[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) › 9.31.445 # Viyahapannatti 9.31.445 Viyāhapannatti 9.31.445 - **Language:** Ardhamāgadhī Prakrit ### [9.31.445](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.445) rāyagihe jāva evaṃ vayāsī–asoccā ṇaṃ bhaṃte! kevalissa vā, kevalisāvagassa vā, kevalisāviyāe vā, kevaliuvāsagassa vā, kevaliuvāsiyāe vā, tappakkhiyassa vā, tappakkhiyasāvagassa vā, tappakkhiyasāviyāe vā, tappakkhiyauvāsagassa vā, tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalipannattaṃ dhammaṃ labhejja savaṇayāe, atthegatie kevalipannattaṃ dhammaṃ no labhejja savaṇayāe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva no labhejja savaṇayāe? goyamā! jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ no labhejja savaṇayāe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva no labhejja savaṇayāe| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ bohiṃ bujjhejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ bohiṃ bujjhejjā, atthegatie kevalaṃ bohiṃ no bujjhejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ bohiṃ no bujjhejjā? goyamā! jassa ṇaṃ darisaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ bohiṃ bujjhejjā, jassa ṇaṃ darisaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ bohiṃ no bujjhejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ bohiṃ no bujjhejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaejjā goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaejjā, atthegatie kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ no pavvaejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ no pavvaejjā? goyamā! jassa ṇaṃ dhammaṃtarāiyāṇaṃ kammāṇaṃ khaovasame kaḍe bhavati se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaejjā, jassa ṇaṃ dhammaṃtarāiyāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavati se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ muṃḍe bhavittā, agārāo anagāriyaṃ no pavvaejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ no pavvaejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ baṃbhaceravāsaṃ āvasejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ baṃbhaceravāsaṃ āvasejjā, atthegatie kevalaṃ baṃbhaceravāsaṃ no āvasejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ baṃbhaceravāsaṃ no āvasejjā? goyamā! jassa ṇaṃ carittāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ baṃbhaceravāsaṃ āvasejjā, jassa ṇaṃ carittāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ baṃbhaceravāsaṃ no āvasejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ baṃbha-ceravāsaṃ no āvasejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevaleṇaṃ saṃjameṇaṃ saṃjamejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevaleṇaṃ saṃjameṇaṃ saṃjamejjā, atthegatie kevaleṇaṃ saṃjameṇaṃ no saṃjamejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevaleṇaṃ saṃjameṇaṃ no saṃjamejjā? goyamā! jassa ṇaṃ jayaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevaleṇaṃ saṃjameṇaṃ saṃjamejjā, jassa ṇaṃ jayaṇā-varaṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiya-uvāsiyāe vā kevaleṇaṃ saṃjameṇaṃ no saṃjamejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevaleṇaṃ saṃjameṇaṃ no saṃjamejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevaleṇaṃ saṃvareṇaṃ saṃvarejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevaleṇaṃ saṃvareṇaṃ saṃvarejjā, atthegatie kevaleṇaṃ saṃvareṇaṃ no saṃvarejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevaleṇaṃ saṃvareṇaṃ no saṃvarejjā? goyamā! jassa ṇaṃ ajjhavasāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevaleṇaṃ saṃvareṇaṃ saṃvarejjā, jassa ṇaṃ ajjhavasāṇā-varaṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiya-uvāsiyāe vā kevaleṇaṃ saṃvareṇaṃ no saṃvarejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevaleṇaṃ saṃvareṇaṃ no saṃvarejjā| asoccā ṇaṃ bhaṃte kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ ābhinibohiyanāṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ ābhini-bohiyanāṇaṃ uppāḍejjā, atthegatie kevalaṃ ābhinibohiyanāṇaṃ no uppāḍejjā| naṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ ābhinibohiyanāṇaṃ no uppāḍejjā? goyamā! jassa ṇaṃ ābhinibohiyanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ ābhinibohiyanāṇaṃ uppāḍejjā, jassa ṇaṃ ābhinibohiyanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ ābhinibohiyanāṇaṃ no uppāḍejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ ābhinibohiyanāṇaṃ no uppāḍejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ suyanāṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ suyanāṇaṃ uppāḍejjā, atthegatie kevalaṃ suyanāṇaṃ no uppāḍejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ suyanāṇaṃ no uppāḍejjā| goyamā! jassa ṇaṃ suyanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ suyanāṇaṃ uppāḍejjā, jassa ṇaṃ suyanāṇā-varaṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ suyanāṇaṃ no uppāḍejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ suyanāṇaṃ no uppāḍejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsie vā kevalaṃ ohināṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ ohināṇaṃ uppāḍejjā, atthegatie kevalaṃ ohināṇaṃ no uppāḍejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ ohināṇaṃ no uppāḍejjā? goyamā! jassa ṇaṃ ohināṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvā-siyāe vā kevalaṃ ohināṇaṃ uppāḍejjā, jassa ṇaṃ ohināṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā keva-lissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ ohināṇaṃ no uppāḍejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ ohināṇaṃ no uppāḍejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ manapajjavanāṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalaṃ manapajjavanāṇaṃ uppāḍejjā, atthegatie kevalaṃ manapajjavanāṇaṃ no uppāḍejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ manapajjavanāṇaṃ no uppāḍejjā? goyamā! jassa ṇaṃ manapajjavanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiya-uvāsiyāe vā kevalaṃ manapajjavanāṇaṃ uppāḍejjā, jassa ṇaṃ manapajjavanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalaṃ manapajjavanāṇaṃ no uppāḍejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalaṃ manapajjavanāṇaṃ no uppāḍejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalanāṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ jāva kevalanāṇaṃ no uppāḍejjā? goyamā! jassa ṇaṃ kevalanāṇāvaraṇijjāṇaṃ kammāṇaṃ khae kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalanāṇaṃ uppāḍejjā, jassa ṇaṃ kevalanāṇāvaraṇijjāṇaṃ kammāṇaṃ khae no kaḍe bhavai se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalanāṇaṃ no uppāḍejjā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ jāva kevalanāṇaṃ no uppāḍejjā| asoccā ṇaṃ bhaṃte! kevalissa vā jāva tappakkhiyauvāsiyāe vā– 1. kevalipannattaṃ dhammaṃ labhejja savaṇayāe 2. kevalaṃ bohiṃ bujjhejjā 3. kevalaṃ muṃḍe bhavittā āgārāo anagāriyaṃ pavvaejjā 4. kevalaṃ baṃbhaceravāsaṃ āvasejjā 5. kevaleṇaṃ saṃja-meṇaṃ saṃjamejjā 6. kevaleṇaṃ saṃvareṇaṃ saṃvarejjā 7. kevalaṃ ābhinibohiyanāṇaṃ uppāḍejjā 8. kevalaṃ suyanāṇaṃ uppāḍejjā 9. kevalaṃ ohināṇaṃ uppāḍejjā 10. kevalaṃ manapajjavanāṇaṃ uppāḍejjā 11. kevalanāṇaṃ uppāḍejjā? goyamā! asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsie vā–1. atthegatie kevalipannattaṃ dhammaṃ labhejja savaṇayāe, atthegatie kevalipannattaṃ dhammaṃ no labhejja savaṇayāe 2. atthegatie kevalaṃ bohiṃ bujjhejjā, atthegatie kevalaṃ bohiṃ no bujjhejjā 3. atthegatie kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaejjā, atthegatie kevalaṃ muṃḍe bhavittā agārāo anagāriyaṃ no pavva ejjā 4. atthegatie kevalaṃ baṃbhaceravāsaṃ āvasejjā, atthegatie kevalaṃ baṃbhaceravāsaṃ no āvasejjā 5. atthegatie kevaleṇaṃ saṃjameṇaṃ saṃjamejjā, atthegatie kevaleṇaṃ saṃjameṇaṃ no saṃjamejjā 6. atthegatie kevaleṇaṃ saṃvareṇaṃ saṃvarejjā, atthegatie kevaleṇaṃ saṃvareṇaṃ no saṃvarejjā 7. atthegatie kevalaṃ ābhinibohiyanāṇaṃ uppāḍejjā, atthegatie kevalaṃ ābhiṇībohiyanāṇaṃ no uppāḍejjā 8. atthe gatie kevalaṃ suyanāṇaṃ uppāḍejjā, atthegatie kevalaṃ suyanāṇaṃ no uppāḍejjā 9. atthegatie kevalaṃ ohināṇaṃ uppāḍejjā, atthegatie kevalaṃ ohināṇaṃ no uppāḍejjā 10. atthegatie kevalaṃ manapajjavanāṇaṃ uppāḍejjā, atthegatie kevalaṃ manapajjavanāṇaṃ no uppāḍejjā 11. atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–asoccā ṇaṃ taṃ ceva jāva atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā? goyamā! 1. jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 2. jassa ṇaṃ darisaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 3. jassa ṇaṃ dhammaṃtarāiyāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 4. jassa ṇaṃ carittāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 5. jassa ṇaṃ jayaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 6. jassa ṇaṃ ajjhavasāṇā-varaṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 7. jassa ṇaṃ ābhinibohiyanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 8. jassa ṇaṃ suyanāṇāvaraṇijjāṇaṃ kammāṇa khaovasame no kaḍe bhavai 9. jassa ṇaṃ ohināṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 10. jassa ṇaṃ manapajjavanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai 11. jassa ṇaṃ kevalanāṇā-varaṇijjāṇaṃ kammāṇaṃ khae no kaḍe bhavai, se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ no labhejja savaṇayāe, kevalaṃ bohiṃ no bujjhejjā jāva kevalanāṇaṃ no uppāḍejjā| jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai, jassa ṇaṃ darisaṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai, jassa ṇaṃ dhammaṃtarāiyāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai, evaṃ jāva jassa ṇaṃ kevalanāṇāvaraṇijjāṇaṃ kammāṇaṃ khae kaḍe bhavai, se ṇaṃ asoccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, kevalaṃ bohiṃ bujjhejjā jāva kevalanāṇaṃ uppāḍejjā| > At Rājagṛha, and so on, he spoke thus: “Venerable Sir, without hearing from a kevalin, or from a kevalin’s male lay follower, or from a kevalin’s female lay follower, or from a kevalin’s male adherent, or from a kevalin’s female adherent, or from an adherent of that party, or from a male lay follower of that party, or from a female lay follower of that party, or from a male adherent of that party, or from a female adherent of that party, could one attain the hearing of the Dharma taught by a kevalin?” > “Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may attain the hearing of the Dharma taught by a kevalin, and someone may not attain the hearing of the Dharma taught by a kevalin.” > “Venerable Sir, for what reason is it said: ‘without hearing, up to, may not attain by hearing’?” > “Gautama, he by whom destruction-cum-suppression of knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may attain the hearing of the Dharma taught by a kevalin; he by whom destruction-cum-suppression of knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not attain the hearing of the Dharma taught by a kevalin. For that reason, Gautama, it is said: ‘without hearing, up to, may not attain by hearing.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one understand pure enlightenment?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may understand pure enlightenment, and someone may not understand pure enlightenment.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not understand pure enlightenment’?’ > ‘Gautama, he by whom destruction-cum-suppression of perception-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may understand pure enlightenment; he by whom destruction-cum-suppression of perception-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not understand pure enlightenment. For that reason, Gautama, it is said: ‘without hearing, up to, may not understand pure enlightenment.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one, having become completely tonsured, renounce from the household state into homelessness?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone, having become completely tonsured, may renounce from the household state into homelessness, and someone, having become completely tonsured, may not renounce from the household state into homelessness.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, having become completely tonsured, may not renounce from the household state into homelessness’?’ > ‘Gautama, he by whom destruction-cum-suppression of religious-hindering karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, having become completely tonsured, may renounce from the household state into homelessness; he by whom destruction-cum-suppression of religious-hindering karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, having become completely tonsured, may not renounce from the household state into homelessness. For that reason, Gautama, it is said: ‘without hearing, up to, having become completely tonsured, may not renounce from the household state into homelessness.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one dwell in pure celibacy?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may dwell in pure celibacy, and someone may not dwell in pure celibacy.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not dwell in pure celibacy’?’ > ‘Gautama, he by whom destruction-cum-suppression of conduct-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may dwell in pure celibacy; he by whom destruction-cum-suppression of conduct-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not dwell in pure celibacy. For that reason, Gautama, it is said: ‘without hearing, up to, may not dwell in pure celibacy.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one restrain oneself with pure self-restraint?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may restrain oneself with pure self-restraint, and someone may not restrain oneself with pure self-restraint.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not restrain oneself with pure self-restraint’?’ > ‘Gautama, he by whom destruction-cum-suppression of effort-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may restrain oneself with pure self-restraint; he by whom destruction-cum-suppression of effort-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not restrain oneself with pure self-restraint. For that reason, Gautama, it is said: ‘without hearing, up to, may not restrain oneself with pure self-restraint.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one restrain oneself with pure stoppage?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may restrain oneself with pure stoppage, and someone may not restrain oneself with pure stoppage.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not restrain oneself with pure stoppage’?’ > ‘Gautama, he by whom destruction-cum-suppression of resolve-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may restrain oneself with pure stoppage; he by whom destruction-cum-suppression of resolve-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not restrain oneself with pure stoppage. For that reason, Gautama, it is said: ‘without hearing, up to, may not restrain oneself with pure stoppage.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure sensory knowledge?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure sensory knowledge, and someone may not generate pure sensory knowledge.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure sensory knowledge’?’ > ‘Gautama, he by whom destruction-cum-suppression of sensory-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure sensory knowledge; he by whom destruction-cum-suppression of sensory-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure sensory knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure sensory knowledge.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure scriptural knowledge?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure scriptural knowledge, and someone may not generate pure scriptural knowledge.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure scriptural knowledge’?’ > ‘Gautama, he by whom destruction-cum-suppression of scriptural-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure scriptural knowledge; he by whom destruction-cum-suppression of scriptural-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure scriptural knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure scriptural knowledge.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure clairvoyant knowledge?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure clairvoyant knowledge, and someone may not generate pure clairvoyant knowledge.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure clairvoyant knowledge’?’ > ‘Gautama, he by whom destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure clairvoyant knowledge; he by whom destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure clairvoyant knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure clairvoyant knowledge.