[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) › 8.2.393 # Viyahapannatti 8.2.393 Viyāhapannatti 8.2.393 - **Language:** Ardhamāgadhī Prakrit ### [8.2.393](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.393) kativihā ṇaṃ bhaṃte laddhī pannattā? goyamā! dasavihā laddhī pannattā, taṃ jahā–1. nāṇaladdhī 2. daṃsaṇaladdhī 3. carittaladdhī 4. carittācarittaladdhī 5. dānaladdhī 6. lābhaladdhī 7. bhogaladdhī 8. uvabhogaladdhī 9. vīriyaladdhī 1. iṃdiyaladdhī| nāṇaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! paṃcavihā pannattā, taṃ jahā–ābhinibohiyanāṇaladdhī jāva kevalanāṇaladdhī| annāṇaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! tivihā pannattā, taṃ jahā–maiannāṇaladdhī, suyaannāṇaladdhī, vibhaṃganāṇaladdhī| daṃsaṇaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! tivihā pannattā, taṃ jahā–sammadaṃsaṇaladdhī, micchādaṃsaṇaladdhī, sammāmicchā-daṃsaṇaladdhī| carittaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! paṃcavihā pannattā, taṃ jahā– sāmāiyacarittaladdhī, chedovaṭṭhāvaṇiyacarittaladdhī, parihāravisuddhi-carittaladdhī, suhumasaṃparā-yacarittaladdhī, ahakkhāyacarittaladdhī| carittācarittaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! egāgārā pannattā| evaṃ jāva uvabhogaladdhī egāgārā pannattā| vīriyaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! tivihā pannattā, taṃ jahā–bālavīriyaladdhī, paṃḍiyavīriyaladdhī, bālapaṃḍiya-vīriyaladdhī| iṃdiyaladdhī ṇaṃ bhaṃte! kativihā pannattā? goyamā! paṃcavihā pannattā, taṃ jahā–soiṃdiyaladdhī jāva phāsiṃdiyaladdhī| nāṇaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī, no annāṇī| atthegatiyā dunnāṇī, evaṃ paṃca nāṇāiṃ bhayaṇāe| tassa aladdhīyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! no nāṇī, annāṇī| atthegatiyā duannāṇī, tinni annāṇā bhayaṇāe| ābhinibohiyanāṇaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī, no annāṇī| atthegatiyā dunnāṇī, cattāri nāṇāiṃ bhayaṇāe| tassa aladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī vi, annāṇī vi| je nāṇī te niyamā eganāṇī–kevalanāṇī je annāṇī te atthegatiyā duannāṇī, tinni annāṇāiṃ bhayaṇāe| evaṃ suyanāṇaladdhiyā vi| tassa aladdhiyā vi jahā ābhinibohiyanāṇassa aladdhīyā| ohināṇaladdhiyāṇaṃ pucchā| goyamā! nāṇī, no annāṇī| atthegatiyā tinnāṇī, atthegatiyā caunāṇī| je tinnāṇī te ābhinibohiyanāṇī, suya-nāṇī, ohināṇī| je caunāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, manapajjavanāṇī| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| evaṃ ohināṇavajjāiṃ cattāri nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| manapajjavanāṇaladdhiyāṇaṃ pucchā| goyamā! nāṇī, no annāṇī| atthegatiyā tinnāṇī, atthegatiyā caunāṇī| je tinnāṇī te ābhinibohiyanāṇī, suya-nāṇī, manapajjavanāṇī| je caunāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, manapajjavanāṇī| tassa aladdhīyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| manapajjavanāṇavajjāiṃ cattāri nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| kevalanāṇaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī, no annāṇī| niyamā eganāṇī–kevalanāṇī| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| kevalanāṇavajjāiṃ cattāri nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| annāṇaladdhiyāṇaṃ pucchā| goyamā! no nāṇī, annāṇī| tinni annāṇāiṃ bhayaṇāe| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī, no annāṇī| paṃca nāṇāiṃ bhayaṇāe| jahā annāṇassa ya laddhiyā aladdhiyā ya bhaṇiyā, evaṃ maiannāṇassa suyaannāṇassa ya laddhiyā aladdhiyā ya bhāṇiyavvā| vibhaṃganāṇaladdhiyāṇaṃ tinni annāṇāiṃ niyamā| tassa aladdhiyāṇaṃ paṃca nāṇāiṃ bhayaṇāe, do annāṇāiṃ niyamā| daṃsaṇaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī vi, annāṇī vi| paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| tassa aladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! tassa aladdhiyā natthi| sammadaṃsaṇaladdhiyāṇaṃ paṃca nāṇāiṃ bhayaṇāe| tassa aladdhiyāṇaṃ tinni annāṇāiṃ bhayaṇāe| micchādaṃsaṇaladdhiyāṇaṃ tinni annāṇāiṃ bhayaṇāe| tassa aladdhiyāṇaṃ paṃca nāṇāiṃ, tinni ya annāṇāiṃ–bhayaṇāe| sammāmicchādaṃsaṇaladdhiyā, aladdhiyā ya jahā micchādaṃsaṇaladdhiyā aladdhiyā taheva