{"collection":"Jain Texts","page":1,"pages":[{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_index_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_index_htm","source":"sacred_texts_v1","summary":"| The Consecration of Mahavira, [1404], from Gujerati manuscript of the Kalpa Sutra (Public Domain in the US per Bridgeman vs. Corel). | Jaina Sutras, Part I by Hermann Jacobi Sacred Books of the East, Vol.","title":"Jaina Sutras, Part I (SBE22) Index","word_count":233},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2201_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2201_htm","source":"sacred_texts_v1","summary":"","title":"Jaina Sutras, Part I (SBE22): Contents","word_count":473},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_errata_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_errata_htm","source":"sacred_texts_v1","summary":"Errata\n page 32: 'hisself'->'himself'\n page 134: 'preterite'->'preterit'\n page 182: 'sarcophagues'->'sarcophaguses'\n page 185: 'scarfs'->'scarves'\n page 195: 'lacks'->'lakhs'\n page 195: ''->' lakhs'\n page 196: 'lack'->'lakh'\n page 197: 'yacks'->'yaks'\n page 197: 'lack'->'lakh'","title":"Jaina Sutras, Part I (SBE22): Errata","word_count":29},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2202_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2202_htm","source":"sacred_texts_v1","summary":"This is a scholarly introduction to a Victorian-era translation of Jain sacred texts, written by Indologist Hermann Jacobi as part of the Sacred Books of the East series. Its central argument is that Jainism is an independent religious tradition, not a derivative of Buddhism \u2014 a claim Jacobi makes against the prevailing European scholarly consensus that the two faiths' similarities implied one originated from the other. Jacobi grounds this argument partly by rehabilitating the Jain scriptures as credible historical sources, comparable in antiquity and reliability to early Buddhist texts. The bulk of the excerpt then applies this method to establish Mahavira (the last Jain prophet) as a genuine historical figure: Jacobi cross-references Buddhist and Jain texts to locate his birthplace near Vaishali, demythologizes his father's status from a great king to a minor landed aristocrat, and maps his family's connections to the ruling dynasties of Magadha and Videha. A notably distinctive claim is that both Mahavira's and the Buddha's religious successes were substantially political in nature \u2014 made possible by aristocratic patronage networks and the imperial expansion of Magadha under Ajatashatru, which opened vast new territories to both faiths simultaneously. The piece thus fuses philological source criticism with political history to argue that Jainism stands on its own historical footing.","title":"Jaina Sutras, Part I (SBE22): Introduction","word_count":16654},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2290_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2290_htm","source":"sacred_texts_v1","summary":"This is a canonical religious genealogical text from Jainism \u2014 specifically a section of the *Kalpa S\u016btra* (part of the Jaina Sutras, Sacred Books of the East vol. 22), translated by Hermann Jacobi in 1884. It records the institutional lineage of the Jain monastic community descending from Mah\u0101v\u012bra, the 24th T\u012brtha\u1e45kara. The text catalogs Mah\u0101v\u012bra's eleven chief disciples (Ga\u1e47adharas), explains why nine organizational units (Ga\u1e47as) had eleven leaders, and then traces the successive transmission of authority through named Sthaviras (senior monks) across roughly thirty generations. A distinctive organizational feature is its detailed mapping of how the tradition branched into Ga\u1e47as, S\u0101kh\u0101s (sub-branches), and Kulas (lineage lines), with specific gotras (clan names) recorded for each teacher \u2014 essentially a bureaucratic taxonomy of sectarian genealogy. The text's most historically significant claim is that all present-day Nirgrantha (Jain) monks descend solely from \u0100rya Sudharman, since the other ten Ga\u1e47adharas died without successors. Jacobi's footnotes add scholarly texture, noting possible connections between figures like Suhastin and the Maurya emperor A\u015boka's grandson, and flagging manuscript variants and terminological ambiguities. Readers interested in the institutional history of early Jainism, the mechanics of religious lineage transmission, or the sociology of ancient Indian sectarianism will find this a primary source of unusual specificity.","title":"Jaina Sutras, Part I (SBE22): Lives of the G<...","word_count":2034},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2288_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2288_htm","source":"sacred_texts_v1","summary":"Since the time that the Arhat Nami died, &c. (all down to) freed from all pains, 584,979 years have elapsed, this is the eightieth year 1. (184) Since the death of Munisuvrata this is the year 1,184,980.","title":"Jaina Sutras, Part I (SBE22): Lives of the G<...","word_count":233},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2292_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2292_htm","source":"sacred_texts_v1","summary":"This is a back-matter index from *Jaina Sutras, Part II* (Sacred Books of the East, vol. 22), translated by Hermann Jacobi and published in 1884 \u2014 a 19th-century scholarly edition of canonical Jain religious texts. The index catalogues proper nouns, technical terms, and doctrinal concepts found throughout the volume, including the names of the twenty-four T\u00eerthakaras (Jain ford-makers/enlightened teachers), monastic lineages (Ganas, S\u00e2kh\u00e2s, Kulas), individual monks and nuns, geographical locations, and cosmological entities. It also indexes core Jain doctrinal vocabulary such as ahims\u00e2 (non-harm), karman, kevala (omniscience), nirgrantha (the unbound ascetic), and various categories of living beings, passions, and divisions of time. The entries reflect the text's dual character: part hagiographical narrative (especially concerning Mah\u00e2v\u00eera's birth, renunciation, and disciples) and part scholastic enumeration of Jain metaphysics and monastic discipline. As an index rather than a primary text, it offers no sustained argument but serves as a reference map to the volume's content, and is most useful to scholars tracing specific terms, lineages, or figures across Jacobi's translation of the \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra and Kalpa S\u00fbtra