Agam 43 Mool 04 Uttaradhyayan Sutra

This document is the Gujarati translation of the Uttaradhyayana Sutra, which is the 43rd and last Agam (Jain scripture), considered the Mool (Root) 4th Uttaradhyayana Sutra. The translation is attributed to Kavivarya Pandit Shri Nanachandji Swami's disciple, Laghu Shatavadhani Muni Shri Saubhaghyachandji (Santbal), and published by Mahavir Sahitya Prakashan Mandir, Ahmedabad.

Here's a comprehensive summary of the provided text, covering its various sections and the core teachings:

I. Publisher's Information and Acknowledgements:

• Publisher: Mahavir Sahitya Prakashan Mandir, Hathibhai ni Wadi, Ahmedabad.
• Translator: Muni Shri Saubhaghyachandji (Santbal), disciple of Kavi-Varya Pandit Shri Nanachandji Swami.
• Editions: The book has gone through multiple editions, indicating its popularity and continued relevance. The first edition was in November 1934, with subsequent editions in January 1935, November 1958, May 1991, and April 2000.
• Dedication: The author, Muni Saubhagya, dedicates the book to his revered Guru, Kavi-Varya Shri Nanachandji Swami, acknowledging his immense grace for the author's development in study, contemplation, and secularity.
• Acknowledgements (First Edition): The management expresses gratitude for the overwhelming public response and demand for Jain literature, necessitating a second printing shortly after the first.
• Acknowledgements (Second Edition): Mentions the systematic management of the institution and identifies key financial supporters and members.
• Acknowledgements (Third Edition): Highlights the long gap since the second edition and the role of Ghatkopar Sthanakvasi Jain Sangh in initiating the third edition. It also acknowledges the financial assistance received from R.K. Motisha Trust.
• Acknowledgements (Fourth Edition): Refers to the previous plan to publish unavailable sutras and notes the delay due to the work on the "Santbal Smriti Granth." It praises Santbal's translation for its sweetness and originality. An anecdote is shared about Ravishankar Maharaj's appreciation.
• Acknowledgements (Fifth Edition): Mentions that the fourth edition sold out quickly due to advance bookings and attributes the new edition to the generous donation of Shri Rajnikantbhai Sanghvi. It also notes the use of larger type for better readability.
• Author's Preface (First Edition): Santbal describes his journey of deep attraction to the Uttaradhyayana Sutra, his comparative study of Jain philosophy with other Indian philosophical systems (Vaisheshika, Nyaya, Sankhya, Vedanta), and particularly Buddhism. He emphasizes the need to present Jain philosophy scientifically, historically, and for the benefit of the public, focusing on simplicity and universality. He credits Shri Budhabhai and Shri Juthabhai for their inspiration in establishing the Mahavir Sahitya Prakashan Mandir, aiming to make Jain literature accessible and affordable. He discusses the deficiencies in existing commentaries (due to original language barriers, complex translation styles, and high costs) and aims to address them.
• Writer's Method: Santbal outlines his approach, emphasizing the "society perspective" (acknowledging the role of householders in Jainism), "language perspective" (maintaining originality with slight deviations for clarity), and "meaning perspective" (reinterpreting verses for better understanding). He provides examples like "niyavatti" (meaning humility) and "gurunamuvvayakar" (meaning residing in the heart of the guru).
• Sutra's Lifelong Relevance: The author highlights the enduring relevance of Lord Mahavir's teachings on non-violence, the suitability of ascetic life, universal love, equal rights for all, the importance of self-control, the concept of karma determining caste, the rejection of casteism, and the duties of householder Jains. He states that these principles are inspirational for the modern era.
• Non-sectarianism: Santbal emphasizes his commitment to impartially present the teachings without favoring any particular sect, aiming to make Lord Mahavir's universally revered words beneficial to both Jains and non-Jains.
• Acknowledgements (Final): He reiterates his debt to his Guru Shri Nanachandji Maharaj for his guidance and research, and thanks Shri Jamnadas Rawani and Tarakchandra Paka for their meticulous editing. He credits Shri Budhabhai and Shri Juthabhai for their instrumental role in the publication project.

