Uttaradhyayana Sutra: Thirty-Sixth Lecture: On Living Beings and Things Without Life

Thirty-Sixth Lecture: On Living Beings and Things Without Life^[1]

Now learn from me with attentive minds the division of Living Beings and Things without life,^[2] which a monk must know who is to exert himself in self-control. (1)

The Living Beings and the Things without life make up this world (Lōka); but the space where only Things without life are found is called the Non-world (Alōka). (2)

The Living Beings and the Things without life will be described with reference to:

1. substance,
2. place,
3. time, and
4. development. (3)

A. Things without life.

Things without life are:

1. possessing form,
2. formless; the formless things are often kinds, those possessing form are of four kinds. (4)

(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,
10. time.^[3] (5, 6)

Dharma and Adharma are co-extensive with the World (Lōka); space fills the World and the Non-world (Alōka); time exists in what is called the place of time.^[4] (7)

Dharma, Adharma, and Space are ever without beginning and end. (8)

And time also, if regarded as a continuous flow,^[5] is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end. (9)

(2) The four kinds of things possessing form are:

1. compound things,
2. their divisions,
3. their indivisible parts,
4. atoms.^[6] (10)

Compound things and atoms occur as individual things and apart (or different from others),^[7] in the whole world and in parts of the world; this is their distribution with regard to place. (11)

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. (12)

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.^[8] (13)

The longest duration of Things without life possessing form is an immeasurable^[9] period; the shortest one Samaya. (14)

The longest interruption^[10] in the existence of Things without life possessing form is an endless time; the shortest one Samaya. (15)

Their development is fivefold: with regard to:

1. colour,
2. smell,
3. taste,
4. touch,
5. figure. (16)

Those which develop with regard to colour are of five kinds:

1. black,
2. blue,
3. red,
4. yellow,
5. white. (17)

Those which develop with regard to smell are of two kinds:

1. sweet-smelling substances,
2. of bad smell. (18)

Those which develop with regard to taste are of five kinds:

1. bitter,
2. pungent,
3. astringent,
4. sour,
5. sweet. (19)

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,
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,
5. long. (22)

Things of black colour are subdivided with regard to smell, taste, touch, and figure. (23)

The same subdivision holds good with blue, red, yellow, and white things. (24-27 ^[11])

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. (30)

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. (35)

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. (43)

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. (48)

Living beings are of two kinds:

1. those still belonging to the Saṃsāra,
2. the perfected souls (siddhas). The latter are of many kinds; hear me explain them. (49)

(1) The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders. (50)

Perfection is reached by people of the greatest, smallest, and middle size,^[12] on high places, underground, on the surface of the earth, in the ocean, and in water (of rivers, etc.). (51)

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. (54)

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. (55)

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? (56)

Perfected souls are debarred from the non-world (Alōka); they reside on the top of the world; they leave their bodies here (below), and go there, on reaching perfection. (57)

Twelve Yōjanas above the (Vimāna) Sarvārtha is the place called īṣatprāgbhāra,^[13] which has the form of an umbrella; (there the perfected souls go). (58)

It is forty-five hundred thousand Yōjanas long, and as many broad, and it is somewhat more than three times as many in circumference. (59)

Its thickness is eight Yōjanas, it is greatest in the middle, and decreases^[14] toward the margin, till it is thinner than the wing of a fly. (60)

This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Jinas. (61)

(Above it) is a pure blessed place (called Śītā), which is white like a conch-shell, the aṅka-stone,^[15] and Kunda-flowers; a Yōjana thence is the end of the world. (62)

The perfected souls penetrate the sixth part^[16] of the uppermost Krōśa of the (above-mentioned) Yōjana. (63)

There at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection. (64)

The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence. (65)

The perfected souls, considered singly, (as individuals) have a beginning but no end; considered collectively^[17] (as a class) they have neither a beginning nor an end. (66)

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. (67)

They all dwell in one part of the world, and have developed into knowledge and faith, they have crossed the boundary of the Saṃsāra, and reached the excellent state of perfection. (68)

(2) Living beings which still belong to the Saṃsāra, are of two kinds:

1. immovable, and
2. movable ones.

