What are the classes of infinities (ananta/asamkhya)?

sAMtanAMtazabdAyordvitIyavyAkhyAnaM kriyate-sahAMtena saMsAravinAzena vartana sAnnA bhanyAH, na vitataH saMsAravinAzo yeSAM te punaranaMtA abhavyAste cAbhavyA anaMtasaMkhyAmtebhyApi bhavyA anaMtaguNasaMkhyAstebhyopyAbhavyasamAnabhavyA anaMtaguNA iti / atra sUtre anAdinidhanA annajJAnadiAdhArAH zuddhAjIvA eva sAdisanidhanamithyAtvarAgAdidoSaparihArapAMgaNAnAnAM 'bhaya nAmupAda yA iti tAtparyArthaH / / 53 / / hindI tAtparyavRtti gAthA 53 utthAnikA-Age vItarAga paramAnandamaya amRta rasa rUpa samatArasakI pariNatimeM rahanevAle zuddha jIvAstikAyase bhinna jo karmoMkA kartApanA bhoktApanA va unase saMyogapanA ye tIna svarUpa haiM usake prapaJcake sambandhameM pahale aThAraha gAthAoMke dvArA samudAya pAtanikAse jo sUcanA kI thI usakA varNana aba "jIva aNAINihaNA" ityAdi pAThakramase pAMca aMtara sthaloMke dvArA karate haiN| unameMse pahale hI jina jIvoMkA Age kartApanA bhoktApanA va saMyoga ye tIna bhAva kaheMge unakA pahale svarUpa va unakI saMkhyA kahate haiM anvaya sahita sAmAnyArtha-( jIvA ) jIva ( jIvabhAvAdo ) apane jIva sambandhI bhAvoMkI Page #174 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Verse 170: Explanation of the Six Substances and Five Categories **Verse 3:** With respect to (the category of) **Aṇaiṇihaṇā** (non-destruction), they are **anādi** (beginningless) and **ananta** (infinite). With respect to (the category of) **sānta** (finite), they are **sānta** (finite) and **ananta** (infinite). In this way, they are **pañcaggaguṇappadhānā** (possessors of five types of virtues) and **sattapākī** (possessors of two types of powers). **Explanation:** These living beings are pure **chaitanyarūpa** (consciousness) in nature, according to the **śuddha dravyārthika** (pure substance-based) **naya** (perspective), which perceives them as possessing pure **pāriṇāmika** (transformational) **paramabhāva** (ultimate state). Therefore, they are **anādi** (beginningless) and **ananta** (infinite), meaning that their **pāriṇāmika** (transformational) state always exists. With respect to the **audhayika** (active), **kṣayopśamika** (subduing), and **aupaśamika** (subdued) states, they are **sānta** (finite). These three states arise and cease due to the **udaya** (arising), **upaśama** (subduing), or **kṣayopśama** (subduing and destruction) of **karma** (karmic actions). With respect to the **kṣayika** (destroyed) states, they are **sānta** (finite) and **ananta** (infinite). The **kṣayika** (destroyed) states should not be considered **sādisānta** (finite and beginningless), because they arise from the destruction of **karma** (karmic actions) in the form of **kevala jñāna** (perfect knowledge) and other qualities, and they remain forever. These states are the natural states of a living being, similar to those of a **siddhājīva** (liberated soul), and nature is never destroyed. Although these living beings are pure by nature, due to their **karmabandha** (bondage to karma) from **anādikāla** (beginningless time), they are seen to transform into **audhayika** (active) and other states, like water mixed with mud. This is how their nature is explained. Now, regarding the number, it is said that these living beings are **ananta** (infinite) in number, based on the **dravyasvabhāva** (nature of substance). This means that their number is **akṣaya ananta** (infinite and indestructible). The word **sānta ananta** (finite and infinite) has another explanation: those living beings whose **samsāra** (cycle of birth and death) can end are **sānta** (finite), meaning they are **bhavyas** (those who can attain liberation). Those whose **samsāra** (cycle of birth and death) cannot end are **ananta** (infinite), meaning they are **abhavya** (those who cannot attain liberation). These **abhavya** (those who cannot attain liberation) living beings are **ananta** (infinite) in number. Among them, there are **anantaguṇe** (infinitely more) **bhavyas** (those who can attain liberation). Among these **bhavyas** (those who can attain liberation), there are **anantaguṇe** (infinitely more) **abhavya** (those who cannot attain liberation) who are similar to **bhavyas** (those who can attain liberation) and whose **samsāra** (cycle of birth and death) will never end. The meaning of this verse is that those **bhavyas** (those who can attain liberation) who are **sādisānta** (finite and beginningless) and who transform by abandoning **mithyātva** (falsehood), **rāga** (attachment), and other **doṣas** (faults), are capable of being **guṇita** (transformed) by the **anādi ananta** (beginningless and infinite) **anantajñāna** (infinite knowledge) and other qualities of the pure living beings. ## Verse 54: Explanation of Time **Verse 54:** This is the resolution of the contradiction regarding the **sādisaniḍhanatva** (finite and beginningless) and **sādyaniḍhanatva** (finite and ending) of the living being's state. **The Jinas have said:** "The destruction of the **sat** (real) is the birth of the **asat** (unreal)

-------------------------------------------------------------------------- ________________ 452 6. Arupatva, state of being a pure spirit. 7. Agurulaghu, being neither too light nor too heavy. 8. Anantavirya, infinite power. The Lokaprakāśa (2. 78) gives some slight variants. III. Thirty-six of Acāryas. 3 5 pañcendriyas, control of 5 senses. 9 brahmacaryaguptis, controls of chastity. 1. Not to use bed, bedding, house or seat connected with women, animals or eunuchs. Avoidance of all conversation about 2. women. Not to join any gathering of women. Not to look at a woman's features. 5. Not to eat highly flavored food. 6. Not to take too much food or drink. 7. Not to think about former pleasures connected with women. 8. Not to indulge in anything pertaining to the 5 senses which arouses love. 9. Avoidance of pleasure (sāta). These are from Sam. 9. p. 15. Kan. p. 63, gives a list with some variations. 3. 4. 4 kaṣāyamuktis, freedom from passions. 5 mahāvratas. 5 ācāras, practice of knowledge, faith, right-conduct, penance, and power. 5 samitis. 3 guptis. IV. Twenty-five of Upadhyāyas. I-II. Knowledge of the II Angas. 12-23. 12 Upangas. "" 24. Caranasaptati. 10 yatidharmas. Page #474 -------------------------------------------------------------------------- ________________ 453 5 mahāvratas. 17 samyamas. 10 vaiyāvṛttyas. 9 brahmaguptis. 3 jewels. 12 tapas. 4 control of 4 kaṣāyas. 25. Karanasaptati. 4 pindaviśuddhi. 5 samitis. 12 bhāvanās. 12 prātimas (sādhupratimas are a series of fasts. See Pañcā. Chap. 18). 5 indriyanirodhas. 25 pratilekhanās. Minute inspection of possessions to be sure they are free from life. At dawn, inspection of II objects is made. 1. mukhapotika, mouth-cloth. 2. colapaṭṭa, loin-cloth. 3. kalpa, I woolen garment. 4. } 2 cotton garments. 5. 6. niṣadya, inner cloth on broom-handle. 7. niṣadya, outer cloth broom-handle. در در 8. rajoharaṇa, broom. 9. saṁstāraka, bedding. 10. uttarapaṭṭa, bed-cover. II. danda, staff. on About 3:00 p.m. the following 14 articles are inspected. I. mukhapotikā. 2. colapaṭṭa. Page #475 -------------------------------------------------------------------------- ________________ 454 3. gocchaka, cover for alms bowl. 4. pātrapratilekhanikā, small brush for cleaning. 5. pātrabandha, cloth in which alms-bowl is tied up. 6. patalāni, 3 cloths used as covers. 7. rajastrāņa, cloth for covering bowl. 8. pātrasthāpana, blanket on which pātras are placed when not in use. 9. mātraka, a kind of pătra. Io. patadgraha=pätra. II. rajoharaṇa. 