Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 21Hermann 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: Twenty-First Lecture - SamudrapalaUttaradhyayana Sutra 21ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWENTY-FIRST LECTURE. samudrapAla. In there lived a 6rivaka, the merchant Pilita, who was a disciple of the noble and venerable Mahivira. (i) As a ^SrlLvaka he was well versed in the doctrines of the Nirgranthas. Once he went by boat to the town of Pihii7/^/a on business. (2) A merchant gave him his daughter while he was doing business in Pihuw^a. When she was big with child, he took her with him on his returning home. (3) Now the wife of Pdlita was delivered of a child at sea; as the boy was born at sea (samudra), he was named Samudraptla. {4) Our merchant, the .Sr^vaka, went leisurely to A^ampS., to his house ; in his house the boy g^ew up surrounded by comfort. (5) He studied the seventy-two arts, and acquired knowledge of the world he was in the bloom of youth, and had a fine figure and good looks. (6) His father procured him a beautiful wife, Rfipi^i, with whom he amused himself in his pleasant palace, like a Ddgundaga god^ (7) Once upon a time he saw from the window of his palace a man sentenced to death, dressed for execution, on his way to the place of execu- tion. (8) * To render nttikovida. ® For Dogundaga, see above, p. 88, note 2 . LECTURE XXI. Agitated by what he saw, Samudrap^la spoke thus : * Of wicked actions this is the bad result.’ (9) He became enlightened at once, the venerable man, and he was immensely agitated ; 2he took leave of his parents, and entered the state of houselessness. (10) Abandoning the great distress to which the worldly^ are liable, the great delusion, and what- ever causes fear, one should adopt the Law of monks the vows, the virtues, and the (endurance of) calamities, (ii) One should keep the five great vows, viz. not to kill, to speak the truth, not to steal, to be chaste, to have no property whatever; a wise man should follow the Law taught by the Crinas. (12) A monk should have compassion on all beings, should be of a forbearing character, should be restrained and chaste, and abstaining from every- thing sinful ; he should live with his senses under control. (13) Now and then^ he should travel in one country, * Saggantha = sagrantha, which is obviously the opposite of nirgrantha. The commentators correct sawgawtha in sa»i- ga»i The original reading is in MS. B. A. has sa 7 «gawtha, and so had C. originally, but it corrects the tha into Accord- ing to the commentators we should translate : abandomng worldly attachment which causes great distress, great delusion, black (L6jya), and dangers, one should, &c. = ParySya-dharma. ParySya means a state under which a substance presents itself. Here is meant the state of the soul in pravrag'yn. i.e. xr5ma«ya-paryfiya; compare the expressions /tyiadmastha-paryaya and kgvali-pary aya. 3Parydya-dliarma is here equal to pravra^-yd-dharma. Law of the monks. » Kaia«a kaiaw, the commentators supply kurvan, and explain the passage as follows; kaI6na. i.e. in a paurushi (four no taking into consideration its resources and his own ability; like a lion he should not be frightened by any noise ; and whatever words he hears, he should not make an improper reply. (14) In utter indifference he should walk about, and bear everything, be it pleasant or unpleasant; he should not approve of everything everywhere, nor care for^ respectful treatment or blame. (15) There are many opinions here among men, which a monk places in their true light; there will rise many dangerous and dreadful calamities, caused by gods, men, or animals, which are difficult to be borne and cause easily-discouraged men to sink under them ; but a monk who comes in contact with them will not be afraid, like a stately elephant at the head of the battle. (16, 17) Cold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body ; with- out flinching = he should bear them, and should hours) less one quarter of it, kdlam, i.e. what is proper for the time. The meaning would be ‘doing at every time what is proper or prescribed to do at it.’ But this e.\planalion looks very artificial; 4I think that the expression kalSr/a kdlarw is an adverb of the same type as vazgghTim mviggliQii^L and many others. ‘ Saw^ae. This word may be sa/wyata in this place; but in verse 20, where the same line occurs again, it cannot be so interpreted, because there the word saw^ae occurs twice ; once it has the meaning of sar/r^ata, but in the passage under dis- cussion it nlust be a verb, and it is rendered there sa«^ayet= sahgam kurydt by the commentators. ® Akukkud, translated akukfi^g^a, derived from the root kfi^' ‘to warble, to groan;’ it would therefore mean 'without complaint.’ But in I, 30 we have appakukkuS, derived from the root ku^ 'to bend, to be crooked,’ and it is rendered alpaspandana. The same meaning applies in the present case. LECTURE XXL III not recall to his memory the pleasures he once enjoyed. (i8) Giving up love, hatred, and delusion, a monk who is always careful and who is steadfast even as Mount M^ru cannot be shaken by the storm, should bear calamities, guarding himself. (19) A great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame ; an ascetic who has ceased (to act), will by means of his simplicity enter the path of NirvAwa. 5(20) He is neither grieved nor pleased (by anything) h he abandons his relations with men, he ceases (to act), is intent on the benefit of his soul, he strives for the highest good (viz. mukti), and uses the means to reach it, free from sorrow, egoism, and any kind of property. (21) A merciful (monk) should use beds distant from others, which are not got ready for his sake ^ nor strewn (with leaves or things considered to be pos- sessed of life) ; he should sustain such hardships as the sages are accustomed to. (22) . The great sage (Samudrap&la), understanding the sacred lore and practising completely the best Law, shone forth like the sun in the sky, being possessed of the highest knowledge and glory. (23) Having annihilated his Karman both meritorious * This is the meaning commonly given to the frequently occur- ring phrase arairaisahe. Another interpretation is : sawyamS- sawyamavishayfi, tSbhyaw na bddhatS. ® Nir6val6viH = nirupalipta. By upalSpa may be meant ' dirt/ but the author of the Avaifiri explains upalfipa as consisting in abhishvahga 'affection.' It is almost impossible to render • satisfactorily so vague an expression. II2 and sinful, being steadfast and free from all fetters, Samudrapila crossed the ocean-like Flood of worldly existence and obtained exemption from transmi- gration. (24) Thus I say. ‹Previous chapterUttaradhyayana Sutra 20Next chapterUttaradhyayana Sutra 22›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