[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 # Viyahapannatti 9.31: Uddeśaka 31: aśoccā Viyāhapannatti 9.31 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 31: aśoccā ### [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) ### [9.31.446](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.446) tassa ṇaṃ chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ uḍḍhaṃ vāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇabhūmīe āyāvemāṇassa pagaibhaddayāe, pagaiuvasaṃtayāe, pagaipayaṇukoha-māna-māyā-lobhayāe, miumaddavasaṃpannayāe, allīṇayāe, viṇīyayāe, annayā kayāvi subheṇaṃ ajjhavasāṇeṇaṃ, subheṇaṃ pariṇāmeṇaṃ, lessāhiṃ visujjhamāṇīhiṃ-visujjhamāṇīhiṃ tayāvaraṇijjāṇaṃ kammāṇaṃ khaovasameṇaṃ īhāpohamaggaṇagavesaṇaṃ karemāṇassa vibbhaṃge nāmaṃ annāṇe samuppajjai| se ṇaṃ teṇaṃ vibbhaṃganāṇeṇaṃ samuppanneṇaṃ jahanneṇaṃ aṃgulassa asaṃkhejjatibhāgaṃ, ukkoseṇaṃ asaṃkhejjāiṃ joyaṇasahassāiṃ jāṇai-pāsai| se ṇaṃ teṇaṃ vibbhaṃganāṇeṇaṃ samuppanneṇaṃ jīve vi jāṇai, ajīve vi jāṇai, pāsaṃḍatthe sāraṃbhe sapariggahe saṃkilissamāṇe vi jāṇai, visujjhamāṇe vi jāṇai| se ṇaṃ puvvāmeva sammattaṃ paḍivajjai, sammattaṃ paḍivajjittā samaṇadhammaṃ roeti, samaṇadhammaṃ roettā carittaṃ paḍivajjai, carittaṃ paḍivajjittā liṃgaṃ paḍivajjai| tassa ṇaṃ tehiṃ micchattapajjavehiṃ parihāyamāṇehiṃ-parihāyamāṇehiṃ sammadaṃsaṇapajjavehiṃ parivaḍḍhamāṇehiṃ-parivaḍḍhamāṇehiṃ se vibbhaṃge annāṇe sammattapariggahie khippāmeva ohī parāvattai| > To him, while performing the continuous ascetic practice of fasting for two days at a time, repeatedly raising his arms upwards, facing the sun, exposing himself to heat in the heat-exposure ground, because of his naturally gentle nature, naturally tranquil nature, naturally attenuated anger, pride, deceit, and greed, endowed with softness and gentleness, humble, well-disciplined, on some occasion, through auspicious intention, auspicious transformation, progressively purifying leśyās, and the destruction-cum-suppression of the obscuring karmas of that \[knowledge\], while applying deliberation, reasoning, inquiry, and investigation, the nescience named vibhaṅga arises. > Arising with that vibhaṅga-knowledge, he knows and sees at a minimum an innumerable part of a finger-breadth, and at a maximum innumerable thousands of yojanas. Arising with that vibhaṅga-knowledge, he knows jīvas and knows ajīvas; he knows those following heterodox paths, engaged in harm, possessing possessions, becoming afflicted, and he knows those becoming purified. > First indeed he attains right view; having attained right view, he takes delight in the śramaṇa's Dharma; having taken delight in the śramaṇa's Dharma, he undertakes \[ascetic\] conduct; having undertaken \[ascetic\] conduct, he adopts the ascetic garb. When his modes of false belief progressively diminish and his modes of right view progressively increase, that vibhaṅga-nescience, embraced by right view, quickly turns into avadhi-knowledge. > — English (machine translation) (machine translation) ### [9.31.447](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.447) se ṇaṃ bhaṃte! katisu lessāsu hojjā? goyamā! tisu visuddhalessāsu hojjā, taṃ jahā–teulessāe, pamhalessāe, sukkalessāe| se ṇaṃ bhaṃte! katisu nāṇesu hojjā? goyamā! tisu–ābhinibohiyanāṇa-suyanāṇa-ohināṇesu hojjā| se ṇaṃ bhaṃte! kiṃ sajogī hojjā? ajogī hojjā? goyamā! sajogī hojjā, no