Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 24Hermann 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-Fourth Lecture - The SamitisUttaradhyayana Sutra 24ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWENTY-FOURTH LECTURE. THE SAMITIS. The eight articles ’ of the creed are the Samltis and the Guptis ; there are five Samitis and three Guptis. (i) The Samitis = are: i. iryd-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefull)' so as not to occasion the death of any living creature); 2. bhdshS-samiti (gentle, salu- tary, sweet, righteous speech); 3. 6sha«&-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4- &d^na-samiti (re- ceiving and keeping of the things necessary for • The %vordl have rendered ‘article’ is m&ya, Sanslmt form of ^vlnch may be mfufr or mdtrfi. The ^vord ts ferjv^ from the root md ‘to find room in,’ and denotes that includes in itself oibcr things, see verse 3. mdtrj • mother,’ sis Weber understands it. But this is an obvio y intentional double meaning. . .1 . arc ■ The detoitions placed in parentoc m the Kt are talcn from Bhandartar'e Report for .883-1884. p. 98, -ole I, p. .00, note *. religious exercises, after having carefully examined them); 5. u-^yC’dra-samiti (performing the opera- tions of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are : i. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.) ; 2. 2v 4 g-gupti (preventing tlie tong^ie from saying bad things by a vow of silence, &c.) ; 3. kiya-gupti (putting the body in an immovable posture as in the case of Kaydtsarga). (2) The eight Samitis are thus briefly enumerated, in which the whole creed taught by the Chinas and set forth in the twelve Angas, is comprehended. (3) I. The walking of a well-disciplined monk should be pure in four respects : in respect to i. the cause^; 2. the time ; 3. the road ; 4. the effort’^. (4) The cause is: knowledge, faith, and right con- duct; the time is day-time; the road excludes bad ways. (5) The effort is fourfold, viz. as regards: i. sub- stance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6) With regard to substance : the (walking monk) should look with his eyes ; with regard, to place : the space of a yuga (i.e, four hastas or cubits); with regard to time : as long as he walks ; and with regard to condition of mind: carefully ^ (7) He walks carefully who pays attention only to ^ Alambana, literally support; explained: supported by which the mind becomes pure. ® ffSya«a = yatna; it consists chiefly in compassion with living creatures ^tvadayii). ® Upayukta. LECTURE XXIV. I31 his walk and his body (executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways k (8) 2. To give way to : 3anger, pride, deceit and greed, laughter, fear, loquacity and slander-; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10) 3. As regards begging \ a monk should avoid the faults in the search*, in tlie receiving®, and in the use® of the three kinds of objects, viz. food, articles of use, and lodging, (ii) A zealous monk should avoid in the first (i. e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (utpddana) ; in the second (i. e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults’. (12) ’ The ‘ five ways ’ arc See., as explained in the Twenty- ninth Lecture, §§ 19-23, below, p. 1 65 The commentators supply kuryat ‘ he should carry on his study.’ ® Vikahfi = vikathfi, Avhich does not occur m common Sanskrit. Perhaps it stands for vikatthft ‘boasting.’ » Hishawa. * Gavdshawa. * Graha«aisha«a. * Paribh6gaisha«a. .j . a. .Ua,. ’ There are altogether forty-six faults to be avoided. As Jh y arc frequently alluded to in tlie sacred texts, a ® A enumeration and description of them according 01 P • will be useful. . . , j There arc sixteen udgama-d6shas by which food, &c. become unfit for a Gaina monk : . ^ je ,„j„vi, n Hv- I. 4Xdh«karmika, the fault inherent roan has prepared especially for religious men Auddirika, is food, Ac., which a layman has prepared for a particular monk. U TTAR AdHVAY ANA. 4. If a monk takes up or lays down the two kinds of things belonging to his general and supple- 3. Pfitika, is food, &c., •which is pure on the whole, but contains particles impure on account of the first fault. 4. Unmifra, is food, &c., of which a part only had been especially prepared for the monk in question. 5. Slhapanakarmika, is food, &c., which has been reserved for the monk. 6. Prfibhrr'tika, is food, &c., which has been prepared for some festivity. 7. PrSdu/ikarawa, when the layman has to light a lamp in order to fetch the alms for the monk, 8. Krita, when he has to buy the things. 9. Pramitya, when he has to fetch a ladle (Puddhdraka) in order to draw out the food, &c. • * 10. Par.avrftti, when he replaces bad particles of the food by good ones, and wee versa. 11. AdhyShr/’ta, when he has to fetch the food, &c., from some distance. 12. Udbhinna, when he has to open locks before he gets at the food, &c. 13. Malfihr/ta, M'hen he has to take the food, &c., from some raised or underground place. 14. A^il’Aidya, when the food, &c., was taken by force from somebody. 15. Anisr/sh/a, when a man gives from a store he possesses in common with otlier men, wlhout asking their permission. 16. 