iv. Beings with five organs of sense are of four kinds: denizens of hell, animals, men, and angels. (156)

a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratnabha, Sarkarabha, Valukabha; (157)

Pankabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been enumerated. (158)

All the denizens of hell live in a part of the world only; they do not live everywhere, and the rest as in verses 79 and 80. (159, 160)

In the first hell the longest duration of their life is one ocean-measure; the shortest is ten thousand years. (161)

In the second hell the longest duration of their life is three ocean-measures; the shortest is one ocean-measure. (162)

In the third hell the longest duration of their life is seven ocean-measures; the shortest is three ocean-measures. (163)

In the fourth hell the longest duration of their life is ten ocean-measures; the shortest is seven ocean-measures. (164)

In the fifth hell the longest duration of their life is seventeen ocean-measures; the shortest is ten ocean-measures. (165)

In the sixth hell the longest duration of their life is twenty-two ocean-measures; the shortest is seventeen ocean-measures. (166)

In the seventh hell the longest duration of their life is thirty-three ocean-measures; the shortest is twenty-two ocean-measures. (167)

The length of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it. (168)

Verses 169, 170 as 83, 84. Substitute denizens of hell.

b. The animals which possess five organs of sense are of two kinds, those which originate by spontaneous generation, and those which are born from the womb. (171)

Either of them are again of three kinds: 1. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision. (172)

1 Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals. (173)

174, 175 as 159, 160.

The longest duration of the life of aquatic animals is one crore of former years; the shortest is less than one muhurta. (176)

The longest duration of the aquatic animals' continuance in the same kind of body is from two to nine crores of former years. (177)

178 as 83.

2 Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them: (179)

1 Solidungular animals, as horses and the like;

2 Biungular animals, as cows and the like;

3 Multiungular animals, as elephants and the like;

4 Animals having toes with nails, as lions and the like. (180)

The reptiles are of two kinds: 1. those which walk on their arms, as lizards and the like, and 2. those which move on their breast, as snakes and the like. Both are again of many kinds. (181)

182, 183 as 159, 160.

The longest duration of the life of terrestrial animals is three measures of years; the shortest is less than one muhurta. (184)

The longest duration of the terrestrial animals' continuance in the same kind of body is three measures of years plus from two to nine crores of former years; the shortest is less than one muhurta. (185)

186 as 83.

3 Winged animals are of four kinds: those with membranous wings, those with feathered wings, those with wings in the shape of a box, and those which sit on outspread wings. (187)

188, 189 as 159, 160.

The longest duration of the life of aerial animals is an incalculable part of a measure of years; the shortest is less than one muhurta. (190)

The longest duration of the aerial animals' continuance in the same kind of body is an incalculable part of a measure of years plus from two to nine crores of former years; the shortest is less than one muhurta. (191)

192, 193 as 159, 160.

c. Men are of two kinds; listen to my description of them: men originating by spontaneous generation, and men born from the womb. (194)

Those who are born from the womb are of three kinds: those living in the land of action, those living in the land of non-action, and those living on the minor continents. (195)

They have, in the same order, fifteen, thirty, and twenty-eight subdivisions. These are the numbers handed down. (196)

Men originating by spontaneous generation are of as many kinds. They all live but in a part of the world. (197)

Verses 198-202 as 183-186. Substitute men for terrestrial animals.

d. Angels are of four kinds; listen to my description of them: 1. dwellers in dwellings; 2. dwellers of the woods; 3. the luminous ones; 4. dwellers of the heavenly mansions. (203)

There are ten kinds of dwellers in dwellings, eight of those who live in woods, five of the luminous ones, and two of the dwellers of the heavenly mansions. (204)

1 The dwellers in dwellings are: the Asura-, Naga-, Suvarna-, Vidyut-, Agni-, Dvipa-, Udadhi-, Vata-, and Stanita-Kumaras. (205)

2 The eight kinds of beings of the woods are: Pisachas, Bhutas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Mahoragas, and Gandharvas. (206)

3 The moons, the suns, the constellations, the planets, and the hosts of stars are the fivefold dwellings of the luminous ones. (207)

4 The angels of the heavenly mansions are of two kinds: a. those who are born in the heavenly realms, and b. those who are born in the regions above them. (208)

a. The former are of twelve kinds: those who live in the following realms, after which they are named: Saudharma, Isana, Sanatkumara, Mahendra, Brahmaloka, and Lantaka; (209)

Mahashukra, Sahasrara, Anata, Pranata, Arana, and Achyuta. These are the angels who are born in the realms. (210)

b. The angels who are born in the regions above the realms are of two kinds: a. the Graiveyakas, and b. the Anuttaras. The Graiveyakas are of nine kinds. (211)

a. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle; (212)

The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest; (213)

The highest of the highest. These are the Graiveyaka angels.

b. The Vijayas, the Vaijayantas, the Jayantas, the Aparajitas; (214)

And the Sarvarthasiddhas: these are the five kinds of Anuttara angels.

These and others besides are the many kinds of angels of the heavenly mansions. (215-217 as 159, 160)

The longest duration of the life of the dwellers in dwellings is somewhat more than an ocean-measure, the smallest ten thousand years. (218)

The longest duration of the life of the beings of the woods is one measure of years, the shortest is ten thousand years. (219)

The longest duration of the life of the luminous ones is one measure of years plus one hundred thousand years, the shortest is the eighth part of a measure of years. (220)

The longest duration of life in the Saudharma realm is two ocean-measures, the shortest is one measure of years. (221)

In the same way the longest and the shortest duration of life in the remaining realms and heavenly regions is given in the original. I give in the sequel the substance only of each verse.

In the Isana realm the longest is somewhat more than an ocean-measure, the shortest somewhat more than a measure of years. (222)

In the Sanatkumara realm the longest is seven, the shortest two ocean-measures. (223)

In the Mahendra realm the longest is somewhat more than seven ocean-measures, the shortest somewhat more than two. (224)

In the Brahmaloka realm the longest is ten ocean-measures, the shortest seven. (225)

In the Lantaka realm the longest is fourteen ocean-measures, the shortest ten. (226)

In the Mahashukra realm the longest is seventeen ocean-measures, the shortest fourteen. (227)

In the Sahasrara realm the longest is eighteen ocean-measures, the shortest seventeen. (228)

In the Anata realm the longest is nineteen ocean-measures, the shortest eighteen. (229)

In the Pranata realm the longest is twenty ocean-measures, the shortest nineteen. (230)

In the Arana realm the longest is twenty-one ocean-measures, the shortest twenty. (231)

In the Achyuta realm the longest is twenty-two ocean-measures, the shortest twenty-one. (232)

In the first Graiveyaka region the longest is twenty-three ocean-measures, the shortest twenty-two. (233)

In the second Graiveyaka region the longest is twenty-four ocean-measures, the shortest twenty-three. (234)

In the third Graiveyaka region the longest is twenty-five ocean-measures, the shortest twenty-four. (235)

In the fourth Graiveyaka region the longest is twenty-six ocean-measures, the shortest twenty-five. (236)

In the fifth Graiveyaka region the longest is twenty-seven ocean-measures, the shortest twenty-six. (237)

In the sixth Graiveyaka region the longest is twenty-eight ocean-measures, the shortest twenty-seven. (238)

In the seventh Graiveyaka region the longest is twenty-nine ocean-measures, the shortest twenty-eight. (239)

In the eighth Graiveyaka region the longest is thirty ocean-measures, the shortest twenty-nine. (240)

In the ninth Graiveyaka region the longest is thirty-one ocean-measures, the shortest thirty. (241)

In the four heavens of the Anuttara angels, beginning with Vijaya, the longest is thirty-three ocean-measures, the shortest thirty-one. (242)

In the great heavenly mansion Sarvartha there is no difference between the longest and shortest duration of life, but it is always thirty-three ocean-measures. (243)

