Uttaradhyayana 36 · Jaina Sutras – Jacobi · Verses Across
Jainism · Agamas
Uttaradhyayana 36Lecture 36: On Living Beings and Things Without Life
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Jainism · Agamas
Uttaradhyayana 36
Lecture 36: On Living Beings and Things Without Life
JacobiEnglish
Now learn from me with attentive minds the division of Living Beings and Things without life, which a monk must know who is to exert himself in self-control.
The Living Beings and the Things without life make up this world (Loka); but the space where only Things without life are found is called the Non-world (Aloka).
The Living Beings and the Things without life will be described with reference to 1. substance, 2. place, 3. time, and 4. development.
A. Things without life.
Things without life are 1. possessing form, 2. formless; the formless things are of ten kinds, those possessing form are of four kinds.
(1) The ten kinds of formless things: 1. Dharma, 2. its divisions, 3. its indivisible parts; 4. Adharma, 5. its divisions, 6. its indivisible parts; 7. space, 8. its divisions, 9. its indivisible parts, and 10. time. (5, 6)
Dharma and Adharma are co-extensive with the World (Loka); space fills the World and the Non-world (Aloka); time exists in what is called the place of time.
Dharma, Adharma, and Space are ever without beginning and end.
And time also, if regarded as a continuous flow, is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end.
(2) The four kinds of things possessing form are 1. compound things, 2. their divisions, 3. their indivisible parts, and 4. atoms.
Compound things and atoms occur as individual things and apart (or different from others), in the whole world and in parts of the world; this is their distribution with regard to place.
Subtile things occur all over the world, gross things only in a part of it.
I shall now give their fourfold division with regard to time.
With regard to the continuous flow (or development of a thing) it is without beginning and without end; but with regard to its existence (as an individual thing) it has both a beginning and an end.
The longest duration of Things without life possessing form is an immeasurable period; the shortest one Samaya.
The longest interruption in the existence of Things without life possessing form is an endless time; the shortest one Samaya.
Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure.
Those which develop with regard to colour are of five kinds: 1. black, 2. blue, 3. red, 4. yellow, 5. white.
Those which develop with regard to smell are of two kinds: 1. sweet-smelling substances, and 2. of bad smell.
Those which develop with regard to taste are of five kinds: 1. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet.
Those which develop with regard to touch are of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough.
In this way the substances have been declared, which develop with regard to touch. (20, 21)
Those which develop with regard to figure are of five kinds: 1. globular, 2. circular, 3. triangular, 4. square, and 5. long.
Things of black colour are subdivided with regard to smell, taste, touch, and figure.
The same subdivision holds good with blue, red, yellow, and white things. (24-27)
Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided. (28, 29)
Things of bitter taste are subdivided with regard to colour, smell, touch, and figure.
The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34)
Things of hard touch are subdivided with regard to colour, smell, taste, and figure.
The same subdivision holds good with soft, heavy, light, cold, hot, smooth, and rough things. (36-42)
Things of globular figure are subdivided with regard to colour, smell, taste, and touch.
The same subdivision holds good with circular, triangular, square, and long things. (44-47)
Thus the division of Things without life has briefly been told.
B. Living Beings.
I shall now, in due order, deliver the division of living beings.
Living beings are of two kinds: 1. those still
belonging to the Samsara, and 2. the perfected souls (siddhas). The latter are of many kinds; hear me explain them.
(1) The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders.
Perfection is reached by people of the greatest, smallest, and middle size, on high places, underground, on the surface of the earth, in the ocean, and in water (of rivers, &c.).
Ten hermaphrodites reach, at the same time, perfection, twenty women, one hundred and eight men; four householders, ten heterodox, and one hundred and eight orthodox monks. (52, 53)
Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size.
Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground, and one hundred and eight on the surface of the earth.
From where are the perfected souls debarred? Where do the perfected souls reside? Where do they leave their bodies, and where do they go, on reaching perfection?
Perfected souls are debarred from the non-world (Aloka); they reside on the top of the world; they leave their bodies here (below), and go there, on reaching perfection.
