[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) › [Viyāhapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5) › [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt) › 17 # Viyahapannatti 17 English (machine translation) 17 - **Language:** English ## Contents - [17.1](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1) — 6 parts - [17.2](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.2) — 4 parts - [17.3](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.3) — 3 parts - [17.4](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.4) — 2 parts - [17.5](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.5) — 1 part - [17.6](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.6) — 1 part - [17.7](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.7) — 1 part - [17.8](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.8) — 1 part - [17.9](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.9) — 1 part - [17.10](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.10) — 2 parts - [17.12](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.12) — 1 part - [17.13](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13) — 5 parts ### [17.1.693](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.693) Obeisance to the venerable Śrutadevatā. ### [17.1.694](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.694) 1. Elephant, 2. Restrained, 3. Śaileśī, 4. Action, 5. Īśāna, 6–7. Earth, 8–9. Water, 10–11. Wind, 12. One-sensed, 13. Nāga, 14. Suvarṇa, 15. Lightning, 16–17. Wind and Fire: the seventeenth \[śataka\]. ### [17.1.695](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.695) In Rājagṛha up to \[Gautama\] spoke thus: “Venerable Sir, from where did the king-elephant Udāyin depart immediately prior to being reborn as the king-elephant Udāyin?” “Gautama! Having departed immediately prior from among the Asurakumāra deities, he was reborn as the king-elephant Udāyin.” “Venerable Sir, when his time comes, having died, where will the king-elephant Udāyin go? Where will he be reborn?” “Gautama! In this Ratnaprabhā earth, in a hell-abode having a maximum lifespan duration of one sāgaropama, he will be reborn as an inhabitant of hell.” “Venerable Sir, having departed immediately prior from there, where will he go? Where will he be reborn?” “Gautama! In the realm of Mahāvideha he will attain liberation up to make an end of all suffering.” “Venerable Sir, from where did the king-elephant Bhūtānanda depart immediately prior to being reborn as the king-elephant Bhūtānanda?” It is just like Udāyin up to he will make an end \[of all suffering\]. ### [17.1.696](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.696) "Venerable Sir, when a man climbs a palmyra tree, and having climbed shakes or knocks down a palmyra fruit from the palmyra tree, how many actions does he incur?" "Gautama, for as long as that man climbs the palmyra tree, and having climbed shakes or knocks down the palmyra fruit from the palmyra tree, for that long that man is touched by the five actions beginning with the bodily action. Moreover, the souls from whose bodies the palmyra tree was produced and the palmyra fruit was produced, those souls too are touched by the five actions beginning with the bodily action." "Venerable Sir, when that palmyra fruit, falling down naturally through its own heaviness, weight, and heavy mass, deprives of life whatever living beings \[are there\] up to breaths, then, Venerable Sir, how many actions does that man incur?" "Gautama, for as long as that palmyra fruit through its own heaviness up to deprives \[living beings\] of life, for that long that man is touched by the four actions beginning with the bodily action. Moreover, the souls from whose bodies the palmyra tree was produced, those souls too are touched by the four actions beginning with the bodily action. But the souls from whose bodies the palmyra fruit was produced, those souls are touched by the five actions beginning with the bodily action. And those souls too who naturally serve as support for it falling down, those souls too are touched by the five actions beginning with the bodily action." "Venerable Sir, when a man shakes or knocks down the root of a tree, how many actions does he incur?" "Gautama, for as long as that man shakes or knocks down the root of the tree, for that long that man is touched by the five actions beginning with the bodily action. Moreover, the souls from whose bodies the root was produced up to the seed was produced, those souls too are touched by the five actions beginning with the bodily