Chapter 17.7 - The concept of Phala (Function)

[Full title: The concept of Bhavya margana (Capacity of liberation) (7) Phala (Function)]

gadithanoggahakiriyasadhanabhudam khu hodi dhammatiyam | vattakha kiriya sahanabhudo khiyamena kalo du | 60 .5 ||

gatisthanavagaha kriyasadhanabhutam khalu bhavati dharmatrayam | vartanakriyasadhanabhuto niyamena kalastu || 605 || 801 605. The auxiliary causes of the activity of motion and rest, and of occupying space are certainly the three media of motion, ( Dharma), rest, Adharma, and space Akasha) And the auxiliary cause of the activity of alteration (Vartana) is necessarily time. agogavayarena ya jiva vahamti puggalagi pugo | dehadivvittaranakaranabhuda hu khiyamena || 606 || anyonyopakarena ca jiva vartante pudgalah punah | dehadinirvartana karana bhuta hi niyamena || 606 || 606. (Mundane) souls undergo alteration as they affect each other. And matters (are necessarily the auxiliary)causes in the making of body, etc. (And matters, also affect each other). aharavagganado tirina sarirani homti ussaso | khissasoviya tejovagganakhadhadu tejamgam || 607 || aharavarganatah trini sarirani bhavanti ucchvasah | nisvasopi ca tejovarganaskandhattejongam || 607 || 607. By assimilative molecules (Ahara Vargana), the three (physical, fluid and assimilative or Aharaka) bodies are (made), and also inhalation ( and exhalation are caused). And by the molecules of electric matter, the electric body (is formed). bhasamanavagganado kamena bhasa mam ca kammado | attavihakammadavvam hoditti jirohim siddiham || 608 || bhasa manovarganatah kramena bhasa manasca karmanatah | astavidhakarmadravyam bhavatiti jinairnirdistam || 608 || 608. By the speech and mind molecules respectively (are formed) speech and mind. And of karmic (molecules) eight kinds of karmic matter are made. It has been said by the Conquerors.

giddhasam lukvattam bamdhassa ya karanam tu eyadi | samkhejjasamkhejjagataviha giddhalukkhaguna || 606 || snigdhatvam ruksatvam bandhasya ca karanam tu ekadih | samkhyeyasamkhpeyanantavidhah snigdharuksagunah || 606 || 609. Smoothness and roughness (are) the causes of union (of atoms into molecules). The degrees (Guna or (Avibhaga Pratichheda) of smoothness and roughness (in matter are) of many kinds, from one to numerable, innumerable and infinite. eyagunam tu jahanam ddhittam vigunatigunasamkheja | samkhejatagunam hodi taha rukkhabhavam ca || 610 || ekagunam tu jaghanyam snigdhatvam dvigunatrigunasamkhyeya'- | samkhyeyanantagunam bhavati tatha ruksabhavam ca || 610 || 610. The minimum of smoothness (is) one degree (Guna Avibhaga Pratichheda ) and (for the rest, we have ) 2 degrees, 3 degrees numerable, innumerable and infinite degrees. Same of the quality of roughness. evam gunasamjutta paramanu adivagganammithiya | joggaduganam bamdhe doeham bamdho have yima || 611 || evam gunasamyuktah paramanava adivarganayam sthitah | yogyadvikayoh bandhe dvayorbandho bhavenniyamat || 611 || 611. Thus atoms having (different) degrees (of smoothness and roughness) are found (only) in the first, Atommolecule (Anu-Vargana). By the union of two suitable (atoms), necessarily the fusion of two atoms (into one molecule) takes place. ddhiniddha na bajyamti rukkharukkha ya poggala | giddhalukkha ya bajyamti ruvaruvi ya poggala || 612|| snigdhasnigdha na badhyante ruksarucaraca pudgalah | snigdharucasca badhyante rupparupinasca pungavah || 612 ||

Smooth with smooth and rough with rough do not unite (always). The smooth and rough atoms unite (i. e. where there is the difference of 2 degrees in the smooth and rough uniting atoms). The atoms are similar in degree (Rupi) and dissimilar (Arupi). siddhidarolimajjhe visarisajadissa samagunam ekam | ruvitti hodi saga sesanam ta aruvitti || 613 || snigdhetaravalimadhye visadrsajateh samaguna ekah | rupiti bhavati samjna sesanam te prarupina iti || 613 || 613. Among the series of smooth and rough (atoms), an atom with equal degrees of smoothness and roughness is named Rupi, and the rest are Arupi. dogunaniddhassa ya dogunalukkhagagam have ruvi | igitigunadi bharuvi rukkhassavi tam va idi jane ||614 || dvigunasnigdhanosca dvigunaruksanuko bhavet rupi | ekatrigunadih arupi ruksasyapi tad va iti janihi || 614 || 614. From the point of view of atom with two degrees of smoothness, an atom with two degrees of roughness is (similar) Rupi; and (an atom with) one, three and other degrees, (dissimilar) Arupi. Know the same of rough also. giddhassa giddhena durahie lakkhassa lakkhena durahie | siddhassa lukkhena haveja bamdho jahannavajje visame same va || 695 || snigdhasya snigdhena dvayadhikena ruttasya ruksena duyadhikena | snigdhasya ruksena bhavedvandho jaghanyavajrjye visame same va || 615 || 615. A smooth (atom) unites with a smooth (one) with 2 more (degrees of smoothness); rough, with rough having 2 more (degrees of roughness ) : Smooth (atom unites) with rough (atom ), ( and rough with smooth with 2 more degrees); (an atom) with minimum (viz. one degree) being excepted. (The union is between degrees) in an odd or even (series, as 3, 5, 7, 9, 11 etc. and 2, 4, 6, 8, 10 etc.). :