II. Introduction (Upoḍghāta) by Ch. N. Dave:

• Classification of Jain Scriptures: Jain scriptures are divided into Angapravishta (canon books) and Angabahya (outside the canon). The former were compiled by Ganadharas (Mahavira's immediate disciples), and the latter by Ganadharas and other ancient scholars. However, the core philosophical principles originate from the self-realization of Lord Mahavir and the Tirthankaras.
• Uttaradhyayana Sutra's Position: Uttaradhyayana Sutra falls under Angabahya. It is addressed by Sudharmaswami (the 5th Ganadhara) to Jambu Swami. However, verses like "Saddhammam mahavire vimavayam" indicate that Lord Mahavir himself uttered these verses to Gautama during his lifetime.
• Antiquity and Importance: Uttaradhyayana Sutra is considered one of the 32 primary sutras, respected by both Shvetambara Sthanakvasi and Mandir-margi sects. It is categorized under the "Mool Sutra" (original texts) section. The text's antiquity is evident from its reference to Gautama's liberation 12 years after Mahavir's nirvana and Sudharmaswami's liberation 20 years after Mahavir's nirvana.
• Historical Context: Mahavir's era is considered a significant religious epoch, with Vedism, Jainism, and Buddhism being the prominent religions. While Vedism and Jainism were ancient, Buddhism was newer.
• Mahavir and Buddha: Cites Dr. Herman Jacobi's preface to the Acharaanga Sutra, confirming Mahavir (Nataputta/Gnatriputra Vardhaman) was a contemporary of Buddha. The Niganthas (Jains) already existed as an important sect when the Buddhist church was being founded.
• Ancient Scholars' Views: Addresses the initial confusion among Western scholars who considered Jainism to be later than Buddhism, explaining that evidence led them to accept Jainism's antiquity.
• Professor Leumann's Similarities: Lists four reasons for Professor Leumann's belief in the unity of Jainism and Buddhism: linguistic (Pali vs. Ardhamagadhi), similarity of certain technical terms (Jina, Arhat, Sarvajna, Buddha, Siddha, etc.), worship of past Tirthankaras, and similarity in certain principles like Ahimsa.
• Dr. Herman Jacobi's Distinction: Counters Leumann's view by stating that Dr. Herman Jacobi, in his preface to Jain Sutras, provided evidence that many Jain principles are distinct from Vedic and Buddhist doctrines and possess unique characteristics.
• Spread of Jainism: Discusses why Jainism, despite its universal principles, did not spread as widely outside India as Buddhism. Reasons include stricter discipline established by Mahavir compared to Parshvanath's tradition, which may have limited the outward mobility of Jain monks, and a greater focus on the "solidity" of the religion within India.
• Special Principles of Jainism:
  • Eternality of the Soul: The soul is considered eternal and transformational (parinamī nitya), not eternally fixed (kūṭastha-nitya) or entirely transient (anityā). The soul, though eternal and formless, becomes bound by karma due to ignorance, leading to the cycle of rebirth (samsara).
  • Causality of the World: The universe is not created by God or any external power; it is beginningless (anādi). Jain philosophy rejects the concept of a creator deity, arguing that attributing desires (raga and dvesha) to a creator compromises its perfection. The soul itself is the agent of its karma and the enjoyer of its fruits.
  • Self-Struggle: Jainism emphasizes internal struggle ("ātmasangram") over external conflicts. True welfare, benefit, and goals are found within oneself.
  • Acceptance of Rebirth by Unchanging Law of Karma: Rebirth is accepted as a consequence of actions driven by ignorance, delusion, or karma.