action." "Venerable Sir, when that root through its own heaviness up to deprives \[living beings\] of life, then, Venerable Sir, how many actions does that man incur?" "Gautama, for as long as that root through its own heaviness up to deprives \[living beings\] of life, for that long that man is touched by the four actions beginning with the bodily action. Moreover, the souls from whose bodies the bulb was produced up to the seed was produced, those souls too are touched by the four actions beginning with the bodily action. But the souls from whose bodies the root was produced, those souls are touched by the five actions beginning with the bodily action. And those souls too who naturally serve as support for it falling down, those souls too are touched by the five actions beginning with the bodily action." "Venerable Sir, when a man shakes or knocks down the bulb of a tree, how many actions does he incur?" "Gautama, for as long as that man shakes or knocks down the bulb of the tree, for that long that man is touched by the five actions beginning with the bodily action. Moreover, the souls from whose bodies the root was produced up to the seed was produced, those souls too are touched by the five actions beginning with the bodily action." "Venerable Sir, when that bulb through its own heaviness up to deprives \[living beings\] of life, then, Venerable Sir, how many actions does that man incur?" "Gautama, for as long as that bulb through its own heaviness up to deprives \[living beings\] of life, for that long that man is touched by the four actions beginning with the bodily action. Moreover, the souls from whose bodies the root was produced, the trunk was produced up to the seed was produced, those souls too are touched by the four actions beginning with the bodily action. But the souls from whose bodies the bulb was produced, those souls are touched by the five actions beginning with the bodily action. And those souls too who naturally serve as support for it falling down, those souls too are touched by the five actions beginning with the bodily action. As for the bulb, so up to the seed." ### [17.1.697](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.697) "How many bodies, Venerable Sir, are declared?" "Gautama, five bodies are declared, namely: gross up to karmic." "How many sense organs, Venerable Sir, are declared?" "Gautama, five sense organs are declared, namely: the auditory sense organ up to the tactile sense organ." "Of how many kinds, Venerable Sir, is activity declared?" "Gautama, activity is declared to be of three kinds, namely: mental activity, vocal activity, and physical activity." "Venerable Sir, how many actions does a soul incur while producing a gross body?" "Gautama, it may incur three actions, it may incur four actions, it may incur five actions. Likewise for an earth-bodied being too. Likewise up to a human being." "Venerable Sir, how many actions do souls incur while producing a gross body?" "Gautama, they incur three actions, also four actions, also five actions. Likewise for earth-bodied beings too. Likewise up to human beings. In this way, with the transformable body also there are two sets, with the distinction: for one who possesses a transformable \[body\]. Likewise up to the karmic body. Likewise the auditory sense organ up to the tactile sense organ. Likewise mental activity, vocal activity, and physical activity—whatever belongs to whom should be stated. These make twenty-six sets in terms of singularity and plurality." ### [17.1.698](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.1.698) "Of how many kinds, Venerable Sir, is disposition declared?" "Gautama, disposition is declared to be of six kinds, namely: experiential, calming, destructive, destructive-calming, natural, and combinative." "What is that experiential \[disposition\]?" "The experiential disposition is declared to be of two kinds, namely: arising, and produced by arising. In this phrasing, just as the six names \[are expounded\] in the Anuyogadvāra, so it should be stated without omission, up to: 'that is the combinative disposition.'" "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.2.699](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.2.699) “Is it so, Venerable Sir, that one who is self-restrained, abstinent, who has warded off and renounced sinful karma, is established in Dharma? That one who is unrestrained, non-abstinent, who has not warded off and not renounced sinful karma, is established in adharma? That one who is partially restrained and partially unrestrained is established in