Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.14Hermann 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: Fourteenth Lecture - The NirgranthaSutrakritanga Sutra, First Book 1.14ListenPlay this chapter in spoken English.Save chapterListen to chapter1FOURTEENTH LECTURE, CALLED THE NIRGRANTIIA. He who has given up all worldly ties and is instructed in our creed, should practise chastity, exerting himself; obeying the commands (of his teacher) he should make himself well acquainted with the conduct; a clever (monk) should avoid carelessness, (i) As (birds of prey), e. g. Z?<^ahkas, carry off a fluttering young bird whose wings are not yet grown, when it attempts to fly from the nest, but is not able to do so, because it is too young and its wings are not yet grown ; (2) J ust as they carry off a young bird whose wings are not yet grown, so many unprincipled men will seduce a novice who has not yet mastered the Law, thinking that they can get him in their power, when they have made him leave (the Ga/&>§^a) \ (3) A good man should long to live with his teacher in order to perform his duties ^ knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest ' Nissdriyaw? = niAsSritam. I follow in the text the iiiter- pretation of the commentators. But I think that instead of mannamdnd W’e must read, as in the preceding verse, manna- mS.«a»i; and translate: believing himself rich in control (vSsimaw) though he be still wanting in strength (nissdriyaw). ® Samahim. the conduct of the virtuous, an intelligent (monk) should not leave the (company of his teacher). 2(4) (A monk) who complies with the rules for Yatis^ as regards postures, lying down, sitting, and exertion, who is thoroughly acquainted with the Samitis and Guptis, should in teaching others explain each single (point of conduct). (5) Whether he hears (pleasant) sounds or dreadful ones, he should not allow himself to be influenced by them, and persevere in control; nor should a monk be sleepy or careless, but by every means he should get rid of doubts. (6) If admonished by a young or an old monk, by one above him or one of equal age, he should not retort against him being perfectly free frpm passion; for one who is (as it were) carried away (by the stream of the Sajwsira), will not get to its opposite shore. (7) (He should not become angry) if (doing anything wrong) his OAvn creed is quoted against him by a heretic, or if he is corrected by (somebody else) be he young or old, or by a female slave engaged in low work or carrying a jar, or by some house- holder. (8) He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again ; for this is better than to do wrong. (9) As to one who has lost his way in the Avood, others who have not, (show it, thus some) teach te ^ Susidhu3'ukta. ® Sammaw tayam thiratd na*bhiga^AAe.^ according to the commentators, as I am unable .0 tlie words in the text. 3I translate understand I path which is salutary to men. Therefore (he should think) : this is for my good that those who know put me right. (lo) Now he who has lost his way should treat with all honour him who has not. This simile has been explained the Prophet. Having learned what is right one should practise it. (ii) As a guide in a dark night does not find the way since he cannot see it, but recognises the way when it has become light b)^ the rising of the sun ; (i 2) So a novice who has not mastered the Law, does not know the Law, not being awakened ; but after- wards he knows it well through the words of the 6^inas, as with his eye (the wanderer sees the way) after sunrise. (13) Always restrained with regard to movable and immovable beings which are on high, below, and on earth, (a monk) should wander about entertaining no hostile thoughts (towards them) and being stead- fast (in control). (14) At the right time he may put a question about living beings to a -well-conducted (monk), w^ho will explain the conduct of die virtuous ; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kdvalins. (15) Living in this (companj?^ of the teacher) and pro- tecting (hirnself or other beings) in the. three wa^^s (viz. in thoughts, words, and acts), he (gets) peace and the annihilation (of sins) as they say. 4Thus speak those who know the tliree worlds, and they do not again commit faults! (16) A monk by hearing the desired Truth gets bright ideas and becomes a clever (teacher) ; desiring the highest good and practising austerities and silence, he will obtain final Liberation (living on) pure (food). (17) Those who having investigated the Law expound it, are aw'akened and put an end to mundane existence ; able to liberate both (themselves and others), they answer tlie well-deliberated questions. (i8) He does not conceal (die truth) nor falsify itj he should not indulge his pride and (desire for) fame ; being wise he should not joke, nor pronounce benedictions. (19) Averse to injury of living beings, he does not disgrace his calling^ by the use of spells; a good man does not desire anything from other people, and he does not give utterance to heretical doc- trines. (20) A monk living single should not ridicule heretical doctrines, and should avoid hard words though they be true ; he should not be vain, nor brag, but he should without embarrassment and passion (preach the Law). (21) A monk should be modest” though he be of a fearless mind ; he should expound the Sy&dvfida®; he should use the tnvo (permitted) kinds of speech*, living among virtuous men, impartial and wise. (22) He who follows (the instruction) may believe something untrue ; 5(one should) kindly (tell him) ‘ It is thus or thus/ One should never hurt him by * G6tra, explained by manna. ® Sankip^iyS s= jankyfita. , * Vibha^'yavdda. The saptabhahgtnaya or seven mode of assertion are intended by the e.xpression in the tcx . Bhandarkar, Report, 1883-84, p. 95* , , . jr * See eteve, p. 304. »ole 4. Tke Srel end founl. tmds of speech are here,intended. outrageous language, nor give long-winded explana- tions of difficult passages. (23) (If the pupil does not understand his short expla- nation), he should explain at greater length. When the pupil has heard it, he will correctly understand the Truth. A monk should utter pure speech, which is in accordance with the creed (of the G^inas), and should declare the distinction of sin. (24) He should well learn the (sacred texts) as they have been revealed ; he should endeavour (to teach the creed), but he should not speak unduly long. A faithful man who is able to explain the entire creed ^ will not corrupt the faith. (25) He should not pervert nor render obscure (the truth); he should fabricate neither text nor meaning, being a saviour ; being devoted to the Teacher and considering well his words, he delivers faithfully what he has learned. 6(26) He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned — such a man is competent to explain the entire creed. (27) Thus I say. ^ SamShi =s samSdhi. ‹Previous chapterSutrakritanga Sutra, First Book 1.13Next chapterSutrakritanga Sutra, First Book 1.15›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