[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 # Viyahapannatti 8.2: Uddeśaka 2: āśiviṣa Viyāhapannatti 8.2 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 2: āśiviṣa ### [8.2.389](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.389) kativihā ṇaṃ bhaṃte! āsīvisā pannattā? goyamā! duvihā āsīvisā pannattā, taṃ jahā– jātiāsīvisā ya, kammaāsīvisā ya| jātiāsīvisā ṇaṃ bhaṃte! kativihā pannattā? goyamā! cauvvihā pannattā, taṃ jahā–vicchuyajātiāsīvise, maṃḍukkajātiāsīvise, uragajāti-āsīvise, manussajātiāsīvise| vicchuyajātiāsīvisassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! pabhū ṇaṃ vicchuyajātiāsīvise addhabharahappamāṇamettaṃ boṃdiṃ visenaṃ visaparigayaṃ visaṭṭamāṇaṃ pakarettae| visae se visa ṭṭhayāe, no ceva ṇaṃ saṃpattīe kareṃsu vā, kareṃti vā, karissaṃti vā| maṃḍukkajātiāsīvisassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! pabhū ṇaṃ maṃḍukkajātiāsīvise bharahappamāṇamettaṃ boṃdiṃ visenaṃ visaparigayaṃ visaṭṭamāṇaṃ pakarettae| visae se visaṭṭhayāe no ceva ṇaṃ saṃpattīe kareṃsu vā, kareṃti vā, karissaṃti vā| uragajātiāsīvisassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! pabhū ṇaṃ uragajātiāsīvise jaṃbuddīvappamāṇamettaṃ boṃdiṃ visenaṃ visaparigayaṃ visaṭṭamāṇaṃ pakarettae| visae se visaṭṭha-yāe, no ceva ṇaṃ saṃpattīe kareṃsu vā, kareṃti vā, karissaṃti vā| manussajātiāsīvisassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! pabhū ṇaṃ manussajātiāsīvise samayakhettappamāṇamettaṃ boṃdiṃ visenaṃ visaparigayaṃ visaṭṭhamāṇaṃ pakarettae| visae se visa ṭṭhayāe, no ceva ṇaṃ saṃpattīe kareṃsu vā, kareṃti vā, karissaṃti vā| jai kammaāsīvise kiṃ neraiyakammaāsīvise? tirikkhajoṇiyakammaāsīvise? manussakamma-āsīvise? devakammaāsīvise? goyamā! no neraiyakammāsīvise, tirikkhajoṇiyakammāsīvise vi, manussakammāsīvise vi, devakammāsīvise vi| jai tirikkhajoṇiyakammāsīvise kiṃ egiṃdiyatirikkhajoṇiyakammāsīvise jāva paṃciṃdiya-tirikkhajoṇiyakammāsīvise? goyamā! no egiṃdiyatirikkhajoṇiyakammāsīvise jāva no cauriṃdiyatirikkhajoṇiya-kammāsīvise, paṃciṃdiyatirikkhajoṇiya-kammāsīvise| jai paṃciṃdiyatirikkhajoṇiyakammāsīvise kiṃ saṃmucchimapaṃciṃdiyatirikkhajoṇiya-kammāsīvise? gabbhavakkaṃtiyapaṃciṃdiyatirikkhajoṇiya kammāsīvise? evaṃ jahā veuvviyasarīrassa bhedo jāva pajjattāsaṃkhejjavāsāuyagabbhavakkaṃtiyapaṃciṃdiya-tirikkhajoṇiyakammāsīvise, no apajjattāsaṃkhejjavāsāuya jāva kammāsīvise| jai manussakammāsīvise kiṃ saṃmucchimamanussakammāsīvise? gabbhavakkaṃtiyamanussa-kammāsīvise? goyamā! no saṃmucchimamanussakammāsīvise, gabbhavakkaṃtiyamanussakammāsīvise, evaṃ jahā veuvviyasarīraṃ jāva pajjattasaṃkhejjavāsāuyakammabhūmāgabbhavakkaṃtiyamanussakammāsīvise, no apajjattā jāva kammāsīvise| jai devakammāsīvise kiṃ bhavanavāsidevakammāsīvise jāva vemāniyadevakammāsīvise? goyamā! bhavanavāsidevakammāsīvise, vāṇamaṃtara-jotisiya-vemāniyadevakammāsīvise vi| jai bhavanavāsidevakammāsīvise kiṃ asurakumārabhavanavāsidevakammāsīvise jāva thaṇiya-kumārabhavanavāsidevakammāsīvise? goyamā! asurakumārabhavanavāsidevakammāsīvise vi jāva thaṇiyakumārabhavanavāsideva-kammāsīvise vi| jai asurakumārabhavanavāsidevakammāsīvise kiṃ pajjattāasurakumārabhavanavāsideva-kammāsīvise? apajjattāasurakumārabhavanavāsidevakammāsīvise? goyamā! no pajjattāasurakumārabhavanavāsidevakammāsīvise, apajjattāasurakumārabhavana-vāsidevakammāsīvise| evaṃ jāva thaṇiyakumārāṇaṃ| jai vāṇamaṃtaradevakammāsīvise kiṃ pisāyavāṇamaṃtaradevakammāsīvise? evaṃ savvesiṃ apajjattagāṇaṃ| joisiyāṇaṃ savvesiṃ apajjattagāṇaṃ| jai vemāniyadevakammāsīvise kiṃ kappovāvemāniyadevakammāsīvise? kappātīyāvemāniya-devakammāsīvise? goyamā! kappovāvemāniyadevakammāsīvise, no kappātīyāvemāniyadevakammāsīvise| jai kappovāvemāniyadevakammāsīvise kiṃ sohammakappovāvemāniyadevakammāsīvise jāva accuyakappovāvemāniyadevakammāsīvise? goyamā! sohammakappovāvemāniyadevakammāsīvise vi jāva sahassārakappovāvemāniya-devakammāsīvise vi, no āṇayakappovāvemāniyadevakammāsīvise jāva no accuyakappovāvemāniya-devakammāsīvise| jai sohammakappo vā vemāniyadevakammāsīvise kiṃ pajjattāsohammakappovāvemāniya- devakammāsīvise? apajjattāsohammaka- ppovāvemāniyadevakammāsīvise? goyamā! no pajjattāsohammakappovāvemāniyadevakammāsīvise, apajjattāsohammakappovā-vemāniyadevakammāsīvise, evaṃ jāva no pajjattāsahassārakappovāvemāniyadevakammāsīvise, apajjattā-sahassārakappovāvemāniyadevakammāsīvise| > "How many kinds, Venerable Sir, of venomous beings (āśīviṣa) are declared?" > "Gautama! Two kinds of venomous beings are declared, namely: birth-venomous beings and karma-venomous beings." > "How many kinds, Venerable Sir, of birth-venomous beings are declared?" > "Gautama! Four kinds are declared, namely: scorpion-birth-venomous beings, frog-birth-venomous beings, serpent-birth-venomous beings, \[and\] human-birth-venomous beings." > "Venerable Sir, what is declared to be the range of a scorpion-birth-venomous being?" > "Gautama! A scorpion-birth-venomous being is capable of making a body the size of half of Bharata\[-kṣetra\] pervaded by poison \[and\] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so." > "Venerable Sir, what is declared to be the range of a frog-birth-venomous being?" > "Gautama! A frog-birth-venomous being is capable of making a body the size of Bharata\[-kṣetra\] pervaded by poison \[and\] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so." > "Venerable Sir, what is declared to be the range of a serpent-birth-venomous being?" > "Gautama! A serpent-birth-venomous being is capable of making a body the size of Jambūdvīpa pervaded by poison \[and\] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so." > "Venerable