siddhidare samavisama dottigasradiduuttara homti | ubhayevi ya samavisama sarisidara homti patteyam || 616 || snigdhetaranam samavisama dvitryadayah dvanyuttara bhavanti | ubhayepi ca samavisama sadrsetare bhavanti pratyekam || 616 | 616. In the smooth and the other (i.e. rough degrees both) even (sama) and odd (vishama) (series) two, three, etc., increase by two ( each ). And in each of the two (smooth and rough ) even and odd (series), there are similar (Rupi) and the other (dissimilar Arupi). dottigapabhavaduuttara gadesaramtaradugana bamdho du | | giddhe lukkhevi taha vi jaharagabhayevi savvattha || 617 || dvitriprabhavadvanyuttaragatesvanantaradvikayoh bandhastu | snigdhe ruksapi tathapi jaghanyobhayepi sarvatra | 617 || 617. Proceeding beyond (atoms of ) 2, 3 and more ( degrees), union would occur ( in case of) difference of 2 degrees, between (them ) whether, they be smooth or rough, or both (smooth and rough ). Still an (atom of) minimum ( degrees does not unite ) anywhere. Commentary. Atoms unite together with the difference of 2 degrees. A smooth atom of two degree will unite with a smooth or rough atom of 4 degrees only. Similarly an atom of 3 degrees of roughness will unite with that of 5 degrees of roughness or smoothness only. Atoms having one degree of smoothness or roughness will never unite. niddhidaravaragunagu saparatthanevi di bamdhaham | bahiramtaram gaheduhi gunamtaram samgade edi || 618 || snigdhetaravara gunanuh svaparasthanepi naiti bandhartham bahirantara hetubhirgunantaram samgate eti || 618 || 618. An atom with minimum degree of smoothness or other(i.e, roughness) is never fit for union in its own place or in the other. It unites (if there is a proper) change in its degree (of smoothness or roughness) owing to external and internal causes.

Commentary. 805 An atom as long as it has got only one degree of smoothness or roughness will neither unite with another atom with one degree nor with other atoms of more degrees. But when degrees of smoothness or roughness are increased in that very atom owing to internal capacity of change and auxiliary cause of other substances, it becomes fit for bondage with other atoms possessing 2 degrees in excess. riddhidaraguna ahiya honam parinamayamti bamdhammi | samkheja samkhejjagata padesana khamdhanam || 616 || snigdhetaraguna adhika hinam parinamayanti bandhe | samkhyeyasamkhyeyanantapradesanam skandhanam || 616 || 619. In molecules of numerable, innumerable, and infinite atoms, (the atoms) with greater degrees of smoothness or other (i. e. roughness) when uniting, alter (atoms of) lesser (degree) to their own kind ). Commentary. This gatha shows that there is the same rule for the union of molecules also. A molecule of 500 degrees will unite with another of 502 only, neither more nor less. Any atom or molecule uniting with another of less degrees than two will transform it into its own kind. When a rough atom with 25 degrees unites with a smooth atom of 23 degrees, the united molecule will be a rough molecule. davvam chakkamakalam pamcatthi kayasarinadam hodi | kale padesapacayo jamha ratthitti siddiddham || 620 || dravyam satkamakalam pancastikayasamjnitam bhavati | kale pradesaprayo yasmannastiti nirdistam || 620 || 620. The six substances excepting time are named 5 embodied substances (Pancha-Astikaya), because in time (there is no grouping of units (Pradesha ). It has been said. nava ya padattha jivajiva tanam ca puranapavadugam | asavasamvaranijjarabamdha mokkho ya homtitti || 621 || nava ca padartha jiva ajivastesam ca punyapapadvayam | asravasamvaranirjarabandha moksasca bhavantiti || 621 ||

