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Some Jaina Canonical Sutras c27: Chapter XXII: Uttarādhyayana Sūtra (Uttarajjhayaṇa Sūya)

Some Jaina Canonical Sūtras c27

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Contents

Chapter XXII: Uttarādhyayana Sūtra (Uttarajjhayaṇa Sūya)

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The *Uttarādhyayana* is one of the *Mūla* sūtras. Śīlāṅka and Malayagiri include it under *Isibhāsiya* (utterances of the sages). Siddhasena holds this view. The *Uttarādhyayana* is one of the texts found among the *Aṅgabāhyas* occurring in the canon of the Śvetāmbaras. It is one of the earliest sacred writings of the Jainas and one of the most valuable portions of the canon. The work consisting of 36 sections is a compilation of various texts belonging to different periods. It is metrical in its main part. It is really not the work of a single author. This text is held in the same estimation as the Buddhist texts of the *Dhammapada* and the *Suttanipāta*. It contains admonitions to pupils, explanations of four most precious things, of *karma* and sins, etc. Its intention as rightly pointed out by Jacobi (*Jaina Sūtras*, II, p. xxxix) is to instruct a young monk in his principal duties to commend to him the ascetic life by precepts and examples and to warn him against the dangers in his religious life. Winternitz rightly holds that in this text we meet with a number of beautiful old *Itihāsa* dialogues and ballads of ascetic poetry.¹ The latter part of the *Uttarādhyayana* consists of chapters containing purely dogmatical expositions. There is legendary matter as well as matter of a general religious and moral character. The text contains scanty historical and geographical information. The *Uttarādhyayana-niryukti* which contains less than 600 verses gives us some help in understanding the meanings of some passages of the text. This text has been edited with an introduction, critical notes, and a commentary by Jarl Charpentier, Upsala, 1922. Śānti Ācārya's commentary published in Devchand Lalbhai Jaina Pustakoddhāra Series Nos. 33, 36, and 41 is worthy of notice. Jacobi has translated this text and the *Sūtrakṛtāṅga* into English in the *Sacred Books of the East* Series. Another edition by Muni Śrī Jayanta Vijaya with a commentary by Kamalasamyama (Agra, 1923-27) in three volumes may be mentioned.

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¹ *History of Indian Literature*, II, p 468

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In Chapter XIV of this text we find that a *purohita* (chaplain) recommends the Brahmanic ideal according to which a man should first study the Vedas as a Brahmacārin, then fulfil the duties of a householder, and only in old age retire to the forest to lead a hermit's life. This has its parallels with slight variations in the Mahābhārata (XII, 175), Mārkandeya Purāna (X) and the Pāli Jātaka (No. 509).

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In Chapter IX of the same text in the beautiful ballad of King Nami, the ascetic ideal is contrasted with that of the warrior and ruler. This has its parallels in the Mahābhārata (XII, 178, 2) and the Pāli Jātaka (No. 539)

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The Chapter XII of the text has its counter-part in the Mātanga Jātaka (No. 497). The legend of Citta and Sambhūta of Chapter XIII of the text has long been traced by Leumann in the Pāli Jātaka No. 498.

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The Uttarādhyayana sūtra enjoins that a monk on receiving an order (ānāṇiddesa-kare) from his superior goes to him watching his nods and motions. He is well behaved. He who desires his own welfare should adhere to good conduct. He who desires liberation (niyogārthin, mokṣārthin) will be received everywhere. He should acquire valuable knowledge and avoid what is worthless. He should always be meek and should not be talkative in the presence of the wise.¹ A monk should avoid untruth. He should not tell anything sinful or meaningless or hurtful. On the highway or in a barber's shop (samare) a single monk should not stand with a single woman nor should he talk to her. A monk should sally forth at the right time and return at the right time. He should not approach dining people sitting in a row; but should collect alms that are freely given. He should eat a moderate portion at the right time. He should wait for his alms alone, not too far from other monks nor too near them.²

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¹ Uttarādh, I, 2, 6-8

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² Ibid, I, 21-26, 31-33

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There are twenty-two troubles ³ which a monk must learn and know, bear and conquer in order not to be vanquished by them. They are as follows: hunger, thirst, cold, heat, gad-flies, and gnats (all biting or stinging insects as lice), nakedness, women, to be discontented with the objects of control, erratic life, place for study (nisīhiyā), lodging, abuse, corporeal punishment, to ask for something (yāyanā, yācanā), to be refused, illness, the picking of grass, dirt, kind and respectful treatment, understanding, ignorance and righteousness. A monk, who is strong in self-control and does penance, should not cut or cause another to cut anything to be eaten nor cook it or cause another to cook it though his body is weakened by hunger. He should know the permitted measure of food and drink and wander about with a cheerful mind. Though troubled by thirst he should not drink cold water. He should try to get distilled water.¹ Wandering about on deserted ways, being thirsty, he should bear the trouble of thirst. If a restrained monk occasionally suffers from cold on his wanderings, he should not walk beyond the prescribed time, remembering the teachings of the Master. A monk should not entertain such a thought: ‘I have no shelter, and nothing to cover my skin, therefore I shall kindle fire to warm myself’. If a monk suffers from the heat of hot things or from the heat of his body or from summer heat, he should not lament the loss of comfort. A monk should remain undisturbed suffering from insects. He should not scare away insects nor keep them off. He should not kill living beings. A monk should not entertain such thoughts: ‘My clothes are torn, I shall go naked or I shall get a new suit.’ A houseless and poor monk who wanders from village to village should bear the trouble of an ascetic life. He should wander about free from sins and perfectly passionless. A monk knows that worldly men have a natural liking for women. Knowing this he renounces women and easily performs his duties as a perfect monk. A monk should live on allowed food, he should wander about bearing all troubles in a village or a town or a market place or a city. He should acquire no property. He should sit down alone in a burial place or in a deserted town or below a tree. Sitting there he should brave all dangers. A monk who does penances and is strong in self-control will not be affected beyond measure by good or bad lodgings. If a layman abuses a monk, he should not be angry with him. If a monk hears bad words, he should silently overlook them and should not take them to heart. He should not be angry if beaten. He should not entertain sinful thoughts. He should meditate on the law.² He should beg food from a householder when his dinner is ready. A monk who thinks thus, ‘I get nothing today, perhaps I shall get something tomorrow,’ will not be grieved by his want of success. If a monk suffers pain or falls sick, he should cheerfully make his mind steady and bear the evils that attack him. He will be a true monk if he continues to search for the welfare of his soul. If a naked ascetic lies on the grass, his body will be hurt. Though hurt by the grass he will not use clothes.³ A wise monk should not lament his loss of comfort. He should bear all difficulties waiting for the destruction of *karma*.¹ By practising a noble and excellent law he should carry the filth on his body till he expires. He should not evince predilection for a gentleman who salutes him or rises from his seat on his approach or invites him to accept alms in his house. He should not think thus: ‘There is no life to come nor an exalted state to be acquired by penances.’