Sir, what is declared to be the range of a human-birth-venomous being?" > "Gautama! A human-birth-venomous being is capable of making a body the size of the Samayakṣetra pervaded by poison \[and\] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so." > "\[If\] karma-venomous beings, are they inhabitant-of-hell-karma-venomous beings? animal-karma-venomous beings? human-karma-venomous beings? \[or\] celestial-karma-venomous beings?" > "Gautama! They are not inhabitant-of-hell-karma-venomous beings; they are animal-karma-venomous beings, human-karma-venomous beings, and celestial-karma-venomous beings." > "If animal-karma-venomous beings, are they one-sensed animal-karma-venomous beings up to five-sensed animal-karma-venomous beings?" > "Gautama! They are not one-sensed animal-karma-venomous beings up to not four-sensed animal-karma-venomous beings; they are five-sensed animal-karma-venomous beings." > "If five-sensed animal-karma-venomous beings, are they spontaneously-generated five-sensed animal-karma-venomous beings \[or\] womb-born five-sensed animal-karma-venomous beings?" > Thus, as with the division of the transformable body up to: they are developable, numerable-year-lifespan womb-born five-sensed animal-karma-venomous beings, not undevelopable, numerable-year-lifespan up to karma-venomous beings. > "If human-karma-venomous beings, are they spontaneously-generated human-karma-venomous beings \[or\] womb-born human-karma-venomous beings?" > "Gautama! They are not spontaneously-generated human-karma-venomous beings; they are womb-born human-karma-venomous beings. Thus, as with the transformable body up to: they are developable, numerable-year-lifespan, karmabhūmi womb-born human-karma-venomous beings, not undevelopable up to karma-venomous beings." > "If celestial-karma-venomous beings, are they Bhavanavāsin celestial-karma-venomous beings up to Vaimānika celestial-karma-venomous beings?" > "Gautama! They are Bhavanavāsin celestial-karma-venomous beings, and Vāṇamantāra-, Jyotiṣka-, \[and\] Vaimānika celestial-karma-venomous beings." > "If Bhavanavāsin celestial-karma-venomous beings, are they Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings?" > "Gautama! They are Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings." > "If Asurakumāra Bhavanavāsin celestial-karma-venomous beings, are they developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings \[or\] undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings?" > "Gautama! They are not developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings; they are undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings. Thus up to the Stanitakumāras." > "If Vāṇamantara celestial-karma-venomous beings, are they Piśāca Vāṇamantara celestial-karma-venomous beings?" Thus for all undevelopable ones. For all undevelopable Jyotiṣkas. > "If Vaimānika celestial-karma-venomous beings, are they Kalpopapanna Vaimānika celestial-karma-venomous beings \[or\] Kalpātīta Vaimānika celestial-karma-venomous beings?" > "Gautama! They are Kalpopapanna Vaimānika celestial-karma-venomous beings, not Kalpātīta Vaimānika celestial-karma-venomous beings." > "If Kalpopapanna Vaimānika celestial-karma-venomous beings, are they Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Acyuta-kalpa Vaimānika celestial-karma-venomous beings?" > "Gautama! They are Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are not Ānata-kalpa Vaimānika celestial-karma-venomous beings up to not Acyuta-kalpa Vaimānika celestial-karma-venomous beings." > "If Saudharma-kalpa Vaimānika celestial-karma-venomous beings, are they developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings \[or\] undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings?" > "Gautama! They are not developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings. Thus up to: they are not developable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings." > — English (machine translation) (machine translation) ### [8.2.390](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.390) dasa ṭhāṇāiṃ chaumatthe savvabhāveṇaṃ na jāṇai na pāsai, taṃ jahā–1. dhammatthikāyaṃ 2. adhammatthikāyaṃ 3. āgāsatthikāyaṃ 4. jīvaṃ asarīrapaḍibaddhaṃ 5. paramāṇupoggalaṃ 6. saddaṃ 7. gaṃdhaṃ 8. vātaṃ 9. ayaṃ jine bhavissai vā na vā bhavissai 1. ayaṃ savvadukkhāṇaṃ aṃtaṃ karessai vā na vā karessai| eyāṇi ceva uppannanāṇadaṃsaṇadhare arahā jine kevalī savvabhāveṇaṃ jāṇai-pāsai, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, jīvaṃ asarīrapaḍibaddhaṃ, paramāṇupoggalaṃ, saddaṃ, gaṃdhaṃ, vātaṃ, ayaṃ jine bhavissai vā na vā bhavissai, ayaṃ savvadu-kkhāṇaṃ aṃtaṃ karessai vā na vā karessai| > There are ten things that a non-omniscient soul (chadmastha) does not know or see in all aspects, namely: 1. the medium of motion (dharmāstikāya); 2. the medium of rest (adharmāstikāya); 3. the space entity (ākāśāstikāya); 4. a soul unbound by a body; 5. an ultimate atom of matter; 6. sound; 7. smell; 8. wind; 9. whether this one will become a Jina or will not become \[one\]; 10. whether this one will make an end to all suffering or will not make \[one\]. > These very things, the arhat, the Jina, the kevalin, who possesses arisen knowledge and vision, knows and sees in all aspects, namely: the medium of motion, the medium of rest, the space entity, a soul unbound by a body, an ultimate atom of matter, sound, smell, wind, whether this one will become a Jina or will not become \[one\], and whether this one will make an