Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, Second Book 2.7Hermann 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: Seventh Lecture - NalandaSutrakritanga Sutra, Second Book 2.7ListenPlay this chapter in spoken English.Save chapterListen to chapter1SEVENTH LECTURE, CA1.1.ED NALANDA. At that time, at that period, there was a town of the name Rfi^gnba : it was rich, happy, thriving, &c.“ Outside of R&^g/'fha, in a north-eastern ' Buddhassa d«Si. ® This ‘ &c. ’ refers to the typical description of towns. Our text contains only the first words of the description, but the Aupapd- tika Sfitra, § i, gives it at length. £62 ^20 SVTKXKRlTAyGA. direction, there was the suburb Nalanda; it contained many hundreds of buildings, &c.* (r) In that suburb Nalanda tliere was a householder called Lepa ; he u-as prosperous, famous ; rich in high and large houses, beds, seats, vehicles, and chariots; abounding in riches, gold, and silver; possessed of useful and necessary things ; wasting plent}* of food and drink; owning many male and female slaves, cows, buffaloes, and sheep; and in- ferior to nobod}*. (2) This householder Lepa, a follower of tiie ^famayras, comprehended (the doctrine of) firing beings and things without life, (See., all as in II, 2, 76, p. 3S2, down to the end of the parag^ph). (3) This householder Lepa possessed, in a north- eastern direction from the suburb Nilandi, a bath- ing-hail, called Seshadra\5y§. - ; it contained many hundreds of pillars, was beautiful, &c. In a north- eastern direction from this bathing-hall iSeshadravj’a, there was a park called Hastiyama. 2(Description of the park ®.) (4) And there in some house the Venerable Gautama was stajdng. The venerable (man) was in the garden, and so was Udaka, the son of P^/^^a, a Nirgrantha and follower of Parrva of the hledSiyra Gdtra. He went there where the Venerable Gautama was, and said : ‘ O long-lived Gautama, I want to ask you about a point (of faith) ; O long-lived one, ^ I cannot tell \rhere the full descriptiou occurs- ■ The name denotes: the rest of materials, i. e. the hall which was built with the materials not used (in buDding" the house), the well-known ‘few remaining bricks/ ' The text is given in the Anpapatika Sutra, § 3. * Compare the Twenty-second Lecture of the Uttaradhya}*ana. please explain it to me so as it has been taught {by t-he Tirthakara). And tlie V enerable Gautama spoke thus to Udaka, the son of lW//41a : “Well, long-lived one, I shall see about it, when I have heard and understood ()'our question)." And Udaka, the son of spoke thus to the Venerable Gautama ; ( 5 ) * O long-lived Gautama, there are N irgrantha *Srama«as, called Kumdraputras, who profess your creed ; they make a zealous ’ householder, a follower of the iSramawas, renounce injury to movable beings except on the order (from an established authority), as the householder caused one of tlie captured thieves to be set free^ Those who make this renunciation, make a bad renunciation; 3those who cause this renunciation to be made, cause a bad renunciation to be made; in causing another to make this renunciation, they annul their own 'allega- tion Why do I say this ? Beings belong to the Circle of Births ; though they be (now) immovable beings, they will (some time) become movable ones, or tliough they be (now) movable beings, they will become immovable ones ; when they leave the bodies * Uvasampanna. * These words seem to refer to an apologue told by the commentator: King Ratnaj6khara of Ratnapura, once making a pleasure trip, issued an order that nobody should remain in the town. Six brothers disobeyed, were brought before the king, and sentenced to death. Their father in vain implored the king to spare them, or to spare five, four, three, two of his sons. At last the king consented to pardon the eldest son, at which the old father rejoiced. — ^The six sons are likened to the six classes of living beings. As a householder cannot altogether abstain from injuring them, as monks do, he is content to abstain from injuring movable beings or animals. * Viz. that by abstaining from slaughter of living beings they kill no living beings. St^TRAKi2/TANGA. of immovable beings, they will be born in bodies of movable ones, and when they leave the bodies of movable beings, they will be born in bodies of immovable