Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, Second Book 2.6Hermann 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, Second Book: Sixth Lecture - Ardraka and GosalaSutrakritanga Sutra, Second Book 2.6ListenPlay this chapter in spoken English.Save chapterListen to chapter1SIXTH LECTURE, CALTJED Ardraka^ G6.rAla. ' Listen, Ardraka^ to what (Mahfivira) has done. At first he wandered about as a single monk : but now he has surrounded himself b)' many monks, and teaches every one of them the Law at length. (1) * Santimaggaff} ita vQha6=jftntini&rgaw ita vr/mliayfit. ® The coramentalors relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation •which forms the subject of our lecture. After having vanquished his opponents, he was about to join MahUvira, when a newly-tamed elephant broke lus chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King riika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole storj' must be vety’ old, for it is epitomised in ten gathds by the author of the Niryukti.— The names of the opponents not stated in the tc.vt of ihe verses are supplied from the commentaries. ^ ^ » This name is spelt cither Ardra or .-^rdraka, Adda in rrakrn. S<)tRAK2?7TAi?IGA. * The inconstant man has decided upon this mode of life^: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. 2Therefore his former and his present life are not of a piece. (2) ‘ Either to live as a single mendicant (was right conduct) or his present life ; therefore both do not agree with each other.’ A Ardraka. “ His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3) “ For if a iSramawa or Brdhma?^a who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises single- ness, remaining in the same mental condition as before ^ (4) “ It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5) “He who (teaches) the great vows (of monks) and the five small vows (of the laity®), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of .Sramawas, him I call a 6rama«a.” (6) ^ According to the commentators, Gds&Ia intimates that Mah&vtra had found it very inconvenient to live alone, oecause he was then exposed to many injuries ; so he set up as a TJrthakara. ®,Taha^’^e = tathSr/’a. Ar,ia is here explained as equal to ISjya. ^ ® Awuvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar's Report, p. 114. 41 1 G6^S.la. 3(‘ As your Law makes it no sin for MahS.vira to surround himself by a crowd of disciples), so accord- ing to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has inter- course with women.’ (7) Ardraka. “ Know this : those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) house- holders, but they are no .Sramawas. (8) " If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be iSrama- «as, then householders too are 3 rama«as ; for they do the same things k (g) “ Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence.” (10) Gd^dla. ‘ In making this statement you blame all philo- sophers alike!’ , ^ Ardraka. “ Every philosopher praises his own doctrines and makes them known, (ii) “ iramawas and Brfihmawas blame one another when they teach (their doctrines). (The truth, they 1 I.e. if the characteristic mark of a 5’rama«a is to wander about without a companion, and to bear all sorts of hardship, then ouse holders are included in this dehnition; for some of ‘'jTM wander about without a companion and bear the same hardship . s^^trakiwtanga. 4say,) is all on their side ; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12) “ We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (i 3) “ If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world.*’ (14) G6j4la. ‘ Out of fear your 6rama«a will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, -with talkative or silent ones. (15) ‘ He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.’ (16) A Ardraka. “ Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances) ; but he (answers) worthy people with a definite purpose (in his mind) \ (17) ^ As the commentators explain ; he is actuated by the Karman, by virtue of which he has become a prophet (tirthakarandma- karman); 5and this Karman must take effect and so be annihi- lated. 4^3 He, the wise man, impartially teaches (the Law) whether he goes (to his pupils) or not ; because un- worthy men have fallen from the true faith, he does not go to places (frequented by them)/' (i8) Gdr^Ia. ‘As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Srama^/a (?;'^t?'