Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 18Hermann 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: Eighteenth Lecture - SanjayaUttaradhyayana Sutra 18ListenPlay this chapter in spoken English.Save chapterListen to chapter1EIGHTEENTH LECTURE. SAiVffAYA In the town of Kdmpilya there was a king, named Sang'aya, who possessed numerous troops and war- chariots ; once he went a-hunting. (i) * Samuda«iya, explained bhaiksham. * Fart^akn^tla, literally, those who practise the five wrong Jtlas, whereby probably those are denoted who do not keep the five great vows of the Gainas. Note that the Buddhists too have their pa;7^ar!la. They could therefore have been called pa»^akufila by the G^ainas. ® The text is not settled in the last line ; but there can be no doubt about the meaning. * The commentators Sanskritise this name in Sawyata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 8l He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2) He chased the deer on horseback in the K^sara- park of K&mpilya ; and intent on his sport he killed there the frightened deer. (3) Now in the Kesara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4) Annihilating sinful inclinations he meditated in the Asphdta-bower®. But the king killed the deer that fled to him. (5) Now the king on horseback came quickly there ; he saw the killed deer and saw the monk there. (6) The king in his consternation (thought) ‘ I had nearly hurt the monk ; 2ill-fated and cruel me that is mad for the sport.’ (7) Having dismissed his horse, the king bowed respectfully to the monk’s feet (saying), ‘ Forgive me this, Reverend , sir.’ (8) But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9) ‘ I am Sa«^ya ; answer me, Reverend sir ; a monk might by the fire of his wrath reduce millions of men to ashes.’ (lo) ‘Be without fear, O king; but grant safety to others also ; in this transient world of living beings, why are you addicted to cruelty ? (ti) look like a king's name. The Sanskrit fo^ of the name was probably Sa^aya or SrrV^ya, both of which frequently occur m Sanskrit literature. ^ To render fisrava. ... u* 1. 2 Apphdva in the original; there are several plants which are called dsphdta. [45] ^ uttakAdhyayana. ‘As you must, of necessity, one day part with everything, in this transient w^orld of living beings, why do you cling to kingly power ? (12) ‘ Transient like a stroke of lightning are life and beauty, which you love so much ; you do not com- prehend what will benefit you in the next life. (13) ‘ Wives and children, friends and relations, all are dependent on a man during his life ; but they will not follow him in death. (14) ‘The sons, in great sorrow, will remove the corpse of their father (to the cemetery) ; 3and so will parents do with their sons and relations ; O king, do penance! (15) ‘ O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16) ‘And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.’ (i 7) Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18) Saw^ya gave up his kingly power and adopted the faith of the G^inas in the presence of the venerable monk Gardabhdli. (19) A Kshattriya, who had abandoned his kingdom and had turned monk, said to him : ‘ As you look so happy in outward appearance, you must have peace of mind. (20) ‘ What is your name, to which G6tra do you belong, and why have you become an ascetic ^ ? * Literally, a Brahman. LECTURE XVIII. How do you venerate the enlightened ones’, and how did you come to be called a well-behaved (monk)?’ (21) *' My name is Sa«?a.ya ; I belong to the G6tra of G6tama ; my teacher is Gardabhili, who is conversant with the sacred lore and good conduct. (22) " O great sage, the man of limited knowledge talks foolishly on these four heads ", viz. the exist- ence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. 4(23) “This has been declared by him who is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24) " Men who commit sins will go to hell ,* but those who have walked the road of righteousness, will obtain a place in heaven. (25) “ All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26) ‘ Buddhfi, explained d^arySn, preceptors. « These are the four great heresies; (i)that ofthekriydvddinas, who maintain that the soul exists; (2) that of the aknydvddinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be idenUcal with salvation by bhakti; (4) that of the agr, ^navkdinas, who contend that knowledge is not necessary for salvation, but tapas; this seems identical with the karmapatha. The commentators explain kri- ydvddinaA ‘those who believe the soul or fitmari to be - tensed by the verb to be fi.e. by a permanent and “"changeable existence).and ascribe to it suchqualiiies as ubiquity or non-ubiquity. the ksharrikavdda or doctrine, “dually “"cribed to Buddh^ts,^^^^ everything has but a momeniaiy existence an heresies replaced bp a faoimae of itself. About these heiestes compare the Shtrakn’tanga I, 12; II, 2, 7?. G 2 I know all these heresies to be contemptible ; 5I know that there will be a life hereafter, and I know my Self. (27) “ I was an illustrious god in the MahAprdwa heaven, and reached old age as we here would say of a man who is a hundred years old ; but in heaven, hundred years consist of as many MahApills of PAlls\ (28) “ Descending from the Brahmaldka, I was born as a man. I know exactly the length of my life as well as that of other men. (29) “ A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everj^where. One should live up to this wisdom ^ (30) “ I keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31) “And what you of a pure mind asked me just now, that has been revealed by the enlightened one ^ ; such knowledge makes part of the creed of the 6^inas. (32) “ A wise man believes in the existence of the soul*, ^ According to the commentary a pSlt seems to be what is commonly called palydpamS, and mahSpSlt as&gardpamS. However the longest life of a god in Brahmalbka is but ten SSgardpamSs, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken. ® ii vigff&m aKUsaw/^arg. I believe that vigg&m here stands for vidvS.n, as in the following verse. 