III. Introduction to Uttaradhyayana Sutra by Ch. N. Dave (continued):

• Unique Place in Jain Literature: Uttaradhyayana is considered a "Mool Sutra" (fundamental scripture) along with Avashyaka, Dashavaikalika, and Pindamiryukti.
• "Mahavira's Own Words" Theory: Charpentier theorized that "Mool Sutra" implies these texts contain Mahavira's direct words, though Schubring offers an alternative that these texts teach the essential disciplines (yama-niyamadi) for initiating a monastic life. Cuerinot suggests they are "original treatises" (Traités Originaux) with many commentaries. The prevalence of commentaries on Uttaradhyayana supports its status as a foundational text.
• Origin of the Name "Uttaradhyayana": Leuman and later readings suggest "Uttar" meaning "later" to refer to its later compilation compared to Angas. However, commentary traditions indicate Mahavir delivered these "final answers" in his last monsoon, which were compiled into this sutra, making "Uttar" (meaning "final" or "last") more fitting.
• Published Editions: Lists several editions of Uttaradhyayana, including Charpentier's (1922), Jain Pustakoddhar Mala, Muni Shri Jayantvijayji's (1923-27), and Jacobi's English translation. The Gujarati translation is praised for its annotations, notes, and original interpretation.
• Content and Structure: The Sutra contains 36 chapters, written in verse, primarily focusing on yama-niyamas (ethical restraints and observances). It covers didactic lessons, inspirational verses for ascetics, the importance of various benefits (birth, Dharma, faith, restraint) for liberation, the distinction between true and false monks, and includes beautiful examples and anecdotes like the thief, the chariot driver, and the three merchants.
• Key Narratives: Mentions the story of Naminath Swami (appearing for the first time in this translation), the dialogue between Harikeshi and the Brahmin (illustrating the strength of religious rituals vs. practice), the dialogue of the Purohit and his sons (contrasting ascetic and householder life), the story of Kapila Muni (linking to the Sankhya tradition), and the story of Krishna (significant in its Jain context). The dialogue between Parshvanath's and Mahavir's disciples in Chapter 23 is highlighted as providing insight into the evolution of Jainism. Chapter 25's theme of "Who is a true Brahmin?" is also noted.
• Linguistic Analysis: Uttaradhyayana Sutra's language is described as very old, placing it among the oldest Jain Agamas after Acharaanga and Suyagadaanga.

IV. Chapter Summaries (Based on the Index and first few chapters):

The index provides brief descriptions of each of the 36 chapters. Here's a glimpse of the early ones:

• Chapter 1: Vinay-kruta (On Humility/Discipline): Discusses the qualities of the humble and the arrogant, the consequences, the ascetic's duties, guru-disciple dharma, and proper conduct during walking, sitting, and begging.
• Chapter 2: Parishaha (Endurance of Hardships): Details the importance of tolerance and peace in various accidental adversities, outlining 22 types of hardships ascetics must endure (hunger, thirst, cold, heat, insects, nakedness, lack of satisfaction, women, etc.).
• Chapter 3: Chaturangiya (The Four Limbs/Aspects): Emphasizes the importance of human birth, listening to the Dharma, faith, and the power of restraint as crucial for spiritual development. It explains the cause of wandering in the cycle of existence and who can follow Dharma.
• Chapter 4: Asamskruta (The Unformed/Unprocessed): Discusses the transient nature of life, the sorrowful consequences of negative karma, karma being the responsibility of the doer, vigilance against temptation, and liberation through rejecting self-will.
• Chapter 5: Akamamarniya (Undesired Death): Contrasts the death of the ignorant (akama-marana) with the death of the wise (sakama-marana). It describes the state of the wicked, the consequences of attachment, the origin of diseases, the condition of the sinful at death, the qualifications of a householder seeker, and the true meaning of Yama (restraint). It also details the fortunate end of the virtuous and the self-controlled.
• Chapter 6: Kshullaka Nirgrantha (The Minor Ascetic): Discusses how wealth, family, and past karma do not offer refuge in suffering. It emphasizes detachment from external possessions, universal love, the futility of knowledge without practice, and the moderation of the self-controlled.
• Chapter 7: Elaka (The Small/Immature): Combines the analogy of the indulged and the goat, describing the characteristics of those who descend to lower realms due to even slight mistakes. It highlights the duty of human life and the fleeting nature of sensual pleasures.
• Chapter 8: Kapilaka (On Kapila Muni): Narrates the past life of Kapila Muni, his fall and subsequent rise due to good intentions, his teachings to monks, the subtle portrayal of non-violence, renunciation of knowledge leading to downfall, the consequences of greed, and the vivid depiction of thirst and renunciation of sensual pleasures.
• Chapter 9: Nami-pravrajya (Renunciation of King Nami): Describes King Nami's renunciation upon receiving inspiration, the commotion caused by his departure, and his philosophical discussions with Shakrendra (Indra).
• Chapter 10: Drumpatraka (The Fallen Leaf): Compares life to a fallen leaf, describing the process of life's evolution. It highlights the rarity of human birth and the disparity in lifespans across different realms. It also conveys Lord Mahavir's exhortation to Gautama about vigilance and the impact of this advice on Gautama's life and final nirvana.

