[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) › 25 # Viyahapannatti 25 English (machine translation) 25 - **Language:** English ## Contents - [25.1](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1) — 5 parts - [25.2](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.2) — 4 parts - [25.3](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3) — 11 parts - [25.4](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4) — 12 parts - [25.5](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.5) — 5 parts - [25.6](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.6) — 38 parts - [25.7](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.7) — 34 parts - [25.8](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.8) — 1 part - [25.9](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.9) — 1 part - [25.10](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.10) — 1 part - [25.11](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.11) — 2 parts ### [25.1.861](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1.861) 1. Lesyā, 2. Davva, 3. Saṃṭhāna, 4. Jumma, 5. Pajjava, 6. Niyaṃṭha, and 7. Samaṇā; 8. Oha, 9–10. Bhaviyābhavia, 11. Sammā, and 12. Miccha are the chapters. ### [25.1.862](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1.862) At that time, in that period, in Rājagṛha, up to \[Gautama\] spoke thus: “How many lesyās, Venerable Sir, are taught?” “Gautama, six lesyās are taught, namely: black lesyā, \[etc.,\] exactly as in the first śataka, the second chapter; similarly the classification of lesyās, and the relative numerical ranking up to the mixed relative numerical ranking of the four kinds of gods and four kinds of goddesses.” ### [25.1.863](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1.863) “How many kinds of transmigrating jīvas, Venerable Sir, are taught?” “Gautama, fourteen kinds of transmigrating jīvas are taught, namely: 1. subtle undeveloped, 2. subtle developed, 3. gross undeveloped, 4. gross developed, 5. two-sensed undeveloped, 6. two-sensed developed, 7. three-sensed undeveloped, 8. three-sensed developed, 9. four-sensed undeveloped, 10. four-sensed developed, 11. non-sentient five-sensed undeveloped, 12. non-sentient five-sensed developed, 13. sentient five-sensed undeveloped, 14. sentient five-sensed developed.” “Among these fourteen kinds of transmigrating jīvas, Venerable Sir, regarding minimal and maximal activity, which are fewer, more, equal, or specifically greater compared to which?” “Gautama: 1. The minimal activity of the subtle undeveloped is the least of all. 2. Incalculably times greater is the minimal activity of the gross undeveloped. 3. Incalculably times greater is the minimal activity of the two-sensed undeveloped. 4. Likewise of the three-sensed. 5. Likewise of the four-sensed. 6. Incalculably times greater is the minimal activity of the non-sentient five-sensed undeveloped. 7. Incalculably times greater is the minimal activity of the sentient five-sensed undeveloped. 8. Incalculably times greater is the minimal activity of the subtle developed. 9. Incalculably times greater is the minimal activity of the gross developed. 10. Incalculably times greater is the maximal activity of the subtle undeveloped. 11. Incalculably times greater is the maximal activity of the gross undeveloped. 12. Incalculably times greater is the maximal activity of the subtle developed. 13. Incalculably times greater is the maximal activity of the gross developed. 14. Incalculably times greater is the minimal activity of the two-sensed developed. 15. Likewise of the three-sensed, up to 18. incalculably times greater is the minimal activity of the sentient five-sensed developed. 19. Incalculably times greater is the maximal activity of the two-sensed undeveloped. 20. Likewise of the three-sensed, up to 23. incalculably times greater is the maximal activity of the sentient five-sensed undeveloped. 24. Incalculably times greater is the maximal activity of the two-sensed developed. 25. Likewise of the three-sensed, up to 28. incalculably times greater is the maximal activity of the sentient five-sensed developed.” ### [25.1.864](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1.864) “Are two inhabitants of hell born in the first moment, Venerable Sir, possessed of equal activity or unequal activity?” “Gautama, they may have equal activity, or they may have unequal activity.” “For what reason, Venerable Sir, is it said: ‘They may have equal activity, or they may have unequal activity’?” “Gautama, compared to an taking-nourishment \[inhabitant of hell\], a non-taking-nourishment one, or compared to a non-taking-nourishment \[inhabitant of hell\], a taking-nourishment one, may be inferior, may be equal, or may be greater. If inferior, he is an incalculable fraction inferior, or a calculable fraction inferior, or calculably times inferior, or incalculably times inferior. If greater, he is an incalculable fraction greater, or a calculable fraction greater, or calculably times greater, or incalculably times greater. For that reason, Gautama, it is said: ‘They may have equal activity, or they may have unequal activity.’ In this way up to the Vaimānikas.” ### [25.1.865](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.1.865) “How many kinds of activity, Venerable Sir, are taught?” “Gautama, fifteen kinds of activity are taught, namely: 1. truthful mental activity, 2. untruthful mental activity, 3. truthful-and-untruthful mental activity, 4. neither-truthful-nor-untruthful mental activity; 5. truthful vocal activity, 6. untruthful vocal activity, 7. truthful-and-untruthful vocal activity, 8. neither-truthful-nor-untruthful vocal activity; 9. physical activity of the gross body, 10. physical activity of the gross-mixed body, 11. physical activity of the protean body, 12. physical activity of the protean-mixed body, 13. physical activity of the conveyable body, 14. physical activity of the conveyable-mixed body, 15. physical activity of the karmic body. Among these fifteen kinds, Venerable Sir, regarding minimal and maximal activity, which are fewer, more, equal, or specifically greater compared to which?” “Gautama: 1. The minimal activity of the karmic body is the least of all. 2. Incalculably times greater is the minimal activity of the gross-mixed body. 3. Incalculably times greater is the minimal activity of the protean-mixed body. 4. Incalculably times greater is the minimal activity of the gross body. 5. Incalculably times greater is the minimal activity of the protean body. 6. Incalculably times greater is the maximal activity of the karmic body. 7. Incalculably times greater is the minimal activity of the conveyable-mixed body. 8. Incalculably times greater is the maximal activity of that very one. 9–10. The maximal activity of both of these two—the gross-mixed and the protean-mixed—is equal and incalculably times greater. 