Twelve Yoganas above the (Vimana) Sarvartha is
the place called Ishatpragbhara, which has the form of an umbrella; (there the perfected souls go).
It is forty-five hundred thousand Yoganas long, and as many broad, and it is somewhat more than three times as many in circumference.
Its thickness is eight Yoganas, it is greatest in the middle, and decreases toward the margin, till it is thinner than the wing of a fly.
This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Ginas.
(Above it) is a pure blessed place (called Sita), which is white like a conch-shell, the anka-stone, and Kunda-flowers; a Yogana thence is the end of the world.
The perfected souls penetrate the sixth part of the uppermost Krosa of the (above-mentioned) Yogana.
There at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection.
The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence.
The perfected souls, considered singly, (as individuals) have a beginning but no end; considered
collectively (as a class) they have neither a beginning nor an end.
They have no (visible) form, they consist of Life throughout, they are developed into knowledge and, faith, and they possess paramount happiness which admits of no comparison.
They all dwell in one part of the world, and have developed into knowledge and faith, they have crossed the boundary of the Samsara, and reached the excellent state of perfection.
(2) Living beings which still belong to the Samsara, are of two kinds: a. movable, and b. immovable ones: the immovable ones are of three kinds:
a. Earth Lives, b. Water Lives, and g. plants; these are the three kinds of immovable living beings; now learn from me their subdivision.
a. The Earth Lives are of two kinds: subtile and gross; and both of them are either fully developed or undeveloped.
The gross and fully developed are of two kinds: viz. smooth or rough. The smooth ones are of seven kinds:
Black, blue, red, yellow, white, pale dust, and clay.
coral, Abhrapatala, Abhravaluka; these are varieties of gross (Earth-) bodies and kinds of precious stones.
Hyacinth, natron, Anka, crystal, Lohitaksha, emerald, Masaragalla, Bhugamokaka, and sapphire;
Kandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Kandraprabha, lapis lazuli, Galakanta, and Suryakanta.
These thirty-six kinds of 'rough earth' have been enumerated. The 'subtile earth' is but of one kind, as there is no variety.
The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only.
I shall now give their fourfold division with regard to time.
With regard to the continuous flow (or development of an earth-body) it is without a beginning and end; but with regard to its existence in its present form it has both a beginning and end.
Twenty-two thousand years is the longest duration of the Earth Lives; its shortest is less than a muhurta.
The longest duration of the body of Earth Lives, if they do not leave that (kind of) body, is an
immeasurable time; the shortest is less than one muhurta.
The longest interval between an Earth Life's leaving its body (till its return to it), is an endless time; the shortest less than one Muhurta.
Their varieties, caused by (difference of) colour, smell, taste, touch, figure, and place, are (counted) by thousands.
b. The Water Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.
The gross and fully developed ones are of five kinds: pure water, dew, exudations, fog, and ice.
The 'subtile water' is of one kind, as there is no variety. The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only.
With regard to the continuous flow, &c. (as in verse 80).
Seven thousand years is the longest duration of the life of Water Lives, &c. (as in verse 81). (All that has been said of Earth Lives in verses 82-84 is verbally repeated here of 'Water Lives.') (88-92)
g. Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.
The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body.
Those who severally have their own body are of
many kinds: trees, shrubby plants, shrubs, big plants, creeping plants, grass;
Palms, plants of knotty stems or stalks, mushrooms, water-plants, annual plants, and herbs. These are called plants possessing severally their own body.
Those plants of which many have one body in common are of many kinds: Aluya, Mulaya, ginger;
Assakanni, Sihakanni, Musundhi, turmeric, and many others besides.
The subtile plants are of one kind, as there is no variety. Subtile plants are distributed all over the world, gross plants (are found) in a . part of the world only.
With regard to the continuous flow, &c. (as in verse 80).