The nine categories (Padartha ) are souls (Jiva ), non-souls (Ajiva), and by their (union) the two merit (Punya), (and) demerit (Papa), and inflow (Asrava), stoppage (Samvara), shedding (Nirjara), bondage (Bandha) and liberation (Moksha ). jivadugam uttadvam jiva purana hu sammagunasahida | vadasahidavi ya pava tavvivariya havamtitti || 622 || jivadvayamuktartham jivah punya hi samyaktvagunasahitah | vratasahita api ca papastadviparita bhavantiti || 622 || 622. The two, soul (and non-soul) have been explained ' ( before ). The meritorious souls (Punya Jiva are) with the attribute of right belief, and also with vows. And the demeritorious ( Papa Jiva ) are the reverse of them. micchaitthi pavaramtamta ya sasaranagunavi | palla samkhejjadima aranadarudayamicchaguna || 623 || mithyadrstayah papa anantanantasca sasanaguna api | palyasamkhyeya ananyatarodaya mithyatva gunah || 623 || 623. Wrong-believers (are) demeritorious, (and amount to) infinite x infinite, and also those (who are) in the downfall stage (Sasadana Guna Sthana) by the operation of any one of (the four) error-feeding (passions going down to) the stage of wrong-belief, and (they are in number) an innumerable part of a Palya. miccha savayasasanamissa virada duvaranamta ya | pallasamkhejjadimamasamkhagunam samkhasamkhagunam || 624 || mithyah sravakasasanamisra virata dvivaranantasca | palyasamkhyeyamasamkhyagunam samkhyasamkhyagunam || 624 || 624. Wrong-believers (are infinite into infinite. Lay. men (Shravaka in the Partial-vow-stage), (souls) in downfall (Sasadana), in mixed (Mishra), and in vowless (Avir. rata, i. e., the 4 th stage number respectively ) an innumer•

cable part of a Palya, an innumerable times (the innumerable part of a Palya), numerable times (of this last product), and innumerable times (this last number). Commentary. Partial vow stage is found in human and sub-human beings. The innumerable part of a Palya souls in this stage as given above refer to sub-humans, and 13 crores of humans should be added to that number. Downfall stage is found in all the four conditions of existence. In this stage there are 52 crores of humans also, and the souls in the other three conditions of existence number innumerable times the souls with partial vow. The mixed stage of rightand-wrong-belief is also found in the four conditions of existence. In this stage the humans are 104 crores; and the number of souls in the other 3 conditions of existence is the numerable times the total of those in downfall stage. The vowless right-belief is also found in the four conditions. In it the number of humans is 700 crores; and the number of the other 3 is the innumerable times the total of those with mixed right and wrong belief. The division of Palya by innumerable representing the number of partial vowers means that the Palya is to be divided 3 times by the innumerable and then once by numerable. In the downfall stage, Palya is divided twice by innumerable and then once by numerable. In the mixed stage, Palya is divided twice by innumerable. And in the vowless stage, Palya is divided once by innumerable. tiradhiyasaudi chaudi appamatta ve kodi | pamcaiva ya te udi vattabisayacchauttaram pamade || 625 || syadhikasatanavanavatih sannavatih srapramatte dve koti | pancaiva ca trinavatih navastadvisatasaduttaram pramade || 625 || 625. (The total of souls ) with imperfect vow (Pramatta-Virata is) 5.93,98,206, and with perfect vow (Apramatta is) 2, 96, 99, 103. tisayam bhamti kei cauruttaramatthapamcayam kei | uvasamagaparimanam khavaganam jana taddugunam || 626 || trisatam bhavanti kecit caturuttaramastapancakam kecit | upasamakaparimanam ksapakanam janihi tadvigunam || 626 ||

Some say the number (of souls in each of the 8 th, 9 th, 10 th, and 11 th stages of) subsidential ladder (Upashama Shreni) to be 300; some 304 ; and some less than this by 5 i. e., 299), (but) know (these numbers to be) double (for souls) in ( each of the 8 th, 9 th, 10 th, and 12 th stages of) destructive ladder, (Kshapaka shreni). solasayam cauvisam tisam chattisa taha ya badalam | adadalam cauvaranam cauvaranam homti uvasamage || 627 || sodasakam caturvimsatih trimsat sa ‌ttrimsat tatha ca dvacatvarimsat | astacatvarimsat catuhpamcasat catuh pamcasat bhavanti upasamake ||627 || 627. (The maximum number of souls who can go up) to the subsidential ladder (Upashama Shreni in consecutive 8 instants) is respectively 16, 24, 30, 36, 42, 48, 45, and 54. battisam dala satti bavantari ya culasidi| channaudi attarasayamahuttarasayam ca khavagesu || 628 || dvatrimsadastacatvarimsat sastih dvasaptatisca caturasitih | sannavatih astottarasatamastottarasatam ca ksapakesu || 628 || 628. (The maximum number of souls who go up) to the Destructive ladder (Kshapaka Shreni in 8 consecutive instants is respectively ) 32, 8, 60, 72, 84, 496, 108, and 108. atteva sayasahassa attaudi taha sahassanam | samkha jogijiganam pamcasayabiuttaram vamde || 626 || astaiva satasahasrani astanavatistatha sahasranam | samkhya yogijinanam pancasatadvayuttaram vande || 626 || 629. The number of vibratory omniscients (Sayogi Jina) is eight hundred-thousand, 98 thousand, 5 hundred and two (898,502). I bow to them. Commentary. It is the maximum number of vibratory omniscients found at any one instant.

