Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 10Hermann 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: Tenth Lecture - The Leaf of the TreeUttaradhyayana Sutra 10ListenPlay this chapter in spoken English.Save chapterListen to chapter1TENTH LECTURE®. THE LEAF OF THE TREE. As the fallow leaf of the tree falls to the ground, when its days are gone, even so the life of men (will * The wheel and the hook. ® This is a sermon delivered by Mah&vlra to his disciple Indra- bhGti, who belonged to the Gdtama G6tra. In the commentary a lengthy legend is given how Gautama came to want this in- struction. As it is not necessary for understanding the contents of this lecture, I may pass it over. 42 uttarAdhyayana. come to its close); Gautama, be careful all the while! (i) Asa dew-drop dangling on the top of a blade of Ku^a-grass lasts but a short time, even so the life of men ; Gautama, be careful all the while I (2) As life is so fleet and existence so precarious, wipe off the sins 3'ou ever committed; Gautama, &c. (3) ^ A rare chance, in the long course of time, is human birth for a living being ; hard are the con- sequences of actions ; Gautama, &c. (4) When the soul has once got into an earth-body \ it may remain in the same state as long as an Asawkhya-; Gautama, &c. (5) When the soul has once got into a water-body, &c. (all as in verse 5). (6) When a soul has once got into a fire-body, &c. (all as in verse 5). (7) When the soul has once got into a wind-body, &c. (all as in verse 5). 2(8) When the soul has once got into a vegetable- bodj’-, it remains long in diat state, for an endless time, after which its lot is not much bettered ® ; Gautama, &c. (9) When the soul has once got into a body of a Dvindrij'a (i.e. a being possessing two organs of ’ Verses 5-9 treat of the 6k6ndriyas or beings which possess but one organ of sense, that of touch. A full description of them as well as of the dvindriyas, &c. is given in the last lecture. " The periods called asawkhya are measured by utsarpi«ts and avasarpi«is which correspond to the kalpas of tlie Hindus, but greatly exaggerated. An asar/zkhya is the longest time (ukkdsaffl = utkarshaw) which a soul may be doomed to live in earth-bodies; see below, XXXVI, 81 ff. ® This is, according to the commentary, the meaning of duranta. LECTURE X. sense), it may remain in the same state as long as a period called sa?«khy6yaS- Gautama, &c. (lo) When the soul has once got into a body of a Trlndriya (i.e. a being possessing three organs of sense), it, &c. (all as in verse lo). (ii) When the soul has once got into a body of a iiTaturindriya (i.e. a being possessing four organs of sense), it, &c. (all as in verse lo). (12) When the soul has once got into a body of a Pa# 7 ^’ 6 ndriya (i. e. a being possessing five organs of sense), it may remain in the same state as long as seven or eight births; Gautama, &c. 3(13) When the soul has once got into the body of a god or of a denizen of hell, it may remain in that state one whole life ; Gautama, &c. (14) Thus the soul which suffers for its carelessness, is driven about in the Sa«»sira by its good and bad Karman; Gautama, &c. (15) Though one be born as a man, it is a rare chance to become an Arya ; for many are the Dasyus and Ml^’/S^as; Gautama, &c. (16) Though one be born as an Arya, it is a rare chance to possess all five organs of sense; for we see many who lack one organ or other ; Gautama, &c. (17) Though he may possess all five organs of sense, still it is a rare chance to be instructed in the best Law ; for people follow heretical teachers ; Gautama, &c. (18) Though lie may have been instructed in the right Law, still it is a rare chance to believe in it; for many people are heretics; Gautama, &c. (19) ' Asawkhi^^'a, i.e. sawkliyBya, is a period which can be measured by thousands of years. UTTARADIiYAYANA. Though one believe in the Law, he will rarely practise it ; for people are engrossed by pleasures ; Gautama, &c. (20) When your body grows old, and your hair turns white, the power of your ears decreases ; Gautama, &c. (21) When your body grows old, and your hair turns white, the power of j^our eyes decreases ; Gautama, &c. (22) W^hen your body grows old, and your hair turns white, the power of your nose decreases. 4(23) W^hen your body grows old, and your hair turns white, the power of your tongue decreases. (24) When 3^our body grows old, and your hair turns white, the power of your touch decreases. (25) When your body grows old, and your hair turns white, all your powers decrease. (26) Despondency, the king*s evil, cholera, mortal diseases of many kinds befall you ; your body wastes and decays; Gautama, &c. (27) Cast aside from you all attachments, as the (leaves of) a lotus let drop off the autumnal ^ water, exempt from every attachment, Gautama, be care- ful all the while ! (28) Give up your wealth and your wife; you have entered the state of the houseless ; do not, as it were, return to your vomit ; Gautama, &c. (29) Leave your friends and relations, die large for- tune you have amassed ; do not desire them a second time ; Gautama, &c. (30) ^ ^ This attribute is here given to ‘ water,’ because in autumn the \vater becomes pure, and even the purest water has no hold upon the leaves of a lotus ; thus a saint should give up even the best and dearest attachment LECTURE X. There is now no ( 7 ina\ but there is a highly esteemed guide to show the way; now being on the right path, Gautama, be careful all the while I (31) Now you have entered on the path from which the thorns have been cleared, the great path ; walk in the right path ; Gautama, &c. 5(32) Do not get into an uneven road like a weak burden-bearer ; for you will repent of it afterwards ; Gautama, &c. (33) You have crossed the great ocean ; why do you halt so near the shore ? make haste to get on the other side ; Gautama, &c. (34) Going through the same religious practices as perfected saints", you will reach the world of per- fection, Gautama, where there is safety and perfect happiness ; Gautama, &c. (35) The enlightened® and liberated monk should con- trol himself, whether he be in a village or a town, and he should preach to all* the road of peace; Gautama, &c. (36) Having heard the Buddha’s® well-delivered ^ As this assertion canitol be put ui the moutli of MahSvtra, this verse must be set down as a later addition— or perhaps as a blunder of the poet similar to that noted before, in IX, 42. * This seems, according to the commentary, to be the meaning of the phrase akalfivarasfiwim ftsiya. Akal6varajr6«t is said to mean as much as kshapakarrCnf. ® Buddha. * Bfihafi vrrff/hayfit; literally, propagate. « Here the word buddha is used as a title; but its use is very restricted, scarcely going beyond that of a common epithet. This is just what we otherwise should have to assume in order to explain the use by the Bauddhas of that word to denote the founder of their sect. 6In the SfitrakrrTtfihga II, 6, 28 Buddha, in the plural, actually denotes the prophets of tlie Buddhists. sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say. ‹Previous chapterUttaradhyayana Sutra 9Next chapterUttaradhyayana Sutra 11›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