traditions.","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Index","word_count":2714},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2287_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2287_htm","source":"sacred_texts_v1","summary":"This is a hagiographic passage from the Jaina Sutras (Sacred Books of the East, vol. 22), translated by Hermann Jacobi in 1884, belonging to the ancient Jain canonical tradition. It records the life of Arishtanemi, the twenty-second Tirthankara (enlightened ford-maker) in Jain cosmology, tracing his five spiritually decisive life-events \u2014 celestial descent, birth, renunciation, attainment of omniscience (Kevala), and final liberation \u2014 all precisely anchored to the lunar asterism Kitra. The account is formulaic and highly schematic, cross-referencing parallel passages from other Tirthankaras' lives, and saturated with exact chronological detail: specific fortnights, days, fasting durations, and astronomical conjunctions, reflecting Jain cosmology's insistence on rigorous karmic and temporal precision. Notably, Arishtanemi is born in Sauripura \u2014 explicitly identified in the footnotes as Krishna's town \u2014 placing him within the Yadava lineage and connecting Jain sacred biography to the broader Indic epic tradition. The text also catalogs his enormous monastic community (18,000 monks, 40,000 nuns, hundreds of thousands of lay followers), conveying institutional authority through sheer numerical scale. It closes with a precise calculation of years elapsed since his death, functioning less as narrative than as a liturgical and cosmological record for practitioners situating themselves within Jain sacred time.","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Arishtanemi","word_count":867},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2281_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2281_htm","source":"sacred_texts_v1","summary":"Obeisance to the Arhats! Obeisance to the Liberated Ones! Obeisance to the Religious Guides!","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Mah\u00e2v\u00eera, Lecture 1","word_count":170},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2282_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2282_htm","source":"sacred_texts_v1","summary":"This is a passage from the Kalpa Sutra, a canonical Jain scripture narrating the birth of Mahavira, the 24th and final Tirthakara (spiritual ford-maker), translated by Hermann Jacobi for the Sacred Books of the East series. The text recounts in elaborate cosmological detail how Mahavira descends from a divine realm after twenty Sagaropamas of existence among the gods and takes embryonic form in the womb of Dev\u0101nand\u0101, a brahmin woman in the town of Kundagrama, at a precisely calculated moment in the current world-cycle. Dev\u0101nand\u0101 then experiences fourteen auspicious dreams \u2014 elephant, bull, lion, moon, sun, ocean, and others \u2014 which her husband Rishabhadatta interprets as foretelling the birth of a supremely learned and virtuous son. The god Sakra (Indra), king of heaven, independently perceives the conception through his divine vision and prostrates himself in reverence before the unborn Tirthakara. The passage closes with a theologically significant assertion: it is a cosmic law that Arhats, Cakravartins, and other great beings are never born into low, poor, or brahmanical families but always into noble or royal lineages \u2014 a claim that sets up the imminent narrative turn in which Mahavira will be transferred to a kshatriya womb. The text is notable for its densely formulaic, repetitive style \u2014 a hallmark of oral-liturgical Jain scripture \u2014 and for embedding Mahavira's birth within a vast, precisely enumerated cosmological timeline.","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Mah\u00e2v\u00eera, Lecture 2","word_count":3204},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2283_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2283_htm","source":"sacred_texts_v1","summary":"In that night in which the embryo of the Venerable Ascetic Mah\u00e2v\u00eera was removed from the womb of the Br\u00e2hman\u00ee Dev\u00e2nand\u00e2 of the G\u00e2landhar\u00e2yana gotra to that of the Kshatriy\u00e2n\u00ee Trisal\u00e2 of the\n[paragraph continues] V\u00e2sishtha gotra, the former was on her couch taking fits of sleep in a state between sleeping and waking; and seeing that these fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate, great dreams were taken from her by the Kshatriy\u00e2n\u00ee Trisal\u00e2, she awoke. (31)\nIn that\u2026","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Mah\u00e2v\u00eera, Lecture 3","word_count":2550},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2284_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2284_htm","source":"sacred_texts_v1","summary":"This is a passage from the Kalpa Sutra, a canonical Jain sacred text in the tradition of the Agamas (Jain scriptures), translated by Hermann Jacobi as part of the Victorian-era Sacred Books of the East series (1884). The passage narrates events surrounding the conception of Mahavira, the 24th Tirthankara (spiritual ford-maker) of Jainism: Queen Trisala awakens from a visionary dream of fourteen auspicious symbols and reports them to her husband, King Siddhartha, who interprets them as prophesying the birth of an extraordinary son destined for either kingship or enlightenment. Siddhartha then convenes a formal audience, summoning professional dream interpreters who undergo elaborate purification rites before rendering their verdict. A striking feature of the text is its densely formulaic style \u2014 phrases like \"glad, pleased, and joyful\" and lengthy catalogues of courtly detail (royal dress, bathing rituals, architectural ornament) recur with near-liturgical repetition, functioning less as narrative color than as a ritualized register of sacred authority. The text treats dream interpretation as a rigorous technical science with eight branches, performed by specialists, and frames Mahavira's coming birth within a cosmically ordered universe where royal lineage, material splendor, and spiritual destiny are explicitly intertwined. Readers interested in Jain hagiography, ancient Indian court culture, or comparative sacred biography will find this a primary source, though its heavily formulaic style makes it dense going without prior familiarity with the genre.","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Mah\u00e2v\u00eera, Lecture 