{"collection":"Jainism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jai/sbe45/sbe4508.htm","path":"jai/sbe45/sbe4508.htm","source_url":"https://sacred-texts.com/jai/sbe45/sbe4508.htm","text":"Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895]\nAll men who are ignorant of the Truth are subject to pain; in the endless Sams\u00e2ra they suffer in many ways. (1)\nTherefore a wise man, who considers well the ways that lead to bondage 3 and birth, should\nhimself search for the truth, and be kind towards all creatures. (2)\n'Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds 1.' (3)\nThis truth should be taken to heart 2 by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former connections. (4)\nCows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5) 3\nEverything that happens to somebody, affects him personally; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6)\nSeeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one's life 4 one should eat the food that is put in one's own alms-bowl. (7)\nHere some are of opinion that they will be delivered from all misery by merely attending the teacher 5, without abstaining from sins. (8)\nAcknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9)\nClever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (to)\nThey are (going) a long way in the endless Sams\u00e2ra; therefore looking out carefully one should wander about carefully 1. (11)\nChoosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one's body only to be able to annihilate one's Karman. (12)\nThose will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13)\nRecognising the cause of Karman, one should wander about waiting for one's death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14)\nAn ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl); but as a bird with its plumage 2, so he with his alms-bowl should wander about without desires. (15)\nReceiving alms in a manner to avoid faults 1, and controlling one's self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one's food. (16)\nThus has spoken the Arhat G\u00f1\u00e2triputra, the venerable native of Vais\u00e2l\u00ee 2, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17)\nThus I say.\n24:2 Khudd\u00e2ganiyanthiggam = Kshullakanirgranth\u00eeyam. Kshullaka originally means 'small, young,' but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it.\n24:3 D\u00eav\u00eandra here quotes the following Sanskrit verse: Kalatranigadam dattv\u00e2 na samtushtah prag\u00e2patih | bh\u00fby\u00f4\u093dpy apatyar\u00fbp\u00eana dad\u00e2ti galasri\u1e45khalam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children.\n25:1 This verse recurs in S\u00fbtrakrit\u00e2\u1e45ga I, 9, 5.\n25:2 Sap\u00eah\u00e2\u00ea p\u00e2s\u00ea = svapr\u00eakshay\u00e2 pasy\u00eat, he should look at it with his mind or reflectively. However sap\u00eah\u00e2\u00ea is usually the absolute participle sampr\u00eakshya. The meaning is the same in both cases.\n25:3 Some MSS. insert here the following verse: 'Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.'\n25:4 This is according to the commentators the meaning of the word d\u00f4gu\u00f1kh\u00ee = gugupsin.\n25:5 \u00c2yariyam viditt\u00e2nam. The commentator makes this out p. 26 to mean: by learning only what right conduct (\u00e2k\u00e2rikam) is, without living up to it. But it is obvious that the author intends a censure upon the G\u00f1\u00e2nam\u00e2rga.\n26:1 As usual this phrase means: one should conduct one's self so as to commit no sin.\n26:2 There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (p\u00e2tra).\n27:1 This is the \u00eashan\u00e2samiti. On the samitis see below, Twelfth Lecture, 2.\n27:2 V\u00easali\u00ea = Vais\u00e2l\u00eeka. See my remarks on this statement in part i, introduction, p. xi, and Hoernle's notes in his translation of the Uv\u00e2saga Das\u00e2o, p. 3 ff.","title":"Jaina Sutras, Part II (SBE45): Uttar\u00e2dhyayana: Sixth Lecture. The False Ascetic","type":"page"}