Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 1Hermann 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›Uttaradhyayana Sutra: First Lecture - On DisciplineUttaradhyayana Sutra 1ListenPlay this chapter in spoken English.Save chapterListen to chapter1FIRST LECTURE. ON DISCIPLINE. I shall explain in due order the discipline of a houseless monk, who has got rid of all worldly ties. Listen to me. (i) A monk who, on receiving an order ^ from his superior ", walks up to him, watching his nods and motions, is called well-behaved. (2) But a monk who, on receiving an order from his superior, does not walk up to him, being insubor- dinate and inattentive, is called ill-behaved. (3) As a bitch with sore ears is driven away every- * A«a-nidd6sa-kar6. Agni is the order itself; nirdSra, the assent to it. ® The original has the plural instead of the singular. It takes great liberties in this respect, and the commentators constantly call to help a vaitanavyatyaya or lihgavyatyaya, exchange of number or gender, as the case may be. It js impossible in the translation to follow the original in this respect, and useless to note all such grammatical blunders. The conclusion we may draw from them is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of dying out or had already actually become obsolete. I am almost sure that the vernacular of the time when the Siitras were composed began to drop the distinction between the singular and plural in the verb. It was, however, artificially revived in the literary hlShS- rfish/ri of later days. 2[ 45 ] B where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4) As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways. (5) Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct. (6) Therefore be eager for discipline, that you may acquire righteousness; a son of the wise^, who desires liberation 2, will not be turned away from anywhere. (7) One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is w’orthless. (8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood ; he should not associate, laugh, and play with mean men. (9) He should do nothing mean®, nor talk much; but after having learned his lesson, he should meditate by himself. (10) ‘ Buddhaputta. Buddha is here and in the sequel explained by fi^drya, teacher. The word is in the crude form, not in the inflected form, as the nominative would not suit the metre. Liberties of this kind are frequently met with in our text. * Ni 6 ga//Ai = niydgarthin. It is always explained and usually means mdksharthin. But here and in verse 20 niydga has perhaps its common meaning: appointment, order. In that case we must<translate : he who waits for an order. 3® ATan^fdliya, literally, he should not demean himself like a ATantfala. The commentators, however, divide the word in ^a«</a, violent, hot, and alika, untrue, false. This explanation is loo artificial to be accepted, though the meaning comes to the same thing. LECTORE I. If he by chance does anything mean, he should never deny it, but if he has done it, he should say : ‘ I have done it ; ’ if he has not done it, ‘ I have not done it’ (ii) He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act (i 2) Disobedient, rough speaking, ill-behaved pupils Avill exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite. (13) He should not speak unasked, and asked he should not tell a lie ; he should not give way to his anger, and bear with indifference pleasant and un- pleasant occurrences. (14) Subdue your Self, for the Self is difficult to sub- due ; if your Self is subdued, you will be happy in this world and in the next. (15) Better it is that I should subdue my Self by self- control and penance, than be subdued by others with fetters and corporal punishment. 4(16) He should never do anything disagreeable to the wiseS neither in words nor deeds, neither openly nor secretly. (17) He should not (sit) by the side of the teacher, nor before him, nor behind him ; he should not touch (the teacher’s) thigh with his own, nor answer his call from the couch. (tS) A well-behaved monk should not sit on his hams-, ^ Buddbawaw, i.e. the superiors. * PalhaUhiya = paryastika: knees and shanks. so that his clothes cover his nor cross his arms^, nor stretch out his legs, nor stand (too) close to his teacher, (i 9) If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command® he should always politely approach his teacher. (20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher’s) call modestly and attentively. (21) He should never ask a question when sitting on his stool or his bed, but rising from his seat* and coming near, he should ask him with folded hands. (22) When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition. (23) A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c.) ; he should avoid sinful speech, and always keep free from deceit. 5(24) He should not tell anything sinful or meaningless^ * Pakshapi«<fa. ® Niyaga//^t or ni6ga////t The commentator explains it, as in verse 7, by ‘ desiring liberation.’ * Ukku</u6. The commentator explains it by muktSsana^, karanata^ padapuw^’Aanadigata^. * In iliuslration of this the commentator (DSvSndra) quotes the following verse: Ssha bandhySsutd y&ti khapushpakrAarSkhara^ 1 mrigatnshwambhasi snita^ jararnhgadhanurdharaA 11 There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare’s horn. LECTURE I. or hurtful, neither for his own sake nor for anybody else’s, nor without such a motive. (25). In barbers’ shops' or houses, on the ground separat- ing two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her. (26) Any instruction the wise ones ^ may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27) (The teacher’s) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28) Wise, fearless monks consider even a rough instruction as a benefit, but the fools hate it, though it produces patience and purity of mind. (29) He should occupy a low, firm seat, which does not rock; 6seldom rising and never without a cause, he should sit motionless. (30) At tlie right time a monk should sally forth, and he should return at the right time ; avoiding to do anytliing out of time, he should do what is appro- priate for each period of the day. (31) A monk should not approach (dining people) sitting in a row, but should collect alms that are freely given ; having begged according to the sanc- tioned rules, he should eat a moderate portion at the proper time. (32) A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party ; another monk should not pass him to get the start of him. (33) > Samara, explained by the commentator barbers* shop or smithy, with the addition that it includes all places of low people. ^ Buddhdi^. uttarAduyayana. Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted' food that was prepared for somebody else®. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweet- ened®. 7(36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse ; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks :) ‘ I get but knocks and boxes on die ear, hard words and blows ; ’ and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation ^ ; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teachers anger, nor ’ PhSsuya, translated prasuka, and explained : free from li\ing beings. ~ Paraka</a, prepared for the householder or some other person, but not for the monk himself. ® The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentarj'. * I translate according to the interpretation of the commentator, which is probably right ; but the text sets all rules of grammar at defiance. LECTURE I. should he himself grow angry ; he should not offend the teacher nor irritate him by proclaiming his faults*. (40) Perceiving the teacher’s anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. 8(41) He who adopts the conduct which the wise ones^ have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher’s thoughts and the purport of his words, one should express one’s assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself®, and he be- comes renowned in the world ; as the earth is the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct^ are satisfied (with a pupil), they will make over to him their extensive and weighty® knowledge of the sacred texts. (46) His knowledge will be honoured, his doubts will be removed, he will gladde n the heart of his teacher * Literally, search for the goad. - Buddha. •’ Nam all, literally, bows down. rr.Mnin<r * Puvv.asa«nhuya = pGrvasa«stuta. Besides the meaning rendered in my translation the commentator proposes anoth . alreadi’ famous. mAteha • • = arthika. kavingan object or it is therefore frequently rendered : leading to 1 8 UTTARADHYAYANA. by his good acts ; 9kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha\ or a god of great power and small imperfections. (48) Thus I say Next chapterUttaradhyayana Sutra 2›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