What are sagaropams and palyopams?

ardhapudAla parAvarta hai - iyaraguNe puggala to / kyoMki ina guNasthAnoM se patita hokara jIva adhika se adhika kucha kama ardhapudgala parAvarta kAla taka saMsAra meM paribhramaNa karatA rahatA hai aura usake bAda punaH use ukta guNasthAnoM kI prApti hotI hai / isIliye ina guNasthAnoM kA utkRSTa antara kucha kama ardhapudgala parAvarta mAnA gayA hai / kSINamoha, sayogikevalI aura ayogikevalI guNasthAnoM meM antara nahIM hone ke kAraNa ko pUrva meM spaSTa kiyA jA cukA hai ki ye eka bAra prApta hokara punaH prApta nahIM hote haiM / yAnI ina guNasthAnoM kI prApti hone ke bAda unakA kSaya nahIM hotA hai / jisase jaghanya yA utkRSTa alarakAla kA vicAra karane kI AvazyakatA nahIM rahatI hai| _isa prakAra se guNasthAnoM kA jaghanya aura utkRSTa aMtarakAla battalAne ke bAda aba Age kI gAthAoM meM aMtarakAla ke varNana meM Age palyopama, ardhapudgala parAvataM kA svarUpa vistAra se batalAte haiM / pahale palyopama kA svarUpa spaSTa karate haiN| uddhAramazakhitaM paliya tihA samayavAsasayasamae / phesavahAro vIvohiAunasAhaparimANa / / 8 / / 1 paMcasaMgraha meM bhI guNasthAnoM kA anta ra isI prakAra kA batalAyA hai paliyAsaMkho sAsAyaNataraM sesayANa maMtamuha / missa be chasaTTI iparANaM poggsvto||5 Page #351 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- Narada **Word Meaning:** Umaarakhita - liberation, Adda and Kshetra - half and field, Palipalpalyopam - comparison with a moment, Tiha - three types. Samayavasasayasa-mae - time, hundred years and in me, Kesavaharo - hair-tip, Bichopahi - island and ocean, Aajatasaai - lifespan and Prasadhi Jivas. Parimanam - quantity, calculation. **Meaning:** Liberation, half and field, thus there are three types of Palypalyopam. In them, in sequence, one moment, in a hundred years and in one moment, a hair-tip is used as a comparison. By which, in sequence, islands, oceans, lifespan and Prasadhi Jivas are calculated. **Special Meaning:** In this verse, the types of Palypalyopam, their nature and their use are briefly instructed. In the world, things that can be easily counted and as far as the field of mathematics is concerned, it is easy to calculate, but beyond that, the tendency is towards comparison. For example, sesame seeds, mustard seeds, wheat etc. grains cannot be counted, so they are measured by weight or measurement etc. Similarly, the period of time that can be counted in terms of years is calculated and for that, in the scriptures, Purvaang, Purva etc. are considered as names, but even after that, the period of time is so long that it cannot be calculated in years. Therefore, the help of comparison is taken. There are two types of comparison: Palypalyopam and Samaropama. The long period of time is compared to a moment, the circular space filled with one Anapa etc. is called a Palp. ====================== | Romanization (original text) | ====================== naard zabdArtha-umAraakhitaMuddhAra,adA aura kSetra, palipapalyopama, tihA-tIna prakAra kA. samayavAsasayasamae-samaya, sau varSa aura mamama meM, kesavahAro- bAlAna kA uddharaNa kareM, bIcopahi-dvIpa aura samudra, AjatasAi-Ayu aura prasAdi jovoM kA. parimANaM - parimANa, gnnnaa| gAyA- uddhAra, addhA aura kSetra, isa prakAra palyopama ke tIna bheda haiN| unameM anukrama se eka samaya meM, sau varSa meM aura eka samaya meM bAlAgra kA uddharaNa kiyA jAtA hai| jisase unake dvArA krama se dvIpa samudroM, Ayu aura prasAdi jIvoM kI gaNanA kI jAtI hai| vizeSArtha-isa gAthA meM palyopama ke bheda, unakA svarUpa aura unake upayoga karane kA saMkSepa meM nirdeza kiyA hai| _ loka meM