Knowing the misery that results from action, The deluded and careless one returns to life; * I. e. ignorance and delusion.
“ Regarding the evil-doer. ® And renounces.
* Again a half ^loka, unnoticed as such by the commentators.
Disregarding sounds and colours, upright, Avoiding Mira one is liberated from death h Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge (3) He who knows the violence done for the sake of special objects, knows what is free from violence ®; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation^. The condition of living beings arises from karman.
Examining karman and the root of karman, viz. killing ®, examining (it) and adopting its contrary he is not seen by both ends Knowing this, a wise man who knows the world and has cast off the idea of the world, should prudently conquer the obstructions to righteousness Thus I say. (4) Second Lesson.
Look, Sir, at birth and old age here.
Examine and know the happiness of the living. Thence the most learned, knowing (what is called) the highest good.
He who has right intuition, commits no sin. (i) ' A trish/ubh unnoticed by the commentators.
^ Kheyanna=kheda^«a nipu«a. I think the Sanskrit would rather be kshetraifwa.
® I. e. control.
* As man, god, hell-being, young, old, &c.
Literally, the left side (savyam); control is intended.
’ I. e. he is not touched by love and hate, which cause death.
asAranga sOtra.
Undo the bond with mortals here; He who lives by sins, is subject to both Desirous of pleasures they heap up karman, Influenced by it they are born again. (2) Killing (animals) he thinks good sport, and derives mirth from it: Away with that fool’s company, he increases his own unrighteousness. (3) Thence the most learned, knowing (what is called) the highest good.
Aware of the punishment, commits no sin; Wisely avoid the top and the root ^!
Cutting them off, he knows himself free from karman. (4) That man will be liberated from death; he is a sage who sees the danger ®, knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions; therefore prove constant to truth! Delight¬ ing in it a wise man destroys all karman. (i) Many, indeed, are the plans of this man (of the world); he will satisfy his desires; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame, * Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next.
^ The root means delusion, the top the rest of the sins.
* Arising from worldliness. The same words occur in 3, 6, § 2; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS.
* Ettho ’varae is usually ‘ceasing from it, i.e. activity.’ But here the commentators explain it as translated above.
the punishment of a whole province. Doing such things, some have exerted themselves (2) Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls ^], the Brahman follows the unrivalled (control of the 6^ainas). He should not kill, nor cause others to kill, nor consent to the killing of others. ‘ Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition,’ keeping off from sinful acts. (3) And the hero should conquer wrath and pride. Look at the great hell (as the place) for greed. Therefore the hero abstaining from killing.
Should destroy sorrow, going the road of easiness ®.
Here now the hero, knowing the bondage.
Knowing sorrow, should restrain himself.
Having risen to birth among men.
He should not take the life of living beings.
Third Lesson.
‘ Knowing the connection of the world, (careless¬ ness is not for his benefit ^).’ ‘ Look at the exterior * Samu//.^ iyS is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary.
“ The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a rioka.
* This is a very difficult passage. Connection (sandhi) is ex¬ plained in diflferent ways, as karmavivara, samyagg-flSnavdpti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pramido na freyase. As the words of the text form the pida of a rioka, it is probable that something like pamao neva se^^ase A^ArAnga sOtra, (world from analogy with thy own) self; [then] thou wilt neither kill nor destroy (living beings)viz. out of reciprocal regard [well examining] he does no sinful act. What is the characteristic of a sage? ‘ Recognising the equality (of all living beings), he appeases hisself.’ (i) Knowing the highest good, one should never be careless; Guarding one’s self, always prudent, one should pass life on the right road.
‘ One should acquire disregard of sensual enjoy¬ ment, being with a great one (i.e. a god) or the small ones (men).’ When one knows whence men come and where they go, and when both ends are out of sight k one is not cut, nor slit, nor burnt, nor struck ^ (2) by any one in the whole world Some do not remember what preceded the pre¬ sent: ‘ what has been his past? what will be his future?’ Some men here say; ‘what has been his past, that will be his future A’ There is no past thing, nor is there a future one; So opine the TathAgatas.
He whose karman has ceased and conduct is right, concluded the hemistich. The meaning is, ‘ Make good use of any opening to get out of worldly troubles.’
‘ See I, lesson 4.