(a.) The immovable ones are of three kinds: (69)

1. Earth Lives,
2. Water Lives, and
3. plants;

these are the three kinds of immovable living beings; now learn from me their subdivision. (70)

(α.) The Earth Lives are of two kinds: subtile and gross; and both of them are either fully developed or undeveloped. (71)

The gross and fully developed are of two kinds: viz. smooth or rough. The smooth ones are of seven kinds: (72)

Black, blue, red, yellow, white, pale dust, and clay.

The rough ones are of thirty-six kinds: (73)

Earth, gravel, sand, stones, rocks, rock-salt,^[18] iron, copper, tin, lead, silver, gold, and diamond; (74)

Orpiment, vermilion, realgar, Sāsaka,^[19] antimony, coral, Abhrapaṭala, Abhravāluka; these are varieties of gross (Earth-) bodies and kinds of precious stones. (75)

Hyacinth, natron, Aṅka, crystal, Lōhitākṣa, emerald, Masāragalla, Bhujamōchaka, and sapphire; (76)

Chandana, red chalk, Haṃsagarbha, Pulaka,^[20] and sulphur; Chandraprabha, lapis lazuli, Jalakānta, and Sūryakānta.^[21] (77)

These thirty-six kinds of "rough earth" have been enumerated. The "subtile earth" is but of one kind, as there is no variety. (78)

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. (79)

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. (80)

Twenty-two thousand years is the longest duration of the Earth Lives; its shortest is less than a muhūrta. (81)

The longest duration of the body of Earth Lives, if they do not leave that (kind of) body,^[22] is an immeasurable time; the shortest is less than one muhūrta. (82)

The longest interval between an Earth Lives leaving its body (till its return to it), is an endless time; the shortest less than one Muhūrta. (83)

Their varieties, caused by (difference of) colour, smell, taste, touch, figure, and place, are (counted) by thousands. (84)

(β.) The Water Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (85)

The gross and fully developed ones are of five kinds: pure water, dew, exudations, fog, and ice. (86)

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. (87)

With regard to the continuous flow, etc. (as in verse 80).

Seven thousand years is the longest duration of the life of Water Lives, etc. (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)

(γ.) Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (93)

The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body. (94)

Those who severally have their own body are of many kinds: trees, shrubby plants,^[23] shrubs,^[24] big plants,^[25] creeping plants,^[26] grass;^[27] (95)

Palms,^[28] plants of knotty stems or stalks,^[29] mushrooms,^[30] water-plants, annual plants,^[31] and herbs.^[32] These are called plants possessing severally their own body. (96)

Those plants of which many have one body in common are of many kinds:^[33] Āluya,^[34] Mūlaya,^[35] ginger; (97)

Harilī, Sirilī, Sassirilī, Jāvaī, Kēyakandalī,^[36] onion, garlic, plantain-tree, Kuḍuvvaya;^[37] (98)

Lōhiṇīhūya, Thīhūya, Tuhaga, Kaṇha,^[38] Vajjakanda,^[39] Sūraṇaya;^[40] (99)

Assakaṇṇī,^[41] Sīhakaṇṇī, Musuṇḍhī, turmeric, and many others besides. (100)

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. (101)

With regard to the continuous flow, etc. (as in verse 80). (102)

Ten thousand years is the longest duration of the life of plants, etc. (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. (107)

(b.) The movable beings are

1. the Fire Lives,
2. the Wind Lives, and
3. those with an organic body;

these are the three kinds of movable beings. Learn from me their subdivision. (108)

(α.) The Fire Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (109)

The gross and fully developed ones are of many kinds: coal, burning chaff, fire, and flame of fire; (110)

Meteors, and lightning, and many other kinds besides.

