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THE EXERTION IN RIGHTEOUSNESS. O long-lived (<!Pamb{lsvAmm) ! I (Sudharman) have heard the following discourse from the venerable (MahAvira). Here, forsooth, the Venerable Ascetic MahAvira, of the Ka^yapa G6tra, has delivered this lecture called the exertion in righteousness. Many crea- tures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Ginas) ^ — have obtained perfec- tion, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects : 1. sa?»v^ga, longing for liberation ; 2. nirvAda, disregard of worldly objects; 3. dharmajraddhA, desire of die Law; 4. gurusAdharmikajuj^rfishawA, obedience to co-religionists and to the Guru. 5. A16i§anA, confession of sins before the Guru ; 6. nindA, repenting of one’s sins to oneself ; 7. garhA, repenting of one’s sins before the Guru; ^ Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. 2The commentators alwa)'S labour hard to assign to each word an appropriate meaning, but by sometimes offering differeht sets of explanations they show that their ingenuity of interprkation was not backed by tradition. LECTURE XXIX. 8 . sdtndyika, moral and intellectual purity of the soul ; 9. ^aturvmsatista.va, adoration of the twenty- four Crinas; 10. vandana, paying reverence to the Guru ; It. pratikramawa, expiation of sins ; 12. ki.y6tsarga, a particular position of the body; 13. pratydlchydna, self-denial ; 14. stavastutimangala, praises and hymns ; 1 5. kdlasya praty up^kshaw^, keeping the right time ; 16. prdyar<6ittakara«a, practising penance; 17. kshamllpa^ia, begging forgiveness ; 18. svddhydya, study; 19. vd^ani, recital of the sacred texts; 20. parip?'2X’<S4an^, questioning (the teacher) ; 21. parivartand, repetition; 22. anuprdkshd, pondering; 23. dharmakathd, religious discourse; 24. srutasydrddhand, acquisition of sacred knowledge ; 25. dkdgramana/^sannivdjand, concentration of thoughts ; 26. sa?/«yama, control ; 27. tapas, austerities ; 28. vyavaddna, cutting off the Karman ; 29. sukhdsdta, renouncing pleasure ; 30. apratibaddhatd, mental independence ; 31. vi/&itrajayandsanasdvand, using unfre- quented lodgings and beds ; 32. vinivartand, turning from the world; 33. sambhdgapratydkhydna, renouncing col- lection of alms in one district only ; 3i6o uttarAdiiyayana. 34. upadhipratyakhy&na, renouncing articles of use ; 35. 4 hS.raprat)^ 4 khy 4 na, renouncing food ; 36. kashdyapratyslkhyina, conquering the passions ; 37. ydgapratydkhj^dna, renouncing activity; 38. jarirapratydkhyana, renouncing the body; 39. sahdyapratyikhyina, renouncing com- pany; 40. bhaktapratyakhyina, renouncing all food ; 41. sadbhivapratydkhyina, perfect renun- ciation ; 42. pratir<jpati, conforming to the standard; 43. vaiydvr^tya, doing service ; 44. sarvagu«asamptir;zatS., fulfilling all vir- tues ; 45. vitar^gatd, freedom from passion ; 46. kshinti, patience ; 47. mukti, freedom from greed ; 48. ir^ava, simplicity ; 49. mirdava, humility ; 50. bhivasatya, sincerity of mind ; 51. kara^iasatya, sincerity of religious practice; 52. ydgasatya, sincerity of acting ; 53. mandguptati, watchfulness of the mind ; 54. vig-guptat^, watchfulness of the speech ; 55. kayaguptati, watchfulness of the body; 56. mana>isamadhira?zd., discipline of the mind; 57. viksamidhirawi, discipline of the speech ; 58. kayasamddhirawS., discipline of the body ; 59. ^winasampannati,. possession of know- ledge ; 60. dar^anasampannata, possession of faith ; 61. ^’S.ritrasampannatd., possession of conduct; LECTURE XXIX. r6i 62. 5r6trandriyanigraha, subduing the ear; 63. ^akshurindriyanigraha, subduing the eye; 64. ghr&;j€ndriyanigraha, subduing the organ of smell ; 4® ^5* ^ikvdndriyanigraha, subduing the tongue ; 66. sparjan6ndriyanigraha,subduingthe organ of touch ; 67. krddhavi^aya, conquering anger ; 68. minavi^aya, conquering pride ; 69. miyivi^aya, conquering deceit ; 70. I6bhavi^aya, conquering greed ; 71. pr€madv^shamithyS.dar^a7iavi^aya, con- quering love, hate, and wrong belief ; 72. ^aild^i, stability; 73. akarmati, freedom from Karman. 