ajogī hojjā| jai sajogī hojjā, kiṃ maṇajogī hojjā? vaijogī hojjā? kāyajogī hojjā? goyamā! maṇajogī vā hojjā, vaijogī vā hojjā, kāyajogī vā hojjā| se ṇaṃ bhaṃte! kiṃ sāgarovautte hojjā? anāgārovautte hojjā? goyamā! sāgārovautte vā hojjā, anāgārovautte vā hojjā| se ṇaṃ bhaṃte! kayarammi saṃghayaṇe hojjā? goyamā! vairosabhanārāyasaṃghayaṇe hojjā| se ṇaṃ bhaṃte! kayarammi saṃṭhāṇe hojjā? goyamā! chaṇhaṃ saṃṭhāṇāṇaṃ annayaresu saṃṭhāṇe hojjā| se ṇaṃ bhaṃte! kayarammi uccatte hojjā? goyamā! jahanneṇaṃ sattarayaṇīe, ukkoseṇaṃ paṃcadhanusatie hojjā| se ṇaṃ bhaṃte! kayarammi āue hojjā? goyamā! jahanneṇaṃ sātiregaṭṭhavāsāue, ukkoseṇaṃ puvvakoḍiāue hojjā| se ṇaṃ bhaṃte! kiṃ savedae hojjā? avedae hojjā? goyamā! savedae hojjā, no avedae hojjā| jai savedae hojjā kiṃ itthivedae hojjā? purisavedae hojjā? purisanapuṃsagavedae hojjā? napuṃsagavedae hojjā? goyamā! no itthivedae hojjā, purisavedae hojjā, no napuṃsagavedae hojjā, purisa napuṃsagavedae vā hojjā| se ṇaṃ bhaṃte! kiṃ sakasāī hojjā? akasāī hojjā? goyamā! sakasāī hojjā, no akasāī hojjā| jai sakasāī hojjā se ṇaṃ bhaṃte! katisu kasāesu hojjā? goyamā! causu–saṃjalaṇakoha-māna-māyā lobhesu hojjā| tassa ṇaṃ bhaṃte! kevaiyā ajjhavasāṇā pannattā? goyamā! asaṃkhejjā ajjhavasāṇā pannattā| te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā? goyamā! pasatthā, no appasatthā| se ṇaṃ bhaṃte! tehiṃ pasatthehiṃ ajjhavasāṇehiṃ vaḍḍhamāṇehiṃ anaṃtehiṃ neraiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ tirikkhajoṇiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ manussa-bhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ devabhavaggahaṇehiṃto appāṇaṃ visaṃjoei| jāo vi ya se imāo neraiya-tirikkhajoṇiya-manussa-devagatināmāo cattāri uttarapagaḍīo, tāsiṃ ca ṇaṃ ovaggahie anaṃtānubaṃdhī koha-māna-māyā-lobhe khavei, khavettā apaccakkhāṇakasāe koha-māna-māyā-lobhe khavei, khavettā paccakkhāṇāvaraṇe koha-māna-māyā-lobhe khavei, khavettā saṃjalaṇe koha-māna-māyā-lobhe khavei, khavettā paṃcavihaṃ nāṇāvaraṇijjaṃ, navavihaṃ darisaṇāvaraṇijjaṃ, paṃcavihaṃ aṃtarāiyaṃ, tālamatthākaḍaṃ ca ṇaṃ mohaṇijjaṃ kaṭṭu kammarayavikiraṇakaraṃ apuvvakaraṇaṃ anupaviṭṭhassa anaṃte anuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇadaṃsaṇe samupajjati| > “Venerable Sir! In how many leśyās would he be?” > “Gautama! He would be in the three pure leśyās, that is to say: in tejo-leśyā, in padma-leśyā, in śukla-leśyā.” > “Venerable Sir! In how many knowledges would he be?” > “Gautama! He would be in three: in ābhinibodhika-knowledge, śruta-knowledge, and avadhi-knowledge.” > “Venerable Sir! Would he be with yoga or without yoga?” > “Gautama! He would be with yoga, not without yoga.” > “If he is with yoga, would he be with mind-yoga? With speech-yoga? With body-yoga?” > “Gautama! He may be with mind-yoga, or with speech-yoga, or with body-yoga.” > “Venerable Sir! Would he be with determinate application or with indeterminate application?” > “Gautama! He may be with determinate application, or with indeterminate application.” > “Venerable Sir! In which bone-structure would he be?” > “Gautama! He would be in the vajrarṣabhanārāca bone-structure.” > “Venerable Sir! In which bodily form would he be?” > “Gautama! He would be in any one of the six bodily forms.” > “Venerable Sir! In what height would he be?” > “Gautama! At a minimum seven cubits, at a maximum five hundred bow-lengths.” > “Venerable