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One should know what causes the bondage of Soul, and knowing (it) one should remove® it. (6amb6sv4min asked Sudharman) : What causes the bondage (of Soul) according to Mah&vira? and what must one know in order to remove it } (i) (Sudharman answered) ; He who owns even a small property in living or lifeless things*, or consents to others holding it, will not be delivered from miser)L ( 2 ) ‘ ^nitaskaodha. Its Sanskrit title mentioned by .JilSnka is Gdthdshdrfaraka, i.e. the book tvhose Sixteenth Lecture is called Gdthd. It is mentioned in the Uttarfidhyayana XXXI, 13 by the name of the sixteen Gdihas; see above, p. 182. ® Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of iWs lecture is more fully treated in §§ i 6-33 of tbe First Lecture of the Second Book. a. * Tiu//i5-£-S. The commentators translate this word tra/a) et, but the true Sanskrit original is ativartSta, as is evi ent rom l form atiur/anti in I, a, 22. ^ . j not ♦ Living and lifeless things as we understand these words, not STTKAKKrTAiCGA. If a —an kills livirg- b-eins:s, or causes other rnea zrlzyltr Trill go cn ir.cressing. (3) A siuzer vrno makes the interests o: his kiasmerJ mm compamcns itis cttg. win snSer much; 2for the r.umcer ot these interest he takes to heart constan:!}' increases, jh.^ Ail tms. his vrealth and his nearest relations, cannot protect mm (from future miserr} : kncTring (tms; and t^me value of) life, he Tcill get lid of Karman. Some men-, Sramauas and Brahmaras. rrho isrncre anc cen\* tnese true vrords', adhere (to meir oira tenets*, anc are !s;ven to nieasures. (5"^ dome'^ protess ^tne exclusive belief in'!; the five gress elements: earth, vrater, nre. vdnd. and air. * i itese live gross elements Jare the original causes c. ^rom teem arises another f thing* vir. A- '1-“ - . H.O at ...an/ : tor cn me dissoiuticn cf the i^five elements'f Ir.vng ceiugs cease to exist. ‘ And as the Earth, though it is but one pile, pre- sents many forms, so the intelligent (principle, viz. the dtman) appears under various forms as the universe (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in under- takings, who has committed a sin, will himself suffer severe pain (10) ‘ Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11) ' There is neither virtue nor vice, there is no world beyond ; 3on the dissolution of the body the individual ceases to be.’ {12) 'When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act®. Thus they (viz. the adherents of the Sdnkhya philo- sophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14) Some< say that there are five elements and that * TIjis is the doctrine of the V6danuns. 5 If there were but one dtman common to all men, lb of works done by one man might accrue to another. or dtman is the substratum of merit and demerit. » Though there is no doubt about the meanmg of P^jssage still Ih. Lstraction is so cffiplio tV>MI fsy “ underaland rtie connection of the pacts of the • Thin ia the opinion exprcaacd hj; law-boolis, sec Professor Joliy s paper in le ‘ Ninth International Congteas of Ototahsts,eol..p. 4a«- ascribes it to the Sahkhyas and ^aivddhikanns. stjTRAKRTTANGA, the soul is a sixth (substance), but they contend that the soul and the -world (i.e. the five elements) are eternal. (15) ‘These (six substances) do not perish neither (with- out nor with a cause) ; the non-existent does not come into existence, but all things are eternal by their ver}" nature V (16) Some fools = sa}*^ that tliere are five skandhas of momentary' existence. 4They do not admit that (the soul) is difi'erent from, nor identical® with (the elements), that it is produced from a cause (i.e. the elements), nor tliat it is without a cause (i.e, that it is eternal). (17) The 6^i«ayas ^ say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul ?). (18) (All these heretics say): ‘Those who dwell in houses, in woods, or on hills, will be delivered from all miser}* if they adopt our creed.’ (19) ^ Niyatibhavam agaya. Niyatt is explained by nityabhiva. ~ ^^z. the Bauddhas. The five skandhas are explained in the coinmentarj' as follows: i. rfipaskandha, or substances and their qualities; 2. vSdanaskandha, feelings, as pleasure and pain; 3. vi^«anaskandha, perceptions of the qualities of things; 4. saw^Tiaskandha, perception and knowledge of things; 5. sar:- skSraskandha, merit and demerit. * Identical, i.e. a product of the elements as the iTarvakas maintain. ■* Gawaya, which is explained in the Dipika by ^wanaka = paw^fita/amanya, denotes the Bauddhas. I think that tHe word may be derived from ySna ‘vehicle,* which the Buddhist used to designate the two sections of the church, \tz. the HinaySna and Mahayana schools. The commentator quotes a various reading: avarS for^anaya, and explains it as referring to anotiier sect of Bauddhas than those spoken of in the preceding verse. 5>^lahka comments on the reading avvarS first, and then on ganzysi. But they do not cross the Flood of Life, Avho, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Saws&ra, who, ignoring, &c. (21) They do not reach the end of transmigration, ^Yho, &c. (2 a) They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. (25) They will again and again experience manifold pains in this ring ^ of the earth, which is full of death, disease, and old age. (26) The highest Crina, Mahdvira the 6 ^«dtnputra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say. Second Chapter. Again some- say: ‘It is proved that there are individual souls ; they experience pleasure and pain, and (on dying) they lose their state of life, (i) ‘ But misery (and pleasure) is not caused by (the souls) themselves ; how could it be caused by (agents, as time, &c.) ? Pleasure and miser)^ na beatitude® and temporal {pleasure and pain) are not > jfiTakravaia. ^ » They are the fatalists whose peculiar opiraons are stated » SC'hiyaff; = sajddhikani, i.c. 6in6ksh6 Another explanation of the commentator ma *es sai * pleasures which depend on external causey as wreath , and asaiddhika the pleasures of the mind. sCtrakr/tanga. caused by (the souls) themselves, nor by others; but the indi\ndual souls experience them; it is the lot assigned them by destiny.’ This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned ; they have no knowledge, and do not understand that things depend partly on fate, and pardy on human exertion \ (4) Thus (say) some heretics’; they are very bold men ; if they act up to their principles, they will never be delivered from miser\'. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger ; (6) (As) the}^ dread safe places, but do not dread traps ; they are bewildered by ignorance and fear, and run hither and thither ; (7) If they did jump over the noose or pass under it, they would escape from the snare ; but the stupid animal does not notice® it; (8) The unhappy animal, being of a weak intellect, runs into the dangerous (place), is caught in the snare, &a, and is killed there ; (9) So some unworth)* .Sramaaas who hold wrong doctrines are afraid of v.'hat is free from danger, and are not afraid of real dangers. 7(10) The fools dread the pr^ching of the Law, but * To render niyaidniyatawi. * Pasattha, usually iranslaled parjvastha ‘ outsider/ those who do not acknowledg^e true arguments;'another rendering is pa^astha ‘ held in bondaee.’ * Dehati = pajyati. The form dekkhati occurs in the Prakr/i of plays. *ey do not dread vvorics. being wi^out discernment and knowledge, (ii) Shaking ofl; greed*, pride deceit* and wrath* one becomes free from Karman. This is a subject (which an ignorant man, like) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge ^is, will incur death an endless number of times, like deer caught, in a snare. (13) All BrAhmawas and 6rama?ias contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14.) As a « repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed (15, 16) The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teadi it to other men. (17) As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted {with the place), come to great trouble ; 8(18) As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19) Thus some who search after salvation and pretend * Savvappagas= sarv&tinaka, Idbha. ® Viukkassa = vyutkarsha, tnSna. * NfimassmSyl - « Appattiya = kr6dha. * It is worthy of note that the here are represented as not understanding the language of the Ao’as. [45] R StjTRAKieiTAtIGA. to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20) Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be rights (21) Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22) They praise their own creed and blame that of their opponents, but those who act in this' respect the part of philosophers, will be kept confined in the Circle of Births (23) There is the doctrine of the Kriyavidins®, which has been previously explained ; it augments the misery of worldly existence of those who do not well consider the nature of acts. 9(24) ‘ He who intends (to kill) a living being but does not do it by (an act of) his body, and he who un- knowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed (25) * The last part of the verse might also be translated : ‘ because these fools believe the subject to be cleared up (ma«^u) by their own arguments.’ - There is a play on the words viussanti and viussiyS, in the last line of this verse viussanti is a denominative verb from viusa=:vidvSn, and is translated vidvan ivd itarati. Viussiya =vi+ut-|-frita. ® See above, p. 83. .Stlahlca defines the Krijavadins here as men who contend that the principal means of reaching IVIdksha is ^aityakarma, the construction of sanctuaries. An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (hi;//sa), ‘There are three ways of committing sins; by fedeeTM “dp' ‘These are the three ways of committing sins. 1 hijs by purity of the heart one reaches Nirv^wa. (27) ‘A layman may kill his son (during a famine) and eat him ; a wise (monk) who partakes of the meat, will not be defiled by the sin\’ (28) The mind of those who sin in thoughts is not pure ; 10they are wrong, they do not conduct themselves carefully^ (29) Men attached to pleasure, who think that the above-mentioned doctrines will save titem, commit sins. (30) As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage^ so some unworthy, heretical 6'rama«as wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32) Thus I say. Third Chapter. If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the ICaiman is still produced; however, it does not take a firm hold of the soul, but merely ‘ touches’ it. This is of course the opinion of the Kriydvadins. * According to .Silkhka the father too would not be guHty J this interpretation is against good sense and grammar. ® This is the answer of the SiddhSntin to the foregoing pro- positions. ® The same verse recurs below, I, ii, 30. sOtraicrttAnga. pure food)^ he would be neither monk nor lay- man. (i) 6rama«as who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big^ fishes who when the water rises are by the water (deposited) on dry land and are killed (there), poor things, by hungry of/^ankas and herons. 11(2-4) We hear also of another error of some (philo- sophers) : some say that the world has been created (or is governed) ^ by the gods, others, by Brahman. (5) Some ^ say that it has been created by the l^vara, others that it was produced from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great i?2shi ® said, that the world has been created by Svayambhfi ; M^ra originated Mdyd, therefore the world (appears to be) uneternal. (7) Some Br 4 hma?^as and ^rama 72 as say that the ^ This might also be translated: ‘ though the food passes through the hands of a thousand men belore he accepts it.' ® VSs^liya = vaij&lika. The commentators, offer three explanations of this word, (i) marine, vij&laA samudras ta^a- bhavaA; (2) belonging to the genus called vijala; (3) big, vi.f^la. ® D€vauttS. This is either dSvair uptaA, sown, i.e. produced by the gods, or d6vair gupta^, governed by the gods. * The adherents of the Y6ga and SSnkhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ‘ some ’ and ‘ others.’ ® The commentators unfortunately have not preserved the name of the great i?zshi ; 12they Identify Svayambhh with Vish«u ‘ or some one else.’ This Svayambhfi, afraid that the earth should become overcrowded, called to help Yama, alias Mara, who with the help of Mayd makes the creatures appear to die. BOOK. I, LECTURE I, CHAPTER 3. 24s universe \vtis produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men apeak untruth. (S) Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. {9) K now that misery arises from wicked deeds \ How can those who do not know the origin (of miser)) know its prevention ? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beati- tude), but that in that state it will again become defiled titrough pleasant excitement or hate, (ii) (According to ihcm^) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the .soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim tlieir own creed in opposition (to the others). (13) (Others » maintain that) perfection can only be reached by their method of religious life, not other- wise; 13and that even before (that time) they have ' It ib not given us by any of the abovc-mcnlioncd agents whom the opimncnis believe to have created the ^ . * licording to 5ildhUa the foHo'a'ers of Gdrdla rdnkas arc meant. The Latter arc the Gmna VaUfishlka philosophy. Trairarika is A'Aaluka ROli.agupta, see part 1, p. 290- .... -dmit said (o have been given to these pbdosop ers ® ‘ a third slate besides lliose of the bound ® ^ ^ ^^eant. » According to 5 ilfii)ka the Saivas and EkadanAns are me sfi'TRAKlZ/TAfrGA. their senses under control and possess everything to be vrished for \ (14) Some say that they -will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births) ; after a Kalpa they will rise from their sphere to become the lowest of Asuras (16) Thus I say. Fourth Chapter. These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes®; though having given up their former occupations the)^ will give advice in ^Yorldly matters, (i) A wise monk who fully appreciates this, should not mix with those (heretics) ; without conceit and not attached to them a sage should lead a life equally removed (from love -and hate). (2) Some say that those who own possessions and ill undertakings (may reach perfection) ; 14but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3) A wise man should beg food which has been * They acquire the eight siddhis or magical powers. ® I translate the words ih^n%, asurakivvisiyi according to the explanation of the commentary. But they may also mean : from the sphere of Asuras and sinners. ^ ^ ^”ous reading first commented upon by 5ilSnka is: bfila pa«<fitaraa«i»6, being ignorant men who fancy themselves learned. prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour^. (4) He should know the talk of people: some say things which are the outcome of a wrong understand- ing and are but opinions of others repeated. (5) ' The world is boundless and eternal, it exists from eternity and does not perish ^ ; (another) bold philosopher® says that the world is limited, but eternal. (6) ‘Some say that the knowledge (of the highest authorit}^) is unlimited; but the same bold philo- sopher says that it is limited in every way*.’ (7) Some beings have motion, others not ; it depends on certain conditions whether they are in the one state or in the other. (8) (E.g. big creatures) have one form of bodily exist- ence and then another®. But all are subject to pain ; hence they should not be killed. (9) This is the quintessence of wisdom : 15not to kill anything. Know this to be the legitimate conclusion » OinS«a = apamana. s According to 5iianka the etemitr of things means, vnih these philosophers, that one thing altrays retams the same or ^Sti, e. g. that he who was a man in tins hfe wdl again be a man ^^According to the commentators Tj-Ssa is intended. The doctrine referred to in the test is that of the « The commentators interpret this verse as if not .oDhical omnions but only one was spoken of. tinhmited hnowled^e^ according to them different from ommOTsnce, in the Kcond part of the science * limited’ refers to the si. p of Brahman daring which he is unconscious. s Men are some time embryos, then young men, ihea o.d men. stiTRAK2?JTAilGA. from the principle of the, reciprocity with regard to non-killing h (10) Living (according to the rules of conduct), and without greed, one should take care of the highest good®. In walking, in sitting and lying down, and in food and drink : witli regard to these three points a monk should always control himself. And he should leave off pride®, wrath deceit®, and greed®, (it, 12) Possessing the Samitis and being protected by the five Sa^^ivaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders), (13) Thus I say. ’ Ahiffzsfisamayaw s= ahiwsdsamatSw, viz. 16as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated : know this to be the real meaning of the Law (samaya) of ahiwsS. The same verse recurs I, 1 r, 10. - Adana, right knowledge, right faith, and right conduct. ® Ukkasa = utkarsha, mS,na. * Gala«a = ^valana, krddha. ® Niima = mdy&. ® Ma^^^attha = madhyastha, 16 bha. Compare the similar expressions in I, i, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29, below, p. 257. ‹Previous chapterUttaradhyayana Sutra 36Next chapterSutrakritanga Sutra, First Book 1.2›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1895 English translation