[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) › 3.2 # Viyahapannatti 3.2: Uddeśaka 2: camarotpāta Viyāhapannatti 3.2 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 2: camarotpāta ### [3.2.170](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.170) teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare hotthā jāva parisā pajjuvāsai| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ camare asuriṃde asurarāyā camaracaṃcāe rāyahānīe, sabhāe suhammāe, camaraṃsi sīhāsanaṃsi, causaṭṭhīe sāmāniyasāhasahiṃ jāva naṭṭavihiṃ uvadaṃsettā jāmeva disiṃ pāubbhūe tāmeva disiṃ paḍigae| bhaṃteti! bhagavaṃ goyame samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī– atthi ṇaṃ bhaṃte! imīse rayaṇappabhāe puḍhavīe ahe asurakumārā devā parivasaṃti? goyamā! no iṇaṭṭhe samaṭṭhe| evaṃ jāva ahesattamāe puḍhavīe, sohammassa kappassa ahe jāva atthi ṇaṃ bhaṃte! īsippabbhārāe puḍhavīe ahe asura-kumārā devā parivasaṃti? no iṇaṭṭhe samaṭṭhe| se kahiṃ khāi ṇaṃ bhaṃte! asurakumārā devā parivasaṃti? goyamā! imīse rayaṇappabhāe puḍhavīe asītuttarajoyaṇasayasahassabāhallāe evaṃ asurakumāradeva-vattavvayā jāva divvāiṃ bhoga-bhogāiṃ bhuṃjamāṇā viharaṃti| atthi ṇaṃ bhaṃte! asurakumārāṇaṃ devāṇaṃ ahe gativisae? haṃtā atthi| kevatiyaṇṇaṃ bhaṃte! asurakumārāṇaṃ devāṇaṃ ahe gativisae pannatte? goyamā! jāva ahesattamāe puḍhavīe| taccaṃ puṇa puḍhaviṃ gayā ya gamissaṃti ya| kiṃpattiyaṇṇaṃ bhaṃte! asurakumārā devā taccaṃ puḍhaviṃ gayā ya gamissaṃti ya? goyamā! puvvaveriyassa vā vedaṇaudīraṇayāe, puvvasaṃgatiyassa vā vedaṇauvasāmaṇayāe–evaṃ khalu asurakumārā devā taccaṃ puḍhaviṃ gayā ya gamissaṃti ya| atthi ṇaṃ bhaṃte? asurakumārāṇaṃ devāṇaṃ tiriyaṃ gativisae pannatte? haṃtā atthi| kevatiyaṇṇaṃ bhaṃte! asurakumārāṇaṃ devāṇaṃ tiriyaṃ gativisae pannatte? goyamā! jāva asaṃkhejjā dīva-samuddā, naṃdissaravaraṃ puṇa dīvaṃ gayā ya gamissaṃti ya| kiṃpattiyaṇṇaṃ bhaṃte! asurakumārā devā naṃdissaravaraṃ dīvaṃ gayā ya gamissaṃti ya? goyamā! je ime arahaṃtā bhagavaṃto, eesi ṇaṃ jammaṇamahesu vā, nikkhamaṇamahesu vā, nāṇuppāyamahimāsu vā, parinivvāṇamahimāsu vā–evaṃ khalu asurakumārā devā naṃdissaravaraṃ dīvaṃ gayā ya gamissaṃti ya| atthi ṇaṃ bhaṃte! asurakumārāṇaṃ devāṇaṃ uḍḍhaṃ gativisae? haṃtā atthi| kevatiyaṇṇaṃ bhaṃte! asurakumārāṇaṃ devāṇaṃ uḍḍhaṃ gativisae? goyamā! jāva accuto kappo, sohammaṃ puṇa kappaṃ gayā ya gamissaṃti ya| kiṃpattiyaṇṇaṃ bhaṃte! asurakumārā devā sohammaṃ kappaṃ gayā ya gamissaṃti ya? goyamā! tesi ṇaṃ devāṇaṃ bhavapaccaie verāṇubaṃdhe, te ṇaṃ devā vikuvvemāṇā pariyāremāṇā vā āyarakkhe deve vittāseṃti ahālahusagāiṃ rayaṇāiṃ gahāya āyā| egaṃtamaṃtaṃ avakkamaṃti| atthi ṇaṃ bhaṃte! tesiṃ devāṇaṃ ahālahusagāiṃ rayaṇāiṃ? haṃtā atthi| se kahamidāṇiṃ pakareṃti? tao se pacchā kāyaṃ pavvahaṃti| pabhū ṇaṃ bhaṃte! asurakumārā devā tattha gayā ceva samāṇā tāhiṃ accharāhiṃ saddhiṃ divvāiṃ bhogabhogāiṃ bhuṃjamāṇā viharittae? no iṇaṭṭhe samaṭṭhe| te ṇaṃ tato paḍiniyattaṃti, tato paḍiniyattittā ihamāgacchaṃti| jai ṇaṃ tāo accharāo āḍhāyaṃti pariyāṇaṃti pabhū ṇaṃ te asurakumārā devā tāhiṃ accharāhiṃ saddhiṃ divvāiṃ bhogabhogāiṃ bhuṃjamāṇā viharittae| aha ṇaṃ tāo accharāo no āḍhaṃti, no pariyāṇaṃti, no ṇaṃ pabhū te asurakumārā devā tāhiṃ accharāhiṃ saddhiṃ divvāiṃ bhogabhogāiṃ bhuṃjamāṇā viharittae| evaṃ khalu goyamā! asurakumārā devā sohammaṃ kappaṃ gayā ya gamissaṃti ya| > At that time and in that period, there was a city named Rājagṛha \[… up to\] the assembly paid homage. > At that time and in that period, Camara, king of the asuras and lord of the asuras, in his capital Camaracañcā, in the assembly hall Sudharmā, upon the lion-throne named Camara, accompanied by sixty-four thousand equal gods \[… up to\] having displayed a performance of dramatic dance, returned to that very direction from which he had appeared. > "Venerable Sir!" Saying thus, the venerable Gautama worshipped and bowed to the Śramaṇa, the Lord Mahāvīra, and having worshipped and bowed, spoke thus: > "Do the Asurakumāra gods, Venerable Sir, dwell below this Ratnaprabhā earth?" > "Gautama, this meaning is not tenable." > "Thus \[up to\] below the seventh-nether earth, below the Saudharma heavenly realm \[up to\] do the Asurakumāra gods, Venerable Sir, dwell below the Īṣatprāgbhārā earth?" > "This meaning is not tenable." > "Where then, Venerable Sir, are the Asurakumāra gods known to dwell?" > "Gautama, in this Ratnaprabhā earth, which has a thickness of one hundred and eighty thousand yojanas—thus the entire discourse on the Asurakumāra gods \[is to be stated\], up to—they reside enjoying divine pleasures." > "Venerable Sir, is there a range of downward motion for the Asurakumāra gods?" > "Yes, there is." > "How far, Venerable Sir, has the range of downward motion of the Asurakumāra gods been declared?" > "Gautama, up to the seventh-nether earth; however, they have gone, and will go, as far as the third earth." > "For what reason, Venerable Sir, have the Asurakumāra gods gone, and will go, to the third earth?" > "Gautama, either to prematurely activate the suffering of a former enemy, or to alleviate the suffering of a former friend—indeed for this reason, the Asurakumāra gods have gone, and will go, to the third earth." > "Is there, Venerable Sir, a range of transverse motion declared for the Asurakumāra gods?" > "Yes, there is." > "How far, Venerable Sir, has the range of transverse motion of the Asurakumāra gods been declared?" > "Gautama, up to innumerable continents and oceans; however, they have gone, and will go, as far as the excellent Nandīśvara continent." > "For what reason, Venerable Sir, have the Asurakumāra gods gone, and will go, to the Nandīśvara continent?" > "Gautama, these Arhats, Lords—at their birth festivals, or at their renunciation festivals, or at the celebrations of the arising of their knowledge, or at the celebrations of their final nirvāṇa—indeed for this reason, the Asurakumāra gods have gone, and will go, to the Nandīśvara continent." > "Is there, Venerable Sir, a range of upward motion for the Asurakumāra gods?" > "Yes, there is." > "How far, Venerable Sir, is the range of upward motion of the Asurakumāra gods?" > "Gautama, up to the Acyuta realm; however, they have gone, and will go, as far as the Saudharma realm." > "For what reason, Venerable Sir, have the Asurakumāra gods gone, and will go, to the Saudharma realm?" > "Gautama, those gods have a continuity of hostility arising from their state of existence. Those gods, transforming their forms or seeking enjoyment, frighten the guardian deities, take very light jewels, and withdraw into solitude." > "Do those gods, Venerable Sir, possess very light jewels?" > "Yes, they do." > "Then how do they act now?" > "Then afterward they afflict their bodies." > "Are the Asurakumāra gods capable, Venerable Sir, having gone there, of residing enjoying divine pleasures together with those apsarases?" > "This meaning is not tenable. They return from there; having returned from there, they come back here. > If