Endurances (परीषह)

सुयं मे आउसं ! तेणं भगवया एवमक्खायं— इह खलु बावीसं परीसहा
समणेणं भगवया महावीरेणं कासवेणं पवेइया, जे भिक्खू सोच्चा, णच्चा,
जिच्चा, अभिभूय भिक्खायरियाए परिव्वयंतो पुट्ठो णो विणिहण्णेज्जा । ॥२.१॥

Thus have I heard: Lord Mahavira, the Kashyapa Gotriya monk, has declared these 22 types of endurances (endurance). A monk who, having heard, understood, and conquered them, wanders on the path of mendicancy without being defeated by them.

This opening sutra sets the framework for the entire chapter. It introduces the concept of 22 endurances — hardships or trials that every monk must face and overcome. The phrase “thus have I heard” signals that this is a transmitted teaching from Lord Mahavira himself. The key message: a monk must not merely know about these hardships but must hear them, internalize them, and conquer them while continuing the spiritual journey without being defeated.

The simple version: Lord Mahavira taught that there are 22 types of tough challenges a monk will face. A true monk hears about them, understands them, and keeps going without giving up — no matter how hard things get.

कयरे ते खलु बावीसं परीसहा समणेणं भगवया महावीरेणं कासवेणं
पवेइया, जे भिक्खू सोच्चा, णच्चा, जिच्चा, अभिभूय भिक्खायरियाए परिव्वयंतो
पुट्ठो णो विणिहण्णेज्जा ? ॥२.२॥

What are those 22 endurances declared by Lord Mahavira, the Kashyapa Gotriya monk, which a monk must hear, understand, and conquer so as not to be defeated while wandering on the mendicant path?

This sutra poses the central question of the chapter. Having established that there are 22 endurances, the text now asks: what exactly are they? This question-and-answer format is a classic Jain teaching method, creating anticipation and structure for the systematic exposition that follows. The disciple is invited to listen carefully as each endurance is about to be revealed.

The simple version: The disciple asks: “Okay, so what exactly are these 22 hardships that Mahavira talked about?” This sets up the detailed list that follows.

इमे ते खलु बावीसं परीसहा समणेणं भगवया महावीरेणं कासवेणं पवेइया,
जे भिक्खू सोच्चा, णच्चा, जिच्चा, अभिभूय भिक्खायरियाए परिव्वयंतो पुट्ठो
णो विणिहण्णेज्जा, तं जहा— १. दिगिंच्छा परीसहे २. पिवासा परीसहे ३. सीय
परीसहे ४. उसिण परीसहे ५. दंसमसय परीसहे ६. अचेल परीसहे ७. अरइ
परीसहे ८. इत्थी परीसहे ९. चरिया परीसहे १०. णिसीहिया परीसहे ११. सेज्जा
परीसहे १२. अक्कोस परीसहे १३. वह परीसहे १४. जायणा परीसहे १५.
अलाभ परीसहे १६. रोग परीसहे १७. तणफास परीसहे १८. जल्ल परीसहे १९.
सक्कारपुरक्कार परीसहे २०. पण्णा परीसहे २१. अण्णाण परीसहे २२. दंसण
परीसहे। ॥२.३॥

These are the 22 endurances: (1) Hunger, (2) Thirst, (3) Cold, (4) Heat, (5) Insect bites, (6) Nakedness, (7) Displeasure, (8) Women, (9) Wandering, (10) Sitting, (11) Sleeping, (12) Abuse, (13) Beating, (14) Begging, (15) Non-obtaining, (16) Disease, (17) Thorny touches, (18) Dirt, (19) Honor and Dishonor, (20) Knowledge, (21) Ignorance, (22) Lack of Faith.

This comprehensive sutra lists all 22 endurances in sequence. These cover every dimension of monastic difficulty: physical (hunger, thirst, cold, heat, insects, disease, thorns, dirt), social (abuse, beating, honor/dishonor), psychological (displeasure, temptation by women, sleeplessness), and spiritual (pride of knowledge, ignorance, lack of faith). Together they form a complete map of the trials that test a monk’s resolve. Each will be elaborated in the sutras that follow.

The simple version: Here is the full list of 22 hardships a monk faces: from basic physical needs like hunger and thirst, to social challenges like insults and beatings, all the way to inner spiritual tests like pride and doubt. Every one of them is a test of character.

दिगिंच्छा-परिगए देहे, तवस्सी भिक्खू थामवं ।
ण छिद्दे, ण छिदावए, ण पए ण पयावए ॥२.४॥

When the body is overcome by hunger, the ascetic monk should endure it with firmness. He should not break his vow, nor cause others to break theirs, nor beg inappropriately, nor cause others to do so.

The first endurance — hunger — is the most fundamental physical trial. When a monk experiences intense hunger, the temptation is to abandon the strict rules about food-gathering. This sutra teaches that the monk must bear the hunger firmly without breaking the code of conduct regarding alms. The four-fold restraint — not doing wrong oneself, not causing others to do wrong, not begging improperly, and not causing improper begging — must be maintained even in extreme hunger.