homti khava igisamaye bohiyabuddha ya purisaveda ya | ukkassenahuttarasayappama saggado ya cuda || 630 || bhavanti ksapaka ekasamaye bodhitabuddhasca purusavedasca | utkrstenastottarasatapramah svargatasca cyutah || 630 || patteyabuddhatitthayaritthinaumsayamanohinanajuda | dasachakkavisa dasavisattavisam jahakamaso || 631 || pratyekabuddhatirthakarastrinapumsakamanovadhijnanayutah | dasasatkavimsatidasavimsatyastavimso yathakramasah || 631 || 809 630-31. Of the maximum (number) of souls on the destructive ladder in one instant, the precept-enlightened (Bodhita Buddha ) ; with masculine inclination ( Purusha Vedi ) ; and descended from the heavens to human condition, Svarga chyuta); self-enlightened (Pratyekabuddha) ; Tirthankara; those with feminine (inclination, Stri Vedi), those with common (masculine-feminine-inclination Napunsaka vedi); with mental knowledge; and with Visual knowledge (are) respectively 108, 108, 108, 10, 6, 20, 10, 20, and 28. jehavarabahumajjhimayogahanaga du cari aheva | jugavam havamti khavaga uvasamaga sraddhamedesim || 632|| jyesthavara bahumadhyamavagaha dvau catvarah srastaiva | yugapad bhavanti ksapaka upasamaka arddhametesam || 632 || 632. And on the destructive ladder, souls with the maximum, minimum and the exactly middle sizes are in one instant (Yugapat) two, four and eight respectively. Those on the subsidential ladder are half of the above (as enumerated in Gatha 630-632). Commentary. The total of souls in different conditions stated above is 432 for destructive ladder and 216 for subsidential ladder. sattadi ahamta channavamajjha ya samjada savve | amjali mauliyahattho tiyaranasuddhe mamsami || 633 ||

saptadaya astantah sannavamadhyasca samyatah sarve | anjalimaulika hastastrikaranasuddhaya namasyami || 633 || 633. All (souls) with control (i. e., Samyata, from the 6 th to the 14 th spiritual stages, are represented in number by a figure with) seven in the beginning, eight in the end, and 6 nines in the middle, ( 8,99,99,997) ; I bow ( to them ) with folded-hands, raised to my bowed forehead, with the three-fold purity (of mind, speech and body). Commentary. Please note that in writing down in figures the value of a numerical expression, the rule is to write in a reverse order, beginning from the right hand. Thus 7 would be at the place of unit and the maximum number of saints, existing at any one instant is 8,99,99,997. The details are as follows:-Saints in 6 th stage 7 th " *** ... 5,93,98,206 2,96,99,103 " " 8 th, 9 th, 10, and 11 th stages of subsidential ladder 100 100 1,196 " 8 th, 9 th, 10 th, and 12 th stages of destructive ladder 2,392 8,98,502 " 13 th stage of vibratory omniscience " 14 th stage of non-vibratory omniscience Total • 598 8,99,99,997 oghasamjada missaya sa sanasammana bhagahara je | ruunavaliyasamkhejje hi bhajiya tattha sikkhitte || 634 || srogha asamyatamisrakasasanasamicam bhagahara ye | ruponavalikasamkhyateneha bhaktva tatra niksipte || 634 || devanam avahara homti asamkhena tani sravahariya | tattheva ya pakkhite sohammisanaavahara || 635 || devanamavahara bhavanti srasamkhyena tanavahrtya | tatraiva ca praksipte saudharmesanavaharah || 635 || 634-35. The divisors (of Palya) for the vowless (Asamyata), mixed (Mishra) and downfall (Sasadana) stages, (referred to in Gathas 623-24) being divided by the

