Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 28Hermann 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-Eighth Lecture - The Road to Final DeliveranceUttaradhyayana Sutra 28ListenPlay this chapter in spoken English.Save chapterListen to chapter1TWENTY-EIGHTH LECTURE. THE ROAD TO FINAL DELIVERANCE. Learn the true road leading to final deliverance, which the Chinas have taught; it depends on four causes and is characterised by right knowledge and faith, (i) I. Right knowledge; II. Faith; III. Conduct; and IV. Austerities; this is the road taught by the Ginas who possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities ; beings who follow this road, will obtain beatitude. (3) I. Knowledge is fivefold: i. Gruta, knowledge derived from the sacred books; 2. Abhinib6dhika, perception'; 3. Avadhi, supernatural knowledge; 4. Mana^^parydya^, knowledge of the thoughts of other people; 5. K6vala, the highest, unlimited knowledge. (4) This is usually called mati, and is placed before xruta. The same enumeration recurs in XXXIII, 4, p. 193. UmSsvSti in Mdksha Sutra 1 , 14, gives the following synonyms of mati : smrfti, AintS, abhinibddha. ® Ma«ana«a;«. LECTURE XXVIII. This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments \ (5) Substance is the 'substrate of qualities ; the quali- ties are inherent in one substance ; but the charac- teristic of developments is that they inhere in either (viz. substances or qualities). (6) Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances ; 2they make up this world, as has been taught by the 6^inas who possess the best knowledge. (7) Dharma, Adharma, and space are each one substance only ; but time, matter, and souls are an infinite number of substances. (8) The characteristic of Dharma is motion, that of Adharma immobility, and that of space®, which contains all other substances, is to make room (for everytliing) ^ (9) The characteristic of time is duration®, that of soul the realisation ® of knowledge, faith, happiness, and misery. (10) The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments), (ii) The characteristic of matter is sound, darkness. ^ Dravya, gu»a, parySya (paggava in ffaina PrSkr/t). Gu«a, quality, is generally not admitted by the Gainas as a sep^te category, see ^iiahka’s refutation of the VairSshika docmnes a *e end of his comments on SdlraknlSnga I, 12 (Bombay edition, P- 482). * They are frequently called astikSyas, or realities. » It is here called nabhas instead of Sk&ja. * Avag&ha. ‘ V'^^tanS. ® UpaySga. lustre (of jewels, &c.), light, shade, sunshine ; colour, taste, smell, and touch. (12) The characteristic of development is singleness, separatenessS number, form, conjunction, and dis- junction. (13) I. ^iva. Soul; 2. a^iva, the inanimate things; 3. bandha, the binding of the soul by Karman; 4. puy^ya, merit; 5. p^pa, demerit; 6. 3dsrava, that which causes the soul to be affected by sins; 7. sa»^vara, the prevention of ^rava by watchfulness; 8. the annihilation of Karman ; 9. final deliverance : these are the nine truths (or categories). (14) He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15) II. Faith is produced by i. nisarga, nature; 2. upad^^a, instruction; 3. command; 4. sfltra, study of the sHtras; 5. bl^a, suggestion; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistira, complete course of study; 8. kriyi, religious exercise; 9. sawksh^pa, brief exposition; 10. dhafma, the Law. (16) I. He who truly comprehends, by a spontaneous effort of his mind (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences®, (believes by) nature. (17) He who spontaneously believes the four truths (explicidy mentioned in the last verse), which die ^ Singleness (Skatva) makes a tMng appear as one thing, separateness (prz'thaktva) as different from others. ~ Sahasamuiya s=: svaya^rsamudita. It is usually rendered sahasammati. ® Asravasawvara, see above, verse 14, 6 and 7. LECTURE XXVIII. Chinas have taught, (thinking) they are of this and not of a different nature, believes by nature. (r8) 2. 4But he who believes these truths, liaving learned them from somebody else, either aA!