ones. 4When they are born in bodies of immovable beings, it is no sin to kill them. (6) *(But if they make him renounce) injury to creatures which are, for the time being, movable beings, except on the order (from an established authority) — as the householder caused one of the captured thieves to be set free — (if they take this vow), those who make this renunciation, make a good renunciation ; those who cause this renunciation to be made, cause a good renunciation to be made; in causing another to make this renunciation, they do not annul their own allegation. Though in this way^ a correct expression is found, some (monks) from anger or greed cause the householder to make the renunciation (without the necessary restriction). Is not this our interpretation right } O long-lived Gautama, do you approve of it ? ’ (7) And Gautama spoke thus to Udaka, the son of ‘P€d/ik\a . : “O long-lived Udaka, we certainly do not approve of it. The 6rama?2as or Br&hmawas who say thus, speak thus, declare thus, and explain thus, do not speak as .Srama^ms or Nirgranthas, they speak noxious speech. They mislead laymen. They make void all vows undertaken for sparing particular living beings K Why do I say this ? Beings belong * I.e. by specifying the movable beings as beings which are movable ones for the time being. ® E.g. 5if a man vows to kill no Brahmawa (and does not add the restriction ‘for the time being’), he may kill no man or animal whatever ; for the soul of that man or animal may, in the past, have been embodied in a Brahma»a. to the Circle of Births; though they be (now) im- movable beings, they will (some time) become movable ones, (&c., all as in § 6, down to) when they leave the bodies of movable beings, they will be born in the bodies of immovable ones. When they are born in the bodies of movable beings, it is a sin to kill them.” (8) And Udaka, the son oT Pda^dla, spoke thus: ‘Which beings do you call movable beings ? movable ones or others ? ’ And Gautama spoke thus to Udaka, the son of P^rt^Mla : “ O long-lived Udaka, what 5^ou call beings -which are, for the time being, movable ones, we call movable beings; and what we call movable beings, you call beings which are, for the time being, movable ones. Both expressions are equal, and mean the same thing. O long-lived one, why do you think it more correct to say : beings which are, for the time being, movable ones; and why do you think it incorrect to say: movable beings, that you censure the one expression, and applaud the other ? This your interpretation is not right. (9) “And the Venerable One has spoken thus : Some men there are Avho say: 6we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state, but we shall gradually conform to the G6tra (i. e. community of the monks). Accordingly they make kno-wn the limits \ fix the limits, determine the limits (beyond which they will not go in the enjoyment of worldly goods) ; and * Literally, tlie number. A sample of such vows is given in the beginning of the Uvasaga Dasao, see Hoernle’s edition, § 16 ff. stlTRAKJUTAifGA. renounce injury to movable beings, except on the order ^ (of an established authority) — as the house- holder caused one of the captured thieves to be set free. And this turns out to their benefit. (lo) “ Movable beings are called so, when they get this character ® through the taking effect of the Karman relating to movable beings. But when their duration of life as movable beings comes to its close, the (soul), embodied in a movable being, leaves its life as such and becomes embodied in an immovable being. Immovable beings are called so, when they get this character through the taking effect of the Karman relating to immovable beings. But when their duration of life as an immovable being comes to its close, the (soul), embodied in an immovable being, leaves its life as such and takes again a new form of existence; 7they are (then) called® animated beings, (animals) of large bodies, or of long life.” (ii) And Udaka, the son of P^fl^Ala, spoke thus to the Venerable Gautama: * Is there not a chance, that a follower of the .Srama;zas, though he has renounced slaughter of but one class of living beings, ceases altogether to injure any^? Why do * Abhiydga. .SilSnka enumerates four kinds of abhiydga: ga?