The simple version: When you are starving, don’t cheat. Don’t break your rules about food, don’t get others to break theirs, and don’t beg in ways that aren’t allowed. Endure the hunger with strength.

छिण्णावापसु पंथेसु, आउरे सुपिवासिए ।
परिसुक्क मुहाडीणे, तं तितिक्खे परीसहं ॥२.५॥

On paths where water sources are cut off, when afflicted by intense thirst, with the mouth and lips completely dried up — one should endure this endurance of thirst.

The second endurance — thirst — describes the acute physical suffering of wandering through waterless regions. The imagery is vivid: dried lips, parched mouth, and no water in sight. Yet the monk must not abandon the spiritual path or compromise ethical conduct for the sake of quenching thirst. This endurance tests the monk’s attachment to bodily comfort and their ability to prioritize the soul over the body.

The simple version: Imagine walking through a desert with no water, your mouth completely dry and cracked. Even then, a monk must keep going and not abandon the spiritual path just for a drink. The body suffers, but the soul stays strong.

चरंतं विरयं लूहं, सीयं फुसइ एगया ।
णाइवेलं णी गच्छे, सोच्चाणं जिणसासणं ॥२.६॥

When bitter cold touches the wandering, austere monk, he should not seek shelter at the wrong time or in forbidden places, remembering the teaching of the Jina.

The third endurance — cold — tests the monk’s resolve against harsh weather. When freezing cold strikes, the temptation is to seek warmth by breaking monastic rules — entering houses at wrong times or accepting improper shelter. The sutra instructs the monk to recall the Jina’s teaching and remain firm. The cold is temporary; compromising the vow leaves a permanent karmic stain.

The simple version: When it is freezing cold, a monk shouldn’t break the rules just to get warm. Remember what the teacher said, tough it out, and keep your vows intact.

ण मे णिवारणं अत्थि, छवित्ताणं ण विज्जइ ।
अहं तु अग्गिं सेवामि, इइ भिक्खू ण चिंतए ॥२.७॥

A monk should not think: “I have no protection, no shelter from the cold — let me seek fire and warmth.” He should not entertain such thoughts of comfort-seeking.

This sutra deepens the teaching on cold endurance. The battle is not just physical but mental. Even the thought of seeking improper comfort — like warming oneself by fire against monastic rules — must be rejected. A monk’s victory over this begins in the mind. If the mind entertains thoughts of escape, the body will follow. True endurance is mental firmness first.

The simple version: It is not just about not seeking warmth — you should not even think about it. The real battle against hardship happens in your mind, not just your body.

उसिणं परियावेणं, परिदाहेण तज्जिए ।
चिंसु वा परिदेवण, सायं णो परिदेवए ॥२.८॥

When tormented by the burning heat, scorched and afflicted, the monk should not lament or complain — he should endure it with equanimity.

The fourth endurance — heat. Under the blazing sun, with the body burning, the natural reaction is to complain and seek shade improperly. The sutra teaches that lamentation itself is a form of weakness. A monk who endures heat without complaint demonstrates that the soul is master of the body, not the other way around. Equanimity under physical suffering is the hallmark of spiritual strength.

The simple version: When it is scorching hot and you are burning up, don’t whine or complain. Bear it quietly. Complaining is itself a sign that the body is controlling you instead of you controlling the body.

उण्हाहितत्तो मेहावी, सिणाणं णो वि पत्थए ।
गायं णो परिसिंचेज्जा, ण वीएज्जा य अप्पयं ॥२.९॥

Even when scorched by heat, the wise monk should not desire a bath, should not sprinkle water on the body, and should not fan himself.

Continuing the heat endurance, this sutra gets specific about what “endurance” means in practice. Three comforts are explicitly forbidden: bathing, sprinkling water, and fanning. Each represents a progressively smaller concession to comfort, yet even the smallest is rejected. The point is total acceptance of the present condition without seeking any relief that would compromise monastic conduct.

The simple version: When it is boiling hot, don’t take a bath, don’t splash water on yourself, don’t even fan yourself. Accept the heat completely as it is. Even small comforts can weaken your resolve.

पुट्ठो य दंसमसईहिं, समरे व महामुणी ।
णागो संगामसीसे वा, सूरो अभिहणे परं ॥२.१०॥

When bitten by mosquitoes, flies, and other insects, the great sage should be like an elephant in battle or a hero who strikes down foes — firm and unshaken.

The fifth endurance — insect bites. The imagery shifts to a warrior metaphor: just as an elephant in battle remains unmoved by arrows and strikes, a monk should remain unmoved by the constant irritation of insect bites. This is a powerful analogy because insect bites are relentless and maddening, testing patience at a deep level. The monk fights this battle not by swatting (which would cause violence) but by enduring with unwavering calm.

The simple version: When mosquitoes and bugs are biting you all over, be like a war elephant — stand firm and don’t flinch. A monk can’t swat insects (that would be violence), so the only option is brave endurance.

