Sutrakritanga 4 · Jaina Sutras – Jacobi · Verses Across
Jainism · Agamas
Sutrakritanga 4Book I, Lecture 4: Knowledge of Women
18
Jainism · Agamas
Sutrakritanga 4
Book I, Lecture 4: Knowledge of Women
JacobiEnglish
A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge).
With clever pretences women make up to him, however foolish they be; they know how to contrive that some monks will become intimate with them.
They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about.
And occasionally a woman will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises.
He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them; thus he will well guard himself.
Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations in their various forms.
Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like).
As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful.
And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel.
As an antelope caught in a snare, so he does not get a out of it, however he struggles.
Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the
consequences, a worthy monk should have no intercourse with women.
Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion).
Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women.
A monk should have no intercourse with his daughters and daughters-in-law, with nurses or female slaves, or with grown-up girls.
When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying): 'All creatures love pleasures; you are a man, protect and support her.'
But some become angry even when they see an innocent Sramana, and suspect the fidelity of their wives because of the dishes they serve up.
Those who have intercourse with (women) have already ceased to practise meditation; Sramanas, therefore, for the benefit of their souls, do not go to the apartments (of women).
Though many leave the house, some (of them) arrive but at a middling position (between householder and monk); they merely talk of the path to perfection. The force of sinners is talking.
In the assembly he pronounces holy (words), yet secretly he commits sins; but the wise know him to be a deceiver and great rogue.
The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is admonished not to act as most men do, he becomes weak again and again.
Some men of great intelligence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Striveda.
(The adulterers') hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds.
Their ears and nose are cut off, and their throats cut; (all this) they will suffer, but though suffering here for their sins they will not promise not to do the same again.
All this some have learned, and it has been well demonstrated in the Striveda. Though (people) know it, they do wrong (impelled) by Karman.
One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit.
A young woman, putting on fine ornaments and clothes, will say to a Sramana: 'I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!'
Or by professing herself a lay-disciple and co-religionist of the Sramanas, (she will try to make a friend of him). As a pot filled with lac (will melt)
near the fire, so even a wise (monk) will fall through intercourse with women.
A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women.
Some commit sins (with a girl), but when questioned about it, they say: 'I have done no sin; she only slept in my lap (like my daughter).'
This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again.
(Some women) will say, by way of invitation, to a good-looking, self-knowing monk: 'Holy man, accept a robe, an almsbowl, food or drink (at our house)!'
He should regard their words like wild rice, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again.
Thus I say.
A monk, living single, should not fall in love; if he loves pleasures, he should again become indifferent. Now hear the pleasures of Sramanas, which some monks enjoy.
When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards
scolds him, lifts her foot, and tramples on his head.
'O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.'
But when they have captured him, they send him on all sorts of errands: 'Look (for the bodkin to) carve the bottle-gourd, fetch some nice fruit.
'(Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feet, come and meanwhile rub my back!
'Look after my clothes, bring food and drink, get me some perfume, a broom, a barber (to shave my head)!
'Give me the collyrium-box, my ornaments, the lute, Lodhra-powder, a Lodhra-flower, the Venupalasika-lute, a pill!
'A Utpalakushta, Tagara-powder, and aloe pounded together with Usira, oil for anointing the
face, baskets of bamboo wickerwork to put my things in!
'Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish!
'Give me the pot to cook the vegetables in, Myrobalans, the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (to)
'Fetch me the pincers, the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me!
'Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron!
'Give me the vessel (used in worshipping the gods), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramanera!
'The small pot, the drum, and the ball of cloth for the boy (to play with). Sramana, the rainy season is at hand, look after the house and the stores!
'(Fetch) the chair with woven twine seat, the wooden shoes to walk on!' Pregnant women order
their husbands about like slaves to fulfil their craving.
When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels.
Getting up in the night they lull the baby asleep like nurses; and though they are ashamed of themselves, they wash the clothes like washermen.
This has been done by many men who for the sake of pleasures have stooped so low; they become the equals of slaves, animals, servants, beasts of burden--mere nobodies.
One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are called causes of blamable actions.
Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime.
A wise and learned monk whose soul is in a pure condition (Lesya), will abstain from doing work for others; in thoughts, words, and actions he will bear all troubles.
The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation.