11. Incalculably times greater is the minimal activity of the neither-truthful-nor-untruthful mental activity. 12. Incalculably times greater is the minimal activity of the conveyable body. 13–19. The minimal activity of all these seven—the three kinds of mental activity and the four kinds of vocal activity—is equal and incalculably times greater. 20. Incalculably times greater is the maximal activity of the conveyable body. 21–23. The maximal activity of all these ten—the gross body, the protean body, the four kinds of mental activity, and the four kinds of vocal activity—is equal and incalculably times greater.” “That is so, Venerable Sir! That is so, Venerable Sir!” ### [25.2.866](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.2.866) “Venerable Sir, how many kinds of substances are proclaimed?” “Gautama, two kinds of substances are proclaimed, namely: living substances (jīva-substances) and non-living substances (ajīva-substances).” “Venerable Sir, how many kinds of non-living substances are proclaimed?” “Gautama, two kinds are proclaimed, namely: material non-living substances and immaterial non-living substances.” “Venerable Sir, how many kinds of immaterial non-living substances are proclaimed?” “Gautama, ten kinds are proclaimed, namely: the medium of motion (dharmāstikāya), a portion of the medium of motion, points of space of the medium of motion; the medium of rest (adharmāstikāya), a portion of the medium of rest, points of space of the medium of rest; space (ākāśāstikāya), a portion of space, points of space of space; and time (addhāsamaya).” “Venerable Sir, how many kinds of material non-living substances are proclaimed?” “Gautama, four kinds are proclaimed, namely: aggregates (skandhas), portions of aggregates, points of space of aggregates, and ultimate atoms of matter (paramāṇu-pudgalas).” “Venerable Sir, are they numerable, innumerable, or infinite?” “Gautama, they are not numerable, not innumerable; they are infinite.” “Why is it said, Venerable Sir, that they are not numerable, not innumerable, but infinite?” “Gautama, there are infinite ultimate atoms of matter, infinite two-point aggregates, up to infinite ten-point aggregates, infinite numerable-point aggregates, infinite innumerable-point aggregates, and infinite infinite-point aggregates. For that reason, Gautama, it is said: they are not numerable, not innumerable, but infinite.” ### [25.2.867](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.2.867) “Venerable Sir, are living substances numerable, innumerable, or infinite?” “Gautama, they are not numerable, not innumerable; they are infinite.” “Why is it said, Venerable Sir, that living substances are not numerable, not innumerable, but infinite?” “Gautama, inhabitants of hell are innumerable, up to air-bodied beings are innumerable, plant-bodied beings are infinite, two-sensed beings are innumerable, and so on up to celestial beings in abodes are innumerable, and liberated souls are infinite. For that reason, up to infinite.” “Venerable Sir, do non-living substances come to be utilized by living substances, or do living substances come to be utilized by non-living substances?” “Gautama, non-living substances come to be utilized by living substances; living substances do not come to be utilized by non-living substances.” “Why is it said, Venerable Sir, that non-living substances come to be utilized by living substances, and not living substances utilized by non-living substances?” “Gautama, living substances take in non-living substances, and having taken them in, produce gross, protean, conveyance, fiery, and karmic \[bodies\]; the sense of hearing up to the sense of touch; the activity of mind, activity of speech, and activity of body; and respiration. For that reason, Gautama, it is said that non-living substances come to be utilized by living substances, and not living substances utilized by non-living substances.” “Venerable Sir, do non-living substances come to be utilized by inhabitants of hell, or do inhabitants of hell come to be utilized by non-living substances?” “Gautama, non-living substances come to be utilized by inhabitants of hell; inhabitants of hell do not come to be utilized by non-living substances.” “For what reason?” “Gautama, inhabitants of hell take in non-living substances, and having taken them in, produce protean, fiery, and karmic \[bodies\]; the sense of hearing up to the sense of touch; \[activity of mind, activity of speech, activity of body\]; and respiration. For that reason, Gautama, it is said: non-living substances come to be utilized by inhabitants of hell; inhabitants of hell do not come to be utilized by non-living substances. In this manner up to celestial beings in abodes; with the only difference being that bodies, senses, and activities should be stated according to whatever each possesses.” ### [25.2.868](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.2.868) “Is it indeed so, Venerable Sir, that in the innumerable \[units of space of the\] cosmos, infinite substances are accommodated in space?” “Yes, Gautama, in the innumerable \[units of space of the\] cosmos, infinite substances are accommodated in space.” “Venerable Sir, in one space-point of the cosmos, from how many directions are pudgalas piled up?” “Gautama, unimpeded, from six directions; depending on impediment, sometimes from three directions, sometimes from four directions, sometimes from five directions.” “Venerable Sir, in one space-point of the cosmos, in how many directions are pudgalas separated?” “In the very same manner. In this manner they are accumulated; in this manner they are diminished.” ### [25.2.869](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.2.869) "Venerable Sir! The substances that a jīva appropriates as a gross body (audārika-śarīra)—does it appropriate those that are stationary (sthitā), or does it appropriate those that are non-stationary (asthitā)?" "Gautama! It appropriates those that are stationary, and it also appropriates those that are non-stationary." "Venerable Sir! Does it appropriate them in terms of substance? In terms of space? In terms of time? In terms of state?" "Gautama! It appropriates them in terms of substance, in terms of space, in terms of time, and in terms of state. In terms of substance, \[they are\] substances of infinite space-points; in terms of