innumerable part of an Avali minus one; (and the quotient) being added to the said divisors, become respectively the divisors (of Palya, for calculating the numbers of celestial beings (in vowless, mixed and downfall stages). And the divisors (for celestial beings) being divided by an innumerable part (of an Avalf, minus one) and (the result) being added to the said divisors (we have) the divisors for the heavenly beings of Saudharma and fshana (in the three stages of vowless, mixed, and downfall). Commentary. This gatha describes the number of celestials in vowless, mixed and downfall spiritual stages. The number of celestials in vowless, the 4 th stage Palya / { innumerable + {innu innumerable part of an Avali-1 innumerable 1} ali-1} The number of celestials in mixed stage - Palya/ {innumerable² + innumerable³ innumerable part of an AvaliThe number of celestials in downfall stage innumerable * Sankhyata -P/ {innumerable' x Sankhyata + innumerable part of an Avali-15 If we add to the above divisiors of Palya the respective quotients obtained by dividing each of them respectively by the innumerable part of an Avali minus one, and divide Palya by the numbers so obtained, we obtain, respectively, the number of celestial beings in Saudharma and ishana in the vowless, mixed, and downfall stage. sohammasagaharamasamkhena ya samkharuvasamgunide | uvari asamjada missayasasaranasammana avahara || 636 || saudharmasasadana harama samkhyena ca samkhyarupa samgunitam | upari asamyatamisrakasasadanasamicamavaharah || 636 || 636. (The divisor of) Saudharma and Ishana (in the downfall stage) multiplied by innumerable, once, twice, and then by numerable, gives respectively the divisors (of a Palya) for the vowless (Asamyata), mixed (Mishra) and downfall (Sasadana) stages (of celestial beings) above (those) (i. e., Sanatkumara and Mahendra which are situated next above Saudharma and Ishana).

sohammadasaram joisivanabhavanatiriyapudhavisu | viradamissesamkham samkhasamkhaguna sasane dese || 637 || saudharmadasahasraram jyotiskavana bhavanatiryakrusta thivisu | avirata misre'samkhyam samkhyasamkhyagunam sasane dese || 637 || 637. The divisors of a Palya for getting the number of souls (in the last 5 pairs of heavens) from above Saudharma (i.e, from Sanat Kumara to Sahasrara, of the stellars, peripatetics, residentials, sub-humans, and in ( each of the ) 7 hells, for the vowless, mixed and downfall stages are innumerable, innumerable, and numerable times the divisors of their immediate predecessors. ( There is ) partialvow stage (also in sub-humans, and the divisor of the Palya for their number is innumerable times the divisor for the downfall stage of the sub-humans, and the divisor for the vowless beings of the first hell is the same as that for the sub-humans with partial-vow). caramadharasanahara anadasammana aranappahudim | amtima gevejamtam sammanama samkha samkhagunahara || 638 || caramadharasasadanaharadanatasamicamaranaprabhrtih | antimamaiveyakantam samicamasamkhya samkhyagunaharah || 638 || 638. The divisor (of Palya for the number of souls in Anat, (Pranat) in the vowless stage is innumerable times the divisor for souls in the last hell in the downfall stage. And from Arana, (Achyuta) up to the last Graiveyaka (i.e., 10 places) the divisor for the vowless is numerable times of its immediate predecessor. tatto tasuttanam vamanamahisaga vijayadi | sammanam samkhaguno adamisse asamkhaguno || 636 || tatah tesamuktanam vamananudisanam vijayadinam | samicam samkhyaguna sranatamisre asamkhyagunah || 636 || 639. And the divisor for souls in wrong-belief-stage in the (10 places) mentioned above is numerable times (of

that for its immediate predecessor); (and we begin with Anat, Pranat in which it is numerable times that for the vowless souls in the last Graiveyaka). And the divisor for the vowless in (9) Anudishas and (4 Anuttaras ), Vijaya, etc., is numerable times (of its immediate predecessor and we begin with the Anudishas in which the divisor is numerable times that for the wrong believers in the last Graiveyaka). (The divisor for ) the mixed stage in Anat, ( Pranata) is innumerable times (that for the vowless in the 4 Anuttaras). (The 9 Anudishas are considered as one class here, and so are the 4 Anuttaras ). tatto samkhejjaguno sasa sammana hodi samkhaguno | uttatthane kamaso pana sattattacadurasamditthi || 640 || tatah samkhyeyagunah sasadanasamicam bhavati samkhyagunah | uktasthane kramasah pancasatsaptastacatuh samdrstih || 640 || 640. Then (the divisor for the mixed stage in 10 places from Arana, Achyuta to the last Graiveyaka is) numerable times (of that for its immediate predecessor). And for the downfall right-belief it is numerable times. (The divisor for the downfall stage, in 11 places from Anata, Pranat to 9 Graiveyakas is numerable times of that for its immediate predecessor. We begin with Anat, Pranat, where the divisor is numerable times that for the mixed souls in the last Graiveyaka). In the above (5) places the index of numerable is successively 5, 6, 7, 8 and 4. sagasagavaharehim palle bhajide havamti sagarasi | sagasagagunapadivarane sagasagarasi suvanide vama || 641 || svakasvakavaharaih palye bhakte bhavanti svakarasayah | svasvagunapratipannesu svasvarasisu apanitesu vamah || 641 || 641. A Palya being divided by the divisor of each, gives the total number of each. And wrong-believers in each are equal to its total minus the souls in all other stages in it.