Sir! In what lifespan would he be?” > “Gautama! At a minimum a lifespan of a little over eight years, at a maximum a lifespan of a pūrvakoṭi.” > “Venerable Sir! Would he possess sex-feeling or be without sex-feeling?” > “Gautama! He would possess sex-feeling, not be without sex-feeling.” > “If he possesses sex-feeling, would he possess female sex-feeling? Male sex-feeling? Male-neuter sex-feeling? Neuter sex-feeling?” > “Gautama! He would not possess female sex-feeling; he would possess male sex-feeling; he would not possess neuter sex-feeling; he may possess male-neuter sex-feeling.” > “Venerable Sir! Would he possess passions or be without passions?” > “Gautama! He would possess passions, not be without passions.” > “If he possesses passions, Venerable Sir, in how many passions would he be?” > “Gautama! In four: in sañjvalana-anger, pride, deceit, and greed.” > “Venerable Sir! How many mental states are declared for him?” > “Gautama! Innumerable mental states are declared.” > “Venerable Sir! Are they auspicious or inauspicious?” > “Gautama! Auspicious, not inauspicious.” > “Venerable Sir! Increasing through those auspicious mental states, he disconnects himself from endless acquisitions of hellish rebirths, disconnects himself from endless acquisitions of animal rebirths, disconnects himself from endless acquisitions of human rebirths, disconnects himself from endless acquisitions of divine rebirths. And whatever these four sub-types named hellish, animal, human, and divine destiny are, with respect to them, he destroys the foundational anantānubandhin anger, pride, deceit, and greed; having destroyed them, he destroys the apratyākhyāna passion of anger, pride, deceit, and greed; having destroyed them, he destroys the pratyākhyānāvaraṇa anger, pride, deceit, and greed; having destroyed them, he destroys the sañjvalana anger, pride, deceit, and greed; having destroyed them, having destroyed the fivefold knowledge-obscuring, the ninefold perception-obscuring, the fivefold obstructive karma, and having severed the deluding karma like the top of a palm tree, entering into the apūrvakaraṇa which scatters the dust of karma, there arises for him the infinite, supreme, unobstructed, unveiled, complete, and entire excellent kevala-knowledge and perception.” > — English (machine translation) (machine translation) ### [9.31.448](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.448) se ṇaṃ bhaṃte! kevalipannattaṃ dhammaṃ āghavejja vā? pannavejja vā? parūvejja vā? no tiṇaṭṭhe samaṭṭhe, nannattha eganāeṇa vā, egavāgaraṇeṇa vā| se ṇaṃ bhaṃte! pavvāvejja vā? muṃḍāvejja vā? no tiṇaṭṭhe samaṭṭhe, uvadesaṃ puṇa karejjā| se ṇaṃ bhaṃte! sijjhati jāva savvadukkhāṇaṃ aṃtaṃ kareti? haṃtā sijjhati jāva savvadukkhāṇaṃ aṃtaṃ kareti| > “Venerable Sir! Would he declare, explain, or elucidate the Dharma taught by the Omniscient?” > “This meaning is not competent, except by a single illustrative example or a single explanation \[to a question\].” > “Venerable Sir! Would he initiate or tonsure \[anyone\]?” > “This meaning is not competent; however, he may give instruction.” > “Venerable Sir! Does he become liberated up to make an end of all suffering?” > “Yes, he becomes liberated up to makes an end of all suffering.” > — English (machine translation) (machine translation) ### [9.31.449](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.449) se