[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) › 26.2.990 # Viyahapannatti 26.2.990 Viyāhapannatti 26.2.990 - **Language:** Ardhamāgadhī Prakrit ### [26.2.990](https://indike.org/pramana/in.jaina.sveta.anga.5.26.2.990) acarime ṇaṃ bhaṃte! neraie pāvaṃ kammaṃ kiṃ baṃdhī–pucchā| goyamā! atthegaie evaṃ jaheva paḍhamoddesae, paḍhama-bitiyā bhaṃgā bhāṇiyavvā savvattha jāva paṃciṃdiyatirikkhajoṇiyāṇaṃ| acarime ṇaṃ bhaṃte! manusse pāvaṃ kammaṃ kiṃ baṃdhī–pucchā| goyamā! atthegatie baṃdhī baṃdhai baṃdhissai, atthegatie baṃdhī baṃdhai na baṃdhissai, atthegatie baṃdhī na baṃdhai baṃdhissai| salesse ṇaṃ bhaṃte! acarime manusse pāvaṃ kammaṃ kiṃ baṃdhī? evaṃ ceva tinni bhaṃgā caramavihūṇā bhāṇiyavvā evaṃ jaheva paḍhamuddese, navaraṃ–jesu tattha vīsasu cattāri bhaṃgā tesu iha ādillā tinni bhaṃgā bhāṇiyavvā carimabhaṃgavajjā| alesse kevala-nāṇī ya ajogī ya–ee tinni vi na pucchijjaṃti, sesaṃ taheva| vāṇamaṃtara-joisiya-vemāṇie jahā neraie| acarime ṇaṃ bhaṃte! neraie nāṇāvaraṇijjaṃ kammaṃ kiṃ baṃdhī–pucchā| goyamā! evaṃ jaheva pāvaṃ, navara–manussesu sakasāīsu lobhakasāīsu ya paḍhama-bitiyā bhaṃgā, sesā aṭṭhārasa caramavihūṇā, sesaṃ taheva jāva vemāṇiyāṇaṃ| darisaṇāvaraṇijjaṃ pi evaṃ ceva niravasesaṃ| veyaṇijje savvattha vi paḍhama-bitiyā bhaṃgā jāva vemāṇiyāṇaṃ, navaraṃ–manussesu alesse kevalī ajogī ya natthi| acarime ṇaṃ bhaṃte! neraie mohaṇijjaṃ kammaṃ kiṃ baṃdhī–pucchā| goyamā! jaheva pāvaṃ taheva niravasesaṃ jāva vemāṇie| acarime ṇaṃ bhaṃte! neraie āuyaṃ kammaṃ kiṃ baṃdhī–pucchā| goyamā! paḍhama-bitiyā bhaṃgā| evaṃ savvapadesu vi| neraiyāṇaṃ paḍhama-tatiyā bhaṃgā, navaraṃ–sammāmicchatte tatio bhaṃgo| evaṃ jāva thaṇiyakumārāṇaṃ| puḍhavikkāiya-āukkāiya-vaṇassaikāiyāṇaṃ teulessāe tatio bhaṃgo| sesesu padesu savvattha paḍhama-tatiyā bhaṃgā| teukāiya-vāukkāiyāṇaṃ savvattha paḍhama-tatiyā bhaṃgā| beiṃdiya-teiṃdiya-cauriṃdiyāṇaṃ evaṃ ceva, navaraṃ–sammatte ohināṇe ābhinibohiyanāṇe suyanāṇe–eesu causu vi ṭhāṇesu tatio bhaṃgo| paṃciṃdiyatirikkhajoṇiyāṇaṃ sammāmicchatte tatio bhaṃgo| sesapadesu savvattha paḍhama-tatiyā bhaṃgā| manussāṇaṃ sammāmicchatte avedae akasāimmi ya tatio bhaṃgo, alessa-kevalanāṇa-ajogī ya na pucchijjaṃti| sesapadesu savvattha paḍhama-tatiyā bhaṃgā| vāṇamaṃtara-joisiya-vemāṇiyā jahā neraiyā| nāmaṃ goyaṃ aṃtarāiyaṃ ca jaheva nāṇāvaraṇijjaṃ taheva niravasesaṃ| sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai| > "Venerable Sir, did a non-final inhabitant of hell bind evil karma?"—the query. > "Gautama, some \[did\]. In this manner, just as in the first uddeśaka, the first and second alternatives are to be stated everywhere up to five-sensed animals. > "Venerable Sir, did a non-final human bind evil karma?"—the query. > "Gautama, some bound, binds, \[and\] will bind; some bound, binds, \[and\] will not bind; some bound, does not bind, \[and\] will bind." > "Venerable Sir, did an embodied non-final human with lesyā bind evil karma?" Just so, the three alternatives, excluding the final alternative, are to be stated, just as in the first uddeśaka; with the exception that in those twenty categories where there are four alternatives, here the first three alternatives are to be stated, excluding the final alternative. Those without lesyā, those with kevala-knowledge, and those devoid of activities—these three are not questioned at all; the rest is just so. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell. > "Venerable Sir, did a non-final inhabitant of hell bind knowledge-obscuring karma?"—the query. > "Gautama, just as evil \[karma\], with the exception that among humans with passions and with the passion of greed, the first and second alternatives \[apply\], the remaining eighteen \[categories\] are devoid of the final alternative, the rest is just so up to the Vaimānikas. Perception-obscuring \[karma\] is also precisely so, in its entirety. For feeling-producing \[karma\], everywhere the first and second alternatives \[apply\] up to the Vaimānikas, with the exception that among humans, those without lesyā, the kevalins, and those devoid of activities do not exist. > "Venerable Sir, did a non-final inhabitant of hell bind deluding karma?"—the query. > "Gautama, just as evil \[karma\], precisely so in its entirety up to the Vaimānikas. > "Venerable Sir, did a non-final inhabitant of hell bind lifespan karma?"—the query. > "Gautama, the first and second alternatives \[apply\]. So in all categories as well. For the inhabitants of hell, the first and third alternatives \[apply\], with the exception that in right-and-wrong belief, the third alternative \[applies\]. Thus up to the Stanitakumāras. For earth-bodied, water-bodied, and plant-bodied souls, in fiery lesyā the third alternative \[applies\]; in the remaining categories everywhere the first and third alternatives \[apply\]. For fire-bodied and wind-bodied souls, everywhere the first and third alternatives \[apply\]. For two-sensed, three-sensed, and four-sensed souls, it is precisely so, with the exception that in these four states—right belief, clairvoyance, sensory cognition, and scriptural cognition—the third alternative \[applies\]. > For five-sensed animals, in right-and-wrong belief the third alternative \[applies\]; in the remaining categories everywhere the first and third alternatives \[apply\]. For humans, in right-and-wrong belief, in the non-experiencing of gender, and in passionlessness, the third alternative \[applies\]; those without lesyā, those with kevala-knowledge, and those devoid of activities are not questioned; in the remaining categories everywhere the first and third alternatives \[apply\]. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are like the inhabitants of hell. Name, status, and obstructive karma are entirely just as knowledge-obscuring \[karma\]." > "That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders \[on\]. > — English (machine translation) (machine translation) - [Previous: 26.2.989](https://indike.org/pramana/in.jaina.sveta.anga.5.26.2.989) - [Next: 27.1.991](https://indike.org/pramana/in.jaina.sveta.anga.5.27.1.991) - [Up: 26.2](https://indike.org/pramana/in.jaina.sveta.anga.5.26.2) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.26.2.990) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.26.2.990) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.26.2.990) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.1421) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p462) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.26.2.990](https://indike.org/pramana/in.jaina.sveta.anga.5.26.2.990) · Pramāṇa