jo vastuyeM saralatA se ginI jA sakatI haiM aura jahA~ taka gaNita vidhi kA kSetra hai, vahAM taka to gaNanA karanA sarala hotA lekina usake Age upamA pramANa ko pravRtti hotI hai| jaise ki tila, sarasoM, gehU~ Adi dhAnya gine nahIM jA sakate, ataH unheM tola yA mApa vagairaha se AMka lete haiN| isI prakAra samaya kI jo avadhi varSoM ke rUpa meM ginI jA sakatI hai, usakI to gaNanA kI jAtI hai aura usake liye zAstroM meM pUrvAMga, pUrva Adi kI saMjJArya mAnI haiM, kintu isake bAda bhI samaya kI avadhi itanI lambI hai ki usakI gaNanA varSoM meM nahIM kI jA sakatI hai / ataH usake liye upamApramANa kA sahArA liyA jAtA hai| usa upamApramANa ke do bheda haiMpalyopama' aura sAmaropama / samaya kI jima lambI avadhi ko palya kI upamA dI jAtI hai, use 1 anApa vagairaha bharane ke golAkAra sthAna ko palpa kahate haiM / Page #352 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- The fifth karma-pranya is called palyopama kala. There are three types of palyopama: uddharaddhakhittan palya-uddhar palyopama, addha palyopama and kshetra palyopama. Similarly, there are three types of sagaropama kala: uddhar sagaropama, addha sagaropama and kshetra sagaropama. Each of these palyopama and sagaropama is of two types: badar and sukshma. Their nature will be explained further. In verses 40 and 41, while explaining the evidence of kshudra bhava, the ancient time calculation is briefly mentioned, mentioning the evidence of time,

Pudgal or the matter. All the matters in the universe are called Pudgals. esha means a part, portion, or division. An undetached portion of Skandha is called Skandha Desha. When a part of the Skandha (Skandha Desha is separated from the whole, it also becomes another Skandha. e.g. The hand of a statue is known as a Skandha Desha but when separated from the statue is known as Skandha. Matter is a nonliving substance. It is the only substance, which possesses a physical body consisting of mass and volume.Its qualities are as follows: • a smallest particle of matter Skandha-Pradesha Possesses a physical body Has qualities, which can be perceived by our senses of touch, taste, smell, sight, & or hearing Possesses colour he smallest undetached portion of Skandha, which cannot be further divided, is Skandha Pradesha. Page #29 -------------------------------------------------------------------------- ________________ atom Paramanu or Anu When the smallest portion of the matter is separated from its Skandha, it is called Paramanu or anu, Paramanu matter cannot be further sub-divided, cut, or pierced. person, a young person becomes an old person, and the old person dies. In other words, something, which is new, becomes old, worn, and torn over a period of time, All of these changes do not happen because of time. Kal is merely the measure of time, in which those changes occur. The past, present and future are different modes of time and are measured in terms of years, months, days, hours, minutes or seconds. According to what is commonly known for all practical purposes, a second is the smallest measurement of time. Jainism however, recognizes a very tiny measurement of time known as Samay, which is an infinitely small part of a second. Two views exist in Jainism with regards to time. Karma or Karmic Matter Karma Pudgal arma is one of the categories of N matter. It is known as karmic matter (karma Pudgal). Karma particles are of very fine matter and are not perceptible to the senses. The entire universe is filled with such karmic matter. Karmic matter from eternity covers every living being. It is the karmic matter that keeps the soul from the realization of its true nature. It is due to karma that one feels pleasure and pain, reincarnates into different forms of life, acquires a certain type of physical body, and the duration of life. Non living beings - 6 substances II [5] KAI 1) Time is an imaginary thing; it has no real existence TIME 2) Time has a real existence consisting of innumerable time atoms. 