Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.12Hermann 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: Twelfth Lecture - The CreedSutrakritanga Sutra, First Book 1.12ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWELFTH LECTURE, CAttBJ) THE CREED*. There are four (heretical) creeds® which the disputants severally uphold : 1. the Kriyivdda, 2. the Akriyav&da, 3. the Vinayav&da, and 4. the A^; 1 ^' navdda. (i) The agnostics S though they (pretend to) be ^ .StlSnka says that by exercise the power of resistance will be increased, and in confirmation of this he relates the well-known story of the herdsman who daily carried a calf from its birth till it was tw'o years old. * Samdsarawa = samavasarana. This word and the verb samdsarai are commonly used when Mahfivira preaches to a meeting (melfipaka) gathered round him. .» Compare Uttaifidh}-ayana XVIII, 23, above p. 83, note 2. * Anndwiyfi = a^Sfinikfis, the followers of the fourth sect. S^TRAKlirrAXGA. 316 ‘ clever, reason incoherently, and do not get beyond the confusion of their ideas. Igpaorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2) Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet k (3) Without perceiving the truth they speak thus: this object (viz. M6ksha) is realised by us thus (viz. by Vina)^). The Akriy5.v5.dins who deny Karman ", do not admit that the action (of tlie soul is trans- mitted to) the future moments (4) They become involved in contradiction in their own assertions ; 2they falter in their speech and are unable to repeat what is said to them *. This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources (5) The Akri)4v4dins who do not understand the truth, bring forward various opinions; many men "Viz. that I^Ioksha is arrived at through Vinaya, discipline. Lavavasafvki. Lava is explained by karman, and ava- sahki by apasartum rtlaw ySsbam le. ® The meaning is that as everything has but a momentaiy existence, there is no connection between the thing as it is now, and as it wiU be in the next moment. This is a doctrine of the Bauddhas. But the Sahkhyas are also reckoned among the AkriySvadins, because, according to them, the Stman does not act <Silahka in commenting upon this passage has to say a good deal about the Bauddhas. it is perhaps of interest that he mentions their 500 6atakas, and not thirty-four which is the recognised number of Gatakas according to the Northern Buddhist How 3 ilanka came to a knowledge of the numbers of Gatakas accepted by the Southern Buddhists, I cannot tell, * Viz. the six Asravas. believing in them will whirl round in the endless Circle of Births. (6) * There rises no sun, nor does it set ; there waxes no moon, nor does it wane; there are no rivers running, nor any winds blowing ; 3the whole world is ascertained to be unreal (7) As a blind man, though he have a light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavddin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8) Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future ®, (9) (The opponents say that) some forecasts are true, and the prophecies of others prove wrong ; therefore they do not study those sciences, but they profess to know the world, fools though they be ®. (10) The (Kriy4v4dins) 6rama«as and Brdhma^ms un- derstanding the world (according to their lights), speak thus: misery is produced by one's own works, not by those of somebody else (viz. fate, creator, &c.)^ But right knowledge and conduct lead to liberation. (ii) » This is the opinion of the .SflnyavSdins, who are considered to belong to the AkriySvadins, because they deny all actions, even such as are perceived by -'verybody (^ilanka). ® This would be impossible if the whole world was unreal. » A various reading, commented upon by the scholiasts, runs thus: 4ahamsu yi^^apalimakkham gva, ‘they say that one must The Kriyivadins contend, according to 5iiafika, that works alone, by themselves, without knowledge, lead to Mdksha. 3i 8 SUTRAKiJ/TANGA. The (Tirthakaras), being (as it were; the eyes of the world and its leaders, teach the path which is salutary to men ; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men I (12) The Rdkshasas and the dwellers in Yama’s world, the troops^ of Asuras and Gandharvas, and the spirits that walk the air, and individual beings": they will all be born again and again. (13) (The Sa»/sira) which is compared to the bound- less flood of water, know it to be impassable and of very long duration on account of repeated births Men therein, seduced by their senses and by women, are bom again and again both (as movable and immovable beings). (14) The sinners cannot annihilate their works by new works ; the pious annihilate their works by abstention from works ; the wise and happy men who got rid of the effects of greed, do not commit sins. (15) They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16) Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them- * K&ya. 5The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by ‘troops.' ® "Byxdhb siyS = prfthak jritd^ ; according to 5ilahka, prfthivy&jritiA. This expression is generally tised to denote the lower order of beings. ® To render bhavagahana. selves, those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18) Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it (19) He who knows himself and the world ; who knows where (the creatures) go, and whence they will not return ; who knows what is eternal, and what is transient ; birth and death, and the future existences of men; (20) He who knows the tortures of beings below (i. e. in hell); who knows the inHux of sin and its stop- page' ; 6who knows misery and its annihilation, he is entitled to expound the Kriy&vS.da®, (21)^ Being not attached to sounds and colours, indif- ferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22) Thus I say. * Asrava and sa»ivara. rr . « a It is evident that the Fainas considered themselves KnySvSdins, I had overlooked this passage when penning the note on p. 83. sCtrakjjjtAjiga. ‹Previous chapterSutrakritanga Sutra, First Book 1.11Next chapterSutrakritanga Sutra, First Book 1.13›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