ṇaṃ bhaṃte! kiṃ uḍḍhaṃ hojjā? ahe hojjā? tiriyaṃ hojjā? goyamā! uḍḍhaṃ vā hojjā, ahe vā hojjā, tiriyaṃ vā hojjā| uḍḍhaṃ homāṇe saddāvai-viyaḍāvai-gaṃdhāvai-mālavaṃtapariyāesu vaṭṭa-veyaḍḍhapavvaesu hojjā, sāharaṇaṃ paḍucca somanasavane vā paṃḍagavane vā hojjā| ahe homāṇe gaḍḍāe vā darīe vā hojjā, sāharaṇaṃ paḍucca pāyāle vā bhavane vā hojjā| tiriyaṃ homāṇe pannarasasu kammabhūmīsu hojjā, sāharaṇaṃ paḍucca aḍḍhāijjadīva-samudda tadekkade-sabhāe hojjā| te ṇaṃ bhaṃte! egasamae ṇaṃ kevatiyā hojjā? goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ dasa| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–asoccā ṇaṃ kevalissa vā jāva tappakkhiya-uvāsiyāe vā atthegatie kevalipannattaṃ dhammaṃ labhejja savaṇayāe, atthegatie asoccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ no labhejja savaṇayāe jāva atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā| > "Venerable Sir! Would he be above, would he be below, \[or\] would he be across?" > "Gautama! He could be above, he could be below, or he could be across. If he is above, he could be on the circular Vaitāḍhya mountains in the Śabdāpātī, Vikaṭāpātī, Gandhāvatī, and Mālyavat ranges; in terms of conveyance, he could be in the Saumanasa forest or the Pāṇḍaka forest. If he is below, he could be in a pit or a cave; in terms of conveyance, he could be in the underworld or in a celestial mansion. If he is across, he could be in the fifteen realms of karmic activity; in terms of conveyance, he could be in a portion of the two and a half continents and oceans. Venerable Sir, how many of them could there be at one single moment?" > "Gautama! At minimum one, two, or three; at maximum ten. For that reason, Gautama, it is said thus: 'Without having heard from an omniscient one or up to a female lay follower of his faction, a certain person may attain the hearing of the Dharma proclaimed by an omniscient one, \[while\] a certain person, without having heard from an omniscient one or up to a female lay follower of his faction, may not attain the hearing of the Dharma proclaimed by an omniscient one, up to: a certain person may produce omniscience, \[while\] a certain person may not produce omniscience.'" > — English (machine translation) (machine translation) ### [9.31.450](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31.450) soccā ṇaṃ bhaṃte! kevalissa vā, kevalisāvagassa vā, kevalisāviyāe vā, kevaliuvāsagassa vā, kevaliuvāsiyāe vā, tappakkhiyassa vā, tappakkhiyasāvagassavā, tappakkhiyasāviyāe vā, tappakkhiyauvāsagassa vā, tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe? goyamā! soccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalipannattaṃ dhammaṃ labhejja savaṇayāe, atthegatie kevalipannattaṃ dhammaṃ no labhejja savaṇayāe| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–soccā ṇaṃ jāva no labhejja savaṇayāe? goyamā! jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, jassa ṇaṃ nāṇāvaraṇi-jjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ no labhejja savaṇayāe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–soccā ṇaṃ jāva no labhejja savaṇayāe| evaṃ jā ceva asoccāe vattavvayā sā ceva soccāe vi bhāṇiyavvā, navaraṃ–abhilāvo socce tti, sesaṃ taṃ ceva niravasesaṃ jāva jassa ṇaṃ manapajjavanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai, jassa ṇaṃ kevalanāṇāvaraṇijjāṇaṃ kammāṇaṃ khae kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, kevalaṃ bohiṃ bujjhejjā jāva kevalanāṇaṃ uppāḍejjā| tassa ṇaṃ aṭṭhamaṃaṭṭhameṇaṃ anikkhitteṇaṃ tavokammeṇaṃ appāṇaṃ bhāvemāṇassa pagaibhaddayāe, pagaiuvasaṃtayāe, pagaipayaṇukoha-māna-māyā-lobhayāe, miumaddavasaṃpannayāe, allīṇayāe, viṇīya-yāe, annayā kayāvi subheṇaṃ ajjhavasāṇeṇaṃ, subheṇaṃ pariṇāmeṇaṃ, lessāhiṃ visujjhamāṇīhiṃ-visujjhamāṇīhiṃ tayāvaraṇijjāṇaṃ kammāṇaṃ khaovasameṇaṃ īhāpohamaggaṇagavesaṇaṃ karemāṇassa ohināṇe samuppajjai| se ṇaṃ teṇaṃ ohināṇeṇaṃ samuppanneṇaṃ jahanneṇaṃ aṃgulassa asaṃkhejjatibhāgaṃ, ukkoseṇaṃ asaṃkhejjāiṃ aloe loyappamāṇamettāiṃ khaṃḍāiṃ jāṇai-pāsai| se ṇaṃ bhaṃte! katisu lessāsu hojjā? goyamā! chasu lessāsu hojjā, taṃ jahā–kaṇhalessāe jāva sukkalessāe| se ṇaṃ bhaṃte! katisu nāṇesu hojjā? goyamā! tisu vā, causu vā hojjā| tisu homāṇe ābhinibohiyanāṇa-suyanāṇa-ohināṇesu hojjā, causu homāṇe ābhi-ṇibohiyanāṇa-suyanāṇa-ohināṇa-manapajjavanāṇesu hojjā| se ṇaṃ bhaṃte! kiṃ sajogī hojjā? ajogī hojjā? goyamā! sajogī hojjā, no ajogī hojjā| jai sajogī hojjā, kiṃ maṇajogī hojjā? vaijogī hojjā? kāyajogī hojjā? goyamā! maṇajogī vā hojjā, vaijogī vā hojjā, kāyajogī vā hojjā| se ṇaṃ bhaṃte! kiṃ sāgārovautte hojjā? anāgārovautte hojjā? goyamā! sāgārovautte vā hojjā, anāgārovautte vā hojjā| se ṇaṃ bhaṃte! kayarammi saṃghayaṇe hojjā? goyamā! vairosabhanārāyasaṃghayaṇe hojjā| se ṇaṃ bhaṃte! kayarammi saṃṭhāṇe hojjā? goyamā! chaṇhaṃ saṃṭhāṇāṇaṃ annayaresu saṃṭhāṇe hojjā| se ṇaṃ bhaṃte! kayarammi uccatte hojjā? goyamā! jahanneṇaṃ sattarayaṇīe, ukkoseṇaṃ paṃcadhanusatie hojjā| se ṇaṃ bhaṃte! kayarammi āue hojjā? goyamā! jahanneṇaṃ sātiregaṭṭhavāsāue, ukkoseṇaṃ puvvakoḍiāue hojjā| se ṇaṃ bhaṃte! kiṃ savedae hojjā? avedae hojjā? goyamā! savedae vā hojjā, avedae vā hojjā| jai avedae hojjā kiṃ uvasaṃtavedae hojjā? khīṇavedae hojjā? goyamā! no uvasaṃtavedae hojjā, khīṇavedae hojjā| jai savedae hojjā kiṃ itthīvedae hojjā? purisavedae hojjā? purisanapuṃsagavedae hojjā? goyamā! itthīvedae vā hojjā, purisavedae vā hojjā, purisa-napuṃsagavedae vā hojjā| se ṇaṃ bhaṃte! kiṃ sakasāī hojjā? akasāī hojjā? goyamā! sakasāī vā hojjā, akasāī vā hojjā| jai akasāī hojjā kiṃ uvasaṃtakasāī hojjā? khīṇakasāī hojjā? goyamā! no uvasaṃtakasāī hojjā, khīṇakasāī hojjā| jai sakasāī hojjā se ṇaṃ bhaṃte! katisu kasāesu hojjā? goyamā! causu vā tisu vā dosu vā ekkammi vā hojjā| causu homāṇe causu–saṃjalaṇakoha-māna-māyā-lobhesu hojjā, tisu homāṇe tisu–saṃjalaṇa-māna-māyā-lobhesu hojjā, dosu homāṇe dosu–saṃjalaṇamāyā-lobhesu hojjā, egammi homāṇe egammi–saṃjalaṇalobhe hojjā| tassa ṇaṃ bhaṃte! kevatiyā ajjhavasāṇā pannattā? goyamā! asaṃkhejjā ajjhavasāṇā pannattā| te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā? goyamā! pasatthā, no appasatthā| se ṇaṃ bhaṃte! tehiṃ pasatthehiṃ ajjhavasāṇehiṃ vaḍḍhamāṇehiṃ anaṃtehiṃ neraiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ tirikkhajoṇiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ manussabhavagga-haṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ devabhavaggahaṇehiṃto appāṇaṃ visaṃjoei| jāo vi ya se imāo neraiya-tirikkhajoṇiya-manussa-devagatināmāo cattāri uttarapagaḍīo, tāsiṃ ca ṇaṃ ovaggahie anaṃtānubaṃdhī koha-māna-māyā-lobhe khavei, khavettā apaccakkhāṇakasāe koha-māna-māyā-lobhe khavei, khavettā paccakkhāṇāvaraṇe koha-māna-māyā-lobhe khavei, khavettā saṃjalaṇe koha-māna-māyā-lobhe khavei, khavettā paṃcavihaṃ nāṇāvaraṇijjaṃ, navavihaṃ darisaṇāvaraṇijjaṃ, paṃcavihaṃ aṃtarāiyaṃ tālamatthākaḍaṃ ca ṇaṃ mohaṇijjaṃ kaṭṭu kammarayavikiraṇakaraṃ apuvvakaraṇaṃ anupaviṭṭhassa anaṃte aṇuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇa-daṃsaṇe samuppajjai| se ṇaṃ bhaṃte! kevalipannattaṃ dhammaṃ āghavejja vā? pannavejja vā? parūvejja vā? haṃtā āghavejja vā, pannavejja vā, parūvejja vā| se ṇaṃ bhaṃte! pavvāvejja vā? muṃḍāvejja vā? haṃtā pavvāvejja vā, muṃḍāvejja vā| se ṇaṃ bhaṃte! sijjhati bujjhati jāva savvadukkhāṇaṃ aṃtaṃ karei? haṃtā sijjhati jāva savvadukkhāṇaṃ aṃtaṃ kareti| tassa ṇaṃ bhaṃte! sissā vi sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti? haṃtā sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti| tassa ṇaṃ bhaṃte! pasissā vi sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti? haṃtā sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti| se ṇaṃ bhaṃte! kiṃ uḍḍhaṃ hojjā? jaheva asoccāe jāva aḍḍhāijjadīvasamuddatadekkadesabhāe hojjā| te ṇaṃ bhaṃte! egasamae ṇaṃ kevatiyā hojjā? goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ aṭṭhasayaṃ| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–soccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā| sevaṃ bhaṃte! sevaṃ bhaṃte! tti| > "Venerable Sir, having heard \[it\] from a kevalin, or from a male disciple of a kevalin, or from a female disciple of a kevalin, or from a male lay follower of a kevalin, or from a female lay follower of a kevalin, or from one belonging to their tradition, or from a male disciple belonging to their tradition, or from a female disciple belonging to their tradition, or from a male lay follower belonging to their tradition, or from a female lay follower belonging to their tradition, could one attain the hearing of the Dharma taught by a kevalin?" > "Gautama, having heard \[it\] from a kevalin up to a female lay follower belonging to their tradition, some attain the hearing of the Dharma taught by a kevalin, while some do not attain the hearing of the Dharma taught by a kevalin." > "For what reason, Venerable Sir, is it said: 'Having heard \[it\] up to some do not attain the hearing?'" > "Gautama, he by whom the destruction-cum-suppression of knowledge-obscuring karmas has been effected, having heard \[it\] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin. He by whom the destruction-cum-suppression of knowledge-obscuring karmas has not been effected, having heard \[it\] from a kevalin up to a female lay follower belonging to their tradition, does not attain the hearing of the Dharma taught by a kevalin. For that reason, Gautama, it is said: 'Having heard \[it\] up to some do not attain the hearing.' > Thus, whatever was stated regarding 'not having heard' is to be stated regarding 'having heard' as well; with the only difference that the wording is 'having heard'; the remainder is identical without omission up to: he by whom the destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has been effected, and by whom the destruction of omniscience-obscuring karmas has been effected, having heard \[it\] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin, understands absolute enlightenment up to produces omniscience. > As he cultivates himself with uninterrupted ascetic practice of continuous two-day fasts, through his innate goodness, through his innate tranquility, through his innately attenuated