{"collection":"Jainism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jai/sbe45/sbe4549.htm","path":"jai/sbe45/sbe4549.htm","source_url":"https://sacred-texts.com/jai/sbe45/sbe4549.htm","text":"Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895]\nSome say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them). (1)\n'Nami, the king of Vid\u00eaha, ate nothing, R\u00e2magupta did eat, B\u00e2huka drank (cold) water, and so did T\u00e2r\u00e2gana 3, the seer. (2)\n\u00c2sila, D\u00eavala, the great sage Dv\u00eep\u00e2yana, and\n[paragraph continues] P\u00e2r\u00e2sara did drink (cold) water, and did eat seeds and sprouts 1. (3)\n'I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.' (4)\nWhen weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches 2. (5)\nSome 3 say: Pleasant things are produced from pleasant things 4. (They are those who disdain) the noble path and the renowned highest good. (6)\nDo not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7)\n(And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8)\nSome unworthy heretics 1, slaves of women, ignorant men who are averse to the Law of the Ginas, speak thus: (9)\n'As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10)\n'As a ram drinks the quiet water 2, so, &c. (the rest as in verse 10). (11)\n'As the bird Pi\u1e45ga 3 drinks the quiet water (flying), &c. (the rest as in verse 10).' (12)\nSo say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe 4 for her kid. (13)\nThose who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)\nBut those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15)\nAs Vaitaran\u00ee, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome. (16)\nThose who have given up intercourse with women\nand have left off adorning themselves, are well established in control, because they have renounced everything. (17)\nAs merchants go over the sea, so they will cross the flood (of Sams\u00e2ra), where living beings despond and suffer pains because of their own deeds. (18)\nA monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19)\nHe should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirv\u00e2na, which consists in peace 1. (20)\n21, 22 = I, 3, 3, 20 and 21.\nThus I say.\n268:3 Concerning Nami, see above, p. 35, note 2. R\u00e2magupta may be another name of R\u00e2ma. Instead of T\u00e2r\u00e2gana S\u00eel\u00e2\u1e45ka writes N\u00e2r\u00e2yana.\n269:1 \u00c2sila is not known from other sources; perhaps Asita is meant, and \u00c2sila Davila stands for Asita D\u00eavala. Concerning Dv\u00eep\u00e2yana, the P\u00e2r\u00e2sara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupap\u00e2tika S\u00fbtra (ed. Leumann, \u00a7 76) P\u00e2r\u00e2sara and Dv\u00eep\u00e2yana are two distinct persons.\n269:2 P\u00eedhasapp\u00ee = p\u00eethasarpin. S\u00eel\u00e2\u1e45ka comments on the reading pitthasapp\u00ee, i.e. prishtasarpin; but he makes out no good meaning.\n269:3 According to the commentators the Buddhists are intended. They quote some verses in illustration of the pushtim\u00e2rga of the Buddhists, one of which is not yet known I believe. It runs thus: manunnam bh\u00f4yanam bhukk\u00e2 manunnam sayan\u00e2sanam | manunnamsi ag\u00e2ramsi manunnam gh\u00e2yae mun\u00ee || 'Having enjoyed a pleasant dinner, and a pleasant seat and bed, a muni in a pleasant house meditates on pleasant things.'\n269:4 Viz. M\u00f4ksha, a pleasant thing, is arrived at through a comfortable life, another pleasant thing.\n270:1 P\u00e2sattha = p\u00e2rsvastha.\n270:2 The meaning seems to be that by the ram's drinking the water is not disturbed.\n270:3 Explained by kapi\u00f1gala, the francoline partridge.\n270:4 P\u00fbyan\u00e2 (p\u00fbtana, who is ever desirous of young), explained either by s\u00e2kin\u00ee hog' or gaddarik\u00e2 'ewe.' The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. Therefore the ewe excels the other animals in maternal love.\n271:1 See below, I, 11, 11.","title":"Jaina Sutras, Part II (SBE45): S\u00fbtrakrit\u00e2\u1e45ga: Book 1, Lecture 3, Chapter 4","type":"page"}