3) 1/al means time, which measures M changes in living beings and non- living substances. It is not the cause of such changes. A child becomes a young The smallest indivisible portion of time is called Samay. Moment, second, minute, hour, day, month, year, etc. are the combination of Samays. Page #30 -------------------------------------------------------------------------- ________________ Innumerable Samays = One Avalika (time required to blink an eye) 16,777,216 Avalikas = 1 Muhurt (48 minutes) 30 Muhurts -One day the Utsarpini half cycle; progress, development, happiness, strength, age, body, religious trends, etc.. go from the worst conditions to the best. During the Avasarpini half cycle, progress, development, happiness, strength, age, body, religious trends, etc. go from the best conditions to the worst. Presently, we are in the fifth Aara of the Avasarpini phase. When the Avasarpini phase ends the Utsarpini phase begins. The Kalchakra repeats and continues forever. 15 days = One fortnight 2 fortnights = One Month 12 months = One year 5 Years = One Yuga 8,400,000 x 8.400.000 vears = One Purva (70.560,000,000,000 Years) Each Aara is divided into six parts. The duration and the name of each part is as follows: The six Aaras are: Innumerable years = One Palyopams* 10 x 10,000,000 x 10,000,000 Palyopams = One Sagaropam . Susham Susham Kal - Happy Happy (happiness all the time). 10x 10,000,000x 10,000,000 Sagaropams = Avasarpini or Utsarpini (Half Cycle) Susham Kal - Happy (happiness). Non living beings - 6 substances II 20x10,000,000 x 10,000,000 Sagaropams =One Time Cycle Susham Dusham Kal - Happy Unhappy (happiness with some unhappiness). . Dusham Susham Kal - Unhappy Happy (unhappiness with some happiness). - Time is infinite, without any beginning or end. Time is divided into infinite equal time cycles (Kalchakras). Every time cycle is further sub-divided in two equal halves. The first half is the progressive cycle or ascending orders, called Utsarpini. The other half is the regressive cycle or the descending order called Avasarpini. Every Utsarpini and Avasarpini is divided into six unequal periods called Aaras. During Dusham Kal - Unhappy (unhappiness). Dusham Dusham Kal - Unhappy Unhappy (unhappiness all the time). 20 Page #31 -------------------------------------------------------------------------- ________________ 6 parts of Rising Aara (Utsarpini) Time 6 parts of Declining Aara (Avasarpini) Time

जाये, तब ! + तक का समय एक पल्योपम कहा जाता है। (अंगुल, धनुष आदि के चित्र पृष्ठ ९२ तथा पल्य का स्वरूप एवं __ चित्र देखें--अनुयोगद्वार, भाग २, पृष्ठ १६३) + ऐसे कोड़ाकोड़ी पल्योपम का दस गुना एक सागरोपम होता है। ऐसे सागरोपम परिमाण से सुषम-सुषमा का काल चार कोड़ा-कोड़ी सागरोपम, सुषमा का काल म तीन कोड़ा-कोड़ी सागरोपम, सुषम-दुःषमा का काल दो कोड़ा-कोड़ी सागरोपम, दुःषम-सुषमा काम काल बयालीस हजार वर्ष कम एक कोड़ा-कोड़ी सागरोपम, दुःषमा का काल इक्कीस हजार वर्ष तथा : दुःषम-दुःषमा का काल इक्कीस हजार वर्ष है। यह अवसर्पिणी काल के छह आरों का परिमाण है। उत्सर्पिणी काल का परिमाण इससे प्रतिलोम-उल्टा समझना चाहिए। यावत् सुषम-सुषमा का काल + चार कोड़ा-कोड़ी सागरोपम है। इस प्रकार अवसर्पिणी का काल दस सागरोपम कोड़ा-कोड़ी है तथा । के उत्सर्पिणी