bhāṇiyavvā| carittaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! paṃca nāṇāiṃ bhayaṇāe| tassa aladdhīyāṇaṃ manapajjavanāṇavajjāiṃ cattāri nāṇāiṃ, tinni ya annāṇāiṃ-bhayaṇāe| sāmāiyacarittaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī–kevalavajjāiṃ cattāri nāṇāiṃ bhayaṇāe| tassa aladdhiyāṇaṃ paṃca nāṇāiṃ, tinni ya annāṇāiṃ–bhayaṇāe| evaṃ jahā sāmāiyacarittaladdhiyā aladdhīyā ya bhaṇiyā, evaṃ jāva ahakkhāyacarittaladdhīyā aladdhīyā ya bhāṇiyavvā, navaraṃ–ahakkhāyaca-rittaladdhīyāṇaṃ paṃca nāṇāiṃ bhayaṇāe| carittācarittaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī, no annāṇī| atthegatiyā dunnāṇī, atthegatiyā tinnāṇī| je dunnāṇī te ābhinibohiyanāṇī ya suyanāṇī ya| je tinnāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī| tassa aladdhiyāṇaṃ paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| dānaladdhiyāṇaṃ paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| tassa aladdhīyāṇaṃ pucchā| goyamā! nāṇī, no annāṇī| niyamā eganāṇī–kevalanāṇī| evaṃ jāva vīriyassa laddhīyā aladdhīyā ya bhāṇiyavvā| bālavīriyaladdhiyāṇaṃ tinni nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| tassa aladdhiyāṇaṃ paṃca nāṇāiṃ bhayaṇāe| paṃḍiyavīriyaladdhiyāṇaṃ paṃca nāṇāiṃ bhayaṇāe| tassa aladdhīyāṇaṃ manapajjavanāṇavajjāiṃ nāṇāiṃ, annāṇāṇi ya bhayaṇāe| bālapaṃḍiyavīriyaladdhiyāṇaṃ tinni nāṇāiṃ bhayaṇāe| tassa aladdhīyāṇaṃ paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| iṃdiyaladdhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! cattāri nāṇāiṃ, tinni ya annāṇāiṃ–bhayaṇāe| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī, no annāṇī| niyamā eganāṇī–kevalanāṇī| soiṃdiyaladdhiyā ṇaṃ jahā iṃdiyaladdhiyā| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| je nāṇī te atthegatiyā dunnāṇī, atthegatiyā eganāṇī| je dunnāṇī te ābhiṇibohiyanāṇī, suyanāṇī| je eganāṇī te kevalanāṇī| je annāṇī te niyamā duannāṇī, taṃ jahā–maiannāṇī ya suyaannāṇī ya| cakkhiṃdiya-ghāṇiṃdiyāṇaṃ laddhīyā aladdhīyā ya jaheva soiṃdiyassa| jibbhiṃdiyaladdhiyāṇaṃ cattāri nāṇāiṃ, tinni ya annāṇāiṃ–bhayaṇāe| tassa aladdhiyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| je nāṇī te niyamā eganāṇī–kevalanāṇī| je annāṇī te niyamā duannāṇī, taṃ jahā–maiannāṇī ya suyaannāṇī ya| phāsiṃdiyaladdhīyā aladdhīyā ya jahā iṃdiyaladdhiyā aladdhiyā ya| > "Venerable Sir! How many kinds of attainment (laddhi) have been declared?" > "Gautama! Ten kinds of attainment have been declared, namely: 1. attainment of knowledge, 2. attainment of right view, 3. attainment of conduct, 4. attainment of partial conduct, 5. attainment of giving, 6. attainment of gain, 7. attainment of enjoyment, 8. attainment of repeated enjoyment, 9. attainment of energy, 10. attainment of sense faculties. > "Venerable Sir! How many kinds of attainment of knowledge have been declared?" > "Gautama! Five kinds have been declared, namely: attainment of sensory knowledge up to attainment of omniscient knowledge. > "Venerable Sir! How many kinds of attainment of non-knowledge have been declared?" > "Gautama! Three kinds have been declared, namely: attainment of mental non-knowledge, attainment of scriptural non-knowledge, and attainment of fallacious clairvoyance. > "Venerable Sir! How many kinds of attainment of view have been declared?" > "Gautama! Three kinds have been declared, namely: attainment of right view, attainment of wrong view, and attainment of mixed right-and-wrong view. > "Venerable Sir! How many kinds of attainment of conduct have been declared?" > "Gautama! Five kinds have been declared, namely: attainment of equanimous conduct, attainment of re-initiation conduct, attainment of conduct with purification through avoidance, attainment of conduct with subtle passion, and attainment of perfect conduct as declared. > "Venerable Sir! How many kinds of attainment of partial conduct have been declared?" > "Gautama! It is declared to be of one form. Likewise, up to attainment of repeated enjoyment, they are declared to be of one form each. > "Venerable Sir! How many kinds of attainment of energy have been declared?" > "Gautama! Three kinds have been declared, namely: attainment of the foolish \[person's\] energy, attainment of the wise \[person's\] energy, and attainment of the foolish-and-wise \[person's\] energy. > "Venerable Sir! How many kinds of attainment of sense faculties have been declared?" > "Gautama! Five kinds have been declared, namely: attainment of the auditory sense faculty up to attainment of the tactile sense faculty. > "Venerable Sir! Are beings possessing attainment of knowledge knowing or non-knowing?" > "Gautama! Knowing, not non-knowing. Some possess two knowledges; thus, the five knowledges are disjunctively present. > "Venerable Sir! Are beings who lack it knowing or non-knowing?" > "Gautama! Not knowing, \[they are\] non-knowing. Some possess two non-knowledges; the three non-knowledges are disjunctively present. > "Venerable Sir! Are beings possessing attainment of sensory knowledge knowing or non-knowing?" > "Gautama! Knowing, not non-knowing. Some possess two knowledges; four knowledges are disjunctively present. > "Venerable Sir! Are beings who lack it knowing or non-knowing?" > "Gautama! Both knowing and non-knowing. Those who are knowing necessarily possess one knowledge: omniscient knowledge. Those who are non-knowing: some possess two non-knowledges; the three non-knowledges are disjunctively present. Likewise also for those possessing attainment of scriptural knowledge. Those who lack it are also \[stated\] just as those who lack sensory knowledge. > \[Gautama asks\] the question regarding those possessing attainment of clairvoyant knowledge. > "Gautama! Knowing, not non-knowing. Some possess three knowledges, some possess four knowledges. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who possess four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Both knowing and non-knowing. Thus, excluding clairvoyant knowledge, four knowledges and three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those possessing attainment of telepathic knowledge. > "Gautama! Knowing, not non-knowing. Some possess three knowledges, some possess four knowledges. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who possess four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Both knowing and non-knowing. Excluding telepathic knowledge, four knowledges and three non-knowledges are disjunctively present. > "Venerable Sir! Are beings possessing attainment of omniscient knowledge knowing or non-knowing?" > "Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Both knowing and non-knowing. Excluding omniscient knowledge, four knowledges and three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those possessing attainment of non-knowledge. > "Gautama! Not knowing, \[they are\] non-knowing. Three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Knowing, not non-knowing. Five knowledges are disjunctively present. Just as those possessing attainment and lacking attainment of non-knowledge have been spoken of, so should those possessing attainment and lacking attainment of mental non-knowledge and scriptural non-knowledge be spoken of. For those possessing attainment of fallacious clairvoyance, three non-knowledges are necessarily present. For those who lack it, five knowledges are disjunctively present and two non-knowledges are necessarily present. > "Venerable Sir! Are beings possessing attainment of view knowing or non-knowing?" > "Gautama! Both knowing and non-knowing. Five knowledges and three non-knowledges are disjunctively present. > "Venerable Sir! Are beings who lack it knowing or non-knowing?" > "Gautama! There are none who lack it. > For those possessing attainment of right view, five knowledges are disjunctively present. For those who lack it, three non-knowledges are disjunctively present. > For those possessing attainment of wrong view, three non-knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present. > Those possessing attainment and lacking attainment of mixed right-and-wrong view should be spoken of just like those possessing attainment and lacking attainment of wrong view. > "Venerable Sir! Are beings possessing attainment of conduct knowing or non-knowing?" > "Gautama! Five