Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 30Hermann 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: Thirtieth Lecture - The Road of PenanceUttaradhyayana Sutra 30ListenPlay this chapter in spoken English.Save chapterListen to chapter1THIRTIETH LECTURE. THE ROAD OF PENANCE. Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred, (i) By abstaining i. from destroying life; 2. from lying ; 3. from taking anything which is not given ; 4. from all sexual indulgence ; 5. from having any property; and 6. from eating at night, the soul becomes free from Asravas *. (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by vanquishing conceit®, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4) As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions “ of births, is annihilated by austerities, if there is no infiux of bad Karman. (5, 6) Austerities are of two kinds : external and internal ; ^ KarmdpSdSnahfitavas, that through which the soul be- comes affected by Karman. ® AgSrava = agaurava; but it is here explained, free from garva, cf. p. 98, note 2. ® Literally krores, i.e. ten millionF. LECTURE XXX. external austerities are of six kinds, and internal are of six kinds ^ (7) External austerities are : I. anajana, fasting; 2. 2avam6dariki, absti- nence " ; 3. bhiksh&i6ary&, collecting alms ; 4. rasa- parity&ga, abstention from dainty food ; 5. k&ya- kl^ja, mortification of the flesh ; 6. saz;/llnat5, taking care of one’s limbs (8) I. Fasting is of two kinds: a. itvara, temporary, and b. mara«akAla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. {9) a. The temporary fasting is briefly of six kinds : I, in the form of a line 2. in the form of a square ; 3. in the form of a cube ; 4. of a sixth power ; 5. of a twelfth power ; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (1 0, 11) * Comp. AupapStika Sflira, ed. Leumann, p. 38 ff. The general division is the same, but the subdivision differs in many details. » Gradual reduction of food, from a full meal of thirty-two morsels to one of one morsel. * Ahg6p&hg&dikam sawvritya pravartanara, rikS. « The meaning of this singular statement is as follow^. If four fasts of two, three, four, and five days are performed m tbs order, they form a line. If this set of fasts is four nmes repeated, each time beginning with a different number, we get sixteen fasts, they form a square, viz. : 1 . 2 . 3 . 4 2 . 3 . 4 • t 3 . 4 . I . 32 The next class contains 64 fasts, the fourth 4.096, least, and must be assumed to be restnciea lu whose lives lasted enormous periods of time. b. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12) And again it is twofold : admitting of reliefs, or not ; one may either leave the place (which one has chosen to die in), or not leave it ; in both cases one may not take any food. (13) 2. Abstinence is briefly of five kinds : with regard to a. substance ; b. place ; c. time ; d. state of mind ; e. development. (14) He who takes less food than he usually does 2, in the extreme case but one mouthful, performs absti- nence with regard to substance. (15) b, (Place means) a village, a scotfree town®, a capital, a camp of merchants \ a mine, a settlement of a wild tribe ® a place with an earth wall a poor town a town with a harbour ®, a large town an isolated town and an open town”. (16) ^ Saparikama = vaiySvrz^yasahita. This leads to ihgint- tnarawaand bhaktapratyakhySna; the aparikarraa to pada- pdpagamana (i.e. prSydpagamana); comp, part i, p. •j 2 . ® Thirty-two mouthfuls is the usual quantity of food of men, twenty-eight that of women, A mouthful is of the size of an egg. ® Nagara, where no taxes (na kara) are levied, while villages pay eighteen taxes. 4* Nigama, or a place where many merchants dwell. " Paili. « Kha/a. ’ Karva/a. According to the dictionary, it means ‘market- town;' but the commentators render it by kunagAra, or say that it is karva^^nivasa, the dwelling-place of the Karva^ people. * Dr6«amukha, a town to which there is access by vrater and land, like BhngukaA^Aa or TSmTalipti. * Pa//ana. Ma/amba, a town which is more than three and a half yd^nas distant from the next village. ” Samb&dha, prabhhtaASturvar»yanivSsa. LECTURE XXX. In a hermitage, a vih^raS a halting-place for procession a resting-place for travellers ®, a station of herdsmen, a camp on high ground, a caravan’s camp, a fortified place of refuge, (i 7) In gardens, on roads, in houses — ^all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18) I. p^/^, 2. ardhap^i^i, 3. gdmtltriki, 4. patanga- vithik&, 5. ^ambdlk&vartta, 6. dyata;«-gatva-pratyS.