space, occupying innumerable space-points—thus, as in the first chapter on nourishment (āhāra) of the Prajñāpanā, up to: without obstruction from six directions, or depending on obstruction, sometimes from three directions, sometimes from four directions, sometimes from five directions." "Venerable Sir! The substances that a jīva appropriates as a transformational body (vaikriya-śarīra)—does it appropriate those that are stationary, or those that are non-stationary?" "Just the same; with the difference that: invariably from six directions. Likewise also with regard to the conveyance body (āhāraka-śarīra)." "Venerable Sir! The substances that a jīva appropriates as a fiery body (taijasa-śarīra)—\[the question is the same\]." "Gautama! It appropriates those that are stationary; it does not appropriate those that are non-stationary. The rest is as for the gross body. So also for the karmic body (kārmaṇa-śarīra). Thus up to: it also appropriates them in terms of state." "Those substances that it appropriates in terms of substance—does it appropriate those of one space-point? Does it appropriate those of two space-points?" "Thus as in the chapter on speech (bhāṣā-pada), up to: it appropriates in regular sequence (ānupūrvī), not in irregular sequence (anānupūrvī)." "Venerable Sir! From how many directions does it appropriate them?" "Gautama! Without obstruction, as for the gross body." "Venerable Sir! Those substances that a jīva appropriates as the auditory sense organ?" "As for the transformational body. Thus up to the gustatory sense organ. For the tactile sense organ, as for the gross body. For mental activity (mano-yoga), as for the karmic body; with the difference that: invariably from six directions. Likewise also for vocal activity (vag-yoga). For physical activity (kāya-yoga), as for the gross body." "Venerable Sir! Those substances that a jīva appropriates as inhalation and exhalation?" "Just as for the gross body, up to: sometimes from five directions." "That is so, Venerable Sir! That is so, Venerable Sir!" ### [25.3.870](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.870) "Venerable Sir! How many shapes (saṃsthāna) are declared?" "Gautama! Six shapes are declared, namely: circular (parimaṇḍala), spherical (vṛtta), triangular (tryasra), quadrangular (cat Evanston / caturasra), elongated (āyata), and irregular (anitthaṃstha / indeterminate). "Venerable Sir! In terms of substance (dravyārthatā), are circular shapes finite? Innumerable? Infinite?" "Gautama! Not finite, not innumerable, infinite." "Venerable Sir! Spherical shapes?" "Just the same. Thus up to irregular shapes. So also in terms of space-points (pradeśārthatā). So also in terms of both substance and space-points (dravyārtha-pradeśārthatā)." "Venerable Sir! Among these circular, spherical, triangular, quadrangular, elongated, and irregular shapes, in terms of substance, in terms of space-points, and in terms of both substance and space-points, which are fewer, or more, or equal, or specifically greater than which?" "Gautama! Circular shapes in terms of substance are the fewest of all; spherical shapes in terms of substance are numerably fold \[more\]; quadrangular shapes in terms of substance are numerably fold \[more\]; triangular shapes in terms of substance are numerably fold \[more\]; elongated shapes in terms of substance are numerably fold \[more\]; irregular shapes in terms of substance are innumerably fold \[more\]. In terms of space-points: circular shapes in terms of space-points are the fewest of all; spherical shapes in terms of space-points are numerably fold \[more\]—as in terms of substance, so also in terms of space-points, up to: irregular shapes in terms of space-points are innumerably fold \[more\]. In terms of both substance and space-points: circular shapes in terms of substance are the fewest of all; that very sequence of substance is to be recited up to: irregular shapes in terms of substance are innumerably fold \[more\]; compared to irregular shapes in terms of substance, circular shapes in terms of space-points are innumerably fold \[more\]; spherical shapes in terms of space-points are numerably fold \[more\]; that very sequence of space-points is to be recited up to: irregular shapes in terms of space-points are innumerably fold \[more\]." ### [25.3.871](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.871) "How many shapes, Venerable Sir, have been proclaimed?" "Gautama, five shapes have been proclaimed, namely: circular up to rectangular." "Are circular shapes, Venerable Sir, numerable, innumerable, or infinite?" "Gautama, they are not numerable, nor are they innumerable; they are infinite." "Are globular shapes, Venerable Sir, numerable \[…\]?" "Just the same. In this way up to rectangular." "In this Ratnaprabhā earth, Venerable Sir, are circular shapes numerable, innumerable, or infinite?" "Gautama, they are not numerable, nor are they innumerable; they are infinite." "Are globular shapes, Venerable Sir, numerable \[…\]?" "Just the same. In this way up to rectangular." "In the Śarkarāprabhā earth, Venerable Sir, \[how are\] circular shapes?" "Just the same. In this way up to rectangular. In this way up to the seventh \[earth\] below." "In the Saudharma kalpa, Venerable Sir, \[how are\] circular shapes?" "In this way up to Acyuta." "In the Graiveyaka celestial abodes, Venerable Sir, \[how are\] circular shapes?" "Just the same. In this way in the Anuttara celestial abodes as well. In this way in Īṣatprāgbhārā as well." "Where, Venerable Sir, there is one barley-corn-shaped circular shape, are the circular shapes there numerable, innumerable, or infinite?" "Gautama, they are not numerable, nor are they innumerable; they are infinite." "Are globular shapes, Venerable Sir, numerable \[…\]?" "Just the same. In this way up to rectangular." "Where, Venerable Sir, there is one barley-corn-shaped globular shape, \[how are\] the circular shapes there?" "Just the same. Globular shapes, just the same. In this way up to rectangular. In this way, with each single shape, all five are to be applied, up to rectangular." "Where, Venerable Sir, in this Ratnaprabhā earth there is one barley-corn-shaped circular shape, are the circular shapes there numerable \[…\]?—\[the full question as above\]." "Gautama, they are not numerable, nor are they innumerable; they are infinite." "Are globular shapes, Venerable Sir, numerable \[…\]?" "Just the same. In this way up to rectangular." "Where, Venerable Sir, in this Ratnaprabhā earth there is one barley-corn-shaped globular shape, are the circular shapes there numerable \[…\]?