those apsarases pay attention to them and acknowledge them, then those Asurakumāra gods are capable of residing enjoying divine pleasures together with those apsarases. But if those apsarases do not pay attention to them and do not acknowledge them, then those Asurakumāra gods are not capable of residing enjoying divine pleasures together with those apsarases. Thus indeed, Gautama, the Asurakumāra gods have gone, and will go, to the Saudharma realm." > — English (machine translation) (machine translation) ### [3.2.171](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.171) kevaiyakālassa ṇaṃ bhaṃte! asurakumārā devā uḍḍhaṃ uppayaṃti jāva sohammaṃ kappaṃ gayā ya gamissaṃti ya? goyamā! anaṃtāhiṃ osappiṇīhiṃ, anaṃtāhiṃ ussappiṇīhiṃ samatikkaṃtāhiṃ atthi ṇaṃ esa bhāve loyaccherayabhūe samuppajjai, jaṃ ṇaṃ asurakumārā devā uḍḍhaṃ uppayaṃti jāva sohammo kappo| kiṃ nissāe ṇaṃ bhaṃte! asurakumārā devā uḍḍhaṃ uppayaṃti jāva sāhammo kappo? goyamā! se jahānāmae ihaṃ sabarā i vā babbarā i vā ṭaṃkaṇā i vā cucuyā i vā palhā i vā puliṃdā i vā egaṃ mahaṃ raṇṇaṃ vā gaḍḍhaṃ vā duggaṃ vā dariṃ vā visamaṃ vā pavvayaṃ vā nīsāe sumahallamavi āsabalaṃ vā hatthibalaṃ vā johabalaṃ vā dhaṇubalaṃ vā āgaleṃti, evāmeva asurakumārā vi devā nannattha arahaṃte vā arahaṃtacetiyāṇi vā anagāre vā bhāviappaṇo nissāe uḍḍhaṃ uppayaṃti jāva sohammo kappo| savve vi ṇaṃ bhaṃte! asurakumārā devā uḍḍhaṃ uppayaṃti jāva sohammo kappo? goyamā! no iṇaṭṭhe samaṭṭhe| mahiḍḍhiyā ṇaṃ asurakumārā devā uḍḍhaṃ uppayaṃti jāva sohammo kappo| esa vi ya ṇaṃ bhaṃte! camare asuriṃde asurarāyā uḍḍhaṃ uppaiyapuvve jāva sohammo kappo? haṃtā goyamā! esa vi ya ṇaṃ camare asuriṃde asurarāyā uḍḍhaṃ uppaiyapuvve jāva sohammo kappo| aho ṇaṃ bhaṃte! camare asuriṃde asurarāyā mahiḍḍhīe mahajjuīe jāva mahānubhāge| camarassa ṇaṃ bhaṃte! sā divvā deviḍḍhī divvā devajjutī divve devānubhāge kahiṃ gate? kahiṃ anupaviṭṭhe? kūḍāgāra-sālādiṭṭhaṃto bhāṇiyavvo| > "After how much time, Venerable Sir, do the Asurakumāra gods fly upward, up to: have gone and will go to the Saudharma realm?" > "Gautama, after the passing of infinite avasarpiṇīs and infinite utsarpinīs, this occurrence, which is a worldly marvel, arises: that the Asurakumāra gods fly upward, up to the Saudharma realm." > "Relying on what, Venerable Sir, do the Asurakumāra gods fly upward, up to the Saudharma realm?" > "Gautama, just as here Śabaras, Barbaras, Ṭaṅkaṇas, Cucukas, Palhas, or Pulindas, relying on a great wilderness, a pit, a fortress, a cave, rough terrain, or a mountain, obstruct even a very large force of horses, force of elephants, force of warriors, or force of archers, > in the very same way, the Asurakumāra gods fly upward, up to the Saudharma realm, not otherwise than relying on the Arhats, or caityas of the Arhats, or homeless ascetics of developed soul." > "Do all the Asurakumāra gods, Venerable Sir, fly upward, up to the Saudharma realm?" > "Gautama, this meaning is not tenable. Only Asurakumāra gods of great supernormal power fly upward, up to the Saudharma realm." > "Has even this Camara, king of the asuras and lord of the asuras, Venerable Sir, flown upward in the past, up to the Saudharma realm?" > "Yes, Gautama, even this Camara, king of the asuras and lord of the asuras, has flown upward in the past, up to the Saudharma realm." > "Oh, Venerable Sir! Camara, king of the asuras and lord of the asuras, is of great supernormal power, of great splendor \[… up to\] of great majesty! Venerable Sir, where did that divine supernormal power, divine splendor, and divine majesty of Camara go? Where did it enter?" > "The simile of the gabled house is to be spoken." > — English (machine translation) (machine translation) ### [3.2.172](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.172) camare ṇaṃ bhaṃte! asuriṃdeṇaṃ asuraraṇṇā sā divvā deviḍḍhī divvā devajjutī divve devāṇubhāge kiṇṇā laddhe? patte? abhisamannāgae? evaṃ khalu goyamā! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ iheva jaṃbūdīve dīve bhārahe vāse viṃjjhagiripāyamūle bebhele nāmaṃ sannivese hotthā–vaṇṇao| tattha ṇaṃ bebhele sannivese pūraṇe nāmaṃ gāhāvaī parivasai–aḍḍhe ditte jāva bahujaṇassa aparibhūe yā vi hotthā| tae ṇaṃ tassa pūraṇassa gāhāvaissa annayā kayāi puvvarattāvarattakālasamayaṃsi kuṭuṃbajāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–atthi tā me purā porāṇāṇaṃ suciṇṇāṇaṃ suparakkaṃtāṇaṃ subhāṇaṃ kallāṇāṇaṃ kaḍāṇaṃ kammāṇaṃ kallāṇaphala- vittivisese, jeṇāhaṃ hiraṇṇeṇaṃ vaḍḍhāmi, suvaṇṇeṇaṃ vaḍḍhāmi, dhanenaṃ vaḍḍhāmi, dhaṇṇeṇaṃ vaḍḍhāmi, puttehiṃ vaḍḍhāmi, pasūhiṃ vaḍḍhāmi, vipuladhaṇa-kanaga-rayaṇa-maṇi-mottiya-saṃkha-sila-ppavāla-rattarayaṇa-saṃtasāra sāvaejjeṇaṃ atīva-atīva abhivaḍḍhāmi, taṃ kiṃ ṇaṃ ahaṃ purā porāṇāṇaṃ suciṇṇāṇaṃ jāva kaḍāṇaṃ kammāṇaṃ egaṃtaso khayaṃ uvehamāṇe viharāmi? taṃ jāvatāva ahaṃ hiraṇṇeṇaṃ vaḍḍhāmi jāva atīva-atīva abhivaḍḍhāmi, jāvaṃ ca me mitta-nāti-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇo āḍhāti pariyāṇāi sakkārei sammāṇei kallāṇaṃ maṃgalaṃ devayaṃ vinaeṇaṃ ceiyaṃ pajjuvāsai, tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte sayameva cauppuḍayaṃ dārumayaṃ paḍiggahagaṃ karettā, viulaṃ asana-pāna-khāima-sāimaṃ uvakkhaḍāvettā, mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ āmaṃtettā, taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ viuleṇaṃ asana-pāna-khāima-sāimeṇaṃ, vattha-gaṃdha-mallālaṃkāreṇa ya sakkārettā sammāṇettā, tasseva mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇassa purao jeṭṭhaputtaṃ kuṭuṃbe ṭhāvettā, taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ jeṭṭhaputtaṃ ca āpucchittā, sayameva cauppuḍayaṃ dārumayaṃ paḍiggahagaṃ gahāya muṃḍe bhavittā dāṇāmāe pavvajjāe pavvaittae| pavvaie vi ya ṇaṃ samāṇe imaṃ eyārūvaṃ abhiggahaṃ abhigiṇhissāmi– kappai me jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ uḍḍhaṃ bāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇabhūmīe āyāvemāṇassa viharittae, chaṭṭhassa vi ya ṇaṃ pāraṇaṃsi āyāvaṇa-bhūmīo paccorubhittā sayameva cauppuḍayaṃ dārumayaṃ paḍigahagaṃ gahāya bebhele sannivese ucca-nīya-majjhimāiṃ kulāiṃ gharasamudāṇassa bhikkhāyariyāe aḍittā jaṃ me paḍhame puḍae paḍai, kappai me taṃ paṃthe pahiyāṇaṃ dalaittae| jaṃ me docce puḍae paḍai, kappai me taṃ kāga-suṇayāṇaṃ dalaittae| jaṃ me tacce puḍae paḍai, kappai me taṃ maccha-kacchabhāṇaṃ dalaittae| jaṃ me cautthe puḍae paḍai, kappai me taṃ appaṇā āhāraṃ āhārettae–tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe taṃ ceva niravasesaṃ jāva jaṃ se cautthe puḍae paḍai, taṃ appaṇā āhāraṃ āhārei| tae ṇaṃ se pūraṇe bālatavassī teṇaṃ orāleṇaṃ biuleṇaṃ payatteṇaṃ paggahieṇaṃ bālatavokammeṇaṃ sukke lukkhe nimmaṃse aṭṭhi–cammāvaṇaddhe kiḍikiḍiyābhūe kise dhamaṇisaṃtae jāe yāvi hotthā| tae ṇaṃ tassa pūraṇassa bālatavassissa annayā kayāi puvvarattāvarattakālasamayaṃsi aṇicca jāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā– evaṃ khalu ahaṃ imeṇaṃ orāleṇaṃ vipuleṇaṃ payatteṇaṃ paggahieṇaṃ kallāṇeṇaṃ siveṇaṃ dhanneṇaṃ maṃgalleṇaṃ sassirīeṇa