11.1. Supernatural beings and their abodes

[Full title: Supernatural Elements (in ancient India); (1): Supernatural beings and their abodes]

The people of ancient India had great faith in the existence and efficacy of supernatural elements. They are dealt with in this section. The Paumacariya furnishes ample information as regards the faith of people in supernatural element. It is through these elements that righteousness and moral virtues are glorified by providing attraction for heavenly existence, pleasure, happiness and extraordinary physical

SOCIAL CONDITIONS 389 and mental powers. On the other hand misconduct and moral vices are discouraged by associating with them the fear of hellish existence, sufferings and physical debilities. These elements awaken people to develop their divine and virtuous qualities and guide them to subdue their evil and devilish inclinations. Thus the central idea behind these elements is to fortify religion and general morality of people. These elements can be dealt under four different heads viz : A. Supernatural beings and their abodes. B. Supernatural elements associated with the 63 illustrious persons of the Jaina faith. C. Supernatural occurrences effecting day to day life of the people and D. Superhuman powers of munis and ordinary persons. A. Supernatural Beings Supernatural beings are said to be of two kinds viz. the infernal or hellish beings and the heavenly beings. Hellish Beings -The Paumacariyam states that wrong conduct, killing of living beings (26.58), non-observance of vows (vratas), addiction to greediness (75.46;102.74) and the taking of honey, meat and wine (26.58) cause the souls to trasmigrate into the hellish regions. These causes can be corroborated by the Tiloyapannatti which deals with them in detail (2.293-301; 2.356-66). The hellish regions are told to be seven in number namely, Ratnaprabha, Sarkar, Baluka, Panka, Dhuma, Tama and MahatamaPrabha (26.43-44; 75.47) which are situated below the Meru mountain (26.42) or in the middle world, one under the other in the Adholaka or the lower world of the Universe (102.64-66). This is the traditional account of the number and the situation of the Narakas. The Paumacariya further informs us about the layers (patalas 102.69) and abodes (bilas 75.48; 102.67-68) in these Narakas and the age of the beings of each Naraka loka (102.83). It is a traditional account. These hellish abodes are said to be completely dark and devoid of any sun or moon. They smell very filthy and are unagreeable to the sense of touch (24.66). Those who are born in these regions constantly suffer from the tortures of fire, thorns, weapons and mechanical devices. Crows and vultures prick their bodies. Their limbs are maimed. Severe cold, burning heat, thirst and hunger make their life miserable. They are boiled in couldrons. Whenever they run to the Vaitarani river to quench their thirst they find that it is full of blood, marrow,

390 A CRITICAL STUDY OF PAUMACARIYAM hair and pus. Whenever they seek shelter under some shade, the Asipatravana with its thorns and weapons cause great pain to them. Thus their life is full of sorrow, pain and innumberable sufferings (26.46 -57; 102.76-85; 118.3-8). This account of suffering can be corroborated by that of the Tattvartha-sutra (3.3-5) and the Tiloyapannatti (2.29-36; 2.308-335). Heavenly Beings :-Those who perform meritorious deeds in their previous births are said to be re-born as heavenly beings with numerous pleasures at their disposal. The heavenly beings are divided into four classes-viz. Bhavanavasis, Vyantaras, Jyotiskas and Vaimanikas (26.43; 75.32-35 72; 102. 87, 140, 142-146; 105.99). This is the traditional four-fold division. The Bhavanavasi gods are said to be occupying the first two¹ of the three parts of the Ratnaprabha Naraka-bhumi which is situated below the Mandara mountain (26.42-43) or the middle world. At 102.87 it is mentioned that they reside in the upper part of the first Naraka (Rayanappabhae bhage uvarille). These gods are of ten types, viz. the Asura. Naga, Suparna, Dvipa, Samudra, Disa, Vata, Agni, Vidyut and Stanitakumaras (75.32). The Paumacariya further mentions the number of their abodes (102.89), It is a traditional account. The Vyantara gods reside in the Madhya-loka (middle world) which consists of many continents and oceans such as Jambudvipa etc. (102.91). They are of eight types, viz. the Kinnaras, Kimpurusas, Garudas (Mahoragas), Gandharvas, Yaksas, Bhutas, Pisacas, and Raksasas (75.33; 102.92). The Jyotiska gods exist up above the Vyantara gods. They reside in the luminous bodies. They are of five types, the Candras, Suryas, Grahas, Naksatras and Tarakas. They rotate round the Meru mountain and are bustrous by their very nature (75.34; 102. 141). The Vaimanika gods reside up above the Jyotiska gods (i. e. in the upper world). They are divided into the Kalpavasins and the Kalpatitas. The Kalpavasins reside in different Kalpas while the Kalpatitas reside in Graiveyakas and five Anuttara Vimanas (or Anudisas and Anuttaravimanas or four Vimanas in four quarters and one in the centre). Above all of them there is the Rsipragbharabhumi (Isipabbhara-pudhavi 102.147) where the liberated souls reside. This abode is of the shape of an open umbrella. 1. Rayanappabha tisu bhagesu vihatta, Bhavanavasi deva nivasanti dosu bhagesu taie puna neraiya.