Ten thousand years is the longest duration of the life of plants, &c. (All as in verses 81-84. Substitute plants, which are here called vanaspati and panaka, for Earth-bodies.) (103-106)
Thus the three kinds of immovable living beings have briefly been told. I shall now explain in due order the three kinds of movable living beings.
b. The movable beings are a. the Fire Lives, a. the Wind Lives, and g. those with an organic body; these are the three kinds of movable beings. Learn from me their subdivision.
a. The Fire Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.
The gross and fully developed ones are of many kinds: coal, burning chaff, fire, and flame of fire;
Meteors, and lightning, and many other kinds besides.
The subtile Fire Lives are but of one kind, as there is no variety.
The subtile species, &c. (see verses 79-84. Substitute Fire Lives for Earth Lives. In verses 114 f., corresponding to verses 81, 89, and 103, read: 'the longest duration of the life of Fire Lives is three days,' &c.; the rest as above). (112-117)
b. The Wind Lives are of two kinds, &c. (as in verse 109).
The gross and fully developed ones are of five kinds: squalls, whirlwinds, thick winds, high winds, low winds;
And the Samvartaka wind, &c.; thus they are of many kinds.
The subtile Wind Lives are but of one kind, as there is no variety.
The subtile species, &c. (as above 79-84. Substitute Wind Lives for Earth Lives. In verse 123, corresponding to 114, read: 'the longest duration of the life of Wind Lives is three thousand years;' the rest as above). (121-126)
g. Movable beings with organic bodies (i.e. animals) are of four kinds: i. those possessing two organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs.
i. Beings with two organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision.
Worms, Somangala, Alasa, Maivahaya, Vasimuha, shells, conches, Sankhanaga; (i 29)
Palloya, Anullaya, cowries, leeches, Galaga, and Kandana.
These and others are the many kinds of beings with two organs of sense. All of them live in a part of the world only, they do not live everywhere.
With regard to the continuous flow, &c. (as in verse 80).
The duration of the life of beings with two organs of sense is twelve years at the utmost; the shortest is less than a muhurta.
The longest duration of the body of beings with two organs of sense is a Samkhyeya (or measurable time) if they do not leave that (kind of) body; the shortest is less than one muhurta.
135, 136 = 83, 84. Substitute 'beings with two organs of sense' for Earth Lives.
ii. Beings with three organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision.
Kunthu, ants, bugs, Ukkala, white ants, Tanahara, Katthahara, Maluga, Pattaharaga;
Duga shining like lead, which originate in the kernel of the cotton-seed, Sadavari, centipedes, Indagaiya;
Cochineal, &c. Thus they are of many kinds. All of them live in a part of the world only, they do not live everywhere.
141-145 = 132-136. (Substitute 'beings with three organs of sense.' The longest duration, &c., is forty-nine days, verse 142 = 133.)
iii. Beings with four organs of sense are of two kinds: subtile and gross ones. Both are either
developed or undeveloped. Learn from me their subdivision.
Andhiya, Pottiya, flies, mosquitoes, bees, moths, Dhinkana and Kankana;
Akkhila, Sahaya Akkhirodaya, Vikitta, Vikittapattaya, Uhilmgaliya, Galakari, Niya, and Tantavagaiya.
These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131-136. Substitute 'beings with four organs of sense.' The longest duration, &c., is six months, verse 152 = 133). (150-155)
iv. Beings with five organs of sense are of four kinds: denizens of hell, animals, men, and gods. (156).
a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratnabha, Sarkarabha, Valukabha;
Pankabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been enumerated.
All the (denizens of hell) live in a part of the
world only; they do not live everywhere, &c. (as in verses 79 and 80). (159, 160)
In the first hell the longest duration of their life is one Sagaropama; the shortest is ten thousand years.
In the second hell the longest duration of their life is three Sagaropamas; the shortest is one Sagaropama.
In the third hell the longest duration of their life is seven Sagaropamas; the shortest is three Sagaropamas.
In the fourth hell the longest duration of their life is ten Sagaropamas; the shortest is seven Sagaropamas.
In the fifth hell the longest duration of their life is seventeen Sagaropamas; the shortest is ten Sagaropamas.
In the sixth hell the longest duration of their life is twenty-two Sagaropamas; the shortest is seventeen Sagaropamas.