का काल भी दस सागरोपम कोड़ा-कोड़ी है। अवसर्पिणी और उत्सर्पिणी-दोनों का काल बीस है कोड़ा-कोड़ी सागरोपम है। जम्बूद्वीप प्रज्ञप्ति सूत्र (40) Jambudveep Prajnapti Sutra 步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步步高 055555555555555555555555555555555555555 Page #81 -------------------------------------------------------------------------- ________________ 454545454545454545454545454545454545454 455 456 457 455 456 457 451 451 454 445 446 4450 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 fi 25. (Q.) Reverend Sir ! What is the nature of Aupamik time-period fi (time known through metaphor) and how many are its types ? (Ans.] Gautam ! The aupamik time is of two types palyopam and sagaropam. (Q.) Reverend Sir! What is a palyopam ? (Ans.] Gautam ! In the context of nature of a palyopam it should be first understood that paramanu is of two types—(1) Subtle paramanu, fi and (2) Practical paramanu. An infinite number of subtle paramanus 41 form into a practical paramanu. A weapon cannot pierce even a practical paramanu. It is stated by the omniscient that no one can cut it even with a sharp 4 weapon. This practical paramanu is the initial cause of all the formations. fi Infinite practical paramanus constitute one utshlakshana shlakshnika. Eight hair-tips or utshlakshanashlakshnikas constitute one 4 shlakshanashlakshnika. Eight shlakshanashlakshnikas constitute one urdhvarenu. Eight urdhvarenu constitute one trasarenu. Eight trasarenu constitute one ratharenu (dust particle flying at the time of the movement of a chariot). Eight ratharenu constitute one hair-tip of the human beings residing in Devakuru and Uttarakuru. Eight such hairtips constitute one hair-tip of human beings of Hari-varsh and Ramyak- i varsh. Eight such hair-tips constitute one hair-tip of human beings of Haimavat and Hairnayavat. Eight such hair-tips constitute one hair-tip of human beings of eastern Videh and western Videh. Eight such hairtips constitute one leekh. Eight leekhs constitute one louse. Eight lice 4 constitute thickness of a barley grain in the middle. Eight times such thickness equals thickness of one finger. Six such thickness equals width of one foot in the middle. Twelve thickness of finger equals one Vitasti. Twenty four times thickness of a finger equals one ratni or one haath (distance between tip of finger of the hand up to elbow). Forty eight times thickness of finger equals one kukshi (distance from tip of finger i up to armpit). Ninety six times thickness of finger equals one Aksha i (part of a yoke). Similarly ninety six times thickness of finger equals one dand, dhanush, jooaa, moosal or nalika. Two thousand dhanush equals one gavyoot (kos). Four gavyoots equal one yojan. Consider a storehouse one yojan long, one yojan broad and one yojan | high, the circumference being three times the length. Let us densely fill 2441414141454545454545454545454545454545454545454545454545454545454545454545454545454541 41 41 41 4 4 4 4 4 h 11 ת נ ת ת ת ת ת ת ת ת द्वितीय वक्षस्कार ( 41 ) Second Chapter 341441451461454545454545454545454545454141414141414141414141414141414141 Page #82 -------------------------------------------------------------------------- ________________ 卐धक)) 5555555 听听听听听听听听F555555555555F FFFFFFFFFFFFFFFFFF团 4 that storehouse with the hair-tips of yuglik human beings of uttarakuru 41 and devakuru who have been born only one to seven days earlier in such a way that those hair-tips do not get damaged, destroyed, burnt by fire, moved away by the wind or get rotten. Then take out only one hair-tip after every