Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.6Hermann 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: Sixth Lecture - Praise of MahaviraSutrakritanga Sutra, First Book 1.6ListenPlay this chapter in spoken English.Save chapterListen to chapter1SIXTH LECTURE, CALLED BRAISE OF MAHavIrA. vSramawas and Br^hmawas, householders and here- tics, have asked (me) : Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) witli true knowledge*? (i) What was the knowledge, what tlie faith, and what the conduct of the (rwdtr/putra ? If you know it truly, O monk, tell us as you have heard it, as it was told j'ou ! (2) This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes - 1 (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light. (4) He secs everj'thing; his knowledge has got be- yond (the four lower stages) ® ; he has no impurity j he is virtuous, of a fixed mind, the highest, the * The question is supposed to be addressed by (?ainbfls\’amin to Sudharman. « A''akkhupahfi Miyassa = ^aksbuApathfi sthitasya, literally, ‘who stood (or stands) in the path of the eyes. e are scarcely entitled to infer from this phrase that the aut or a actually seen MahSvira as tradition would make us believe. ^ » Abhibh6ya.na»t. Concerning tlie five stages or kinds ot knowledge, see above, p. 153 . The K6vala knowledge is in en e s{;trakr2tAnga. wisest in the whole world ; 2he has broken from all ties ; he is above danger and the necessity to continue life \ (5) Omniscient, wandering about without a home, crossing the flood (of the Sa?«sira), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6) The omniscient £ sage, Ki^yapa, has proclaimed this highest Law of the 6^inas ; he, the illustrious one, is prominent (among men) like the thousand- eyed Indra among the gods of heaven. (7) His knowledge is inexhaustible like the (water of the) sea ; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like 6'akra, the lord of the gods. (8) By his vigour he is the- most vigorous ; as Sudarjana (M6ru), tlie best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues, (9) (M€ni) a hundred thousand y6^nas high, with three tiers with the Pa^wTaga (-wood) as its flag, rising ninety-nine thousand yb^nas above the ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth ; round it revolve the suns^; it has the colour of gold, and contains many Nandana (parks) ® ; on it the Mah^ndras enjoy themselves, (ii) * To render anSyUii. ® Asupanna = Sjuprag-wa, literally, ‘quickly ■svitted;’ the word is usually explained by kSvalin. 3’ Ka»</aka, one of stone, one of gold, and one of turquoise. * As is well known the (rainas assume a plurality of suns. The names of these four parks are, according to the com- This mountain is distinguished by (many) names ; it has the colour of burnished gold ; it is the greatest of all mountains, difficult to ascend on account of its rocks ; this excellent mountain is like a part of the earth on fire. (12) The king of mountains, standing in the centre of the earth, is seen in a pure light * like that of the sun. With such beauty shines forth this many- coloured, lovely (mountain), which is crowned with radiance. (13) Thus is described the glory of mount Sudar^ana, the great mountain ; similar to it is the kSramawa 6?M5Lt^?*putra, who is noble, glorious, full of faith, knowledge, and virtue. (14) As Nishadha= is the best of long-stretrhed mountains, and Ru^aka of circular ones, so is he (Mah^vira) among sages the wisest in the world, ac- cording to the declaration of the wise ones. (15) After having taught the highest Law he practised the highest contemplation®, which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16) Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached inentary, 5alavana, Nandanavana, Saumanasavana, (or VMU) vana. The first is at the foot of M6ru. 4the second 500 yfi^'anas above it, the third 62,000 above the second, an fourth 36,000 above the last, i. e. at the very top. tn ■ S»aaha-l.ss« = .«cldh»l».ya. Hae itsyi ^ equd to f Nishadha and RintaJca axe two fabulous chains of mountains situated beyond ffambfidvipa. i,- t, t fronslate • This m the xukla dhydna. As xukla, ■pure/ originally means 'while.’ the companson with the moon is natural in the original. [45] U the insurpassable, highest perfection, a state which has a beginning but no end. (17) As tlie »Salmali, in which the Supan^a^ gods take their delight, is most famous among trees, as Nandana is among parks, so is the Omni- scient most famous through his knowledge and virtue. (18) As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans, (i 9) As (the ocean on which sleeps) Svayambhd is the best of seas, as Dharawendra is the best of N%as, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mahivira) the flag of monks by his austerities. (20) As Airivawa is the best of elephants, the lion of beasts, Gahgd of rivers, as GaruoTa, V67md6va‘-, is the best of birds, so is Gii^tri-gvitrs. the best of those who have taught the Nirvd^za. 5(21) As Vishvaksena ^ is the most famous of warriors, as the lotus is tlie best of flowers, as Dantavakra is the best of Kshattriyas, so VardhamS.na is the best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis- ‘ The)' belong to the Bhavanapatis, see above, p. 225. The commentator says that VenudSva is another name of Gannfa. \'6«u stands perhaps for vewhu = vish«u; but Ido not know that Garua'a ever was directly identified with Vishnu. * Visasgna. VishvaksSna is a name of Knsh7;a. The commentators make VijvasSna of Visase/za, and seem to take it as as)’nonym of ^akravartin or universal monarch. Dantarakra is mentioned in my ‘ Ausgewahlte Erzahlungen,’ p. 33, line 36. tress, as chastity is the highest of austerities, so is the iSramawa 6^«&t?'7putra the highest of men. (23) As the Lavasaptamas ^ are the highest of those pds who live very long, as the palace Saudharman is the best of heavenly abodes, as NirvS^za is the chief object of the Law, so there is no wiser man than G^Tfdtr/putra. (24) He (bears everything) like the earth; he annihi- lates (his Karman) ; he is free from greed ; he, the Omniscient, docs not keep store (of anything) ; he has crossed the ocean of life like the sea : he, the Hero, who grants protection to all, and whose per- ception is infinite. 6(25) Having conquered the passions which defile the soul : wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26) He understood the doctrines of the Kriy&vddins, of the Akriy&v&dins, of the Vainayikas, and of the AgTidnavddins ® ; he had mastered all philosophical systems, and he practised control as long as he lived. (27) He abstained® from women, and from eating .at night, he practised austerities for the removal of pain, he knew this world and that beyond ; the lord renounced ® everything at every time. (28) Having heard and believing in the Law, which ' The commentator identifies them with the fifth class of Anuttara gods (see Uttaradhyayana XXXVI, 215, above p. 227), and explains the name by saying ‘if they lived seven lavas longer, they would reach perfection.’ * Concerning these four principal heresies see note on ttara dhyayana XVIII, 23, above p. 83. * Vdriya, literally ‘forbade.’ s^trakritAnga. has been proclaimed and taught by the Arhat, and has been demonstrated with arguments, people will either make an end of their mundane exist- ence, or they will become like Indra, the king of gods. (29) Thus I say. ‹Previous chapterSutrakritanga Sutra, First Book 1.5Next chapterSutrakritanga Sutra, First Book 1.7›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