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Thus Spake Mahaveera

Adopted from : Uttaradhyayan Sutra

 

rago ya doso vi ya kammabiyam
kammam ca mohappabhavam vayamti
kammam ca jaimaranassa mulam
dukkham ca jaimaranam vayamti

1. Attachment and aversion are the root cause of karma. Karma generates from delusion and becomes the cause of birth and death. Birth and death have been regarded as misery.

eyam khu nanino saram
jam na himsai kamcana
ahimsa samayam ceva
eyavamtam viyaniya

2. The essence of all knowledge consists in not committing violence. The doctrine of Ahinsa is nothing but the observance of equality, i.e. the realization that just as I do not like misery, others also don't like it. Knowing this, one should not kill anybody.

savve pana savve bhuya
savve jiva savve satta
na hamtavva
na ajjaveyavva

3. Don't kill any living beings. Don't try to rule them.

jivavaho appavaho
jivadaya hodi appano hu daya
visamkataovva himsa
pariharidavva tado hodi.

4. To kill any living being amounts to killing one self. Compassion to others is compassion to one's own self. Therefore one should avoid violence like poison and thorn.

jaha to na piyam dukkham
taheva pi jana jivanam
eyam nacca appovamio
jivesu hodi sada.

5. Just as you do not like misery, in the same way others don't like it. Knowing this, you should do unto others what you want others to do unto you.

hatthasamjae payasamjae
vayasamjae samjaimdie
ajjhapparae susamahiyappa
suttattham ca viyanai je sa bhikkhu

6. Only he can be a monk who has restrained hands, feet, speech, senses and is engrossed in spirituality, fully absorbed in meditation; and knows well the aphorisms and their real meaning.

savvabhuyappabhuyassa
sammam bhuyai pasao
pihiyasavassa damtassa
pavam kammam na bamdhai

7. One does not undergo the bondage of demerits if -
(a) One considers all living beings like ones own soul. 
(b) One sees all living beings with an enlightened view point.
(c) One inhibits the flow of karmic matter.
(d) One has conquered his mind and senses.

jayam care jayam citthe
jayamase jayam sae
jayam bhumjamto bhasamto
pavam kammam na bamdhai

8. One does not undergo the bondage of demerit if one's walk is restrained, one's standing posture is restrained, one's sitting posture is restrained, one's sleeping posture is restrained, the eating manners are restrained and one's speech is restrained.

padhamam nanam tao daya
evam citthai savvasamjae
annani kim kahi
kim va nahii cheya pavagam

9. It is necessary for all the ascetics to first acquire the knowledge and then practise. What can an ignorant do? How will he differentiate between auspiciousness and inauspiciousness?

nanassa savvassa pagasanae
annanamohassa vivajjanae
ragassa dosassa ya samkhaenam
egamtasokkham samuvei mokkham

10. One can get ecstatic liberation only when (i) One possesses the light of absolute knowledge.
(ii) One has eliminated ignorance and delusion. (iii) One has subsided attachment and aversion.

jena taccam vibujjhejja
jena cittam nirujjhadi
jena atta visujjhejja
tam nanam jinasasane

11. With the help of which we can know the truth, control the restless mind and purify the soul is called knowledge in the Jain doctrine.

jaha sui sasutta
padiya vi na vinassai
taha jive sasutte
samsare na vinassai

12. Just as a threaded (sasutra) needle is secure from being lost, in the same way a person given to study of spiritual scriptures cannot be lost.

nasile na visile
na siya ailolue
akohane saccarae
sikkhasile tti vuccai

13. Only that one is devoted to education- 1. Who has flawless character 2. Who has unblemished character 3. Who has no lust for food. 4. Who does not get angry 5. Who has devotion to truth.

vase gurukule niccam
jogavam uvahanavam
piyamkare piyamvai
se sikkham laddhumarihai

14. Only he is worthy to receive real education -
1. Who always resides at the gurukul 2. Who concentrates 3. One who performs penance at the time of getting education. 4. One who has amicablel behaviour. 5. Who always speaks melodiously.

aha pamcahim thanehim
jehim sikkha na labbhai
thambha koha pamaenam
rogenalassaena ya.

15. Pride, anger, remission, ailment and idleness-these five causes impede spiritual betterment.

javanta vijja purisa
savve te dukkhasambhava
luppamti bahuso mudha
samsarammi anamtae.

16. Delusion is the original source of all misery. Persons seeped in delusion remain infatuated with material things and get lost in this world again and again.

saccasa anae uvatthie
se mehavi maram tarati.

17. Enlightened by truth, the wise transcend death.

maya va hoi vissasanijjo
pujjo guruvva logassa
puriso hu saccavai hodi hu
suni ullaovva pio.

18. A truthful man is as reliable as a mother, as venerable as a preceptor and as beloved as the one who commands knowledge.

aliyadiniyatti va monam va hodi vacoggutti.

19. Discipline of speech consists in refraining from telling lies and in observing silence.

samavayamta vayanabhighaya
kannamagaya dummaniyam janamti
dhammo tti kicca paramaggasure
jiindie jo sahai sa pujjo.