ण संतसे ण हणे पाणे, भुंजंते मंस-सोणियं ।
उवेहे जं ण पओसए, ण वारिज्जा तिविहेण तं ॥२.११॥

He should not be agitated, should not kill the creatures feeding on his flesh and blood, and should not prevent them by body, speech, or mind.

This sutra takes the insect endurance to its extreme. Even when insects are literally feeding on the monk’s flesh and blood, the monk must not kill them, must not swat them away, and must not even mentally wish them harm. The three-fold restraint (body, speech, mind) ensures complete non-violence. This represents the pinnacle of ahimsa — extending compassion even to those causing you pain.

The simple version: Even if bugs are literally eating your skin, you must not harm them in any way — not with your hands, not with angry words, not even with angry thoughts. That is the ultimate test of non-violence.

परिजुण्णेहिं वत्थेहिं, होक्खामि त्ति अचेलए ।
अदुवा सचेले होक्खं, इइ भिक्खू ण चिंतए ॥२.१२॥

When clothes are worn out, the monk should not think: “I will remain naked” with ego, nor think “I will get new clothes” — such thoughts should not arise.

The sixth endurance — nakedness (acelaka). When a monk’s clothes wear out completely, two temptations arise: pride in going naked (as if it were an achievement) or desire for new clothes. Both are traps. The sutra teaches equanimity toward the body’s covering. Whether clothed or unclothed, the monk should remain indifferent, neither proud of austerity nor craving comfort.

The simple version: When your clothes fall apart, don’t get proud about being naked (like it makes you more holy) and don’t obsess about getting new clothes either. Just accept whatever state you are in without making it a big deal.

एगया अचेलए होइ, सचेले यावि एगया ।
एवं धम्महियं चिंतइ, णाणी णो परिदेवए ॥२.१३॥

Whether one becomes naked or remains clothed — in either state, the wise one contemplates what is beneficial for dharma and does not lament.

Building on the previous sutra, this verse clarifies the correct attitude. The external state of the body — clothed or unclothed — is irrelevant to spiritual progress. What matters is the inner disposition: contemplating dharma and maintaining equanimity. A wise monk never laments changes in external circumstances because they know the soul is untouched by such things.

The simple version: Clothes or no clothes — it does not matter. What matters is what is going on inside your mind. Focus on dharma, not on your wardrobe. Do not waste energy complaining about external conditions.

गामाणुगामं रीयंतं, अण्णगारं अकिंचणं ।
अरई अणुप्पवेसेज्जा, तं तितिक्खे परीसहं ॥२.१४॥

When the homeless, possessionless monk wanders from village to village, displeasure and restlessness may arise — he should endure this endurance.

The seventh endurance — displeasure or restlessness (arati). The wandering life of a monk is inherently unsettling. Moving from village to village with no home, no possessions, and no certainty about the next meal naturally breeds restlessness and dissatisfaction. This sutra acknowledges that feeling but commands the monk to endure it rather than yield to it. Restlessness is the mind’s protest against the discipline the soul has chosen.

The simple version: Wandering endlessly with nothing to your name is mentally exhausting. You will feel restless and unhappy sometimes. That is normal — but you must endure it. Do not let boredom or dissatisfaction push you off the path.

अरइं पिट्ठुओ किच्चा, विरए आयरक्खिए ।
णिरारंभे निरारंभे, उवसंते मुणी चरे ॥२.१५॥

Having conquered displeasure, the monk who is detached, self-controlled, free from worldly activities, and at peace should continue wandering.

This sutra describes the state after conquering the arati endurance. The monk who overcomes restlessness becomes truly peaceful — detached from outcomes, guarding the self, free from all worldly entanglements. The word “upasamte” (at peace) describes a state of inner calm that comes only after the restlessness has been fully faced and overcome. Peace is not the absence of difficulty but the mastery over it.

The simple version: Once you beat the restlessness, you become truly peaceful. Not fake peace — real peace that comes from having faced the discomfort and won. Then you can keep walking your path with a calm mind.

संगो एस मणुस्साणं, जाओ लोगम्मि इत्थिओ ।
जस्स एया परिण्णाया, सुकडं तस्स सामण्णं ॥२.१६॥

Women are the greatest attachment for humans in this world. The monk who has fully understood and conquered this attachment has truly accomplished the monastic life.

The eighth endurance — women (itthi). This sutra addresses sexual desire as one of the most powerful attachments in human life. For a male monk, the attraction to women represents the deepest biological and psychological pull away from renunciation. The sutra does not condemn women but identifies the attachment itself as the obstacle. One who fully understands and transcends this attachment has achieved something truly remarkable in monastic practice.

The simple version: Sexual attraction is one of the strongest forces pulling people away from spiritual discipline. A monk who truly understands this and masters it has passed one of the hardest tests there is.

