AKARANGA SUTRA PDF

AKARANGA SUTRA PDF

English translation of. Holy Akaranga Sutra. English translation by Hermann Jacobi taken from Contents: Introduction. Akaranga Sutra: First Book: 1. Knowledge of the weapon. 2. Conquest of the world. 3. Hot and cold. 4. Righteousness. 5. Essence of the. Gaina Sutras, Part I – The Akaranga Sutra, The Kalpa Sutra [transl; F. Max Muller Hermann Jacobi] on *FREE* shipping on qualifying offers.

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I Sudharman have heard the following discourse from the venerable Mahivira: Here many do not remember whether they have descended in an eastern direction when they dutra born in this worldor 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 pointsor in a direction intermediate between these and the cardinal points.

Similarly,some know that their soul is born again and again, that it arrives in this or that direction, whatever direction that may be. For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced akarangaa this world.

He who, in the world, comprehends and renounces these causes of sin, is called a reward-knowing sage muni. The living world is afflicted, miserable, difficult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain.

This deprives him of happiness and perfect wisdom. About this he is informed when he has understood or heard, either from the Revered One akarwnga from the monks, the faith to be coveted.

For this’ a man is longing when he destroys this earth-body by bad, injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth. As somebody may cut or strike a blind man who cannot see the woundas somebody may cut or strike the foot, the ankle, the knee, the thigh, the hip, the navel, the belly, the flank, the back, the bosom, the heart, the breast, the neck, the arm, the finger, the nail, the eye, the brow, the forehead, the head, as some kill openlyas some extirpate secretlythus the earth-bodies are cut, struck, and killed though their feeling is not manifest.

He who injures these earth-bodies does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so.

He who knows these causes of sin relating to earth, is called a reward-knowing sage. He who acts rightly, who does. He who denies the world of water-bodiesdenies the self; and he who denies the self, denies the world of water-bodies. About this he is informed when he has understood and heard from aiaranga Revered One, or from the monks, the faith to be coveted. There are some sitra, of a truth, know this i. For this a man is longing when he destroys this water-body by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water.

Akaranfa are beings living in water, many lives; of a a,aranga, to the sutea water has been declared to be living matter. Moreover he akarangaa uses water which is not strained takes away what has not been given i. A Bauddha will object: But akarana this their doctrine is of no authority. He who injures these water-bodies does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts.

The Akaranga Sutra

He who knows these causes of sin relating to water, is called a reward-knowing sage. A man should not, of his own accord, deny the world of fire-bodiesnor should he deny the self. He who denies the world of fire-bodiesdenies the self; and he who denies the self, denies the world of fire-bodies.

He who is unmindful of duty, and desiring of the qualities i. Knowing this, a wise man resolves: About this the Revered One has taught the truth: About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted.

For this a man is longing, when he destroys this fire-body by bad and injurious doings, and many other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. There are beings living in the earth, living in grass, living sutr leaves, living in wood, living in cowdung, living in dust-heaps, jumping beings which coming near fire fall into it.

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Some, certainly, touched by fire, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there.

He who injures akaranba fire-bodies does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards fire, nor cause others to act so, nor akarang others to act so. He who knows the causes of sin relating sugra fire, is called a reward knowing sage.

I shall not do acts relating to plants after having entered the order, having recognised the truth about these actsand having conceived that which is free from danger i. He who does no acts relating to plantshas ceased from works; akqranga who has ceased from them is called ‘houseless.

Looking up, down, aside, eastward, be sees colours, hearing he hears sounds; 2 longing upwards, down, aside, eastward, he becomes attached to colours and sounds. That is called the world; not guarded against it, not obeying the law of the Tirthakarasrelishing the qualities, conducting him.

About this he is informed when he has understood, or heard from the Revered One. For this a man is longing when he destroys this body of a plant by bad and injurious doings, and many other beings, besides, which he hurts by means of plants, through his doing acts relating to plants. As the nature of this i. Knowing them, a wise man should not act sinfully towards plants, nor cause others to act so, nor allow others to act so.

He who knows these causes of sin relating to plants, is called a reward-knowing sage. Thus I sutraa 7. There are beings called the animate, viz. This is called the Samsara 1 for the slow, for the ignorant. Having well considered it, having well looked at it, I say thus: Beings are filled with alarm from all directions sutr in all directions- See!