The remaining chapters, as indicated in the index, continue to delve into various aspects of Jain ethics, philosophy, and practical conduct for ascetics and laypeople. The text covers topics like:

• Chapter 11: Bahushrutapujya: On venerating those with extensive knowledge.
• Chapter 12: Harikeshiya: The story of Harikeshi Muni, emphasizing the transcendence of caste and the power of true penance.
• Chapter 13: Chittasambutiya: The relationship between culture and life, the allure of love, the history of Chitt and Sambhuti, the sacrifices made for natural desires, the reason for rebirth, and the state of a renunciate in times of temptation.
• Chapter 14: Ishukariya: The concept of "runanubandha" (karmic connections), the reunion of six companions in Ishukara city, the influence of spiritual impressions, the purpose of household life, the test of true renunciation, and the certainty of the soul's eternity.
• Chapter 15: Sabhikkha: Defining the ideal mendicant and describing their life.
• Chapter 16: Brahmacharya Samadhi: The ten principles of practicing Brahmacharya in thought, word, and deed, its fruits, and detailed conduct.
• Chapter 17: Papashramaniya: Defining a sinful monk and providing a detailed, therapeutic description of subtle faults that lead to the downfall of a monastic life.
• Chapter 18: Samitiya: Describing the eight maternal principles of speech, the affectionate relationship of the mendicant with these principles, complete description of caution and restraint, and how to maintain control over mind, speech, and body.
• Chapter 19: Mrigaputriya: The story of Mrigaputra, son of King Mrig, who was inspired by seeing a monk and renounced worldly pleasures. It details the discussion with his parents about renunciation and the ideal renunciation.
• Chapter 20: Mahanirgranthiya: The significant encounter between King Shrenik and Anath Muni, discussing hopelessness and hope, and establishing that the soul itself is the cause of happiness and suffering, the enemy and friend.
• Chapter 21: Samudrapaliya: The character of Palita, disciple of Lord Mahavir, and his son Samudrapala's renunciation upon seeing a thief, and their rigorous penance.
• Chapter 22: Rathnemiya: The past life of Arishtanemi, the awakening of yogic impressions in youth, his renunciation upon seeing the wedding preparations, the accidental meeting with Rajumati, the arousal of Rathanemi's desires, Rajumati's steadfastness, Rathanemi's salvation from temptation, and the glorious example of female strength.
• Chapter 23: Keshigautamiya: The meeting of Mahamuni Keshi Shramana and wise Gautama in Shravasti, their profound dialogue, Keshi Maharaj's efficiency, the timely conversation, and the resulting joy in the assembly.
• Chapter 24: Samitis: Describing the eight principles of speech, the affectionate relationship of the mendicant with these principles, and complete caution and restraint in mind, speech, and body.
• Chapter 25: Yajniya: Discussing the meaning of a Yajaka (sacrificer), Yajña (sacrifice), Agni (fire), and Brahmin, the secret of the Vedas, true sacrifice, rejection of casteism, affirmation of karma, definition of Shramana, Muni, and Tapas, the cure for worldly suffering, and the impact of true teachings.
• Chapter 26: Samachari: Describing the daily routine of a sadhaka bhikshu, its ten types, a detailed beautiful schedule for the entire day, the importance of recognizing time, caution in everyday actions, and methods for knowing time without a clock.
• Chapter 27: Khalukiya: The life of Gandhar Gargya, critical review of undisciplined disciples, the consequences of self-indulgence, the extent of disciples' dependency, Gargya's acceptance of the true path of self-improvement, and the unfolding of his detachment.
• Chapter 28: Mokshamarga Gati: Clear description of the means to attain Moksha, philosophical attributes of worldly elements, and the easy path to self-development.
• Chapter 29: Samyakitva Parakrama: A detailed and accurate description of all stages from the initial curiosity to the final goal (Moksha), outlining seventy-two virtues and their results.
• Chapter 30: Tapomarga: Examining the fire that burns karmic wood from Vedic, scientific, and spiritual perspectives, and describing various types of austerities and their physical and psychological effects.
• Chapter 31: Charanvidhi: Presenting the world as a school of good conduct, identifying things to be known, renounced, and accepted, detailing thirty-three categories of conduct, and emphasizing that practice is Dharma.
• Chapter 32: Pramadasthana: A therapeutic description of the causes of negligence, remedies for universal suffering, the origin of desire, infatuation, and greed, the consequences of uncontrolled senses and mind, and the direction shown to seekers.
• Chapter 33: Karma Prakruti: A concise yet thought-provoking description of the cause of suffering in the cycle of birth and death, and the names, types, duration, and results of the eight types of karma.
• Chapter 34: Leshya: A detailed description of the six types of Leshyas (soul colors/states) including their names, colors, tastes, smells, touches, results, characteristics, locations, durations, destinations, and lifespans, and the cause of pleasant and unpleasant states, and the relationship between physical actions and subtle mind, and the impact of a polluted or unhappy mind on the soul.
• Chapter 35: Anagaradhayana: Discusses the attachments of household life, the responsibilities of a renunciate, caution in renunciation, equality in the face of temptation and faults, the reality of detachment, and the renunciation of ego-sense.
• Chapter 36: Jivajiva Vibhakti: A detailed description of all the elements of the universe, the eligibility for liberation, the history of samsara, the state of pure consciousness, the relationship of God with the world, the description of sentient beings in different realms, the distinctions between one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings, the description of inanimate substances, varying lifespans, the effect of karma on the soul, and the description of successful and unsuccessful death, and the visualization of auspicious and inauspicious thoughts before death.