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³ Ibid, II (Parisaha—that which may cause trouble to an ascetic and which must be cheerfully borne)

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¹ It means water which by boiling or some other process has become so changed that it may be regarded as lifeless

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² Uttarādhyayana, II, 26

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³ What is manufactured from threads Uttarādh, II, 35

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¹ Nirjarā

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A monk should know what alms may be accepted. He should beg food only for the sustenance of life. Those who explain the marks of the body and who know the foreboding changes in the body are not to be called novices.

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As the fallow leaf of the tree falls to the ground, when its days are gone, so the life of men will come to its close² As the life is so fleet and existence so precarious, one should wipe off the sins committed. A rare chance is human birth for the living beings, hard are the consequences of actions. The soul which suffers for its carelessness is driven about in the *samsāra* by its good and bad *karma*.³ It is a rare chance to become an elect. If one believes in the law, he will surely practise it; when human body grows old and hair turns white, the power of human ears decreases, the power of eyes decreases, the power of touch decreases, in short all human power decreases. One should cast aside all attachments and give up wealth. The enlightened and liberated monk should control himself and should preach to all the road of peace.⁴

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² Uttarādh, X This sermon was preached by Mahāvīra to Gautama to help him to reach Kevala jñāna It contains much of Mahāvīra's doctrine The effect of the sermon was such as to enable Gautama to cut off love and reach perfection According to the Uttarādhyayana Sūtra, the keeping of the gupti is supposed to protect a religieux from all temptations

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³ For the Jain idea of karma, B C Law, Jain View of Karma in Bhāratiya Vidyā, Vol VI, Nos 7 and 8

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⁴ This sermon was delivered by Mahāvīra to his disciple Indrabhūti who belonged to the Gotama gotra

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An intelligent pupil will rise from his seat and answer the teacher’s call modestly and attentively (*Uttarādhyayana*, 1. 21). A good pupil has the best opinion of his teacher, thinking that he treats him like his son or brother. He should not provoke his teacher’s anger nor should he himself grow angry. If the teacher is angry, he should pacify him by kindliness and appease him with folded hands. An intelligent man who has learnt the sacred texts takes his duties upon himself (*namati*, lit, bows down). When a worthy teacher is satisfied with a pupil, he will make over to him his vast knowledge of the sacred texts and the pupil will gladden the heart of his teacher by his good deeds ¹

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¹ Uttarādhyayana, 1, 47

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A wise man suffering from heat should not long for a bath or pour water over his body or fan himself He should not care whether he gets alms or not. He should not long for pleasant things He should comfort himself knowing the consequences of actions, as the actions productive of ignorance afterwards take effect.² It is difficult for a living being to obtain four things of great value (1) Human birth, (ii) Instruction in the law, (iii) Belief in it, and (iv) Energy in self-control ³ The universe is peopled by manifold creatures who are born in the world in different families and castes for having done various actions. ⁴ Sometimes they go to the world of gods and sometimes to hells and sometimes they become asuras (demons) in accordance with their actions; sometimes they become Kṣatriyas or Caṇḍālas or worms or ants. Living beings of sinful actions, who are born again and again, are not disgusted with this saṃsāra. By the destruction of karma living beings will reach in due time a pure state and will be born as men ⁵ Though born as human beings it will be difficult for them to hear the law; having heard it they will do penances, combat their passions, and abstain from killing living beings. It will be difficult for them to believe in the law though they may hear it Many who are shown the right way are led astray.

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² Ibid, II, 41.

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³ Ibid, III, 1

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⁴ Ibid, III, 2

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⁵ Ibid, III, 7

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The pious obtain purity and the pure stand firmly in the law. After having enjoyed in due time the unrivalled pleasures of human life, he will obtain true knowledge by his pure religious merit acquired in a former birth. Knowing that the four requisites are difficult to obtain, he will apply himself to self-control and he will be an eternal siddha (perfected one), when he will be able to shake off the remnant of karma by his penances ⁶

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⁶ Ibid, III, 1, 2

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One cannot prolong one’s life,⁷ therefore one should not be careless. Men who acquire wealth by evil deeds adhering to wrong principles will lose it People in this world and in the next cannot escape the effect of their own actions

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⁷ Of Sūtrakṛtānga, I, 2, 2, 21

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cattāri paramamgāṇi dullāhānīha jantuno |
mānusattam sur saddhā samjamammı ya vīriyam ||

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samāvannāna samsāre nānāgottāsu jaisu |
kammā nānāvihā kattu pudho vissambhıyā payā ||

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Wealth will never protect a careless man in this world. Like a wise man trust nobody but be always on the alert.