Commentary. Beyond Graiveyakas all the heavenly beings are vowless rightbelievers. Illustrative statement to Gathas 634 to 641. An-Ananta; P - Palya; S-Sankhyata (numerable); A-A sankhyata (innumerable); Av-Avali. Vowless. Mixed. Downfall. Total PR P P A' A* S Total celestial beings. A P + P P P A A + A'S A + ay-A A³ av-A av- -A) P P Baudharma Ishana. A (1+ A' Av- -A A³ (1 Sanat. kumara P mahendra. A(R) S (1+ A av- A 'A' I A+S (1+_ av-A -) -A. P A BV- A A S 1+ -) A³ (14 P P AS (1+ av-A av A - terasakodi dese bavaranam sasane munedavva | missavi ya tadduguna asamjada santakodisayam || 642 || trayodasakotyo dese dvapancasat sasane mantavyah | misra api ca tadviguna asamyatah saptakotisatam || 642 || 642. (The number of humans) in the partial-vow stage should be known to be thirteen crores; in the downfall stage, 52 (crores); in the mixed, double of that (i. e., 104 crores), and in the vowless, (right-belief) 700 crores. jividare kammacaye punnam pavoti hodi puranam tu | suhapayadinam dathavam pavam asuhana davvam tu || 643 || jivetarasmin karmacaye punyam papamiti bhavati punyam tu | subhaprakrtinam dravyam papamasubhanam dravyam tu || 643 || 648. Merit (Punya) and demerit (Papa) are Karmic molecules (included) in non-soul (category). Merit is Karmic matter of good nature (Shubha prakriti) and demerit (is) Karmic matter of bad nature (Ashubha-prakriti).

Commentary. 815 Pleasant-feeling Karma, celestial, human and sub-human-age Karmas, high-family Karma and good-body-making-Karmas are merit - Karmas. The rest are demerit - Karmas. srasavasamvaradavvam samayapabaddham tu gijjaradavvam | tu tatto asamkhagunidam ukkassam hodi yimena || 644 || asravasamvaradravyam samayapravaddham tu nirjaradravyam | | tato'samkhya gunitamutkrstam bhavati niyamena || 644 || 644. The matter of inflow ( Asrava) and stoppage (Samvara) (is) one unit of bondage (Samaya - Prabaddha ). And the maximum matter of shedding (Nirjara) is necessarily innumerable times of it (i. e., of a unit of bondage). Commentary. The maximum shedding is of course the result of special deliberate austerities, as is shown in multiplicatory series of shedding (Guna Shreni Nirjara) in gathas 66 and 67 above, and in the Tattvartha Sutra, chapter 9 Sutra 45. bamdho samayapabaddha kimcuna divattamettagunahani | mokkho ya hodi evam saddahidavva du tacattha || 645 || bandhah samayaprabaddhah kincidunadbadhardhamatragunahanih | moksasca bhavati evam sraddhatavyastu tattvarthah || 645 || 645. (The matter of) bondage is one unit of bondage (Samaya-prabaddha) and (the matter of the final shedding at the end of the 14 th stage just before attaining) liberation (Moksha) is a little less than (one unit of bondage multiplied by) one and a half Gunahani-Thus things ascertained as they are (Tattvartha) should be believed. khine damsanamohe jam saddahanam sunimmalam hoi | tam khaiyasammattam niccam kammakkhavahedu || 646 || ksine darsanamohe yacchuddhanam sunirmalam bhavati | tat ksayikasamyaktvam nityam karmaksapanahetuh || 646 ||

The belief which is caused by the destruction of right belief-deluding Karma (Darshana Moha and 4 errorfeeding-passions sub-classes of right-conduct-deludingKarma) is perfectly pure. It (is) destructive right-belief (Kshayika Samyaktva so called as it destroys the causes of wrong belief entirely). (It is) eternal and (is) the cause of destruction of Karmas. Commentary. A soul which has acquired destructive right-belief can attain liberation in the same life. But if before or after its acquisition the soul binds celestial-age-Karma, he will be born as a celestial and if before its acquisition the soul has bound hellish-age-Karma, he will be reborn in the first and not in a lower hell, will thereafter be reborn as a man, and then attain liberation. A soul which has acquired destructive right-belief will thus surely attain liberation in the third life. But if before acquiring destructive right-belief he had bound a human, or sub-human age-Karma, he would be reborn in the enjoyment-region, from where he would be reborn as a celestial and then as a man in work-region and attain liberation in his 4 th life. Note that destructive right-belief never leaves the soul once it has been acquired. So in hell also there are some souls with right-belief who are just waiting to attain liberation in their next birth. Raja Shrenika alias Bimbasara, father of Ajit-shatru a contemporary and a follower of Lord Mahavira and a devout listener to the letterless speech (Anakshari Vani) in his Samavasarana is such a soul in the first hell. Before attaining destructive rightbelief he had bound a hellish-age-Karma of the maximum kind of 33 Sagaras, on account of having put a dead snake, round the neck of Saint Yeshodhara in meditation. Then he repented and ultimately in the Samavasarana of Lord Mahavira acquired perfect rightbelief and then in the subsequent declining times (Apakarshana Kala) though he could not change the character of the hellish age Karma he had already bound, he reduced the maximum duration of 33 Sagaras of the 7 th hell to 84,000 years in the 1 st hell, where the minimum is 10,000 years. Thus he has passed about 2,500 years in hell, from where he would be reborn in BharataKshetra after nearly 81,500 years as Padma Nabha, the 1 st Tirthankara in the beginning of the third aeon of the next or Utsarpini 'cycle of time' and attain liberation after having re-proclaimed Jainism in Bharata-kshetra. It is interesting to note that the '