4","word_count":3585},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2285_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2285_htm","source":"sacred_texts_v1","summary":"In that night in which the Venerable Ascetic Mah\u00e2v\u00eera was born, there was a divine lustre originated by many descending and ascending gods and goddesses, and in the universe, resplendent with one light, the conflux of gods occasioned great confusion and noise. (97) 3\nIn that night in which the Venerable Ascetic Mah\u00e2v\u00eera was born, many demons in Vaisramana's\nservice belonging to the animal world, rained down on the palace of king Siddh\u00e2rtha one great shower of silver, gold, diamonds, clothes\u2026","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Mah\u00e2v\u00eera, Lecture 5","word_count":5501},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2286_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2286_htm","source":"sacred_texts_v1","summary":"This is a sacred biographical account of P\u0101rsva, the twenty-third Tirthankara (ford-maker) of Jainism, drawn from the Jaina Sutras as translated by Hermann Jacobi in 1884. The text follows a strict hagiographic formula, narrating the five key events of P\u0101rsva's spiritual career \u2014 his descent from heaven, birth, renunciation, attainment of omniscient Kevala knowledge, and final liberation \u2014 each precisely dated and each occurring when the moon was in the asterism Vis\u0101kh\u0101, emphasizing cosmic predetermination. Born a prince in Benares, P\u0101rsva lived thirty years as a householder before renouncing the world, spent eighty-three days in ascetic discipline, and achieved liberation after a total of one hundred years, dying on Mount Sammeta while fasting. The text is notable for its obsessive chronological precision \u2014 specifying months, fortnights, days, and lunar conjunctions for every event \u2014 and for cataloguing P\u0101rsva's vast religious community: over half a million monks, nuns, and lay followers organized in enumerated ranks. A distinctive claim places the text's own composition 1,230 years after P\u0101rsva's death, grounding the scripture within a specific cosmological time-cycle. The work belongs to the Jain canonical tradition of Tirthankara biography and would interest readers studying Jain cosmology, hagiography, or the formal structures of ancient Indian religious literature.","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of P\u00e2rsva","word_count":1186},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2289_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2289_htm","source":"sacred_texts_v1","summary":"In that period, in that age lived the Arhat Rishabha, the Kosalian 1, four important moments of whose life happened when the moon was in conjunction with the asterism Uttar\u00e2sh\u00e2dh\u00e2; the fifth, when in conjunction with Abhigit: (204) in Uttar\u00e2sh\u00e2dh\u00e2 he descended from heaven, &c. (all down to) in Abhigit he obtained final liberation. (205)\nIn that period, in that age, in the fourth month of summer, in the seventh fortnight, the dark (fortnight) of Ash\u00e2dha, on its fourth day, the Arhat Rishabha\u2026","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Life of Rishabha","word_count":1284},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2291_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2291_htm","source":"sacred_texts_v1","summary":"This is a canonical Jain religious text \u2014 a section of the Jaina Sutras translated by Hermann Jacobi (1884) \u2014 belonging to the Shvetambara scriptural tradition and presenting monastic law in the form of rules and their rationales. The central subject is the Paggusan (Paryushana), the mandatory rainy-season retreat observed by Jain ascetics, and the text specifies that it must begin precisely one month and twenty nights into the rainy season, following the practice established by Mahavira and passed down through an unbroken chain of teachers. The bulk of the text is an elaborate code of behavioral rules for monks and nuns during this retreat period, covering permitted travel distances, alms-collection frequency scaled to fasting intensity, which foods and drinks are allowable at each level of fasting austerity, and procedures for accepting food on behalf of sick brothers. A distinctively Jain concern pervades the regulations: extreme care to avoid harming living organisms, including prohibitions on going out in even light rain (lest water creatures be disturbed), rules about bodily dryness before eating, and instructions to inspect for microscopic living beings such as mildew, eggs, and animalcules before any action. The text is prescriptive rather than philosophical, functioning as a practical legal manual, and its authority rests entirely on apostolic succession from Mahavira \u2014 each rule is grounded by \"as Mahavira did, so the Ganadharas did, so their disciples did, so we do.\"","title":"Jaina Sutras, Part I (SBE22): Lives of the Ginas: Rules for Yatis","word_count":4698},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_pageidx_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_pageidx_htm","source":"sacred_texts_v1","summary":"Index\n Jaina Sutras, Part I (SBE22): Page Index\n \n page vii\n page viii\n \n page ix\n page x\n page xi\n page xii\n page xiii\n page xiv\n page xv\n page xvi\n page xvii\n page xviii\n page xix\n page xx\n page xxi\n page xxii\n page xxiii\n page xxiv\n page xxv\n page xxvi\n page xxvii\n page xxviii\n page xxix\n page xxx\n page xxxi\n page xxxii\n page xxxiii\n page xxxiv\n page xxxv\n page xxxvi\n page xxxvii\n page xxxviii\n page xxxix\n page xl\n page xli\n page xlii\n page xliii\n page xliv\n page xlv\n page xlvi\n page xlvii\n\u2026","title":"Jaina Sutras, Part I (SBE22): Page Index","word_count":742},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2200_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2200_htm","source":"sacred_texts_v1","summary":"The Sacred Books of the East translated by various Oriental scholars and edited by F. Max M\u00fcller Vol. xxii\nGaina Sutras\nTranslated from Prakrit by\nHermann Jacobi\nin two parts\nPart I\nThe \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra\nThe Kalpa S\u00fbtra\nOxford: The Clarendon Press\n[1884]\nScanned, proofed and formatted, June-July 2006, by John Bruno Hare.","title":"Jaina Sutras, Part I (SBE22): Title Page","word_count":81},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2267_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2267_htm","source":"sacred_texts_v1","summary":"This