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Viyahapannatti 6.7

English (machine translation) 6.7

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English

6.7.302

“Now, Venerable Sir, of śāli rice, vīhi rice, wheat, barley, and double-barley—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for three years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!
Now, Venerable Sir, of peas, lentils, sesame, mung beans, māṣa beans, niṣpāva beans, horse-gram, cowpeas, chickpea-varieties, chickpeas, and the like—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for five years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!
Now, Venerable Sir, of linseed, safflower, kodo millet, foxtail millet, panic seed, rālaga, koddūsaga, hemp, mustard, radish seeds, and the like—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for seven years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!”

6.7.303

“Venerable Sir, how many durations of an inhalation are stated to be in each single muhūrta?”
“Gautama! By the aggregate, assembly, and concurrence of an innumerable number of samayas, that is called one āvalikā; a numerable number of āvalikās is an inhalation, and a numerable number of āvalikās is an exhalation—”

6.7.304

“For a joyful creature, not old, and free from torment, / one inhalation and exhalation—this is called one breath.”

6.7.305

Seven breaths [make] a stoka, seven stokas [make] a lava;
by seventy-seven lavas, a muhūrta is explained.

6.7.306

Three thousand, seven hundred, and seventy-three breaths—
this muhūrta has been perceived by all those of infinite knowledge.

6.7.307

By this measure of a muhūrta, thirty muhūrtas are a day-and-night; fifteen days-and-nights are a fortnight; two fortnights are a month; two months are a season; three seasons are an ayana; two ayanas are a year; five years are a yuga; twenty yugas are one hundred years; ten hundred years are a thousand years; a hundred thousand years are a hundred-thousand years; eighty-four hundred-thousand years are one pūrvāṅga; eighty-four hundred-thousand pūrvāṅgas are one pūrva. Likewise for truṭitāṅga, truṭita, aḍaḍāṅga, aḍaḍa, avavāṅga, avava, hūhūyaṅga, hūhūya, utpalāṅga, utpala, padmāṅga, padma, nalināṅga, nalina, arthaniupurāṅga, arthaniupura, ayutāṅga, ayuta, nayutāṅga, nayuta, prayutāṅga, prayuta, cūlikāṅga, cūlikā, śīrṣaprahelikāṅga, śīrṣaprahelikā. Up to this point is numerable [time]; up to this point is the domain of calculation. Beyond that is comparative [time].
And what is that comparative [time]?
Comparative [time] is taught to be of two kinds, namely: the palyopama and the sāgaropama.
And what is that palyopama? What is that sāgaropama?

6.7.308

That which, indeed, cannot be cut or cleaved even by the sharpest weapon,
that atom (paramāṇu), the liberated souls [and omniscients] declare to be the origin of measures.

6.7.309

Through the gathering, aggregation, and coalescence of infinite atom-pudgalas, there is one ucchla-ślakṣṇa-ślakṣṇikā, or ślakṣṇa-ślakṣṇikā, or ūrdhvareṇu, or trasareṇu, or rathareṇu, or hair-tip, or likṣā, or louse, or barley-middle, or aṅgula.
Eight ucchla-ślakṣṇa-ślakṣṇikās make one ślakṣṇa-ślakṣṇikā; eight ślakṣṇa-ślakṣṇikās make one ūrdhvareṇu; eight ūrdhvareṇus make one trasareṇu; eight trasareṇus make one rathareṇu; eight rathareṇus make one hair-tip of the human beings of Devakuru and Uttarakuru; likewise for [the human beings of] Harivarṣa, Ramyaka, Haimavata, and Hairaṇyavata; eight hair-tips of the human beings of Pūrvavideha make one likṣā; eight likṣās make one louse; eight lice make one barley-middle; eight barley-middles make one aṅgula.
By this measure of an aṅgula, six aṅgulas are a foot (pāda); twelve aṅgulas are a span (vidasti); twenty-four aṅgulas are a cubit (aratni); forty-eight aṅgulas are a kukṣi; ninety-six aṅgulas are a daṇḍa, or bow (dhanus), or yoke (yuga), or nālikā, or axle (akṣa), or pestle (musala).
By this measure of a bow, two thousand bows are a gavyūta; four gavyūtas are a yojana.
By this measure of a yojana, a pit (palya) that is one yojana in length and breadth, one yojana high in depth, [and] thrice that, somewhat more, in circumference—that pit is packed, closely filled, and crowded to the brim with crores of hair-tips grown from one day, two days, three days, [up to] at most seven days.
Those hair-tips fire would not burn, wind would not carry away, they would not decay, they would not decompose, they would not quickly reach putrefaction.
Then, as each century passes, removing one single hair-tip, the time in which that pit becomes depleted, free of dirt, clean, exhausted, devoid of residue, evacuated, and completely empty—that is a palyopama.

6.7.310

Ten times a koṭākoṭi of these pits
would indeed be the measure of a single sāgaropama.

6.7.311

By this measure of a sāgaropama: four sāgaropama-koṭākoṭis are the period of Suṣama-suṣamā (1); three sāgaropama-koṭākoṭis are the period of Suṣamā (2); two sāgaropama-koṭākoṭis are the period of Suṣama-duḥṣamā (3); one sāgaropama-koṭākoṭi deficient by forty-two thousand years is the period of Duḥṣama-suṣamā (4); twenty-one thousand years are the period of Duḥṣamā (5); twenty-one thousand years are the period of Duḥṣama-duḥṣamā (6).
Again, in the Utsarpiṇī: twenty-one thousand years are the period of Duḥṣama-duḥṣamā (1); twenty-one thousand years are the period of Duḥṣamā (2); one sāgaropama-koṭākoṭi deficient by forty-two thousand years is the period of Duḥṣama-suṣamā (3); two sāgaropama-koṭākoṭis are the period of Suṣama-duḥṣamā (4); three sāgaropama-koṭākoṭis are the period of Suṣamā (5); four sāgaropama-koṭākoṭis are the period of Suṣama-suṣamā (6).
Ten sāgaropama-koṭākoṭis are the period of Avasarpiṇī; ten sāgaropama-koṭākoṭis are the period of Utsarpiṇī; twenty sāgaropama-koṭākoṭis are the period of Avasarpiṇī and Utsarpiṇī together.

6.7.312

"In this continent of Jambūdvīpa, Venerable Sir, during this Avasarpiṇī in the period of Suṣama-suṣamā when it had reached its highest state, what was the appearance, condition, and nature of the region of Bharata?"
"Gautama, it had a ground-tract that was very level and delightful, like the surface of an āliṅga-drum. In this manner, the description of Uttarakuru should be understood, up to: there, many men and women of Bharata sit, recline, stand, settle, lie down, laugh, play, and take pleasure. During that era in the region of Bharata, in various districts and locations, many uddāla and koddāla [trees flourished], up to the roots of trees cleared of kuśa and vikuśa grasses, up to six kinds of human beings resided, namely: lotus-scented, deer-scented, unpossessive, radiant, enduring, and slow-moving."
"So it is, Venerable Sir! So it is, Venerable Sir!"

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