—\[the question as above\]." "Gautama, they are not numerable, nor are they innumerable; they are infinite. Globular shapes, just the same. In this way up to rectangular. In this way, again, with each single shape, all five are to be applied, just as those below, up to rectangular. In this way up to the seventh \[earth\] below. In this way in the kalpas as well, up to the Īṣatprāgbhārā earth." ### [25.3.872](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.872) "Venerable Sir! How many space-points does the circular shape consist of, and how many space-points does it occupy?" "Gautama! The circular shape is stated to be of two kinds, namely: solid circular and planar circular. Therein, that which is planar circular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of five space-points and occupies five space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points consists at the minimum of twelve space-points and occupies twelve space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which is solid circular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points is stated at the minimum to consist of seven space-points and occupy seven space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. Therein, that which has an even number of space-points is stated at the minimum to consist of thirty-two space-points and occupy thirty-two space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. "Venerable Sir! How many space-points does the triangular shape consist of, and how many space-points does it occupy?" "Gautama! The triangular shape is stated to be of two kinds, namely: solid triangular and planar triangular. Therein, that which is planar triangular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points is stated at the minimum to consist of three space-points and occupy three space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. Therein, that which has an even number of space-points is stated at the minimum to consist of six space-points and occupy six space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. Therein, that which is solid triangular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of thirty-five space-points and occupies thirty-five space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points is stated at the minimum to consist of four space-points and occupy four space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. "Venerable Sir! How many space-points does the quadrangular shape consist of—" \[the rest of the\] question. "Gautama! The quadrangular shape is stated to be of two kinds, namely: solid quadrangular and planar quadrangular. Therein, that which is planar quadrangular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points is stated at the minimum to consist of nine space-points and occupy nine space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. Therein, that which has an even number of space-points is stated at the minimum to consist of four space-points and occupy four space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. Therein, that which is solid quadrangular is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of twenty-seven space-points and occupies twenty-seven space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points is stated at the minimum to consist of eight space-points and occupy eight space-points, and at the maximum to consist of infinite space-points and occupy innumerably many space-points. "Venerable Sir! How many space-points does the oblong shape consist of, and how many space-points does it occupy?" "Gautama! The oblong shape is stated to be of three kinds, namely: linear oblong, planar oblong, and solid oblong. Therein, that which is linear oblong is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of three space-points and occupies three space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points consists at the minimum of two space-points and occupies two space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which is planar oblong is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of fifteen space-points and occupies fifteen space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points consists at the minimum of six space-points and occupies six space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which is solid oblong is stated to be of two kinds, namely: having an odd number of space-points and having an even number of space-points. Therein, that which has an odd number of space-points consists at the minimum of forty-five space-points and occupies forty-five space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points. Therein, that which has an even number of space-points consists at the minimum of twelve space-points and occupies twelve space-points, and at the maximum consists of infinite space-points and occupies innumerably many space-points." ### [25.3.873](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.873) "Venerable Sir! How many space-points does the elliptical configuration \[have\]?"—the question. "Gautama! The elliptical configuration is stated to be of two kinds, namely: solid-elliptical and planar-elliptical. Therein, that which is planar-elliptical has at minimum twenty space-points and occupies twenty space-points, \[and\] at maximum infinite space-points and occupies incalculable space-points. Therein, that which is solid-elliptical is stated to have at minimum forty space-points and occupy forty space-points, \[and\] at maximum infinite space-points and occupy incalculable space-points." "Venerable Sir! In terms of substance, is the elliptical configuration kṛtayugma? tryoja? dvāparayugma? \[or\] kalyoja?" "Gautama! It is not kṛtayugma, not tryoja, not dvāparayugma; it is kalyoja." "Venerable Sir! In terms of substance, \[what of\] the circular configuration?" "Likewise. Thus up to the oblong." "Venerable Sir! In terms of substance, are elliptical configurations kṛtayugma, tryoja..."—the question. "Gautama! In general terms, they may be kṛtayugma, they may be tryoja, they may be dvāparayugma, \[or\] they may be kalyoja; in specific terms, they are not kṛtayugma, not tryoja, not dvāparayugma; they are kalyoja. Thus up to the oblong." "Venerable Sir! In terms of space-points, is the elliptical configuration kṛtayugma..."—the question. "Gautama! It may be kṛtayugma, it may be tryoja, it may be dvāparayugma, \[or\] it may be kalyoja. Thus up to the oblong." "Venerable Sir! In terms of space-points, are elliptical configurations kṛtayugma..."