is a prescriptive religious text \u2014 a translated excerpt from the Jaina Sutras (Sacred Books of the East, vol. 22), an ancient Jain canonical scripture translated by Hermann Jacobi in 1884. The passage constitutes the \"Fifth Lecture on Begging of Clothes,\" laying out detailed behavioral rules for Jain monks and nuns regarding the acquisition, use, and disposition of clothing. The core argument is that mendicants must accept clothes in whatever condition they receive them, neither washing, dyeing, nor manipulating them, and must not use clothing as a motivation for deception, borrowing schemes, or self-preservation. A notably distinctive emphasis is the prohibition against even fleeing thieves to protect one's garments \u2014 the monk must remain on the road, undisturbed, directing the mind inward to contemplation rather than outward to material possessions. The text reflects the Jain ascetic tradition's extreme non-attachment to physical goods, treating even subtle transactional thinking around clothing (borrowing with intent to keep, dyeing to improve, exchanging for better items) as spiritually corrupting.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":666},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2247_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2247_htm","source":"sacred_texts_v1","summary":"WHEN a male or a female mendicant, having entered the abode of a householder with the intention of collecting alms, recognises 3 food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust--either in the hand or the pot of another 4--they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable 5. (1)\nBut if perchance they accept of such food, under pressing\u2026","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":1131},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2227_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2227_htm","source":"sacred_texts_v1","summary":"For a monk who has not yet reached discrimination 1, it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when exhorted with speech. And a man with wary pride is embarrassed with great delusion 2.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":510},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2224_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2224_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras (Part II), a sacred text of Jain philosophy translated by Hermann Jacobi in 1884, belonging to the ancient Indian religious tradition. The passage teaches that attachment to sensory pleasures and cruel acts toward living beings \u2014 six classes of which are identified \u2014 binds individuals to the cycle of rebirth (samsara) and keeps them far from liberation. A central image compares the life of an unaware, pleasure-seeking person to a dewdrop trembling on a blade of grass, fragile and soon to fall. The text singles out sexual desire, anger, pride, greed, and self-deception as particular obstacles, reserving sharp criticism for those who perform outward religious austerities while privately indulging passions and \"pretending to be awakened.\" Distinctively, it also mocks those who speak freely about final liberation while remaining enslaved to ignorance, calling them \"world-wise\" in a sardonic sense \u2014 they merely spin in the whirlpool of rebirths. The passage is an ethical exhortation directed at practitioners, emphasizing honest self-examination and non-harm as prerequisites for genuine spiritual progress.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":501},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2258_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2258_htm","source":"sacred_texts_v1","summary":"This is a prescriptive religious text from the Jaina Sutras (Part II), translated by Hermann Jacobi in 1884, belonging to the \u015arama\u1e47a tradition of ancient Indian ascetic literature. It sets out detailed rules governing when Jain monks and nuns may acceptably use lodgings offered by laypeople, distinguishing critically between accommodations arranged by the donor personally versus by a third party \u2014 the latter being generally permissible, the former typically not. The text prohibits using lodgings that contain living beings, were acquired through theft or coercion, or were physically prepared (cleaned, matted, whitewashed, rearranged) specifically on the mendicant's behalf, on the grounds that such preparation causes harm to living beings. Several rules address elevated or underground sleeping places and the dangers they pose \u2014 both physical (falling, injury) and karmic (accidentally killing organisms). A substantial portion warns against sharing space with householder families, citing risks including receiving unsolicited bodily care, witnessing domestic conflict, being exposed to fire-making, or encountering wealth and women in ways that might stir mental approval or desire \u2014 all of which would compromise ascetic purity. The text is notable for its granular casuistry: its moral concern extends not just to overt acts but to the mendicant's inner mental reactions to events witnessed in shared spaces.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":1295},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2222_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2222_htm","source":"sacred_texts_v1","summary":"'Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty 1, relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions.' Thus say those who have right intuition. (1)\nAll the professors, conversant with pain, preach renunciation.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":205},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2242_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2242_htm","source":"sacred_texts_v1","summary":"This is a late-nineteenth-century English translation of a passage from the Jain canonical scripture the \u0100c\u0101r\u0101\u1e45ga S\u016btra, specifically the seventh lecture on liberation, rendered by the scholar Hermann Jacobi for the Sacred Books of the East series. The text prescribes in graduated detail three sanctioned methods of religious suicide for advanced Jain ascetics: death by fasting (rejecting all food), a more restrictive form that confines the dying monk to a limited space, and the most demanding method of remaining entirely motionless like a felled tree. Throughout, the ascetic is instructed to endure insects feeding on his flesh without resistance, to neither long for life nor wish for death, and to use any available means only to extend time for continued penance rather than to preserve life itself. The underlying logic is soteriological: these deaths are not self-destruction but the deliberate dissolution of karman (accumulated moral residue) that binds the soul to the cycle of rebirth, making controlled dying the culmination of a twelve-year program of bodily mortification. What makes the text distinctive is its clinical, procedural quality \u2014 it reads less as spiritual exhortation than as technical instruction, specifying posture, ground preparation, permissible movement, and the hierarchy of methods by difficulty, with scholarly footnotes clarifying Sanskrit terminology and distinguishing Jain practice from superficially similar Brahmanical rites.