एवमादाय मेहावी, पंकभूया उ इत्थिओ ।
णो ताहिं विणिहण्णेज्जा, चरेज्जउत्तगवेसए ॥२.१७॥

The wise monk, understanding that attachment to women is like quicksand, should not be defeated by it but should continue seeking the highest truth.

This sutra uses the metaphor of quicksand (pankabhuya) — once you step in, it pulls you deeper and deeper. Sexual attachment works the same way: a small indulgence leads to greater entanglement. The wise monk recognizes this trap and stays focused on the ultimate goal (uttagavesa — seeking the highest). This is not about suppression but about understanding the nature of attachment so thoroughly that it loses its power.

The simple version: Sexual attraction is like quicksand — the more you indulge, the deeper you sink. A wise person sees this clearly and keeps their eyes on the bigger goal instead of getting trapped.

एग एव चरे लाढे, अभिभूय परीसहे ।
गामे वा णगरे वावि, णिगमे वा रायहाणीए ॥२.१८॥

The monk should wander alone with firmness, having conquered the endurances — whether in a village, city, town, or capital.

The ninth endurance — wandering (charya). The monk’s life involves constant movement through varied environments — villages, cities, towns, and capitals. Each presents different temptations and difficulties. The key word is “alone” (ega) — the monk must rely on inner strength, not on companions or external support. Wandering alone through the world while conquering every hardship is the essence of monastic life.

The simple version: A monk must wander alone through all kinds of places — small villages, big cities, everywhere — and handle whatever comes without relying on anyone else. Being spiritually self-sufficient is the key.

असमाणो चरे भिक्खू, णेव कुज्जा परिग्गहं ।
असंसत्तो गिहत्थेहिं, अणिकेओ परिव्वए ॥२.१९॥

The monk should wander without any possessions, should not accumulate anything, should remain detached from householders, and should wander without a fixed abode.

Continuing the wandering endurance, this sutra specifies the conditions of the monk’s journey: no possessions, no accumulation, no attachment to the lay community, and no permanent home. Each of these is a form of renunciation that makes the wandering life especially challenging. The temptation to settle down, to accept gifts, to form relationships with supporters — all must be resisted.

The simple version: While wandering, a monk must own nothing, collect nothing, not get attached to people who help him, and never settle in one place. Complete freedom from everything — that is the standard.

सुसाणे सुण्णगारे वा, रुक्ख-मूले व एगओ ।
अकुक्कुओ णिसीएज्जा, ण य वित्तासए परं ॥२.२०॥

In a cremation ground, an empty house, or at the root of a tree — the monk should sit alone, without disturbance, and should not frighten others.

The tenth endurance — sitting (nisihiya). A monk must sit for meditation and rest in uncomfortable, sometimes frightening places: cremation grounds, abandoned buildings, under trees. The sutra adds an important ethical dimension — while sitting in these places, the monk must not disturb or frighten anyone nearby. Endurance of sitting endurance means accepting any location without complaint while also being considerate of others.

The simple version: A monk might have to sit and meditate in a graveyard, an abandoned house, or under a tree. You do not get to pick comfortable spots. Sit wherever you end up and do not scare people around you either.

तत्थ से चित्तुमाणस्स, उवसग्गाभिधारए ।
संकाभीओ ण गच्छेज्जा, उट्ठित्ता अण्णमासणं ॥२.२१॥

When obstacles and disturbances arise while sitting there, the monk should not become afraid and move to another seat out of fear.

This sutra addresses the mental challenge of the sitting endurance. When strange noises, animals, or unsettling phenomena occur in isolated places, the instinct is to flee to a more comfortable spot. The monk must resist this impulse. Fear is a form of attachment to bodily safety. By staying put despite disturbances, the monk demonstrates mastery over fear itself — one of the deepest human instincts.

The simple version: If something scary happens while you are sitting in a lonely place — strange sounds, animals, whatever — do not run away. Stand your ground. Overcoming fear is part of the training.

उच्चावयाहिं सेज्जाहिं, तवस्सी भिक्खू थामवं ।
णाइवेलं विहण्णेज्जा, पावदित्ती विहण्णइ ॥२.२२॥

Whether the sleeping place is high or low, comfortable or rough, the ascetic monk should endure it with firmness — only one with bad karma is troubled by it.

The eleventh endurance — sleeping (sejja). The quality of one’s sleeping place is a constant source of discomfort for the wandering monk. Hard ground, rocky surfaces, uneven terrain — all must be accepted without complaint. The sutra adds a profound insight: only one with “bad inclination” (pavaditti) is troubled by the sleeping place. A spiritually advanced soul is indifferent to whether the bed is soft or hard, high or low.

The simple version: Whether you sleep on a soft surface or hard rocks, do not complain. Only someone with a weak spiritual attitude gets bothered by where they sleep. Your soul does not care about the mattress.

पइरिक्कुवस्सनं लद्धुं, कल्लाणं अदुव पावगं ।
किमेगराचं किरिस्सइ, एवं तत्थडहियासए ॥२.२३॥

Whether one receives praise or blame, good fortune or bad — the monk should remain firm, thinking: “What can one night’s experience do to me?”