end to all suffering or will not make \[one\]. > — English (machine translation) (machine translation) ### [8.2.391](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.391) kativihe ṇaṃ bhaṃte! nāṇe pannatte? goyamā! paṃcavihe nāṇe pannatte, taṃ jahā–ābhinibohiyanāṇe, suyanāṇe, ohināṇe, manapajjavanāṇe, kevalanāṇe| se kiṃ taṃ ābhinibohiyanāṇe? ābhinibohiyanāṇe cauvvihe pannatte, taṃ jahā–oggaho, īhā, avāo, dhāraṇā| evaṃ jahā rāyappaseṇaijje nāṇāṇaṃ bhedo taheva iha bhāṇiyavvo jāva settaṃ kevalanāṇe| annāṇe ṇaṃ bhaṃte! kativihe pannatte? goyamā! tivihe pannatte, taṃ jahā–maiannāṇe, suyaannāṇe, vibhaṃganāṇe| se kiṃ taṃ maiannāṇe? maiannāṇe cauvvihe pannatte, taṃ jahā–oggaho, īhā, avāo, dhāraṇā| se kiṃ taṃ oggahe? oggahe duvihe pannatte, taṃ jahā–atthoggahe ya vaṃjaṇoggahe ya| evaṃ jaheva ābhinibohiyanāṇaṃ taheva, navaraṃ–egaṭṭhiyavajjaṃ jāva noiṃdiyadhāraṇā| settaṃ dhāraṇā, settaṃ maiannāṇe| se kiṃ taṃ suyaannāṇe? suyaannāṇe–jaṃ imaṃ annāṇiehiṃ micchādiṭṭhiehiṃ sacchaṃdabuddhi-mai-viggapiyaṃ, taṃ jahā–bhārahaṃ, rāmāyaṇaṃ jahā naṃdīe jāva cattāri vedā saṃgovaṃgā| settaṃ suyaannāṇe| se kiṃ taṃ vibhaṃganāṇe? vibhaṃganāṇe anegavihe pannatte, taṃ jahā–gāmasaṃṭhie, nagarasaṃṭhie, jāva sannivesasaṃṭhie, dīvasaṃṭhie, samuddasaṃṭhie, vāsasaṃṭhie, vāsaharasaṃṭhie, pavvayasaṃṭhie, rukkhasaṃṭhie, thūbhasaṃṭhie, hayasaṃṭhie, gayasaṃṭhie, narasaṃṭhie, kinnarasaṃṭhie, kiṃpurisasaṃṭhie, mahoragasaṃ-ṭhie, gaṃdhavvasaṃṭhie, usabhasaṃṭhie, pasusaṃṭhie, pasayasaṃṭhie, vihagasaṃṭhie, vānarasaṃṭhie–nāṇāsaṃṭhāṇasaṃṭhie pannatte| jīvā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī? goyamā! jīvā nāṇī vi, annāṇī vi| je nāṇī te atthegatiyā dunnāṇī, atthegatiyā tinnāṇī, atthegatiyā caunāṇī, atthegatiyā eganāṇī| je dunnāṇī te ābhinibohiyanāṇī suyanāṇī ya| je tinnāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, ahavā ābhinibohiyanāṇī, suya nāṇī, manapajjavanāṇī| je caunāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, manapajjavanāṇī| je eganāṇī te niyamā kevalanāṇī| je annāṇī te atthegatiyā duannāṇī, atthegatiyā tiannāṇī| je duannāṇī te maiannāṇī suyaannāṇī ya| je tiannāṇī te maiannāṇī, suyaannāṇī, vibhaṃganāṇī| neraiyā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī? goyamā! nāṇī vi, annāṇī vi| je nāṇī te niyamā tinnāṇī, taṃ tahā–ābhinibohiyanāṇī, suyanāṇī, ohināṇī| je annāṇī te atthegatiyā duannāṇī atthegatiyā tiannāṇī| evaṃ tinni annāṇāṇi bhayaṇāe| asurakumārā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī? jaheva neraiyā taheva, tinni nāṇāṇi niyamā, tiṇṇi annāṇāṇi bhayaṇāe| evaṃ jāva thaṇiyakumārā| puḍhavikkāiyā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī? goyamā! no nāṇī, annāṇī| je annāṇī te niyamā duannāṇī-maiannāṇī suyaannāṇī ya| evaṃ jāva vaṇassaikāiyā beiṃdiyāṇaṃ pucchā| goyamā! nāṇī vi annāṇī vi| je nāṇī te niyamā dunnāṇī, taṃ jahā–ābhinibohiyanāṇī suyanāṇī ya| je annāṇī te niyamā duannāṇī, taṃ jahā–maiannāṇī suyaannāṇī ya| evaṃ teiṃdiya-cauriṃdiyā vi| paṃciṃdiyatirikkhajoṇiyāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| je nāṇī te atthegatiyā dunnāṇī, atthegatiyā tinnāṇī| je annāṇī te atthegatiyā duannāṇī, atthegatiyā tiannāṇī| evaṃ tinni nāṇāṇi, tinni annāṇāṇi bhayaṇāe| manussā jahā jīvā, taheva paṃca nāṇāṇi, tinni annāṇāṇi bhayaṇāe| vāṇamaṃtarā jahā neraiyā| joisiya-vemāṇiyāṇaṃ tinni nāṇāṇi, tinni annāṇāṇi niyamā| siddhāṇaṃ bhaṃte! pucchā| goyamā! nāṇī, no annāṇī; niyamā eganāṇī–kevalanāṇī| > “Venerable Sir, how many kinds of knowledge are stated?” > “Gautama, five kinds of knowledge are stated, namely: sensory knowledge (ābhinibodhikanāṇa), scriptural knowledge (śrutanāṇa), clairvoyant knowledge (avadhināṇa), telepathic knowledge (manaḥparyāyanāṇa), and omniscience (kevalanāṇa).” > “Now what, \[Venerable Sir\], is sensory knowledge?” > “Sensory knowledge is stated to be of four kinds, namely: sensation (avagraha), speculation (īhā), judgment (avāpa), and retention (dhāraṇā). Thus, as the divisions of knowledges are \[given\] in the Rājapraśnīya, so indeed it should be stated here, up to: this is omniscience.” > “Venerable Sir, how many kinds of non-knowledge (ajñāna) are stated?” > “Gautama, it is stated to be of three kinds, namely: sensory non-knowledge (matiajñāna), scriptural non-knowledge (śrutājñāna), and fallacious clairvoyance (vibhaṅgajñāna).” > “Now what, \[Venerable Sir\], is sensory non-knowledge?” > “Sensory non-knowledge is stated to be of four kinds, namely: sensation, speculation, judgment, and retention.” > “Now what, \[Venerable Sir\], is sensation?” > “Sensation is stated to be of two kinds, namely: object-sensation (arthāvagraha) and contact-sensation (vyañjanāvagraha). In this way, just as for sensory knowledge, so indeed \[here\], with the exception of synonyms, up to quasi-sensory retention. This is retention; this is sensory non-knowledge.” > “Now what, \[Venerable Sir\], is scriptural non-knowledge?” > “Scriptural non-knowledge is that which has been expounded by ignorant persons of wrong belief out of willful intellect and thought, such as: the Bhārata, the Rāmāyaṇa, as in the Nandī, up to the four Vedas with their auxiliary and secondary branches. This is scriptural non-knowledge.” > “Now what, \[Venerable Sir\], is fallacious clairvoyance?” > “Fallacious clairvoyance is stated to be of many kinds, namely: shaped like a village, shaped like a city, up to shaped like a settlement, shaped like an island, shaped like an ocean, shaped like a continent (varṣa), shaped like a boundary mountain, shaped like a mountain, shaped like a tree, shaped like a stūpa, shaped like a