/putra. This is what I think and calculate about it/ (19) Ardraka. " (Mah 3 .vira) acquires no new (Karman), he anni- hilates the old, avoiding wrong opinions ; and thus the saviour said to others : Herein is contained the vow (leading to) Brahman (i.e. M6ksha); this is the gain which a •Sramawa is desirous of. Thus I say. (20) “ A merchant kills living beings and desires pro- perty ; not leaving his kinsmen, he attracts a crowd in order to do business. (21) “ Desiring riches and addicted to sensuality, mer- chants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) "They do not abstain from slaughter and the acquirement of property, they are in bondage and full of Avickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ^ (23) “ They do not always make profit, nor does it last ‘ iVfeha or «6dhS. According to 511inka it is = na iha : 6‘ not even here (do they find the profit they seek}.’ I think it may be the PrSkrA of anekadhfi. It may, however, stand for sndhfi^, in which case the meaning would be : love's (reward will be) pain. 414 sutrakiwtAnga. for ever ; they meet with both results (success and failure) in their quest of gain The profit (of the teacher), however, has a beginning, but no end ; the saviour and sage shares his profit (with others). (24) “ Him who kills no (living beings), who has com- passion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men ! This is the outcome of your folly.” (2 5) A Buddhist^ ‘ If (a savage) thrusts a spit through the side of a granary ®, mistaking it for a man ; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26) ‘ If a savage^ puts a man on a spit and roasts him, mistaking him for a fragment of the granary ; or a ^ Vayanti te d6 vi gu«8»dayanimi = vra^anti tS dvSvapi gu«av uday6. The usual reading adopted by the commentators is gu«6 for gu«6. They translate : vadanti t6 dvau vigata- gu«6dayau bhavata iti: (the experts) say that both (kinds of profit) are "without value and duration. It is obvious that -this interpretation is wrong. 7® Ardraka after having put down GdrSla is met, on his way to ]\Iahivira, by Buddhists who engage him in the following dis- cussion. ® Pi««igapi;7rfi. The commentators explain pi«»figa (=pi?zy&ka) by khala, and pi«</i by bhinnaka (?) or rakala. •SilShka gives the following explanation. During a straggle with savage men (mlS^’iJAa) some one runs away and throw's his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together w'ith the part of the granary. — This interpretation looks absurd; but it will appear not so if we remember that granaries are beehi\>,-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson, Bihfir Peasant Life, p. 17. * Milakkhu = ml 6 i 5 / 6 / 5 a. baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) * If anybody thrusts a spit through a man or a baby, mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28) ‘Those who always feed two thousand worthy monks, acquire great merit ^ and become powerful gods in Arfipa (dhdtu)V (29) Ardraka. " Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionallj^) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. 8{30) “ A man who knows the nature of movable and immovable living beings, above, below, and on earth,' who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law) ; he will not be guilty of any (sin). (3 1) " It is impossible to mistake (a fragment of the granary) for a man ; only an unworthy man can say it. How can (the idea of a man) be produced by a fragment of the granary ? Even to utter this is an untruth. (32) “ Do not use such speech by mean& of which you do evil ; for such speech is incompatible with virtues. No ordained (monk) should speak empty words ^ (33) * Pu««akhandlia = pu«ysiskandha. , a ronflered « Aroppn. This is appstentl, derived from Arti es to the test. Ariipadhdtu is the highest heat-ett of the Buddhists . compare Burnouf, Le Lotus de la Bonne Loi, ?• 0 • » Uraiass uddra, here explained nissSra, void 0 4i6 “ Oh ! you have explored this subject ; you have thoroughl}?^ examined the consequences of acts ^ of living beings ; your (fame) reaches the Eastern and Western oceans ; you view (the universe as if) it stood on the palm of your hands I (34) “ Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim ^ of the monks of our creed®, that nobody who lives by secret sins^, should lay down the Law. 9(35) “A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36) “ They kill a fattened sheep, and prepare food for the sake of a particular person ; they season the meat with salt and oil, and dress it with pepper. (37) “You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. (38) “ All who partake of such food, commit sins in their ignorance; but the wise do nothing of the kind. Even to utter it is an untruth. (39) “ In compassion to all beings, the seers, the (?