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure mind-reading knowledge?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure mind-reading knowledge, and someone may not generate pure mind-reading knowledge.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure mind-reading knowledge’?’ > ‘Gautama, he by whom destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure mind-reading knowledge; he by whom destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure mind-reading knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure mind-reading knowledge.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate omniscience?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate omniscience, and someone may not generate omniscience.’ > ‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate omniscience’?’ > ‘Gautama, he by whom destruction of omniscience-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate omniscience; he by whom destruction of omniscience-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate omniscience. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate omniscience.’ > ‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one: (1) attain the hearing of the Dharma taught by a kevalin, (2) understand pure enlightenment, (3) having become completely tonsured, renounce from the household state into homelessness, (4) dwell in pure celibacy, (5) restrain oneself with pure self-restraint, (6) restrain oneself with pure stoppage, (7) generate pure sensory knowledge, (8) generate pure scriptural knowledge, (9) generate pure clairvoyant knowledge, (10) generate pure mind-reading knowledge, (11) generate omniscience?’ > ‘Gautama, without hearing from a kevalin or up to a female adherent of that party: (1) someone may attain the hearing of the Dharma taught by a kevalin, and someone may not attain the hearing of the Dharma taught by a kevalin; (2) someone may understand pure enlightenment, and someone may not understand pure enlightenment; (3) someone, having become completely tonsured, may renounce from the household state into homelessness, and someone, having become completely tonsured, may not renounce from the household state into homelessness; (4) someone may dwell in pure celibacy, and someone may not dwell in pure celibacy; (5) someone may restrain oneself with pure self-restraint, and someone may not restrain oneself with pure self-restraint; (6) someone may restrain oneself with pure stoppage, and someone may not restrain oneself with pure stoppage; (7) someone may generate pure sensory knowledge, and someone may not generate pure sensory knowledge; (8) someone may generate pure scriptural knowledge, and someone may not generate pure scriptural knowledge; (9) someone may generate pure clairvoyant knowledge, and someone may not generate pure clairvoyant knowledge; (10) someone may generate pure mind-reading knowledge, and someone may not generate pure mind-reading knowledge; (11) someone may generate omniscience, and someone may not generate omniscience.’ > ‘Venerable Sir, for what reason is it said thus: ‘without hearing, just that, up to, someone may generate omniscience, and someone may not generate omniscience’?’ > ‘Gautama, he by whom (1) destruction-cum-suppression of knowledge-obscuring karmas has not been effected, (2) destruction-cum-suppression of perception-obscuring karmas has not been effected, (3) destruction-cum-suppression of religious-hindering karmas has not been effected, (4) destruction-cum-suppression of conduct-obscuring karmas has not been effected, (5) destruction-cum-suppression of effort-obscuring karmas has not been effected, (6) destruction-cum-suppression of resolve-obscuring karmas has not been effected, (7) destruction-cum-suppression of sensory-knowledge-obscuring karmas has not been effected, (8) destruction-cum-suppression of scriptural-knowledge-obscuring karmas has not been effected, (9) destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has not been effected, (10) destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has not been effected, (11) destruction of omniscience-obscuring karmas has not been effected—he, without hearing from a kevalin or up to a female adherent of that party, may not attain the hearing of the Dharma taught by a kevalin, may not understand pure enlightenment, up to may not generate omniscience. > He by whom destruction-cum-suppression of knowledge-obscuring karmas has been effected, by whom destruction-cum-suppression of perception-obscuring karmas has been effected, by whom destruction-cum-suppression of religious-hindering karmas has been effected, thus up to he by whom destruction of omniscience-obscuring karmas has been effected—he, without hearing from a kevalin or up to a female adherent of that party, may attain the hearing of the Dharma taught by a kevalin, may understand pure enlightenment, up to may generate omniscience.’” > — English (machine translation) (machine translation) - [Previous: 9.3.444](https://indike.org/pramana/in.jaina.sveta.anga.5.9.3.444) - [Next: 9.31.446](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.446) - [Up: 9.31](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.9.31.445) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.9.31.445) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.9.31.445) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.656) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p463) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.445](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.445) · Pramāṇa