*i^admastha ’ or a Crina, believes by instruction. (19) 3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20) 4. He who obtains righteousness by (the study of) the SAtras, either Ahgas or other works 2, believes by the study of Siltras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more — just as a drop of oil expands on the surface of water — believes by suggestion. (22) 6. He who truly knows the sacred lore, viz. the eleven Ahgas, the Prakir«as“, and the Dnsh/iv&da, believes by the comprehension of the sacred lore. (23) 7. He who understands the true nature of all sub* stances by means of all proofs (pr am &«a) and nayas^ believes by a complete course of study. (24) 8 . He who sincerely performs (all duties implied) * AX'^admastha is one who has not yet obtained K 6 vala, or the highest knowledge; he is in the two gU 7 iasthiinas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as i. upajSntamdha, and a. kshiria- mdha; viz. i. that in which delusion is only temporarily separated from the soul, and 2. that in lyhich delusion is finally destroyed. * Bfihira; 5apparently the same works are intended which are elsewhere called anangapravish/a, * The original has the singular. ... * The seven nayas are "points of view or pnnciples with reference to which certain judgments are arrived at or arrange- ments made.' Bhandarkar, Report, p. 112. by right knowledge, faith, and conduct, by asceticism and discipline, and by all Samitis and Guptis, be- lieves by religious exercise. (25) 9. He who though not versed in the sacred doc- trines^ nor acquainted with other systems ^ holds no wrong doctrines, believes by brief exposition. (26) 10. He who believes in the truth ® of the realities ^ the S6tras, and conduct, as it has been explained by the (Spinas, believes by the Law. (27) Right belief depends on the acquaintance with truth®, on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28) There is no (right) conduct without right belief®, and it must be cultivated (for obtaining) right faith ; righteousness and conduct originate together, or righteousness precedes (conduct). (29) Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct^, without virtues there is no deliverance®, and without deliverance there is no perfection. (30) (The excellence of faith depends on the following) eight points : i. 6that one has no doubts (about the truth of the tenets) ; 2. that one has no preference (for heterodox tenets); 3. that one does not doubt ^ Prava^ana. ® E. g. that of Eapila, &c.. Comm. ** Dharma. * AstikSya; see note on verse 7. ® I. e. true things as soul, &c. ® Sawyaktva ‘righteousness.’ ’’ Arara7/agu»a. The commentators make this a dvandva compound, and interpret Parana as vratSdi, and gu«a as pi«<favifuddhi, &c. ® By deliverance I have rendered mdksha, and by final per- fection nirvfiwa. M6ksha denotes freedom from Karman, a con- dition which in BrShmanical philosophy is called ^tvanmukti. LECTURE XXVllT. its saving qualities ^ ; 4. that one is not shaken in the right belief (because heretical sects are more prosperous) ; 5. that one praises (the pious) ; 6. that one encourages (weak brethren); 7. tliat one sup- ports or loves tlie confessors of the Law; 8. that one endeavours to exalt it. (31) III, Conduct, which produces the destruction of all Karman, is i. sSm^yika", the avoidance of ever)'thing sinful ; 2. <f*^dd6pasthipana, the initia- tion of a novice; 3. parih&ravijuddhika, purity produced by peculiar austerities*; 4. stlkshma sampar&ya, reduction of desire; 5. akash&ya yath&khy&ta, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a /iT/^admastha as of aG^ina. (32, 33) IV, Austerities are twofold: external and internal ; 7both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed meir Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection). Thus I say. » NivviUgiiti{/;ii=nirvi^ikitsa. According to the commentar)’ it may stand for nir-vid-^ugupsii 'without loathing the saints.. * See Biiandfirfcir, Report, p. 9S. note 1 » The DipikS 0001.1108 the following detads. Nine monks resolve to live together for eighteen months. They their number their superior, kalpasthita, \ harikas, and the remaining four serve them After six months the pariharikas «ce versa. After another six months penance and all the other monks sen-e him as anup. ‹Previous chapterUttaradhyayana Sutra 27Next chapterUttaradhyayana Sutra 29›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