Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.10Hermann Jacobi / SBE vol. 45 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 45LanguageEnglishEspañol‹Uttaradhyayana Sutra 1Uttaradhyayana Sutra 2Uttaradhyayana Sutra 3Uttaradhyayana Sutra 4Uttaradhyayana Sutra 5Uttaradhyayana Sutra 6Uttaradhyayana Sutra 7Uttaradhyayana Sutra 8Uttaradhyayana Sutra 9Uttaradhyayana Sutra 10Uttaradhyayana Sutra 11Uttaradhyayana Sutra 12Uttaradhyayana Sutra 13Uttaradhyayana Sutra 14Uttaradhyayana Sutra 15Uttaradhyayana Sutra 16Uttaradhyayana Sutra 17Uttaradhyayana Sutra 18Uttaradhyayana Sutra 19Uttaradhyayana Sutra 20Uttaradhyayana Sutra 21Uttaradhyayana Sutra 22Uttaradhyayana Sutra 23Uttaradhyayana Sutra 24Uttaradhyayana Sutra 25Uttaradhyayana Sutra 26Uttaradhyayana Sutra 27Uttaradhyayana Sutra 28Uttaradhyayana Sutra 29Uttaradhyayana Sutra 30Uttaradhyayana Sutra 31Uttaradhyayana Sutra 32Uttaradhyayana Sutra 33Uttaradhyayana Sutra 34Uttaradhyayana Sutra 35Uttaradhyayana Sutra 36Sutrakritanga Sutra, First Book 1.1Sutrakritanga Sutra, First Book 1.2Sutrakritanga Sutra, First Book 1.3Sutrakritanga Sutra, First Book 1.4Sutrakritanga Sutra, First Book 1.5Sutrakritanga Sutra, First Book 1.6Sutrakritanga Sutra, First Book 1.7Sutrakritanga Sutra, First Book 1.8Sutrakritanga Sutra, First Book 1.9Sutrakritanga Sutra, First Book 1.10Sutrakritanga Sutra, First Book 1.11Sutrakritanga Sutra, First Book 1.12Sutrakritanga Sutra, First Book 1.13Sutrakritanga Sutra, First Book 1.14Sutrakritanga Sutra, First Book 1.15Sutrakritanga Sutra, First Book 1.16Sutrakritanga Sutra, Second Book 2.1Sutrakritanga Sutra, Second Book 2.2Sutrakritanga Sutra, Second Book 2.3Sutrakritanga Sutra, Second Book 2.4Sutrakritanga Sutra, Second Book 2.5Sutrakritanga Sutra, Second Book 2.6Sutrakritanga Sutra, Second Book 2.7›Sutrakritanga Sutra, First Book: Tenth Lecture - CarefulnessSutrakritanga Sutra, First Book 1.10ListenPlay this chapter in spoken English.Save chapterListen to chapter1TENTH LECTURE, CAIXSD CAREFUI^^S’. The -wise (Arhat) having pondered on the Law proclaimed it; learn from me correctly what is care- fulness. A monk who forms no resolutions and is possessed of carefulness, should wander about, giHng no offence to any creature; (i) To no living beings, whether they move or not, whether above or below or on earth, by putting a strain upon them by his hands or feet% Nor should he take from householders anything that is not freely given. (2) Having mastered the Law and got rid of care- lessness, he should live on allowed food^ and treat * SamShi = s£inadhi. This word has not only the meaning ‘ meditation/ but also a much wider one. Here it is explained as * the means of obtaimng Moksha/ I have chosen * carefulness,' because it fe less technical than * control/ which I have used in other places. * The first part of verse 2 to be construed with the last part of the preceding verse. - Lac'ile. all beings as he himself would be treated ; he should not expose himself to guilt by his desire for life; a monk who performs austerities should not keep any store. (3) Restraining his senses from women, a sage should wander about free from all worldly ties. See, every creature and every being suffers pain and is afflicted. (4) Doing harm to these beings, an ignorant man becomes involved in sins. 2Sin is committed by injuring (beings), and one sins also by employing others (in such acts). (5) He too who leads a miserable life, commits sin. Therefore (the 6^inas) have enjoined thorough care- fulness. One should know the truth, delight in control and sound judgment, cease from injuring beings, and be of a settled mind. (6) Looking at all people with an impartial mind, one should not do anything to please or to harm them. After a virtuous beginning some become miserable and lose heart, (since) they desire honour and fame. {7) Desiring unallowed^ food and accepting such, the sinner, careless in his conduct, is attached to women, and tries to