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One cannot quickly arrive at discernment; therefore one should exert one's self, abstain from pleasures, understand the world, guard one's self, and be impartial like a sage. External things weaken the intellect and allure many; therefore keep them out of mind. Remove pride, delusion, greed and deceit. Heretics who are impure and proud are always subject to love and hatred and they are wholly under the influence of their passions. Despising them as unholy men, one should desire virtues till the end of one's life.¹

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¹ Uttarādhyayana, IV, 10-13

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There are two ways of life ending with death.² (i) death with one's will, and (ii) death against one's will. Death against one's will is the death of an ignorant man and it happens to him several times. Death with one's will is the death of a wise man and it happens once as in the case of a Kevalin.³ A fool being attached to pleasures does cruel actions. One who is attached to pleasures and amusements will be caught in the trap of deceit. The pleasures of this life are in your hand but the future pleasures are uncertain. It is doubted whether there is any next world. An ignorant man kills, lies, deceives, drinks wine and eats meat, thinking that this is the right thing to do. A man desirous of wealth and women accumulates sins by his act and thought. Fools who do cruel deeds will suffer violently. When death really comes, the fool trembles in fear. He dies the death against one's will. Some householders are superior to some monks in self-control. But the saints are superior to all householders in self-control. A faithful man should practise the rules of conduct for householders. He should never neglect the fast. Those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passions, go to the highest regions. The virtuous and the learned do not tremble in the hour of death. A wise man will become calm through patience with an undisturbed mind at the time of death. When the right time for death has come, a faithful monk should in the presence of his teacher suppress all emotions of fear or joy and wait for his end. When the time for quitting the body has come, a sage dies the death with one's will.⁴

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² Ibid, V, 1-32

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³ He possesses kevala-jñāna or omniscience He is all seeing and all-knowing He has obtained the fifth degree of knowledge Cf Aparisesa in Buddhism Vide Jaina Sūtras, I, pp 260-264 It is the highest and unlimited knowledge

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⁴ Cf Ācārāṅga Sūtra, I, 7, 8

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All men who are ignorant of truth are subject to pain. A wise man, who considers well the ways that lead to bondage and birth, should search for the truth. A man of pure faith should realize the truth that he will have to suffer for his own deeds.¹

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¹ *Uttarādhyayana*, VI, 1-3, *Cf* *Sūtrakṛtānga*, I, 9, 5

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Clever talking will not work salvation. Fools though sinking lower and lower through their sins believe themselves to be wise men. One should wander about carefully in this endless *samsāra*. One should never desire worldly objects but sustain one’s body only to be able to annihilate one’s *karma*. Recognizing the cause of *karma* one should wander about waiting for one’s death.² One should conduct one’s self so as to commit no sin.

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² *Ibid*, VI, 10-14

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An ignorant man kills, tells lies, robs on the highway, steals goods, and deceives others.³ He is to go to the world of the *asuras* (demons) against his will. Those men, who through the exercise of various virtues become pious householders, will surely reap the fruit of their actions. A virtuous man cheerfully attains the state of gods. He who has not given up pleasures will not be able to reach the true end of his soul. He will go astray again and again though he has been taught the right way. A sinner will be born in hell and a virtuous man will be born in heaven.

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³ *Ibid*, VII, 5

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The best of sages, who is free from delusion and possesses perfect knowledge and faith, seeks for the benefit and eternal welfare and for the final liberation of all beings.

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Stupid sinners go to hell through their superstitious beliefs. One should not permit the killing of living beings. A careful man does not injure living beings. In thoughts, words, and acts he should not do anything injurious to worldly beings.

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It is difficult to satisfy anybody. The more one gets the more one wants. A man’s desire increases with his means. One should not desire women who continually change their minds, who entice men and then make a sport of them as of slaves.⁴

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⁴ *Ibid*, VIII, 17-18

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One who is ignorant of truth, egoistical, greedy, without self-discipline, and who talks loosely, is devoid of learning. Egoism, delusion, carelessness, illness, and idleness are the five causes which render good discipline impossible. Discipline is called virtue for eight causes (1) not to be fond of mirth, (2) to control oneself, (3) not to speak evil of others, (4) not to be without discipline, (5) not to be of wrong discipline, (6) not to be covetous, (7) not to be choleric, and (8) to love truth.¹

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¹ *Uttarādhyayana*, XI, 4, 5

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He who is well protected by the five *samvaras*² and is not attached to this life, who abandons his body, who is pure, and does not care for his body, wins the greatest victory.

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² *Samvara* is preventing by means of *samitis* and *guptis* the sins or influx of the *karma* upon the soul. *Samvara* is the practice of self-restraint with regard to the body, speech and mind. It is the other aspect of *duḥkhakāri* ā or *tapas*. It is included in the *Navatattva* or the doctrine of nine terms (B C Law, *Mahāvīra His Life and Teachings*, pp 89 90)

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*Karma* is produced by sinful thoughts and it is by the influence of this *karma* that Citra and Sambhūta were separated. All singing is but prattle, all dancing is but mockery³, all ornaments are but a burden and all pleasures produce but pains.⁴ Pleasures which are liked by the ignorant and which produce pain, do not delight pious monks, who do not care for pleasures but are intent on the virtue of right conduct. He who has done no good deeds in this life and who has not practised the Law, repents for it in the next world, when he has become a prey to death which carries off a man in his last hour. He alone will have to share his suffering, neither his kinsmen nor his friends, nor his relations will bear it, for *karma* follows the doer.⁵ Life drags on towards death continuously, and old age carries off the vigour of man.⁶ Time elapses and the days quickly pass. Pleasures of men are not permanent. They come to a man and leave him just as a bird leaves a tree devoid of fruits. If one is unable to give up pleasures then he must do noble actions, follow the Law and have compassion for all creatures. Brahmadatta, king of the Pañcālas, did not act on the advice of the saint. He enjoyed the uttermost pleasures and afterwards sank into the deepest hell. Citra, the great sage of excellent conduct and penance, was indifferent to pleasures; after he had practised the highest self-control, he reached the highest stage of self-perfection.⁷

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³ *Of Anguttara*, I, 261—'singing is lamentation, dancing causes madness' (*Runnam idam bhikkhave ariyassa vinaye yadam gītam, ummākam idam bhikkhave ariyassa vinaye yadam naccam*)