/a-, bala-, devatS-abhiydga, and gurunigraha. * NSma, literally, name. ® They are called (vu>6i5anti = uityant6) is apparently equi- valent with : they get the name (nSma) ; * name,' however, means in G'aina and Bauddha terminology as much as ‘ the nature of the thing.’ The words of the text, therefore, come to mean : ‘ they become or are animated beings,’ &c. ■* The question discussed in the following paragraphs is whether, at some future time, all movable beings in the Sarasdra might not die out, and none but immovable beings be left. This idea is combated at great length by Gautama. HOOK 2, LECTURE 7 . I say this ? Beings belong to the Circle of Births, though they be (now) immovable beings, they will (some time) become movable ones, and though they be movable beings, they will become immovable ones. When they leave tha bodies of immovable beings, all are born in bodies of movable ones, and •when they leave the bodies of movable beings, all w'ill be born in bodies .of immovable ones. 8When they are born in bodies of immovable beings, thej^ may be killed V (12) And the Venerable Gautema spoke thus to Udaka, the son of Pfin^ila ; " O long-lived one, we = do not admit "what you say ; viz. that there is a chance that a follower of the iSrama?/as should cease to do injur)'’ to any kind of living beings. "Why do we say this ? Beings belong to the Circle of Births, (&c., all as above, down to) wlien they are born in bodies of movable beings, it is a sin to kill them. They are called animated beings, (animals) of large bodies, or of long life. There are always a great many animate beings, (the slaughter of) which a follower of the ^ramawas must renounce, there are none, (the slaughter of) which he need not renounce. If he ceases, or has done with, or has given up (injuring) the large class of movable beings, his renunciation is * The meaning is, that at some future time movable beings may have ceased to exist, since they are all bom as immovable beings, and vice versd. If the latter is the ease, a layman, who abstains from killing animals, practically does injury to no being whatever; if the former is the case, he cannot transgress his vow even if he would. .... ® The text has the Sanskrit word a’smdkam, of which the com- mentator alleges that it was thus pronounced by all people in Magadha, compare note 2, p. 358. s6tRAKR7TANGA. good. 9What you or somebody else says, that there is a chance of a layman s ceasing to do an injury altogether, by renouncing slaughter of one kind of beings ; this interpretation of yours is not right.” (13) The Venerable One ^ gave an illustration : “ I put a question to the Nirgranthas : O long-lived ones, (suppose) there be some men who have made the following declaration: T shall not inflict punishment on those who, submitting to the tonsure, renounce the life of a householder and enter the monastic state; but I shall inflict punishment on those who lead a domestic life.* Some ■Srama77a, who for four or five years, or for six or ten years — ^the period may be shorter or longer — has wandered about in the land, returns to domestic life. Now answer me : does the man break his word when he puts to death this (renegade) householder ? " ‘ Certainly not ! ’ “It is just the same with a follower of the 6rama?7as, who has renounced injury to movable beings, but not to immovable ones. If he kills immovable beings, he does not transgress his vow. This you acknowledge, O Nirgranthas, this you must acknow- ledge!” (14) The Venerable One gave another illustration: “ I put a question to the Nirgranthas. O long-lived Nirgranthas, (suppose) there be householders or sons of householders, born in respectable families, who come to you for instruction in the Law. 10Ought they to be instructed in the Law ? ” ‘ Yes, they should.’ “When they have learned and under- stood this Law, will they say: this creed of the ^ Gauiama. Nirgranthas is true, supreme, excellent, full of virtues, right, pure, it removes doubts, it is the road to perfection, liberation, NirvAwa; it is free from error and doubts, it is the road of those who are free from all miser}^ ; those who adopt it will reach perfection, (&c., all down to) put an end to all misery ; exerting ourselves we shall control our- selves with regard to all kinds of living beings. — Will they speak thus.?” ‘Yes.’ “Should such men be admitted to the order.?” ‘Yes, they should.’ “Should such men be instructed in the discipline and kept to attend to religious instruction.?” ‘Yes, they should.’ “ Do they renounce injury to every living being?” ‘Yes, they do.’ “Now (suppose) one of tliese men who lead such a life, after wander- ing about in the land for four or five years, or for six or ten years — the period may be shorter or longer — returns to domestic life. Will this man (still) abstain from doing injury to every living being ? ” ‘ No,’ “ The same man ’ Who at first (as a householder) had not renounced injury to every living being, who afterwards has renounced, and who now does not renounce injury to every living being, did at first not control himself, did so after- wards, and does not so now. 11As long as he does not control himself, he does not renounce injury to every living being ’. This you acknowledge, O Nirgranthas, this you must acknowledge! . (^5)^ The Venerable One gave (another) illustration: “ I put a question to the Nirgranthas. O long-lived > SS s£ 5-ivS, literally, his soul. ■ ® Here the last sentence but one of the preceding pa^grap ought to be repeated. But there is no trace of it m my filSb. or the commentary. sOtraicr/tanga. Nirgrantlias, (suppose) there be monks or nuns of other sects, who come to you for instruction in the Law, (all as before, down to) attend to religious in- struction.” ‘ Yesxithey should.’ “ Is it lawful to eat with such men ? ” * Yes, it is.’ “Now (suppose) some of tliese people who lead such a life, (&c., all as before, down to) return to domestic life. Is it lawful to eat with them then ? ” ‘ No, it is not\’ “ The same man with whom to eat was not lawful at first, was lawful afterwards, and is not lawful now, was no .Sramawa at first, was a Yramawa afterwards, and is no .Sramawa now. It is not lawful for Nirgrantha iSrama^/as to eat together with him. This you acknowledge, O Nirgranthas; this you must acknowledge I” (16) And the Venerable One spoke thus : “There are some followers of the 6'rama«as, who have made this declaration : 12we cannot, submitting to the tonsure, renounce the life of a householder and enter tlie monastic state, but we shall strictly observe the P6saha on the fourteenth and the eighth days of each fortnight, (on the new-moon, and) full-moon days, we renounce gross ill-usage of living beings, grossly lying speech, gross taking of things not given, (un- lawful) sexual intercourse, (unlimited) appropriation of property ; we shall set limits to our desires in the two forms and in the three ways 2. They will also make the following renunciation: ‘neither do nor cause anything (sinful) to be done for my sake.’ J N6 i«*a///zg sama///ig; I think the Sanskrit of this phrase, which IS not explained by the commentator, is n6 ay am artha/i samarthaA. ^ Viz. I will not do it, nor cause it to be done, either in thought or m word or in deed.’ Compare Uvasaga Dasao, Hoemlc’s edition, § 13 ff. HOOK 2, LECTURE 7. I-Javing (on Posalia-clays) abstained from eating, drinking, bathing, and using beds or chairs, may they, oti their decease, be said to make a (righteous) end of their life?" ‘Certainly, they do make such an end of their life.* “They arc called animated beings, (&c., all as in ^ 1 3, down to) this interpretation of yours is not right." (17) The Venerable One spoke thus : “ There are some followers of the 6'rama«as, who have made this declaration : 13we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state ; wc also cannot strictly observe the Pdsaha on the fourteenth and the eighth days of each fortnight, (on the days of new-moon) and full-moon ; but while wc are preparing ourselves for death by fasting', wc shall abstain from food and drink without longing for the end ; we shall renounce all ill-usage of living beings, all lying speech, all taking of things not given, all sexual intercourse, all -property, (saying) : ‘ neither do nor cause anytliing (sinful) to be done for my sake.’ (All the rest as in the preceding paragraph.)” (18) And the Venerable One spoke thus : “ There are some men of great desires, great undertakings, &c.=, who do not abstain from all ill-usage of living beings, (&c., down to) from all property. During the wliole time, from their taking the vows of a follower of the 5’ramawas till their deadi, they abstain from injury to living beings. Then they die ; in their next existence they experience their Karman, and receive an evil lot. (The rest as before.)" (19) And the Venerable One spoke thus: "There are * S .