dharma-adharma?” “Yes, Gautama! One who is self-restrained, abstinent, who has warded off and renounced sinful karma, is established in Dharma. One who is unrestrained, non-abstinent, who has not warded off and not renounced sinful karma, is established in adharma. One who is partially restrained and partially unrestrained is established in dharma-adharma.” “Venerable Sir, in this Dharma, or in adharma, or in dharma-adharma, is anyone able to sit, or to lie down, or to stand, or to sit down, or to turn over?” “Gautama, this meaning is not admissible.” “For what reason, then, Venerable Sir, is it said up to: ‘One who is partially restrained and partially unrestrained is established in dharma-adharma’?” “Gautama! One who is self-restrained, abstinent, who has warded off and renounced sinful karma, is established in Dharma, and having attained Dharma, he abides. One who is unrestrained, non-abstinent, who has not warded off and not renounced sinful karma, is established in adharma, and having attained adharma, he abides. One who is partially restrained and partially unrestrained is established in dharma-adharma, and having attained dharma-adharma, he abides. For that reason, \[it is said\] up to: ‘established in dharma-adharma’. “Venerable Sir, are jīvas established in Dharma? Established in adharma? Established in dharma-adharma?” “Gautama, jīvas are established in Dharma, also established in adharma, and also established in dharma-adharma.” “Regarding inhabitants of hell—\[the same\] question.” “Gautama, inhabitants of hell are not established in Dharma; they are established in adharma; they are not established in dharma-adharma. In this way up to four-sensed beings.” “Regarding five-sensed beings of the animal realm—\[the same\] question.” “Gautama, five-sensed beings of the animal realm are not established in Dharma; they are established in adharma, and also established in dharma-adharma. Humans are just like jīvas. Vyantara, Jyotiṣka, and Vaimānika \[gods\] are like inhabitants of hell.” ### [17.2.700](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.2.700) “Venerable Sir, the followers of other doctrines declare up to propound thus: ‘Truly, the śramaṇas are wise (paṇḍita), the lay disciples of śramaṇas are partly foolish and partly wise (bālapaṇḍita), and one who has not laid aside violence even towards a single living being should be called utterly foolish (ekāntabāla).’ How is this so, Venerable Sir?” “Gautama, as to what those followers of other doctrines declare up to: ‘he should be called utterly foolish,’ those who have spoken thus have spoken falsely. But I, Gautama, declare up to propound thus: ‘Truly, the śramaṇas are wise, the lay disciples of śramaṇas are partly foolish and partly wise, and one who has laid aside violence towards even a single living being should not be called utterly foolish.’ “Venerable Sir, are jīvas foolish? Wise? Partly foolish and partly wise?” “Gautama, they are foolish, also wise, and also partly foolish and partly wise.” “Regarding inhabitants of hell—\[the same\] question.” “Gautama, inhabitants of hell are foolish, not wise, not partly foolish and partly wise. In this way up to four-sensed beings.” “Regarding five-sensed beings of the animal realm—\[the same\] question.” “Gautama, five-sensed beings of the animal realm are foolish, not wise, and also partly foolish and partly wise. Humans are just like jīvas. Vyantara, Jyotiṣka, and Vaimānika \[gods\] are like inhabitants of hell.” ### [17.2.701](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.2.701) “Venerable Sir, the followers of other doctrines declare up to propound thus: ‘Truly, when one is engaged in injury to living beings, false speech, up to the dart of false belief, the jīva is one, and the individual soul (jīvātman) is another. When one is engaged in abstinence from injury to living beings up to abstinence from possessions, the discernment of anger up to the discernment of the dart of false belief, the jīva is one, and the individual soul is another. When one is engaged in innate, instructional, practical, or natural \[intellect\], the jīva is one, and the individual soul is another. When one is engaged in apprehension, inquiry, judgment, or retention, the jīva is one, and the individual soul is another. When one is engaged in exertion, action, strength, energy, or virile prowess, the jīva is one, and the individual soul is another. When one is engaged in the state of an inhabitant of hell, of an animal, of a human, or of a god, the jīva is one, and the individual soul is another. When one is engaged in