Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 13Hermann 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: Thirteenth Lecture - Chitra and SambhutaUttaradhyayana Sutra 13ListenPlay this chapter in spoken English.Save chapterListen to chapter1THIRTEENTH LECTURE. ^ITRA AND SAMBHtOta®. Being contemptuously treated for the sake of his birth (as a Sambhfita took, in Hastinipura, ^ AttapasannalSsa = dtmaprasannalfejya, *in which the LgjyS is favourable for the soul.’ The Lljy^ is comparable to the subtile body of the orthodox philosophy. The theory of the LSjj'a forms the subject of the Thirty-fourth Lecture. ® Ddsa, which means hatred (dvSsha) and impurity (d6sha). * The stories about .^'itra and SambhCtta and the fate they LECTURE XIII. the sinful resolution (to become a universal monarch in some later birth) ; descending from the heavenly region Padmagulma, he was born of JiTulani in Kirapilya as Brahmadatta; iSTitra, however, was born in the town Purimat^la in the great family of a merchant ; when he had heard the Law, he entered the order, (i, 2) In the town K4mpilya,.both Sambhftta and iiTitra (as they were called in a former birth) met again and told each other the reward they had realised for their good and bad actions. (3) The universal monarch Brahmadatta, the power- ful and glorious king, respectfully addressed the following words to him (who had been) his brother (in a former birth) : (4) ‘We were brothers once, kind to each other, loving each other, wishing well to each other. 2(5) ‘ We were slaves in the country of the DaJ^r^as, tlien antelopes on mount K&la;'^^ra, then geese on the shore of Mmagangi, and 6Vap&kas in the land ofKa^i. (6) ^ ‘ And we were gods having great power,^ m the regions of the gods. This is our sixth birth, in which we are separated from each other. (7) “ Karman is produced by sinful thoughts, and you have entertained them, O king ; it is by the ence of this Karman that we were separated. (8) underwent in many births are common to -.l Buddhists. The whole subject has been exhau^vcly by Prof. Leumann in two learned papers in the Wiener Z.M fiir die Kunde des Morgenlandes, vol. v, pp. 1 ff., i ” •» analysis of the various documents which relate this legend , and the PrSknl text of the Thirteenth Fourteenth Lectu^^^ together with a German translation is pu is e . therefore, the reader is referred to Prof. Leumann s papers. 58 uttat^Adhyayana. ‘ I had done actions derived from truth and purity, and now I enjoy their effect; is this also true in your case, isfitra ? ’ (9) “ Every good deed will bear its fruit to men ; there is no escape from the effect of one’s actions. Through riches and the highest pleasures my soul has got the reward for its virtues, (io) “ Know, Sambhuta, that 3'ou have got the reward of your virtues in the shape of great wealth and prosperity ; but know, O king, that is just so with Tifitra ; 3he also obtained prosperity and splen- dour. (11) “A song of deep meaning condensed in words has been repeated in the midst of a crowd of men, (having heard) which monks of piety and virtues exert themselves in this (religion) : I have become a 6’rama«a.” (12) ‘ Renowned are my beautiful palaces U/&/^a, Udaya, Madhu, Karka, and Brahman : this house, full of treasures and containing the finest products of the Paw/^Alas, O ATitra^, regard it as your own! (13) ‘ Surround yourself with women who dance, and sing, and make music ; enjoy these pleasures, O monk ; I deem renunciation a hard thing.’ (14) As the virtuous Afitra, for old friendship’s sake, loved the king who was attached to sensual pleasures, and as he had at heart his welfare, he spoke to him the following words : (15) “All singing is but prattle, all dancing is but ^ The commentator constructs ^itra with dhawappabhhya : full of manifold treasures; but Prof. Leumann is probably right in taking it as a vocaUve. I.ECTURE XIII. mocking, all ornaments are but a burden, all pleasures produce but pains. (i6) “ O king, pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the virtues of right conduct. (17) “ Excellent king, the lowest caste of men is that of the ^SVap^kas, to which we twice belonged; 4as such we were loathed by all people, and we lived in the hamlets of 6 Vap 5 .kas. (18) " In that miserable birth we lived in the hamlets of *Svapikas, detested by all people; then we acquired the Karman (the .fruit of which we now enjoy). (19) “You are now a king of great power and pros- perity, enjoying the reward of your good actions; put from you the transitory pleasures, and enter the order for the sake of the highest good M {20) “ He who in this life has done no good actions and has not practised the Law, repents of it in the next world when he has become a prey to Death. (21) “ As a lion takes hold of an antelope, so Death leads off a man in his last hour ; neither mother, nor father, nor brother will, at that time, save a particle (of his life). (22) “Neither his kinsmen, nor his friends, nor his sons, nor his relations will share his suffering, he alone has to bear it ; for the Karman follow's the doer. (23) “ Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and everything; > Addna, explained ifaritradharma. 6o against his will, and accompanied only by his Karman \ he enters a new existence, either a good or a bad one. (24) “ When they have burned with fire on the funeral pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for them. (25) “Life drags on (towards death) continuously-; 5old age carries off the vigour of man. King of the Pawi^las, mark my words : do no fearful actions." (26) ‘ I, too, know just as well as you, O saint, what you have told me in jmur speech : pleasures will get a hold on men and are not easily abandoned by such as we are, sir. (27) ' O .^itra, in Hastindpura ® I saw the powerful king (Sanatkumdra), and I took that sinful resolution in my desire for sensual pleasures. (28) ' And since I did not repent of it, this has come of it, that I still long for sensual pleasures, though I know the Law. (29) ‘As an elephant, sinking down in a quagmire. * This might be translated, as Professor Leumann suggests: possessing Karman as the germ (of his future destiny); still I prefer the meaning vouched for by the commentators, because karmabt^a generally means the germ, i. e. cause of Karman, see below, Thirty-second Lecture, verse 7. ® See Professor Leumann’s remarks on this verse, 1 . c., p. 137 f. ® When Sunandi, wife of Sanatkumara, paid homage to Sam- bhhta, then aG^aina monk, and touched his feet with the curls of her soft hair, he was possessed by the desire to become a universal monarch in reward for bis penances. This is the niddna of which the text speaks, and what I render in this connection by ‘taking a resolution.’ For the story itself) see my Ausgewahlte Erzahlungen in MahSrSsh/rt, p. 5 f. LECTURE XIV. 66l sees the raised ground but does not get to the shore, so do we who long for sensual pleasures, not follow the patli of monks. (30) * Time elapses and quickly pass the days ; the pleasures of men are not permanent ; they come to a man and leave him just as a bird leaves a tree void of fruit.' (31) “ If you are unable to abandon pleasure, then do noble actions, O king; following the Law, have compassion on all creatures : then you will become a god on entering a new existence. (32) “If you have no intention of abandoning plea- sure, and still long for undertakings and property, my long talk has been to no purpose. I go, king, farewell.” (33) And Brahmadatta, king of the Pa»Mas, did not act on the counsel of tlie saint; he enjoyed the highest pleasure, and (afterwards) sank into the deepest hell. (34) But ICara. the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection. (35) Thus I say. ‹Previous chapterUttaradhyayana Sutra 12Next chapterUttaradhyayana Sutra 14›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