12.) 13. Skalpatrika, 3 garments. 14: ) See Pravac. 492-499, pp. 118 f. and p. 166, and Praś. 29, p. 156. 3 guptis. 4 abhigrahas. For the caraṇasaptati and karanasaptati see Pravac. 552-596, pp. 132 ff. V. Twenty-seven of Sādhus. 5 5 mahávratas. I no food at night. 6 protection of 6 classes of kāyas. 5 control of 5 senses. I lobhanigraha, suppression of greed. · I kşamā, forbearance. I cittaśuddhi, purity of mind. I pratilekhanāviśuddhi, inspection. Page #476 -------------------------------------------------------------------------- ________________ 455 I samyamayogapravịtti, activities that lead to self-control. 3 mano-, vacana-, kāyanirodha. I parişahasahana, endurance of 22 trials. I upasargasahana, endurance of calamities. Page #477 -------------------------------------------------------------------------- ________________ APPENDIX VI NEW AND RARE WORDS In making this list, the determining factor was whether the word was in Monier-Williams SanskritEnglish Dictionary, ed. 1899. The references to L. and grammarians are as given in that work. The references to the text of the Trişaşțio are not exhaustive, but merely illustrative. The list is intended to include new words, words cited only from L. and grammarians, additional meanings to words quoted, and variants in form. akalpatva, n. 3. 264, (ritual) impurity or unsuitability. akşa, n. I. 159, an organ of sense, L. akşavāța, m. 2. 680, an arena, court, L. aksipattra, n. 6. 91, eye-brow. agra, adj. 5. 516, foremost, best, L. agraprāsāda, m. 6. 729=prāsādāgra, roof of palace. . agrabhūmi, f. 4. 651, court-yard. agresara, adj. 4. 690, best, L. ańka, m. 6. 598, a kind of white jewel. ankuța, m. 1. 715, hook. Cf. H. ankurā, hook. anga, 6. 290=pūrvānga. acitta, adj. 1. 135, free from life (ritually). acyuta, m. I. 789, the twelfth heaven (Jain). aņuvrata, n. 1. 188, the 5 lesser vows of laymen. atigādhatva, n. 4. 381, extreme lightness. atiśaya, m. 2. 242, superhuman quality of the Arhats, of which there are 34 (Jain). atrāntare, 1. 655; 4. 754, just at that time. adhikaraṇī, f. 4. 307; 5. 668, 682, anvil. Pk, ahigaraņi. PE. adhyets, m. 6. 1, one who knows. anagāra, m. I. 702, a vagrant ascetic, L. anagārin, m. 3. 214=anagāra. Page #478 -------------------------------------------------------------------------- ________________ 457 anagna, I. 235, name of a kalpa-tree. anantacatuştaya, n. 6. 750, the 4 infinities (Jain). anantānubandhin, adj. 3. 605; lasting through this life or even into

infinite. / In the same way, in the Vaimanikaparyaya, their number may be countless or infinite. [2107] In the same way, the Naraka should be understood in the Thanikumaraparyaya (understanding the past and future Kshayasamudhata). From one in the Prithvikaayikaparyaya, it should be understood up to the Manushyaparyaya. In the Vaanavyantaraparyaya, it should be understood like the Asurakumaratva of the Naraka (as mentioned in Su. 2106). / In the Jyotishkadeva Paryaya, the past Kshayasamudhata are infinite, and the future Kshayasamudhata belong to someone or not. If they belong to someone, their number may be countless or infinite. / In the same way, in the Vaimanikaparyaya, their number may be countless or infinite. [2107] In the same way, the Naraka should be understood in the Thanikumaraparyaya (understanding the past and future Kshayasamudhata). From one in the Prithvikaayikaparyaya, it should be understood up to the Manushyapary ====================== | Romanization (original text) | ====================== [243 chattIsavAM samuddhAtapada] [u.] gautama ! ve kisI ke hote haiM, kisI ke nahIM hote| jisake hote haiM, usake kadAcit saMkhyAta, kadAcit asaMkhyAta aura kadAcita ananta hote haiM / 2107. evaM