1. Sir, what does the soul obtain by the longing for liberation ? By the longing for liberation the soul obtains an intense desire of the Law ; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation ; he destroys anger, pride, deceit, and greed, which reproduce themselves infiiiitely ; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right faith ; by the purity of faith some will reach perfection after one birth ; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection, (i) 2. Sir, what does tlie soul obtain by disregard of worldly objects^? By disregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men. and animals ; he becomes indifferent to * Or aversion to the Circle of Births. Mi 62 U TTAR A.DIIYAYANA. all objects ; 5thereby he ceases to engage in any under- takings, in consequence of which he leaves the road of Saws^ra and enters the road to perfection. {2) 3. Sir’, what does the soul obtain by the desire of th e Law ? By the desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached ; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c. ; and he obtains unchecked happiness. (3) 4* By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher-) he avoids being reborn as a denizen of hell,an animal,a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains per- fection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, mis- applied austerities ^ and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul ; 6he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch and annihilates such Karman as he had acquired before. (5) * In this way all paragraphs up to § 72 open with a quesdon o always the same form. I drop the question in the sequel. ; ’ Niddna, cf. p. 60, n. 2. ihis IS the meaning of the words itthlvSya napuwsaga- LECTURE XXIX. 6. By repenting of one’s sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one’s sins before the Guru the soul obtains humiliation; feeling humili- ated, he will leave off all blameable occupations and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling “ develop- ments. (7) 8. By moral and intellectual purity (literally, equi- librium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four (?inas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families ; 7he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11. By expiation of sins he obviates trans- gressions of the vows ; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles , does not neglect (the practice of control), and pays great attention to it. (ii) v6yaw = slrJvSda, napuwsakavgda, as explained by the commentators on XXXII, 102. » Kara»agu«ajr6dhlra pratipadyatS. It is render this phrase adequately; the sively destroying moral impurities one arrives at higher an g virtues. * YSga, i.e. the cause of the production of Karman.^ ® Ghati, compare Bhandarkar, Report, p. 93 . * See Twenty-fourth Lecture, p. 129 ff. M 2 uttarAd hyayan a. 12. By KAy6tsarga he gets rid of past and present (transgressions which require) PrAya.f<§itta^ ; thereby his mind is set at ease like a porter who is eased of his burden ; and engaging in praiseworthy contem- plation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas; by self-denial he prevents desires rising in him ; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct ; 8thereby he gains such improvement, that he will put an end to his worldly existence®, (or) be born afterwards in one of the Kalpas and Vim Anas®. (14) 15. By keeping the right time he destroys tlie Karman which obstructs right knowledge. (15) 16. By practising PrAya^/^itta* he gets rid of sins, and commits no transgressions ; he who cor- rectly practises PrAyaj/Citta, gains the road and the reward of the road^, he wins the reward of good conduct, (16) 17. By begging forgiveness he obtains hap- piness of mind; thereby he acquires a kind dis- position towards all kinds of living beings ® ; by this * Expiatory rites, & 16 ifanS, &c. “ Antakriyii, explained by mnkti. ® The Kalpas and the VimSnas are the heavens of the Vaiminika gods, see below, p. 226. * By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti. * Savvapd«abhGya^ivasattS, The prawas possess from tVi’o to four organs of sense, the^tvas five, the bhfitas are plants, and the sattvas are all remaining beings. LECTURE XXIX. kind disposition he obtains purity of character and freedom from fear. (17) 18. By study he destroys the Karman which obstructs right knowledge, (i 8) 19. 