horse, shaped like an elephant, shaped like a human, shaped like a kinnara, shaped like a kimpuruṣa, shaped like a mahoraga, shaped like a gandharva, shaped like a bull, shaped like a beast, shaped like a wild animal, shaped like a bird, shaped like a monkey—it is stated to be shaped in various shapes.” > “Venerable Sir, are souls knowledgeable or non-knowledgeable?” > “Gautama, souls are knowledgeable as well as non-knowledgeable. > Those who are knowledgeable are, in some cases, endowed with two knowledges, in some cases endowed with three knowledges, in some cases endowed with four knowledges, and in some cases endowed with one knowledge. Those who have two knowledges have sensory knowledge and scriptural knowledge. Those who have three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge, or sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who have four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. Those who have one knowledge necessarily have omniscience. > Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Those who have two non-knowledges have sensory non-knowledge and scriptural non-knowledge. Those who have three non-knowledges have sensory non-knowledge, scriptural non-knowledge, and fallacious clairvoyance.” > “Venerable Sir, are inhabitants of hell knowledgeable or non-knowledgeable?” > “Gautama, they are knowledgeable as well as non-knowledgeable. > Those who are knowledgeable necessarily have three knowledges, namely: sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus the three non-knowledges are disjunctive.” > “Venerable Sir, are the Asurakumāras knowledgeable or non-knowledgeable?” > “Just like the inhabitants of hell, so indeed: three knowledges are necessary, and three non-knowledges are disjunctive. In this way, up to the Stanitakumāras.” > “Venerable Sir, are earth-bodied beings knowledgeable or non-knowledgeable?” > “Gautama, they are not knowledgeable; they are non-knowledgeable. Those who are non-knowledgeable necessarily have two non-knowledges: sensory non-knowledge and scriptural non-knowledge. In this way, up to plant-bodied beings.” > \[There is\] the question regarding two-sensed beings. > “Gautama, they are knowledgeable as well as non-knowledgeable. > Those who are knowledgeable necessarily have two knowledges, namely: sensory knowledge and scriptural knowledge. Those who are non-knowledgeable necessarily have two non-knowledges, namely: sensory non-knowledge and scriptural non-knowledge. In this way also the three-sensed and four-sensed beings.” > \[There is\] the question regarding five-sensed animals. > “Gautama, they are knowledgeable as well as non-knowledgeable. > Those who are knowledgeable are, in some cases, endowed with two knowledges, and in some cases endowed with three knowledges. > Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus three knowledges and three non-knowledges are disjunctive. Humans are like souls in general: likewise five knowledges and three non-knowledges are disjunctive. Vyantara gods are like the inhabitants of hell. For Jyotiṣka and Vaimānika gods, three knowledges and three non-knowledges are \[each\] necessary.” > “Venerable Sir, \[there is\] the question regarding liberated souls.” > “Gautama, they are knowledgeable, not non-knowledgeable; they necessarily have one knowledge—omniscience.” > — English (machine translation) (machine translation) ### [8.2.392](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.392) nirayagatiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! nāṇī vi, annāṇī vi| tinni nāṇāiṃ niyamā, tinni annāṇāiṃ bhayaṇāe| tiriyagatiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! do nāṇā, do annāṇā niyamā| manussagatiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! tinni nāṇāiṃ bhayaṇāe, do annāṇāiṃ niyamā| devagatiyā jahā nirayagatiyā| siddhagatiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| saiṃdiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! cattāri nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| egiṃdiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā puḍhavikāiyā| beiṃdiya-teiṃdiya-cauriṃdiyā ṇaṃ do nāṇā, do annāṇā niyamā| paṃciṃdiyā jahā saiṃdiyā| aniṃdiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| sakāiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? goyamā! paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| puḍhavikkāiyā jāva vaṇassaikāiyā no nāṇī, annāṇī, niyamā duannāṇī, taṃ jahā–maiannāṇī ya suyaannāṇī ya| tasakāiyā jahā sakāiyā| akāiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| suhumā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā puḍhavikkāiyā| bādarā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā sakāiyā| nosuhumā-nobādarā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| pajjattā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā sakāiyā| pajjattā ṇaṃ bhaṃte! neraiyā kiṃ nāṇī? tinni nāṇā, tinni annāṇā niyamā| jahā neraiyā evaṃ thaṇiyakumārā| puḍhavikāiyā jahā egiṃdiyā| evaṃ jāva cauriṃdiyā| pajjattā ṇaṃ bhaṃte! paṃciṃdiyatirikkhajoṇiyā kiṃ nāṇī? annāṇī? tinni nāṇā, tinni annāṇā–bhayaṇāe| manussā jahā sakāiyā| vāṇamaṃtara-joisiya-vemāṇiyā jahā neraiyā| apajjattā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? tinni nāṇā, tinni annāṇā–bhayaṇāe| apajjattā ṇaṃ bhaṃte! neraiyā kiṃ nāṇī? annāṇī? tinni nāṇā niyamā, tinni annāṇā bhayaṇāe| evaṃ jāva thaṇiyakumārā| puḍhavikkāiyā jāva vaṇassaikāiyā jahā egiṃdiyā| beiṃdiyāṇaṃ pucchā| do nāṇā, do annāṇā–niyamā| evaṃ jāva paṃciṃdiyatirikkhajoṇiyāṇaṃ| apajjattagā ṇaṃ bhaṃte! manussā