hundred years till that storehouse becomes totally empty and their remains no hair-tip attached to it. The total time taken in this i process of taking out all the hair-tips is called one palyopam. (In Illustrated Anuyogdvar, Part II, the illustration of finger, dhanush etc. can be seen at page 92 and of palya at page 163) ___10 million palyopam multiplied by 10 million and again multiplied by 10 equals the Sagaropam. The span of Sukhama-Sukhama period is 4x 10 million x 10 million 卐 Sagaropam. The span of Sukhama period is3x10 million x 10 million Sagaropam. The span of Sukhama-Dukhama is 2 x 10 million x 10 million Sagaropam. The span of Dukhama-Sukhama is 10 million x 10 million Sagaropam reduced by 42,000 years. The span of

defilement and hence falls back. This happens due to loss of vigilance. If one does not regain enough vigilance, he can fall up to the lowest level. Such aspirants can of course rise again by regaining the vigilance and by progressively destroying the defilement. TWELFTH STAGE: This stage is known as Kshin Moh, meaning the stage, where delusion is entirely destroyed. The aspirant reaching this stage has not therefore to revert to the lower stage. What is now required is to get rid of remaining Ghati (defiling) Karmas pertaining to Darshanavaraniya (perception obscuring), Jnanavaraniya (enlightenment obscuring), and Antaray (obstructing) categories. That is usually done in a short time. The aspirant then reaches the next stage. THIRTEENTH STAGE: This stage is known as Sayogi Kevali, meaning the embodied omniscience. Since no defiling category of Karma survives at this stage, one attains the full enlightenment and becomes a Kevali (omniscient). Such omniscient Lords are known as Sayogi Kevalis, because they are still embodied. They are endowed with infinite perception, infinite enlightenment, infinite bliss and infinite vigor. These four aspects are known as Anant Chatushtay. Page #243 -------------------------------------------------------------------------- ________________ 14 STAGES OF SPIRITUAL ELEVATION 229 Those at this stage are known as Arihants, whom we offer obeisance by the first line of Namokkar Mantra. They continue to remain embodied as long as Aghati (non-defiling) Karmas, viz. Aushya (age span), Nam (physique determining), Gotra (status determining) and Vedaniya (situations conferring) stay. Being fully enlightened and devoid of any attachment, they do not incur new bondage. If Aghati Karmas terminate simultaneously with Ghati ones, the Arihant instantly leaves the embodiment and attains the stage of Siddha. Such Lords are known as Antahkrut Kevalis. The rest of Kevalis may spend the remaining part of their lives in propounding the religious tenets, and at the end they attain the stage of Siddha, the state of liberation. FOURTEENTH STAGE: This stage is known as Ayogi Kevali meaning the unembodied omniscience. The thirteen stages mentioned above are analogous to the rungs of a ladder. By climbing over it, one reaches the state liberation. That state is the destination, not a rung of the ladder. When a Sayogi Kevali (omniscient Lord at the 13th stage) realizes that the end of his life is near, he relinquishes his physical, vocal and mental faculties. Freed from those faculties, the soul rises up and reaches the top of cosmos known as Siddhashila (abode of the liberated ones). There it stops, because there is no Dharmastikay beyond that point. The rising process is very quick; it takes as little time as is required for uttering five short vowels. That period constitutes the 14th stage. Thereafter the liberated Lord stays in eternal bliss forever. 