The subtile Fire Lives are but of one kind, as there is no variety. (111)

The subtile species, etc. (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," etc.; the rest as above). (112-117)

(β.) The Wind Lives are of two kinds, etc. (as in verse 109). (118)

The gross and fully developed ones are of five kinds: squalls,^[42] whirlwinds,^[43] thick winds,^[44] high winds, low winds; (119)

And the Saṃvartaka^[45] wind, etc.; thus they are of many kinds.^[46]

The subtile Wind Lives are but of one kind, as there is no variety. (120)

The subtile species, etc. (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)

(γ.) Movable beings with organic bodies (i.e. animals) are of four kinds:

1. those possessing two organs of sense,
2. those with three organs,
3. those with four organs,
4. those with five organs. (127)

(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.^[47] (128)

Worms, Sōmaṅgala, Alasa,^[48] Māivāhaya,^[49] Vāsīmuha,^[50] shells, conches, Saṅkhāṇaga;^[51] (129)

Pallōya, Aṇullaya, cowries, leeches, Jālaga, and Chandaṇa.^[52] (130)

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. (131)

With regard to the continuous flow, etc. (as in verse 80). (132)

The duration of the life of beings with two organs of sense is twelve years at the utmost; the shortest is less than a muhūrta. (133)

The longest duration of the body of beings with two organs of sense is a Saṃkhyēya (or measurable time) if they do not leave that (kind of) body; the shortest is less than one muhūrta. (134)

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. (137)

Kunthu,^[53] ants, bugs, Ukkala, white ants, Taṇahāra, Kaṭṭhahāra, Mālūga,^[54] Pattahāraga; (138)

Duga shining like lead, which originate in the kernel of the cotton-seed, Sadāvarī, centipedes, Indagāiya; (139)

Cochineal, etc. Thus they are of many kinds. All of them live in a part of the world only, they do not live everywhere. (140)

141-145 = 132-136. (Substitute "beings with three organs of sense." The longest duration, etc., 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. (146)

Andhiya, Pottiyā, flies, mosquitoes, bees, moths, Dhiṅkaṇa and Kaṅkaṇa; (147)

Kukkuḍa,^[55] Siṅgirīḍī, Nandāvatta,^[56] scorpions, Ḍōla, crickets, Viralī, Acchivēhaya; (148)

Acchila, Sāhaya Acchirōdaya, Vichitta, Vichittapattaya,^[57] Uhilṃjaliyā, Jalakārī, Nīyā, and Tantavagāiyā. (149)

These and others are the beings with four organs of sense. All of them, etc. (the rest as in verses 131-136. Substitute "beings with four organs of sense." The longest duration, etc., is six months, verse 152 = 133). (150-155)

(iv.) Beings with five organs of sense are of four kinds:

1. denizens of hell,
2. animals,^[58]
3. men,
4. and gods. (156).

(a.) Denizens of hell are of seven kinds according to the seven hells; they are called Ratnābha, Śarkarābha, Vālukābha; (157)

Paṅkābha, Dhūmābha, Tamā, and Tamatamā. Thus the seven kinds of denizens of hell have been enumerated. (158)

All the (denizens of hell) live in a part of the world only; they do not live everywhere, etc. (as in verses 79 and 80). (159, 160)

In the first hell the longest duration of their life is one Sāgarōpamā; the shortest is ten thousand years. (161)

In the second hell the longest duration of their life is three Sāgarōpamās; the shortest is one Sāgarōpamā.^[59] (162)

In the third hell the longest duration of their life is seven Sāgarōpamās; the shortest is three Sāgarōpamās. (163)

In the fourth hell the longest duration of their life is ten Sāgarōpamās; the shortest is seven Sāgarōpamās. (164)

In the fifth hell the longest duration of their life is seventeen Sāgarōpamās; the shortest is ten Sāgarōpamās. (165)

In the sixth hell the longest duration of their life is twenty-two Sāgarōpamās; the shortest is seventeen Sāgarōpamās. (166)

In the seventh hell the longest duration of their life is thirty-three Sāgarōpamās; the shortest is twenty-two Sāgarōpamās. (167)

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. (168)

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,^[60] and those which are born from the womb. (171)

Either of them are again of three kinds:

1. aquatic,
2. terrestrial, and
3. aerial animals.

Learn from me their subdivision. (172)

(1.) Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals. (173)

174, 175 = 159, 160.

The longest duration of the life of aquatic animals is one Krore of former years;^[61] the shortest is less than one muhūrta. (176)

The longest duration of the aquatic animals' continuance in the (same kind of body) is from two to nine^[62] Krores of former years. (177)

178 = 83.

(2.) Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them: (179)

1. Solidungular animals, as horses, etc.;
2. Biungular animals, as cows, etc.;
3. Multiungular animals, as elephants, etc.;
4. Animals having toes with nails, as lions, etc. (180)

The reptiles are of two kinds:

1. those which walk on their arms, as lizards, etc., and
2. those which move on their breast, as snakes, etc.

