{"collection":"Jainism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jai/sbe45/sbe4520.htm","path":"jai/sbe45/sbe4520.htm","source_url":"https://sacred-texts.com/jai/sbe45/sbe4520.htm","text":"Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895]\nIn the town of K\u00e2mpilya there was a king, named Sa\u00f1gaya, who possessed numerous troops and war-chariots; once he went a-hunting. (1)\nHe was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2)\nHe chased the deer on horseback in the K\u00easara-park of K\u00e2mpilya; and intent on his sport he killed there the frightened deer. (3)\nNow in the K\u00easara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4)\nAnnihilating sinful inclinations 1, he meditated in the Asph\u00f4ta-bower 2. But the king killed the deer that fled to him. (5)\nNow the king on horseback came quickly there; he saw the killed deer and saw the monk there. (6)\nThe king in his consternation (thought) 'I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.' (7)\nHaving dismissed his horse, the king bowed respectfully to the monk's feet (saying), 'Forgive me this, Reverend sir.' (8)\nBut the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9)\n'I am Sa\u00f1gaya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.' (10)\n'Be without fear, O king; but grant safety to others also; in this transient world of living beings, why are you addicted to cruelty? (11)\n'As you must, of necessity, one day part with everything, in this transient world of living beings, why do you cling to kingly power? (12)\n'Transient like a stroke of lightning are life and beauty, which you love so much; you do not comprehend what will benefit you in the next life. (13)\n'Wives and children, friends and relations, all are dependent on a man during his life; but they will not follow him in death. (14)\n'The sons, in great sorrow, will remove the corpse of their father (to the cemetery); and so will parents do with their sons and relations; O king, do penance! (15)\n'O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16)\n'And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.' (17)\nThen the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18)\nSa\u00f1gaya gave up his kingly power and adopted the faith of the Ginas in the presence of the venerable monk Gardabh\u00e2li. (19)\nA Kshattriya, who had abandoned his kingdom and had turned monk, said to him: 'As you look so happy in outward appearance, you must have peace of mind. (20)\n'What is your name, to which G\u00f4tra do you belong, and why have you become an ascetic 1?\n[paragraph continues] How do you venerate the enlightened ones 1, and how did you come to be called a well-behaved (monk)? (21)\n\"My name is Sa\u00f1gaya; I belong to the G\u00f4tra of G\u00f4tama; my teacher is Gardabh\u00e2li, who is conversant with the sacred lore and good conduct. (22)\n\"O great sage, the man of limited knowledge talks foolishly on these four heads 2, viz. the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. (23)\n\"This has been declared by him who is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24)\n\"Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven. (25)\n\"All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26)\n\"I know all these heresies to be contemptible; I know that there will be a life hereafter, and I know my Self. (27)\n\"I was an illustrious god in the Mah\u00e2pr\u00e2na heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mah\u00e2p\u00e2l\u00ees of P\u00e2l\u00ees 1. (28)\n\"Descending from the Brahmal\u00f4ka, I was born as a man. I know exactly the length of my life as well as that of other men. (29)\n\"A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom 2. (30)\n\"I keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31)\n\"And what you of a pure mind asked me just now, that has been revealed by the enlightened one 3; such knowledge makes part of the creed of the Ginas. (32)\n\"A wise man believes in the existence of the soul 4,\nhe avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith. (33)\n\"Having learned this pure creed, which is adorned by truth and righteousness, Bharata 1 gave up Bharatavarsha and all pleasures, and entered the order. (34)\n\"King Sagara 2 also gave up the ocean-girt Bharatavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35)\n\"After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan 3, entered the order. (36)\n\"King Sanatkum\u00e2ra 4, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37)\n\"S\u00e2nti 5, a universal monarch of great power, the\nbringer of peace to the world, gave up Bharatavarsha and reached perfection. (38)\n\"King Kunthu, the bull of the Aikshv\u00e2ka race, the widely famed lord, reached perfection. (39)\n\"King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40)\n\"After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mah\u00e2padma 1 practised austerities. (41)\n\"Having brought the (whole) earth under his sceptre, king Harish\u00eana 2, who humbled the pride (of other kings), reached perfection. (42)\n\"Gaya 3, together with thousands of kings, renouncing the world, practised self-restraint. He\nreached perfection which has been taught by the Ginas. (43)\n\"Das\u00e2rnabhadra 1, giving up his flourishing kingdom of Das\u00e2rna, turned monk; he renounced the world, being directed to do so by Sakra himself. (44)\n\"Karakandu was king of Kali\u1e45ga; Dvimukha, of Pa\u00f1k\u00e2la; Nami, of Vid\u00eaha; Naggati (or rather Nagnagit), of G\u00e2ndh\u00e2ra 2. (45)\n\"Nami humbled himself, being directed to do so by Sakra himself; the king of Vid\u00eaha left the house and became a Sramana. (46)\n\"These bulls of kings have adopted the faith of the Ginas; after having placed their sons on the throne, they exerted themselves as Sramanas. (47)\n\"Ud\u00e2yana 3, the bull of the kings of Sauv\u00eera, renounced the world and turned monk; he entered the order and reached perfection. (48)\n\"And thus the king of K\u00e2si 4, exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49)\n\"And thus king Vigaya 5, whose sins were not quite annihilated 6, turned monk after he, the famous man, had quitted his excellent kingdom. (50)\n\"And thus the royal seer Mah\u00e2bala 1 practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51)\n\"Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly? (52)\n\"I have spoken true words able to promote virtue; some have been saved, some are being saved, and some will be saved. (53)\n\"Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection.\" (54)\nThus I say.\n80:4 The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not p. 81 look like a king's name. The Sanskrit form of the name was probably Sa\u00f1gaya or Sri\u00f1gaya, both of which frequently occur in Sanskrit literature.\n81:1 To render \u00e2srava.\n81:2 Apph\u00f4va in the original; there are several plants which are called \u00e2sph\u00f4ta.\n82:1 Literally, a Brahman.\n83:1 Buddh\u00ea, explained \u00e2k\u00e2ry\u00e2n, preceptors.\n83:2 These are the four great heresies: (1) that of the kriy\u00e2v\u00e2dinas, who maintain that the soul exists; (2) that of the akriy\u00e2v\u00e2dinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the ag\u00f1\u00e2nav\u00e2dinas, who contend that knowledge is not necessary for salvation, but t a p a s; this seems identical with the karmapatha. The commentators explain kriy\u00e2v\u00e2dinah 'those who believe the soul or \u00e2tman to be characterised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.' This they treat as heresy, but from Mah\u00e2vagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriy\u00e2v\u00e2dins. The akriy\u00e2v\u00e2da is also identified with the kshanikav\u00e2da or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the S\u00fbtrakrit\u00e2\u1e45ga I, 12; II, 2, 77.\n84:1 According to the commentary a p\u00e2l\u00ee seems to be what is commonly called paly\u00f4pam\u00e2, and mah\u00e2p\u00e2l\u00ee a s\u00e2gar\u00f4pam\u00e2. However the longest life of a god in Brahmal\u00f4ka is but ten S\u00e2gar\u00f4pam\u00e2s, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken.\n84:2 ii vigg\u00e2m anusamkar\u00ea. I believe that vigg\u00e2m here stands for vidv\u00e2n, as in the following verse. The meaning would then be, 'knowing this one should live as a monk.'\n84:3 Buddha.\n84:4 The Gainas do not deny the existence of the soul, but the unalterable character of the soul. Hence they object to the kriy\u00e2v\u00e2da.\n85:1 Bharata was the eldest son of Rishabha, the first T\u00eerthakara. He became the first Kakravartin, or universal monarch, and resided in Ay\u00f4dhy\u00e2. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of Gaina monks on entering the order.\n85:2 Sagara, king of Ay\u00f4dhy\u00e2, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of Agita, the second T\u00eerthakara. He became the second Kakravartin, and, in the end, he was ordained by Agita. The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the R\u00e2m\u00e2yana.\n85:3 Maghavan, son of king Samudravigaya of Sr\u00e2vast\u00ee, and his wife Bhadr\u00e2, became the third Kakravartin.\n85:4 Sanatkum\u00e2ra, son of king Asvas\u00eana of Hastin\u00e2pura, and his wife Sahad\u00eav\u00ee, became the fourth Kakravartin. The adventures of Sanatkum\u00e2ra are told in a Pr\u00e2krit legend, which I have published in my Ausgew\u00e4hlte Erz\u00e4hlungen in M\u00e2h\u00e2r\u00e2shtr\u00ee, Leipzig, x886, p. 20 ff.\n85:5 S\u00e2nti was the sixteenth T\u00eerthakara, Kunthu the seventeenth, and p. 86 Ara the eighteenth T\u00eerthakara. Kunthu sounds strange for a proper name. I think it just possible that it is a popular or Pr\u00e2krit corruption of Kakutstha, who was an Aikshv\u00e2ka. As is well known, R\u00e2ma is frequently called after him K\u00e2kutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the R\u00e2m\u00e2yana I, 70.\n86:1 Mah\u00e2padma was the ninth Kakravartin. His elder brother was Vishnukum\u00e2ra, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth T\u00eerthakara. He wrenched the sovereignty of the world from Namuki, minister of his father Padm\u00f4ttara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishnu and Bali, for whom the Gainas have substituted Namuki. According to them the minister Namuki was, in a disputation, defeated by the Gaina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it.--Mah\u00e2padma's residence was Hastin\u00e2pura.\n86:2 Harish\u00eana, son of king Mah\u00e2hari of K\u00e2mpilya, became the tenth Kakravartin.\n86:3 Gaya, son of king Samudravigaya of R\u00e2gagriha, became the eleventh Kakravartin.\n87:1 King Das\u00e2rnabhadra was a contemporary of Mah\u00e2v\u00eera.\n87:2 These are the four Praty\u00eakabuddhas; see p. 35, note 2.\n87:3 The story of Ud\u00e2yana (or perhaps Udd\u00e2yana) will be found in my Ausgew\u00e4hlte Erz\u00e4hlungen in M\u00e2h\u00e2r\u00e2shtr\u00ee, p. 28 ff. He was contemporary with Mah\u00e2v\u00eera.\n87:4 He was Nandana, the seventh Balad\u00eava, son of king Agnisikha of Benares.\n87:5 He was the son of king Brahmar\u00e2ga of Dv\u00e2rak\u00e2vat\u00ee, and eldest brother of the V\u00e2sud\u00eava Dviprishta or Dvipushti.\n87:6 To render anatthakati, of which the commentators offer several explanations, rendering it an\u00e2rtt\u00e2k\u00eerti and anashtak\u00eerti. A various reading \u00e2natth\u00e2kitti is mentioned, and explained \u00e2g\u00f1\u00e2-artha-\u00e2kriti.\n88:1 Mah\u00e2bala was the son of king Bala of Hastin\u00e2pura. He lived at the time of Vimala, the thirteenth T\u00eerthakara.","title":"Jaina Sutras, Part II (SBE45): Uttar\u00e2dhyayana: Eighteenth Lecture Sa\u00f1gaya","type":"page"}