000 Page #244 -------------------------------------------------------------------------- ________________ Page #245 -------------------------------------------------------------------------- ________________ JAIN CONCEPTS OF GEOGRAPHY AND COSMOLOGY In this annexure we propose to analyze the quantitative aspects of Jain geography and cosmology. For that purpose we need to have an idea of its measurement of time and space. Standards of such measurements vary from source to source. The following standards can, however, be considered as generally acceptable. Jain measurement of time starts with Samay, which is an infinitesimal part of a second. Innumerable Samays = 1 Avalika 4446.65 Avalikas = 1 Pulse-beat 7 Pulse-beats = 1 Stok 7 Stoks = 1 Lav 77 Lavs (3773 Pulse-beats) = 1 Muhurta (2 Ghadies or 48 minutes) 30 Muhurts (60 Ghadies) = 1 Day 30 Days = 1 Month 12 Months = 1 Year 8.4 million years = 1 Poorvang Page #246 -------------------------------------------------------------------------- ________________ 232 TATTVARTHA SUTRA 8.4 million Poorvangs = 1 Poorva Innumerable Poorvas = 1 Palyopam (Chasm-measured time) 1000 trillion Palyopams = 1 Sagaropam (Ocean-measured time) 2000 trillion Sagaropams = 1 Time cycle Jain measurement of space starts with the size of an atom, which is an infinitesimally small size. Innumerable atom sizes = 1 Finger-breadth 6 Finger-breadths = 1 Pad 16 Pads = 1 Dand or Dhanushya (about 6 feet) 2000 Dands = 1 Gauy (Gau) 4 Gauys = 1 Yojan = 48000 feet = 9.09 miles Innumerable Yojans x 14.19 trillions = 1 Rajju The size of Universe is equal to 14 Rajjus. The concept of Jamboodweep lies at the center of Jain geography. It represents the area where we live. It is supposed to be disc-shaped with a diameter of 100,000 Yojans, and Mt. Meru with an altitude of 100,000 Yojans lies in the center thereof. These concepts were in vogue in ancient India and Jain seers might have adopted the same. Jamboodweep is divided into 7 continents. It is not possible to relate six of them to any specific part of the earth. As such, our discussion will have

putrefied. Now, Palyopam (Vyavaharik ) is the total time taken in completely emptying this silo by taking out one hair-tip at a time every one hundred years and sweeping it clean and free from any sand particles, slime, and even odour so that it remains itself only. (Verse--) Such ten Kotakoti (1014) Palyopams make one Sagaropam. उत्सर्पिणी - अवसर्पिणी UTSARPINI AVASARPINI ८. एएणं सागरोवम पमाणेणं चत्तारि सागरोवमकोडाकोडीओ कालो सुसमसुसमा १, तिण्णि सागरोवमकोडाकोडीओ कालो सुसमा २, दो सागरोवमकोडाकोडीओ कालो सुसम - दूसमा ३, एगा सागरोवमकोडाकोडी बायालीसाए वाससहस्सेहिं ऊणिया कालो दूसम - सुसमा ४, एक्कवीसं वाससहस्साई कालो दूसमा ५, एक्कवीसं वाससहस्साई कालो दूसम - दूसमा ६ । पुणरवि उस्सप्पिणीए एक्कवीसं वाससहस्साइं कालो दूसमदूसमा १ । एक्कवीसं वाससहस्साइं जाव चत्तारि सागरोवमकोडाकोडीओ कालो सुसमसुसमा ६ । दस सागरोवमकोडाकोडीओ कालो ओसप्पिणी । दस सागरोवमकोडाकोडीओ कालो उस्सप्पिणी, वीसं सागरोवमकोडाकोडीओ कालो ओसप्पिणी य उस्सप्पिणी य । ८. इस सागरोपम - परिमाण के अनुसार चार कोटाकोटि सागरोपम - काल का एक (१) सुषम - सुषमा आरा होता है। (२) तीन कोटाकोटि सागरोपम - काल का एक सुषमा आरा होता है। (३) दो कोटाकोटि सागरोपम - काल का एक सुषम - दुःषमा आरा होता है। (४) बयालीस हजार वर्ष कम एक कोटाकोटि सागरोपम - काल का एक दुःषम - सुषमा आरा होता है । ( ५ ) इक्कीस हजार वर्ष का एक दुःषम आरा होता है। (६) इक्कीस हजार वर्ष का एक दुःषम- दुःषमा आरा होता है। इसी प्रकार उत्सर्पिणीकाल में पुनः इक्कीस हजार वर्ष परिमित काल का प्रथम दुःषम-दुषमा आरा होता