knowledge-obscuring up to obstructive \[karma\], the jīva is one, and the individual soul is another. Likewise in black lesyā up to white lesyā, in right worldview, false worldview, and mixed worldview; likewise in ocular intuition, non-ocular intuition, clairvoyant intuition, and omniscient intuition; in sensory cognition, scriptural cognition, clairvoyance, telepathy, and omniscience; in sensory ignorance, scriptural ignorance, and false clairvoyance; in the notion of food, notion of fear, notion of sex, and notion of possessions; likewise in the physical body, transformational body, translocational body, fiery body, and karmic body; likewise in mental activity, vocal activity, bodily activity, determinate cognitive application, and indeterminate cognitive application, the jīva is one, and the individual soul is another.’ How is this so, Venerable Sir?” “Gautama, as to what those followers of other doctrines declare up to: those who have spoken thus have spoken falsely. But I, Gautama, declare up to propound thus: ‘Truly, when one is engaged in injury to living beings up to the dart of false belief, it is the very same jīva, the very same individual soul; up to when one is engaged in indeterminate cognitive application, it is the very same jīva, the very same individual soul.’” ### [17.2.702](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.2.702) "Venerable Sir! Is a deva of great power, up to of great majesty, having formerly had form, able to transform \[himself\] into formless and remain \[so\]?" "This matter is not tenable." "For what reason, Venerable Sir, is it said: 'A deva of great power, up to of great majesty, having formerly had form, is not able to transform \[himself\] into formless and remain \[so\]'?" "Gautama! I know this, I see this, I comprehend this, I fully realize this; by me this has been known, by me this has been seen, by me this has been comprehended, by me this has been fully realized: that in the case of such a jīva having form, with karma, with passion, with gender, with delusion, with lesyā, with body, and not separated from that body, such is perceived, namely: blackness or up to whiteness, fragrant odor or foul odor, bitterness or up to sweetness, hardness or up to dryness. For that reason, Gautama, it is said: 'A deva of great power, up to of great majesty, having formerly had form, is not able to transform \[himself\] into formless and remain \[so\].'" "Venerable Sir! Is that very same jīva, having formerly been formless, able to transform \[itself\] into possessing form and remain \[so\]?" "This matter is not tenable." "For what reason, Venerable Sir, is it said: 'That very same jīva, having formerly been formless, is not able to transform \[itself\] into possessing form and remain \[so\]'?" "Gautama! I know this, I see this, I comprehend this, I fully realize this; by me this has been known, by me this has been seen, by me this has been comprehended, by me this has been fully realized: that in the case of such a jīva being formless, without karma, without passion, without gender, without delusion, without lesyā, without body, and separated from that body, such is not perceived, namely: blackness or up to whiteness, fragrant odor or foul odor, bitterness or up to sweetness, hardness or up to dryness. For that reason, Gautama, it is said: 'That very same jīva, having formerly been formless, is not able to transform \[itself\] into possessing form and remain \[so\].'" "So it is, Venerable Sir! So it is, Venerable Sir!" ### [17.3.703](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.3.703) "Venerable Sir! Does a homeless ascetic who has attained the rock-like state constantly and continuously move, vibrate, shake, quiver, rub, stir, become activated, and transform into respective states?" "This matter is not tenable, except solely by an external application \[of force\]." "Venerable Sir! How many kinds of motion are declared?" "Gautama! Five kinds are declared, namely: substance-motion, space-motion, time-motion, existence-motion, and state-motion." "Venerable Sir! How many kinds of substance-motion are declared?" "Gautama! Four kinds are declared, namely: hell-inhabitant substance-motion, animal substance-motion, human substance-motion, and deva substance-motion." "For what reason, Venerable Sir, is it said: 'Hell-inhabitant substance-motion, hell-inhabitant substance-motion'?" "Gautama! Because hell-inhabitants have existed, do exist, or will exist in hell-inhabitant substance; being present there in hell-inhabitant substance, they have undergone, do undergo, or will