The longest and shortest duration of the angels' continuance in the same kind of body is equal to that which has been given for their life. (244, 245, 246 as 159, 160)

We have described the living beings, the worldly and the perfected ones, and we have described the lifeless things, those possessing form and those without form. (247)

Having thus learned the nature of living beings and lifeless things which is in accordance with the principles of reasoning, and believing in it, a sage should delight in self-control. (248)

The following practices will lead to evil ends; they are obnoxious at the time of death: the practices of ribaldry, of spells, of fraud, of delusion, and of the pride of the demons. (255)

Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach right guidance at the time of death. (256)

Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white colouring, will reach right guidance at the time of death. (257)

Those souls who cherish heretical opinions, commit sins, and are enveloped in black colouring, will not reach right guidance at the time of death. (258)

Those who love the creed of the righteous guides and piously practise it, will be pure and free from the soil of passions, and will in due time attain salvation. (259)

The miserable men who do not know the creed of the righteous guides, will many times commit unholy suicide and die against their will. (260)

Those who are well versed in the sacred lore and possess much knowledge, who awaken piety in others and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation. (261)

He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, practises the way of ribaldry. (262)

Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, practise the way of sorcery. (263)

The deceitful man who reviles the sacred lore, those who know the truth, the teacher of the Law, the community, and the monks, brings himself to the rank of the lowly and deceitful. (264)

He who is continuously angry, and who puts his faith in prognostics, brings himself to the rank of the arrogant. (265)

Those who use weapons, eat poison, throw themselves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be brought to account for their deeds again and again. (Such persons are led astray by delusion.) (266)

The enlightened and righteous messenger, son of Gnatri, has thus delivered thirty-six lectures of the Uttaradhyayana, which the pious approve of. (267)

Sutrakritanga

First Book

First Lecture

Called

The Doctrine

First Chapter

One should know what causes the bondage of the soul, and knowing it one should remove it.

(Gambusvamin asked Sudharman:)

What causes the bondage of the soul according to the messenger Mahavira? And what must one know in order to remove it? (1)

(Sudharman answered:)

He who owns even a small property in living or lifeless things, or consents to others holding it, will not be delivered from misery. (2)

If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing. (3)

A sinner who makes the interests of his kinsmen and companions his own, will suffer much; for the number of those whose interest he takes to heart constantly increases. (4)

All this, his wealth and his nearest relations, cannot protect him from future misery; knowing this, and the value of life, he will be freed from the burden of his deeds. (5)

Some men, ascetics and scholars, who ignore and deny these true words, adhere to their own tenets, and are given to pleasures. (6)

Some profess the exclusive belief in the five gross elements: earth, water, fire, wind, and air. (7)

"These five gross elements are the original causes of things; from them arises another thing, namely the soul; for on the dissolution of the five elements living beings cease to exist." (8)

"And as the earth, though it is but one pile, presents many forms, so the intelligent principle, the soul, appears under various forms as the universe." (9)

Thus say some fools. But how can they explain, on their theory, that the man engaging in undertakings, who has committed a sin, will himself suffer severe pain? (10)

"Everybody, fool or sage, has an individual soul. These souls exist as long as the body, but after death they are no more; there are no souls which are raised again." (11)

"There is neither virtue nor vice, there is no world beyond; on the dissolution of the body the individual ceases to be." (12)

"When a man acts or causes another to act, it is not his soul which acts or causes to act." Thus they boldly proclaim. (13)

How can those who hold such opinions explain the variety of existence in the world? They go from darkness to utter darkness, being fools and engaged in works. (14)

Some say that there are five elements and that the soul is a sixth substance, but they contend that the soul and the world, that is, the five elements, are eternal. (15)

"These six substances do not perish, neither without nor with a cause; the non-existent does not come into existence, but all things are eternal by their very nature." (16)

Some fools say that there are five skandhas of momentary existence. They do not admit that the soul is different from, nor identical with, the elements, that it is produced from a cause, nor that it is without a cause. (17)

Others say that there are four elements: earth, water, fire, and wind, which combined form the body. (18)