kiṃ nāṇī? annāṇī? tinni nāṇāiṃ bhayaṇāe, do annāṇāiṃ niyamā| vāṇamaṃtarā jahā neraiyā| apajjattagāṇaṃ joisiya-vemāṇiyāṇaṃ tinni nāṇā tinni annāṇā-niyamā| nopajjattagā-noapajjattagā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| nirayabhavatthā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā nirayagatiyā| tiriyabhavatthā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? tinni nāṇā, tinni annāṇā–bhayaṇāe| manussabhavatthā? jahā sakāiyā| devabhavatthā ṇaṃ bhaṃte! jahā nirayabhavatthā| abhavatthā jahā siddhā| bhavasiddhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā sakāiyā| abhavasiddhiyāṇaṃ pucchā| goyamā! no nāṇī, annāṇī; tinni annāṇāiṃ bhayaṇāe| nobhavasiddhiyā-noabhavasiddhiyā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? jahā siddhā| saṇṇīṇaṃ pucchā| jahā saiṃdiyā| asaṇṇī jahā beiṃdiyā| nosaṇṇī-noasaṇṇī jahā siddhā| > "Venerable Sir! Are jīvas who have the hell destiny possessing knowledge or possessing ignorance?" > "Gautama! They are both possessing knowledge and possessing ignorance. Necessarily \[they have\] three knowledges; optionally \[they have\] three ignorances." > "Venerable Sir! Are jīvas who have the animal destiny possessing knowledge or possessing ignorance?" > "Gautama! Necessarily \[they have\] two knowledges or two ignorances." > "Venerable Sir! Are jīvas who have the human destiny possessing knowledge or possessing ignorance?" > "Gautama! Optionally \[they have\] three knowledges; necessarily \[they have\] two ignorances. Those with the divine destiny are like those with the hell destiny." > "Venerable Sir! Are jīvas who have the liberated destiny possessing knowledge?" > "\[They are\] like the liberated souls." > "Venerable Sir! Are jīvas possessing sense organs possessing knowledge or possessing ignorance?" > "Gautama! Four knowledges, three ignorances—optionally." > "Venerable Sir! Are one-sensed jīvas possessing knowledge?" > "\[They are\] like earth-bodied beings. Two-sensed, three-sensed, and four-sensed \[beings\] have necessarily two knowledges or two ignorances. Five-sensed \[beings\] are like those possessing sense organs." > "Venerable Sir! Are sense-organless jīvas possessing knowledge?" > "\[They are\] like the liberated souls." > "Venerable Sir! Are embodied jīvas possessing knowledge or possessing ignorance?" > "Gautama! Five knowledges, three ignorances—optionally. Earth-bodied beings up to plant-bodied beings are not possessing knowledge; they possess ignorance, necessarily possessing two ignorances, namely: possessing mind-ignorance and possessing śruta-ignorance. Mobile-bodied beings are like embodied beings." > "Venerable Sir! Are bodiless jīvas possessing knowledge?" > "\[They are\] like the liberated souls." > "Venerable Sir! Are subtle jīvas possessing knowledge?" > "\[They are\] like earth-bodied beings." > "Venerable Sir! Are gross jīvas possessing knowledge?" > "\[They are\] like embodied beings." > "Venerable Sir! Are neither-subtle-nor-gross jīvas possessing knowledge?" > "\[They are\] like the liberated souls." > "Venerable Sir! Are fully developed jīvas possessing knowledge?" > "\[They are\] like embodied beings." > "Venerable Sir! Are fully developed inhabitants of hell possessing knowledge?" > "Necessarily \[they have\] three knowledges or three ignorances. As the inhabitants of hell, so the Thaṇiyakumāras. Earth-bodied beings are like one-sensed beings; thus up to four-sensed beings." > "Venerable Sir! Are fully developed five-sensed animals possessing knowledge or possessing ignorance?" > "Three knowledges, three ignorances—optionally. Humans are like embodied beings. Vāṇamantara, Joisiya, and Vemāṇiya \[gods\] are like the inhabitants of hell." > "Venerable Sir! Are undeveloped jīvas possessing knowledge or possessing ignorance?" > "Three knowledges, three ignorances—optionally." > "Venerable Sir! Are undeveloped inhabitants of hell possessing knowledge or possessing ignorance?" > "Necessarily \[they have\] three knowledges; optionally \[they have\] three ignorances. Thus up to the Thaṇiyakumāras. Earth-bodied beings up to plant-bodied beings are like one-sensed beings." > \[As to\] the inquiry regarding two-sensed beings: > "Necessarily \[they have\] two knowledges or two ignorances. Thus up to five-sensed animals." > "Venerable Sir! Are undeveloped humans possessing knowledge or possessing ignorance?" > "Optionally \[they have\] three knowledges; necessarily \[they have\] two ignorances. Vāṇamantaras are like the inhabitants of hell. For undeveloped Joisiya and Vemāṇiya \[gods\], necessarily \[they have\] three knowledges or three ignorances." > "Venerable Sir! Are neither-developed-nor-undeveloped jīvas possessing knowledge?" > "\[They are\] like the liberated souls." > "Venerable Sir! Are jīvas existing in hell existence possessing knowledge or possessing ignorance?" > "\[They are\] like those with the hell destiny." > "Venerable Sir! Are jīvas existing in animal existence possessing knowledge or possessing ignorance?" > "Three knowledges, three ignorances—optionally." > "\[Are jīvas\] existing in human existence?" > "\[They are\] like embodied beings." > "Venerable Sir! \[Are jīvas\] existing in divine existence?" > "\[They are\] like those existing in hell existence. Those not existing in existence are like the liberated souls." > "Venerable Sir! Are capable-of-liberation jīvas possessing knowledge?" > "\[They are\] like embodied beings." > \[As to\] the inquiry regarding incapable-of-liberation beings: > "Gautama! They are not possessing