udaggeṇaṃ udatteṇaṃ uttameṇaṃ mahānubhāgeṇaṃ tavokammeṇaṃ sukke lukkhe jāva dhamaṇisaṃtae jāe, taṃ atthi jā me uṭṭhāṇe kamme bale vīrie purisakkāra-parakkame tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte bebhelassa sannivesassa diṭṭhābhaṭṭhe ya pāsaṃḍatthe ya gihatthe ya puvvasaṃgatie ya pariyāyasaṃgatie ya āpucchittā bebhelassa sannivesassa majjhaṃmajjheṇaṃ niggacchittā, pāduga-kuṃḍiya-mādīyaṃ uvagaraṇaṃ cauppuḍayaṃ dāru-mayaṃ ca paḍiggahagaṃ egaṃte eḍittā, bebhelassa sannivesassa dāhiṇapuratthime disībhāge addhaniyattaṇiya-maṃḍalaṃ ālihittā saṃlehaṇā-jjhūsaṇā-jjhūsiyassa bhattapānapaḍiyāikkhiyassa pāovagayassa kālaṃ anava-kaṃkhamāṇassa viharittae tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte bebhele sannivese diṭṭhābhaṭṭhe ya pāsaṃḍatthe ya gihatthe ya puvvasaṃgatie ya pariyāyasaṃgatie ya āpucchai, āpucchittā bebhelassa sannivesassa majjhaṃmajjheṇaṃ niggacchai, niggacchittā pāduga-kuṃḍiya-mādīyaṃ uvagaraṇaṃ dārumayaṃ ca paḍiggahagaṃ egaṃte eḍei, eḍettā bebhelassa sannivesassa dāhiṇapuratthime disībhāge addhaniyattaṇiyamaṃḍalaṃ ālihittā saṃlehaṇā-jjhūsaṇājjhūsie bhattapāṇapaḍiyāikkhie pāovagamaṇaṃ nivaṇṇe| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ ahaṃ goyamā! chaumatthakāliyāe ekkārasavāsapariyāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe puvvānupuvviṃ caramāṇe gāmānugāmaṃ dūijjamāṇe jeṇeva suṃsumārapure nagare jeṇeva asoyasaṃḍe ujjāṇe jeṇeva asoyavarapāyave jeṇeva puḍhavīsilāvaṭṭae teṇeva uvāgacchāmi, uvāgacchittā asogavarapāyavayassa heṭṭhā puḍhavīsilāvaṭṭayaṃsi aṭṭhamabhattaṃ pagiṇhāmi, do vi pāe sāhaṭṭu vagghāriyapāṇī egapoggalaniviṭṭhadiṭṭhī aṇimisaṇayaṇe īsipabbhāragaeṇaṃ kāeṇaṃ, ahāpaṇihiehiṃ gattehiṃ, savviṃdiehiṃ guttehiṃ egarāiyaṃ mahāpaḍimaṃ uvasaṃpajjettā ṇaṃ viharāmi| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ camaracaṃcā rāyahānī aṇiṃdā apurohiyā yā vi hotthā| tae ṇaṃ se pūraṇe bālatavassī bahupaḍipuṇṇāiṃ duvālasavāsāiṃ pariyāgaṃ pāuṇittā, māsiyāe saṃlehaṇāe attāṇaṃ jjhūsettā, saṭṭhiṃ bhattāiṃ anasanāe chedettā, kālamāse kālaṃ kiccā camaracaṃcāe rāyahānīe uvavāyasabhāe jāva iṃdattāe uvavanne| tae ṇaṃ se camare asuriṃde asurarāyā ahuṇovavaṇṇe paṃcavihāe pajjattīe pajjattibhāvaṃ gacchai, \[taṃ jahā–āhārapajjattīe jāva bhāsa-manapajjattīe\] | tae ṇaṃ se camare asuriṃde asurarāyā paṃcavihāe pajjattīe pajjattibhāvaṃ gae samāṇe uḍḍhaṃ vīsasāe ohiṇā ābhoei jāva sohammo kappo, pāsai ya tattha– sakkaṃ deviṃdaṃ devarāyaṃ, maghavaṃ pākasāsaṇaṃ | sayakkatuṃ sahassakkhaṃ, vajjapāṇiṃ puraṃdaraṃ || dāhiṇaḍḍhalogāhivaiṃ battīsavimānasayasahassāhivaiṃ erāvaṇavāhaṇaṃ suriṃdaṃ arayaṃbaravatthadharaṃ ālaiya-mālamauḍaṃ nava-hema-cārucitta -caṃcala-kuṃḍala-vilihijjamāṇagaṃḍaṃ bhāsuraboṃdiṃ palaṃbavaṇa-mālaṃ divveṇaṃ vaṇṇeṇaṃ jāva dasa disāo ujjovemāṇaṃ pabhāsemāṇaṃ sohamme kappe sohammavaḍeṃsae vimāne sabhāe suhammāe sakkaṃsi sīhāsaṇaṃsi jāva divvāiṃ bhogabhogāiṃ bhuṃjamāṇaṃ pāsai, pāsittā imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā– kesa ṇaṃ esa apatthiyapatthae duraṃta-paṃtalakkhaṇe hirisiriparivajjie hīṇapuṇṇacāuddase jaṃ ṇaṃ mamaṃ imāe eyārūvāe divvāe deviḍḍhīe, divvāe devajjutīe divve devānubhāve laddhe patte abhisamannāgae uppiṃ appussue divvāiṃ bhogabhogāiṃ bhuṃjamāṇe viharai– evaṃ saṃpehei, saṃpehettā sāmāniyaparisobavaṇṇae deve saddāvei, saddāvettā evaṃ vayāsī–kesa ṇaṃ esa devānuppiyā! apatthiyapatthae jāva divvāiṃ bhogabhogāiṃ bhuṃjamāṇe viharai? tae ṇaṃ te sāmāniyaparisovavannagā devā camareṇaṃ asuriṃdeṇaṃ asuraraṇṇā evaṃ vuttā samāṇā haṭṭhatuṭṭha cittamānaṃdiyā naṃdiyā pīimaṇā paramasomanassiyā harisavasavisappamāṇa hiyayā karayala-pariggahiyaṃ dasanahaṃ sirasāvattaṃ matthae aṃjaliṃ kaṭṭu jaeṇaṃ vijaeṇaṃ vaddhāveṃti, vaddhāvettā evaṃ vayāsī–esa ṇaṃ devānuppiyā! sakke deviṃde devarāyā jāva divvāiṃ bhogabhogāiṃ bhuṃjamāṇe viharai| tae ṇaṃ se camare asuriṃde asurarāyā tesiṃ sāmāniyaparisovavannagāṇaṃ devāṇaṃ aṃtie eyamaṭṭhaṃ soccā nisamma āsurutte ruṭṭhe kuvie caṃḍikkie misimisemāṇe te sāmāniyaparisovavaṇṇage deve evaṃ vayāsī– anne khalu bho! se sakke deviṃde devarāyā, anne khalu bho! se camare asuriṃde asurarāyā, mahiḍḍhīe khalu bho! se sakke deviṃde devarāyā, appiḍḍhīe khalu bho! se camare asuriṃde asurarāyā, taṃ icchāmi ṇaṃ devānuppiyā! sakkaṃ deviṃdaṃ devarāyaṃ sayameva accāsāittae tti kaṭṭu usiṇe usiṇabbhūe jāe yāvi hotthā| tae ṇaṃ se camare asuriṃde asurarāyā ohiṃ pauṃjai, pauṃjittā mamaṃ ohiṇā ābhoei, ābhoettā imeyārūve ajjha tthie ciṃtie patthie manogae saṃkappe samuppajjitthā– evaṃ khalu samaṇe bhagavaṃ mahāvīre jaṃbūdīve dīve bhārahe vāse suṃsumārapure nayare asogasaṃḍe ujjāṇe asogavarapāyavassa ahe puḍhavisilāvaṭṭayaṃsi aṭṭhamabhattaṃ pagiṇhittā egarāiyaṃ mahāpaḍimaṃ uvasaṃpajjittā ṇaṃ viharatti taṃ seyaṃ khalu me samaṇaṃ bhagavaṃ mahāvīraṃ nīsāe sakkaṃ devidaṃ devarāyaṃ sayameva accāsāittae tti kaṭṭu evaṃ saṃpehei, saṃpehettā sayaṇijjāo abbhuṭṭhei, abbhuṭṭhettā devadūsaṃ parihei, parihettā jeṇeva sabhā suhammā jeṇeva coppāle paharaṇakose teṇeva uvāgacchai, uvāgacchittā phaliharayaṇaṃ parāmusai, ege abīe phaliharayaṇamāyāe mahayā amarisaṃ vahamāṇe camaracaṃcāe rāyahānīe majjhaṃmajjheṇaṃ niggacchai, nigacchittā jeṇeva tigiṃchikūḍe uppāyapavvae teṇeva uvāgacchai, ... ...uvāgacchittā veuvviyasamugghāeṇaṃ samohaṇṇai, samohaṇittā jāva uttaraveuvviyaṃ rūvaṃ vikuvvai, vikuvvittā tāe ukkiṭṭhāe turiyāe cavalāe caṃḍāe jaiṇāe cheyāe sīhāe sigghāe uddhayāe divvāe devagaīe tiriyaṃ asaṃkhejjāṇaṃ dīva-samuddāṇaṃ majjhaṃmajjheṇaṃ vīīvayamāṇe-vīīvaya-māṇe jeṇeva jaṃbuddīve dīve jeṇeva bhārahe vāse jeṇeva suṃsumārapure nagare jeṇeva asoyasaṃḍe ujjāṇe jeṇeva asoyavarapāyave jeṇeva puḍhavisilāvaṭṭae, jeṇeva mamaṃ aṃtie teṇeva uvāgacchai, uvāgacchittā mamaṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai, namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī– icchāmi ṇaṃ bhaṃte! tubbhaṃ nīsāe sakkaṃ deviṃdaṃ devarāyaṃ sayameva accāsāittae tti kaṭṭu uttarapuratthimaṃ disībhāgaṃ avakkamei, avakkamettā veuvviyasamugghāeṇaṃ samohaṇṇati, samohaṇittā jāva doccaṃ pi veuvviyasamugghāeṇaṃ samohaṇṇai egaṃ mahaṃ ghoraṃ ghorāgāraṃ bhīmaṃ bhīmāgāraṃ bhāsuraṃ bhayāṇīyaṃ gaṃbhīraṃ uttāsaṇayaṃ kālaḍḍharattamāsarāsisaṃkāsaṃ joyaṇasayayasāhassīyaṃ mahāboṃdiṃ viuvvai, viuvvittā apphoḍei vaggai gajjai, hayahesiyaṃ karei, hatthigulagulāiyaṃ karei, rahaghaṇaghaṇāiyaṃ karei, pāyadaddaragaṃ karei, bhūmicaveḍayaṃ dalayai, sīhanādaṃ nadai, uccholei paccholei, tivatiṃ chiṃdai, vāmaṃ bhūyaṃ ūsavei, dāhiṇahatthapadesiṇīe aṃguṭṭhaṇaheṇa ya vitiricchaṃ muhaṃ viḍaṃvei, mahayā-mahayā saddeṇa kalakalaravaṃ karei ege avīe phaliharayaṇamāyāe uḍḍhaṃ vehāsaṃ uppaie–khobhaṃte ceva aheloyaṃ kaṃpemāṇe va meiṇītalaṃ sākaḍḍhaṃte va tiriyaloyaṃ, phoḍemāṇe va aṃbaratalaṃ, katthai gajjaṃte, katthai vijjuyāyaṃte, katthai vāsaṃ vāsamāṇe, katthai rayugghāyaṃ pakaremāṇe, katthai tamukkāyaṃ pakaremāṇe, vāṇamaṃtare deve vittāsemāṇe-vittāsemāṇe, joisie deve duhā vibhayamāṇe-vibhayamāṇe, āyarakkhe deve vipalāyamāṇe-vipalāyamāṇe, phaliharayaṇaṃ aṃbaratalaṃsi viyaṭṭamāṇe-viyaṭṭamāṇe, viubbhāemāṇe-viubbhāemāṇe tāe