6The meaning would then be, ‘knowing this one should live tis a monk.’ ® Buddha. * The G'ainas do not deny the existence of the soul, but the un- alterable character of the soul. Hence they object to the kriyavada. LECTURE RVIII. he avoids the heresy of the non-existence of the soul ; possessing true faith one should practise the ver}'' difficult Law according to the faith. (33) “ Having learned this pure creed, which is adorned by truth and righteousness, Bharata^ gave up Bharatavarsha and all pleasures, and entered the order. (34) “ King Sagara * also gave up the ocean-girt Bha- ratavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35) “ After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan®, entered the order. (36) “King Sanatkumdra^ a universal monarch of great power, placed his son on the throne, and then practised austerities. (37) “^inti ®, a universal monarch of great power, the ^ Bharata was the eldest son of i?ishabha, the first Tlrthakara. He became the first ^akravartin, or universal monarch, and resided in Ayfidhyfi. At bis renunciation he was ordered by Indra himself to pluck out five handfuls of liis hair as is the custom of Gaina monks on entering the order. a Sagara, king of AyOdhyS, was, according to the le^nd contained in the commentary (see R. 7Pick, Fine jamistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of A^ita, the second Tirthakara, He became the second Aakra- vartin, and, in the end, he was ordained by Agita. The Gama. legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Rfimfiyarza. ^ ® Maghavan, son of king Saraudravi^nya of 5 ^rfivasti, and his wife Bhadrfi, became the third ATakravartin. ^ ^ j * SanatkumSra, son of king Ams6na of ^astmapura and his wife Sahadgvi, became the fourth ^aJ'^v’arUn. The advenlur of SanatkumSra are told in a Prfikrzt TMn7iiT published in my AusgewahlteErzShlungen m MfihSrSsh/ri, Leipzig, Vnd waTthe sixteenth Ttrthakara, Kunthu the seventeenth, and 86 UTTARADHYAYANA. bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38) “ King Kunthu, the bull of the Aikshvdka race, the widely famed lord, reached perfection. (39) “King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40) “After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mahi- padma ^ practised austerities. (41) “ Having brought the (whole) earth under his sceptre, king Harish^wa^ who humbled the pride (of other kings), reached perfection. 8(42) “ 6^aya together with tliousands of kings, re- nouncing the world, practised self-restraint. He Ara the eighteenth Tirlhakara. Kunthu sounds strange for a proper name. I think it just possible that it is a popular or PrSkrft corruption of Kakutstha, who was an AikshvSka. As is well known, R&ma is frequently called after him ICakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the RSmSya«aI, 70. ^ Mahapadma was the ninth ATakravartin. His elder brother was VishrmkumSra, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Ttrthakara. He wrenched the sovereignty of the world from NamuH, minister of his father Padmdttara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Srahmanical story of Vishnu and Bali, for whom the Fainas have substituted Namu^. According to them the minister Namu^i was, in a disputation, defeated by the G'aina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it. — hlahSpadma's residence was Hastinipura. 2 Harishgna, son of king Mahahari of Kfimpilya, became the tenth ATakravartin. ® ffaya, son of king Samudravig'aya of Ra^gnha, became the eleventh ATakravartin. LECTURE XVm. reached perfection which has been taught by the dPinas. 9(43) Dar&rwabhadrah giving up his flourishing king- dom of Dasdrwa, turned monk ; he renounced the world, being directed to do so by ^akra himself. (44) “ Karaka«<jfu was king of Kalinga ; Dvimukha, of Paw^'&la; Nami, of Vid^ha; Naggati (or rather Nagna^it), ofGdndh&ra^ (45) " Nami humbled himself, being directed to do so by iSakra himself; the king of Vidfiha left the house and became aS'ramawa. (46) “ These bulls of kings have adopted the faith of the 6^inas; after having placed their sons on the throne, tliey exerted themselves as 5rama«as. (47) “Udaya^/a®, the bull of the kings of Sauvlra, renounced the world and turned monk ; he entered tlie order and reached perfection. (48) “ And thus the king of KS^iS exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49) “And thus king Vi^ya®, whose sins were not quite annihilated ®, turned monk after he, the famous man, had quitted his excellent kingdom. (50) * King D.'ifSrwabhadra was a contemporary of Mah&vira. * These are the four Pralyfikabuddhas ; see p. 3S1 » The story of UdSya«a (or perhaps UddSyana) will be found in my Ausgewlihlte Erzahlungen in MShSrSsh/n, p. 2 • ® was contemporary w'ith MahSvira. * He wasNandana, the seventh Baladfiva, son of king Agnuikha the son of king BrahmarSga of Dvarak&vatt, and eldest brother of the Viisudfiva Dvipr»sh/h or Dvipush/i. 10* To render a«a//Hkitti. of which ‘:ommentators offer several explanations, rendering it anfirtt&kirti an an . , A various reading ff«a//Affkitti is mentioned, and explaine ffg; 7 il-artha-S.k ti. uttarAdhvayaka. “And thus the royal seer Mah&bala’ practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (5 r) “ Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly? (52) “ I have spoken true words able to promote virtue ; some have been saved, some are being saved, and some will be saved. (53) “ Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection.” (54) Thus I say. ‹Previous chapterUttaradhyayana Sutra 17Next chapterUttaradhyayana Sutra 19›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