^ The reading of the NdgAr^ntyas, according to the com¬ mentary, was, ‘ Knowing well and essentially the five (perceptions) in the object and the three degrees (i. e. good, middle, bad), in the twofold (i. e. what is to be avoided and to be adopted), one is not marred by either (love and hate).’ These words form a floka.
® The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one.
* The words of the original read like a trish/ubh in disorder; the same is the case with a different reading quoted by the commentator.
who recognises the truth (stated above) and destroys sinfulness (thinks): What is discontent and what is pleasure? not sub¬ ject to either, one should live; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3) Man! Thou art thy own friend; why wishest thou for a friend beyond thyself? Whom he knows as a dweller on high \ him he should knoAv as a dweller far (from sin); and whom he knows as a dweller far (from sin), him he should know as a dweller on high. Man! restraining thyself (from the outward world) ‘ thou wilt get free from pain.’ Man, understand well the truth! exerting himself in the rule of truth a wise man overcomes Mira. (4) ‘ The gifted man following the law, sees well his true interest’ In a twofold way®, for the sake of life’s splendour, honour and glory (some men exert themselves), wherein they go astray. The gifted touched by calamity, are not confounded. ‘ Mind this! the worthy one, in this world, gets out of the creation t’ Thus I say. (5) Fourth Lesson.
That man (i.e. the liberated) conquers wrath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sawsira). Preventing ' There is apparently a pun in the text; U/JMlaiyaw is explained by u^Hlayitdrain=remover (of sins), but as contrasted with dfiralaiya it has the meaning we have adopted above.
“ With knowledge, &c.
^ For the sake of love and hate, or worldly and heavenly bliss.
‘ If loydloya is omitted, the last words form the half of a floka.
AiTARANGA SUTRA.
propensity to sin destroys former actions. He who knows one thing, knows all things; and he who knows all things, knows one thing He who is careless in all respects, is in danger ^; he who is not careless in all respects, is free from danger, (i) He who conquers one (passion), conquers many; and he who conquers many, conquers one. ‘ Know¬ ing the misery of the world’ rejecting the connection with the world, ‘ the heroes go on the great journey,’ they rise gradually; ‘ they do not desire life.’ (2) He who avoids one (passion), avoids (them all) severally; and he who avoids them severally, avoids one. Faithful according to the commandment (of the Tirthakaras), wise, and understanding the world according to the commandment—such a man is without danger* from anywhere. There are de¬ grees in injurious acts, but there are no degrees in control. (3) He who knows® wrath, knows pride; he who knows i pride, knows deceit; he who knows deceit, knows 1 greed; he who knows greed, knows love; he who \ knows love, knows hate; he who knows hate, knows delusion; he who knows delusion, knows conception; he who knows conception, knows birth; he who knows birth, knows death; he who knows death, knows hell; he who knows hell, knows animal existjence; he who knows animal existence, knows pain.
I Therefore, a wise man should avoid wrath, pride, / deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain.
^ Because true knowledge of one thing is inseparable from true knowledge of all things.
^ I. e. he heaps up karman.
® And accordingly avoids wrath.
This is the doctrine of the Seer, who does not injure living beings and has put an end (to acts and to sa»'/sira). Preventing the propensity to sin destroys former actions. Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Third Lecture, called Hot and Cold.
a£-ArAnga sOtra.
FOURTH LECTURE, RIGHTEOUSNESS.
First Lesson.
The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures ^ should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away, (i) This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared: among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not: ‘ that is the truth, that is so, that is proclaimed in this (creed).’ (2) Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses^, and ‘not act on the motives of the world.’ ‘He who is not of this mind®, how should he come to the other^?’
^ Pd«a bhfly^ sattS. In the sequel we translate these words, all sorts of living beings.
“ Literally, what one sees.
® Who acts not on/worldly motives.
■* Sinfulness.
What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknow¬ ledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ‘ Day and night exerting thyself, steadfast,’ always having ready wisdom, perceive that the careless (stand) outside (of salvation); if careful, thou wilt always conquer. Thus I say. (3) Second Lesson.
There are as many isravas^ as there are parisravas, and there are as many parisravas as there are isravas. There are as many anisravas as there are aparisravas, and there are as many aparisravas as there are andsravas. He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the sams&ra, who are awakened, and have reached discrimina¬ tion. (i) ‘ Those also who are afflicted and careless ’ (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ‘who seized by Time dwell in the heap (of karman),’ are born again and again. [Many who are again and again (immersed) in delusion, (will ^ Asrava is that by means of which karman takes effect upon the soul, parisrava that (nir^ard, &c.) by which the influence of karman is counteracted. Anasrava is that by which dsrava is avoided (religious vows), and aparisrava that by which karman is acquired.