ukkiṭṭhāe turiyāe cavalāe caṃḍāe jaiṇāe cheyāe sīhāe sigghāe uddhayāe divvāe devagaīe tiriya-masaṃkhejjāṇaṃ dīva-samuddāṇaṃ majjhaṃmajjheṇaṃ vīīvayamāṇe-vīīvayamāṇe jeṇeva sohamme kappe, jeṇeva sohammavaḍeṃsae vimāne, jeṇeva sabhā suhammā teṇeva uvāgacchai, egaṃ pāyaṃ paumavaraveiyāe karei, egaṃ pāyaṃ sabhāe suhammāe karei, phaliharayaṇeṇaṃ mahayā-mahayā saddeṇaṃ tikkhutto iṃdakīlaṃ āuḍei, āuḍettā evaṃ vayāsī– kahi ṇaṃ bho! sakke deviṃde devarāyā? kahi ṇaṃ tāo caurāsīi-sāmāniyasāhassīo? kahi ṇaṃ te tāyattīsayatāvattīsagā? kahi ṇaṃ te cattāri logapālā? kahi ṇaṃ tāo aṭṭha aggamahisīo saparivārāo? kahi ṇaṃ tāo tinni parisāo? kahi ṇaṃ te satta aniyā? kahi ṇaṃ te satta aniyā-hivaī? kahi ṇaṃ tāo cattāri caurāsīīo āyarakkhadevasāhassīo? kahi ṇaṃ tāo anegāo accharākoḍīo? ajja haṇāmi, ajja mahemi, ajja vahemi, ajja mamaṃ avasāo accharāo vasamuvaṇamaṃtu tti kaṭṭu taṃ aniṭṭhaṃ akaṃtaṃ appiyaṃ asubhaṃ amaṇuṇṇaṃ amaṇāmaṃ pharusaṃ giraṃ nisirai| tae ṇaṃ se sakke deviṃde devarāyā taṃ aniṭṭhaṃ akaṃtaṃ appiyaṃ asubhaṃ amaṇuṇṇaṃ amaṇāmaṃ assuyapuvvaṃ pharusaṃ giraṃ soccā nisamma āsurutte ruṭṭhe kuvie caṃḍikkie misimisemāṇe tivaliyaṃ bhiuḍiṃ niḍāle sāhaṭṭu camaraṃ asuriṃdaṃ asurarāyaṃ evaṃ vadāsi – haṃ bho! camarā! asuriṃdā! asurarāyā! apatthiyapatthayā! duraṃtapaṃtalakkhaṇā! hirisiriparivajjiyā! hīṇapuṇṇacāuddasā! ajja na bhavasi, nāhi te suhamatthīti kaṭṭu tattheva sīhāsaṇavaragae vajjaṃ parāmusai, parāmusittā taṃ jalaṃtaṃ phuḍaṃtaṃ taḍataḍaṃtaṃ ukkāsahassāiṃ viṇimmuyamāṇaṃ-viṇimmuyamāṇaṃ, jālāsahassāiṃ pamuṃcamāṇaṃ-pamuṃcamāṇaṃ, iṃgālasahassāiṃ pavikkhiramāṇaṃ-pavikkhiramāṇaṃ, phuliṃgajā-lāmālāsahassehiṃ cakkhuvikkhevadiṭṭhi-paḍighātaṃ pi pakaremāṇaṃ huyavahaairegateyadippaṃtaṃ jaiṇavegaṃ phullakiṃsuyasamāṇaṃ mahabbhayaṃ bhayaṃkaraṃ camarassa asuriṃdassa asuranno vahāe vajjaṃ nisirai| tae ṇaṃ se camare asuriṃde asurarāyā taṃ jalaṃtaṃ jāva bhayaṃkaraṃ vajjamabhimuhaṃ āvayamāṇaṃ pāsai, pāsittā jjhiyāi pihāi, pihāi jjhiyāi, jjhiyāyittā pihāittā taheva saṃbhaggamauḍaviḍave sālaṃbahatthābharaṇe uḍḍhaṃpāe ahosire kakkhāgayaseyaṃ piva viṇimmuyamāṇe-viṇimmuyamāṇe tāe ukkiṭṭhāe jāva tiriyamasaṃkhejjāṇaṃ dīva-samuddāṇaṃ majjhaṃmajjheṇaṃ vīīvayamāṇe-vīīvayamāṇe jeṇeva jaṃbūdīve dīve jāva jeṇeva asogavarapāyave jeṇeva mamaṃ aṃtie teṇeva uvāgacchai, uvāgacchittā bhīe bhayagaggarasare bhagavaṃ saraṇaṃ iti vuyamāṇe mamaṃ doṇha vi pāyāṇaṃ aṃtaraṃsi jjhatti vegeṇaṃ samovaḍie| > "Venerable Sir, by what \[cause\] was that divine celestial fortune, divine celestial splendor, \[and\] divine celestial power obtained, reached, and attained by Camara, the Indra of Asuras, the king of Asuras?" > "Thus indeed, Gautama: At that time, in that period, right here in the continent of Jambūdvīpa, in the realm of Bharata, at the foot of the Vindhya mountains, there was a settlement named Bebhela—\[described in full\]. > There in the settlement of Bebhela lived a householder named Pūraṇa—wealthy, illustrious, \[and so forth\], never overcome by ordinary people. > Then once, at the time between midnight and dawn, while he was keeping vigil over his household affairs, such an internal, reflected, desired, mental thought occurred to that householder Pūraṇa: 'Indeed, I have a special manifestation of the auspicious fruits of deeds done formerly, ancient, well-practiced, well-exerted, auspicious, and blessed, by which I prosper in bullion, prosper in gold, prosper in money, prosper in grain, prosper in sons, prosper in cattle, and excessively, highly prosper in property consisting of abundant wealth, gold, jewels, gems, pearls, conch-shells, rocks, corals, red jewels, and essential possessions. Why then should I not dwell intent entirely upon the exhaustion of those deeds done formerly, ancient, well-practiced, \[and so on\]? > Therefore, as long as I prosper in bullion, \[and so forth\], excessively, highly prosper, and as long as my circle of friends, kinsmen, relatives, family, and dependents regards me, knows me, honors me, respects me, and attends upon me with deference as an auspicious, fortunate, divine deity, so long it is better for me, tomorrow when the night has turned into dawn, up to when the thousand-rayed sun, maker of the day, has risen, blazing with splendor, that I myself make a four-compartment wooden bowl, have abundant food, drink, delicacies, and savories prepared, invite my circle of friends, kinsmen, relatives, family, and dependents, entertain and honor that circle of friends, kinsmen, relatives, family, and dependents with the abundant food, drink, delicacies, and savories, and with clothes, scents, garlands, and ornaments, establish my eldest son over the family in the presence of that very circle of friends, kinsmen, relatives, family, and dependents, take leave of that circle of friends, kinsmen, relatives, family, and dependents and of my eldest son, myself take the four-compartment wooden bowl, become tonsured, and renounce the world in the mendicancy of giving. And having renounced, I shall undertake such a vow: > "It is fitting for me, for the rest of my life, through an unbroken course of penance of two-day fastings (chaṭṭha), repeatedly raising my arms upward, facing the sun, to dwell practicing heat-austerity on the heat-exertion ground. And at the breaking of each two-day fast, having descended from the heat-exertion ground, having myself taken the four-compartment wooden bowl, and having wandered in the settlement of Bebhela through high, low, and middle families on the begging-round of gathered households, whatever falls into my first compartment, it is fitting for me to give it to travelers on the road; whatever falls into my second compartment, it is fitting for me to give it to crows and dogs; whatever falls into my third compartment, it is fitting for me to give it to fish and turtles; whatever falls into my fourth compartment, it is fitting for me to consume it myself as nourishment."'—having thus considered, having considered thus, tomorrow when the night had turned into dawn, all that without omission \[he performed\], up to: whatever fell into his fourth compartment, that he himself consumed as nourishment. > Then that ignorant ascetic Pūraṇa, by that severe, vast, intensive, sustained ignorant course of penance, became dried up, withered, fleshless, bound only by skin and bone, emaciated, shriveled, and covered with veins. > Then once, at the time between midnight and dawn, while keeping a vigil on the impermanence \[of life\], such an internal, reflected, desired, mental thought occurred to that ignorant ascetic Pūraṇa: > 'Indeed, through this severe, vast, intensive, sustained, auspicious, benign, fortunate, blessed, glorious, exalted, noble, supreme, exceedingly powerful course of penance, I have become dried up, withered, \[and so on\], covered with veins. So while I still have initiative, action, strength, energy, and manly exertion, it is better for me, tomorrow when the night has turned into dawn, up to when the thousand-rayed