This sutra introduces a powerful mental technique for enduring the sleeping endurance. The monk tells himself: “It is just one night. What can it do?” This perspective-shifting thought reduces the apparent magnitude of suffering. Whether the experience is pleasant or unpleasant, it is temporary. By focusing on the transient nature of discomfort, the monk finds the strength to endure it.

The simple version: When the night is rough, tell yourself: “It is just one night. What is the worst that can happen?” This simple thought can get you through almost anything. All discomfort is temporary.

अक्कोसेज्जा परे भिक्खुं, ण तेसिं पडिसंजले ।
सरिसो होइ बालाणं, तं तितिक्खे परीसहं ॥२.२४॥

When others abuse the monk, he should not retaliate — for retaliating makes him equal to the fools. He should endure this endurance of abuse.

The twelfth endurance — abuse (akkosa). When people hurl insults, harsh words, and verbal abuse at the monk, the natural instinct is to respond in kind. This sutra warns: retaliating makes you no different from the fools who abused you. A truly disciplined soul remains unshaken by words, understanding that verbal abuse cannot touch the soul — only the ego. By not retaliating, the monk rises above the level of the abuser.

The simple version: When someone insults you, do not insult them back. If you do, you become just as foolish as they are. The real strength is in staying silent and calm while others lose their composure.

सोच्चाणं फरुसा भासा, दारुणा गामकंटगा ।
तुसिणीओ उवेहेज्जा, ण ताओ मणसीकरे ॥२.२५॥

Hearing the harsh, cruel words of village ruffians, the monk should remain silent and should not take those words to heart.

Continuing the abuse endurance, this sutra specifies the type of abuse — harsh, cruel words from village troublemakers (gamakantaga). The monk’s response should be two-fold: external silence and internal non-attachment. It is not enough to merely stay quiet while seething inside. The words should not even register in the mind (na tao manasikare). True endurance of abuse means it does not disturb the inner peace at all.

The simple version: When bullies say cruel things, stay quiet and do not let their words get inside your head. True strength is not just keeping your mouth shut but genuinely not being bothered by what they said.

हओ ण संजले भिक्खू, मणं पि ण पओसए ।
तितिक्खं परमं णच्चा भिक्खुधम्मं विचिंतए ॥२.२६॥

When beaten, the monk should not retaliate, should not even feel anger in the mind. Knowing that forbearance is the highest virtue, he should contemplate the duty of a monk.

The thirteenth endurance — beating (vaha). Physical violence against the monk is a severe test. The sutra demands not just non-retaliation in action but non-anger in the mind. The monk should remember that forbearance (titikkha) is the supreme dharma. By reflecting on monastic duty while being physically assaulted, the monk transforms suffering into spiritual practice. This is one of the most demanding endurances.

The simple version: If someone physically hits you, do not hit back and do not even get angry inside. Remember that patience and forgiveness are the highest spiritual values. Turn the pain into a spiritual exercise.

समणं संजयं दंतं, हणिज्जा कोई मणसिणो ।
पत्थि जीवस्स णासुत्ति, एवं पेहेज्ज संजए ॥२.२७॥

Even if someone beats a monk with intent to kill, the self-controlled one should reflect: “The soul cannot be destroyed” — thus should the disciplined monk perceive.

This sutra takes the beating endurance to its ultimate extreme — even in the face of mortal violence. The monk’s refuge is the fundamental Jain teaching that the soul is eternal and indestructible. No amount of physical violence can destroy the atman. By meditating on this truth, the monk finds the courage to endure even life-threatening situations without anger or fear. This is the deepest application of the knowledge of the soul’s immortality.

The simple version: Even if someone is trying to kill you, remember: they can destroy the body but never the soul. The soul is eternal and indestructible. Holding onto this truth gives you the courage to face anything.

दुक्करं खलु भो णिच्चं, अणगारस्स भिक्खुणो ।
सव्वं से जाइयं होइ, णत्थि किंचि अजाइयं ॥२.२८॥

Difficult indeed is the daily life of the homeless monk. He must beg for everything — nothing comes to him unsought.

The fourteenth endurance — begging (jayaana). A monk depends entirely on alms for survival. Every meal must be begged for, creating daily dependence on the generosity of strangers. The sutra emphasizes how hard this is — the word “dukkaram” (difficult indeed) conveys genuine sympathy for the challenge. Nothing in the monk’s life comes automatically; every basic need requires the humbling act of asking.

The simple version: Imagine having to ask strangers for every single meal, every day. Nothing is given to you automatically. That is the life of a monk, and it is really, really hard. It takes enormous humility.

गोयरग्ग पविट्ठुस्स, पाणी णो सुप्पसारए ।
सेओ ण अगावारसु त्ति, इइ भिक्खू ण चिंतए ॥२.२९॥

When going for alms, the monk should not extend his hands eagerly. He should not think: “I should go to that householder’s home.”