- gata^ (19) c. Abstinence with reference to time (is observed by him) who goes about in tliat time of the four Paurushis of the day (which he selects for that purpose). (20) Or if he collects alms in a part of the third Paurushi, or in its last quarter, then he observes abstinence with reference to time. (21) d. 5Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour : if that person does not change his disposition or condition®. (22, 23) — ‘ A dwelling-place of Bhikshus, or a dfevagriha. ® Sannivfija. * Samira. , < These are terms for different kinds of collecting alms ; it called p 6 /fi (box), when one begs successively at four houses forming the comers of an imaginary square ; he takes the houses in a zigzag line; patangav 1 ^ ' walk), when he goes to houses at a great distance from one imother^ jambfikSvartta (the windings of a conch), ^ a spiral line, either toward the centre (ah y®" ® ^ . jjg cenL outward (bahis); ftyatan-gatva-pratySgata, when first goes straight on and then ^3 handed » I give the traditional explanation of the verse , [ 45 ] ^ cjttarAdhyayana. e, A monk who observes abstinence accordingtothe particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development ^ too. (24) 3. With regard to collecting alms there are the eight principal ways® how to collect them; the seven 6sha^^ds (or modes of begging) and other self- imposed restrictions. (25) 4. 6Abstention from dainty food means abstention from such highly nourishing® food and drink as milk, curds, ghee, &c. (26) 5. Mortification of the flesh consists in the dif- ferent postures as VirAsana, &c., which benefit the soul, and which are difficult to perform. (27) 6. Using unfrequented lodgings and beds consists in living and sleeping in separate and down in the commentaries. If we might set it aside, I should translate : abstinence with reference to disposition is observed by him who in collecting alms preserves the same disposition, whether he has to do with a woman or man, &c. ^ For development (pa^^avas=parySya) denotes any form or phase of existence which anything can assume. Therefore all particulars of place, e.g. are developments of Place. As all restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence. * According to the commentator, these are the six kinds enumerated in verse 19. /S'ambtikSvartta is of two kinds, as explained in the note ; the eighth kind is rrgvf, or the common vray of begging. These eight ways have reference to the houses in which they collect alms. The seven 6sba«ds refer to the quality or quantity of the food ; their names are given in the jTikS, partly in PrSkrA, partly in Sanskrit : i. sawsa/Wa ; 2. asa«sa//M ,* 3. uddhat/a; 4. alpalSpikS; 5. udgriTiftS ; 6. pragrfhttS; 7. 7u^^f^i* tadharmS. According to another passage: i. is sazwspr/sh/a, 3. uddhrita, 5. avagnhita. * Pra»ita, explained push/ikara. LECTURE XXX. unfrequented places where there are neither women nor cattle. (28) Thus external austerities have been briefly ex- plained ; I shall now explain internal austerities in due order. (29) Internal austerities are: T. priyaj-^’itta, expiation of sins; 2. viwaya, politeness ; 3. vaiyivratya, serving the Guru; 4. sv^dhyiya, study; 5. dhydna, meditation; 6. vyutsarga^, abandoning of die body. (30) 1. Expiation of sins is tenfold, what must be confessed &c. ; this is to be strictly observed by a monk; this is called expiation of sins. (31) 2. Politeness consists in rising (from one’s seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32) 3. There are ten ® kinds of service, as serving the Ai^drya, &c.'‘; doing service consists in giving one’s assistance as well as one is able. (33) ^ 4. Study is fivefold : i. saying or learning one’s lesson ; 2. (questioning the teacher about it) ; 3 * rcpe- tition ; 4. pondering ; 5. religious discourse. (34) * Vi 6 sagga, viussaga, viusagga. It is usually rendered vyutsarga, but the Sanskrit prototype is vyavasarga, as eu mann has pointed out, l.c., p. 152. ® Compare AupapStika Sfltra, ed. Leumann, p. 40. • “A enumerated in .be foUowing GSM: 8mm iba MyaW Tbe ten peteona or body “f te -service’ are; gL; vin; s. glSna; 6. nutsba; 7 - sSdbarmiba; 8. Inia, 9 - 8»«n. lo. sahgha. i8o 5. Abstaining to meditate on painful and sinful things one should, with a collected mind, engage in pure meditations on the Law ; this the wise call meditation. (35) 6. If a monk remains motionless when lying down, sitting, or standing upright, this is called abandoning of the body, which is the sixth kind (of internal austerities). {36) If a sage truly performs these two kinds of austerities, he will soon be thoroughly released from the Circle of Births. (37) Thus I say. ‹Previous chapterUttaradhyayana Sutra 29Next chapterUttaradhyayana Sutra 31›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. 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