About this he is informed, when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. For this a man is longing, when he injures this body of an animal by bad and injurious doings, and many other beings, besides, which akwranga hurts by means of animals, through acts relating to animals.

Some slay animals for sacrificial purposes, shtra kill animals for the sake of their skin, some kill them for the sake of their flesh, some kill them for the sake of their blood; thus for the akaranfa of their heart, their bile, the feathers of their tail, their tail, their big or small horns, their teeth, their tusks, their nails, their sinews, their bones; with a purpose or without a purpose.

Some kill animals because they have been wounded by them, or are wounded, or will be wounded. He who injures these animals does not comprehend and renounce the sinful acts; he-who does not injure these, comprehends and renounces the sinful ajaranga. Knowing them, a sutraa man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so.

He who knows these causes of sin relating to animals, is called a reward-knowing sage.

He who is averse from all actions relating to wind, knows affliction. Knowing what is bad, he who knows it with ustra 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: Those who are appeased, akarangq are free from passion, do not desire to live.

This deprives him of happiness and perrfect wisdom. There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell.

For this a man is longing when he destroys this wind-body by bad and injurious acts, and many other -beings, besides, which he hurts by means of wind, through his doing acts relating to wind. There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel tip; those which shrivel up there, xutra their sense there; those which lose their sense there, die there.

AKARANGA SUTRA

He who injures these wind-bodies does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Be aware that about this wind-body too those are involved in sin who delight not in the right conduct, and, though doing acts, talk about religious discipline, who conducting themselves according to their own will, pursuing sensual pleasures, and engaging in acts, are addicted to worldliness.

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He who knows these causes of sin relating to the aggregate of the six kinds of lives, is’called a reward-knowing sage. Quality is the seat of the root, and the seat of the root is quality. He who longs for the qualities, is overcome by great pain, and he is careless. For he thinks I have to provide for a mother, for a father, for a- sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals, and clothes.

Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind, again and again, upon these injurious doings described in the preceding lecture.

For when with the deterioration of the perceptions of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they after a time produce dotage.

Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor canst thou help them or protect them. His youth, eutra age, his life fade away. A man who carelessly conducts himself, sutar killing, cutting, striking, destroying, chasing away, frightening living beings resolves to do what has not been done by any one -him his relations with whom he lived together, will first cherish, and he will afterwards cherish them.

But they cannot help thee or protect thee, nor canst thou help them or. Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself.

Then, after a time, he falls in sickness; those with whom he lives together will first leave him, and he will afterwards leave them. Knowing pain and pleasure in all their variety, and seeing his life not yet decline, a wise man should know that to be the proper moment for entering a religious life ; while the perceptions of his ear, eye, organs of smelling, tasting, touching are not yet deteriorated, while all these perceptions are not yet deteriorated, man should prosecute the real end of his Soul.

A wise man should remove any aversion to control ; he will be liberated in the proper time. Some, following wrong instruction, turn away from control. They are dull, wrapped in ustra. While they imitate the life of monks, saying’We shall be free from attachment,’ they enjoy the pleasures that offer themselves. Through wrong instruction the would-be sages trouble themselves for pleasures ; thus they sink deeper and deeper in delusion, and cannot get to this, nor to the opposite shore.

Those who are freed from attachment to the world and its pleasuresreach the opposite shore. Subduing desire by desirelessness, he does not enjoy the pleasures that offer themselves.

Desireless, giving tip the world, and ceasing to act, he knows, and sees, and has no wishes because of his discernment’; he is called houseless. But on the contrary he suffers day and night, works in the right and the wrong time, desires wealth and treasures, commits injuries and violent acts, again and again directs his mind upon these injurious doings; for his own sake, to support or to be supported sytra his relations, friends, the ancestors, gods, the king, thieves, guests, paupers, Sramanas.

jaina akaranga sutra

Thus violence is done by these various acts, deliberately, out of fear, because they think ‘it is for the expiation of sins,’ or for some other hope. Knowing this, a wise man should neither himself commit violence by such acts, nor order others to commit violence by such acts, nor consent to the violence done by somebody else. This road to happiness has been declared by the noble ones, that a clever man should not be defiled by sin.

Therefore a wise man should neither be glad nor angry about his lot: Carefully akaarnga himself, he should inind this: Not enlightened about the surra of these ills he is afflicted by themalways turns round in the whirl of birth and death.