Continuing the begging endurance, this sutra specifies the proper attitude during alms-gathering. The monk must not show eagerness or greed when begging. Extending hands eagerly or targeting specific households for their generosity are subtle forms of attachment. The monk begs impartially, accepts whatever comes, and does not strategize about where to get the best food. Begging should be an act of humility, not calculation.

The simple version: When you go asking for food, do not look desperate or greedy. Do not plan which houses to visit because they give better food. Just go humbly and accept whatever comes — or does not come.

परेसु घासमेसिज्जा, भोयणे परिणिट्ठिए ।
लद्धे अलद्धे अल्लद्धे वा, णाणुत्तप्पे मुणी चरे ॥२.३०॥

The monk should seek alms from others. Whether he obtains food or not, the sage should not feel remorse but should continue wandering.

The fifteenth endurance — non-obtaining (alabbha). Sometimes the monk goes door to door and receives nothing. The temptation is to feel dejected, resentful, or to blame oneself. This sutra teaches the monk to accept the outcome with equanimity — whether food is obtained or not. The sage does not feel remorse or regret (nanuatappe) but simply continues on the path. Non-attachment to results is the key lesson.

The simple version: Sometimes you ask for food and nobody gives you any. Do not feel sorry for yourself or get upset. Whether you eat today or not, keep going with the same calm attitude. Do not get attached to outcomes.

अज्जेवाहं ण लब्भामि, अवि लाभो सुए सिया ।
जो एवं पडिसंचिक्खे, अलाभो तं ण तज्जए ॥२.३१॥

The monk should reflect: “Today I did not obtain, but perhaps tomorrow I will.” One who thinks thus is not disturbed by non-obtaining.

This sutra provides a practical mental strategy for enduring the alabbha endurance. The monk tells himself: “Not today — perhaps tomorrow.” This is not wishful thinking but a way of maintaining perspective. By recognizing the temporary nature of today’s lack, the monk avoids being overwhelmed by the present difficulty. It is the same principle as in the sleeping endurance: this too shall pass.

The simple version: When you do not get food today, tell yourself: “Maybe tomorrow will be different.” This keeps you from spiraling into despair. Today’s hardship is just today — it is not forever.

णच्चा उप्पइयं दुक्खं, वेयणाए दुहट्ठिए ।
अदीणो ठावए पण्णं, पुट्ठो तत्थडहियासए ॥२.३२॥

Understanding that suffering arises from painful sensations, the monk should remain undaunted, maintain wisdom, and stand firm when afflicted by disease.

The sixteenth endurance — disease (roga). Illness is one of the most difficult endurances because it attacks the body’s ability to function. The sutra teaches the monk to understand the origin of pain (veyaanae — sensations) and to maintain wisdom (panna) even while suffering. The key word is “adiino” (undaunted) — the monk does not become dejected or lose heart. Disease tests the body but need not defeat the mind.

The simple version: When you get sick, do not lose heart. Understand that the pain comes from the body, not the soul. Keep your mind sharp and your attitude strong even while the body suffers.

तेगिच्छं णाभिणंदेज्जा, संचिक्खउत्तगवेसए ।
एवं खु तस्स सामण्णं, जं ण कुज्जा ण कारवे ॥२.३३॥

The monk should not eagerly seek medical treatment. Reflecting on the highest goal, the monk should understand that true monkhood means not doing or causing to be done what is improper.

This sutra adds nuance to the disease endurance. While illness is natural, the monk should not become overly focused on seeking treatment, especially if it involves violence (as many ancient medicines used animal products) or compromises monastic conduct. The monk’s ultimate focus remains on the highest spiritual goal, not on bodily preservation. This does not mean negligence toward health but a correct prioritization: soul over body.

The simple version: Do not become obsessed with getting treatment when sick. Keep your focus on the spiritual goal. Especially do not seek cures that require breaking your ethical rules. The soul matters more than the body.

अचेलगस्स तवसा णो, ण विट्ठुस्स, ण विचित्तगवेसए ।
तणफासेणं दुहट्ठिए, पुट्ठो तत्थडहियासए ॥२.३४॥

The unclothed ascetic, when pricked by thorns and grass, should endure this affliction and remain firm without complaint.

The seventeenth endurance — thorny touches (tanaphasa). A naked or lightly clothed monk walking through forests and fields constantly encounters thorns, sharp grass, and prickly plants. Each step can bring pain. Without shoes or protective clothing, the body is exposed to constant irritation. The sutra demands endurance without seeking relief — the monk accepts the constant pricking as another form of karma being shed.

The simple version: Imagine walking barefoot through thorny bushes every day. It hurts constantly. But a monk must bear it without complaining or trying to avoid it. Every thorn prick is burning away old karma.

आयवस्स णिवाएणं, अउल्ला हवइ वेयणा ।
एवं णच्चा ण सेवंति, तंतुजं तणतुवराहणा ॥२.३५॥

Through the practice of austerity, the painful sensation becomes bearable. Knowing this, monks do not seek cloth coverings or grass-woven protections.

