Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 8Hermann 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: Eighth Lecture - Kapila's VersesUttaradhyayana Sutra 8ListenPlay this chapter in spoken English.Save chapterListen to chapter1EIGHTH LECTURE. kapila’s verses \ By what acts can I escape a sorrowful lot in this unstable ineternal SawsS^ra, which is full of misery? (i) ^ This lecture is ascribed to Kapila. According to an old story, told in the commentary, he was the son of Kdrppa, a Brahman 32 UTTAR AdHYAYANA. Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2) Then the best of sages, who is exempt from of Kaurambt, and his wife YajS. When Kdjyapa died, his place was given to another man. His wife then sent her boy to 5 r&vasti to study under Indradatta, a friend of his father’s. That man was willing to instruct the boy, and procured him board and lodging in a rich merchant’s house. Kapila, however, soon fell in love with the servant-girl who was appointed to his service. Once, at a festival kept by her caste, the girl in tears told him that she could not take part in the festivity as she had no money to buy ornaments. To get some she asked him to go to Dhana, a merchant, who used to give two pieces of gold to the man who saluted him first in the morning. Accordingly Kapila set out in the night, but was taken up by the police and brought before the king, PrasSna^t. The student made a clear breast before the king, who was so pleased with him that he promised to give him whatever he should ask. 2Kapila went in the garden to consider what he should ask ; and the more he thought about it, the more he raised the sum which he believed he wanted, till it came to be ten thousand millions. But then, all of a sudden, the light came upon him ; he began to repent of the sinful life be had led up to that time, and tearing out his hair he became a Svayaw/sawbuddha. Returning to the king, he pronounced verse 1 7 ^ The more you get, &c., and giving him the Dharmalabha, he went his way. He practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from RSjgagr/ha, lived a gang of five hundred robbers, under a chief Bala- bhadra. These men, he knew, would become converts to the right faith ; accordingly he went to the wood where they lived. He was made prisoner, and brought before the leader of the robbers. To have some fun out of him they ordered him to dance, and on his objecting that there was none to play up, they all clapped their hands to beat the time. He then sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating this stanza after each following verse (as dhruva), till at last all the robbers were converted. LECTURE Vlll. delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. 3(3) All fetters (of die soul), and all hatred, every- thing of diis kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4) A stupid, ignorant sinner who never fixes his thoughts on tlie soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a is caught on glue. (5) It is difficult to cast aside tlie pleasures of life, weak men will not easily give them up ; but there are pious ascetics (s 4 dhu) who get over the im- passable (Sa?//s&ra) as merchants cross tlie sea. (6) Some there are who call themselves ^ramawas, though they are like the beasts ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs*. (7) One should not permit (or consent to) the killing of living beings ; then he will perhaps be delivered from all misery ; dius have spoken tlie preceptors who have proclaimed the Law of ascetics. (8) A careful man who does not injure living beings, is called' ‘circumspect’ (samita). The sinful Kar- man will quit him as water quits raised ground. (9} In thoughts, words, and acts he should do ^ The commentator quotes the following tapase judram, and explains them . he w acquire Brahma knowledge. [ 45 ] ^ nothing injurious to beings who people the world, whether they move or not. 4(lo) He should know what alms may be accepted, and should strictlj^ keep these rules ; a monk should beg food only for the sustenance of life, and should not be dainty, (ii) He should eat what tastes badly, cold food, old beans, Vakkasa Puliga, and for the sustenance of his life he should eat Manghu (ground ba- dara). (12) Those who interpret the marks of the body, and dreams, and who know tlie foreboding changes in the body (angavidyd) ^,are not to be called 6rama- «as; thus the preceptors have declared. (13) Those who do not take their life under discipline, who cease from meditation and ascetic practices ^ and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14) And when they rise (in another birth) from the wprld of the Asuras, they err about, for a long time, in the SawsAra; those whose souls are sullied by many sins, will hardly ever attain B6dhi. (i 5) And if somebody should give the whole earth to one man, he would not have enough ; so difficult is it to satisfy anybody. (16) The more you get, the more you want; your desires increase with your means. Though two m Ash as would do to supply your want, still you would scarcely think ten millions sufficient. (17) * See the note on verse 17 of the Fifteenth Lecture. 5- SamSdhiyogSA SamSdhi is concentration of the mind, and the y 6 g§.s are, in this connection, the operations (vySpara) of mind, speech, and body conducive to it. LECTURE IX. Do not desire (women), those female demons \ on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (i8) A houseless (monk) should not desire women, he should turn away from females ; learning thoroughly the Law, a monk should strictly keep its rules. (19) This Law has been taught by Kapila of pure knowledge ; those who follow it, will be saved and will gain both worlds. (20) Thus I say. ‹Previous chapterUttaradhyayana Sutra 7Next chapterUttaradhyayana Sutra 9›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