jAva raiyassa thnniykumaarte| puDhavikAiyatte eguttariyAe yanvaM, evaM jAva mnnuustte| vANamaMtaratte jahA asurakumAratte (su. 2106) / jotisiyatte atIyA aNaMtA, purekkhaDA kassai asthi kassai Nasthi / jassa'sthi siya asaMkhejjA siya aNaMtA / evaM mANiyatte vi siya asaMkhejjA siya annNtaa| [2107] isI prakAra nAraka kA yAvata stanitakumAraparyAya meM (atIta-anAgata kaSAyasamudghAta samajhanA caahie|) nAraka kA pRthvIkAyikaparyAya meM eka se lekara jAnanA cAhie / isI prakAra yAvata manuSyaparyAya meM samajhanA caahie| vANavyantaraparyAya meM nAraka ke asurakumAratva (su. 2106 meM ukta) ke samAna jAnanA / jyotiSkadevaparyAya meM atIta kaSAyasamudghAta ananta haiM tathA bhAvI kaSAyasamudghAta kisI kA hotA hai, kisI kA nahIM hotaa| jisakA hotA hai, usakA kadAcita asaMkhyAta aura kadAcita ananta hotA hai| isI prakAra vaimAnikaparyAya meM bhI kadAcita asaMkhyAta aura kadAcita ananta (bhAvI kaSAyasamuddhAta) hote haiM / 2108. asurakumArassa raiyatte atItA annNtaa| purekkhaDA kassai asthi kassai gasthi / jassa'sthi siya saMkhejjA siya prasaMkhejjA siya annNtaa| [2108] asurakumAra ke nairayikaparyAya meM atIta kaSAyasamudghAta ananta hote haiN| bhAvI kaSAyasamudghAta kisI ke hote haiM aura kisI ke nahIM hote / jisake hote haiM, usake kadAcita saMkhyAta, kadAcita asaMkhyAta aura kadAcita ananta hote haiN| 2106. asurakumArassa asurakumAratte atIyA aNaMtA / purekkhaDA eguttriyaa| [2106] asurakumAra ke asurakumAraparyAya meM atIta (kaSAyasamudghAta) ananta haiM aura bhAvI (kaSAyasamuddhAta) eka se lekara kahane caahie| 2110. evaM nAgakumAratte niraMtaraM jAva vemANiyatte jahA raiyassa bhaNiyaM (su. 2107) taheva bhANiyavvaM / [2110] isI prakAra nAgakumAratva se lekara lagAtAra yAvata vaimAnikatva taka jaise (2107 sUtra meM) nairayika ke lie kahA hai, vaise hI kahanA caahie| 2111. evaM jAva thaNiyakumArassa vi [jAva] vemANiyatte / NavaraM savesi saTANe eguttarie paraTANe jaheva asurakumArassa (su. 2108-10) / [2111] isI prakAra yAvata stanitakumAra taka bhI yAvat vaimAnikatva meM pUrvavat kathana samajhanA caahie| vizeSa yaha hai ki ina sabake svasthAna meM bhAvI kaSAyasamuddhAta eka se lagA kara (uttarottara ananta taka) haiM aura parasthAna meM (sU. 2108-10 ke anusAra) asurakumAra ke (bhAvI kaSAyasamudghAta ke) samAna haiM / Page #1439 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- [244] [Prajapana Sutra 2112. From the Earth-bodied (Pṛthvīkāyika) to the Stanitakūmara (realm), the number of past (Kṣaya-samuddhāta) is infinite / The future (Kṣaya-samuddhāta) for some is there, for some is not / For those who have it, it may be countable, uncountable, or infinite. [2112] The Earth-bodied beings, in their Earth-bodied state, up to the human state, have experienced an infinite number of past (Kṣaya-samuddhāta) / Their future (Kṣaya-samuddhāta) for some is there, for some is not / For those who have it, it is from one to infinite. In the Vāṇavyantara state (as mentioned in Sutra 2112), it should be understood as the same as the Naraka state / In the Jyotiṣka and Vaimānika states, there have been an infinite number of past (Kṣaya-samuddhāta) / Their future (Kṣaya-samuddhāta) for some is there, for some is not / For those who have it, it may be uncountable or infinite. [2113] In the same way (as the Earth-bodied), it should be understood up to the human state. [2114] [1] The Vāṇavyantara, Jyotiṣka, and Vaimānika, like the Asurakumāra (as mentioned in Sutra 2108-10) / Should be understood as having one to infinite, up to the Vaimānika in the Vaimānika state. [2115-1] The Vāṇavyantara, Jyotiṣka, and Vaimānika, like the Asurakumāra, should be understood as having one to infinite, up to the Vaimānika in the Vaimānika state. [2] Thus, these twenty-four should be spoken of in all twenty-four Dandakas. [2115-2] [1] The