In the seventh hell the longest duration of their life is thirty-three Sagaropamas; the shortest is twenty-two Sagaropamas.
The length of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it.
Verses 169, 170 = 83, 84. (Substitute, denizens of hell.)
b. The animals which possess five organs of sense are of two kinds, those which originate by generatio
aequivoca, and those which are born from the womb.
Either of them are again of three kinds: 1. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision.
1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals.
The longest duration of the life of aquatic animals is one Krore of former years; the shortest is less than one muhurta.
The longest duration of the aquatic animals' continuance in the (same kind of body) is from two to nine Krores of former years.
2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them:
(1) Solidungular animals, as horses, &c.;
(2) Biungular animals, as cows, &c.;
(3) Multiungular animals, as elephants, &c.;
(4) Animals having toes with nails, as lions, &c.
The reptiles are of two kinds: 1. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds.
The longest duration of the life of terrestrial animals is three Palyopamas; the shortest is less than one muhurta.
The longest duration of the terrestrial animals' continuance in the (same kind of) body is three Palyopamas plus from two to nine Krores of former years; the shortest is less than one muhurta.
3. Winged animals are of four kinds: those with membranous wings, those with feathered wings, those with wings in the shape of a box, and those (which sit on) outspread wings.
The longest duration of the life of aerial animals is an Asamkhyeya-part of a Palyopama; the shortest is less than one muhurta.
The longest duration (of the aerial animals' continuance in the same kind of body) is an Asamkhyeya-part of a Palyopama plus from two to nine Krores of former years; the shortest is less than one muhurta.
c. Men are of two kinds; listen to my description of them: men originating by generatio aequivoca, and men born from the womb.
Those who are born from the womb are of three
kinds: those living in the Karmabhumi, those living in the Akarmabhumi, and those living on the minor continents.
They have, in the same order, fifteen, thirty, and twenty-eight subdivisions. These are the numbers handed down.
Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world.
Verses 198-202 = 183-186. (Substitute, 'men' for 'terrestrial animals.')
d. Gods are of four kinds; listen to my description of them: 1. Bhaumeyikas; 2. Vyantaras; 3. Gyotishkas; 4. Vaimanikas.
There are ten kinds of Bhavanavasins ( = Bhaumeyikas), eight of those who live in woods ( = Vyantaras), five of Gyotishkas, and two of Vaimanikas.
1. The Bhavanavasins are: the Asura-, Naga-, Suvarna-, Vidyut-, Agni-, Dvipa-, Udadhi-, Vata-, and Ghanika-(Kumaras). (2(15)
2. The eight kinds of Vyantaras are: Pisakas, Bhutas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Mahoragas, and Gandharvas.
3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the Gyotishkas.
4. The Vaimanika gods are of two kinds: a'. those who are born in the heavenly Kalpas, and b'. those who are born in the regions above them.
a'. The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, Isana, Sanatkumara, Mahendra, Brahmaloka, and Lantaka;
Mahasukla, Sahasrara, Anata, Pranata, Arana, and Akyuta. These are the gods who are born in Kalpas.
b'. The gods who are born in the regions above the Kalpas are of two kinds: a'. the Graiveyakas, and b'. the Anuttaras. The Graiveyakas are of nine kinds.
a'. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle;
The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest;
The highest of the highest. These are the Graiveyaka gods.
b'. The Vigayas, the Vaigayantas, the Gayantas, the Aparagitas (214)
And the Sarvarthasiddhas: these are the five kinds of Anuttara gods.
These and others besides are the many kinds of Vaimanika gods. (215-217 = 159-160)
The longest duration of the life of the Bhaumeyika gods is somewhat more than a Sagaropama, the smallest ten thousand years.
The longest duration of the life of the Vyantaras is one Palyopama, the shortest is ten thousand years.
The longest duration of the life of the Gyotishkas is one Palyopama plus one hundred thousand years, the shortest is the eighth part of a Palyopama.
The longest duration of life in the Saudharmakalpa is two Sagaropamas, the shortest is one Palyopama.