A^-ArAnGA StjTRA.
often renew) their acquaintance with the places of pain; they experience the pains inherent in re¬ generation. He who often does cruel acts, often undergoes (punishment in hell, &c.) He who seldom does cruel acts, seldom undergoes (punish¬ Some say thus, also the wise ones; the wise ones say thus, also some others Many and several in this world, Br 4 hma«as or ^Sramawas, raise this dis¬ cussion: We have seen, heard, acknowledged, thoroughly understood, in the upper, nether, and sidelong directions, and in all ways examined it: all sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in That is a doctrine of the unworthy. But those who are teachers, have said; You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus; All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this; there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus: * The passage in brackets is introduced by the words pd/^ 3,ntaraw vd, ‘ various reading.’ It occurs in all MSS. I have consulted, and is commented upon by the commentaries as belonging to the text.
^ By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahiwzsS^ All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Know about this, there is no wrong in it. This is the doctrine of the teachers. (5) First the persuasion of every one should be ascertained, and then we will ask them severally: Ye professors! is pain pleasant to you, or unpleasant? If they give the right answer, reply: For all sorts of living beings pain is unpleasant, disagreeable, and greatly feared. Thus I say. (6) Third Lesson.
Third Lesson.
‘ Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty ^ relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions.’ Thus say those who have right intuition, (i) All the professors, conversant with pain, preach renunciation. Thus thoroughly knowing karman, observing the commandment, wise, unattached (to the world), recognising thy Self as one subdue the body, chastise thyself, weaken thyself; ‘just as fire consumes old wood! ’ Thus with a composed mind, unattached, ‘ unhesitatingly avoid wrath! ’ Con¬ sidering the shortness of life ‘ know pain, or what will come®;’ one shall feel the several feelings; and perceive the world suffering under them. (2) ^ Nikkhittada«(/ 4, literally, those who have laid down the rod.
^ I. e. as separate and different from the world.
^ According to the commentators the present and future pains.
AX-ArAnGA StjTRA.
Those who are free from sinful acts are called anidinah Hence a very wise man should not be inflamed (by wrath). Thus I say. (3) Fourth Lesson.
One should mortify (one’s flesh) in a low, high, and highest degree, quitting one’s former connec¬ tions, and entering tranquillity. Therefore a hero is careful, a person of pith guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood and flesh, (i) That man is called a worthy one, a hero, one to be followed, who living in chastity [guarding his eyes] shakes off the aggregate He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell in darkness, and are without knowledge, there is no success in faith. Thus I say. (2) ‘Whence should he have it^ who does not get it * If we read niwuiil pavakammehiw? a«iya«a viyahiyd, we have a hemistich of a floka.
^ Sdrae. The commentators translate it with svdrata = su + i (d ^ivanamarydddyd) + rata (sawyamanush/^^dne), for ever delighting in the exercise of control. I think the Sanskrit prototype of sdrae is sdraka.
® These words seem to have formed a rloka, which could easily be restored if we read: purise davie vire kykmggQ viydhie I vdsittd baOTbha^erazBsi ^e dhuwdi'samussayaw 11 The aggregate is either that of the constituent parts of the body, i. e. the body itself, or that of karman, i. e. the sum of karman.
* Success in faith.
early, late, or in the middle of life? ’ But the dis¬ cerning one is awakened, and ceases to act. See that it is good to be so! Cutting off that ‘whence bondage, cruel death, and dreadful pain,’ ‘ and the (desire for) external (objects) flow, he who among mortals knows freedom from acts,’ ‘ seeing that acts will bear fruit, the knower of the sacred lore, parts from (karman).’ (3) There are those who have established themselves in the truth, who (were, are, or will be) heroes, endowed (with knowledge), always exerting them¬ selves, full of equanimity k valuing the world (as it deserves) in the east, west, south, north. We shall tell the knowledge of them who (were, &c.) heroes, endowed (with knowledge), always exerting them¬ selves, full of equanimity, valuing the world (as it deserves).
Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Fourth Lecture, called Righteousness.
ax'ArAnga sCtra.
FIFTH LECTURE, ESSENCE OF THE WORLD.
First Lesson.
Many entertain cruel thoughts against the world with a motive or without one; they entertain cruel thoughts against these (six classes of living beings). To him^ pleasures are dear. Therefore he is near death. Because he is near death, he is far (from liberation). But he who is neither near (death) nor far (from liberation), considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Ku^a grass which falls down when shaken by the wind. A fool, doing cruel acts, comes thereby ignorantly to grief. ‘ Through delusion he is born, dies, &c/ Being conversant with the deliberation about this delu¬ sion, one is conversant with the sams^ra; being not conversant with that deliberation, one is not conversant with the samsAra. He who is clever, should not seek after sexual intercourse. But having done so, (it would be) a second folly of the weak-minded not to own it. Repenting and ex¬ cluding (from the mind) the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (i) See! many who desire colours, are led around ' The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the gram¬ matical irregularities in which our text abounds.
(in the sa»?sira), they (experience) here again and again feelings (i. e. punishment) h Many live by injurious deeds against the world, they live by injurious deeds against these (living beings) ^ Also the fool, suffering (for his passions), delights in bad acts here, mistaking that for salvation which is none. Many (heretics) lead the life of a hermit (in order to avoid worldly sorrows and pains). (2) Such a man has much wrath, much pride, much conceit, much greed; he delights in many (works), acts frequently like a stage-player or a rogue, forms many plans, gives way to his impulses, is influenced by his acts though he pretends to be awakened: (thinking) that nobody will see him. Through the influence of ignorance and carelessness the fool never knows the law. Men! unhappy creatures, world-wise are those who, not freeing themselves from ignorance, talk about final liberation: they turn round and round in the whirlpool (of births). Thus I say. (3) Second Lesson.
Many do not live by injurious deeds against the world, they do not live by injurious deeds against * This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words. Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in § I, or identical if we adopt the pi/. 4 ^ntaram.
^ This passage is perfectly analogous to that in the beginning of the lesson. But the scholiast explains the locatives which we have, according to his explanation in the former place, translated against the world, against these, here and in the similar passages which occur in this lecture, by, in the world, amongst these, viz. householders.
AS^ArAnGA StjTRA.
these (living beings). Ceasing from them, making an end of them, he perceives: this is a favourable opportunity^; he who searches for^ the right moment for this body (should never be careless). This is the road taught by the noble ones, (i) When he has become zealous for the law, he should never be careless, knowing pain and pleasure in their various forms. Men act here on their own motives; it has been declared that they suffer for their own sins. Neither killing nor lying, he should (patiently) bear (all unpleasant) feelings when affected by them. That man is called a true monk. (2) Those who are not given to sinful acts are (nevertheless) attacked by calamities; but then the steadfast will bear them. (He has to bear) them afterwards as (he has done) before (his conversion). (The body) is of a fragile, decaying nature, (it is) unstable, transient, uneternal, increasing and de¬ creasing, of a changeable nature. Perceive this as its true character. For him who well understands this, who delights in the unique refuge for the liberated and inactive there is no passage (from birth to birth). Thus I say. (3) Many are attached to something in the world— be it little or much, small or great, sentient or nonsentient—they are attached to it (here) amongst these (householders). Thus some incur great danger. For him who contemplates the course of the world and does not acknowledge these attachments (there ^ For adopting the right conduct.
® Annesi=anveshin. I think that annesi may be an aorist of £'ni, knew.
* Ayata«a, i.e. the triad: right knowledge, right intuition, right conduct.
is no such danger). Knowing that that which is well understood is well practised, man! with thy eyes on the highest good, be victorious (in control). Among such men only is real Brahmanhood. Thus I say. (4) I have heard this, and it is in my innermost heart; and the freedom from bonds is in your innermost heart. He who has ceased (to have worldly attach¬ ments), the houseless, suifers with patience a long time.
The careless stand outside, the careful lead a reli¬ gious life.
Maintain rightly this state of a sage. Thus I say. (5) Third Lesson.