Paramātma. According to Jaina tradition this type of self possesses four infinities, i.e. infinite knowledge, infinite perception, infinite bliss and infinite power. There are two categories of transcendental Self - (i) Arhatas and (ii) Siddhas. So long as the four types of non-destructive Karmas of transcendental self are not fully exhausted, the self remains in a physical body. It is called Arhat or Jivana-mukta. For, an Arhata is completely free from all types of impurities and defects, yet he is not free from his physical body, his soul is confined to his body. He works for the emancipation of worldly beings from their sufferings and preaches the truth to the world. When these four types of non-destructive Karmas are fully exhausted the soul of Arhat leaves this physical body and becomes Siddha or Videha-mukta. The perfect soul of Siddhas possesses the four infinities along with its unique and formless existence and resides at the top of the universe Siddhasila. It is fully free from all Jainism and its History Page #231 -------------------------------------------------------------------------- ________________ types of obstructions and remains all the time in pure conscious attentiveness, i.e. Saksi-bhava and equanimity, which is the ultimate goal of every soul that the Jaina Sadhana aims to achieve. GUŅASTHĀNA AND ITS DEVELOPMENT The doctrine of fourteen stages of spiritual development (Gunasthāna) is one of the most popular theories of Jainism. Except the Samavāyanga, none of the canonical works refer to this theory. Scholars maintain strongly that the reference made to Gunasthāna as found in the Samavāyanga is an interpolation incorporated in it at the time of the second Valabhi Council, i.e. in the fifth century AD. The Niryuktis are also silent about this theory, except the present edition of the Āvaśyaka-niryukti where, in two Gathas, the names of fourteen Guņasthānas are mentioned. It is remarkable that till the period of Haribhadra's commentary on the Āvaśyaka-niryukti, these two Gathas were not accepted as niryukti Gathas because Haribhadra (eighth century), in his commentary, clearly mentions that these Gathas are quoted by him from the Sahgrahani-sūtra . It seems that till the fourth century AD the concept of these fourteen stages of spiritual development had not come into existence, Umasvati's Tattvārtha-sūtra (third-fourth century AD), which throws light on almost every aspect of Jaina philosophy and religion including various stages of spiritual development, does not mention the fourteen Gunashthanas as such. Nor does its autocommentary mention it. Though in the ninth chapter of the Tattvārtha-sūtra the author mentions four, seven and ten stages of spiritual development, yet he does not make any mention of these fourteen stages in it. On that basis we can conclude that the theory 229 Jainism and its History Page #232 -------------------------------------------------------------------------- ________________ of the fourteen stages of spiritual development was not prevalent at that time of compilation of the Tattvārtha-sūtra, for had it been, Umasvati definitely would have mentioned it. These evidences show that the theory of Gunasthānas came into existence after the composition of the Tattvārthasūtra, i.e. fourth century AD. This theory was first introduced, along with all its details, in Puspadanta and Bhutabali's Sątkhanda-Agama (fifth century AD). After that it was discussed in detail in Pujyapada's Sarvartha-Siddhi (sixth century) and Siddhsena Gani's Tattvārtha-bhāsya/tika (seventh-eighth century), though its preconcept in the form of ten stages was already present in the Ācārānga Niryukti (22-23) and the Tattvārthasūtra (9/47). From these