acquire property. (8) Given to violent deeds he accumulates (Karman) , on his decease he (meets with) really distressing misery. Therefore a wise man considers well the Law ; a sage wanders about free from all worldly ties. (9) . He should not expose himself to guilt by his desire for life, but he should wander about without any attachment. Speaking after due consideration. » Ahaga<fa=yathakri‘ta; cf.p. 131. '» 3o8 sOtraicrttAnga. and combating his worldly desires, he should say nothing that involves slaughter of living beings. (lo) He should not desire unallowed food, and he should not mix with people who desire such; 3he should mortify his flesh, thinking (of his duty), and giving up his sorrows without regard (to worldly interests), (ii) Try to realise that you are single and alone; thereby you will obtain Liberation ; mind, this is no false assertion ! This Liberation is not anything unreal, but the best thing. An ascetic is free from anger, and delights in the truth. (12) Abstain from sexual intercourse with women, do not acquire property ; a man possessed of carefulness will, beyond doubt, be a saviour (to others) in all circumstances. (13) A monk having conquered aversion to control and delight in sensual objects^, should bear all troubles caused by (pricking) grass, cold, heat, and insects ; he should endure pleasant and unpleasant smells. (14) Guarding his speech and possessed of carefulness, acquiring (pure) L^jy^l^^ he should wander about ; he should not thatch a house for himself or for others, nor behave towards other people like a house- holder, (15) Questioned by somebody who maintains the un- changeable character of the soul®, he should expound the true (doctrine) ; those who engage in works and This is, according to 3tianka, the meaning of the words araiOT ram vS, see, however, above, p. m, note i. See Uttar&dhyayana, Lecture XXXIV. AkiriyaSyS ss akriyAtman. are held in worldly bondage, do not know the Law which leads to Liberation. (16) Men here have various opinions ; 4(they adhere) to the doctrine of the Kriyiveldins and Akrij^vlldins. The iniquity of an unrestrained sinner, who after having been born injures the body (of beings to pro- cure his own happiness), goes on increasing. (17) Forgetting that his life will have an end, a rash and foolish man is full of selfishness ; he toils day and night, greedy of wealth, as if he never should grow old or die. (18) Leave wealth and cattle, all relations and dear friends ! (A man) always talks (about these tilings), and he is infatuated with them ; but other people will take away his wealth. (19) As smaller beasts keep at a distance from a lion, beino- afraid of him, so a wise man keeps aloof from sin, well considering the Law. (20) A wise man who has become awakened should turn away from sin, when he considers the evils arising from slaughter and the great dangers entailed by his cruel disposition. (21) A sage setting out for the real good* (viz. Libera- tion), should not speak untruth ; this (rule, they say,) comprises Nirvd^/a and the whole of carefulness. He should not do works, nor cause others to do them, nor assent to otliers doing them. (22) When he gets pure (food), he should not be affected (by love or hate), and he should not be too » Attagfimt = Sptagainin. Apia is cither Moksha .ns assumed in my translation, or it denotes the ‘ highest au on * , in the latter case we can translate: 5who proceeds on the right path. sOtrailritanga. fond (of such food) nor long for it A pious monk, free from bonds, should wander about desiring neither honours nor fame. (23) A monk who has left the house and is free from desires should abandon his body, annihilating his sins ; he should not desire life nor death, and walk about, having got beyond the Circle (of Births) (24) Thus I say. ‹Previous chapterSutrakritanga Sutra, First Book 1.9Next chapterSutrakritanga Sutra, First Book 1.11›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