•» m 1 6 ha. mg A tsan&g/itisiy a. some men of no desires, no undertakings, who abstain from all ill-usage of living beings, (&c., down to) from all property. 14During the whole time, from their taking the vows of a follower of the 6i'ama?^as till their death, they abstain from injury to living beings. Then they die; in their next existence they ex- perience their Karman, and receive a happy lot. (The rest as before.)” (20) And the Venerable One spoke thus : “There are some men of few desires, few undertakings, who abstain from ill-usage of one sort of living beings, (&c., down to) from one sort of property. During the whole time, (&c., the rest as in the last para- graph).” (21) And the Venerable One spoke thus : “ There are some men who live in woods, in huts, near villages, or practise some secret rites, who are not well con- trolled, do not well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time : do not beat me, beat others, (&c., all as in II, 2, 21, down to) having died at their allotted time, they are born in some places inhabited by Asuras^ and evil-doers. And when they are released therefrom, they will be born deaf and dumb or blind. They are called animated beings, (&c., the rest as in § 13).” (22) And die Venerable One spoke thus : “ There are some beings of a long life, which a follower of the »Srama«as abstains from injuring through life. They die after him. They are called animated beings, (&c., the rest as in § 13).” (23) ^ Asuriya. 15.StISnka here offers a second explanation of this word, viz. ashrya, where no sun ever shines. (The two next paragraphs treat in exactly the same way of beings of an equally long life, which die simultaneously with him, and of beings of a short life, which die before him.) (24, 25) And the Venerable One spoke thus: “There are some followers of the 6rama«as, who have made this declaration : we are not able to strictly observe the P6saha-days, but we are able, when preparing ourselves for death by fasting, to abstain from food and drink without longing for the end. The vow of such a man is the Simdyika D^^ivakS^ika ' : (he declares) in the morning : (I shall travel) only thus or thus far in an eastern, western, southern, northern direction. He renounces injury to all beings : I shall cause peace and security to all sorts of living beings. “Within those (limits) the movable living beings, which the follower of the 5 ’ramawas abstains from injuring till his death, will leave their life, and will then be born, within the same limits, as movable living beings, which the follower of the .Sramawas abstains from injuring till his death. With regard to them the follower of the Sramauas has made a good renunciation. They are called animated beings, (&c., the rest as before). 16(26) “The movable beings within those limits, &c.®, will, ^ The DgfSvakSjika ‘consists in drawing closer or contracting every day the limits already laid down (in accordance with the Guwavratas) to the range of one’s travels,’ &c. The Guwavrate referred to is the Digvirati, i.e. ‘to lay down a limit beyond which one shall not travel in the different directions, or a limit as to the countries one shall visit for the acquisition of wealth.’ From Bhandarkar Report, p. 1 14 f- The explanation in the commentary materially agrees with the above. ® The original repeats the phrases of the preceding paragraph. after their death, be born within the same limits as immovable beings, from injuring which without a purpose the follower of the 5 rama«as abstains till death, but not with a purpose h (&c., the rest as before). (27) “ The movable beings within those limits, &c., will, after tlieir death, be born, beyond those limits, as movable or immovable beings, (&c., the rest as before). (28) “ The immovable beings within those limits, &c., will, after their death, be born, within the same limits, as movable beings, (&c., the rest as be- fore). (29) “The immovable beings within tliose limits, &c., will, after their death, be born, within the same limits, as immovable beings, (&c., the rest as before). 