Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1LECTURE XXIX. 169 which brings about for him the naman and gétra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. (46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become veracious; thereby he will truly practise the Law. (48) 49. By humility he will acquire freedom from selfconceit ; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the Ginas have proclaimed; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness' of the mind he concentrates his thoughts; thereby he truly practises con- trol. (53) ? Gupti. 170 UTTARADHYAYANA. 54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Samvara'; thereby he prevents sinful Asravas. (55) 56. By discipline of the mind he obtains concentration of his thoughts; thereby he obtains development of knowledge, which produces righteousness and annihilates wrong belief. (56) 57- By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to conduct himself according to the regulation; thereby he destroys the four remnants of Karman which even a Kévalin possesses?; after that he obtains perfection, enlightenment, deliverance, and _ final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Sams4ra; as a needle with its thread will not be lost, thus the soul possessing the sacred lore® will not be lost in the Samsd4ra; he performs all prescribed actions relating to knowledge, discipline, austerities, and conduct, and well versed in his 1 For Samvara and Asrava, see above, p. 55, note 1, and p. 73, note 2. * See above, § 41. * Here is a pun on the word sutta=sfitra, which means thread and Sfitra, sacred lore, or knowledge acquired by the study of the Stitras, LECTURE XXIX. 171
255, note 1, and p. 73, note 2. * See above, § 41. * Here is a pun on the word sutta=sfitra, which means thread and Sfitra, sacred lore, or knowledge acquired by the study of the Stitras, LECTURE XXIX. 171 own and in heterodox creeds he will become invincible. (59) 60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light; but he endues his Self with the highest knowledge and faith, and purifies it’. (60) 61. By possession of conduct he obtains a stability like that of the king of mountains? (viz. Méru), whereby a houseless monk destroys the four remnants of Karman which even a Keévalin possesses; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman produced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience ; he acquires no Karman productive of anger®, and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 67, substituting pride for anger). (68) 69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger). (69) 1 Le. makes it contain nothing foreign to its own nature. 2 Sélési=sailést; sailésa is Méru, and its avasth4, or condition, is sailésf. * Or, perhaps, which results in experiencing anger. 172 UTTARADHYAYANA. 70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger). (70) 71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman ; he will first destroy the twentyeight kinds! of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge *, the nine kinds of obstruction to right faith’, and the five kinds of obstacles (called Antaraya): the last three remnants of Karman he destroys simultaneously; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe; and while he still acts *, he acquires but such Karman as is inseparable from religious acts5; the pleasant feelings (produced by it) last but two moments: in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman. (71) 72. Then * when his life is spent up to less than
3(71) 72. Then * when his life is spent up to less than } There are sixteen kashayas, nine n6-kash4yas, and three méhantfyas. ® These are the obstacles to the five kinds of knowledge: mati, sruta, avadhi, manadpary4ya, kévala. 5 They are: the obstacles to Aakshurdarsana, to akakshurdarsana, to avadhidarsana, and to kévaladarsana, and five kinds of sleep (nidr&). Concerning Antarfya, see p. 193. “ Sayégin, i.e. while he has not yet reached the fourteenth guasth4na, the state of a Kévalin. 5 Airyapathika. * I.e. when he has become a Ké€valin, as described in the preceding paragraph. LECTURE XXIX. 173 half a muhirta, he discontinues to ‘act, and enters upon the (third degree of) pure meditation’, from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs) ; he first stops the functions of his mind, then the functions of 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 simultaneously annihilates the four remnants of Karman, viz. védaniya, A4yushka, naman, and goétra*% (72) 73. Then having, by all methods, got rid of his audarika, karmava (and taigasa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Ak4sa), and there develops into its natural form, obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mah4vira has told, declared, explained, demonstrated. (74) Thus I say. 1 Sukladhy4ana. 3 See note on § 41. 174 UTTARADHYAYANA. THIRTIETH LECTURE. THE ROAD OF PENANCE. Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred. (1) By abstaining 1. from destroying life; 2. from lying; 3. from taking anything which is not given; 4. from all sexual indulgence; 5. from having any property; and 6, from eating at night, the soul becomes free from Asravas?. (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by. vanquishing conceit?, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4) As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions * of births, is annihilated by austerities, if there is no influx of bad Karman. (5, 6) Austerities are of two kinds: external and internal; * Karm6p4danahétavas, that through which the soul becomes affected by Karman.