9By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve tlie sacred lore, whereby he acquires the Law of the Tlrtha which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct compreliension of the Sfitra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka® (have upon the soul) ; he shortens their duration when it was to be a long one ; he mitigates their power when it was intense , (he reduces their sphere of action when it was a wide one)®; he may either acquire Ayushka-karman or not, but he no more accumulates Karman whicli ^ According to the commentaries, by Tirtha are meant the Ganadharas. wvttt » onri o ® Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 19a. Aynshka is that Karman of time which one is to live. A somewhat different exphnaUon this Karman is given by Bhandarkar, loc. cit., p. ^ ^ » The passage in question is an addition commentators tell us. The meaning seems to . 10, which was attached to many parts of the soul is re places by the influence of the purity superinduced on the soul by pondering. UTT ARAD HYAY AN A. 1 66 produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Sawsira, which is without beginning and end. (22) 23. By religious discourses he obtains de- struction of the Karman ; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. (25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman^ (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) 30. 11By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attach- ment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use ' Vyavadina is the cuttmg off of the Karman and the sub- sequent purity of the soul. / LECTURE XXIX. allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliver- ance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Sa7«sfira. (32) 33. By renouncing collection of alms in one district only' he overcomes obstacles®; unchecked by them he exerts himself to attain liberation ; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk ; not envying other monks he takes up a .‘^iparate, agreeable lodging". (33) 34. By renouncing articles of use* he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life ; 12ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions ; thereby he becomes indifferent to happiness and pains. (36) ^ 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before. {37) 38. By renouncing his body he acquires pre-eminent virtues of the Siddhas, by the possession > Sambhdga = dkanjaW.'iljani fiharakaranam. ® AlambanS, glSnatSdi. viharat. * DuX’it’a»i suhasc^^'affi uvasawpa^'^i • mukha- < Except such a. m obllsetoty, e.g. h.. broom, the mou vastrikd, &c. i68 of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains single- ness ; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censorious- ness, and he acquires a high degree of control, of Sawvara, and of carefulness \ (39) 40. By renouncing all food he prevents his being born again many hundreds of times. {40) 41. By perfect renunciation® he enters the final (fourth stage of pure meditation), whence there is no return ; a monk who is in that state, destroys the four remnants of Karman which even aK^valin possesses, viz. v^daniya, dyushka, ndman, and gdtra®; and then he will put an end to all misery. (41) 42. 13By conforming to the standard of monks ^ he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things®, subdue his senses, and practise, in- ■ a high degree,- the Samitis and austerities. (42) 43. By doing service he acquires the Karman ^ SamShig = samdhita or saln&dhiinSn. ® SadbhSva praty&khydna. The DipikS gives the following explanation; he makes the renunciation in such a way that he need not make it a second time. ® VSdantya is that Karman which produces effects that must be experienced, as pleasure or pain; Syushka is the Karman that <- determines the length of life; nSman and gdtra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f. ^ ]feplained: sthavirakalpasSdhuvSshadhSritvam. ® Appa<filgha = alpapratyup8ksha; he has to inspect few things, because he uses only few. LECTURE XXIX. 169 which brings about for him the ndman and g6 tra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire ; 14thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. (46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become vera- cious ; thereby he will truly practise the Law. (48) 49. By humility he will acquire freedom from self- conceit ; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the 6^inas have pro- claimed; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness^ of the mind he concen- trates his thoughts ; tliereby he truly practises con- trol. (53) » GupU. U TTARAD H VAYAK A . 54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Sawvara^; thereby he prevents sinful Asravas. (55) 56. 