SOCIAL CONDITIONS 391 The Kalpas are 12 in number namely, Saudharma, Isana, Sanatkumara, Mahendra, Brahma, Lantaka, Mahasukra, Sahasrara, Anata, Pranata, Arana and Acyuta (102.143-144). This account is corroborated by the Svetambara tradition¹. The Digambara tradition mentions 16 Kalpas, the four more being Brahmottara, Kapistha, Sukra and Satara. But the Tiloyapannatti (8.120-121, 127-128) records both the traditions and the Sarvarthasidhi (4.19) mentions that there are 12 Indras only. It is in agreement with the Svetambara tradition. The Paumacariya though 12 Kalpas, yet it has a stray reference to Brahmottara enumerates (82.76) also. Above these Kalpas there are situated nine Graiveyakas followed The four Anudisas are by 4 Anudisa and one Anuttara Vimanas. called Vijaya, Vaijayanta, Jayanta and Aparajita vimanas while the Anuttara is called Sarvarthavimana (102. 146). These five are said to be Anuttaravimanas in the Svetambara tradition³ while the Digambara tradition differentiates them into Anudisa and Anuttaravimanas¹ But the Paumacariya states them as five Anuttaravimanas (105. 170). At 102. 171 of the Paumacariya also there is no separate mention of the Anudisavimana but the Anuttaras are mentioned just after the Graiveyakas. At 2.84 the Anuttaravimana is referred to in plural. Thus it is clear that four vimanas are called Anudisas because they are situated in four different quarters and the fifth one is situated above them in the middle. Thus to call all those five as Anuttaravimanas or separately as Anudisas and Anuttaravimana difference, no because beyond them there makes vimana. is no more The Paumacariya further gives the number of vimanas in each Kalpa (102.152). The Graiveyakas have in all 318 vimanas (102.153) and then there are the separate five Anuttara or four Anudisa and one Anuttara (Sarvartha) The vimanas (102.146). Tiloyapannatti (8.153-154) also mentions that the Graiveyakas, Anudisas and Anuttara have in all 323 vimanas. The Paumacariya mentions in general that the span of life of the gods increases from 2, 7, 10, 14, 17, 18, 20, to 22 Sagaras successively 1. 2. 3 4. 5. Uttara, 36.209-210; Tattvartha-sutra, 4. 20. Tattvartha-sutra, 4. 19. Uttara, 36.215; 7'S, (Bhasya)-4. 20. Tiloyapannatti, 8. 117f. Gevejjagana tatto ahiyam tu anuttarana devanam, Sokkham anantyam puna siddhana sivalayatthanm."

392 A CRITICAL STUDY OF PAUMACARIYAM and it further increases by one Sagara in every successive Graiveyaka (i. e. 22+9-31 Sagaras) and the rest (Anudisa and Anuttara) have 32 & 33 Sagaropama years of age (102.165). It can be clarified with the help of other works. The Uttaradhyayana (36.221-243) mentions that the first two Kalpavasin have 2 Sagaropama of age, the next two have 7 Sagaropama, the fifth to eight have 10, 14, 17 and 18 Sagaropama years respectively. Then the next two have 20 while the last two have 22 Sagaropama years. In every suecessive. Graiveyaka the age is from 23 to 31 Sagaropama respectiveiy and the rest have 33 Sagaropama years. The Bhasya on Tattvarthasutra (4. 33-37) agrees with the Uttaradhyayana, but it elucidates that in the four Anuttaravimanas the age is 32 while in the Sarvartha it is 33 Sagaropama years.1 The Tiloyapannatti (8. 458) mentions 16 Sagaropamas in place of the 17 as mentioned in the Paumacariya There is a contrast between the conditions of the infernal (Narakiya) and heavenly beings (Devas). The former suffer innumerable pains as already stated above, but the latter enjoy many pleasures. They have very decent buildings. They have all the comforts and luxuries at their disposal. They lavishly enjoy music and dance being performed by the nymphs or Amaravadhus. (14. 89-98). The pleasures of the Devas increase with their position The objective happiness (102. 179-171) in the higher Devalokas. lessens with the upper vimanas while the internal and natural happiness increase (14. 99-100; 102).