This sutra reveals an important truth about endurance: with practice, what once seemed unbearable becomes manageable. The body and mind adapt to discomfort through consistent austerity. Knowing this, monks do not seek protective clothing or foot coverings made of grass. The lesson applies broadly: the first time any hardship strikes, it seems impossible. With repeated practice, the monk grows stronger.

The simple version: Here is the secret: the more you practice enduring discomfort, the easier it gets. Your pain tolerance actually increases with practice. That is why monks do not seek protection — they know they will adapt.

किलिण्णगाए मेहावी, पंकभूया उ इत्थिओ ।
चिंसु वा परिदेवण, सायं णो परिदेवए ॥२.३६॥

The wise monk, even when the body is dirty and covered in filth, should not lament or complain about it.

The eighteenth endurance — dirt (jalla). The monk’s body inevitably becomes dirty through wandering, sleeping on the ground, and having limited means of cleaning. The sutra commands non-lamentation even about physical uncleanliness. Attachment to cleanliness is still an attachment. The monk who endures dirt without complaint demonstrates that bodily appearance is irrelevant to spiritual purity. Inner cleanliness of the soul matters infinitely more than outer cleanliness of the body.

The simple version: Your body will get dirty — really dirty — and you cannot always clean up. Do not obsess over it. Spiritual cleanliness matters way more than physical cleanliness. A clean soul in a dirty body beats a dirty soul in a clean body.

वेएज्ज णिज्जरापेही, आरियं धम्मउणुत्तरं ।
जाव सरीरभेट त्ति, जल्लं कारण धारए ॥२.३७॥

Seeking nirjara (shedding of karma), following the noble and supreme dharma, the monk bears the dirt on his body until the body itself falls away.

This sutra connects the dirt endurance to the larger goal of nirjara — the shedding of accumulated karma. Every discomfort endured patiently burns away past karma. The monk bears dirt not out of carelessness but as a deliberate spiritual practice. The phrase “until the body falls away” (sarira-bheda) indicates a lifetime commitment. This is not a temporary inconvenience but a permanent aspect of the monastic life.

The simple version: The dirt on your body is actually helping your soul. Every moment of discomfort you bear patiently burns away old karma. The monk keeps this up for their entire life — not as punishment but as purification.

अभिवायणमब्भुट्ठाणं, सामी कुज्जा णिमंतणं ।
जे ताडं पडिसेवंति, ण तेसिं पडिसंजले ॥२.३८॥

When people offer respect through bowing, rising, and invitations — the monk should accept these honors without becoming attached to them.

The nineteenth endurance — honor and dishonor (sakkara-purakkara). This is a dual endurance: the monk must be unmoved by both respect and disrespect. This sutra addresses the honor side. When people bow, stand up, and invite the monk with reverence, the temptation is to feel proud or to become attached to such treatment. The monk must receive honor with complete equanimity, knowing that respect given to the robe is not personal achievement.

The simple version: When people treat you like a VIP — bowing, standing up, inviting you respectfully — do not let it go to your head. Stay humble. The respect is for the path you walk, not for your ego.

अणुक्कसाई अप्पिच्छे, अण्णाएसी अलोलुए ।
रसेसु णाणुगिज्झेज्जा, पाणुतप्पेज्ज पण्णवं ॥२.३९॥

The monk should be unassuming, content with little, free from desires, and not greedy. He should not crave tastes, and should conduct himself with wisdom.

Continuing the honor/dishonor endurance, this sutra describes the qualities that protect the monk from the trap of respect. Being unassuming (anukkasai), content with little (appicche), free from desire (annaesi), and non-greedy (alolue) — these inner qualities ensure that external honor does not corrupt the monk. The emphasis on not craving tastes links this back to the fundamental practice of sense-control that underlies all endurances.

The simple version: Stay humble, want very little, do not be greedy, and do not crave delicious food. These qualities protect you from getting corrupted by people’s praise and respect.

से णूणं मए पुव्वं, कम्माउणफला कडा ।
जेणाहं जेणइ कण्डुइ कण्डुइ ॥२.४०॥

The monk should reflect: “Surely it is because of fruits of karma done by me in previous lives that I now experience these afflictions.”

This sutra introduces a crucial mental framework for enduring all endurances: the understanding of karma. Whatever suffering the monk experiences is the result of past karmic actions. By understanding this, the suffering becomes meaningful rather than random. The monk does not blame others or circumstances but accepts responsibility through the lens of karmic law. This transforms endurance from mere tolerance into purposeful purification.

The simple version: When things are hard, remember: this is your past karma coming back. It is not random bad luck — it is the universe balancing the accounts. Understanding this makes the suffering meaningful and easier to bear.

अह पच्छा उडज्जंति, कम्मा णाणफला कडा ।
एवमस्सासि अप्पाणं, णच्चा कम्मविवागयं ॥२.४१॥

And the fruits of knowledge-obscuring karma arise later. Thus, knowing the fruition of karma, one should console oneself.