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⁴ *Uttarādhyayana*, XIII, 8, 16, 17

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⁵ *Ibid*, XIII, 21-23

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⁶ *Ibid*, XIII, 26

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⁷ *Ibid*, XIII, 31-35

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*Sabbam vilaviyam gīyam sabbam naṭṭam viḍambiyam* |
*sabbe ābharaṇā bhārā sabbe kāmā duhābahā* || 16
*vālābhārāmesu duḥahāhesu na tam suham* | *āmagunesu rāyam* |
*virattalāmān tavohanānam yam bhikṣunam sīlagune rayānam* || 17

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The lot of man is transitory and precarious. His life does not last long. He finds no delight in domestic life.¹ Pleasures bring only a moment's happiness. But suffering for a long time brings intense suffering and no happiness. Pleasures are an obstacle to the liberation from existence, and are a mine of evils.² The soul cannot be apprehended by the senses because it possesses no corporeal form and since it has no corporeal form, it is eternal. The fetter of the soul has been traced to its bad qualities and this fetter is described as the cause of worldly existence. Being ignorant of the Law human beings formerly did sinful actions and through their wrong-mindedness they could not enter the Order. Mankind is harassed by death. It is taken hold of by old age. The day that goes by will never return. He who has acquired righteousness may look upon death as his friend.³ Faith will enable him to put aside attachment.⁴ The pleasures are causes for the continuance of worldly existence.⁵ One should be cautious in this matter. He should learn the Law thoroughly, practise severe penance, being of firm energy.⁶

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¹ Uttarādhyayana, XIV, 7

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² Ibid, XIV, 13

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³ Ibid, XIV, 19, 20, 21, 23, 24, 26, 27

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⁴ Ibid, XIV, 28

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⁵ Ibid, XIV, 47

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⁶ Ibid, XIV, 49-50.

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A man of limited knowledge talks foolishly on these four heads: the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. The man who commits sin will go to hell but those who have walked the road of righteousness will obtain a place in heaven. One should live and walk about according to the rules of self-control.

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Soul (*jīva*), the inanimate things (*ajīva*), the binding of the soul by karma (*bandha*), merit (*puṇya*), demerit (*pāpa*), that which causes the soul to be affected by sins (*āsrava*), the prevention of sins by watchfulness (*saṃvara*), annihilation of karma (*karmakṣaya*) and final deliverance (*mokṣa*) are the nine truths.⁷

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⁷ Ibid, XXVIII, 14 This is known as the Navatattva or the doctrine of nine terms, which represents the main system of Jainism Jīva and ajīva comprehend the world of existence as known and experienced The world of life is represented by the six classes of living beings, while the movable things are the fire lives, wind lives, and those with an organic body Samvara is the principle of self-control by which the influx of sins is checked The category of samvara comprehends the whole sphere of right conduct

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Faith is produced by nature (*nisarga*), instruction (*upadeśa*), command (*ājñā*), study of the sūtras, suggestion (*bīja*), comprehension of the meaning of the sacred lore (*abhigama*), complete course of study (*vistāra*), religious exercise (*kriyā*), brief exposition (*saṃkhepa*) and Law ¹ (*dharma*).

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¹ *Uttarādhyayana*, XXVIII, 16

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He who truly understands by a spontaneous effort of his mind the nature of soul, inanimate things, merit and demerit and who puts an end to sins (*āśravasaṃvara*), believes by nature. He who believes these truths having learnt them from somebody else believes by instruction. He who has got rid of love, hatred, delusion and ignorance believes by command. He who obtains righteousness by the study of the *sūtras* believes by the study of the *sūtras*. He who knows the sacred lore believes by the comprehension of the sacred lore. He who understands the true nature of all substances believes by a complete course of study. He who sincerely performs all duties by right knowledge, faith, etc., believes by religious exercise. He who is not versed in the sacred doctrines believes by brief exposition. He who believes in the truth of the realities believes by the Law. There is no right conduct without right belief, it must be cultivated for obtaining the right faith; righteousness and conduct originate together or righteousness precedes conduct.² Without right faith there is no right knowledge, without right knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance (*mokṣa*) there is no perfection.³

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² *Ibid*, XXVIII, 29

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³ *Ibid*, XXVIII, 30 Mokṣa is the essential point in the teachings of Mahāvīra, which is generally understood as emancipation It really means the attainment of the highest state of sanctification by the avoidance of pains and miseries of worldly life Even at this stage the soul appears to be the same without the least change in its condition It is the summum bonum or the state of perfect beatitude as attained It may also mean final deliverance or liberation from the fetters of worldly life and total annihilation or extinction of human passion

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Conduct which produces destruction of *karma* is the avoidance of everything sinful, the initiation of a novice, purity produced by peculiar austerities and destruction of desire and sins.⁴

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⁴ *Ibid*, XXVIII, 32 33

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Austerities are two-fold: external and internal. By knowledge one knows things, by faith one believes in them, by conduct one gets freedom from *karma* and by austerities one reaches purity.⁵ Great sages whose object is to get rid of all misery proceed to perfection having destroyed their *karma* by control and austerities.

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⁵ *Ibid*, XXVIII, 34-35

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Mahāvīra has given instructions regarding exertion in righteousness. Those who believe in it, accept it, practise it, comply with it, study it, and understand it, have obtained perfection, enlightenment, deliverance and final beatitude.