undergo hell-inhabitant substance-motion. For that reason, up to 'hell-inhabitant substance-motion.'" "For what reason, Venerable Sir, is it said: 'Animal substance-motion, animal substance-motion'?" "Gautama! Because animals have existed, do exist, or will exist in animal substance; being present there in animal substance, they have undergone, do undergo, or will undergo animal substance-motion. For that reason, up to 'animal substance-motion.'" "For what reason, Venerable Sir, is it said: 'Human substance-motion, human substance-motion'?" "Gautama! Because humans have existed, do exist, or will exist in human substance; being present there in human substance, they have undergone, do undergo, or will undergo human substance-motion. For that reason, up to 'human substance-motion.'" "For what reason, Venerable Sir, is it said: 'Deva substance-motion, deva substance-motion'?" "Gautama! Because devas have existed, do exist, or will exist in deva substance; being present there in deva substance, they have undergone, do undergo, or will undergo deva substance-motion. For that reason, up to 'deva substance-motion.'" "Venerable Sir! How many kinds of space-motion are declared?" "Gautama! Four kinds are declared, namely: hell-inhabitant space-motion up to deva space-motion." "For what reason, Venerable Sir, is it said: 'Hell-inhabitant space-motion, hell-inhabitant space-motion'?" "Just in the same way, with the difference that 'hell-inhabitant space-motion' should be stated, and so forth up to deva space-motion. Likewise time-motion also, likewise existence-motion also, likewise state-motion also, so on up to deva state-motion." ### [17.3.704](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.3.704) "Venerable Sir! How many kinds of motion are declared?" "Gautama! Three kinds of motion are declared, namely: body motion, sense-organ motion, and activity motion." "Venerable Sir! How many kinds of body motion are declared?" "Gautama! Five kinds are declared, namely: gross body motion up to karmic body motion." "Venerable Sir! How many kinds of sense-organ motion are declared?" "Gautama! Five kinds are declared, namely: ear sense-organ motion up to touch sense-organ motion." "Venerable Sir! How many kinds of activity motion are declared?" "Gautama! Three kinds are declared, namely: mind activity motion, speech activity motion, and body activity motion." "Venerable Sir! For what reason is it said: 'Gross body motion, gross body motion'?" "Gautama! Because jīvas existing in a gross body, transforming matter suitable for a gross body into a gross body, have moved, do move, or will move with gross body motion. For that reason, \[Gautama!\] up to 'gross body motion.'" "Venerable Sir! For what reason is it said: 'Transformable body motion, transformable body motion'?" "In the very same way, with the difference: 'existing in a transformable body'. In this way up to karmic body motion." "Venerable Sir! For what reason is it said: 'Ear sense-organ motion, ear sense-organ motion'?" "Gautama! Because jīvas existing in the ear sense-organ, transforming matter suitable for the ear sense-organ into the ear sense-organ, have moved, do move, or will move with ear sense-organ motion. For that reason, up to 'ear sense-organ motion'. In this way up to touch sense-organ motion." "Venerable Sir! For what reason is it said: 'Mind activity motion, mind activity motion'?" "Gautama! Because jīvas existing in mind activity, transforming matter suitable for mind activity into mind activity, have moved, do move, or will move with mind activity motion. For that reason, up to 'mind activity motion'. Likewise also speech activity motion. Likewise also body activity motion." ### [17.3.705](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.3.705) "Now, Venerable Sir! Dread of worldly existence, disgust with worldly life, service to the guru and fellow monks, confession, self-reproach, censure by others, seeking forgiveness, pacification, non-attachment to the state of scriptural assistance, turning away, resort to solitary lodging and seating, restraint of the ear sense-organ up to restraint of the touch sense-organ, renunciation of activity, renunciation of the body, renunciation of passions, renunciation of shared meals, renunciation of possessions, renunciation of food, forbearance, detachment, truthfulness of disposition, truthfulness of activity, truthfulness of execution, concentration of mind, concentration of speech, concentration of body, discrimination regarding anger up to discrimination regarding the dart of false belief, endowed with