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":936},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2214_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2214_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras (Sacred Books of the East, vol. 22), an ancient Jain canonical scripture translated by Hermann Jacobi in 1884, belonging to the tradition of Indian \u015brama\u1e47a (renunciant) literature. The text prescribes a strict code of conduct for the Jain mendicant: abstaining from commerce, rejecting all possessions beyond bare religious necessities, accepting food without emotional attachment to receiving it or not, and avoiding anything \"unclean.\" Its central argument is that the pursuit of pleasure and wealth entangles beings in sams\u0101ra (the cycle of rebirth), while disciplined renunciation \u2014 across all three realms of hell, heaven, and animal existence \u2014 is the path to liberation. A notably distinctive claim is the text's insistence that the body is equally loathsome inside and out, using visceral bodily imagery to undercut any attachment to physical existence or sensory enjoyment. The passage also takes a polemical swipe at \"heretics\" who claim to teach liberation while still engaging in harmful acts such as killing and destruction, contrasting them unfavorably with the truly houseless ascetic. Throughout, the authority of \"the Revered One\" (the Jain T\u012brtha\u1e45kara) is invoked to ground these prescriptions, giving the text the tone of revealed, authoritative instruction rather than philosophical argument.","title":"Jaina Sutras, Part I (SBE22): \u00c2k...","word_count":772},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2203_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2203_htm","source":"sacred_texts_v1","summary":"O long-lived (Gamb\u00fbsv\u00e2min 4)! I (Sudharman) have heard the following discourse from the venerable (Mah\u00e2v\u00eera): (1)\nHere many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direction intermediate (between the cardinal points), or in a direction intermediate between these (and the\ncardinal points). (2)\u2026","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 1","word_count":583},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2204_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2204_htm","source":"sacred_texts_v1","summary":"This is a sacred text from the Jain tradition \u2014 specifically a sutra and accompanying scholarly commentary \u2014 translated by Hermann Jacobi as part of the Sacred Books of the East series. The primary passage argues that all worldly action causing harm to living beings is sinful and leads to bondage, suffering, and obstruction of liberation, echoing the core Jain ethical principle of ahimsa (non-injury). Its most distinctive claim is that souls (j\u012bvas) are not confined to animals, humans, or plants, but also inhabit the four elements \u2014 earth, water, fire, and wind \u2014 making even mundane acts like digging earth a form of violence against sentient life. The text explicitly rejects a monist \"all-soul\" view, insisting instead on numberless individually embodied souls, distinguishing Jainism from Vedantic traditions. The commentary elaborates that these elemental souls possess only the faculty of feeling, with undeveloped intellect, and are imperceptible except in vast aggregations \u2014 a metaphysical framework of striking granularity. Someone considering the full text should expect dense doctrinal precision rather than narrative, with philosophical claims about the nature of life and sin that are deliberately more fine-grained and counterintuitive than those of neighboring Indian religious traditions.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 2","word_count":675},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2205_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2205_htm","source":"sacred_texts_v1","summary":"This is a translated passage from the Jaina Sutras, a canonical Jain religious scripture rendered into English by Hermann Jacobi in 1884, belonging to the ancient Indian ascetic tradition of Jainism. The text makes an ethical and cosmological argument that water contains living beings (\"water-bodies\") whose injury constitutes sin, binding the actor to karmic consequences including suffering, delusion, and hellish rebirth. The core claim is that true renunciation requires recognizing water-bodies as sentient matter and refraining from harming them \u2014 whether directly, by instructing others to do so, or by permitting such harm. A notably distinctive move is the explicit refutation of a Buddhist position: those who claim \"permission\" to drink unfiltered water are dismissed as doctrinally without authority, underscoring the stricter Jain standard of ahimsa (non-violence) extended even to microscopic aquatic life. The footnote clarifies the practical implication: water must be strained before use because straining is believed to leave only \"senseless\" (non-experiential) water-lives behind, making the water permissible for monks. Someone deciding whether to read the full text should expect densely theological Jain ethical reasoning about the scope of non-violence, framed as direct speech attributed to Mahavira.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 3","word_count":560},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2206_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2206_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras (Jain canonical scripture), translated by Hermann Jacobi in 1884, belonging to the ancient Indian religious-philosophical tradition of Jainism. Its central subject is \"fire-bodies\" \u2014 the Jain doctrine that fire itself is inhabited by living souls, making it a morally significant category of sentient being. The text argues that injuring fire-bodies through careless or wanton use of fire constitutes a sinful act that generates karmic bondage, causing spiritual harm to the actor by depriving them of \"happiness and perfect wisdom.