Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.4Hermann 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: Fourth Lecture - Knowledge of WomenSutrakritanga Sutra, First Book 1.4ListenPlay this chapter in spoken English.Save chapterListen to chapter1FOURTH LECTURE =, CALLED KNOWLEDGE OF WOMEN. First Chapter. A monk who has left his motlier and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge), (i) ^ See below, I, ii, ii. , . rc " This whole adh}'a)-ana is composed in the archaic form ot Ary&, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594 * ® metre occurs also in the SuttanipSta of the Buddhists (e . aus , 26 f., 170 ff.), a fact which I was not aware of when I wrote the paper just referred to. S^TRAKii/TANGA. With clever pretences women make up to him, however foolish they be ; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side ; they always put on line clothes ; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman ^ will tempt him to a comfortable coiich or bed. But he should know « these things to be as many traps under various disguises. (4) He should not look at them, nor should he consent to an3'thing inconsiderate, nor walk together with them ; thus he will well guard himself, .(s) Inviting a monk and vanning his confidence, they offer themselves to him. 2But he should know, and fly from these temptations ^ in their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart ; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women ma}^ capture an ascetic though he be careful. (8) • And then they make him do what they like, even as a wheelwright gradually turns the felly of av-heel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed widi poison ; considering the ’ The original has the plural itthio, but the metre requires iuhi in the singular. ® Literall}’ * sounds,’ which stands for objects of the senses in general. consequences, a worthy monk should have no inter- course with women. (lo) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (gots into) houses, being a slave (to passion) and preaches (his religion), (ii) Those who are attached to this sinful (intercourse) must be reckoned among tlie wicked. Even a monk who practises severe austerities should avoid the company of women. 3(12) A monk should have no intercourse with his daughters and daughteiB-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying) : * All creatures love pleasures ; you are a man, protect and support her.’ (14) But some become angry even when they see an innocent 6 rama«a, and suspect the fidelity of their wives because of the dishes they serve up'. (15) Those who have intercourse with (women) have already ceased to practise meditation; 6 rama«as, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) r 1, \ Though many leave the house, some (of them) arrive but at a middling position (beween house- holder and monk) ; they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (wor s), }e secretly he commits sins ; but the wise know im o be a deceiver and great rogue. (18) ‘ There is a saying in German: Eine veriic^e den Brei, ‘a cook in love spoils the soup. The put different constructions on the last part ote sen [ 46 ] T 274 sCtrakiutAnga. The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is ad- monished not to act as most men do, he becomes weak again and again. 4(19) Some men of great intelligence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Stri- v€da\ (20) (The adulterers’) hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut ; (all this) they will suffer, but though suffering here for their sins they will not promise not to do" the same again. (22) All this some have learned, and it has been well demonstrated in the StrivMa. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a .Sramawa : ‘ I shall g^ve up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!’ (25) Or by professing herself a lay-disciple and co- religionist of the 6rama«as, (she will try to make a friend of him). As a pot filled with lac (will melt) ^ I. e. Kamajastra, or rather the part of it treating on courtezans, Vaijika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24. 5® The original has kahinti * they will do it must be kaham ti * I shall do.’ near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed j so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when ques- tioned about it, they say: * I have done no sin; she only slept in my lap (like my daughter).’ (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for die sake of his reputation, he falls again^. (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ‘ Holy man, accept a robe, an almsbowl, food or drink (at our house)!’ (30) He should regard their words like wild rice 2, and should not desire to call at (their) house ; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say. Second Chapter. A monk, living single ®, should not fall in love , if he loves pleasures, he should again become in different. Now hear the pleasures of 6’rama«as, which some monks enjoy, (i) . When a monk breaks the law, dotes (on a woman;, and is absorbed by that passion, she a tenvar > Visa««6st. Visha««a is explained asawyama. Wherewith pigs are decoyed, see above, p. 265 , 'C 9 - * 66 = 6kai6, explained : 6free from love and hate. scolds himS lifts her foot, and tramples on his head. (2) ‘ O monk, if you will not live with me as a woman who has still her hair, I shall tear it out ; but do not live separated from me.’ (3) But when they have captured him, they send him on all sorts of errands 2*. "Look (for the bodkin to) carve the bottle-gourd®, fetch some nice fruit. (4) * (Bring) wood to cook the vegetables, or that we may light a fire at night ; paint my feet come and meanwhile rub my back ( (5) ‘ Look after my clothes, bring food and drink, get me some perfume, a broom, a barber ® (to shave my head) ! (6) ‘ Give me the collyrium-box, my ornaments, the lute, L6dhra-powder ®, a L6dhra-flower, the V^7zu- paldsika-lute a pill ! (7) *A Utpalakush^a®, Tagara®-powder, and aloe pounded together with Uslra^®, oil for anointing the ' ParibhindiySwa s= paribhidya. ® The following verses are interesting as they afford us’ a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of com- mon use. ® Alfibu^^/ie^^a = alfibu^AZ/fidani pippalakfidi jastram. * Or, scour my pots. ® Kfisavaga = kfijyapa, explained nfipita. The word is probably derived from the root kash "to scrape.' According to .Sil&nka verses g -6 refer to things used by monks and nuns. ® Symplocos Racemosa, the bark of which is used in dyeing. 7This is a thin piece of bamboo or bark held betu'een the teeth and with the left hand, and played by the right hand just like aVi«a. (^iULhka.) * Probably Costus Speciosus. ® Tabemaemontana Coronaria. Andropogon Muricaius, ' BOOK I, LECTURE 4, CHATTER 2 . face, baskets of bamboo wickerwork to put my things in! (8) ‘ Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish ! (9) ‘Give me the pot to cook the vegetables in, Mjnrobalans the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ‘ Fetch me the pincers % the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (ii) ‘ Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron® ! (12) ‘Give me the vessel (used in worshipping the gods*), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for . the 5 rfima- «€ra! (13) ‘ The small pot, the drum, and the ball of cloth for the boy (to pl^y with). •S'ramawa, the rainy season is at hand, look after the house and the stores! (14) ‘ (Fetch) the chair wth woven twine seat®, the wooden shoes ® to walk on !’ Pregnant women order ' They are used in bathing. To tear out the hair growing in the nose. 8* Used in India instead of soap for cleaning linen. < JS-and&laka, a copper vessel used in worship. The name was current in MathurS at the time when Sildnka wrote or the author from whose work he copied this remark. * See Grierson, Bihar Peasant Life, § 633. * P.^ulla; either the wooden sandals or slippers ma Mu«ga grass. their husbands about like slaves to fulfil their craving. (15) When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16) Getting up in the night they lull the baby asleep' like nurses ; and though they are ashamed of them- selves, they wash the clothes like washermen 2. (17) This has been done by many men who for the sake of pleasures have stooped so low ; they become the equals of slaves, animals, servants, beasts of burden — mere nobodies. (18) One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are called causes of blamable actions. (19) Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime (20) A wise and learned monk whose soul is in a pure condition (L^jyi), will abstain from doing work for others ; 9in thoughts, words, and actions he will bear all troubles. (21) The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22) Thus I say. ^ .^I&nka gives a specimen of a lullaby without meaning and metre. - HaTwsa, explained ra^aka. No itthi/A no pasuff2 bhikkhh no sayapanina nili^^e^^S. ‹Previous chapterSutrakritanga Sutra, First Book 1.3Next chapterSutrakritanga Sutra, First Book 1.5›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