anger, pride, deceit, and greed, through his endowment with gentleness and humility, through his restrained conduct, through his discipline, at some time, with auspicious mental application, with auspicious transformation, with lesyās becoming ever purer, through the destruction-cum-suppression of karmas obscuring that \[knowledge\], as he engages in deliberation, reflection, searching, and inquiry, clairvoyance arises \[in him\]. With that clairvoyance arisen, he knows and sees at minimum an innumerableth part of a finger's breadth, \[and\] at maximum innumerable segments measuring the size of the world in the non-world. > In how many lesyās, Venerable Sir, might he exist?" > "Gautama, he might exist in six lesyās, namely: from black lesyā up to white lesyā." > "In how many knowledges, Venerable Sir, might he exist?" > "Gautama, he might exist in three or in four. If in three, he would exist in sensory knowledge, scriptural knowledge, and clairvoyance. If in four, he would exist in sensory knowledge, scriptural knowledge, clairvoyance, and mind-reading knowledge." > "Venerable Sir, would he be endowed with activity (sayogī) or devoid of activity (ayogī)?" > "Gautama, he would be endowed with activity, not devoid of activity." > "If he is endowed with activity, would he have mental activity, vocal activity, or bodily activity?" > "Gautama, he might have mental activity, vocal activity, or bodily activity." > "Venerable Sir, would he have articulate application of consciousness (sākāropayukta) or inarticulate application of consciousness (anākāropayukta)?" > "Gautama, he might have articulate application of consciousness or inarticulate application of consciousness." > "In which physical build (saṃghayana), Venerable Sir, would he exist?" > "Gautama, he would exist in the vajra-ṛṣabha-nārāca build." > "In which bodily configuration (saṃsthāna), Venerable Sir, would he exist?" > "Gautama, he would exist in any one of the six bodily configurations." > "In which height, Venerable Sir, would he exist?" > "Gautama, at minimum seven cubits, at maximum five hundred bows." > "In which lifespan, Venerable Sir, would he exist?" > "Gautama, at minimum a lifespan of slightly more than eight years, at maximum a lifespan of a pūrvakoṭi." > "Venerable Sir, would he be with gender-feeling (savedaka) or without gender-feeling (avedaka)?" > "Gautama, he might be with gender-feeling or without gender-feeling." > "If he is without gender-feeling, would he have suppressed gender-feeling or destroyed gender-feeling?" > "Gautama, he would not have suppressed gender-feeling; he would have destroyed gender-feeling." > "If he is with gender-feeling, would he have female gender-feeling, male gender-feeling, or male-neuter gender-feeling?" > "Gautama, he might have female gender-feeling, male gender-feeling, or male-neuter gender-feeling." > "Venerable Sir, would he be with passion (sakaṣāyī) or without passion (akaṣāyī)?" > "Gautama, he might be with passion or without passion." > "If he is without passion, would he have suppressed passion or destroyed passion?" > "Gautama, he would not have suppressed passion; he would have destroyed passion." > "If he is with passion, Venerable Sir, in how many passions would he exist?" > "Gautama, he might exist in four, in three, in two, or in one. If in four, he would exist in four: gleaming