{"collection":"Jainism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jai/sbe45/sbe4523.htm","path":"jai/sbe45/sbe4523.htm","source_url":"https://sacred-texts.com/jai/sbe45/sbe4523.htm","text":"Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895]\nIn Kamp\u00e2 there lived a Sr\u00e2vaka, the merchant P\u00e2lita, who was a disciple of the noble and venerable Mah\u00e2v\u00eera. (1)\nAs a Sr\u00e2vaka he was well versed in the doctrines of the Nirgranthas. Once he went by boat to the town of Pihunda on business. (2)\nA merchant gave him his daughter while he was doing business in Pihunda. When she was big with child, he took her with him on his returning home. (3)\nNow the wife of P\u00e2lita was delivered of a child at sea; as the boy was born at sea (samudra), he was named Samudrap\u00e2la. (4)\nOur merchant, the Sr\u00e2vaka, went leisurely to Kamp\u00e2, to his house; in his house the boy grew up surrounded by comfort. (5)\nHe studied the seventy-two arts, and acquired knowledge of the world 1; he was in the bloom of\nyouth, and had a fine figure and good looks. (6) His father procured him a beautiful wife, R\u00fbpin\u00ee, with whom he amused himself in his pleasant palace, like a D\u00f4gundaga god 2. (7)\nOnce upon a time he saw from the window of his palace a man sentenced to death, dressed for execution, on his way to the place of execution. (8)\nAgitated by what he saw, Samudrap\u00e2la spoke thus: 'Of wicked actions this is the bad result.' (9)\nHe became enlightened at once, the venerable man, and he was immensely agitated; he took leave of his parents, and entered the state of houselessness. (10)\nAbandoning the great distress to which the worldly 1 are liable, the great delusion, and whatever causes fear, one should adopt the Law of monks 2, the vows, the virtues, and the (endurance of) calamities. (11)\nOne should keep the five great vows, viz. not to kill, to speak the truth, not to steal, to be chaste, to have no property whatever; a wise man should follow the Law taught by the Ginas. (12)\nA monk should have compassion on all beings, should be of a forbearing character, should be restrained and chaste, and abstaining from everything sinful; he should live with his senses under control. (13)\nNow and then 3 he should travel in one country,\ntaking into consideration its resources and his own ability; like a lion he should not be frightened by any noise; and whatever words he hears, he should not make an improper reply. (14)\nIn utter indifference he should walk about, and bear everything, be it pleasant or unpleasant; he should not approve of everything everywhere, nor care for 1 respectful treatment or blame. (15)\nThere are many opinions here among men, which a monk places in their true light; there will rise many dangerous and dreadful calamities, caused by gods, men, or animals, which are difficult to be borne and cause easily-discouraged men to sink under them; but a monk who comes in contact with them will not be afraid, like a stately elephant at the head of the battle. (16, 17)\nCold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body; without flinching 2 he should bear them, and should\nnot recall to his memory the pleasures he once enjoyed. (18)\nGiving up love, hatred, and delusion, a monk who is always careful and who is steadfast even as Mount M\u00earu cannot be shaken by the storm, should bear calamities, guarding himself. (19)\nA great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame; an ascetic who has ceased (to act), will by means of his simplicity enter the path of Nirv\u00e2na. (20)\nHe is neither grieved nor pleased (by anything) 1, he abandons his relations with men, he ceases (to act), is intent on the benefit of his soul, he strives for the highest good (viz. mukti), and uses the means to reach it, free from sorrow, egoism, and any kind of property. (21)\nA merciful (monk) should use beds distant from others, which are not got ready for his sake 2 nor strewn (with leaves or things considered to be possessed of life); he should sustain such hardships as the sages are accustomed to. (22)\nThe great sage (Samudrap\u00e2la), understanding the sacred lore and practising completely the best Law, shone forth like the sun in the sky, being possessed of the highest knowledge and glory. (23)\nHaving annihilated his Karman both meritorious\nand sinful, being steadfast 1, and free from all fetters, Samudrap\u00e2la crossed the ocean-like Flood of worldly existence and obtained exemption from transmigration. (24)\nThus I say.\n108:1 To render n\u00eetik\u00f4vida.\n108:2 For D\u00f4gundaga, see above, p. 88, note 2.\n109:1 Saggantha = sagrantha, which is obviously the opposite of nirgrantha. The commentators correct samgamtha in samgam ka. The original reading is in MS. B. A. has samgamtha, and so had C. originally, but it corrects the tha into ka. According to the commentators we should translate: abandoning worldly attachment which causes great distress, great delusion, black (L\u00easy\u00e2), and dangers, one should, &c.\n109:2 Pary\u00e2ya-dharma. Pary\u00e2ya means a state under which a substance presents itself. Here is meant the state of the soul in pravragy\u00e2, i.e. sr\u00e2manya-pary\u00e2ya; compare the expressions khadmastha-pary\u00e2ya and k\u00eavali-pary\u00e2ya. Pary\u00e2ya-dharma is here equal to prayragy\u00e2-dharma, Law of the monks.\n109:3 K\u00e2l\u00eana k\u00e2lam, the commentators supply kurvan, and explain the passage as follows: k\u00e2l\u00eana, i.e. in a paurush\u00ee (four p. 110 hours) less one quarter of it, k\u00e2lam, i.e. what is proper for the time. The meaning would be 'doing at every time what is proper or prescribed to do at it.' But this explanation looks very artificial; I think that the expression kal\u00eana k\u00e2lam is an adverb of the same type as maggham maggh\u00eana and many others.\n110:1 Samgae. This word may be samyata in this place; but in verse 20, where the same line occurs again, it cannot be so interpreted, because there the word samgae occurs twice; once it has the meaning of samgata, but in the passage under discussion it must be a verb, and it is rendered there sa\u00f1gayet = sa\u1e45gam kury\u00e2t by the commentators.\n110:2 Akukku\u00f4, translated akuk\u00fbga, derived from the root k\u00fbg 'to warble, to groan;' it would therefore mean 'without complaint.' But in I, 30 we have appakukku\u00ea, derived from the root kuk to bend, to be crooked,' and it is rendered alpaspandana. The same meaning applies in the present case.\n111:1 This is the meaning commonly given to the frequently occurring phrase arairaisahe. Another interpretation is: samyam\u00e2-samyamavishay\u00ea, t\u00e2bhy\u00e2m na b\u00e2dhat\u00ea.\n111:2 Nir\u00f4val\u00eav\u00e2i = nirupalipta. By upal\u00eapa may be meant 'dirt,' but the author of the Avak\u00fbri explains upal\u00eapa as consisting in abhishva\u1e45ga affection: It is almost impossible to render satisfactorily so vague an expression.\n112:1 Nirangana = samyam\u00ea niskala, immovable with regard to self-control.","title":"Jaina Sutras, Part II (SBE45): Uttar\u00e2dhyayana: Twenty-First Lecture. Samudrap\u00e2la","type":"page"}