sun, maker of the day, has risen, blazing with splendor, having taken leave of the acquaintances, wandering sectarians, householders, former companions, and monastic companions in the settlement of Bebhela, having gone forth through the midst of the settlement of Bebhela, having cast aside in a solitary place the gear consisting of sandals, water-pot, and the like, and the four-compartment wooden bowl, having traced an ardhanivartanika circle in the southeastern direction of the settlement of Bebhela, being emaciated by the mortification of sallekhanā, having renounced food and drink, entered upon the mortal fast (pādopagamana), to dwell disregarding \[the time of\] death.' Having thus considered, having considered thus, tomorrow when the night had turned into dawn, up to when the thousand-rayed sun, maker of the day, had risen, blazing with splendor, he took leave of the acquaintances, wandering sectarians, householders, former companions, and monastic companions in the settlement of Bebhela; having taken leave, he went forth through the midst of the settlement of Bebhela; having gone forth, he cast aside in a solitary place the gear consisting of sandals, water-pot, and the like, and the wooden bowl; having cast \[them\] aside, he traced an ardhanivartanika circle in the southeastern direction of the settlement of Bebhela, emaciated by the mortification of sallekhanā, renounced food and drink, and lay down in the mortal fast. > At that time, in that period, Gautama, I, in my state as an un-omniscient ascetic (chadmastha), with an eleven-year monastic standing, cultivating my soul with self-restraint and austerity through an unbroken course of penance of two-day fastings, wandering continuously, traveling from village to village, approached where the city of Suṃsumārapura was, where the Aśoka-cluster garden was, where the great Aśoka tree was, where the slab of stone was; having approached, underneath the great Aśoka tree, upon the slab of stone, I undertook a three-day fast (aṭṭhamabhakta), withdrew both feet, hung down my hands, fixed my gaze on a single physical object (pudgala), without blinking my eyes, with my body slightly bent forward, with limbs properly held, protected in all senses, and dwelt having entered upon the one-night great meditation practice. > At that time, in that period, the capital city of Camaracañcā was without an Indra and without a domestic priest. > Then that ignorant ascetic Pūraṇa, having completed a full twelve years of monastic life, having mortified himself with a one-month sallekhanā, having eliminated sixty meals by fasting, having died at the time of death, was reborn in the capital city of Camaracañcā, in the hall of rebirth, up to being reborn as an Indra. > Then that Camara, the Indra of Asuras, the king of Asuras, being newly reborn, attained the state of completion through the fivefold completions, \[namely: through the completion of nourishment up to the completion of speech and mind\]. > Then that Camara, the Indra of Asuras, the king of Asuras, having attained the state of completion through the fivefold completions, spontaneously directed his clairvoyance upward up to the Saudharma kalpa, and there he saw: > Śakra, the Indra of gods, king of gods, Maghavan, the subduer of Pāka, / performer of a hundred sacrifices, thousand-eyed, thunderbolt in hand, sacker of cities, > sovereign of the southern half of the world, sovereign over thirty-two hundred thousand celestial abodes, having the Airāvaṇa elephant as his mount, Indra of the gods, wearing dustless celestial garments, with an undulating garland and crown, cheeks scraped by fresh-gold lovely ornate dangling earrings, with a radiant body and a hanging woodland garland, illuminating and shining the ten directions with divine complexion, \[and so forth\], in the Saudharma kalpa, in the Saudharmāvataṃsaka celestial abode, in the Sudharmā assembly hall, upon the Śakra lion-throne, up to enjoying divine sensual pleasures. Having seen \[him\], such an internal, reflected, desired, mental thought occurred \[to Camara\]: 'Who is this one wishing for the un-wished, of disastrous and marginal auspicious marks, bereft of shame and fortune, born on an unmeritorious fourteenth day, who, when such divine celestial fortune, divine celestial splendor, divine celestial power of mine has been obtained, reached, and attained, dwells above \[me\], enjoying divine sensual pleasures free from anxiety?' > Having reflected thus, having reflected thus, he summoned the gods born in his council of equal rank (sāmānika), and having summoned them, spoke thus: 'Who is this, O beloved of the gods, wishing for the un-wished, \[and so forth\], that dwells enjoying divine sensual pleasures?' > Then those gods born in the council of equal rank, addressed thus by Camara, the Indra of Asuras, the king of Asuras, being glad, satisfied, rejoicing in heart, pleased, delighted in mind, exceedingly joyful, their hearts overflowing with thrill, placed their ten fingernails together in their cupped hands, held them to their head in salutation, congratulated him with shouts of victory and triumph, and having congratulated, spoke thus: 'O beloved of the gods, this is Śakra, the Indra of gods, king of gods, \[and so forth\], who dwells enjoying divine sensual pleasures.' > Then that Camara, the Indra of Asuras, the king of Asuras, having heard and understood this matter from those gods born in the council of equal rank, became enraged, angered, infuriated, ferocious, burning with rage, and spoke thus to those gods born in the council of equal rank: 'Different indeed, sirs, is that Śakra, Indra of gods, king of gods! Different indeed, sirs, is this Camara, Indra of Asuras, king of Asuras! Śakra, Indra of gods, king of gods, is indeed possessed of great fortune, sirs! Camara, Indra of Asuras, king of Asuras, is possessed of small fortune, sirs! Therefore, O beloved of the gods, I wish myself to humiliate Śakra, the Indra of gods, the king of gods!' Saying so, he became hot, thoroughly heated. > Then that Camara, the Indra of Asuras, the king of Asuras, applied clairvoyance; having applied it, he perceived me with clairvoyance; having perceived, such an internal, reflected, desired, mental thought occurred \[to him\]: > 'Indeed, the Śramaṇa, the Lord Mahāvīra, in the continent of Jambūdvīpa, in the realm of Bharata, in the city of Suṃsumārapura, in the Aśoka-cluster garden, underneath the great Aśoka tree, upon the slab of stone, having undertaken a three-day fast, dwells having entered upon the one-night great meditation practice. Therefore, it is indeed better for me, relying upon the Śramaṇa, the Lord Mahāvīra, myself to humiliate Śakra, the Indra of gods, king of gods.' Having reflected thus, having reflected thus, he arose from his bed; having arisen, he put on celestial garments; having put them on, he went to where the Sudharmā assembly hall was, where the armory was; having