From the Sacred Jainism Scripture “Uttaradhyayana,” Lecture 23 – Kêsi and Gautama, Part 1 of 2

Today, it is an honor to present selections from the “Twenty-Third Lecture: Kêsi and Gautama,” in the sacred Jain scripture Uttaradhyayana, from the book “Sacred Books of the East Volume 45: Jaina Sutras, Part 2,” translated by Hermann Jacobi. This lecture recounts the spiritual journey of Kêsi and Gautama, who, after realizing life’s ephemerality, abandons worldly pleasures to become renunciates.

TWENTY-THIRD LECTURE KÊSI AND GAUTAMA.

“[…] Then with his permission Kêsi spoke to Gautama: ‘The Law taught by the great Sage Pârsva recognizes but four vows, whilst that of Vardhamâna [Lord Mahavira] enjoins five. Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ Then to these words of Kêsi Gautama made the following reply: ‘Wisdom recognizes the truth of the Law and the ascertainment of true things. The first saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise; hence there are two forms of the Law. The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.’

‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. The Law taught by Vardhamâna [Lord Mahavira] forbids clothes, but that of the great Sage Pârsva allows an under and upper garment. Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ To these words of Kêsi Gautama made the following reply: ‘Deciding the matter by their superior knowledge, (the Tîrthakaras) have fixed what is necessary for carrying out the Law. The various outward marks (of religious men) have been introduced in order that people might recognize them as such; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. Now the opinion (of the Tîrthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks).’

‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. Gautama, you stand in the midst of many thousand (foes) who make an attack on you; how have you vanquished them?’ ‘By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.’ Kêsi said to Gautama: ‘Whom do you call a foe?’ To these words of Kêsi Gautama made the following reply: ‘Self is the one invincible foe, (together with the four) cardinal passions, (namely anger, pride, deceit, and greed; they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.’ […]”