\" A distinctive and striking claim is the tight logical symmetry drawn between denying the outer world of fire-beings and denying the inner self \u2014 harm to one is harm to the other. The passage also enumerates other small creatures (those living in earth, grass, leaves, wood, dung, dust) that are destroyed collateral to fire use, extending the scope of moral concern to microscopic and barely perceptible life. The practical injunction is tripartite: a wise person should neither injure fire-bodies themselves, nor cause others to do so, nor passively permit such injury \u2014 a formulation that anticipates modern discussions of moral complicity.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 4","word_count":500},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2207_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2207_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras, a canonical Jain religious scripture translated by Hermann Jacobi in 1884 as part of the Sacred Books of the East series. The text belongs to the Jain ethical and philosophical tradition, specifically addressing the doctrine of ahimsa (non-harm) as it applies to plant life. Its central argument is that plants are living beings morally equivalent to humans and animals: they are born, grow old, fall sick when cut, require food, and are subject to decay and change, just as sentient creatures are. Injuring plants therefore constitutes sinful action that generates karmic bondage and obstructs liberation, and the true renunciant (the \"houseless\" monk) must abstain from such harm, neither committing it nor permitting others to do so. Distinctively, the text presents an early and explicit philosophical case for plant sentience \u2014 footnotes even cite commentators arguing that plants \"know the seasons\" and respond to external stimuli, offering this as evidence of plant cognition. This makes the passage notable as an ancient articulation of radical moral extensionism, pushing the boundary of ethical consideration well beyond what most contemporaneous traditions recognized.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 5","word_count":697},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2208_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2208_htm","source":"sacred_texts_v1","summary":"This is a religious-ethical scripture from Jainism, specifically from the *Jaina Sutras* (Sacred Books of the East, Vol. 22), translated by Hermann Jacobi in 1884, placing it within the ancient Indian ascetic tradition. The text opens with a taxonomy of eight modes of birth for animate beings \u2014 from eggs, fetuses, fluids, sweat, coagulation, sprouts, and regeneration \u2014 framing all of existence within the doctrine of samsara, the cycle of rebirth experienced by the spiritually slow and ignorant. Its central argument is that all sentient beings, across every degree of sensory capacity, experience pleasure, pain, and terror individually, and that causing harm to animals \u2014 whether for sacrifice, food, skins, horns, bones, or revenge \u2014 generates karmic bondage that destroys happiness and spiritual wisdom. The text makes a notably comprehensive moral claim: not only does direct violence against animals incur sin, but so does causing or permitting others to act violently, collapsing any distinction between perpetrator and bystander. A distinctive feature is the text's insistence that those who *know* the harm caused by injuring animals are obligated to renounce such acts, linking knowledge directly to ethical responsibility. The passage reads as doctrinal instruction likely from an early Jain canonical text (the *Acaranga Sutra* or similar), intended to ground the Jain principle of ahimsa (non-harm) in a systematic account of living beings and the consequences of their mistreatment.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 6","word_count":540},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2209_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2209_htm","source":"sacred_texts_v1","summary":"He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 1, Lesson 7","word_count":504},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2210_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2210_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras, a canonical text of Jainism translated by Hermann Jacobi in the 19th century as part of the Sacred Books of the East series. The text argues that attachment to worldly qualities \u2014 possessions, family relationships, wealth, and sensory pleasures \u2014 is the root cause of suffering and spiritual bondage (samsara), as it drives people to harmful actions and careless living. A recurring refrain emphasizes that neither the practitioner nor their loved ones can ultimately help or protect each other, undermining the justification for worldly striving. The passage makes a notably urgent temporal argument: a wise person should recognize the window of opportunity for renunciation *before* bodily decline sets in \u2014 while senses still function and life has not yet deteriorated \u2014 rather than deferring spiritual practice. The text culminates in an exhortation to pursue \"the real end of the soul\" through religious life, framing the present moment as uniquely precious and procrastination as spiritually fatal. It belongs to the ascetic, world-renouncing tradition of Jaina ethics, emphasizing non-injury, detachment, and the urgency of taking up religious discipline while still capable.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 2, Lesson 1","word_count":581},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2211_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2211_htm","source":"sacred_texts_v1","summary":"A wise man should remove any aversion (to control 3); he will be liberated in the proper time. Some, following wrong instruction, turn away (from control). They are dull, wrapped in delusion.