continuity of Jain tradition is curiously evident in the above account. Before the last Tirthankara of the present cycle attained liberation, his teaching was already implanted in a soul so firmly that when the proper time comes it should fructify as exactly the same teaching from the mouth of the first Tirthankara of the next cycle. Lord Mahavira attained liberation 3 years and 8 months before the expiry of the 4 th Aeon of the present cycle. The present or the 5 th aeon is 21,000 years long, the next one the sixth and the last of the present cycle is also of 21,000 years' duration. The next cycle retraces the course of the present cycle, so that its first two Aeons will be 21,000 years each. And after nearly 84,000 years after Lord Mahavira's liberation the soul of Raja Shrenika which has literally been under the earth for the whole of this long length of darkness will be reborn and blossom forth as Padma Nabha, the propounder afresh of Eternal Truth. vayanehim vi heduhim vi imdiyabhaya anaehim ruvehim | bibhacchajugamcha hi ya telokkenavi na calejjo || 647 || vacanairapi hetubhirapi indriyabhayanitai rupaih | vibhatsyajugupsabhisca trailokyenapi na calyah || 647 || 647. (Destructive right belief) is never shaken by words, by arguments, by forms fearful to the senses, or by terror and disgust or by (all things in the) three worlds. damsanamohakkhavana pattavago kammabhumijado hu | manuso kevalimule vigo hodi savvattha || 648 || darsana mohaksapanaprasthapakah karmabhumijato hi | manusyah kevalimule nisthapako bhavati sarvatra || 648 || 648. The initiator (Prasthapaka) of the destruction of right-belief-deluding-Karma (Darshana Moha, and of the 4 error-feeding-passion is ) certainly a man born in the work-region ( Karma bhumi ), ( who begins it) at the feet of an omniscient (or of a saint with full scriptural knowledge), and (he would be its) accomplisher (Nishtha paka) in all (conditions of existence).

Commentary. Any human soul while he has begun the destruction of right belief-deluding Karma and is on the process of destruction may die and go to any of the four conditions of life. He will complete its destruction there. The beginning of the destruction can only take-place in human life, but the final destruction which must necessarily come-about, may happen in any other condition of existence. damsanamohudayado uppajjai jam payatthasadahanam | 'calamalinamagadham tam vedayasammattamidi jane || 643 || darsana mohodayadutpadyate yat padarthasraddhanam | calamalinamagadham tad vedakasamyaktvamiti janihi || 646 || 649. Belief in the (9) categories, which is produced by the operation of (the clouded-right-belief sub-class of) the right-belief-deluding-Karma is destructive-subsidential right-belief (Vedaka or Kshayopa-shamika Samyaktva). Know it to be wavering (Chala), impure ( Malina ) and nonsteadfast (Agarha). (Compare Gathas 25 and 26). damsanamohuvasamado uppajjai jam payatthasaddahanam | uvasamasammattayinam pasaranamalapamkatoyasamam || 650 || darsana mohopasamadutpadyate yat padarthasraddhanam | upasamasamyaktvamidam prasannamalapankatoyasamam || 650 || 650. The belief in the (9) categories produced by the subsidence of right-belief-deluding-Karma (and of the 4 error-feeding-passions) is subsidential-right-belief ( Upashama Samyaktva) (and is) like water with its dirty mud settled down. svayauvasamiyavisohi desanapauggakaranaladdhi ya | cattari vi samanna karanam puna hodi sammatte || 651 || ksayopasamikavisuddhih desanaprayogyakaranalabdhisca | catasropi samanyah karanam punah bhavati samyaktve || 651 || 651. The five attainments (Labdhi), (are)-(1) destructive-subsidential (Kshayopa-shamika), (2) Virtue

