Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 23Hermann 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-Third Lecture - Kesi and GautamaUttaradhyayana Sutra 23ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWENTY-THIRD LECTURE I Kfisr AND GAUTAMA. There was a <?ina, Pir^va® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a 6^ina. (r) And there was a famous disciple of this Light of ’ Compare the last verse of the Ninth Lecture. * In this lecture we have a very interesting legend about the way in which the union of the old church of Farm and the new church of MahSvtra was brought about. A revival of this ancient difference seems to have caused the united church afterwards to divide again into the present .SvStambara and Digambara sects. They do not continue tlie two primitive churches, but seem to have grown out of the united church. » Parjva is the last but one Ththakara, his Nirvfiwa took place 250 years before that of Mahdvtra. This statement, ^hich has been generally accepted, is, however, in seeining ° the account of our text, according to which a disciple is called a young monk kumara-rrama«a, met GaW i.e. Sudharman, the disciple of MahSvira We take the word disciple, sise, as paratnpardJis ya, a its literal sense. See note 3, p. laa. the World, the young .Sramawa K^ji, who had completely mastered the sciences and right con- duct. (2) He possessed the light of ^'ruta and Avadhi knowledge ^ and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of .SrAvasti. 2(3) In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4) Now at that time there lived the Prophet of the Law, the (?ina, who in the whole world is known as the venerable Vardhamina. (5) And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6) He knew the twelve Angas, was enlightened, and was surrounded by a crowd of disciples ; wandering from village to village he too arrived in »SrAvastl. (7) In the district of that town there is a park K6sh//^aka ; there he took up his abode in a pure place to live and sleep in. (8) The young vSramawa K6fi and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful. (9) The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection : (io) * These are the second and third kinds of knowledge according to the Gaina classification. Gruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 1 06. LIICTURE XXIII. ' Is our Law the right one, or is the other Law’ the right one ? are our conduct and doctrines right, or the otlicr ? 3(ii) ‘The Law as taught by the great sage Pdrrva, which recognises but four vows®, or the Law taught by Vardhamdna, which enjoins five vows ? (12) ‘ The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment ? Both pursuing the same end, what has caused their difference?’ (13) Knowing the thoughts of their pupils, both and Gautama made up their minds to meet each other. (14) Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tin- duka park, accompanied by the crowd, his pupils, (i 5) When K^i, the young monk, saw Gautama approach, he received him with all becoming atten- tion. (16) He at once offered Gautama tlie four pure kinds of straw and hay® to sit upon. (17) K^i, the young »S’rama«a,and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18) There assembled many heretics out of curiosity, and many thousands of laymen; (19) Gods, Ddnavas, Gandharvas, Yakshas, Rdkshasas, ’ Viz. the Law of PSrjva or the Law of Mahiivira. ® Hence it is called Udu^-^'ama ^tSturyfima. Chastity (mai- thunavirama«a) was not explicitly enumerated, but it was understood to be contained in the fourth commandment: to tia\c no property (aparigraha). » The four kinds of straw are: svtlf vihf koddava rSlag., to which is added bay; ra»»e ta«&»i. 122 UTTARAdHYAYANA. 4and Kinnaras (assembled there), and there came together invisible ghosts^ too. (20) K6ji said to Gautama, ‘ I want to ask yon some- thing, holy man.’ Then to these words of Kdri Gautama made the following reply : “ Sir, ask what- ever you like.” Then with his permission Kdri spoke to Gautama : (21, 22) ‘ The Law taught by the great sage Pir.yva, recog- nises but four vows, whilst that of VardhamAna enjoins five. (23) ‘ Both Laws pursuing the same end, what has caused this difference ? Have you no misgivings about this twofold Law, O wise man ? ’ (24) Then to these words of K6^i Gautama made the following reply: “Wisdom recognises the truth of the Law and the ascertainment of true things. (25) “ The first 2 saints were simple but slow of under- standing, the last saints prevaricating and slow of understanding, those between the two simple and wise ; hence there are two forms of the Law®. (26) * Bhfiya = bhflta, explained Vyantara. The vantara or vdnamantara are a class of ghosts. The second part of the word apparently is tara ‘ crossing,’ and the first seems to contain an accusative va7« or vdwamaw/ which may be connected with viha or vy6man ‘air.’ ® Those under the first Tfrthakaras. * The meaning of this explanation is as follows. 5As the vow of chastity is not explicitly mentioned among Par^va’s four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by obser\’ing the four vows literally, i. e. by not abstaining from sexual intercourse, as it was not expressly forbidden. — ^Thc argumentation in the text pre- supposes a decay of the morals of the monastic order to have occurred between Parjva and Mahavira, and this is possible only on the assumption of a sufficient interval of time having LECTURE XXIII. “ The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.” (27) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28) ' The Law taught by Vardhamina forbids clothes, but that of the great sage P4rjva allows an under and upper garment. (29) ‘ Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man ? ’ (30) To these words of Gautama made the follow- ing reply ; “ Deciding the matter by their superior knowledge, (the Tlrthakaras) have fixed what is necessary for carrying out the Law. 6(31) “ The various outward marks (of religious men) have been introduced in order that people might recognise them as sucli ; the reason for the character- istic marks is their usefulness for religious life and their distinguishing character. (32) “ Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks)." (33) . , , ‘ Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34) ‘Gautama, you stand in the midst of many elapsed between the last two Tlrthakaras. And this perfectly agrees ^^ith the common tradition that Mahavira came 230 years after P.irjva. UTTARAdH YAYANA . thousand (foes) who make an attack on you ; how have you vanquished them ^ ? ’ (35) “ By vanquishing one, five are vanquished ; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.” (36) K6d said to Gautama: ‘Whom do you call a foe ? ’ To these words of Gautama made the following reply : (37) “ Self is the one invincible foe, (together with the four) cardinal passions (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38) ‘Well, Gautama, &c. (as in verse 28). 