ten stages of spiritual development the theory of fourteen Gunasthānas was conceptualized in the fifth century AD. FOURTEEN STAGES OF GUŅASTHĀNA The journey of soul towards its spiritual heights is discussed in Jainism as a doctrine of Gunasthāna. According to Jaina thinkers there are fourteen stages of spiritual development from the lowest level of perverse attitude (Mithya-Drsti) to the highest level of godhood (Siddhavastha). In the Samavāyanga , Şątkhanda-Agama and in the works of Kundakunda and other Jaina thinkers we have a mention of these fourteen stages. These fourteen stages are technically called Gunasthāna. Gunasthāna refers to the stage of the soul at a particular stage in its spiritual development with reference to the nature of Jñāna, Darśana and Caritra, i.e., knowledge, faith and conduct, through the operation, subsidence and destruction of karma. Jainism and its History | 230 Page #233 -------------------------------------------------------------------------- ________________ The first stage is called Mithyādrasti, i.e. perversity of attitude. It is the lowest stage from where the spiritual journey of soul starts. It is considered as a stage of spiritual development because in this very state the efforts for the attainment of

seventh of the nine Uttar Mevas, Asansthata, which is the lowest Asankhyata-Samkhyat. Subtracting one from the lowest Asankhyata-Samkhyat results in the higher Uttar Meva, Utkrishta Yukta- Samkhyat. All the numbers between the lowest Yukta-Samkhyat and the highest Yukta-Samkhyat are Madhyama Yukta-Samkhyat.** **From the six original Mevas, the third, Asankhyata-Samkhyat, when practiced, results in the first of the infinite Uttar Mevas, Ananta, which is the lowest Parikshananta. Subtracting one from the lowest Parikshananta results in the higher Uttar Meva, Utkrishta Asankhyata-Samkhyat. All the numbers between the lowest Asankhyata-Samkhyat and the highest Asankhyata-Samkhyat are Madhyama Asankhyata-Samkhyat.** **From the four original Mevas, the fourth, Parikshananta, when practiced, results in the fourth of the infinite Uttar Mevas, Ananta, which is the lowest Yukta-Ananta. Subtracting one from the lowest Yukta-Ananta results in the higher Uttar Meva, Utkrishta Parikshananta. All the numbers between the lowest Parikshananta and the highest Parikshananta are Madhyama Parikshananta.** **From the five original Mevas, the fifth, Yukta-Ananta, when practiced, results in the seventh of the infinite Uttar Mevas, Ananta, which is the lowest Ananta-Ananta. Subtracting one from the lowest Ananta-Ananta results in the higher Uttar Meva, Utkrishta Yukta-Ananta. All the numbers between the lowest Yukta-Ananta and the highest Yukta-Ananta are Madhyama Yukta-Ananta. All the numbers beyond Ananta- Ananta are Madhyama Ananta-Ananta; because according to the Siddhanta, there is no Utkrishta Ananta-Ananta.** **Bhaala || 72 ||** **1. Anuyogadwar, p. 241.** **531** ====================== | Romanization (original text) | ====================== karma grantha bhAga nAra ukta chaha mUla bhejoM meM se dUsare kA arthAt yuktAsaMkhyAta kA abhyAsa karane se nau uttara mevoM meM se sAtavA asaMsthAta arthAt jaghanya asaMkhyAta saMkhyAta hotA hai / jaghanya asakhyAtAsaMkhyAta meM se eka ghaTAne para pIche kA utkRSTa meva arthAt utkRSTa yuktAsaMkhyAta hotA hai / jaghanya yuktAsakhyAta aura utkRSTa yuktAsaMkhyAta ke bIca kI saba saMsthAeM madhyama yukta saMkhyAta hai / 220 ukta chaha mUla mevoM meM se tIsare kA arthAt asaMkhyAtA saMkhyAta kara abhyAsa karane se amanta ke bhI uttara bhedoM meM se prathama ananta arthAt jaghanya parIzAnamsa hotA hai| jadhanya parItAnana meM se eka saMkhyA ghaTAne para utkRSTa asaMkhya tArArUpAsa hotA hai / jaghanya asaMkhyAtAsaMkhyAta aura