Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.15Hermann 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: Fifteenth Lecture - The YamakasSutrakritanga Sutra, First Book 1.15ListenPlay this chapter in spoken English.Save chapterListen to chapter1FIFTEENTH LECTURE, CALLED THE VAMAKAS^ What is past, present, and to come, all this is known to the Leader, the Saviour, who annihilates the hindrances to right faith, (i) The annihilator of doubt knows the incompara- ble (Law) ; he, the expounder of the incomparable (Law), is not inclined tou’ards this or that {heretical doctrine). (2). On this or that (article of the creed lie has) the correct opinion; hence he is rightly called a true (man) ; he who always possesses the truth, is kind towards his felloiv-creatures. (3) To\vards your fellow-creatures be not hostile : that is the Ialw of him who is rich in control ; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life (4) * This lecture has been named from its opening «’ords ^amafyanj, uWch also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. lor). For in this lecture each verse or line opens 'with a ■word repe'atcd from the end of the preceding one. This artifice is technically called mhkhala-j-amaka, or chain-yamaka, a term which seems to be contruned in another name of our lecture, mentioned iQ the author of the Niq-ukti (verse 28), viz. SdSniya-sankaliyii. For sahkaliyd is the PrSkrrt for jr/hkhala (e.g. in our text 1 , 5, 2, 20), though .Stlanka here renders it wrongly sahkalita; 2and ddSniya by itself is used as a name of our lecture. ® These are the twelve bhdvanSs or meditations on the ^•anlty ot life and the world in general, and on the excellence of the Law, &c. st^TRAKJUTANGA. He whose soul is purified by meditating on those reflections is compared to a ship in water ; like a ship reaching the shore he gets beyond misery. (5) A wise man gets beyond it who knows tlie sins of this world ; sinful acts are got rid of by him who does not undertake any new acts. (6) He who does not undertake new acts does not acquire Karman, and he verily understands (Karman); understanding it he becomes a Great Hero h who is not born (again) and does not die. (7) A Great Hero, who has no Karman, does not die. — As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8) Those men whom women do not seduce, value Moksha most ; those men are free from bondage and do not desire life. (9) Turning from worldly life, they reach the goal by pious acts ; by their pious acts they are directed (towards Liberation), and they show the way to others. (10) The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour but does not care for it ; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. 3(11) (He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always ' Mahavfra. = PAya«asae, explained by pfi^ana-asvadaka. I should prefer p^ig^a-naraka, who abolished ihe worship of gods, in which- rase the follo^^ing word a«asa6 = an-&jaya might be rendered : he makes no plans. subdues his senses, and has reached the incompar- able cession of Karman (12) Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having ej^es (to see everything). (13) He truly is the eye of men who (dwells so to speak) on the end = of desire ; on its end (i. e. edge) glides me razor, on its end (i. e. rim) rolls the wheel. (14) Because the wise use ibe ends (of things, i. e. bad ood, &c.), they are called ' makers of an end ’ here. Here in the world of men we are men to fulfil the Law. (15) In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard ; and I have heard that outside the rank of men this is not so » (26) Some (heretics) have said that they (viz. the gods) put an end to misery*; but others (6^ainas) have repeatedly said that this (human) body is not easily obtained. 4(17) To one whose soul has left (human life), it is not easy again to obtain instruction (in tlie Law), nor is such a mental disposition which they declare appro- priate for adopting die Law ®. (18) How can it even be imagined that he should * Sandhipatlfi. Sandhi is explained Karmavtvaralaksh a- jiatn bhdvasandhim. * There is a play on the word *end' in this and the next verse which to a modem mind savours more of the absurd than the profound. * Perfection cannot be obtained by other creatures than men. * I. e. reach final beatitude. * The words as they are presen’ed do not construe; the meaning, liowever, must have been about what I have given in the translation. be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the un- paralleled Law ? (19) How could the wise TathAgatas be born again, the TathAgatas who engage in no undertakings, the supreme, the eyes of the world ? (20) And there has been declared by the KAjyapa the supreme condition \ by realising which some happy and wise men reach excellence. (21) A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. 5By his actions he is directed (towards M6ksha), abstaining from works which are entailed by birth (23) That which all saints value highly (viz. control), destroys the thorn (viz. Karman) ; practising it some have been liberated, and otliers have become gods. (24) There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25) Thus I say. ‘ Viz. control. Ga^flinayawz. The commentators explain it yan matam ; but I think it is =^anma^ain. ‹Previous chapterSutrakritanga Sutra, First Book 1.14Next chapterSutrakritanga Sutra, First Book 1.16›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