is to be calculated with an excess sāgaropama. The rest is the very same. > 'It is so, Venerable Sir! It is so, Venerable Sir!' \[said Gautama\]. > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.24.2.843) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.24.2.843) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.24.2.843) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.1265) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p336) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.24.2](https://indike.org/pramana/in.jaina.sveta.anga.5.24.2) · Pramāṇa