5Adhyavapfira, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire. (Some of these faults are enumerated in the Aupapatika Sfilra, 96, ni.) There are sLvteen utpSdana-ddshas; or such faults as are occasioned by the monk’s using some means to make the layman give him alms : 1. Dhfitrikarman, when the monk pla)’S with the layman’s children. 2. Dfitakarman, when he gives him infoimation about what his people are doing. 3. Nimitta, when he speaks in praise of almsgiving. 4. Agivika, when he makes his birth and family known to him. LECTURE XXIV. mentary ^ outfit, he should proceed in the following way. (13) 5. Vapanika, when he expatiates upon his misery. 6. .^ikitsa, when he cures sick people. 7. Kr6dhapi«<fa, when he extorts alms by threats. 8. MSnapi«</a, when he tells the layman that he has laid a wager with other monks that he would get alms from him. 9. M&ySpi//</a, when he employs tricks or buffoonery in order to procure alms. 10. L6bhapi«<fa, when he goes begging from a desire of good fare. rx. Sa«istava-pi«rfa, when he flatters the layman. 12. Vidydpi««fa, when he makes a show of his learning; or when he conjures a god from whom to get alms. 13. Mantraddsha, when he obliges the layman in some way or other. 14. .^flrttaydga, when he makes himself invisible and then takes away the food, &c. 15. 6Y6gapi«d'a, when he teaches people spells, tricks, &c. 16 . Mfllakarman, when he teaches them how to obviate evils by roots, charms, &c. There are ten faults of graha«aisha«li : 1. •Sahkita, when a monk accepts alms from a frightened laj’man. . v » 2. Mrakshita, when the food is soiled (khara«/ita) by animate or inanimate matter. 3. Nikshipta, when the food is placed among animate tilings. ■ 4. Pihita, when animate food is covered with inanimate matter, and vice versa. 5. Sawhrita, when the layman has to take out the thing to be given from one vessel and puts it into another. 6. Ddyaka, when the condition or occupation of the giver forbids accepting alms from him. 7. Unmirrita, when the layman mixes up pure with impure food. r „ 8. Aparita (?), when one joint possessor gives away from tiie store against the other’s will. kje 9. Lipta, when the layman gives food, &c., with a ladle or h hand, soiled with milk, butter, &c. 10. AT/iardita, when in giving alms he spills milk, &c. « Sec next page. 134 uttarAdhyayana. A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects ^ (14) 5. 7Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15) [A place ma}' be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (16)]® In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered witli grass or leaves \ and has There are four faults of paribhdgaishawd : 1. Sawyo^anS, •when the monk puts together the ingredients for a good meal. 2. Apramdna, when he accepts a greater than the prescribed quantity of food. 3. Ihgala, when he praises a rich man for his good fare, or dhuma, when he blames a poor man for his bad fare. 4. AkSra;;a, when he eats choice food on other occasions than those laid do'wn in the sacred texts. * Aughika and aupagrahika. The former is explained samudSyika, the other denotes such things as are "wanted occasionally only, as a stick, I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter. - This means, according to the commentator, either in taking up or putting dow’n, or with respect to the 6gha and aupagrahika outfit, or with respect to substance and condition of mind. 8® This verse, which is in a different metre (Ar}-d), is apparently a later addition, and has probably been taken from an old commentary’, the ATflr/n or the BhSshya. * A^.§-/iUsir6 = asushirS, not perforated, not Iming holes. I translate according to the author of the Avaiuri. The literal LECTURE XXIV. been brought into its present condition^ not long ago, which is spacious, has an inanimate surface-layer®, not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds— in such a place he should leave his excrements, &c. (17, 18) *1 he five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis^ (19) I. There is, i. truth ; 2. untruth ; 3. a mixture of truth and untruth ; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four *. (20) A zealous monk should prevent his mind from desires for the misfortune of somebody else®, from thoughts on acts which cause misery to living beings®, and from thoughts on acts which cause their destruction (21) 2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22) A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23) 3. 9In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavar^ita in the next verse. ’ I. e. where the ground has been cleared not long ago by burning the grass, &c. ® where the animate ground is covered by at least five digits of inanimate matter. ® Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25)- * See part i, p. 150, note 2. ® Samfirambhn. * Sa»/rambha. ’ Arambha. U TTAR ADHYAY AN A . from doing acts which cause misery to living beings, or which cause their destruction. (24, 25) These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful. (26) This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. {27) Thus I say. ‹Previous chapterUttaradhyayana Sutra 23Next chapterUttaradhyayana Sutra 25›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