17(30) “ The immovable beings within those limits, &c., will, after their death, be born, beyond those limits, as immovable beings, (&c., the rest as before). (31) “The movable and immovable beings beyond those limits, &c., will, after their death, be born, within those limits, as movable beings, (&c., the rest as before). (32) “The movable and immovable beings beyond those limits, &c., will, after their death, be born, within those limits, as immovable beings, (&c., the rest as before). (33) “ The movable and immovable beings beyond those limits, &c., will, after their death, be born, beyond I abridge them as far as possible, and give the full text only where it differs from that of § 26. ' This clause comes always after the words * immovable beings ' down to § 34. those limits, as mo\^ble and immovable beings, (&c. the rest as before).” (34) The Venerable One spoke thus : “ It has never happened, it does not happen, nor will it ever happen, that all movable beings will die out and become immovable ones, nor that all immovable beings die out and become movable ones. Since movable and immo\’able beings never die out, there is no chance, as you or somebody else say, that a layman ceases to do injury altogether by renouncing slaughter of one kind of beings ; this interpretation of yours is not right." {35) And the Venerable One spoke thus : 18"If (a man) who has been instructed in right knowledge, faith, and conduct for the ax^otdance of sins, blames a (righteous) *Srama^/a or Brdhmawa tliough he is well disposed towards them, he effects die loss of his merit for another world ; but if he does not blame tliem, he heightens the purit)’’ of his merit for another world." On this Udaka, the son of took no further notice of the Venerable Gautama and was about to return in the direction in which he had come. (36) And the Venerable One spoke thus; * O long- lived Udaka, he who .has learned from a 5rama7/a or BrAhmawa whomsoever even one noble religious truth, and considers himself thereby furthered with regard to his peace and happiness, will respect, acknowledge, praise, salute, honour, reverence, and worship him even as a blessed and holy deity or sacred shrine.” (57) . , Then Udaka, the son of spoke thus the Venerable Gautama: ‘As I had not eo C45] S^TRAKRZTANGA.. known, heard, understood, and comprehended these w^ords, I did not believe in the meaning (of your words), which I had never perceived nor heard nor understood nor appreciated, and which were never explained nor defined nor delivered nor made clear to me, nor pondered over by me. But now, Reverend Sir, as I do know, &c., these words which I have perceived, heard, &c., I believe, accept, and approve of their meaning. It is just as you say ! 19’ (38) Then the Venerable Gautama spoke thus to Udaka, the son of P6rt%ala : “ Believe it, sir ; accept it, sir ; approve of it, sir ; it is just as we have said.” Then Udaka, the son of spoke thus to the Vener- able Gautama : ‘ I desire. Reverend Sir, in your presence to pass from the creed which enjoins four vowsh to the creed which enjoins the five great vows and the Pratikramawa V (39) Then the Venerable Gautama went with Udaka, the son of P^flf/^ala, to the Venerable Ascetic Mah^- vira. Then Udaka, the son of Pdfl^ala, solemnly circumambulated the Venerable Ascetic Mahivira three times from the left to the right, and having done so he praised and worshipped him, and then he spoke thus: ‘ I desire. Reverend Sir,. in your presence to pass from the creed which enjoins four vows, to the creed which enjoins the five great vows and the Pratikramawa. May it so please you, beloved of the * See above, p. 121, note 2. In this way the creed of Parjva is characterised in contradistinction to that of MahSvira. ® * Pratikramawa is the expiation of sins ... by means of Nindana Garha«a, Ald^iana, and other processes. Nindana is condemning the sinful act or repenting of it to oneself ; Garha«a is doing the same before a Guru ; and Ald^anS. is making a con- fession of it to the Guru.’ Bhandarkar, Report, p. 9, note BOOK 2 , LECTUllE 7 . 20gods, do not deny me!’ Then, in die presence of the Venerable Ascetic hlahavira, Udaka, the son of P^//ala, passed from the creed which enjoins four vows, to the creed which enjoins the five great vows and the Pratikrama7za. (40) Thus I say. ‹Previous chapterSutrakritanga Sutra, Second Book 2.6Similar 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