7(39) ‘ We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage ? ’ (40) “ Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage.” (41) K^d said to Gautama : ‘What do you call fetters? ’ ' This question does not refer to the difference in doctrines between Piriva and Rlahavira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two TJrlhakaras for a belter reason than that given by the scholiast. For in them the leading topics of (?ainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the ' satisfaction of K6ji. In this way the unity in doctrine subsisting between the Law of Parj\’a and that of IMahfivira is demonstrated to the hearers of the dispute, after the differences had been explained away. ® Kash&ya. LECTURE XXIII. To these words of K^i Gautama made the following reply: (42) “ Lqve, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.” (43) ‘ Well, Gautama, &c. (as in verse 28). 8(44) ‘ O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit ; how have you torn it out } ’ (45) '* I have thoroughly clipped that plant, and torn it out altogether with its roots ; thus I have got rid of the poisonous fruit.” (i^6) Kdri said to Gautama, ‘What do you call that plant?’ To these words of K^i Gautama made the following reply : (47) ” Love of existence is that dreadful plant which brings forth dreadful fruit ; having regularly torn it out, I live pleasantly.” (48) ‘ Well, Gautama, &c. (as in verse 28). (49) ‘ Gautama, there is blazing up a frightful fire which burns ' the embodied beings ; how have you put it out ? ’ (50) " Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me.” (51) K^i said to Gautama, ‘What do you call the fire ? ’ To these words of Gautama made the following reply : (52) “The passions are the fire; knowledge, a vir- tuous life, and penances are the water; sprinkled » In the original ‘fire’ is pul in the plural because the four kashfiyas or cardinal passions are denoted by it. with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53) ‘ Well, Gautama, &c. (as in verse 28). 9(54) * The unruly, dreadful, bad horse, on which you sit, runs about, Gautama I how comes it to pass that it does not run off with 3’ou ? * (55) " I govern it well in its course by the bridle of knowledge ; it does not go astra)*^ with me, it keeps to the right path.” (56) said to Gautama, ‘What do you call this horse ?’ To these words of Kdri Gautama made the following replj’- : (57) “ The mind is that unruly, dreadful, bad horse ; I govern it by the discipline of the Law (so that it becomes a well-) trained Kamb6^-steed^.” (58) ‘Well, Gautama, &c. (as in verse 28). (59) ‘ There are many bad roads in this world, which lead men astraj' ; how do you avoid, Gautama, going astraj' as you are on the road ? ’ (60) “ They all are ’known to me, those who are in the right path and those w’ho have chosen a wrong path ; therefore I do not go astray, O sage ! ” (61) K€ri said to Gautama, ‘WTiat do you call the path ?’ To these words of Gautama made the following reply : (62) “ The heterodox and the heretics have all chosen a wrong path ; the right path is that taught by the (?inas ; it is the most excellent path.” (63) * Well, Gautama, &c. (as in verse 28). (64) * Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of \Yater ? do )fOu know the island, O Gautama ? ’ (65) ^ Eanthaka, see above, p. 47, note 2. LECTURE XXIII. 10" There is a large, great island in the midst of water, which is not inundated by the great flood of water.” (66) said to Gautama, 'What do you call this island To these words of K^fi Gautama made the following reply : (67) " The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter.” (68) ‘Well, Gautama, &c. (as in verse 28). (69) ‘ On the ocean with its many currents there drifts a boat ; how will you, Gautama, on board of it reach the opposite shore ? ’ (70) “A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach \/*/ K6ri said to Gautama, ‘What do you call this boat?' To these words of Kcsl Gautama made tlie following reply : (72) “ The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages." (73) •Well, Gautama, &c. (as in verse 28). (74) ‘In this dreadfully dark gloom there live many beings ; who will bring light into the whole world of living beings ? ’ (75) ... “ The spotless sun has risen which illuminates the whole world ; he will bring light into the whole world of living beings.” (76) Kew said to Gautama, ‘What do you call this sun ? ■ To these words of Kdri Gautame made the following reply : (77) , r" “Risen has he who put an end to the Circle of ’ uttarAdhyayana. 11Births, the omniscient (?ina, the luminary, who brings light into the whole world of living beings.” (78) * Well, Gautama, &c. (as in verse 28). (79) * Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains ^ of bod}^ and mind ? ’ (80) “ There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease.” (81) K65i said to Gautama, ‘What is this place called ?’ To these words of K^ri Gautama made the following reply : (82) “It is what is called NirvA 72 a, or freedom from pain, or perfection, which is in view of all ; it is the safe, happy, and quiet place which the great sages reach. (83) “That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence.” (84) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt ; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Sfitras.’ (85) After his doubt had been solved, K6ji, of enormous sanctity, bowed his head to the famous Gau- tama. (86) And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of tlie last Tirthakara. (87) ^ MdffasS dukkhS stands -for m&nasShi/n dukkhShiff?. 12It is an interesting instance of the dropping of case afl5xes, which probably was more frequent in the vernacular. LECTURE XXIV. In that meeting of Ke« and Gautama, knowledge and virtuous conduct were for evei* brought to eminence, and subjects of the greatest importance were settled. (88) The whole assembly was greatly pleased and fixed their thoughts on the right u'ay. They praised Kcri and Gautama: ' May the venerable ones .show us favour)’ (89) Thus I ssy. ‹Previous chapterUttaradhyayana Sutra 22Next chapterUttaradhyayana Sutra 24›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