Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.8Hermann 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: Eighth Lecture - On ExertionSutrakritanga Sutra, First Book 1.8ListenPlay this chapter in spoken English.Save chapterListen to chapter1EIGHTH LECTURE, CAtXEO ON EXERTION®. It is said that two definitions of exertion are given ; but in what does the exertion of the virtuous consist, and how is it defined ? (i) Some say that it consists in works, and the pious (say that it consists) in abstention from works. Men appear divided into two classes from this point of view. (2) Carelessness is called (the cause of) Karman, carefulness that of the contrary (viz. absence of Karman) ; when the one or the other is predicated * Phalagfivata/Mi = phalagavad avatash/a^. ^flSnka gives the following explanation: As a plank planed on both sides becomes thin, so a sSdhu, by reducing his body by exterior and interior tapas, grows thin, of weak body. ® Vtrya; it is the power or virtue of a thing. s^trakjwtA^tga. (of a man, he is called) either a fool or a wise man. (3) Some learn sciences * which teach the destruction of living beings, others study spells for killing all sorts of creatures. (4) Deceivers practise deceit in order to procure themselves pleasures and amusement ; they kill, cut, and dismember (beings) for the sake of their own comfort. (5) The careless (commit sins) by thoughts, words, and acts, with regard to this and the next world, both (by doing the act themselves and by making others do it). (6) A cruel® man does cruel acts and is thereby involved in other cruelties ; 2but sinful undertakings will in the end bring about misery. (7) Sinners, subject to love and hate and doing wrong, acquire Karman arising from passions ® and commit many sins. (8) Thus the ‘exertion leading to works’ of the sinners has been described ; now learn from me the wise men’s ‘ exertion not leading to works.' (9) A pious monk, who is free from bonds and has severed all fetters, annihilates his bad Karman, and removes definitely the thorn (of sin). (10) Following the right doctrine he exerts himself; as one becomes more and more the receptacle ^ Sattha = jastra or jastra. On the latter alternative we must translate ‘ (practice of) arms.’ “ Veri = vairin, jg-ivopamardakfirin. ^ ® Karma is of two kinds, airyapathika, arising from ' walking,’ 1. e. from those actions which are indispensable to a virtuous life or the conduct of monks, and stmparayika, arising from the passions. of misery, so his bad thoughts (or sinfulness) increase, (ii) Those who have good places (in heaven, &c.) must surely leave them (some time). We live together with relations and friends but a limited time. (12) Considering this, a wise man should conquer his greed, and enter upon the noble (path), which con- tains all virtues and is not blamed \ (13) Whether he know the pith of the Law by intuition or through instruction, a houseless (monk) should exert himself and abstain from sins. 3(14) When a wise man, in whatever way, comes to know that the apportioned space of his life draws towards its end, he should in the meantime quickly learn the method (of dying a religious death)®. (15) As a tortoise draws its limbs into its own body, so a wise man should cover, as it were, his sins with his own meditation. (16) He should draw in, as it were, his hands and feet, his mind and five organs of sense, the effect of his bad Karman, and every bad use of language. (17) The virtuous exert themselves with regard to the distant end (viz. Liberation ®). One should live * Savvadhammamagdviyaffi. According to the commentator the meaning of this phrase is : which is not blamed or shotvn to be wrong by all (heretical) Laws. ® See UttarSdhyayana, Fifth Lecture. * iSilShka quotes .and comments upon four different readings of the first line of this verse, the last of which is rendered above as it is the textus receplus of the Dipika, (i) Abstaining from even small pride and from deceit, one, &c. (2) ‘Great’ for ‘even small.’ (3) 1 have heard from some men : This is the valour of the virtuous man, that, &c. After this verse ^ikinka quotes another which, he says, is not found in MSS. of the text, but si^TRAKiZrrANGA. indifferent to one’s own happiness, calm, and without any attachment. 4(i8) Do not kill living beings, do not take what is not freely given, do not talk false, treacherous speech ! This is the Law of him who is rich in control. (19) Do not desire by words or thoughts what is a transgression (of the Law) ; guarding yourself in all ways, and subduing (the senses), practise control. (20) A man who guards his self and subdues his senses, abhors all sins, past, present, and future ones. (21) Benighted men of wrong faith, (though) they be renowned as heroes, exert themselves in a bad way, which will have, in all respects, evil consequences for them. (22) Wise men of right faith, who are renowned heroes, exert themselves in a good way which will have no (evil) consequences whatever for them. (23) Penance is of no good if performed by noble men who have turned monks (for the sake of fame) ; but that penance of which nobody else knows any- thing (is meritorious). Do not spread your own fameM (24) A pious man should eat little, drink little, talk little ; he should always exert himself, being calm, indifferent, a subduer (of his senses), and free from greed. (25) Meditating and performing religious practices, is found in the J’ikfi. It is, however, the identical verse I, 3, 4, 20, see above, p. 271, which occurs again I, ii, ii. ' Compare Matthew vi. 1-6. 5abandoning his body, regarding forbearance as tlie paramount duty, a monk should wander about till he obtains liberation. (26) Thus I say. ‹Previous chapterSutrakritanga Sutra, First Book 1.7Next chapterSutrakritanga Sutra, First Book 1.9›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