(In the same way (a) the longest, and (b) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.)
In Isana Kalpa (a) is somewhat more than a Sagaropama, (b) somewhat more than a Palyopama.
In Sanatkumara Kalpa (a) is seven, (b) two Sagaropamas.
In Mahendra Kalpa (a) is somewhat more than seven Sagaropamas, (b) somewhat more than two.
In Brahmaloka Kalpa (a) is ten Sagaropamas, (b) seven.
In Lantaka Kalpa (a) is fourteen Sagaropamas, (b) ten.
In Mahasukla Kalpa(a) is seventeen Sagaropamas, (b) fourteen.
In Sahasrara Kalpa (a) is eighteen Sagaropamas, (b) seventeen.
In Anata Kalpa (a) is nineteen Sagaropamas, (b) eighteen.
In Pranata Kalpa (a) is twenty Sagaropamas, (b) nineteen.
In Arana Kalpa (a) is twenty-one Sagaropamas, (b) twenty.
In Akyuta Kalpa (a) is twenty-two Sagaropamas, (b) twenty-one.
In the first (Graiveyika region) (a) is twenty-three Sagaropamas, (b) twenty-two.
In the second (Graiveyika region) (a) is twenty-four Sagaropamas, (b) twenty-three.
In the third (Graiveyika region) (a) is twenty-five Sagaropamas, (b) twenty-four.
In the fourth (Graiveyika region) (a) is twenty-six Sagaropamas, (b) twenty-five.
In the fifth (Graiveyika region) (a) is twenty-seven Sagaropamas, (b) twenty-six.
In the sixth (Graiveyika region) (a) is twenty-eight Sagaropamas, (b) twenty-seven.
In the seventh (Graiveyika region) (a) is twenty-nine Sagaropamas, (b) twenty-eight.
In the eighth (Graiveyika region) (a) is thirty Sagaropamas, (b) twenty-nine.
In the ninth (Graiveyika region) (a) is thirty-one Sagaropamas, (b) thirty.
In the four heavens (of the Anuttara gods), beginning
with Vigaya, (a) is thirty-three Sagaropamas, (b) thirty-one.
In the great Vimana Sarvartha(siddha) there is no difference between the longest and shortest duration of life, but it is always thirty-three Sagaropamas.
The longest and shortest duration of the gods' (continuance in the same kind of) body is equal to that which has been given for their life. (244, 245, 246 = 159, 160)
We have described the Living Beings, the worldly and the perfected ones, and we have described the Lifeless Things, those possessing form and those without form.
Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning, and believing in it, a sage should delight in self-control.
After having lived as a Sramana many years, a sage should mortify himself by the following religious exercises.
The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months.
In the first four years he should abstain from dressed food, in the second four years he should keep various fasts.
During two years he should eat Akamla at the end of every second fast; in the following half year he should keep not too long fasts.
In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of Akamla.
During the (last) year a sage should make the ends of two consecutive fasts meet, and should break his fast after half a month or a whole month, (till he dies).
The following (Bhavanas), Kandarpa-, Abhiyogika-, Kilvisha-, Moha-, and Asuratva-(Bhavanas), will lead to evil ways (i.e. bad births); they are obnoxious at the time of death.
Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bodhi at the time of death.
Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Lesya, will reach Bodhi at the time of death.
Those souls who cherish heretical opinions, commit sins, and are enveloped in black Lesya, will not reach Bodhi at the time of death.
Those who love the creed of the Ginas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births.
The miserable men who do not know the creed of the Ginas, will many times commit unholy suicide and die against their will.
Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation.
He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhavana.
Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyogika-Bhavana.
The deceitful man who reviles the sacred lore, the Kevalins, the teacher of the Law, the Satigha, and the monks, realises the Kilvishika-Bhavana.
He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhavana.
Those who use weapons, eat poison, throw themselves
into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Moha-Bhavana.)
The enlightened and liberated Gnatri(putra) has thus delivered Thirty-six Lectures of the Uttaradhyayana, which the pious approve of.