15By discipline of the mind he obtains con- centration of his thoughts ; thereby he obtains development of knowledge, which produces right- eousness and annihilates wrong belief. (56) 57. By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to con- duct himself according to the regulation; thereby he destroys the four remnants of Karman which even aK^valin possesses 2; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Sa?«sira; as a needle with its thread will not be lost, thus the soul possessing the sacred lore® will not be lost in the Sawsira; he performs all prescribed actions relating to knowledge, disci- pline, austerities, and conduct, and well versed in his ^ For Samvara and Asrava, see above, p. 55, note i, and p. 73, note 2. ® See above, § 41. * Here is a pun on the word sutta=sfitra, which means thread and Shtra, sacred lore, or knowledge acquired by the study of the Sfitras. LECTURE XXIX. own and in heterodox creeds he will become invincible. (59) 60. 16By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light ; but he endues his Self with the highest knowledge and faith, and purifies it^ (60) 6r. By possession of conduct he obtains a stability like that of the king of mountains® (viz. Mdru), whereby a houseless monk destroys the four remnants of Karman which even a Kfevalin possesses ; after that he obtains perfection, en- lightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing tjhe organ of hearing he overcomes his delight witli or aversion to all pleasant or unpleasant sounds, he acquires no Karman pro- duced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience; he acquires no Karman productive of anger®, and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 67, substituting pride for anpr). (68) 69. By conquering deceit he obtains &C. (as in 67, substituting deceit for anger). (69) » I.e. makes it contain nothing foreign toils own nature. = Smsi = szHisi; 17.ail6.aisM6ru,andtts avasthd, or con ition, is » Or, perhaps, which results in experiencing anger. uttarajjkyayaka. 70. By conquering greed he obtains content, &C. (as in 67, substituting greed for anger). (70) 71. By conquering love, hat^ and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman : he will first destroy the twenty- eight kinds ^ of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge ^ the nine kinds of obstruction to right faith®, and the five kinds of obstacles (called Anta- raya) : the last three remnants of Karman he destroys simultaneously ; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe ; and while he still acts \ he acquires but such Karman as is inseparable from religious acts®; the pleasant feelings (produced by it) last but two moments : in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed ; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed ; for all time to come he is exempt from Karman, (71) 72. Then ® when his life is spent up to less than There are sixteen kashajas, nine no-kashayas, three mohamyas. 18These are the bbstades to the five Mads of knowledge : mati, xrnta, avadhi, manajiparyaya, kSvala. They are : the obstacles to ^akshnrdarrana, to a^S^akshur- darrana, to avadludarxaiia, and to kevaladarrana, and five kinds of deep (nidra). Concermng An‘.araya, see p. 163. Sayogrin, i.e. irnile he has not yet reached the ■fbtirteenth g’ns’asthana, the state of a KSvalin. ® Airyapathska. * Le. when he has become a Hevalin. as described in the preceding paragraph. LECTURE XXIX. half a muhtirta, he discontinues to act, and enters upon the (third degree of) pure meditation^, from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs) ; he first stops the functions of his mind, then the functions of speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation, in which all functions (of his organs) have ceased, and he simultaneously annihilates the four remnants of Karman, viz. v^daniya, dyushka, niman, and g6tra^ (72) 73. Then having, by all methods, got rid of his audirika, k4rma«a (and tai^sa) bodies, the soul takes the form o^a straight line, goes in one moment, without touching anything and taking up no space, (upwards to tlie highest Ak&ra), and there develops . 19into its natural form, obtains perfection, enlighten- ment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mahdvira has told, declared, explained, demonstrated. (74) Thus I say. ' ^'ukl.'idhySna, * See note on § 41. ‹Previous chapterUttaradhyayana Sutra 28Next chapterUttaradhyayana Sutra 30›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