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He has dealt with the following subjects:—(1) Longing for liberation (*saṃveganam*). By the longing for liberation, the soul obtains an intense desire for the Law. By an intense desire for the Law, he quickly arrives at an increased longing for liberation. He destroys anger, pride, deceit and greed. He becomes possessed of right faith and by the purity of faith, he will reach perfection after one birth. (2) Disregard of worldly objects (*nibbedanam*). By disregard of worldly objects, the soul quickly feels disgust for pleasures enjoyed by men, gods and animals. He becomes indifferent to all objects; thereby he ceases to engage in any undertaking with the result that he enters the road to perfection. (3) Desire for the Law (*dhammasaddhāenam*). By the desire for the Law, the soul becomes indifferent to pleasures. He abandons the life of householders and as a houseless monk, he puts an end to all pains, mental and bodily. (4) Obedience to the co-religionists and to the guru (*gurusāhammiya-sussūsaṇāya*). By obedience to them, the soul obtains discipline. By discipline and avoidance of misconduct he avoids being born as a denizen of hell, by devotion to the guru, he obtains birth as a good man and gains perfection and beatitude. (5) Confession of sins before the guru (*āloyanayā*). By this act the soul gets rid of the thorns of deceit, wrong belief, etc He obtains simplicity and annihilates karma. (6) Repenting of one’s sins to oneself (*nindanayā*). By this act, the soul obtains repentance and becoming indifferent by repentance, he prepares for himself an ascending scale of virtues by which he destroys karma. (7) Repenting of one’s sins before the guru (*garihaṇayā*). By this act the soul obtains humiliation He will leave off all blameable occupations and apply himself to praiseworthy occupations (8) Moral and intellectual purity of the soul (*sāmāi*). By such purity the soul ceases from sinful occupations. (9) Adoration of the 24 Jinas (*caubbi-sattha*). By this adoration, the soul arrives at purity of faith. (10) Paying reverence to the guru (*vandanā*). By this act the soul destroys such karma as leads to birth in low families He wins the affection of the people and brings about general good will. (11) By expiation of sins (*paḍikkamane*), the soul obviates transgressions of the vows, thereby he stops the *āsravas* or sins. (12) By a particular position of the body (*kāyussagge*), the soul gets rid of past and present transgressions which require prāyaścitta (expiatory rites) (13) By self-denial (*paccakkhāṇe*), the soul shuts the doors of the *āsravas*¹ and prevents desires from arising in him (14)

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¹ *Āsrava* is that which causes the soul to be affected by sins

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By praises and hymns (thavathuimaṅgalenaṃ) he obtains wisdom consisting in knowledge, faith and conduct. (15) By keeping the right time (kālapadilehanayā), he destroys karma which obstructs right knowledge. (16) By practising penance (pāyaccillakarane), he gets rid of sins and commits no transgressions. (17) By begging forgiveness (khamāva-yaṇayā), he obtains happiness of mind. (18) By study (sajjhāena), he destroys karma which obstructs right knowledge. (19) By the recital of the sacred texts (vāyanae), he obtains destruction of karma and preserves the sacred lore. (20) By questioning the teachers (padipucchanayā), he arrives at a correct comprehension of the sūtra and its meaning. (21) By repetition (pudiyattanayā), he reproduces the sounds or syllables and commits them to memory. (22) By pondering (anuppeha) on what he has learnt, he loosens the firm hold which the seven kinds of karma have upon the soul; he shortens their duration and mitigates their power. (23) By religious discourses (dhammakahā), he obtains destruction of karma, he exalts the creed and by exalting the creed he acquires karma for the future bliss. (24) By the acquisition of sacred knowledge (suyassaārāhanayāe) he destroys ignorance. (25) By concentration of his thoughts (egaggamanasamnive-sanayā), he obtains stability of the mind. (26) By control (samjame), he obtains freedom from sins. (27) By austerities (tavena) he cuts off karma. (28) By cutting off karma (bodā-nena) he obtains freedom from actions. (29) By renouncing pleasures (suhasāyena) he obtains freedom from false longing. (30) By mental independence (appadivaddhayā), he gets rid of attachment. (31) By using unfrequented lodgings and beds (vicittasayanāsana sevanayā), he obtains gupti or conduct. He will be steady in his conduct. (32) By turning from the world (viniyattanayā), he will strive to do no bad actions. (33) By renouncing collection of alms in one district only (ekamandalyam āhārakaranam), he overcomes obstacles. (34) By renouncing articles of use (ubahipaccakkhānena), he obtains successful study. (35) By renouncing food (āhārapaccakkhā-nena) he ceases to act for the sustenance of his life. (36) By conquering his passions (kasāyapaccakkhānenam) he becomes free from passions. (37) By renouncing activity (Yoga-paccakkhānena) he obtains inactivity. By ceasing to act, he acquires no new karma (38) By renouncing his body (sarīra-paccakkhānena) he acquires the pre-eminent virtues of the siddhas (perfected ones). (39) By renouncing company (sahāya-paccakkhānena) he obtains singleness and avoids disputes, quarrels, passions, etc. (40) By renouncing all food (bhatta-paccakkhānena) he prevents his birth many times. (41)