—the question. "Gautama! In general terms, they may be kṛtayugma up to they may be kalyoja; in specific terms, they are also kṛtayugma, also tryoja, also dvāparayugma, \[and\] also kalyoja. Thus up to the oblong." "Venerable Sir! Does the elliptical configuration occupy kṛtayugma space-points up to occupy kalyoja space-points?" "Gautama! It occupies kṛtayugma space-points; it does not occupy tryoja space-points, does not occupy dvāparayugma space-points, \[and\] does not occupy kalyoja space-points." "Venerable Sir! Does the circular configuration occupy kṛtayugma space-points..."—the question. "Gautama! It may occupy kṛtayugma space-points, it may occupy tryoja space-points, it does not occupy dvāparayugma space-points, \[and\] it may occupy kalyoja space-points." "Venerable Sir! \[What of\] the triangular configuration?"—the question. "Gautama! It may occupy kṛtayugma space-points, it may occupy tryoja space-points, it may occupy dvāparayugma space-points, \[and\] it does not occupy kalyoja space-points." "Venerable Sir! \[What of\] the quadrangular configuration?" "As circular, so also quadrangular." "Venerable Sir! \[What of\] the oblong?"—the question. "Gautama! It may occupy kṛtayugma space-points up to it may occupy kalyoja space-points." "Venerable Sir! Do elliptical configurations occupy kṛtayugma space-points..."—the question. "Gautama! Both in general terms and in specific terms, they occupy kṛtayugma space-points; they do not occupy tryoja space-points, do not occupy dvāparayugma space-points, \[and\] do not occupy kalyoja space-points." "Venerable Sir! Do circular configurations occupy kṛtayugma space-points..."—the question. "Gautama! In general terms, they occupy kṛtayugma space-points, they do not occupy tryoja space-points, do not occupy dvāparayugma space-points, \[and\] do not occupy kalyoja space-points; in specific terms, they also occupy kṛtayugma space-points, also occupy tryoja space-points, do not occupy dvāparayugma space-points, \[and\] also occupy kalyoja space-points." "Venerable Sir! Do triangular configurations occupy kṛtayugma space-points..."—the question. "Gautama! In general terms, they occupy kṛtayugma space-points, they do not occupy tryoja space-points, do not occupy dvāparayugma space-points, \[and\] do not occupy kalyoja space-points; in specific terms, they also occupy kṛtayugma space-points, also occupy tryoja space-points, do not occupy dvāparayugma space-points, \[and\] also occupy kalyoja space-points. Quadrangular are like circular." "Venerable Sir! \[What of\] oblong configurations?"—the question. "Gautama! In general terms, they occupy kṛtayugma space-points, they do not occupy tryoja space-points, they do not occupy dvāparayugma space-points, \[and\] they do not occupy kalyoja space-points; in specific terms, they also occupy kṛtayugma space-points up to they also occupy kalyoja space-points." "Venerable Sir! Has the elliptical configuration a lifespan duration of kṛtayugma samayas? of tryoja samayas? of dvāparayugma samayas? \[or\] of kalyoja samayas?" "Gautama! It may have a lifespan duration of kṛtayugma samayas up to it may have a lifespan duration of kalyoja samayas. Thus up to the oblong." "Venerable Sir! Have elliptical configurations a lifespan duration of kṛtayugma samayas..."—the question. "Gautama! In general terms, they may have a lifespan duration of kṛtayugma samayas up to they may have a lifespan duration of kalyoja samayas; in specific terms, they also have a lifespan duration of kṛtayugma samayas up to they also have a lifespan duration of kalyoja samayas. Thus up to the oblong." "Venerable Sir! In terms of black color-modifications, is the elliptical configuration kṛtayugma up to kalyoja?" "Gautama! It may be kṛtayugma... Thus, with this expression, just as for lifespan duration. Thus for blue color-modifications. Thus for the five colors, two odors, five tastes, \[and\] eight touches up to dry-touch modifications." ### [25.3.874](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.874) “Venerable Sir, are series countable, uncountable, or infinite in terms of substance?” “Gautama, they are not countable, not uncountable, \[but\] infinite.” “Venerable Sir, are series extending east-to-west countable in terms of substance?” “Just the same. So also those extending south-to-north. So also those extending upward-and-downward.” “Venerable Sir, are the series of the space of the cosmos countable, uncountable, or infinite in terms of substance?” “Gautama, they are not countable, \[they are\] uncountable, not infinite.” “Venerable Sir, are the series of the space of the cosmos extending east-to-west countable in terms of substance?” “Just the same. So also those extending south-to-north. So also those extending upward-and-downward.” “Venerable Sir, are the series of the space of the non-cosmos countable, uncountable, or infinite in terms of substance?” “Gautama, they are not countable, not uncountable, \[but\] infinite. So also those extending east-to-west. So also those extending south-to-north. So also those extending upward-and-downward.” “Venerable Sir, are series countable in terms of space-points?” “As in terms of substance, so also in terms of space-points up to those extending upward-and-downward: all are infinite.” “Venerable Sir, are the series of the space of the cosmos countable in terms of space-points?”—Question. “Gautama, sometimes countable, sometimes uncountable, not infinite. So also those extending east-to-west. Those extending south-to-north are just the same. Those extending upward-and-downward are not countable, \[they are\] uncountable, not infinite.” “Venerable Sir, the series of the space of the non-cosmos in terms of space-points?”—Question. “Gautama, sometimes countable, sometimes uncountable, sometimes infinite.” “Venerable Sir, the series of the space of the non-cosmos extending east-to-west?”—Question. “Gautama, they are not countable, not uncountable, \[but\] infinite. So also those extending south-to-north.” “Those extending upward-and-downward?”—Question. “Gautama, sometimes countable, sometimes uncountable, sometimes infinite.” ### [25.3.875](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.875) “Venerable Sir, are series with beginning and with end, with beginning and endless, beginningless and with end, or beginningless and endless?” “Gautama, they are not with beginning and with end, not with beginning and endless, not beginningless and with end, \[but\] beginningless and endless. So also up to those extending upward-and-downward.” “Venerable Sir, are the series of the space of the cosmos with beginning and with end?”