V. Detailed Summaries of Chapters 1-10 (provided in the text):

The provided text includes summaries of the first ten chapters, offering a deeper insight into their content:

• Chapter 1: Vinay (Discipline): Defines humility as submission to the Supreme, which leads to devotion to Gurus and is considered one's duty. Humility dissolves ego, leading to self-discovery, peace, and happiness. It outlines disciple's conduct towards the guru, emphasizing obedience, closeness, and understanding the guru's intentions. It also contrasts the disciplined (vinita) with the undisciplined (avineeta).
• Chapter 2: Parishaha (Endurance of Hardships): This chapter focuses on the 22 types of hardships that a renunciate must endure with equanimity. It differentiates tapas (voluntary penance) from parishaha (enduring unavoidable difficulties). The core message is that tolerance without restraint is impossible, restraint without renunciation is incomplete, and renunciation without development is fruitless.
• Chapter 3: Chaturangiya (The Four Pillars): Highlights human birth, the ability to hear the truth, unwavering faith, and the power of self-control as rare boons crucial for spiritual progress. It explains how karma leads to various rebirths and how even those with wealth and status struggle to attain renunciation. It stresses that true spiritual progress comes from understanding and practicing Dharma.
• Chapter 4: Asamskruta (The Unformed/Unprocessed): Discusses the impermanence of life and the inevitability of facing the consequences of one's karma. It warns against the pursuit of wealth through unethical means, stating that stolen or ill-gotten gains are left behind, leading to suffering in this world and the next. It emphasizes that the soul is its own doer and enjoyer of happiness and suffering. It also advises vigilance against worldly temptations and the importance of self-control and right conduct.
• Chapter 5: Akamamarniya (Undesired Death): Contrasts the death of the ignorant (akama-marana) with that of the wise (sakama-marana). It describes the misery of those who engage in cruel acts, are attached to sensual pleasures, and act without wisdom. It outlines the path to a virtuous life, leading to divine realms and ultimately liberation, emphasizing the importance of overcoming attachment and delusion.
• Chapter 6: Kshullaka Nirgrantha (The Minor Ascetic): Stresses that wealth, family, and possessions offer no ultimate refuge. It advocates for detachment from external possessions, universal friendship, and the understanding that mere knowledge or speech is useless without proper conduct. It describes the virtues of restraint and moderation for an ascetic.
• Chapter 7: Elaka (The Small/Immature): Uses the analogy of a goat raised for sacrifice to illustrate how beings engrossed in sensual pleasures, despite enjoying them, ultimately face suffering. It details the sins that lead to hellish states, the fleeting nature of pleasures, and the importance of recognizing the true purpose of human life.
• Chapter 8: Kapilaka (On Kapila Muni): Narrates the story of Kapila Muni, who, despite succumbing to worldly desires, was eventually guided by his latent spiritual tendencies. It highlights his teachings to monks, the subtle principles of non-violence, the rejection of knowledge that leads to downfall, the consequences of greed, and the depiction of lust and attachment.
• Chapter 9: Nami-pravrajya (Renunciation of King Nami): Describes King Nami's renunciation after an incident that revealed the nature of duality (sound and silence). It recounts his philosophical dialogue with Indra (in the guise of a Brahmin), who tested his detachment.
• Chapter 10: Drumpatraka (The Fallen Leaf): Compares life to a fallen leaf, emphasizing its transient nature and the inevitability of death. It highlights the rarity of human birth and the various stages of existence in different realms. It conveys Lord Mahavir's message to Gautama about the importance of vigilance and not wasting time, as life is fleeting and unpredictable.

This summary covers the key aspects of the provided text, focusing on the publisher's details, the author's intentions, the introduction to the scripture, and the essence of the initial chapters.