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By perfect renunciation (*sahbhāvapaccakkhānena*) he enters the final stage of pure meditation wherefrom there is no return (42) By conforming to the standard of monks (*padrūvanayā*) he obtains ease and will be careful He will inspire all beings with confidence and practise austerities (43) By doing service (*veyāvaccena*) he acquires karma which brings about for him the name and family name of a *Tīrthakara*. (44) By fulfilling all virtues (*sabbagunasampannayā*) he will not be born again. (45) By freedom from passions (*vīyarāgayā*), he destroys the ties of attachment and desire. (46) By patience (*khanti*), he overcomes troubles (47) By freedom from greed (*mutti*) he obtains voluntary poverty (48) By simplicity (*ajjave*), he will become upright. (49) By humility (*mahave*) he will acquire freedom from self-conceit. (50) By sincerity of mind (*bhāvasacce*), he will obtain purity of mind (51) By sincerity of religious practice (*karanasacce*), he obtains proficiency in it. (52) By sincerity of acting (*jogasacce*), he will become pure in his actions (53) By watchfulness of his mind (*managuttayā*), he concentrates his thoughts¹ (54) By watchfulness of speech (*vayaguttayā*), he is free from prevarication (55) By watchfulness of the body (*kāyaguttayā*), he obtains *samvara* (restraint) (56) By discipline of the mind (*manasamāhāranayā*), he obtains concentration of his thoughts. (57) By discipline of the speech (*vayasamāhāranayā*), he obtains development of faith. (58) By discipline of the body (*kāyasamāhāranayā*), he obtains development of conduct. He may obtain perfection, enlightenment and deliverance. (59) By possession of knowledge (*ñānasampannayā*), he acquires an understanding of words and their meanings (60) By possession of faith (*damsanasampannayā*) he destroys wrong belief (61) By possession of conduct (*cārittasampannayā*) he obtains stability (62) By subduing the organ of hearing (*soindiyaniggahenam*) he overcomes his delight in all pleasant or unpleasant sounds, he acquires no new karma and destroys the old one (63-66). All these apply also to his subduing the organs of sight, smell, taste and touch with regard to pleasant colours, smells, tastes and touches (*cakkhindiyaniggahe, ghānindiyaniggahe, jihvindiyaniggahe, phāsindiyaniggahe*) (67-71). By conquering anger he obtains patience. By conquering pride he obtains simplicity By conquering deceit he obtains humility By conquering greed he obtains content By conquering love, hatred and wrong belief, he exerts himself for right knowledge, faith and conduct After destroying various kinds of karma he obtains absolute and complete knowledge and faith (kohavijae, māṇavijae, māyāvijae, lobhavijae, pijjadosamicchā-damsanavijae). (72) By stability (selesī).¹ He first stops the functions of his mind, then the functions of the speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation in which all functions of his organs have ceased and he at the same time destroys the four remnants of karma. (73) Freedom from karma (akammayā) The soul after having got rid of his audārika kārmana bodies takes the form of a straight line, goes in a moment without touching anything and taking up no space, and then the soul develops into the natural form and obtains perfection.²

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¹ *Uttarādhyayana*, XXIX, 1-53

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¹ In the state of a mountain (sailesi), Uttarādhyayana, XXIX

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² Uttarādhyayana, XXXIX, 73 Every jīva has two bodies, kārmana and taijasa, and also a third which may be audārika or vaikreya Every jīva save and except a Perfected One forms round it through its karma a body which is called its kārmana body and another invisible body, taijasa, which at its death will enable it to assume a new form These two unseen bodies are indestructible S Stevenson, Heart of Jainism, p 206 Cf the Upanisadic conception of the sthūla, sūkṣma and kāraṇa bodies assumed by the soul

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A person becomes free from sins by abstaining from life-slaughter, falsehood, theft and sexual indulgence. He becomes free from sins by possessing the five samitis and the three guptis, by freedom from passions, by subduing the senses, by conquering conceit and avoiding delusions.³

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³ Uttarādhyayana, XXX

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As pointed out before, austerities are of two kinds: external and internal. External austerities are fasting, abstinence, collecting alms, abstention from dainty food, mortification of the flesh, and taking care of one part of the body. Fasting is of two kinds: temporary fasting and fasting which precedes and ends with death. The temporary fasting is of six kinds: (1) in the form of a line—if four fasts of two, three, four and five days are performed in this order, they form a line, (2) in the form of a square, (3) in the form of a cube, (4) of a sixth power, (5) of a twelfth power, and (6) of any arrangement. Fasting which is to precede death is of two kinds with regard to the motions of the body, with change of position and without change.

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Abstinence is briefly of five kinds: with regard to substance, place, time, state of mind and development. He

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Pāṇahamusāvāyā adattam-huṇapariggahā 1 irao |
Rūrbhoyaṇai irao jīo bhaṇai aṇāsao || 2
Pañcasamuo tigutto al-sā juṇḍio |
Agāraio ya nissallo jīvo hoi aṇāsao || 3

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who takes less food than he usually does, performs abstinence with regard to substance.

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Place means a village, capital, mine, settlement of a wild tribe, poor town, town with a harbour, a large town, an isolated town, a hermitage, a halting place, a resting place, garden house, etc ¹

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¹ *Uttarādhyayana*, XXX, 16-18 *Gāme nagare taha rāyahāninigame ya āgare palli |* *Kheḍe Kabbadadonamuhapattanamadambasambāhe ||* *āsamapae vihāre sannuese samāyaghose ya |* *thālisenāi handhāre satthe samiaṭṭhotte ya ||* *vādesu vā racchāsu vā gharesu vā eramittiyam khettam |* *kappar u eramāi eram khettena ja bhave ||*

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Abstinence with regard to time is observed by him who goes about in the time of the four *Paurūshīs* ² of the day. If he collects alms in a part of the third *Paurūshī* or in its last quarter, he observes abstinence with reference to time.

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² A *paurūshī* is the fourth part of a day or a night, about the time of the equinoxes when the day or the night contains 12 hours, the *paurūshī* contains 3 hours.

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Abstinence with regard to the state of mind is observed by him who accepts alms from a man or a woman, from an adorned or unadorned person, if that person does not change his disposition or condition.

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The ten persons entitled to service are: (1) *ācārya*, (2) *upādhyāya*, (3) *sthavira*, (4) *tapasvin*, (5) *glāna*, (6) *saiksha*, (7) *sādharmika*, (8) *kula*, (9) *gana*, and (10) *sangha*.³

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³ *Uttarādhyayana*, XXX, 33

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Study is five-fold: Saying or learning one's lesson, questioning the teacher about it, repetition, pondering and religious discourse.