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 2, Lesson 2","word_count":363},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2212_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2212_htm","source":"sacred_texts_v1","summary":"'Frequently (I have been born) in a high family, frequently in a low one; I am not mean, nor noble, nor do I desire (social preferment).' Thus reflecting, who would brag about his family or about his glory, or for what should he long? (1)\nTherefore a wise man should neither be glad nor angry (about his lot): thou shouldst know and consider the happiness of living creatures. Carefully conducting himself, he should mind this: blindness, deafness, dumbness, one-eyedness,\nhunchbackedness 1\u2026","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 2, Lesson 3","word_count":687},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2213_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2213_htm","source":"sacred_texts_v1","summary":"Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1)\nKnowing pleasure and pain separately 1, they trouble themselves about the enjoyment (of the external objects).","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 2, Lesson 4","word_count":429},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2215_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2215_htm","source":"sacred_texts_v1","summary":"This is a passage from the Jaina Sutras (translated by Hermann Jacobi, 1884), a canonical Jain religious text \u2014 specifically the second lecture of a section titled \"Conquest of the World.\" It presents the Jain ethical framework for achieving liberation (moksha), arguing that all sinful acts harm not just one but all six categories of living beings, making comprehensive non-violence (ahimsa) both a moral and cosmological imperative. The text equates wisdom with renunciation: the true sage abandons not just property but the very idea of property, subdues bodily comfort through rough food and harsh treatment of the physical self, and remains indifferent to sensory experience. A distinctive Jain claim runs throughout \u2014 that karmic accumulation from violence and attachment directly causes ongoing rebirth and suffering, so that the \"hero\" who achieves liberation does so by ceasing all activity, not by virtuous action per se. The text also makes a pragmatic pastoral point: preaching the faith indiscriminately is unwise, since an unreceptive listener may respond with violence, so the teacher must first assess the audience. Overall it is a dense, aphoristic ethical instruction addressed to ascetic practitioners, blending doctrinal teaching with verse fragments in a style characteristic of early Jain canonical literature.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 2, Lesson 6","word_count":674},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2216_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2216_htm","source":"sacred_texts_v1","summary":"The unwise sleep, the sages always wake. Know, that in this world the (cause of) misery 1 brings forth evil consequences! Knowing the course of the world 2, one should cease from violent acts.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 3, Lesson 1","word_count":327},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2217_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2217_htm","source":"sacred_texts_v1","summary":"That man will be liberated from death; he is a sage who sees the danger 3, knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions; therefore prove constant to truth! Delighting in it 4, a wise man destroys all karman.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 3, Lesson 2","word_count":419},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2218_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2218_htm","source":"sacred_texts_v1","summary":"This is a fragment from Hermann Jacobi's 1884 English translation of the Jaina Sutras (Sacred Books of the East, vol. 22), a canonical text of the Jain religious tradition. The passage presents core Jain ethical and soteriological teachings through a series of aphoristic verses and their scholarly annotations. Its central argument is that liberation from suffering requires non-violence toward all living beings, renunciation of sensual pleasures, self-restraint, and recognition of the equality of all life \u2014 ideas grounded in the Jain concept of karman as the mechanism binding the soul to worldly existence. A notably distinctive claim is the radical internalization of moral authority: \"Man! Thou art thy own friend; why wishest thou for a friend beyond thyself?\" \u2014 locating the path to freedom entirely within the disciplined self rather than in external devotion or community. The text also demonstrates the philological complexity characteristic of early Indological translation, with extensive footnotes debating manuscript variants, grammatical anomalies, and competing commentarial traditions (e.g., divergent readings between the N\u00e2g\u00e2rgun\u00eeyas and other schools). Readers interested in Jain philosophy, ancient Indian ethics, or the history of 19th-century Sanskrit scholarship will find this excerpt representative of both the tradition's ascetic worldview and the interpretive challenges it poses to translators.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 3, Lesson 3","word_count":611},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2219_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2219_htm","source":"sacred_texts_v1","summary":"That man (i.e. the liberated) conquers wrath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sams\u00e2ra).","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 3, Lesson 4","word_count":371},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2220_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2220_htm","source":"sacred_texts_v1","summary":"The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures 1 should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. (1)\nThis is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared: among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those\u2026","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 4, Lesson 1","word_count":276},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2221_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2221_htm","source":"sacred_texts_v1","summary":"This is a passage from the \u0100car\u0101\u1e45ga S\u016btra, a canonical Jaina scripture translated by Hermann Jacobi as part of the Sacred Books of the East series, belonging to the ancient Indian \u015brama\u1e47a religious tradition. The text opens with technical doctrinal terminology distinguishing \u0101srava (karmic influx to the soul) from its counterpart parisrava (karmic dissolution), establishing the framework of Jaina karma theory as the basis for ethical instruction. A central section stages an explicit debate: certain Brahmin and \u015arama\u1e47a teachers are cited as claiming that all forms of violence against living beings \u2014 slaying, tormenting, driving away \u2014 are morally permissible, a position the text labels \"the doctrine of the unworthy.