knowledge, endowed with faith, endowed with conduct, enduring affliction, enduring death-approaching \[affliction\]—O long-lived Śramaṇa, what is declared as the ultimate fruit of these?" "Gautama! Dread of worldly existence, disgust with worldly life, up to enduring death-approaching \[affliction\]—the ultimate fruit of these, O long-lived Śramaṇa, is declared to be liberation!" "It is so, Venerable Sir! It is so, Venerable Sir!" \[Gautama\], having so said, up to continues to dwell. ### [17.4.706](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.4.706) At that time, in that period, in the city of Rājagṛha, up to \[Gautama\] spoke thus: "Venerable Sir, is an action committed by jīvas through the taking of life?" "Yes, it is." "Venerable Sir! Is it committed having touched \[the soul\], or without having touched?" "Gautama! It is committed having touched, not without having touched, up to in the absence of obstruction, in the six directions; in the case of obstruction, sometimes in three directions, sometimes in four directions, sometimes in five directions." "Venerable Sir! Is it committed having been done, or having not been done?" "Gautama! It is committed having been done, not having not been done." "Venerable Sir! Is it committed done by oneself, done by another, or done by both?" "Gautama! It is committed done by oneself, not done by another, nor done by both." "Venerable Sir! Is it committed in successive order, or not in successive order?" "Gautama! It is committed in successive order, not without successive order. And that which has been committed, and that which will be committed, all that should be said to have been done in successive order, not without successive order. In this way up to the Vaimānikas, with the difference: for jīvas and one-sensed beings, in the absence of obstruction, in six directions; in the case of obstruction, sometimes in three directions, sometimes in four directions, sometimes in five directions. For the rest, necessarily in six directions." "Venerable Sir, is an action committed by jīvas through false speech?" "Yes, it is." "Venerable Sir! Is it committed having touched, or without having touched?" As the group of questions for the taking of life, so also for false speech. So also for taking what is not given, for unchastity, and for possessiveness. Thus there are these five groups of questions. "Venerable Sir, at what time an action is committed by jīvas through the taking of life, is it committed having touched, or without having touched?" In this very manner, up to it should be said up to the Vaimānikas. In this way up to possessiveness. Thus these are also five groups of questions. "Venerable Sir, in what part an action is committed by jīvas through the taking of life?" In the very same way up to possessiveness. These are also five groups of questions. "Venerable Sir, in what space-point an action is committed by jīvas through the taking of life, is it committed having touched?" In the very same way, the group of questions; in this way up to possessiveness. Thus these are twenty groups of questions. ### [17.4.707](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.4.707) "Venerable Sir! Is the suffering of beings self-caused, caused by others, or caused by both?" "Gautama! Suffering is self-caused; it is not caused by others, nor is it caused by both. Thus up to the celestial beings (vaimānikas). "Venerable Sir! Do beings experience self-caused suffering, suffering caused by others, or suffering caused by both?" "Gautama! They experience self-caused suffering; they do not experience suffering caused by others, nor do they experience suffering caused by both. Thus up to the celestial beings. "Venerable Sir! Is the sensation of beings self-caused, caused by others, or caused by both?" "Gautama! Sensation is self-caused; it is not caused by others, nor is it caused by both. Thus up to the celestial beings. "Venerable Sir! Do beings experience self-caused sensation, sensation caused by others, or sensation caused by both?" "Gautama! Beings experience self-caused sensation; they do not experience sensation caused by others, nor do they experience sensation caused by both. Thus up to the celestial beings." "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.5.708](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.5.708) "Where, Venerable Sir, is the Sudharmā Assembly Hall of Īśāna, the Indra of the gods, the king of the gods, declared to be?" "Gautama! In Jambūdvīpa island, to the north of Mount Mandara, above the delightful, extremely level ground of this Ratnaprabhā