gone, he touched the iron-club jewel; alone, without a second, holding the iron-club jewel, bearing great intolerance, he went forth through the midst of the capital city of Camaracañcā; having gone forth, he went to where Mount Tigiñchikūṭa, the mountain of leap, was; ... > ...having approached, he engaged in transformational transmutation (vaikriya-samudghāta); having engaged \[in it\], up to transforming an extraordinary transformed body (uttara-vaikriya), through that highest, swift, fleeting, fierce, winning, skilful, rapid, quick, haughty divine motion of the gods, passing across the midst of innumerable continents and oceans transversely, he approached where the continent of Jambūdvīpa was, where the realm of Bharata was, where the city of Suṃsumārapura was, where the Aśoka-cluster garden was, where the great Aśoka tree was, where the slab of stone was, where my presence was; having approached, he made circumambulations around me three times from left to right; having done so, he revered and bowed; having revered and bowed, he spoke thus: > 'Venerable Sir, relying upon you, I wish myself to humiliate Śakra, the Indra of gods, king of gods.' Saying so, he moved away toward the northeastern direction; having moved away, he engaged in transformational transmutation; having engaged \[in it\], up to engaging in transformational transmutation a second time, he created a single, vast, terrifying, terrifyingly shaped, formidable, formidably shaped, blazing, frightening, deep, dreadful great body, resembling a heap of black split-beans at midnight, one hundred thousand yojanas \[in size\]; having created it, he clapped his hands, jumped, roared, neighed like a horse, trumpeted like an elephant, rumbled like a chariot, stamped his feet, slapped the ground, roared a lion's roar, leapt up, leapt down, severed three paces, raised his left arm, distorted his face sideways with the forefinger and thumb-nail of his right hand, made a clamorous din with very loud shouts, and alone, without a second, holding the iron-club jewel, flew up into the sky—as if shaking the netherworld, as if trembling the earth's surface, as if dragging the transverse world, as if splitting the celestial sphere, thundering here, flashing like lightning there, raining rain here, making a shower of dust there, creating pitch darkness there, repeatedly terrifying the Vāṇamantāra gods, as if cleaving the Jyotiṣka gods in two, putting the guardian gods to flight, whirling the iron-club jewel in the expanse of the sky, shining it forth, through that highest, swift, fleeting, fierce, winning, skilful, rapid, quick, haughty divine motion of the gods, passing across the midst of innumerable continents and oceans transversely, he approached where the Saudharma kalpa was, where the Saudharmāvataṃsaka celestial abode was, where the Sudharmā assembly hall was; he placed one foot on the lotus-railing (padmavara-vedikā) and one foot in the Sudharmā assembly hall; with the iron-club jewel, with very loud shouts, he struck the Indra-pillar three times, and having struck it, spoke thus: > 'Where indeed, sirs, is Śakra, the Indra of gods, king of gods? Where are those eighty-four thousand gods of equal rank? Where are those thirty-three gods of the Trayastriṃśa? Where are those four World-Protectors? Where are those eight chief queens with their retinue? Where are those three assemblies? Where are those seven armies? Where are those seven army-commanders? Where are those four times eighty-four thousand guardian gods? Where are those multiple tens of millions of apsarases? Today I strike, today I crush, today I kill! Today let those apsarases who are not subject to me come under my power!' Saying so, he uttered that undesirable, unlovely, unpleasing, inauspicious, disagreeable, unpleasant, harsh speech. > Then that Śakra, the Indra of gods, king of gods, having heard and understood that undesirable, unlovely, unpleasing, inauspicious, disagreeable, unpleasant, never-before-heard, harsh speech, became enraged, angered, infuriated, ferocious, burning with rage, contracted a three-furrowed frown on his forehead, and spoke thus to Camara, the Indra of Asuras, king of Asuras: 'Hey, you Camara! Indra of Asuras! King of Asuras! Wishing for the un-wished! Of disastrous and marginal auspicious marks! Bereft of shame and fortune! Born on an unmeritorious fourteenth day! Today you shall not exist, you will have no well-being!' Saying so, right there from his excellent lion-throne, he touched his thunderbolt; having touched it, he released the thunderbolt to kill Camara, the Indra of Asuras, the king of Asuras—blazing, bursting, crackling, discharging thousands of meteors, emitting thousands of flames, scattering thousands of burning coals, obstructing vision by blinding the eyes with thousands of wreaths of sparks and flames, glowing with energy surpassing fire, of winning velocity, resembling the blossoming kiṃśuka flower, exceedingly terrifying, and dreadful. > Then that Camara, the Indra of Asuras, the king of Asuras, saw that blazing, \[and so forth\], dreadful thunderbolt coming toward him; having seen it, he was startled and horrified, horrified and startled; having been startled and horrified, his crest-ornament broken, his wrist-ornaments dangling, his feet upward and head downward, profusely dripping sweat as if from his armpits, through that highest \[and so forth\] divine motion of the gods, passing across the midst of innumerable continents and oceans transversely, he approached where the continent of Jambūdvīpa was, up to where the great Aśoka tree was, where my presence was; having approached, terrified, with a voice trembling with fear, crying: 'Lord, be my refuge!', he fell down swiftly with speed between both of my feet." > — English (machine translation) (machine translation) ### [3.2.173](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.173) tae ṇaṃ tassa sakkassa deviṃdassa devaranno imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–no khalu pabhū camare asuriṃde asurarāyā, no khalu samatthe camare asuriṃde asurarāyā, no khalu visae camarassa asuriṃdassa asuraranno appaṇo nissāe uḍḍhaṃ uppaittā jāva sohammo kappo, nannattha arahaṃte vā, arahaṃtaceiyāṇi vā, anagāre vā bhāviappāṇo nīsāe uḍḍhaṃ uppayai jāva sohammo kappo, taṃ mahādukkhaṃ khalu tahārūvāṇaṃ arahaṃtāṇaṃ bhagavaṃtāṇaṃ aṇagārāṇa ya accāsāyaṇāe tti kaṭṭu ohiṃ pauṃjai, mamaṃ ohiṇā ābhoei, ābhoettā hā! hā! aho! hato ahamaṃsi tti kaṭṭu tāe ukkiṭṭhāe jāva divvāe devagaīe vajjassa vīhiṃ anugacchamāṇe-anugacchamāṇe tiriyama-saṃkhejjāṇaṃ dīva-samuddāṇaṃ majjhaṃmajjheṇaṃ jāva jeṇeva asogavarapāyave, jeṇeva mamaṃ aṃtie teṇeva uvāgacchai, uvāgacchittā mamaṃ cauraṃgulamasaṃpattaṃ vajjaṃ paḍisāharai... avi yāiṃ me goyamā! muṭṭhivāeṇaṃ kesagge vīitthā| > Then, to that Śakra, Indra of gods and king of gods, there arose this kind of internal, reflected, sought, mental thought: ‘Indeed, Camara, the Indra of the Asuras and king of the Asuras, is not powerful enough, Camara, the Indra of the Asuras and king of the Asuras, is not capable, it is not the realm of Camara, the Indra of the Asuras and king of the Asuras, to fly upward relying upon himself as far as the Saudharma kalpa; except relying on the arhats, or caityas of the arhats, or homeless ascetics who have cultivated their souls, does he fly upward as far as the Saudharma kalpa. Therefore, indeed, great suffering \[will result\] from an extreme offence against such venerable arhats and homeless ascetics.’ Having considered thus, he applied clairvoyance. He observed me with his clairvoyance, and having observed me, crying out, ‘Alas! Alas! Oh, I am ruined!’, through that supreme, up to divine celestial motion, following and pursuing the course of the vajra across the middle of innumerable transverse continents and oceans, up to where the noble aśoka tree was, up to where I was, he approached; and having approached, he withdrew the vajra when it was four finger-breadths from reaching me... > And indeed, Gautama, the tip of my hair was stirred by the gust of his fist. > — English (machine translation) (machine translation) ### [3.2.174](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.174) tae ṇaṃ se sakke deviṃde devarāyā vajjaṃ paḍisāharittā mamaṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsi–evaṃ khalu bhaṃte! ahaṃ tubbhaṃ nīsāe camareṇaṃ asuriṃdeṇaṃ asuraraṇṇā sayameva accāsāie| tae ṇaṃ mae parikuvieṇaṃ samāṇeṇaṃ camarassa asuriṃdassa asuraranno bahāe vajje nisaṭṭhe| tae ṇaṃ mamaṃ imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā– no khalu pabhū camare asuriṃde asurarāyā, no khalu samatthe camare asuriṃde asurarāyā, no khalu visae camarassa asuriṃdassa asuraranno appaṇo nissāe uḍḍhaṃ uppaittā jāva sohammo kappo, nannattha arahaṃte vā, arahaṃtaceiyāṇi vā, anagāre vā bhāviappāṇo nīsāe uḍḍhaṃ uppayai jāva sohammo kappo, taṃ mahādukkhaṃ khalu tahārūvāṇaṃ arahaṃtāṇaṃ bhagavaṃtāṇaṃ anagārāṇa ya accāsāyaṇāe tti kaṭṭu ohiṃ pauṃjāmi, devānuppie ohiṇā ābhoemi, ābhoettā hā! hā! aho! hato ahamaṃsi tti kaṭṭu tāe ukkiṭṭhāe jāva jeṇeva devānuppie teṇeva uvāgacchāmi, devānuppiyāṇaṃ cauraṃgulamasaṃpattaṃ vajjaṃ paḍisāharāmi, vajjapaḍisāharaṇaṭṭayāe ṇaṃ ihamāgae iha samosaḍhe iha saṃpatte iheva ajja uvasaṃpajjittā ṇaṃ viharāmi| taṃ khāmemi ṇaṃ devānuppiyā! khamaṃtu ṇaṃ devānuppiyā! khaṃtumarihaṃti ṇaṃ devānuppiyā! nāi bhujjo evaṃ karaṇayāe tti kaṭṭu mamaṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā uttarapuratthimaṃ disībhāgaṃ avakkamai, vāmeṇaṃ pādeṇaṃ tikkhutto bhūmiṃ vidalei, vidalettā camaraṃ asuriṃdaṃ asurarāyaṃ evaṃ vadāsi– mukko si ṇaṃ bho camarā! asuriṃdā! asurarāyā! samaṇassa bhagavao mahāvīrassa pabhāveṇaṃ–nāhi te dāṇiṃ mamāto bhayamatthi tti kaṭṭu jāmeva disiṃ pāubbhūe tāmeva disiṃ paḍigae| > Then that Śakra, Indra of gods and king of gods, having withdrawn the vajra, circumambulated me from right to left three times, and having done so, paid homage and obeisance. Having paid homage and obeisance, he spoke thus: ‘Indeed, Venerable Sir, taking recourse to you, Camara, the Indra of the Asuras and king of the Asuras, personally committed an extreme offence against me. Then I, having become enraged, hurled the vajra to slay Camara, the Indra of the Asuras and king of the Asuras. > Then to me this kind of internal, reflected, sought, mental thought arose: “Camara, the Indra of the Asuras and king of the Asuras, is indeed not powerful enough, Camara, the Indra of the Asuras and king of the Asuras, is indeed not capable, it is indeed not the realm of Camara, the Indra of the Asuras and king of the Asuras, to fly upward relying upon himself as far as the Saudharma kalpa; except relying on the arhats, or caityas of the arhats, or homeless ascetics who have cultivated their souls, does he fly upward as far as the Saudharma kalpa. Therefore, indeed, great suffering \[will result\] from an extreme offence against such venerable arhats and homeless ascetics.” Having considered thus, I applied clairvoyance. I observed the Beloved of the Gods with clairvoyance, and having observed, crying out: “Alas! Alas! Oh, I am ruined!”, through that supreme, up to \[divine celestial motion\], up to where the Beloved of the Gods was, there I approached; I withdrew the vajra when it was four finger-breadths from reaching the Beloved of the Gods. For the purpose of withdrawing the vajra I have come here, arrived here, reached here, and here today I remain having approached. Therefore, I ask forgiveness from the Beloved of the Gods! May the Beloved of the Gods forgive me! The Beloved of the Gods ought to forgive me! Never again will I act in this way!’ Having spoken thus, he paid homage and obeisance to me; having paid homage and obeisance, he withdrew toward the north-eastern direction, stamped the ground three times with his left foot, and having stamped it, spoke thus to Camara, the Indra of the Asuras and king of the Asuras: ‘O Camara, Indra of the Asuras, king of the Asuras, you are released by the power of the Śramaṇa, the Lord Mahāvīra! Now you have no fear of me!’ Having spoken thus, in that very direction from which he had appeared, in that very direction he returned. > — English (machine translation) (machine translation) ### [3.2.175](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2.175) bhaṃteti! bhagavaṃ goyame samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai, namaṃsai, vaṃdittā namaṃsittā evaṃ vadāsī–deve ṇaṃ bhaṃte! mahiḍḍhīe jāva mahānubhāge puvvāmeva poggalaṃ khivittā pabhū tamevaṃ anupariyaṭṭittā ṇaṃ geṇhittae? haṃtā pabhū| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–deve ṇaṃ mahiḍḍhīe jāva mahānubhāge puvvāmeva poggalaṃ khivittā pabhū tameva anupariyaṭṭittā ṇaṃ geṇhittae? goyamā! poggale ṇaṃ khitte samāṇe puvvāmeva sigghagaī bhavittā tato pacchā maṃdagatī bhavati, deve ṇaṃ mahiḍḍhīe jāva mahānubhāge puvviṃ pi pacchā vi sīhe sīhagatī ceva turie turiyagatī ceva| se teṇaṭṭheṇaṃ jāva pabhū geṇhittae| jai ṇaṃ bhaṃte! deve mahiḍḍhīe jāva pabhū tameva anupariyaṭṭittā ṇaṃ geṇhittae, kamhā ṇaṃ bhaṃte! sakkeṇaṃ deviṃdeṇaṃ devaraṇṇā camare asuriṃde asurarāyā no saṃcāie sāhitthaṃ geṇhittae? goyamā! asurakumārāṇaṃ devāṇaṃ ahe gaivisae sīhe-sīhe ceva turie-turie ceva, uḍḍhaṃ gaivisae appe-appe ceva maṃde-maṃde ceva| vemāṇiyāṇaṃ devāṇaṃ uḍḍhaṃ gaivisae sīhe-sīhe ceva| turie-turie ceva, ahe gaivisae appe-appe ceva maṃde-maṃde ceva| jāvatiyaṃ khettaṃ sakke deviṃde devarāyā uḍḍhaṃ uppayai ekkeṇaṃ samaeṇaṃ, taṃ vajje dohiṃ, jaṃ vajje dohiṃ, taṃ camare tihiṃ| savvatthove sakkassa deviṃdassa devaranno uḍḍhaloyakaṃḍae, aheloyakaṃḍae saṃkhejjaguṇe jāvatiyaṃ khettaṃ camare asuriṃde asurarāyā ahe ovayai ekkeṇaṃ samaeṇaṃ, taṃ sakke dohiṃ, jaṃ sakke dohiṃ, taṃ vajje tīhiṃ| savvatthove camarassa asuriṃdassa asuraranno aheloyakaṃḍae, uḍḍhaloyakaṃḍae saṃkhejjaguṇe| evaṃ khalu goyamā! sakkeṇaṃ deviṃdeṇaṃ devaraṇṇā camare asuriṃde asurarāyā no saṃcāie sāhatthiṃ geṇhittae| sakkassa ṇaṃ bhaṃte! deviṃdassa devaranno uḍḍhaṃ ahe tiriyaṃ ca gaivisayassa kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovaṃ khettaṃ sakke deviṃde devarāyā ahe ovayai ekkeṇaṃ samaeṇaṃ tiriyaṃ saṃkhejje bhāge gacchai, uḍḍhaṃ saṃkhejje bhāge gacchai| camarassa ṇaṃ bhaṃte! asuriṃdassa asuraranno uḍḍhaṃ ahe tiriyaṃ ca gaivisayassa kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovaṃ khettaṃ camare asuriṃde asurarāyā uḍḍhaṃ uppayai ekkeṇaṃ samaeṇaṃ, tiriyaṃ saṃkhejje bhāge gacchai, ahe saṃkhejje bhāge gacchai| vajjassa ṇaṃ bhaṃte! uḍḍhaṃ ahe tiriyaṃ ca gaivisayassa kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovaṃ khettaṃ vajje ahe ovayai ekkeṇaṃ samaeṇaṃ, tiriyaṃ visesāhie bhāge gacchai, uḍḍhaṃ visesāhie bhāge gacchai| sakkassa ṇaṃ bhaṃte! deviṃdassa devaranno ovayaṇakālassa ya, uppayaṇakālassa ya kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthove sakkassa deviṃdassa devaranno uppayaṇakāle, ovayaṇakāle saṃkhejjaguṇe| camarassa vi jahā sakkassa, navaraṃ–savvatthove ovayaṇakāle, uppayaṇakāle saṃkhejjaguṇe| vajjassa pucchā| goyamā! savvatthove uppayaṇakāle, ovayaṇakāle visesāhie| eyassa ṇaṃ bhaṃte! vajjassa, vajjāhivaissa, camarassa ya asuriṃdassa asuraranno ovayaṇa-kālassa ya, uppayaṇakālassa ya kayare kayarehiṃto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! sakkassa ya uppayaṇakāle, camarassa ya ovayaṇakāle– ee ṇaṃ donnivi tullā savva-tthovā| sakkassa ya ovayaṇakāle vajjassa ya uppayaṇakāle–esa ṇaṃ doṇha vi tulle saṃkhejjaguṇe| camarassa ya uppayaṇakāle, vajjassa ya ovayaṇakāle–esa ṇaṃ doṇha vi tulle visesāhie| > Saying “Venerable Sir!”, the venerable Gautama paid homage to and revered the Śramaṇa, the Lord Mahāvīra, and having paid homage and reverence spoke thus: > “Venerable Sir! Is a deity of great supernatural power, up to of great majesty, able, having previously thrown a pudgala, to chase after it and catch it?” > “Yes, he is able.” > “For what reason, Venerable Sir, is it said: ‘A deity of great supernatural power, up to of great majesty, having previously thrown a pudgala, is able to chase after it and catch it’?” > “Gautama! When a pudgala is thrown, it is fast-moving at first, but after that its movement becomes slow. But a deity of great supernatural power, up to of great majesty, is both before and after swift, swift of motion, quick, quick of motion. For that reason, up to he is able to catch it.” > “Venerable Sir, if a deity of great supernatural power, up to is able to chase after it and catch it, why, Venerable Sir, was Śakra, the chief of deities, the king of deities, not able to catch Camara, the Indra of the Asuras, the king of the Asuras, with his own hand?” > “Gautama! For the Asurakumāra deities, the range of motion below is swift, indeed swift, quick, indeed quick; their range of motion above is small, indeed small, slow, indeed slow. For the Vaimānika deities, their range of motion above is swift, indeed swift, quick, indeed quick; their range of motion below is small, indeed small, slow, indeed slow. > As much space as Śakra, the chief of deities, the king of deities, flies up in one samaya, the thunderbolt takes two \[samayas\]; that which the thunderbolt takes two, Camara takes three. The upper-world section of Śakra, the chief of deities, the king of deities, is least of all; his lower-world section is countably times more. > As much space as Camara, the Indra of the Asuras, the king of the Asuras, descends below in one samaya, Śakra takes two; that which Śakra takes two, the thunderbolt takes three. The lower-world section of Camara, the Indra of the Asuras, the king of the Asuras, is least of all; his upper-world section is countably times more. > Thus indeed, Gautama, Śakra, the chief of deities, the king of deities, was not able to catch Camara, the Indra of the Asuras, the king of the Asuras, with his own hand.” > “Venerable Sir, regarding the range of motion above, below, and obliquely of Śakra, the chief of deities, the king of deities: which are less, more, equal, or specifically greater compared to which?” > “Gautama! The space Śakra, the chief of deities, the king of deities, descends below in one samaya is least of all; he traverses a countable fraction obliquely, and traverses a countable fraction above.” > “Venerable Sir, regarding the range of motion above, below, and obliquely of Camara, the Indra of the Asuras, the king of the Asuras: which are less, more, equal, or specifically greater compared to which?” > “Gautama! The space Camara, the Indra of the Asuras, the king of the Asuras, flies up in one samaya is least of all; he traverses a countable fraction obliquely, and traverses a countable fraction below.” > “Venerable Sir, regarding the range of motion above, below, and obliquely of the thunderbolt: which are less, more, equal, or specifically greater compared to which?” > “Gautama! The space the thunderbolt descends below in one samaya is least of all; it traverses a specifically greater part obliquely, and traverses a specifically greater part above.” > “Venerable Sir, regarding the time of descent and the time of ascent of Śakra, the chief of deities, the king of deities: which are less, more, equal, or specifically greater compared to which?” > “Gautama! The time of ascent of Śakra, the chief of deities, the king of deities, is least of all; the time of descent is countably times more.” > “For Camara also it is like Śakra, with the only difference: the time of descent is least of all; the time of ascent is countably times more.” > “The question regarding the thunderbolt.” “Gautama! The time of ascent is least of all; the time of descent is specifically greater.” > “Venerable Sir, regarding the time of descent and time of ascent of this thunderbolt, of the master of the thunderbolt \[Śakra\], and of Camara, the Indra of the Asuras, the king of the Asuras: which are less, more, equal, or specifically greater compared to which?” > “Gautama! The time of ascent of Śakra and the time of descent of Camara—these two are equal and least of all. The time of descent of Śakra and the time of ascent of the thunderbolt—these two are equal and countably times more. The time of ascent of Camara and the time of descent of the thunderbolt—these two are equal and specifically greater.” > — English (machine translation) (machine translation) _First 6 of 9 passages. [Read on](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2)_ ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.3.2.170) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.3.2.170) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.3.2.170) — English, machine translation ## Commentaries (2) - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p184) — Abhayadeva Sūri, Sanskrit - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.261) — Muni Dīparatnasāgara 2000, Gujarati --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.3.2](https://indike.org/pramana/in.jaina.sveta.anga.5.3.2) · Pramāṇa