Both are again of many kinds. (181)

182, 183 = 159, 160.

The longest duration of the life of terrestrial animals is three Palyōpamās; the shortest is less than one muhūrta. (184)

The longest duration of the terrestrial animals' continuance in the (same kind of) body is three Palyōpamās plus from two to nine Krores of former years; the shortest is less than one muhūrta. (185)

186 = 83.

(3.) Winged animals are of four kinds: those with membranous wings,^[63] those with feathered wings, those with wings in the shape of a box,^[64] and those (which sit on) outspread wings.^[65] (187)

188, 189 = 159, 160.

The longest duration of the life of aerial animals is an Asaṃkhyēya-part of a Palyōpamā;^[66] the shortest is less than one muhūrta. (190)

The longest duration (of the aerial animals' continuance in the same kind of body) is an Asaṃkhyēya-part of a Palyōpamā plus from two to nine Krores of former years; the shortest is less than one muhūrta. (191)

192, 193 = 159, 160.

(c.) Men are of two kinds; listen to my description of them: men originating by generatio aequivoca,^[67] and men born from the womb. (194)

Those who are born from the womb are of three kinds: those living in the Karmabhūmi,^[68] those living in the Akarmabhūmi, and those living on the minor continents.^[69] (195)

They have, in the same order, fifteen,^[70] thirty,^[71] and twenty-eight subdivisions. These are the numbers handed down. (196)

Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world. (197)

Verses 198-202 = 183-186. (Substitute, "men" for "terrestrial animals.")

(d.) Gods are of four kinds; listen to my description of them:

1. Bhaumēyikas;
2. Vyantaras;
3. Jyōtiṣkas;
4. Vaimānikas. (203)

There are ten kinds of Bhavanavāsins (= Bhaumēyikas), eight of those who live in woods (= Vyantaras), five of Jyōtiṣkas, and two of Vaimānikas. (204)

(1.) The Bhavanavāsins are: the Asura-, Nāga-, Suvarṇa-, Vidyut-, Agni-, Dvīpa-, Udadhi-, Vāta-, and Ghaṇika-(Kumāras^[72]). (205)

(2.) The eight kinds of Vyantaras are: Piśāchas,

(3.) The moons, the suns, the Nakṣatras, the planets, and the hosts of stars are the fivefold dwellings of the Jyōtiṣkas. (207)

(4.) The Vaimānika gods are of two kinds:

1. those who are born in the heavenly Kalpas, and
2. those who are born in the regions above them.^[73] (208)

(a.). The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, īśāna, Sanatkumāra, Māhēndra, Brahmalōka, and Lantaka; (209)

Mahāśukla, Sahasrāra, ānata, Prāṇata,^[74] āraṇa, and Achyuta. These are the gods who are born in Kalpas. (210)

(b.). The gods who are born in the regions above the Kalpas are of two kinds:

1. the Graivēyakas,^[75] and
2. the Anuttaras.^[76] The Graivēyakas are of nine kinds. (211)

(1.). The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle; (212)

The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest; (213)

The highest of the highest. These are the Graivēyaka gods.

(2.). The Vijayas, the Vaijayantas, the Jayantas, the Aparājitas (214)

And the Sarvārthasiddhas: these are the five kinds of Anuttara gods.

These and others besides are the many kinds of Vaimānika gods. (215-217 = 159-160)

The longest duration of the life of the Bhaumēyika gods is somewhat more than a Sāgarōpamā, the smallest ten thousand years. (218)

The longest duration of the life of the Vyantaras is one Palyōpamā, the shortest is ten thousand years. (219)

The longest duration of the life of the Jyōtiṣkas is one Palyōpamā plus one hundred thousand years, the shortest is the eighth part of a Palyōpamā. (220)

The longest duration of life in the Saudharmakalpa is two Sāgarōpamās, the shortest is one Palyōpamā. (221)

(In the same way

1. the longest, and
2. 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 īśāna Kalpa

1. is somewhat more than a Sāgarōpamā,
2. somewhat more than a Palyōpamā. (222)