knowledge; they possess ignorance; three ignorances optionally." > "Venerable Sir! Are neither-capable-nor-incapable-of-liberation jīvas possessing knowledge?" > "\[They are\] like the liberated souls." > \[As to\] the inquiry regarding sentient beings: > "\[They are\] like beings possessing sense organs. Non-sentient beings are like two-sensed beings. Neither-sentient-nor-non-sentient beings are like the liberated souls." > — English (machine translation) (machine translation) ### [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) ### [8.2.394](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.394) sāgārovauttā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| ābhinibohiyanāṇasāgārovauttā ṇaṃ bhaṃte? cattāri nāṇāiṃ bhayaṇāe| evaṃ suyanāṇasāgārovauttā vi| ohināṇasāgārovauttā jahā ohināṇaladdhiyā| manapajjavanāṇasāgārovauttā jahā manapajjavanāṇaladdhīyā| kevalanāṇa-sāgārovauttā jahā kevalanāṇaladdhīyā| maiannāṇasāgārovauttāṇaṃ tinni annāṇāiṃ bhayaṇāe| evaṃ suyaannāṇasāgārovauttā vi| vibhaṃganāṇasāgārovauttāṇaṃ tinni annāṇāiṃ niyamā| anagārovauttā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? paṃca nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| evaṃ cakkhudaṃsaṇa-acakkhudaṃsaṇaanāgārovauttā vi, navaraṃ–cattāri nāṇāiṃ, tinni annāṇāiṃ–bhayaṇāe| ohidaṃsaṇaanāgārovauttāṇaṃ pucchā| goyamā! nāṇī vi, annāṇī vi| je nāṇī te atthegatiyā tinnāṇī, atthegatiyā caunāṇī| je tinnāṇī te ābhinibohiyanāṇī, suyanāṇī, ohīnāṇī| je caunāṇī te ābhinibohiyanāṇī jāva manapajjavanāṇī| je annāṇī te niyamā tiannāṇī, taṃ jahā–maiannāṇī, suyaannāṇī, vibhaṃganāṇī| kevaladaṃsaṇaanāgārovauttā jahā kevalanāṇaladdhiyā| sajogī ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā sakāiyā| evaṃ manajogī, vaijogī, kāyajogī vi| ajogī jahā siddhā| salessā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā sakāiyā| kaṇhalessā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā saiṃdiyā| evaṃ jāva pamhalessā, sukkalessā jahā salessā| alessā jahā siddhā| sakasāī ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā saiṃdiyā| evaṃ jāva lobhakasāī| akasāī ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? paṃca nāṇāiṃ bhayaṇāe| savedagā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā saiṃdiyā| evaṃ itthivedagā vi, evaṃ purisavedagā vi, evaṃ napuṃsaga vedagā vi| avedagā jahā akasāī| āhāragā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? jahā sakasāī, navaraṃ–kevalanāṇaṃ pi| anāhāragā ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī? manapajjavanāṇavajjāiṃ nāṇāiṃ, annāṇāiṃ tinni–bhayaṇāe| > "Venerable Sir! Are souls engaged in determinate application knowledgeable or unknowledgeable?" > "\[They have\] five knowledges \[or\] three un-knowledges—alternatively." > "Venerable Sir, \[what about\] those engaged in the determinate application of sensory cognition?" > "Four knowledges, alternatively. Likewise also those engaged in the determinate application of scriptural knowledge. Those engaged in the determinate application of clairvoyant knowledge are like those possessing the attainment of clairvoyant knowledge. Those engaged in the determinate application of mind-reading knowledge are like those possessing the attainment of mind-reading knowledge. Those engaged in the determinate application of omniscient knowledge are like those possessing the attainment of omniscient knowledge. > For those engaged in the determinate application of sensory un-knowledge, \[they have\] three un-knowledges, alternatively. Likewise also those engaged in the determinate application of scriptural un-knowledge. For those engaged in the determinate application of illusory knowledge, \[they have\] three un-knowledges, invariably." > "Venerable Sir! Are souls engaged in indeterminate application knowledgeable or unknowledgeable?" > "\[They have\] five knowledges \[or\] three un-knowledges—alternatively. Likewise also those engaged in the indeterminate application of ocular awareness and non-ocular awareness; with the distinction that: four knowledges \[or\] three un-knowledges—alternatively." > \[As for\] the question regarding those engaged in the indeterminate application of clairvoyant awareness: > "Gautama! \[They are\] both knowledgeable and unknowledgeable. Those who are knowledgeable—some possess three knowledges, some possess four knowledges. Those who possess three knowledges possess sensory cognition, scriptural knowledge, and clairvoyant knowledge. Those who possess four knowledges possess from sensory cognition up to mind-reading knowledge. Those who are unknowledgeable possess three un-knowledges invariably, that is: sensory un-knowledge, scriptural un-knowledge, and illusory knowledge. Those engaged in the indeterminate application of omniscient awareness are like those possessing the attainment of omniscient knowledge." > "Venerable Sir! Are souls with activities knowledgeable or unknowledgeable?" > "Like those with bodies. Likewise also those with mental activity, vocal activity, and physical activity. Those without activities are like the liberated souls." > "Venerable Sir! Are souls with lesyā knowledgeable or unknowledgeable?" > "Like those with bodies." > "Venerable Sir! Are souls with black lesyā knowledgeable or unknowledgeable?" > "Like those with sense organs. Likewise up to lotus-pink lesyā; those with white lesyā are like those with lesyā. Those without lesyā are like the liberated souls." > "Venerable Sir! Are souls with passions knowledgeable or unknowledgeable?" > "Like those with sense organs. Likewise up to