utkRSTa asaMkhyAta saMkhyAta ke bIca kI saba saMkhyAe~ madhyama asaMkhyAta saMkhyAta haiM / cauye mUla meda kA arthAt parIkSAnantakA abhyAsa karane se ananta kA cauthA uttara meva arthAt jaghanya yuktAnanta hotA hai / eka kama jaghanya yuktAnanta utkRSTa parIkSAnanta hai / jaghanya parIsAnanta yathA utkRSTa parItAnagala ke bIca ko saba sakhyAe~ madhyama zAna haiM / pA~sa mUla bhava kara arthAt yuktAnanta kA abhyAsa karane se anantakA sAtoM uttara meva arthAt jaghanya antAnanta hotA hai| isameM se eka kama karane para utkRSTa yuktAnanta hotA hai / jaghanya yuktAnanta maura vaskRSTa yuktAnta ke bIca kI saba sakhyAe~ madhyama muktAnanta hai| anya amaratAmanta ke Age ko saba saMkhyAe~ madhyama anantAnanta hI hai; kyoMki siddhAnta' mata ke anusAra utkRSTa anantAnanta nahIM mAnA bhAlA // 72 // 1 anuyogadvAra, pR0 tathA 241 / 531 Page #292 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- Chapter Four of the Karma Grantha Regarding the Infinite and Innumerable Bhavyas 1. The Karmika view. This is the scriptural statement, the separate, the fourth, the innumerable. It is innumerable, but its form is light. 80. 2. This guru has described the form. These are the six types. The worldly space-points, the dharmic and adharmic, the jiva-points. 1. 3. The states, the bondage- dispositions, the non-participation, the yoga-separation-divisions. The two times, the individual nigodas, are thrown out. 2. 4. Again, remembering that, the multitude, with its infinite, light, fit in the practice, the fearless jiva- measure. 3. 5. Then, in this class, it is born, going lightly, and thrice. But not in the class, these six types are thrown out. 4. 6. The siddhas, the nigodas, the plants, the time-flowers, and the worldly non-beings, the three- pointed, the single-pointed. 65. 7. Thrown, going, it becomes the eldest, it conducts in the middle. The insightful, the written, the divine, the celestial. 56. This, I believe, is the separate, the fourth, the innumerable, according to the scriptural statement. The devotional-contact-innumerable, but its form is light, is the middle one. 8. The forms, having described the three, these ten types. The worldly space-points, the dharmic and adharmic, the jiva-points. 81. The states, the bondage-dispositions, the non-participation, the yoga- separation-divisions. The two times, the individual nigodas, are thrown out. 2. ====================== | Romanization (original text) | ====================== karmagrantha bhAga cAra asaMkhyAta tathA ananta ke

wholesome respect for you. What can I give you? Choose, sir !”. Rāvaņa said: “It is proper that you are pleased with the praises of the virtues of the god of gods (Arhat). For devotion to the Master belongs to you, Lord of Nāgas. Just as your devotion to the Master is embellished by your giving something, mine would certainly be tarnished by my accepting anything." Again the Lord of Nāgas said: “Rāvaņa, showing respect to the noble, I am especially pleased with your lack of greed.” Saying this, he gave Rāvaņa the spear, Amoghavijayā (Unerring Victory), and the vidyā which makes changes in appearance and went to his own abode! After paying homage to the Tirthanāthas, Daśānana went to Nityālokapura, married Ratnāvali, and went back to Lankā. Then Välin's brilliant omniscience developed and a great festival of omniscience was made by gods and asuras. Then in time from the destruction of the karmas that prolong existence, possessing the four infinities of the Siddhas, he went to the place from which there is no return. Now, in the city Jyotiņpura on Mt. Vaitādhya there was a Vidyādhara-lord, Jvalanaśikha. He had a beautiful queen, Śrimatī, and by her a bright-eyed daughter, Tārā. One day Sāhasagati, the son of Cakrānka, a