\" The text then asserts the opposing Jaina position as authoritative: no living being should be slain, abused, or tormented, grounding this not in abstract metaphysics but in the experiential argument that pain is universally unpleasant to all creatures. The passage is notably polemical, framing the non-violence (ahi\u1e43s\u0101) doctrine as a correction of wrongful perception and wrongful understanding, emphasizing that those who permit violence have simply examined the world incorrectly. Someone deciding whether to read further would find this text most valuable as a primary source on the philosophical foundations of Jaina ahi\u1e43s\u0101 and its early debate with rival Indian schools over the ethics of harm.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 4, Lesson 2","word_count":560},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2223_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2223_htm","source":"sacred_texts_v1","summary":"One should mortify (one's flesh) in a low, high, and highest degree, quitting one's former connections, and entering tranquillity. Therefore a hero is careful, a person of pith 2, guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation).","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 4, Lesson 4","word_count":405},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2225_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2225_htm","source":"sacred_texts_v1","summary":"Many do not live by injurious deeds against the world, they do not live by injurious deeds against\nthese (living beings). Ceasing from them, making an end of them, he perceives: this is a favourable opportunity 1; he who searches for 2 the right moment for this body (should never be careless). This is the road taught by the noble ones.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 5, Lesson 2","word_count":397},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2226_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2226_htm","source":"sacred_texts_v1","summary":"This is a translated excerpt from the Jaina Sutras (Sacred Books of the East, 1884), a foundational text of the Jain religious tradition rendered into English by the scholar Hermann Jacobi. The passage presents a series of ethical and soteriological teachings attributed to Mahavira's tradition, centering on the necessity of non-attachment, self-control, and non-violence (ahimsa) as the path to liberation from the cycle of rebirth (samsara). A central argument is that human birth is uniquely precious and worth the effort of spiritual discipline \u2014 those who exert themselves early and maintain firmness can achieve liberation, while those who slide back into worldly ways remain bound by sensual attachment and the karma generated by killing. The text draws an explicit equivalence between righteousness and sagedom, treating them as identical, and locates the root of the fool's spiritual fall in sensory attachment (glossed as \"colour\") and violence. Distinctive to the Jain perspective here is the radical internalization of the struggle: the sage is told to \"fight with this body,\" not the external world, and liberation is achieved through humility, rough living, and complete non-engagement with worldly action. Scholarly footnotes clarify specific technical terms and practices, including the prescribed waking hours for meditation and the 18,000 subdivisions of self-restraint (samyama).","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 5, Lesson 3","word_count":536},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2228_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2228_htm","source":"sacred_texts_v1","summary":"Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish) 1. Look! he (the teacher) stands in the stream (of knowledge) and is guarded in all directions.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 5, Lesson 5","word_count":486},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2229_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2229_htm","source":"sacred_texts_v1","summary":"This is a sacred scriptural text from the Jaina tradition, specifically a section of the Acaranga Sutra translated by Hermann Jacobi in 1884, presenting ethical and metaphysical teachings attributed to the Tirthankaras (enlightened ford-makers). The central argument is that liberation from the cycle of birth and death requires rigorous ascetic discipline \u2014 following a teacher's guidance, rejecting worldly pleasures, and guarding against \"currents of sin\" that flow from all directions of the universe. A distinctive structural move is the text's treatment of the liberated soul: it defines liberation almost entirely through negation, cataloguing every physical and sensory attribute the freed soul lacks (color, shape, gender, weight, taste, touch), insisting that liberation is literally beyond description, analogy, or even mental conception. This apophatic theology \u2014 the claim that \"all sounds recoil thence, where speculation has no room\" \u2014 is presented not as mystical vagueness but as a precise metaphysical assertion about the nature of the unconditioned self. The text also emphasizes epistemological sobriety, urging practitioners to examine and reject false doctrines through both scriptural learning and innate knowledge, rather than accepting teachings uncritically. Readers interested in Jaina ethics, ascetic philosophy, or ancient Indian soteriology will find this a compact but doctrinally dense primary source.","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 5, Lesson 6","word_count":635},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_jai_sbe22_sbe2231_htm","collection":"Jain Texts","id":"sacred_texts_v1_jai_sbe22_sbe2231_htm","source":"sacred_texts_v1","summary":"Though some know the misery of the world, have relinquished their former connections, have given up ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are difficult to bear. He who prefers pleasures will, now or after an hour 2, be deprived (of the body 3, not to recover it) for an infinite space of\u2026","title":"Jaina Sutras, Part I (SBE22): \u00c2k\u00e2r\u00e2\u1e45ga S\u00fbtra: Book I, Lecture 6, Lesson 2","word_count":488}],"sort":"title","tag":null,"total":172}