In Sanatkumāra Kalpa

1. is seven,
2. two Sāgarōpamās. (223)

In Māhēndra Kalpa

1. is somewhat more than seven Sāgarōpamās,
2. somewhat more than two. (224)

In Brahmalōka Kalpa

1. is ten Sāgarōpamās,
2. seven. (225)

In Lantaka Kalpa

1. is fourteen Sāgarōpamās,
2. ten. (226)

In Mahāśukla Kalpa

1. is seventeen Sāgarōpamās,
2. fourteen.^[77] (227)

In Sahasrāra Kalpa

1. is eighteen Sāgarōpamās,
2. seventeen. (228)

In Ānata Kalpa

1. is nineteen Sāgarōpamās,
2. eighteen. (229)

In Prāṇata Kalpa

1. is twenty Sāgarōpamās,
2. nineteen. (230)

In Āraṇa Kalpa

1. is twenty-one Sāgarōpamās,
2. twenty. (231)

In Achyuta Kalpa

1. is twenty-two Sāgarōpamās,
2. twenty-one. (232)

In the first (Graivēyika region)

1. is twenty-three Sāgarōpamās,
2. twenty-two. (233)

In the second (Graivēyika region)

1. is twenty-four Sāgarōpamās,
2. twenty-three. (234)

In the third (Graivēyika region)

1. is twenty-five Sāgarōpamās,
2. twenty-four. (235)

In the fourth (Graivēyika region)

1. is twenty-six Sāgarōpamās,
2. twenty-five. (236)

In the fifth (Graivēyika region)

1. is twenty-seven Sāgarōpamās,
2. twenty-six. (237)

In the sixth (Graivēyika region)

1. is twenty-eight Sāgarōpamās,
2. twenty-seven. (238)

In the seventh (Graivēyika region)

1. is twenty-nine Sāgarōpamās,
2. twenty-eight. (239)

In the eighth (Graivēyika region)

1. is thirty Sāgarōpamās,
2. twenty-nine. (240)

In the ninth (Graivēyika region)

1. is thirty-one Sāgarōpamās,
2. thirty. (241)

In the four heavens (of the Anuttara gods), beginning with Vijaya,^[78] (a) is thirty-three Sāgarōpamās, (b) thirty-one. (242)

In the great Vimāna Sarvārtha(siddha) there is no difference between the longest and shortest duration of life, but it is always thirty-three Sāgarōpamās. (243)

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^[79], 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. (247)

Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning,^[80] and believing in it, a sage should delight in self-control. (248)

After having lived as a Śramaṇa many years, a sage should mortify himself^[81] by the following religious exercises. (249)

The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months. (250)

In the first four years he should abstain from dressed food,^[82] in the second four years he should keep various fasts. (251)

During two years he should eat āchāmla^[83] at the end of every second fast; in the following half year he should keep not too long fasts. (252)

In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of Āchāmla. (253)

During the (last) year a sage should make the ends of two consecutive fasts meet,^[84] and should break his fast after half a month or a whole month, (till he dies). (254)

The following (Bhāvanās), Kandarpa-, Abhiyōgika-, Kilviṣa-, Mōha-, and Asuratva-(Bhāvanās^[85]), will lead to evil ways (i.e. bad births); they are obnoxious at the time of death. (255)

Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bōdhi at the time of death. (256)

Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Lēśyā, will reach Bōdhi at the time of death. (257)

Those souls who cherish heretical opinions, commit sins, and are enveloped in black Lēśyā, will not reach Bōdhi at the time of death. (258)

Those who love the creed of the Jinas 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. (259)

The miserable men who do not know the creed of the Jinas, will many times commit unholy suicide and die against their will. (260)

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.^[86] (261)

He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhāvanā. (262)

Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyōgika-Bhāvanā.^[87] (263)

The deceitful man who reviles the sacred lore, the Kēvalins, the teacher of the Law, the Satigha, and the monks, realises the Kilviṣika-Bhāvanā. (264)

He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhāvanā. (265)

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 Mōha-Bhāvanā.) (266)

The enlightened and liberated Jñātṛ(putra) has thus delivered Thirty-six Lectures of the Uttarādhyayana,^[88] which the pious^[89] approve of. (267)

Here ends the Uttarādhyayana Sūtra