Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.11Hermann 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: Eleventh Lecture - The PathSutrakritanga Sutra, First Book 1.11ListenPlay this chapter in spoken English.Save chapterListen to chapter1ELEVENTH LECTURE, CALLED THE PATH. What is the Path that has been preached by the wise Brdhma7ia^ (i. e. Mah&vira), having correctly entered upon which path a man crosses the flood (of Sa7;2sfira) which is difficult to pass ? (i) O monk and great sage, tell us this best path which leads to liberation from all misery, as you know it! (2) Tell us how we should describe that path, if somebody, a god or a man, should ask us about it! (3) If somebody, a god or a man, ask you about it, tell them the truth about the path. Listen to me! (4) The very difficult (path) explained by the Ka^jtapa, following which some men from this earth ^ Or, the fetter of sin. ® See note on IX, 1. 31I have formerly passed over (the Saws^ra) like traders over the ocean \ pass over it (even now), and will pass over it in future; (this path which) I have learned, I shall explain in due order : men, listen to me! (5, 6) Earth-lives are individual beings, so are water- lives, fire-lives, and wind-lives ; grass, trees, corn ; (7) And the remaining, (viz.) the movable beings ; thus are enumerated die six classes of living beings; these are all the living beings, there are no more besides. (8) A wise man should study them with all means of philosophical research. All beings hate pains ; therefore one should not kill them. (9) This is the quintessence of wisdom : not to kill anything. 2Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing®. (10) He should cease to injure living beings whether diey move or not, on high, below, and on earth. ' For this has been called the Nirv^wa, which consists in peace ®. (ii) Master (of his senses) and avoiding wrong, he should do no harm to anybody, neither by thoughts, nor words, nor acts. (12) A wise man who restrains his senses and possesses great knowledge, should accept such things as ^e freely given him, being always circumspect with regard to the accepting of alms, and abstaining from what he is forbidden to accept. (13) ' The same simile occurs also in I, 3 , 4> P* ® The same verse occurred above, I, i, 4> P* * We have had the same verse above, I, 3 . 4> =©> P* sCtrakrjtanga. A true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings. (14) He should not partake of a meal which contains but a particle of forbidden food ^ : this is the Law of him who is rich in control. Whatever (food a monk) suspects (to be impure), he may not eat (15) A man who guards his soul and subdues his senses, should never assent to anybody killing beings. — In towns and villages cases (will occur, which place) the faithful (in a dilemma)". 3(16) Hearing the talk of people, one should not say, ‘this is a good action,’ nor ‘this is a bad action.’ For there is an objection (to either answer). (17) He should not say that it is meritorious, because he ought to save those beings, whether they move or not, which are killed there for the sake of making a gift. (18) Nor should he say that it is not meritorious, because he would then prevent those for whose sake the food and drink in question is prepared, to get their due. (19) Those who praise the gift, are accessory ® to the killing of beings; those who forbid it, deprive (others) of the means of subsistence. (20) Those, however, who give neither answer, viz. ^ This is the meaning of the phrase pfitikarma na s6v6ta. ® When well-meaning people sink a well, offer a sacrifice, or feed personsj &c. ® Literally, wish. that it is meritorious, or is not so, do not expose themselves to guilt, and will reach Beatitude \ (21) Knowing tliat Beatitude is the best thing as the moon is among the stars, a sage always restrained and subduing his senses brings about Beati- tude. (22) A pious man" shows an island to the beings which are carried away (by the flood of the Sawsira) and suffer for their deeds. This place of safety has been proclaimed (by the Tirthakaras). 4(23) He who guards his soul, subdues his senses, puts a stop to die current (of die Sa?/;sSra), and is free from Asravas®, is (entitled to) expound die pure, complete, unparalleled Law. (24) Those who do not know this (Law), are not awakened, though diey fancy themselves awakened ; believing themselves awakened, they are beyond the boundary of right faith \ (25) Eadng seeds and drinking cold water * and what ' •STISnl;a quotes the following Sanskrit verse to show the application of the maxim to die digging of a well: satyaw ■vapr&hu sitam jarikaradhavalafli ^’Sri pitvd prakSmaCT v^nii^f^innSrS- shatnsh»S^ pramuditamanasaii prS»is3rthS bhavanti I jSshaw nitfi galaughfe dinakarakiranair jSnty anantd vinajasi tSn6*dSsJnabhdra/w vra^ti muniga»a^ kflpaTOprSdikSrvfi li 'Forsooth, when Jiving beings drink to their hearts' content the cool water of ditches, which is wliite like the moon, their thirst is completely allayed and their heart is gkiddened; but when all the water is dried up by die rays of the sun, numberless creatures must die ; therefore the sages decline every interest in the construction of wells and ditches.’ ® The commentators connect sShu as adjective with divam, and supply Tirihakara, &c. as subject. ® See above, p. 53 , note i. * SamSdhi. ® V16daga = bi^6daka. 53H has been especially prepared for them, they enter upon meditation but are ignorant of the truth, and do not possess carefulness. (26) As «^fehkas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, (whidi is) a sinful and very low’ meditation, so some heretical, unworthy 6rama«as contemplate the pursuit of pleasures; (the}^ are) sinful and very low like herons. (27, 28) Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction. (29) As a blind-bom man getting into a leaky boat wants to reach the shore, but is drowned during the passage-; so some unworthy, heretical .Srama;;as, having got into the full current (of tihe 6a»/sira), will incur great danger. (30, 31) But knowing this Law which' has been proclaimed by the Kasyapa, (a monk) crosses die dreadful current (of the Sawsara), and wanders about intent on the benefit of his soul. (32) Indifferent to world!}’’ objects, a man should wander about treating all creatures in the world so as he himself would be treated. (33) A wise man knowing (and renouncing) excessive pride and deceit, (in short) giving up all (causes of worldly existence), brings about his Liberation ^ (34) He acquires good qualities, and leaves off bad qualities; a monk, who vigorously practises aus- terities, avoids anger and pride. 6(35) The Buddhas'* that were, and the Buddhas that Comp. I, 3, 3, 12. = Verses 30, 31 a^l, 1, 2, 31, 32 a. * The first line of this verse occurred in I, 9, 36. * Here Buddha is a svnonjm for Tirtbahaia. will be, they (as it were) have Pe^ce as their foun- dation, even as all things have the earth for their foundation. (36) And if any accidents whatever befall him who has gained that (foundation), he will not be over- powered by them as a mountain by the storm (37) A restrained, very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of (he Kfivalin. (38) Thus I say. ‹Previous chapterSutrakritanga Sutra, First Book 1.10Next chapterSutrakritanga Sutra, First Book 1.12›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