earth, above the moon, sun, planets, constellations, and stars, as \[stated\] in the Sthānapada, up to the middle of the Īśānāvataṃsaka \[abode\]. That Īśānāvataṃsaka great celestial abode is twelve and a half hundred thousand yojanas—thus as stated regarding the Śakra-vimāna in the tenth Śataka, that entire description is to be stated here also for Īśāna, down to the bodyguards. The lifespan duration is a little over two sāgaropamas; the rest is just the same, up to 'Īśāna, Indra of the gods, king of the gods; Īśāna, Indra of the gods, king of the gods.'" "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.6.709](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.6.709) "Venerable Sir, when an earth-bodied being undergoes samudghāta on this Ratnaprabhā earth, and having undergone samudghāta is destined to be reborn as an earth-bodied being in the Saudharma realm: Venerable Sir, does it first take rebirth and then take nourishment, or does it first take nourishment and then take rebirth?" "Gautama! Either it takes rebirth first and then takes nourishment, or it takes nourishment first and then takes rebirth." "For what reason, \[Venerable Sir, can it be either taking rebirth first and then taking nourishment, or taking nourishment first and\] then taking rebirth?" "Gautama! Earth-bodied beings are declared to have three kinds of samudghāta, namely: sensation-samudghāta, passion-samudghāta, and death-samudghāta. Undergoing death-samudghāta, it undergoes it either partially or wholly. When undergoing it partially, it first takes nourishment and then takes rebirth; when undergoing it wholly, it first takes rebirth and then takes nourishment. For that reason, \[Gautama, it is said: either taking rebirth first and then taking nourishment, or taking nourishment first and\] then taking rebirth." "Venerable Sir, when an earth-bodied being undergoes samudghāta on this Ratnaprabhā earth, and having undergone samudghāta is destined to be reborn as an earth-bodied being in the Īśāna realm?" Exactly the same in Īśāna as well. Thus up to Acyuta, the Graiveyaka abodes, the Anuttara abodes, and Īṣatprāgbhārā, exactly the same. "Venerable Sir, when an earth-bodied being undergoes samudghāta on the Śarkarāprabhā earth, and having undergone samudghāta is destined to be reborn as an earth-bodied being in the Saudharma realm?" Just as the rebirth of an earth-bodied being from the Ratnaprabhā earth was stated, so too the rebirth of an earth-bodied being from the Śarkarāprabhā earth is to be stated, up to Īṣatprāgbhārā. Just as the account was given for the Ratnaprabhā earth, so too \[for an earth-bodied being\] undergoing samudghāta down to the Seventh Nether Earth and taking rebirth up to Īṣatprāgbhārā, the rest is just the same. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.7.710](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.7.710) "Venerable Sir, when an earth-bodied being undergoes samudghāta in the Saudharma realm, and having undergone samudghāta is destined to be reborn as an earth-bodied being on this Ratnaprabhā earth: Venerable Sir, does it first take rebirth and then take nourishment?" The rest is just the same. Just as the rebirth of an earth-bodied being from Ratnaprabhā was stated into all realms up to Īṣatprāgbhārā, so also the rebirth of an earth-bodied being from Saudharma is to be stated into all seven earths, down to the Seventh Nether Earth. Thus, just as the rebirth of an earth-bodied being from Saudharma was stated into all earths, so too the rebirth of an earth-bodied being from up to Īṣatprāgbhārā is to be stated into all earths, down to the Seventh Nether Earth. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.8.711](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.8.711) "Venerable Sir, when a water-bodied being undergoes samudghāta on this Ratnaprabhā earth, and having undergone samudghāta is destined to be reborn as a water-bodied being in the Saudharma realm?" Just as for the earth-bodied being, so also for the water-bodied being, its rebirth into all realms up to Īṣatprāgbhārā is to be stated in the very same way. Thus, just as the rebirth of a water-bodied being from Ratnaprabhā was stated, so too the rebirth of a water-bodied being from down to the Seventh Nether Earth is to be stated, up to Īṣatprāgbhārā. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.9.712](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.9.712) "Venerable Sir, when a water-bodied being undergoes samudghāta in the Saudharma realm, and having undergone samudghāta is destined to be reborn as a water-bodied being in the dense-ocean rings of this Ratnaprabhā earth: Venerable Sir?" The rest is just the same, thus down to the Seventh Nether Earth. As for the water-bodied being from Saudharma, so too for the water-bodied being from up to Īṣatprāgbhārā, the rebirth is to be stated down to the Seventh Nether Earth. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.10.713](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.10.713) "Venerable Sir, when a wind-bodied being on this Ratnaprabhā earth \[…\] is destined to be reborn as a wind-bodied being in the Saudharma realm: Venerable Sir?" As for the earth-bodied being, so also for the wind-bodied being, with the only difference being: wind-bodied beings are declared to have four kinds of samudghāta, namely: sensation-samudghāta, up to transformational-samudghāta. Undergoing death-samudghāta, it undergoes it either partially \[or wholly\]—the rest is just the same, down to \[a wind-bodied being\] undergoing samudghāta on the Seventh Nether Earth and taking rebirth up to Īṣatprāgbhārā. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.10.714](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.10.714) "Venerable Sir! If an air-bodied \[being\], having attained samavaghāta in the Saudharma kalpa, having attained samavaghāta, is capable of being reborn in the dense-air, thin-air, dense-air rings, or thin-air rings of this Ratnaprabhā earth as an air-bodied \[being\], does he, Venerable Sir...?" \[The reply is:\] the rest is just the same. Thus, as the air-bodied \[being\] in Saudharma was said to be reborn in all seven earths, so also up to the air-bodied \[being\] of Īṣatprāgbhārā is to be described as reborn down to the Seventh Nether \[earth\]. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.12.715](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.12.715) "Venerable Sir! Are all one-sensed beings equal in nourishment?" In this way, as the statement regarding earth-bodied beings was spoken in the first śataka, second uddeśaka, the very same is to be spoken here regarding one-sensed beings, up to "equal in lifespan, born at the same time". "Venerable Sir! How many leśyās are declared for one-sensed beings?" "Gautama! Four leśyās are declared, namely: kṛṣṇa-leśyā, nīla-leśyā, kāpota-leśyā, and tejo-leśyā." "Venerable Sir! Among these one-sensed beings having kṛṣṇa-leśyā, nīla-leśyā, kāpota-leśyā, and tejo-leśyā, which are fewer, or more, or equal, or specially abundant compared to which?" "Gautama! The one-sensed beings with tejo-leśyā are the least of all; those with kāpota-leśyā are infinitely manifold; those with nīla-leśyā are specially abundant; those with kṛṣṇa-leśyā are specially abundant." "Venerable Sir! What is the supernatural power of these one-sensed beings with kṛṣṇa-leśyā?" \[The reply is:\] just as for the Dvīpakumāras. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.13.716](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13.716) "Venerable Sir! Are all Nāgakumāras equal in nourishment?" Just as in the sixteenth śataka in the Dvīpakumāra uddeśaka, exactly so everything without remainder is to be spoken up to supernatural power. "That is so, Venerable Sir! That is so, Venerable Sir!" up to he continues to reside. ### [17.13.717](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13.717) "Venerable Sir! Are all Suvarṇakumāras equal in nourishment?" Exactly the same. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.13.718](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13.718) "Venerable Sir! Are all Vidyutkumāras equal in nourishment?" Exactly the same. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.13.719](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13.719) "Venerable Sir! Are all Vāyukumāras equal in nourishment?" Exactly the same. "That is so, Venerable Sir! That is so, Venerable Sir!" ### [17.13.720](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17.13.720) "Venerable Sir! Are all Agnikumāras equal in nourishment?" Exactly the same. "That is so, Venerable Sir! That is so, Venerable Sir!" ## Translations (2) - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.17.1.693) — Gujarati - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.17.1.693) — Hindi ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.1043) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p228) — Abhayadeva Sūri, Sanskrit ## Linked texts (1) - [Viyāhapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5.17.1.693) — Sudharman, Ardhamāgadhī Prakrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.17) · Pramāṇa