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One should not meditate on painful and sinful things, one should meditate on the Law with a collected mind. This is meditation. If a monk remains motionless while lying down, sitting or standing upright, this is called abandoning of the body which is one of the internal austerities.⁴

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⁴ *Ibid*, XXX, 35-36

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One should practise self-control. Love and hatred are two evils which produce bad *karma*. If a monk always avoids them, he will not be subject to transmigration. A monk, who always avoids the thrice three-fold hurtful, conceited and delusive acts, will not be subject to transmigration. Hurtful acts (*danda*) are threefold as referring to thoughts, words and acts. Conceited acts (*gārava*) include pride of riches, of taste, and of pleasure or fashion. Delusive acts are *māyā*, *nidāna*, and false-belief (*mithyādarśana*). A monk who well bears calamities will not be subject to transmigration. A monk who always avoids the four different kinds of praises, passions, expressions of the emotions, and of the four meditations, will not be subject to transmigration. A monk who always exerts himself with regard to the five vows, the five objects of sense, the five samitis and the five actions, will not be subject to transmigration. A monk who always exerts himself with regard to the six leśyās,¹ the six kinds of bodies and the six regular functions as eating, will not be subject to transmigration. A monk who always exerts himself with regard to the seven rules of accepting alms and the seven causes of danger to others, will not be subject to transmigration. A monk who always exerts himself with regard to the eight objects of pride, and the ten-fold Law of the monks, will not be subject to transmigration. The eight objects of pride are caste, family, beauty, piety, knowledge, success, power and intelligence.² A monk who always exerts himself with regard to the eleven duties of the upāsakas (lay disciples) and the twelve duties of the bhikkhus will not be subject to transmigration. A monk who always exerts himself with regard to the thirteen actions productive of karma, fourteen kinds of the living beings, and the fifteen places of punishment of the wicked, will not be subject to transmigration. A monk who always exerts himself with regard to the sixteen gāthās, eighteen kinds of continence and nineteen jñātādhyayanas³ will not be subject to transmigration. A monk who always exerts himself with regard to the twenty-one forbidden actions, and the twenty-two troubles, will not be subject to transmigration. A monk who always exerts himself with regard to the twenty-three lectures of the Sūtrakṛtāṅga, the twenty-five clauses, and the twenty-six chapters of the dasās,⁴ will not be subject to transmigration. A monk who always exerts himself with regard to the twenty-seven virtues of the laity and the twenty-eight lectures of the Prakalpa,⁵ the twenty-nine causes of wrong knowledge, the thirty causes of delusion, the thirty-one qualities of the perfected ones, the thirty-two pure operations of mind, speech and body, and the thirty-three articles regulating the intercourse between monks, specially pupils and teachers, will not be subject to transmigration⁶

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¹ Leśyā is said to be that by means of which the soul is tinted with merit and demerit. It arises from yoga or kaṣāya, namely, the vibrations due to the activity of body, mind or speech or passions. It means soul type (Leumann, Aupapātika sūtra, Glossary)

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² Cf Sūtrakṛtāṅga II, 2, 17

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³ Nāyādhammakahāo

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⁴ Uvāsagadasāo

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⁵ Ācārāṅga Sūtra

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⁶ Uttarādhyayana, XXXI, 15-20

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By the teaching of true knowledge, by the avoidance of ignorance and delusion and by the destruction of love and hatred one arrives at deliverance which is nothing but bliss. One should serve the *guru* and the old teachers, avoid foolish people, apply oneself earnestly to study, and to ponder jealously on the meaning of the *sūtras*. A monk engaged in austerities, who longs for righteousness, should eat the proper quantity of allowed food, should select a companion of right understanding, and should live in a solitary place. If he does not meet with a suitable companion, he should live by himself abstaining from sins and not devoted to pleasures. Love and hatred are caused by *karma* which has its origin in delusion. *Karma* is the root of birth and death. Misery consists in birth and death. Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, and greed ceases on the absence of property¹ Pleasant food (*rasā*) should not be enjoyed with preference, for it generally makes men overstrong (*dṛptikara*), and desires rush upon the strong. The mind of those who always live in unfrequented lodgings, who eat low food, who subdue their senses, and who are vanquished as disease is by medicine, will not be attached by love. A monk engaged in penance should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women nor retain a recollection of them in his mind. Not to look at, not to long for, not to think of, not to praise womankind—this is fit for the meditation of the noble ones and it is always wholesome to those who delight in chastity² Those who possess the three *guptis* cannot be disturbed by well-adorned goddesses. To a man who longs for liberation, who is afraid of *saṃsāra* and lives according to the Law, nothing in the world offers so many difficulties as women who delight the mind of the ignorant. To those who have overcome the attachment of women, all others will offer no difficulties. From the desire of pleasure arises the misery of the whole world. Whatever misery of mind and body there is, the dispassionate will put an end to it. A monk who is engaged in austerities, who longs for righteousness, should not fix his thoughts on the pleasant objects of the senses. He who is passionately fond of colours will come to untimely ruin. He who passionately hates a colour, will at the same moment suffer pain. He who is very fond of a lovely colour hates all others, hence a fool suffers misery. He who has a passion for colour will kill many movable and immovable beings. A passionate fool intent on his personal interest torments those beings in many ways. When he is not satisfied with these colours and his craving for them grows stronger and stronger, he will become discontented. Misled by greed he will take another’s property. When he is overcome by a violent desire, he takes another’s property and when he is not satisfied with those colours, then his deceit and falsehood increase on account of his greed; yet he will not get rid of his misery. A man who is indifferent to true colours¹ is free from sorrows. All such passions as anger, pride, deceit, greed, disgust, aversion to self-control, delight in sensual things, mirth, fear, sorrow, carnal desire for women, arise in a man who is attached to pleasures. When he ceases to desire the objects of the senses, his desire for pleasures will become extinct. A dispassionate man who has performed all duties, will quickly remove the obstacles to right knowledge and right faith. Then he knows and sees all things. He is free from delusions, hindrances and sins. He is proficient in meditation and being pure he will arrive at beatitude. He will get rid of all misery which always afflicts mankind. He becomes infinitely happy and obtains the final aim.²

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¹ *Cf* B C Law, *Concepts of Buddhism*, pp 28 ff

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² *Cf* *Instructions to Nanda*, *Saundarananda Kāvya*, Cantos 8 and 9

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¹ Leśyā is the term signifying colour (Sūtrakṛtāṅga, 1 6 13, Jaina Sūtras, II, p 196 f n) The classification of living beings in terms of six colours may be traced in Pārśva s doctrine of six jīvanikāyas (Ācārāṅga, II 15 16)

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² Uttarādh, XXXII

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There are eight kinds of karma:³ (1) which acts as an obstruction to right knowledge (jñānāvaraṇīya). (2) which acts as an obstruction to right faith (darśanāvaraṇīya), (3) which leads to experiencing pain or pleasure (vedanīya), (4) which leads to delusion (mohanīya), (5) which determines the length of life (āyuḥkarma). (6) which determines the name or individuality of the embodied soul, (7) which determines gotra or family name, and (8) which prevents a person from entering the path leading to eternal bliss (antarāya).⁴

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³ Karma is the deed of the soul It is a material forming a subtle bond of extremely refined karmic matter which keeps the soul confined to its place of origin or the natural abode of full knowledge and everlasting peace

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⁴ Uttarādh, XXXIII, 1-3

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Obstruction to knowledge is five-fold: (a) obstruction to knowledge derived from the sacred books (śruta); (b) obstruction to perception (ābhibodhika), (c) obstruction to supernatural knowledge (avadhi-jñāna). (d) knowledge of the

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Aṭṭha kammāiṃ vocchāmi aṇupubbiṃ jahākkamam |
jchiṃ vaddho ayaṃ jīvo saṃsāre parivattati ||
nāṇāvaraṇiyaṃ damsaṇāvaraṇam tahā |
veyaṇīyaṃ tahā moham āukammam tahā ya ||
nāmakammam ca goyam ca antarāyaṃ tahā ya |
evameyā kammāiṃ aṭṭha ya samāsao ||

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thoughts of other people (*manaḥparyāya*), (e) the highest, unlimited knowledge (*kevala*).¹ The following are the different kinds of obstruction to right faith: sleep, activity, very deep sleep, a high degree of activity, a state of deep-rooted greed. *Vedanīya* is two-fold: pleasure and pain. *Mohanīya* is two-fold as referring to faith and conduct. The three kinds of *Mohanīya* referring to faith are right faith, wrong faith, and faith, partly right and partly wrong. The two kinds of *Mohanīya* referring to conduct are (1) what is experienced in the form of the four cardinal passions, and (2) what is experienced in the form of feelings different from them.² *Āyuṣka* is four-fold: denizens of hell, brute creation, men and gods. *Nāma* is two-fold: good and bad. *Gotra* is two-fold: high and low. *Antarāya* is five-fold as preventing gifts, profits, momentary enjoyment, continuous enjoyment, and power. The number of atoms of every karma is infinite. The *karma* in the six directions of space binds all souls. The six directions of space are the four cardinal points. The number of perfected souls is infinite.³

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¹ The first kind of knowledge corresponds to what the Buddhists call *sutamayāpaññā*, the second kind to what they call *cintāmayāpaññā*, the third kind to what they call *vilolana*, the fourth kind to what they call *cetopariyāñāṇa* and the fifth kind to what they call *sabbaññutā* or omniscience consisting in three faculties of reviewing and recalling to mind all past existences with details, of perceiving the destiny of other beings according to their deeds, and of being conscious of the final destruction of sins. Cf. *Tattvārtha Sūtra*, 1, 9. *Kevala* means that which is limited by the object, that which is sufficient to survey the field of observation. Cf. *Kalpasūtra*, 15. *Manaḥparyāyañāna* is defined in the *Ācārānga Sūtra* (II, 15, 23) as a knowledge of the thoughts of all sentient beings. *Kevalañāna* is defined in the same text as omniscience enabling a person to comprehend all objects and to know all conditions of the worlds of gods, men and demons (II, 15, 25)

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² *Uttarādh*, XXXIII, 5–10

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² *Ibid*, XXXIII, 12–18, 24

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The *leśyās* are different conditions produced in the soul by the influence of different karma. They are, therefore, not dependent on the nature of the soul, but on the karma which accompanies the soul. They are named in the following order: black, blue, grey, red, yellow, and white.⁴ The black *leśyā* has the colour of a rain cloud, a buffalo's horn. The blue *leśyā* has the colour of the blue *aśoka* (*Jonesia asoka*) having red flowers. The grey *leśyā* has the colour of the flower of *atasi* (*Linum usitatissimum*) having blue flowers. The red *leśyā* has the colour of vermilion. The yellow *leśyā* has the colour of orpiment. The white leśyā has the colour of conch-shell. The taste of the black leśyā is more bitter than that of tumbaka (Lagenaria vulgaris). The taste of the blue leśyā is more pungent than black pepper and dry ginger. The taste of grey leśyā is sourer than that of unripe mango. The taste of red leśyā is more pleasant than that of ripe mango. The taste of yellow leśyā is better than that of excellent wine and various liquors, honey and Maneyaka. The taste of white leśyā is better than that of dates, grapes, milk and pounded sugar. The degrees of the leśyās are three or nine or twenty-seven or eighty-one or two hundred and forty-three. Each of these degrees is three-fold low, middle and high. A man who acts on the impulse of the five sins, who commits cruel acts, who is wicked and mischievous, develops the black leśyā. A man who has anger, ignorance, hatred, wickedness, deceit, greed, carelessness, love of enjoyment, etc., develops the blue leśyā. A man who is dishonest in words and acts, a heretic, deceiver, a thief, etc., develops the grey leśyā. A man who is humble, well-disciplined, restrained, free from deceit, who loves the Law, develops the red leśyā. A man who controls himself, who is attentive to his study and duties, develops the yellow leśyā. A man who controls himself, who abstains from constant thinking about his misery, who is free from passion, who is calm and who subdues his senses, develops the white leśyā. The black, blue, and grey leśyās are the lowest leśyās, through them the soul is brought into miserable courses of life. The red, yellow and white leśyās are the good leśyās, through them the soul is brought into happy courses of life. In the first and last moment of all these leśyās, when they are joined with the soul, the latter is not born into a new existence.¹

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