knowledges are disjunctively present. > For those who lack it, excluding telepathic knowledge, four knowledges and three non-knowledges are disjunctively present. > "Venerable Sir! Are beings possessing attainment of equanimous conduct knowing or non-knowing?" > "Gautama! Knowing—excluding omniscient knowledge, four knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present. Just as those possessing attainment and lacking attainment of equanimous conduct have been spoken of, so up to those possessing attainment and lacking attainment of perfect conduct as declared should be spoken of; with this distinction: for those possessing attainment of perfect conduct as declared, five knowledges are disjunctively present. > "Venerable Sir! Are beings possessing attainment of partial conduct knowing or non-knowing?" > "Gautama! Knowing, not non-knowing. Some possess two knowledges, some possess three knowledges. Those who possess two knowledges have sensory knowledge and scriptural knowledge. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge. > For those who lack it, five knowledges and three non-knowledges are disjunctively present. > For those possessing attainment of giving, five knowledges and three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge. In this way, up to those possessing attainment and lacking attainment of energy should be spoken of. > For those possessing attainment of the foolish \[person's\] energy, three knowledges and three non-knowledges are disjunctively present. For those who lack it, five knowledges are disjunctively present. > For those possessing attainment of the wise \[person's\] energy, five knowledges are disjunctively present. For those who lack it, excluding telepathic knowledge, knowledges and non-knowledges are disjunctively present. > For those possessing attainment of the foolish-and-wise \[person's\] energy, three knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present. > "Venerable Sir! Are beings possessing attainment of sense faculties knowing or non-knowing?" > "Gautama! Four knowledges and three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge. > Those possessing attainment of the auditory sense faculty are just like those possessing attainment of sense faculties. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Both knowing and non-knowing. Those who are knowing: some possess two knowledges, some possess one knowledge. Those who possess two knowledges have sensory knowledge and scriptural knowledge. Those who possess one knowledge have omniscient knowledge. Those who are non-knowing necessarily possess two non-knowledges, namely: mental non-knowledge and scriptural non-knowledge. Those possessing attainment and lacking attainment of the ocular and olfactory sense faculties are just like those of the auditory sense faculty. > For those possessing attainment of the gustatory sense faculty, four knowledges and three non-knowledges are disjunctively present. > \[Gautama asks\] the question regarding those who lack it. > "Gautama! Both knowing and non-knowing. Those who are knowing necessarily possess one knowledge: omniscient knowledge. Those who are non-knowing necessarily possess two non-knowledges, namely: mental non-knowledge and scriptural non-knowledge. Those possessing attainment and lacking attainment of the tactile sense faculty are just like those possessing attainment and lacking attainment of sense faculties." > — English (machine translation) (machine translation) - [Previous: 8.2.392](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.392) - [Next: 8.2.394](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.394) - [Up: 8.2](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.8.2.393) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.8.2.393) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.8.2.393) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.573) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p374) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.393](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.393) · Pramāṇa