«cLt77putras®, avoid what is sinful ; afraid of it; they abstain from food especially prepared for them. (40) “ They abstain from wicked deeds, afraid of injur- ing living beings, and do no harm to any creature ; therefore they do not partake of such food. This is a maxim of the monks of our creed. (41) ' A«ubhae = anubhagaA, explained karmavipSka. ® Anudharma. * Iha sawyatandm, who control Iheroselves in this (creed of the (rainas). * Ar//annapad6pa^ivin. ® Le. the (?ainas. “(Having reached) this perfection ^ in the Law of the Nirgrantlias and standing firm in it, one should live without deceit". The awakened sage who is endowed with all virtues thereby obtained very great fame." (42) AV^dic Priest. 10‘ Those who always feed two thousand holy ® mendicants, acquire great merit and become gods. This is the teaching of the V6da.’ (43) A Ardraka. “He who always feeds two thousand holy cats^ (i.e. Brfihmawas), will have to endure great pains in hell, being surrounded by hungry (beasts). (44) “He who despises the Law that enjoins compas- sion, and praises the Law that permits slaughter, and who feeds but a single unprincipled man, even if he be a king, will go to darkness®, and not to the gods," (45) A Vdddntin®. ‘Both of us follow (very much the same) Law; we stood firm in it, and shall do so in the time to come; (we believe that) virtue consists in good conduct, and that knowledge (is necessary for libera- tion) ; and witli regard to the Circle of Births there is no difference between us. (46) * Sanicidhi. ® A«ih6. ® SnStaka, cf. Manu XI, i. ♦ Kulfilaya:=kul3/a, explained rnSr^^Sra. Another explana- tion is ; who live (alaj’a) in houses. » Nisa»i, literally, night. , . i* « iSllivhha calls this opponent an fikadawcTm, and ascnbes to mm the views of the SShlchj-a philosophy. But it is evident xrom the sequel that he is aV6dantin, as the commentators admit m their comment on the next verse. Ee 4i8 ‘ (But we assume) an invisible, great, eternal, im- perishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.’ (47) A Ardraka. 11“(If there were but one Soul common to all beings) they could not be known (from one another), nor could they experience different lots ; there would not be Brcihma^^as, Kshattriyas, Vaijyas, and .Sddras^, insects, birds, and snakes; all would be men and gods. (48) “Those who do not know all things by K^vala (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the ruin of others in this dreadful, boundless Circle of Births. (49) “ Those who know all things by the full Kdvala knowledge, and who practising meditation teach the whole Law, are themselves saved and save others. (50) “You have, in your mind, made equal both those who lead a blameable life, and those who in this world practise right conduct. Friend, you are de- luded.” (51) A Hastitipasa^. ‘Every year we kill one big elephant with an arrow, and live upon it in order to spare the life of other animals.’ (52) ^ PessS = prSshya, literally, servants or slaves. “ The HastitSpasas are thus named from the fact that they kill an elephant and live upon its flesh for a whole year or for six months, as .SilSnka adds, explaining thus the words avi ya (api >Ja) after sa//rva^/’/%ar§ffa. The Hastitapasas are mentioned in a list of the different TSpasas in the Aupapfltika Sfllra, ed. Leumann, § 74. Ardraka. 12“ If every year you kill but one animal without abstaining from sin, though you are not guilty of the slaughter of other creatures, there is little difference between you and a householder. (53) “ If a man kills every year but one animal, and lives (in other respects) as a »S*rama«a, he is un- worthy, and works his perdition. Such men will not become Kdvalins.” (54) A (monk) who has achieved his religious perfection through the instruction of the Awakened One \ and stands firm in it, who guards himself in the threefold way (i. e. with regard to thoughts, words, and acts), and Avho possesses the things requisite for crossing the immense ocean of existence, may preach the Law. (55) Thus I say. ‹Previous chapterSutrakritanga Sutra, Second Book 2.5Next chapterSutrakritanga Sutra, Second Book 2.7›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