20. The attack of evil words can create evil thoughts. He who has conquered the senses is the champion amongst warriors, and tolerance is his religion. Only such a person is worthy of adoration.

samkappamao jio
sukhadukkhamayam havei samkappo

21. Living beings have desires. Desires consists of pleasure and pain.

gamthaccao imdiya nivarane
amkuso va hatthissa
nayarassa khaiya vi ya
indiyagutti asamgattam

22. Non-possessiveness controls the senses in the same way as a hook controls the elephant. As a ditch is useful for the protection of a town, so is non-attachment for the control of the senses.

jo samo savvabhuesu
tasesu thavaresu ya
tassa samaiyam hi
ii kevalibhasiyam

23. He who cultivates an attitude of equality towards all living beings, (whether mobile or stationary) can attain equanimity. Thus spake the omniscient.

Vadasamidiguttio, silatavam jinavarehi pannattam.
Kuvvanto vi abhavvo, annani micchaditthi du.

24. An Abhavya Jiv ( a soul inherently incapable of attaining liberation), even if he observes the five vows, the five types of vigilance, the three fold self-control, the code of morality and the various modes of austerities as laid down by the Jin; lacks right understanding and possesses wrong faith.

Nicchayavavaharasaruvam, jo rayanattayam na janai so.
Je kirai tam miccha-ruvam savvam jinuddittham.

25. It is preached by the Jin, that all the actions of a person who does not know the three jewels (Samyak Darshan, Samyak Gyan and Samyak Charitra) from the Nischay and Vyavhar points of view are wrong.

Punnam pi jo samicchadi, samsaro tena hido hodi.
Punnam sugaihedum, punnakhaeneva nivvanam.

26. He who aspires for merit, i.e. worldly well being, aspires for life in this mundane world. Merit (Punya) is capable of securing a pleasant state of existence; (either in this world or elsewhere). But it is the annihilation of all merits (and demerits) that leads to liberation.

Suhaparinamo punnam, asuho pava tti bhaniyamannesu.
Parinamo nannagado, dukkhakkhayakaranam samaye.

27. Wanting to help others earns influx of Punya Karmas to the soul, wanting to hurt others earns the influx of Pap Karmas to the soul. But by remaining engrossed in one's own soul, unruffled by exernal events, one may put an end to the misery (of existence).

Varam vayatavehi saggo, ma dukkham hou nirai iyarehim.
Chayatavatthiyanam, padivalntana gurubheyam.

28. It is better to attain heaven as a result of Punya Karmas by observing vows and penances, than to suffer misery in hell as a result of Paap Karmas. There is a great difference between standing in the shade and standing under the Sun.
Tattha thicca jahathanam, jakkha aukkhae cuya.
uventi manusam jonim, sedasamge bhijayae.

29. Those who have committed many Punyas will take birth in heaven and enjoy divine status; and then take rebirth in this world as human beings blessed with ten types of worldly enjoyment.

Bhocca manussae bhoe, appadiruve ahauyam.
Puvvam visuddhasaddhamme, kevalam bohi bujjhiya.
Caurangaim dullaham matta, samjamam padivajjiya.
Tavasa dhuyakammamse, siddhe havai sasae.

30. After having experienced for the entire life incomparable enjoyments appropriate to human beings one attains Keval Gyan and attains emancipation on account of the ascetic practices (the twelve Taps) undertaken earlier. Upon realising that four things (viz. human birth, listening to scriptures, having faith in scriptures and true Purusharth) are difficult to attain, one observes self-restraint and after annihilating one's Karmas through ascetic practices, one becomes a Siddha.

Khayaramaramanuya-karanjali-malahim ca santhuya viula.
Cakkahararayalacchi, labbhai bohi na bhavvanua.

31. Punya Karmas can make one a Chakravarti, who is adored by the Vidyadhars and the Indras, but cannot make one a Samyaktvi. Samyaktva or true Bodh (knowledge) is lauded by the Bhavya Jivs.

Dhammadisaddhanam, sammattam nanamangapuvvagadam.
Cittha tavamsi cariya, vavaharo mokkhamaggo tti.

32. Right Faith - Unwavering faith in (substances like) Dharma Right Knowledge - Rational acceptance of the teachings of the Agams and the Purvas. Right Conduct - Ascetic Practice as per the Agams.
These three constitute the Moksh Marg from the practical viewpoint.

Jivadi saddahanam, sammattam jivanarehim pannattam.
Vavahara nicchayado, appa nam havai sammattam.

33. Rational Faith in the Seven Substances*, etc. is Vyavhar Samyaktva teaches the Jin. From the Nischay viewpoint, the Atma itself is Samyaktva. 
*Jiv, Ajiv, Asrav, Bandh, Samvar, Nirjara & Moksh.

Aya hu maham nane, aya me damasane caritte ya.
Aya paccakkhane aya me samjame joge.

34. Atma is characterised by Gyan, Darshan and Charitra; Pratyakhyan (renunciation of violence), Sanyam (renunciation of indulgence) and Yog (ascetic practices).

Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam.
Tam janijjai nicchaya-vavaharasaruvaddobheyam.

35. Samyaktva is the essence of the three jewels. (Samyak Darshan, Samyak Gyan and Samyak Charitra) It is said that Samyaktva is root of the tree of Moksh Marg. It (Samyaktva) has to be understood from both the Nishchay and Vyavhar viewpoints.

Jam monam tam sammam, jam sammam tamiha hoi monam
Nicchayao iyarassa u, sammam sammattaheu vi.

36. Where there is self-restraint, there is propriety, and where there is propriety there is self-restraint. From the Nishchay and other viewpoints, this propriety is Samyaktva.

 

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Source : Uttaradhyayan Sutra
Courtesy : Internet Discussion Group, Jain List
Compiled By : Mr. P. L. Jain

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Mail to : Ahimsa Foundation
www.jainsamaj.org
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