—Question. “Gautama, they are with beginning and with end, not with beginning and endless, not beginningless and with end, not beginningless and endless. So also up to those extending upward-and-downward.” “Venerable Sir, are the series of the space of the non-cosmos with beginning and with end?”—Question. “Gautama, sometimes with beginning and with end, sometimes with beginning and endless, sometimes beginningless and with end, sometimes beginningless and endless. Those extending east-to-west and those extending south-to-north are just the same, with the exception: they are not with beginning and with end; sometimes with beginning and endless; the rest is just the same. Those extending upward-and-downward are as stated generally: likewise four alternatives.” “Venerable Sir, are series kṛtayugma or tryoja in terms of substance?”—Question. “Gautama, they are kṛtayugma, not tryoja, not dvāparayugma, not kalyoja. So also up to those extending upward-and-downward. The series of the space of the cosmos are just the same. So also the series of the space of the non-cosmos.” “Venerable Sir, are series kṛtayugma in terms of space-points?” “Just the same. So also up to those extending upward-and-downward.” “Venerable Sir, the series of the space of the cosmos in terms of space-points?”—Question. “Gautama, sometimes kṛtayugma, not tryoja, sometimes dvāparayugma, not kalyoja. So also those extending east-to-west, and those extending south-to-north.” “Venerable Sir, those extending upward-and-downward in terms of space-points?”—Question. “Gautama, they are kṛtayugma, not tryoja, not dvāparayugma, not kalyoja.” “Venerable Sir, the series of the space of the non-cosmos in terms of space-points?”—Question. “Gautama, sometimes kṛtayugma up to sometimes kalyoja. So also those extending east-to-west. So also those extending south-to-north. Those extending upward-and-downward are also just the same, with the exception: not kalyoja; the rest is just the same.” ### [25.3.876](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.876) “How many, Venerable Sir, are the series declared to be?” “Gautama, seven series are declared, namely: straight-extended, bent-on-one-side, bent-on-both-sides, pointed-on-one-side, pointed-on-both-sides, circular, and semicircular.” “Venerable Sir, does the motion of an ultimate atom of matter proceed along a series or across a series?” “Gautama, it proceeds along a series; it does not proceed across a series.” “Venerable Sir, does the motion of two-space-point aggregates proceed along a series or across a series?” “Just the same. So also up to aggregates of infinite space-points.” “Venerable Sir, does the motion of inhabitants of hell proceed along a series or across a series?” “Just the same. So also up to vaimānika \[devas\].” ### [25.3.877](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.877) “In this Ratnaprabhā earth, Venerable Sir, how many hundreds of thousands of infernal abodes are declared to be?” “Gautama, thirty hundred thousand infernal abodes are declared to be, thus as in the first Śataka, the fifth Uddeśaka, up to the Anuttara celestial abodes.” ### [25.3.878](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.878) “Of how many kinds, Venerable Sir, is the Gaṇipiṭaka declared to be?” “Gautama, the Gaṇipiṭaka is declared to consist of twelve Aṅgas, namely: Ācāra up to Dṛṣṭivāda.” “What is that Ācāra?” “In Ācāra, the conduct, alms-tour, discipline, courteous behavior, training, speech, non-speech, practice, observance, birth, mother, and livelihood of the ascetic Nirgranthas are expounded. In this manner the exposition of the Aṅgas is to be recited as in the Nandī up to—” ### [25.3.879](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.879) The meaning of the sūtra is indeed the first, the second is said to be mixed with the Niryukti, and the third is complete: this is the method of exposition. ### [25.3.880](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.3.880) "Among these, Venerable Sir, inhabitants of hell up to gods and liberated souls, classified by the five states of existence, which are fewer, greater, equal, or especially greater than which?" "Gautama! The comparative numerical proportion is as stated in the \[section on\] 'Many Statements' (Bahuvaktavyatā), and likewise for the comparative numerical proportion in the summary of the eight states of existence. Among these, Venerable Sir, those endowed with senses, those with one sense up to those without senses, which are fewer, greater, equal, or especially greater than which?" "This too is to be stated according to the general statement as in the 'Many Statements'; the comparative numerical proportion of embodied souls is likewise to be stated according to the general statement. Among these, Venerable Sir, souls, pudgalas, temporal units of time, all substances, all space-points, and all modes, which are fewer, greater, equal, or especially greater than which?" "\[It is\] as in the 'Many Statements'. Among these, Venerable Sir, souls, those binding lifespan karma and those not binding \[lifespan karma\]?" "As in the 'Many Statements' up to: souls not binding lifespan karma are especially greater." "It is so, Venerable Sir! It is so, Venerable Sir!" ### [25.4.881](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.881) "How many yugmas, Venerable Sir, have been expounded?" "Gautama! Four yugmas have been expounded, namely: kṛtayugma up to kalyoja." "For what reason, Venerable Sir, is it said: 'Four yugmas have been expounded, namely: kṛtayugma up to kalyoja'?" "Just as in the eighteenth śataka, the fourth uddeśaka, exactly so up to: 'For that reason, Gautama, it is said thus.'" "For the inhabitants of hell, Venerable Sir, how many yugmas have been expounded?" "Gautama! Four yugmas have been expounded, namely: kṛtayugma up to kalyoja." "For what reason, Venerable Sir, is it said: 'For the inhabitants of hell four yugmas have been expounded, namely: kṛtayugma...'