greed-passioned." > "Venerable Sir! Are souls without passions knowledgeable or unknowledgeable?" > "Five knowledges, alternatively." > "Venerable Sir! Are souls with gender-orientation knowledgeable or unknowledgeable?" > "Like those with sense organs. Likewise also those with female gender-orientation, likewise those with male gender-orientation, likewise those with neuter gender-orientation. Those without gender-orientation are like those without passions." > "Venerable Sir! Are souls that take nourishment knowledgeable or unknowledgeable?" > "Like those with passions, with the distinction that: omniscient knowledge as well." > "Venerable Sir! Are souls that do not take nourishment knowledgeable or unknowledgeable?" > "The knowledges excluding mind-reading knowledge, \[and\] the three un-knowledges—alternatively." > — English (machine translation) (machine translation) ### [8.2.395](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2.395) ābhinibohiyanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvadavvāiṃ jāṇai-pāsai| khettao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvaṃ khettaṃ jāṇai-pāsai| kālao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvaṃ kālaṃ jāṇai-pāsai| bhāvao ṇaṃ ābhinibohiyanāṇī āesenaṃ savve bhāve jāṇai-pāsai| suyanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ suyanāṇī uvautte savvadavvāiṃ jāṇai-pāsai| khettao ṇaṃ suyanāṇī uvautte savvakhettaṃ jāṇai-pāsai| kālao ṇaṃ suyanāṇī uvautte savvakālaṃ jāṇai-pāsai| bhāvao ṇaṃ suyanāṇī uvautte savvabhāve jāṇai-pāsai| ohināṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ ohināṇī jahanneṇaṃ anaṃtāiṃ rūvidavvāiṃ jāṇai-pāsai| ukkoseṇaṃ savvāiṃ rūvidavvāiṃ jāṇai-pāsai| khettao ṇaṃ ohināṇī jahanneṇaṃ asaṃkhejjaibhāgaṃ jāṇai-pāsai| ukkoseṇaṃ asaṃkhejjāiṃ aloge loyamettāiṃ khaṃḍāiṃ jāṇai-pāsai| kālao ṇaṃ ohināṇī jahanneṇaṃ āvaliyāe asaṃkhejjaibhāgaṃ jāṇai-pāsai| ukkoseṇaṃ asaṃkhejjāo osappiṇīo ussappiṇīo aīyamaṇāgayaṃ ca kālaṃ jāṇai-pāsai| bhāvao ṇaṃ ohināṇī jahanneṇaṃ anaṃte bhāve jāṇai-pāsai| ukkoseṇa vi anaṃte bhāve jāṇai-pāsai, savvabhāvāṇamaṇaṃtabhāgaṃ jāṇai-pāsai| manapajjavanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ ujjumatī anaṃte anaṃtapadesie khaṃdhe jāṇai-pāsai| te ceva viulamaī abbhahiyatarāe viulatarāe visuddhatarāe vitimiratarāe jāṇai-pāsai| khettao ṇaṃ ujjumaī ahe jāva imīse rayaṇappabhāe puḍhavīe uvarimaheṭṭhille khaḍḍāgapayare, uḍḍhaṃ jāva joisassa uvarimatale, tiriyaṃ jāva aṃtomanussakhette aḍḍhāijjesu dīvasamuddesu pannarasasu kammabhūmīsu tīsāe akammabhūmīsu chappaṇṇae aṃtaradīvagesu saṇṇīṇaṃ paṃciṃdiyāṇaṃ pajjattayāṇaṃ manogae bhāve jāṇai-pāsai| taṃ ceva viulamaī aḍḍhāijjehimaṃgulehiṃ abbhahiyataraṃ viulataraṃ visuddhataraṃ vitimirataraṃ khettaṃ jāṇai-pāsai| kālao ṇaṃ ujjumaī jahanneṇaṃ paliovamassa, asaṃkhijjayabhāgaṃ, uvakoseṇa vi paliovamassa asaṃkhijjayabhāgaṃ atīyamanāgayaṃ vā kālaṃ jāṇai-pāsai| taṃ ceva viulamaī abbhahiyatarāgaṃ viulatarāgaṃ visuddhatarāgaṃ vitimiratarāgaṃ jāṇai pāsai| bhāvao ṇaṃ ujjumaī anaṃte bhāve jāṇai-pāsai, savvabhāvāṇaṃ anaṃtabhāgaṃ jāṇai-pāsai| taṃ ceva viulamaī abbhahiyatarāgaṃ viulatarāgaṃ visuddhatarāgaṃ vitimiratarāgaṃ jāṇai-pāsai| kevalanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ kevalanāṇī savvadavvāiṃ jāṇai-pāsai| khettao ṇaṃ kevalanāṇī savvaṃ khettaṃ jāṇai-pāsai| kālao ṇaṃ kevalanāṇī savvaṃ kālaṃ jāṇai-pāsai| bhāvao ṇaṃ kevalanāṇī savve bhāve jāṇai-pāsai| maiannāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khetao, kālao, bhāvao| davvao ṇaṃ maiannāṇī maiannāṇaparigayāiṃ davvāiṃ jāṇai-pāsai| khettao ṇaṃ maiannāṇī maiannāṇaparigayaṃ khettaṃ jāṇai-pāsai| kālao ṇaṃ maiannāṇī maiannāṇaparigayaṃ kālaṃ jāṇai-pāsai| bhāvao ṇaṃ maiannāṇī maiannāṇaparigae bhāve jāṇai-pāsai| suyaannāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ suyaannāṇī suyaannāṇaparigayāiṃ davvāiṃ āghavei, pannavei, parūvei| khettao ṇaṃ suyaannāṇī suyaannāṇaparigayaṃ khettaṃ āghavei, pannavei, parūvei| kālao ṇaṃ suyaannāṇī suyaannāṇaparigayaṃ kālaṃ āghavei, pannavei, parūvei| bhāvao ṇaṃ suyaannāṇī suyaannāṇaparigae bhāve āghavei, pannavei, parūvei| vibhaṃganāṇassa ṇaṃ bhaṃte! kevatie visae pannatte? goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao| davvao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayāiṃ davvāiṃ jāṇai-pāsai| khettao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayaṃ khettaṃ jāṇai-pāsai| kālao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayaṃ kālaṃ jāṇai-pāsai| bhāvao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigae bhāve jāṇai-pāsai| > "Venerable Sir! How extensive is the scope of sensory knowledge (ābhinibodhikanāṇa) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of sensory knowledge knows and sees all substances indirectly. > In terms of space, the possessor of sensory knowledge knows and sees all space indirectly. > In terms of time, the possessor of sensory knowledge knows and sees all time indirectly. > In terms of state, the possessor of sensory knowledge knows and sees all states indirectly. > > "Venerable Sir! How extensive is the scope of scriptural knowledge (śrutajñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of scriptural knowledge, when attentively engaged, knows and sees all substances. > In terms of space, the possessor of scriptural knowledge, when attentively engaged, knows and sees all space. > In terms of time, the possessor of scriptural knowledge, when attentively engaged, knows and sees all time. > In terms of state, the possessor of scriptural knowledge, when attentively engaged, knows and sees all states. > > "Venerable