Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.3Hermann 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: Third Lecture - The Knowledge of TroublesSutrakritanga Sutra, First Book 1.3ListenPlay this chapter in spoken English.Save chapterListen to chapter1THIRD LECTURE. Called THE KNOWLEDGE OF TROUBLES®. Fir.st Chapter. A man believes himself a hero as long as he does not behold the foe, as did ^'i^upSla (before he beheld) the valorously-fighting, great warrior ®. (i) They go forward to the head of the battle; but when the fight has begun the mother will not recog- nise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant’s life, believes himself a hero till he practises austerities •. (3) ‘ Sec my remarks in part i, Introduction, p. xi. This passage in prose appended to Uie metrical text seems to contradict the supposition of the commentators that the whole lecture was pro- nounced by j??ishabha. * Compare UttarSdhyayana II, above, p. 9 ff. * Viz. Kr/sh«a. Krishna’s victory over iifupdla is told in the Mah&bhdrata, Sabhaparvan, ^impaiavadha (eighth parvan). It forms the subject of Magha’s famous poem iSirupaiavadha. * Lhham = rftksham, i.e. sawyamam, control. Wlien during the winter they suffer from cold and draughts, the weSik become disheartened like Kshat- triyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirst}^ the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. 2Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk ; in that case the weak will become disheartened like animals burnt by fire. (8) Some who hate (the monks), revile them : * Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).’ (9) Some call them names, as ‘naked, lowest of beggars, baldhead, scabby, filthy, nasty.’ (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion (ii) ^^^en bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), * I have not seen the next world, all may end with death ® ! ’ (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve tlieir chastity, will become disheartened like fish transfixed by a spear®. (13) ‘ Compare I, i, i, 14. 2 Compare I, 3, 3, 6. ® KStana, perhaps ‘caught with the hook.’ Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. 3(15) A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. Second Chapter. There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control, (i) His relations on seeing him will surround him and ciy : ‘ Child, we have brought you up, (now) support us ! O dear ! why will you leave us ? (2) ‘ Child, your father is an old m'an ; your sister is still very young; (and here), O dear, are your own brothers from the same mother ; why will you leave us ? (3) ‘ Support your mother and father, thus you will win this world ; it is a duty in this world to protect one's mother. (4) ‘ The old people are kind-spoken ; your sons, child, are very young ; you have married your wife ; (take care) that she will not go to another man. (5) 264. ‘Come, child, let us go home; u*e can do all the work, you need not (do it) ; tlie next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6) ‘ Aften,\'ards you may go again ; by this (visit of yours) you will not cease to be a »Srama?za ; 4who will hinder you to practise control when you have done with worldly desires ^ ? (7) ‘All your outstanding debts we have divided between us, and we shall give 5^ou the money (required for) business.’ (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attach- ment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get* over) the ocean -. For its sake the weak suffer pains, being engrossed by their attach- ment for their relations. {12) But a monk should renounce it ; for every attach- ment is but a cause of sin. He should not desire life, having been instructed in tl\e best Law. (i 3) There are th ese whirlpools which have been ^ Akatnagam. Another explanation is, if you are not willing (to do domestic work). Patala, explained by samudra. BOOK I. LECTURE 3 , CHAPTER 3. 265 pointed out by Kd^yapa: the wise keep clear of them, but the ignorant go down in them. 5(14) Kings and ministers of kings, Brihmawas and Kshattri5»-as try wth pleasant things to seduce a monk who leads a holy life, (i 5) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him) ; ‘ Enjoy these excellent pleasures, great sage, we worship you I (i6) ‘ Clothes, perfumes, ornaments, women, and beds : enjoy these pleasures, friend, we worship you ! ( 1 7) ‘All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ‘ It will be no sin, for you have wandered about long (enough).’ In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but Avho are unable to practise control, break down like Aveak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say. Third Chapter. As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place^ (thinking that) nobody knows who will win; (1) * NGma = pra^X’/^annam, giriguhadikam. s6TRAKR2TA>fGA. ‘ A moment's moment will bring the decision^; 6when we lose, we shall fly.' Thus thinks the coward. (2) So some ^Sramawas, knowing themselves to be weak, have recourse to worldly sciences ^ when they see that they will suffer want. (3) (They say) : ‘ Who knows what will cause my loss of sanctity, women or water ? When we are ques- tioned, we shall speak out (i.e. show oilr knowledge). We have no (other) resource (in case of need) ! ’ (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the battle, do not look behind them ; (they think) what if all end with death ? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection (8) (The revilers say), ‘ You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ‘Therefore you still have an attachment, being obedient to the will of one another ; you have not the purity produced by the right path, and have not got beyond the Circle of Births.’ (10) Now a monk who knows (the truth about) M6ksha ^ Literall)', a moment of a moment of moments will be such. 7~ As grammar, astrology, medicine, &c. ® Samahi, explained rndtsha, compare first note in the Tenth Lecture. should answer thern’^: ‘You speak thus, wavering between tv^o ways of life (viz. that of householders and monks), (ii) ‘You eat out of the vessels* (of householders, and make them) bring food for a sick brother ; you eat seeds and drink cold water®, and what has been especially prepared (for you when sick). (12) ' You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse (i 3) They should be instructed in the truth by one who knows it and is free from passions®: ‘Yours is not the right way, you speak and act without con- sideration. (14) ‘ This your talk is weak, like the top of a bamboo, (when you say; a sick brother) may eat the food ' brought by a householder, but not that brought by a monk! (15) ‘ (And when you say tliat) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).’ (16) When (these heretics) cannot prove (their asser- tion) by any arguments they g^ve up the discussion, and fall back on their bold (assertion). (17) ‘ According to the A^iwkas or the Digambaras are intended. . 8® For these heretics cany the principle of absolute poverty so tar as to reject even the use of almsbowls. * Bi^fidaka. . . , r * The meaning is that the overdoing of the principle of povertj is just as harmful as the scratching of a wound. 0 Aparfinna = aprati^wa, explained by rSgadvasharahita. Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Tahkana^ (when beaten) have re- course to their hills. (i8) The argumentation of a monk whose mind is at rest 2 should possess many good qualities. He should proceed in such a way as not to exasperate his opponent. (19) Following this Law which has been proclaimed by the Klyyapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say. Fourth Chapter. Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them)..(i) * Nami, the king of Vid^ha, ate nothing, Rima- gupta did eat, Bahuka drank (cold) water, and so did Tar^ga^ia ®, the seer. 9(2) ‘Asila, D^vala, the great sage Dvip^yana, and ' This hill tribe lived somewhere in the north-east of Madhya- d6fa, see Petersburg Dictionary, s. v. - Attasamihie = Stmasamadhika. ® Concerning Nami, sec above, p. 35, note 2. Ramagupta may be another name of Rama. Instead of Tdraga»a •SilShka writes K&raya«a. Pdrdrara did drink (cold) water, and did eat seeds and sprouts \ (3) ‘ I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.’ (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (anJ perish) like men who walk on crutches (5) Some® say: Pleasant things are produced from pleasant things^. (They are those who disdain) the noble path and the renoAvned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong laAv), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) ‘ Asila is not known from other sources; perhaps Asila is meant, and Asila D6wla stands for Asita DSvala. 10Concerning DvtpSyana, the P.arajara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the AupapStika Sfltra (ed. Leumann, § 76) PSrSjara and DvipSyana are two distinct persons. * Ptrf/Jasappt = piMasarpin. .Sll&hka comments on the reading pi/Masappt, i.e. prish/asarpin; but he makes out no good meaning. , . jj * According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/imarga of the Buddhists, one of which is not yet known I believe. It runs thus; ma«un«a« bh6yaffaj« bhu-t^ ma«o»na»i saya«dsaria»il manunnanisi agiirawsi mawuwnaffi ^Mj'ae mum ti Haying enjo} ea pleasant dinner, and a pleasant seat and bed, a mum ma pleasant house meditates on pleasant things. * Viz. M6ksha, a pleasant thing, is arrived at through a comfort- able life, another pleasant thing. Some unworthy heretics slaves of women, ignorant men who are averse to the Law of the 5inas, speak thus : (9) ‘As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous con- sequences), so it is with (the enjoyment of) charming women. How could there be any sin in it ? (10) ‘ As a ram drinks the quiet water so, &c. (the rest as in verse 10). (ii) ‘ As the bird Pihga® drinks the quiet water (flying), &c. 11(the rest as in verse 10).’ (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe* for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards ; these heroes who have got rid of their fetters, do not long for life, (i 5) As Vaitaraw!, the river (of hell), is difficult to pass, so in this world women are to the unwise (a tempta- tion) difficult to overcome. (16) Those who have given up intercourse with women ^ Pasattha = pSrjvastha. ® The meaning seems to be that by the ram’s drinking the water is not disturbed. ® Explained by kapir/^ala, the francoline partridge. * Pflyawi (piltana, who is ever desirous of young), explained either by fdkini ‘hog’ or ga<f<farik§. *ewe.’ The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. There- fore the ewe excels the other animals in maternal love. and have left off adorning themselves, are well established in control, because they have renounced everytliing. 12(17) As merchants go over the sea, so they will cross the flood (of Sa?«sira), where living beings despond and suffer pains because of their own deeds. (i8) A monk who knows this, will live as a virtuous man guarded by the Samitis ; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvi«a, which consists in peace (20) 21, 22 = 1, 3, 3, 20 and 21. Thus I say. ‹Previous chapterSutrakritanga Sutra, First Book 1.2Next chapterSutrakritanga Sutra, First Book 1.4›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