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1LECTURE XXIX. 169 which brings about for him the naman and gétra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. (46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become veracious; thereby he will truly practise the Law. (48) 49. By humility he will acquire freedom from selfconceit ; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the Ginas have proclaimed; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness' of the mind he concentrates his thoughts; thereby he truly practises con- trol. (53) ? Gupti. 170 UTTARADHYAYANA. 54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Samvara'; thereby he prevents sinful Asravas. (55) 56. By discipline of the mind he obtains concentration of his thoughts; thereby he obtains development of knowledge, which produces righteousness and annihilates wrong belief. (56) 57- By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to conduct himself according to the regulation; thereby he destroys the four remnants of Karman which even a Kévalin possesses?; after that he obtains perfection, enlightenment, deliverance, and _ final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Sams4ra; as a needle with its thread will not be lost, thus the soul possessing the sacred lore® will not be lost in the Samsd4ra; he performs all prescribed actions relating to knowledge, discipline, austerities, and conduct, and well versed in his 1 For Samvara and Asrava, see above, p. 55, note 1, and p. 73, note 2. * See above, § 41. * Here is a pun on the word sutta=sfitra, which means thread and Sfitra, sacred lore, or knowledge acquired by the study of the Stitras, LECTURE XXIX. 171
255, note 1, and p. 73, note 2. * See above, § 41. * Here is a pun on the word sutta=sfitra, which means thread and Sfitra, sacred lore, or knowledge acquired by the study of the Stitras, LECTURE XXIX. 171 own and in heterodox creeds he will become invincible. (59) 60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light; but he endues his Self with the highest knowledge and faith, and purifies it’. (60) 61. By possession of conduct he obtains a stability like that of the king of mountains? (viz. Méru), whereby a houseless monk destroys the four remnants of Karman which even a Keévalin possesses; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman produced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience ; he acquires no Karman productive of anger®, and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 67, substituting pride for anger). (68) 69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger). (69) 1 Le. makes it contain nothing foreign to its own nature. 2 Sélési=sailést; sailésa is Méru, and its avasth4, or condition, is sailésf. * Or, perhaps, which results in experiencing anger. 172 UTTARADHYAYANA. 70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger). (70) 71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman ; he will first destroy the twentyeight kinds! of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge *, the nine kinds of obstruction to right faith’, and the five kinds of obstacles (called Antaraya): the last three remnants of Karman he destroys simultaneously; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe; and while he still acts *, he acquires but such Karman as is inseparable from religious acts5; the pleasant feelings (produced by it) last but two moments: in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman. (71) 72. Then * when his life is spent up to less than
3(71) 72. Then * when his life is spent up to less than } There are sixteen kashayas, nine n6-kash4yas, and three méhantfyas. ® These are the obstacles to the five kinds of knowledge: mati, sruta, avadhi, manadpary4ya, kévala. 5 They are: the obstacles to Aakshurdarsana, to akakshurdarsana, to avadhidarsana, and to kévaladarsana, and five kinds of sleep (nidr&). Concerning Antarfya, see p. 193. “ Sayégin, i.e. while he has not yet reached the fourteenth guasth4na, the state of a Kévalin. 5 Airyapathika. * I.e. when he has become a Ké€valin, as described in the preceding paragraph. LECTURE XXIX. 173 half a muhirta, he discontinues to ‘act, and enters upon the (third degree of) pure meditation’, from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs) ; he first stops the functions of his mind, then the functions of 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 simultaneously annihilates the four remnants of Karman, viz. védaniya, A4yushka, naman, and goétra*% (72) 73. Then having, by all methods, got rid of his audarika, karmava (and taigasa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Ak4sa), and there develops into its natural form, obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mah4vira has told, declared, explained, demonstrated. (74) Thus I say. 1 Sukladhy4ana. 3 See note on § 41. 174 UTTARADHYAYANA. THIRTIETH LECTURE. THE ROAD OF PENANCE. Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred. (1) By abstaining 1. from destroying life; 2. from lying; 3. from taking anything which is not given; 4. from all sexual indulgence; 5. from having any property; and 6, from eating at night, the soul becomes free from Asravas?. (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by. vanquishing conceit?, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4) As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions * of births, is annihilated by austerities, if there is no influx of bad Karman. (5, 6) Austerities are of two kinds: external and internal; * Karm6p4danahétavas, that through which the soul becomes affected by Karman.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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