The twentieth endurance — knowledge (panna). This addresses the frustration that arises when a monk who has studied extensively still faces ignorance or inability to understand deeper truths. This is caused by jnanavaraniya karma (knowledge-obscuring karma). The monk should understand that this karmic obstruction will eventually lift through continued practice and endurance. Frustration with one’s own limitations is itself a hardship to be endured.

The simple version: Sometimes despite all your studying, you still do not understand things. That is because of knowledge-blocking karma from the past. Do not get frustrated — keep practicing and it will eventually clear. Your limitations are temporary.

णिरट्ठगम्मि विरओ, मेहुणाओ सुसंबुडो ।
जो सक्खं णाभिजाणामि, धम्मं कल्लाण पावगं ॥२.४२॥

The monk who is detached, celibate, and well-awakened may still say: “I do not clearly comprehend the dharma, whether beneficial or harmful.” This is the endurance of ignorance.

The twenty-first endurance — ignorance (annana). Even an advanced practitioner may experience moments of genuine confusion about dharma. Despite being celibate, detached, and awakened, the monk may struggle to distinguish right from wrong in subtle situations. This honest admission of limitation is itself a trial. The sutra teaches that this confusion is also karmic and must be endured with patience rather than leading to despair or abandonment of the path.

The simple version: Even a very advanced monk may sometimes feel completely confused about what is right and wrong. That confusion is also a test. Do not panic or give up — the fog will lift if you keep going.

तवोवहाणं, पडिमं विडिवज्जओ ।
एवं पि विहरओ मे, छउमं ण णियट्ठइ ॥२.४३॥

Though I perform austerities and observe practices, my delusion does not subside. Even while practicing thus, my impurity is not removed.

This sutra captures a deeply honest spiritual crisis. The monk performs all austerities correctly, follows all practices, yet still feels spiritually stuck. Delusion (chhadma) persists despite disciplined effort. This is perhaps the most psychologically devastating endurance — the feeling that all effort is in vain. The teaching implicitly instructs: even this despair must be endured. Spiritual progress is not always visible to the practitioner.

The simple version: You do everything right — all the fasting, all the meditation, all the discipline — and you still feel spiritually stuck. This feeling of “nothing is working” is itself a test. Keep going anyway. Progress happens even when you cannot see it.

णत्थि णूणं परे लोए, इट्ठी वावि तवस्सिणो ।
अदुवा वंचिओ मि त्ति, इइ भिक्खू ण चिंतए ॥२.४४॥

The monk should not think: “Perhaps there is no other world, no reward for austerities — perhaps I have been deceived.”

The twenty-second endurance — lack of faith (darsana). This is the ultimate spiritual crisis: doubt about the very foundations of the path. The monk begins to wonder if the afterlife exists, if austerities have any real reward, if the entire teaching is a deception. This existential doubt is the most dangerous endurance because it can destroy all motivation at once. The sutra firmly instructs: do not entertain such thoughts. Faith must be maintained even in the darkest moments of doubt.

The simple version: The worst thought a monk can have is: “What if none of this is real? What if I have been wasting my life?” That doubt is the final and hardest test. Do not give in to it. Keep the faith even when every part of you wants to quit.

अभू जिणा अत्थि जिणा, अदुवा वि भविस्सइ ।
मुसं ते एवमाहंसु, इइ भिक्खू ण चिंतए ॥२.४५॥

The monk should not think: “Perhaps there were no Jinas in the past, or there are none now, or there will be none in the future — perhaps they spoke falsely.”

Continuing the darsana endurance, this sutra specifically addresses doubt about the Tirthankara lineage. Questioning whether the Jinas existed, exist now, or will exist in the future strikes at the very heart of Jain faith. If the Jinas are not real, the entire path collapses. The sutra forbids even entertaining such thoughts. The Tirthankara tradition is presented as an eternal truth that must be accepted through faith, especially when direct experience of omniscience is not yet attained.

The simple version: Never question whether the great teachers (Jinas) were real or whether they told the truth. That kind of doubt can destroy everything you have built spiritually. Trust the path even when you cannot see the finish line.

एए परीसहा सव्वे, कासवेण पवेइया ।
जे भिक्खू ण विहण्णेज्जा, पुट्ठो केणइ कण्डुइ ॥२.४६॥

All these endurances have been declared by the Kashyapa (Mahavira). The monk who is not defeated by any of them, no matter when afflicted — thus do I say.

The concluding sutra of Chapter 2 brings the teaching full circle. All 22 endurances have been declared by Lord Mahavira himself. The monk who conquers every single one of them — not just some, but all — achieves the purpose of the monastic life. The closing “thus do I say” echoes the authority of the Tirthankara’s voice. This is not philosophical speculation but the direct instruction of an omniscient being who has walked this path and reached its end.

The simple version: This is the final word: Mahavira himself listed all these 22 hardships. A true monk conquers every single one of them. No exceptions, no shortcuts. That is the path — and that is the promise of liberation.