(Vishuddhi), (3) precept (Deshana), (4) Completency ((Prayogya), (5) efficiency (Karana), the first four are common (i.e. attainable by all), but the efficiency Karana) is attained only by (soul capable of) right-belief, (and liberation). Commentary. Kshayopasama-Labdhi, destructive-subsidential attainment, is attainment by a soul (by the subsidence, destruction and operation of certain Karmas) of such senses, mind, etc., that he may be able to acquire right-belief. Vishuddhi Labdhi-virtue attainment, is attainment of a disposition for good, and against bad actions. Deshana Labdhi, precept attainment, is attainment of an inclination to know the Truth. This reduces the Sthiti, duration of Karmas except the Ayukarma, the age Karma, to a maximum of Antar Koda Kodi, inter crore of crore, Sagaras and a minimum of one crore (Sagaras). Prayogya-Labdhi, competency-attainment, is attainment of thought activity which further reduces the Sthiti, duration of the 7 Karmas, i.e., all except the Ayukarma, age-Karma. But as to intensity of fruition the reduction applies only to demeritorious Karmas. The meritorious Karmas are proportionally increased in intensity of fruition (Anubhaga). Karana Labdhi - efficiency attainment, is attainment of thoughtactivity which must cause right-belief in one Antar-muhurta, within 48 minutes. cadugavibhavvo sarani pajjato subhago ya sagaro | jagaro salleso saladdhigo sammamuvagamai || 652 || caturgatibhavyah samjni paryaptah suddhakaraca sakarah | jagarukah sanksesyah salabdhikah samyaktvamupagacchati || 652 || 652. (A soul) attains right-belief (if he is) capable of liberation, (Bhavya) in whichever of the 4 conditions of existence (Gati) he may be, (is) rational, developable (Paryapta), Virtuous, possessed of knowledge attentiveness (i.e. Sakara), awake, with favourable thought-paint, and with efficiency-attainment (Karana Labdhi).

cattarivi khettaim augabamdhe hoi sammatam | anuvadamahavvadai na lahai devaugam motum || 653 || catvaryapi ksetrani ayuskabandhena bhavati samyaktvam | anuvrata mahavratani na labhate devayuskam muktva || 653 || 653. Even after the binding of the age-Karma of the four places (i.e., conditions of existence, Gati), right belief is possible, but except in (bondage of ) celestial age, (in the bondage of other ages, the soul) does not acquire the minor vows (Anuvrata) and great vows ( Mahavrata). ya micchattam patto sammattado ya jo ya parivadido | so sasotti yo pamcamabhavena samjutto || 654 || na ca mithyatvam praptah samyaktvatasca yasca paripatitah | sa sasana iti jneyah pancamabhavena samyuktah || 654 || 654. He who has fallen from right belief, but has not reached wrong belief is in downfall (right-belief Sasadana Samyaktva). He should be known to be with the fifth kind of thought activity (i. e., natural Parinamika, with respect to the right-belief-deluding karma which is neither operative, nor subsided, nor destroyed in this stage). sahahanasahahanam jassa ya jivassa hoi taccesu | virayavirayena samo sammamicchattinayavvo || 655 || sraddhanasraddhanam yasya ca jivasya bhavati tattvesu | virataviratena samah samyagmithya iti jnatavyah || 655 || 655. The soul in whom ( there) is belief and nonbelief in the (7) principles, like the one with vows and non-vows (i. e.. in the 5 th stage of partial vows) should be known to be right-wrong believer (Samyak-mithyadrishti in the mixed or 3 rd stage ). micchaitthi jivo uvaitum pavayanam na sahadi | sahahadi sabbhavam uvaidam va anuvaitum || 656 ||

mithyadrstirjiba upadistam pravacanam na sraddadhati | sraddadhatya sadbhavamupadistam va anupadistam || 656 || 321 658. Wrong believing soul does not believe in the Truth as preached (by the Conqueror) and believes in wrong views (of things) ( whether they have been) preached (to him) or not preached. Commentary. If preached, the wrong belief is called acquired, Grahita otherwise, non-acquired, agrahita. vasapudhatte khaiya samkhejja jai havamti sohamme | to samkhapallathidiye kevadiya evamapade || 657 || varsaprthaktve ksayikah samkhyeya yadi bhavanti saudharme | tarhi samkhyapalyasthitike kati evamanupate || 657 || samkhavalihidapalla khaiya tatto ya vedamuvasamaya | sravaliasamkhaguniva asamkhagunahinaya kamaso || 658 || samkhyavalihitapatyah ksayikastatasca vedamupasamakah | bhavalyasamkhyagunita asamkhyagunahinakah kramasah || 658 || 657-58. If in the saudharma ( ishana) there are numerable destructive-right-believers in 3 to 9 (Prithaktva) years, then how many (will be in a duration of a numerable palya, we shall find this (as follows ). A Palya divided by numerable Avalis, ( is the total of) destructive-right believers. And this total multiplied by innumerable Avalis or divided by innumerable ( is ) respectively (the total of ) destructive-subsidential (Vedaka) or subsidential right believers (Upashamaka ). pallasamkhejjadima sasanamiccha ya samkhagunida hu | missa tehim vihino samsari vamaparimanam || 656 || palyasamkhyatah sasanamithyasca samkhyagunita hi | misrah tairvihinah samsari vamaparimanam || 656 || 659. The down-fall-wrong-believers are an innumerable part of a Palya. The mixed are numerable times of

these. (The total of) mundane souls minus these (i. e., the number of the above 5 kinds of believers is) the num ber of wrong-believers