?" "The explanation is the same. Likewise up to wind-bodied souls." "Venerable Sir, regarding plant-bodied souls—" \[the query\]. "Gautama! Plant-bodied souls are sometimes kṛtayugma, sometimes tryoja, sometimes dvāparayugma, sometimes kalyoja." "For what reason, Venerable Sir, is it said: 'Plant-bodied souls up to sometimes kalyoja'?" "Gautama! With reference to rebirth. For that reason, it is the same. Two-sensed beings are like the inhabitants of hell. Likewise up to the vaimānikas. Liberated souls are like plant-bodied souls." "Of how many kinds, Venerable Sir, have all substances been expounded?" "Gautama! All substances have been expounded as sixfold, namely: the substance of the principle of motion, the substance of the principle of rest up to the temporal unit of time." "Venerable Sir, is the substance of the principle of motion, in terms of substance, kṛtayugma up to kalyoja?" "Gautama! It is not kṛtayugma, not tryoja, not dvāparayugma; it is kalyoja. Likewise also the substance of the principle of rest; likewise also the substance of space." "Venerable Sir, the substance of the soul—" \[the query\]. "Gautama! It is kṛtayugma; not tryoja, not dvāparayugma, not kalyoja." "Venerable Sir, the substance of matter—" \[the query\]. "Gautama! It is sometimes kṛtayugma up to sometimes kalyoja. The temporal unit of time is like the substance of the soul." "Venerable Sir, is the substance of the principle of motion, in terms of space-points, kṛtayugma—" \[the query\]? "Gautama! It is kṛtayugma; not tryoja, not dvāparayugma, not kalyoja. Likewise up to the temporal unit of time." "Among these, Venerable Sir, the substance of the principle of motion, the substance of the principle of rest up to temporal units of time, in terms of substance—?" "Their comparative numerical proportion is completely just as in the 'Many Statements'." "Venerable Sir, is the substance of the principle of motion occupied \[in space\] or unoccupied?" "Gautama! It is occupied, not unoccupied." "If it is occupied, is it occupied by numerable space-points, occupied by innumerable space-points, or occupied by infinite space-points?" "Gautama! It is not occupied by numerable space-points; it is occupied by innumerable space-points; it is not occupied by infinite space-points." "If it is occupied by innumerable space-points, is it occupied by a kṛtayugma of space-points—" \[the query\]? "Gautama! It is occupied by a kṛtayugma of space-points, not occupied by a tryoja of space-points, not occupied by a dvāparayugma of space-points, not occupied by a kalyoja of space-points. Likewise also the substance of the principle of rest; likewise also the substance of space. The substance of the soul, the substance of matter, and the temporal unit of time are just the same." "Venerable Sir, is this Ratnaprabhā earth occupied or unoccupied?" "Just as the substance of the principle of motion. Likewise up to the seventh lower earth. In Saudharma it is just the same. Likewise up to the Īṣatprāgbhārā earth." ### [25.4.882](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.882) "Venerable Sir, is a soul, in terms of substance, kṛtayugma—" \[the query\]? "Gautama! It is not kṛtayugma, not tryoja, not dvāparayugma; it is kalyoja. Likewise also an inhabitant of hell; likewise up to a liberated soul." "Venerable Sir, are souls, in terms of substance, kṛtayugma—" \[the query\]? "Gautama! In general terms (oghādeśena), they are kṛtayugma, not tryoja, not dvāparayugma, not kalyoja; in specific terms (vidhānādeśena), they are not kṛtayugma, not tryoja, not dvāparayugma, \[but\] kalyoja." "Venerable Sir, inhabitants of hell, in terms of substance—" \[the query\]. "Gautama! In general terms, they are sometimes kṛtayugma up to sometimes kalyoja; in specific terms, they are not kṛtayugma, not tryoja, not dvāparayugma, \[but\] kalyoja. Likewise up to liberated souls." "Venerable Sir, is a soul, in terms of space-points, kṛtayugma—" \[the query\]? "Gautama! With reference to the space-points of the soul, it is kṛtayugma, not tryoja, not dvāparayugma, not kalyoja. With reference to the space-points of the body, it is sometimes kṛtayugma up to sometimes kalyoja. Likewise up to a vaimānika." "Venerable Sir, is a liberated soul, in terms of space-points, kṛtayugma—" \[the query\]? "Gautama! It is kṛtayugma, not tryoja, not dvāparayugma, not kalyoja." "Venerable Sir, are souls, in terms of space-points, kṛtayugma—" \[the query\]? "Gautama! With reference to the space-points of the soul, both in general terms and in specific terms, they are kṛtayugma, not tryoja, not dvāparayugma, not kalyoja. With reference to the space-points of the body, in general terms they are sometimes kṛtayugma up to sometimes kalyoja; in specific terms, they are kṛtayugma up to kalyoja as well. Likewise also inhabitants of hell; likewise up to vaimānikas." "Liberated souls, Venerable Sir—" \[the query\]. "Gautama! Both in general terms and in specific terms, they are kṛtayugma, not tryoja, not dvāparayugma, not kalyoja." ### [25.4.883](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.883) "Venerable Sir, is a jīva pervaded by space points that are kṛtayugma?" \[Gautama asks the full\] question. "Gautama, sometimes it is pervaded by space points that are kṛtayugma, up to sometimes pervaded by space points that are kaliyoga. In this way up to the liberated soul. 'Venerable Sir, are jīvas pervaded by space points that are kṛtayugma?'—\[Gautama asks the full\] question. 'Gautama, in terms of general classification they are pervaded by space points that are kṛtayugma, not pervaded by space points that are treyoga, not pervaded by space points that are dvāparayugma, not pervaded by space points that are kaliyoga; in terms of particular classification they are pervaded by space points that are kṛtayugma, up to pervaded by space points that are kaliyoga as well.' Concerning the inhabitants of hell—\[Gautama asks the\] question. 'Gautama, in terms of general classification they are sometimes pervaded by space points that are kṛtayugma, up to sometimes pervaded by space points that are kaliyoga; in terms of particular classification they are pervaded by space points that are kṛtayugma as well, up to pervaded by space points that are kaliyoga as well. In this way all \[beings\], except one-sensed beings and liberated souls. Liberated souls and one-sensed beings are \[to be stated\] just like jīvas.' 'Venerable Sir, does a jīva have a lifespan duration of samayas that is kṛtayugma?'—\[Gautama asks the full\] question. 'Gautama, it has a lifespan duration of samayas that is kṛtayugma, not a lifespan duration of samayas that is treyoga, not a lifespan duration of samayas that is dvāparayugma, not a lifespan duration of samayas that is kaliyoga.' 'Venerable Sir, an inhabitant of hell?'—\[Gautama asks the\] question. 'Gautama, sometimes it has a lifespan duration of samayas that is kṛtayugma, up to sometimes it has a lifespan duration of samayas that is kaliyoga. In this way up to the vaimānika. The liberated soul is just like the jīva.' 'Venerable Sir, jīvas?'—\[Gautama asks the\] question. 'Gautama, both in terms of general classification and in terms of particular classification they have a lifespan duration of samayas that is kṛtayugma, not a lifespan duration of samayas that is treyoga, not a lifespan duration of samayas that is dvāparayugma, not a lifespan duration of samayas that is kaliyoga.' Concerning the inhabitants of hell—\[Gautama asks the\] question. 