Sir! How extensive is the scope of clairvoyant knowledge (avadhijñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite material substances; at maximum, knows and sees all material substances. > In terms of space, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part \[of an aṅgula\]; at maximum, knows and sees innumerable sections in the non-cosmos (aloka) measuring the size of the cosmos (loka). > In terms of time, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part of an āvalikā; at maximum, knows and sees innumerable descending half-cycles (avasarpiṇī) and ascending half-cycles (utsarpiṇī) of past and future time. > In terms of state, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite states; at maximum, also knows and sees infinite states, \[yet\] knows and sees an infinite part of all states. > > "Venerable Sir! How extensive is the scope of mind-reading knowledge (manaḥparyāyajñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, one with simple mind-reading knowledge (ṛjumati) knows and sees infinite aggregates having infinite space-points; the one with complex mind-reading knowledge (vipulamati) knows and sees those very same \[aggregates\] in a manner that is still more extensive, broader, purer, and clearer. > In terms of space, one with simple mind-reading knowledge knows and sees the mental states of sentient, fully-developed five-sensed beings downwards as far as the uppermost lowest cavernous layer of this Ratnaprabhā earth, upwards as far as the upper surface of the Jyotiṣka \[realm\], and horizontally within the realm of human beings (manuṣyakṣetra) across the two and a half continents and oceans, across the fifteen lands of karmic action (karmabhūmi), the thirty lands of non-karmic action (akarmabhūmi), and the fifty-six intermediate islands; > and one with complex mind-reading knowledge knows and sees space exceeding that by two and a half aṅgulas, in a manner that is broader, purer, and clearer. > In terms of time, one with simple mind-reading knowledge, at minimum, knows and sees an innumerableth part of a palyopama; at maximum, also knows and sees an innumerableth part of a palyopama of past or future time; > and one with complex mind-reading knowledge knows and sees that very same \[time\] in a manner that is still more extensive, broader, purer, and clearer. > In terms of state, one with simple mind-reading knowledge knows and sees infinite states, \[yet\] knows and sees an infinite part of all states; > and one with complex mind-reading knowledge knows and sees that very same \[state\] in a manner that is still more extensive, broader, purer, and clearer. > > "Venerable Sir! How extensive is the scope of omniscience (kevalajñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the omniscient one knows and sees all substances. > In terms of space, the omniscient one knows and sees all space. > In terms of time, the omniscient one knows and sees all time. > In terms of state, the omniscient one knows and sees all states. > > "Venerable Sir! How extensive is the scope of sensory nescience (matyajñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of sensory nescience knows and sees substances encompassed by sensory nescience. > In terms of space, the possessor of sensory nescience knows and sees space encompassed by sensory nescience. > In terms of time, the possessor of sensory nescience knows and sees time encompassed by sensory nescience. > In terms of state, the possessor of sensory nescience knows and sees states encompassed by sensory nescience. > > "Venerable Sir! How extensive is the scope of scriptural nescience (śrutājñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of scriptural nescience expounds, explains, and establishes substances encompassed by scriptural nescience. > In terms of space, the possessor of scriptural nescience expounds, explains, and establishes space encompassed by scriptural nescience. > In terms of time, the possessor of scriptural nescience expounds, explains, and establishes time encompassed by scriptural nescience. > In terms of state, the possessor of scriptural nescience expounds, explains, and establishes states encompassed by scriptural nescience. > > "Venerable Sir! How extensive is the scope of erroneous clairvoyance (vibhaṅgajñāna) declared to be?" > "Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state. > In terms of substance, the possessor of erroneous clairvoyance knows and sees substances encompassed by erroneous clairvoyance. > In terms of space, the possessor of erroneous clairvoyance knows and sees space encompassed by erroneous clairvoyance. > In terms of time, the possessor of erroneous clairvoyance knows and sees time encompassed by erroneous clairvoyance. > In terms of state, the possessor of erroneous clairvoyance knows and sees states encompassed by erroneous clairvoyance." > — English (machine translation) (machine translation) _First 7 of 9 passages. [Read on](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-deepratnasagar2019.8.2.389) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.8.2.389) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.8.2.389) — English, machine translation ## Commentaries (2) - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p366) — Abhayadeva Sūri, Sanskrit - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.565) — Muni Dīparatnasāgara 2000, Gujarati --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.8.2](https://indike.org/pramana/in.jaina.sveta.anga.5.8.2) · Pramāṇa