है। इक्कीस हजार वर्ष का द्वितीय दुःषम आरा होता है, बयालीस हजार वर्ष कम एक कोटाकोटि सागरोपम काल का तीसरा दुःषमा- सुषमा आरा होता है, दो कोटाकोटि सागरोपमकाल का चौथा छठा शतक : सप्तम उद्देशक Sixth Shatak: Seventh Lesson (287) நONதததததததததததமி****கமிதிமிமிமிததமிமிமிதத Page #330 -------------------------------------------------------------------------- ________________ BJ555555555555555555555555555555555555 ॐ सुषमा-दुःषमा आरा होता है। तीन कोटाकोटि सागरोपमकाल का पाँचवाँ सुषम आरा होता है और चार । कोटाकोटि सागरोपमकाल का छठा सुषम-सुषमा आरा होता है। इस प्रकार (कुल) दस कोटाकोटि सागरोपमकाल का एक अवसर्पिणीकाल होता है और दस कोटाकोटि सागरोपम काल का ही 卐 उत्सर्पिणीकाल होता है। यों बीस कोटाकोटि सागरोपमकाल का एक अवसर्पिणी-उत्सर्पिणी-कालचक्र होता है। 8. (In the Avasarpini kaal or regressive cycle of time) In this Sagaropam measure (1) Sukham-sukhama Ara (epoch of extreme happiness) is 4 Kotakoti Sagaropam long; (2) Sukhama Ara (epoch of happiness) is 3 Kotakoti Sagaropam long; (3) Sukham-dukhama (epoch 4 of more happiness than sorrow) is 2 Kotakoti Sagaropam long; (4) 4 Dukham-sukhama (epoch of more sorrow than happiness) is 42,000 year y less one Kotakoti Sagaropam long; (5) Dukhama (epoch of sorrow) is 21,000 years long and (6) Dukham-dukhama (epoch of extreme sorrow) is 21,000 years long. In the same way in the Utsarpini kaal (progressive cycle of time) the first Dukham-dukhama (epoch of extreme sorrow) is 21,000 years long%3; the second Dukhama (epoch of sorrow) is 21,000 years long; the third Dukham-sukhama (epoch of more sorrow than happiness) is 42,000 year less one Kotakoti Sagaropam long; the fourth Sukham-dukhama (epoch of more happiness than sorrow) is 2 Kotakoti Sagaropam long; the fifth Sukhama Ara (epoch of happiness) is 3 Kotakoti Sagaropam long; and the sixth Sukham-sukhama Ara (epoch of extreme happiness) is 4 % Kotakoti Sagaropam long. This way there is one Avasarpini kaal (regressive half-cycle of time) ten Kotakoti Sagaropam long and one Utsarpini kaal (progressive half-cycle of time) also ten Kotakoti Sagaropam long. Thus one complete progressive-regressive cycle of time Avasarpini Utsarpini kaal-chakra is of 20 Kotakoti Sagaropam duration. विवेचन : पल्योपम का स्वरूप-यहाँ जो पल्योपम का स्वरूप बतलाया है, वह व्यवहार अद्धापल्योपम का # स्वरूप है। पल्योपम के मुख्य तीन भेद हैं-(१) उद्धारपल्योपम, (२) अद्धापल्योपम, और (३) क्षेत्रपल्योपम।। उद्धारपल्योपम आदि के प्रत्येक के दो प्रकार हैं-व्यवहार उद्धारपल्योपम एवं सूक्ष्म उद्धारपल्योपम, व्यवहार अद्धापल्योपम एवं सूक्ष्म अद्धापल्योपम, तथा व्यवहार क्षेत्रपल्योपम एवं सूक्ष्म क्षेत्रपल्योपम। (विस्तृत वर्णन अनुयोगद्वार, भाग १ में किया जा चुका है) Elaboration-Palyopam-the Palyopam unit detailed here is Vyavahar 1 Addhapalyopam. There are three kinds of Palyopam units-(1) Uddhar Palyopam, (2) Addha Palyopam, and (3) Kshetra Palyopam. All these have two sub-categories each-Vyavahar Uddhar Palyopam, Sukshma FFFFFFFFFFFFFFFF5555555听听听听听听听听听听F F$ $$$$$$$55FFF भगवती सूत्र (२) (288) Bhagavati Sutra (2) Page #331 -------------------------------------------------------------------------- ________________ נ ת נ ת ת נ ת ת ת ה ת ת ת ת ת ת ת ת ה ת ת ה ת ת ת ת ת ת ת ת ת ת ת ת fi Uddhar Palyopam, Vyavahar Addha Palyopam, Sukshma Addha fi Palyopam, Vyavahar Kshetra Palyopam, and Sukshma Kshetra y f Palyopam. (for detailed description refer to Illustrated Anuyogadvar Sutra, part 1) सुषमसुषमाकालीन भारतवर्ष के भाव BHARAT VARSH IN SUKHAM-SUKHAMA ARA ९. [प्र. ] जंबुद्दीवे णं भंते ! दीवे इमीसे ओसप्पिणीए सुसमसुसमाए समाए उत्तमट्ठपत्ताए भरहस्स वासस्स केरिसए आगारभावपडोयगारे होत्था ? [उ. ] गोयमा ! बहुसमरमणिज्जे