'Gautama, in terms of general classification they have sometimes a lifespan duration of samayas that is kṛtayugma, up to sometimes a lifespan duration of samayas that is kaliyoga; in terms of particular classification they have a lifespan duration of samayas that is kṛtayugma as well, up to a lifespan duration of samayas that is kaliyoga as well. In this way up to the vaimānikas. Liberated souls are just like jīvas.' 'Venerable Sir, in terms of black-color modes, is a jīva kṛtayugma?'—\[Gautama asks the full\] question. 'Gautama, with respect to jīva space points, it is not kṛtayugma, up to not kaliyoga. With respect to body space points, it is sometimes kṛtayugma, up to sometimes kaliyoga. In this way up to the vaimānika. Liberated souls are not to be questioned \[about this\].' ### [25.4.884](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.884) "'Venerable Sir, in terms of black-color modes, are jīvas?'—\[Gautama asks the\] question. 'Gautama, with respect to jīva space points, both in terms of general classification and in terms of particular classification they are not kṛtayugma, up to not kaliyoga. With respect to body space points, in terms of general classification they are sometimes kṛtayugma, up to sometimes kaliyoga; in terms of particular classification they are kṛtayugma as well, up to kaliyoga as well. In this way up to the vaimānikas. In this way the set of twenty-four places is to be stated in terms of blue-color modes in the singular and plural; in this way up to rough-touch modes.' 'Venerable Sir, in terms of modes of sensory knowledge, is a jīva kṛtayugma?'—\[Gautama asks the full\] question. 'Gautama, it is sometimes kṛtayugma, up to sometimes kaliyoga. In this way, except one-sensed beings, up to the vaimānika.' 'Venerable Sir, in terms of modes of sensory knowledge, are jīvas?'—\[Gautama asks the\] question. 'Gautama, in terms of general classification they are sometimes kṛtayugma, up to sometimes kaliyoga; in terms of particular classification they are kṛtayugma as well, up to kaliyoga as well. In this way, except one-sensed beings, up to the vaimānikas. In this way also with respect to modes of scriptural knowledge. With respect to modes of clairvoyant knowledge also it is just the same, with the only difference: beings with incomplete senses do not possess clairvoyant knowledge. Modes of telepathic knowledge also are just the same, with the only difference: \[only\] for jīvas and human beings, others do not have it.' 'Venerable Sir, in terms of modes of omniscience, is a jīva kṛtayugma?'—\[Gautama asks the full\] question. 'Gautama, it is kṛtayugma, not treyoga, not dvāparayugma, not kaliyoga. In this way human beings too. In this way liberated souls too.' 'Venerable Sir, in terms of modes of omniscience, are jīvas kṛtayugma?'—\[Gautama asks the\] question. 'Gautama, both in terms of general classification and in terms of particular classification they are kṛtayugma, not treyoga, not dvāparayugma, not kaliyoga. In this way human beings too. In this way liberated souls too.' 'Venerable Sir, in terms of modes of sensory non-knowledge, is a jīva kṛtayugma?' Just as with modes of sensory knowledge, exactly so the two sets of twenty-four places \[are to be stated\]. In this way also with respect to modes of scriptural non-knowledge. In this way also with respect to modes of erroneous clairvoyant knowledge. In this way also with respect to modes of ocular intuition, non-ocular intuition, and clairvoyant intuition, with the only difference: whatever belongs to whomever, that should be stated. With respect to modes of omniscient intuition, \[it is\] just as with modes of omniscience." ### [25.4.885](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.885) "How many bodies, Venerable Sir, have been taught?" "Gautama, five bodies have been taught, namely: gross, up to karmic. Here the chapter on bodies is to be stated in its entirety, just as in the Prajñāpanā." ### [25.4.886](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25.4.886) "'Venerable Sir, are jīvas in motion or motionless?' 'Gautama, jīvas are both in motion and motionless.' 'Why is it said, Venerable Sir, that jīvas are both in motion and motionless?' 'Gautama, jīvas have been taught to be of two kinds, namely: those who are transmigrating and those who are not transmigrating. Among them, those who are not transmigrating are liberated souls. Liberated souls have been taught to be of two kinds, namely: the immediately liberated and the conventionally liberated. Among them, those who are conventionally liberated are motionless. Among them, those who are immediately liberated are in motion.' 'Venerable Sir, are they moving in part or moving in whole?' 'Gautama, they are not moving in part; they are moving in whole. Among them, those who are transmigrating have been taught to be of two kinds, namely: those who have attained the śaileśī state and those who have not attained the śaileśī state. Among them, those who have attained the śaileśī state are motionless; among them, those who have not attained the śaileśī state are in motion.' 'Venerable Sir, are they moving in part or moving in whole?' 'Gautama, they are moving in part as well as moving in whole. For that reason, Gautama, it is said that jīvas are both in motion and motionless.' 'Venerable Sir, are the inhabitants of hell moving in part or moving in whole?' 'Gautama, they are moving in part as well as moving in whole.' 'Why is it said, up to moving in whole as well?' 'Gautama, the inhabitants of hell have been taught to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Among them, those undergoing motion with turns are moving in whole; among them, those not undergoing motion with turns are moving in part. For that reason, up to moving in whole as well. In this way up to the vaimānikas.'" _First 26 of 126 passages. [Read on](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25)_ ## Translations (2) - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.25.1.861) — Gujarati - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.25.1.861) — Hindi ## Commentaries (3) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.1291) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v6.p369) — Abhayadeva Sūri, Sanskrit - [Bhagavaīcuṇṇi](https://indike.org/pramana/in.jaina.sveta.anga.5!curni.p94) — Māhārāṣṭrī Prakrit ## Linked texts (1) - [Viyāhapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5.25.1.861) — Sudharman, Ardhamāgadhī Prakrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.25) · Pramāṇa