Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, Second Book 2.5Hermann 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, Second Book: Fifth Lecture - Freedom from ErrorSutrakritanga Sutra, Second Book 2.5ListenPlay this chapter in spoken English.Save chapterListen to chapter1FIFTH LECTURE, CALLED FREEDOM FROJI ERROR. A very clever (monk) who practises the vow o chastity, should not adopt tlie following (heretica ) doctrines, nor behave badly in this religion, (i) He should not believe that (this world) is with- out beginning or without end, eternal or not \ according to the argumentation (of heretics) . (2) From these alternatives you cannot arrive 1 The ffainas decide all such questions sySdvada, which in an admirable way remo^es Jj. e.g. the wJrld is eternal as far as that part is concerned 4o6 S<)tRAKI27TANGA. truth; from these alternatives you are, certainly, led to error. (3) One should not say : that there will be an end of beings who (know and) teach the truth ^ ; nor that a)l beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4) From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5) One should not say : the guilt of killing small and great animals is the same, or not the same. (6) From these alternatives, &c. (7) One should know that those who accept tilings especially prepared for them 2, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8) From these alternatives, &c. (9) One should not maintain the identity of the aud&rika^ dharika, and k&rma«a bodies, nor the substratum of the idea (samanj’a) ‘world'; 2it is not eternal as far as its ever-changing state is meant. ^ •Sast^ra/;, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for NirvSr/a and others not. ® Ahakammawi, see p. 131, note 7. ® The Gainas assume that each indhidual possesses five bodies : (I) audarika, or the body that is seen; (2) kSrma7;a, receptacle of Karman, it is composed of Karman particles; (3) tai^asa, a body composed of particles of fire, it causes digestion; (4) aharaka, a subtile body of the soul, with which he goes to distant places (e.g. when a itaturdajaphrvin goes to the KSvalin to clear up some doubt) ; (5) vaikriya, a subtile body which can be changed at wll. All these ‘ bodies,' except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared that everything cannot everjnvhere come into exist- ence h nor that it can. (10) From these alternatives, &c. (ii) Do not maintain that the world does not exist, maintain that it exists. (12) Do not maintain that 6^iva and A^va do not exist, but that they exist, (i 3) Do not maintain that Dharma and Adharma do not exist, but that they exist. 3(14) Do not maintain that bondage and liberation do not exist, but that they exist, (i 5) Do not maintain that virtue and vice® do not exist, but that they exist (16) Do not maintain that Asrava and the stoppage o Asrava do not exist, but that they exist. ^ (i 7) Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18) . * j Do not maintain that activity and non-activity do not exist, but that they exist. ( 1 9) by many ancient and modern nations. ® verses quoted in Tylor, Origin of Culture, Chapter XI . ' Bis duo sunt honiini, manes, caro, spiritus, um Quatluor haec loci bis duo suscipiunt. Terra tegit camem, turaulum circumvolat umbra Manes Orcus habet, spiritus astra petit. I am inclined to believe that the idea of the vaikriya jariras is developed from Ie pop ramoxt also soul in sleep leaves the body and travels far away. C | the Sahkhya terms vaikrfta and tai^^asa, Garbe, Die j Philosophic, pp. 236, 249. . aMinst the SSnkhya ^ According to the commentator .p . y Prakr/ti is philosophy, for as everything is an effec 0 gveiywhere. present everywhere, J^ay ^oTM®^ ^ Karmen (jubham * Pu«yam and p&paro. The one is B karmapudgalam) ; the other, the bad. 4o8 S<JTRAKi?7TANGA. 4Do not maintain that anger and pride do not exist, but that they exist (20) Do not maintain that deceit and greed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23) Do not maintain that there are no gods and god- desses, but that there are. (24) Do not maintain that there is no such thing as perfection and non-perfection, but that there is such a thing. (25) Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such \ (26) Do not maintain that there are no pious and wicked men, but that there are. (27) Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28) The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed »Srama«as do not comprehend the (soul’s) bondage" (through Karman). (29) (Do not assert) that everj^thing is imperishable, or full of pains, nor that criminals should be put to death or not be put to death ; one should not speak in this way. (30) Do not assert that those men are well-behaved monks who lead a pure life, and that those others lead an impure life. (31) ’ See Uttaradhyayana XXXVI, 62, 63, p. 212. - V^ra=:vaira, explained karmabandha. A wise monk should not say : 5we get alms (from this householder) or we do not; but he should improve his chances for final liberation ^ (32) A monk should conform himself to tliese opinions taught by the <!7inas, and wander about till he reaches final liberation. {33) Thus I say. ‹Previous chapterSutrakritanga Sutra, Second Book 2.4Next chapterSutrakritanga Sutra, Second Book 2.6›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