Vidyādharaking, saw her and was immediately wounded by love. Sāhasagati asked Jvalana for her through agents and also Sugriya, king of the Vānaras (asked for her). For many seek a jewel. The father asked an astrologer: "Both of them are well-born, handsome, powerful. To which should the maiden be given?” “Sahasagati will have a short life and the king of the Kapis a long life," the astrologer said, so he gave her to Sugrīva. Sāhasa did not attain forgetfulness at all because of disappointment in his wish, as if touched by charcoal day by day. Two sons, strong as elephants, Angada and Jayānanda, were born to Sugriva Page #172 -------------------------------------------------------------------------- ________________ RÄVAŅA'S EXPEDITION OF CONQUEST · 137 dallying with Tārā. Sähasagati, in love with Tāra, his mind stirred by love, reflected: “When shall I kiss the fawn-eyed girl's lotus-mouth covered with petals of her lips like a ripe bimba ? When shall I touch her full breasts with my hand ? When shall I make them small by a tight embrace? I shall take her by force or trickery !” With these reflections he recalled the vidyā Semusi (wisdom) which changes the form. The son of King Cakrāňka went to Mt. Kșudrahimavat, stood in a cave, and began to subdue her. Rāvana's conquests (293-654) Now Daśānana left Lankā, like the sun the slope of the eastern mountain, for an expedition of conquest. After conquering the Vidyadharas and the kings living within the continent, he went to Pātālalankā. There he was humbly honored with gifts by Candraņakhā's husband, Khara, soft-spoken, like a servant. Khara, attended by fourteen thousand Vidyādharas, set out with Rāvana who wished to conquer Indra. Then King Sugrīva with his army followed the powerful king of the Rakşases like a fire following a wind. Daśānana advanced with unstumbling gait, with heaven and earth covered with many armies, like an agitated ocean. Then Daśānana saw the river Revā flowing down from the Vindhya mountain, like a charming young woman, which had a tongue joined, as it were, by the groups of cooing marālas, adorned with hips, as it were, by the broad sandy beach, wearing curls, as it were, with the curling waves, casting glances often with the leaps of the saphara, as it were. Daśakandhara camped on the bank of the Revä with his army like a powerful elephant-leader surrounded by his herd. He took a bath in the river, put on white clothes, set the jeweled image of the Arhat on a jeweled seat, bathed it with water from the Revā and, firmly seated in concentrated meditation, began a pūjā with blooming lotuses. Then suddenly a Page #173 -------------------------------------------------------------------------- ________________ 138 CHAPTER TWO flood, like an ocean-wave, reached Daśagriva occupied with the puja. The water advanced, uprooting trees by the roots as easily as bunches of grass, above the high banks. High waves in succession crushed like oyster-shells the boats that were tied to the banks with blows against the banks in every direction. The water filled up great caves in the banks resembling caverns in Pātāla, like food filling gluttons. The river covered the islands completely like moonlight of the full moon the aerial cars of the circle of heavenly bodies. The flood uncovered fish by its great waves advancing, like a fast wind the shoots of trees. The foamy, muddy water came swiftly and carried away the Arhats' pūjå from Daśakantha as he was making it. More angered by the carrying away of the pūjà than by cutting off his head, Daśagrīva approached with harsh speech: "Say! What enemy without cause released this water hard to restrain because of its speed to make an obstacle to the Arhats' pūjā ? Is some heretic-king present, or