anger, pride, deceit, and greed. If in three, he would exist in three: gleaming pride, deceit, and greed. If in two, he would exist in two: gleaming deceit and greed. If in one, he would exist in one: gleaming greed." > "How many mental dispositions, Venerable Sir, are expounded for him?" > "Gautama, innumerable mental dispositions are expounded." > "Are they, Venerable Sir, auspicious or inauspicious?" > "Gautama, they are auspicious, not inauspicious." > "Venerable Sir, through those growing auspicious mental dispositions, he disassociates himself from infinite future births as an inhabitant of hell, disassociates himself from infinite future births in animal wombs, disassociates himself from infinite future births as a human, \[and\] disassociates himself from infinite future births as a celestial being. And whatever these four secondary nature-types named infernal, animal, human, and celestial destinations are—having warded them off, he destroys the lifelong-binding anger, pride, deceit, and greed; having destroyed \[them\], he destroys the non-renunciation passions: anger, pride, deceit, and greed; having destroyed \[them\], he destroys the partial-renunciation-obscuring anger, pride, deceit, and greed; having destroyed \[them\], he destroys the gleaming anger, pride, deceit, and greed; having destroyed \[them\], having rendered deluding \[karma\] like a severed palm tree top, for him who has entered into the unprecedented process (apūrvakaraṇa) which disperses the particles of karma, infinite, unsurpassable, unobstructed, unobscured, complete, and fully accomplished supreme knowledge and vision of omniscience arises." > "Venerable Sir, could he declare, explain, or elucidate the Dharma taught by a kevalin?" > "Yes, he could declare, explain, or elucidate \[it\]." > "Could he initiate or tonsure \[others\], Venerable Sir?" > "Yes, he could initiate or tonsure \[others\]." > "Does he become liberated, enlightened, up to put an end to all suffering?" > "Yes, he becomes liberated up to puts an end to all suffering." > "Do his disciples also become liberated, Venerable Sir, up to put an end to all suffering?" > "Yes, they become liberated up to put an end to all suffering." > "Do his disciples' disciples also become liberated, Venerable Sir, up to put an end to all suffering?" > "Yes, they become liberated up to put an end to all suffering." > "Venerable Sir, could he be above? Just as in the case of 'not having heard' up to he could be in a particular area of the two-and-a-half continents and oceans. > How many, Venerable Sir, could there be at a single instant?" > "Gautama, at minimum one, two, or three; at maximum one hundred and eight. For that reason, Gautama, it is said: 'Having heard \[it\] from a kevalin up to a female lay follower belonging to their tradition, some produce omniscience, while some do not produce omniscience.'" > "So it is, Venerable Sir! So it is, Venerable Sir!" > — English (machine translation) (machine translation) ## 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) - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p463) — Abhayadeva Sūri, Sanskrit - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.656) — Muni Dīparatnasāgara 2000, Gujarati --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.9.31](https://indike.org/pramana/in.jaina.sveta.anga.5.9.31) · Pramāṇa