Many are not attached to something in this world, they are not attached to it among these (house¬ holders). He is a wise man who has heard and understood the word of the learned ones. Without partiality the law has been declared by the noble ones. As I have destroyed here^ the connection with the world, so is the connection elsewhere diffi¬ cult to destroy. Therefore I say: One should not abandon firmness, (i) Some who early exert them¬ selves, do not afterwards slide back; some who early exert themselves, afterwards slide back; those who do not early exert themselves, (can of course) not slide back. That man also is of this description^, who knowing the world (as worthless neverthe¬ less) follows its ways. ‘ Knowing this, it has been declared by the sage.’ Here the follower of the com- * ‘ Here ’ and ‘ elsewhere ’ mean, in the church of Mahavira, and in that of the Tirthikas.
* Belongs to the last category, to which belong the 6’akyas, &c.
AX^ARANGA sdxRA.
mandment, the wise, the passionless, he who exerts himself before morning and after evening^ always contemplating virtue^ and hearing (the merit of it) will become free from love and delusion. ‘ Fight with this (your body)! why should you fight with anything else?’ Difficult to attain is this (human body) which is worth the fight. For the clever ones have praised the discernment of wisdom; the fool who falls from it, is liable to birth, &c. (2) In this (religion of the G^ainas the cause of the fool’s fall) has been declared (to depend) on colour® and killing. But a sage who walks the beaten track (to libe¬ ration), regards the world in a different way. ‘ Knowing thus (the nature of) acts in all regards, he does not kill,’ he controls himself, he is not overbearing. (3) Comprehending that pleasure (and pain) are indi¬ vidual, advising kindness, he will not engage in any work in the whole world: keeping before him the one (great aim, liberation), and not turning aside, ‘ living humbly, unattached to any creature.’ The rich (in control) who with a mind endowed with all penetration (recognises) that a bad deed should not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom (mauna); what you acknowledge as sagedom, that you acknowledge as righteousness. It is * Puvvavararlyaz«, the first and the last wake (yfima) of the night; the intermediate time is allowed for sleep.
® Sila is either sa»zyama, control with its 18,000 subdivisions, or it consists of (i) the five great vows, (2) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kashfiya).
* Colour stands for all perceptions of the senses. Of course, the attachment to sensual pleasures is meant.
inconsistent with weak, sinning, sensual, ill-conducted house-inhabiting men. (4) ‘A sage, acquiring sagedom, should subdue his body.’ ‘ The heroes who look at everything with indifference, use mean and rough (food, &c.)’ Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the sawsdra), to be liberated, to have ceased (from acts). Thus I say. (5) Fourth Lesson.
Fourth Lesson.
For a monk who has not yet reached discrimina¬ tion it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when ex¬ horted with speech. And a man with wary pride is embarrassed with great delusion^, (i) There are many obstacles which are very difficult to overcome for the ignorant and the blinded. Let that not be your case! That is the doctrine of the clever one (Mahavtra). Adopting the (d>^arya’s) views, imi¬ tating his indifference (for the outer world), making him the guide and adviser (in all one’s matters), sharing his abode, living carefully, acting according to his mind, examining one’s way®, not coming too near (the dMrya), minding living beings, one should go (on one’s business). (2) * Avyakta, either with regard to iruta, sacred knowledge, or to his age.
® The result will be that he thinks himself above the admonition of the spiritual head (d/ 5 drya) of the chapter (ga^Ma), and leaves the chapter, living as a ga^Manirgata.
^ The monk must closely inspect everything with which he comes in contact in order to avoid killing animals; this holds good with regard to walking, sitting, sleeping, eating, drinking, &c.
A^tarAnga sOtra.
(A monk should according to the 4 /^irya’s or¬ der) go and return, contract or stretch (his limbs), thoroughly clean (what ought to be cleaned). Some¬ times, though a monk be endowed with virtue and walks in righteousness, living beings, coming in con¬ tact with his body, will be killed. (If this happens through mere carelessness) then he will get his punishment in this life; but if it was done contrary to the rules k he should repent of it and do penance for it^. Thus he who knows the sacred lore®, recom¬ mends penance combined with carefulness. (3) (When a monk) with fully developed intuition and knowledge, calm, guarded, endowed (with know¬ ledge), always restrained, perceives (a woman tempt¬ ing him), he should consider within himself: what will this person do? The greatest temptation in this world are women. This has been declared by the sage. (4) When strongly vexed by the influence of the senses, he should eat bad food, mortify himself, stand upright, wander from village to village, take no food at all, withdraw his mind from women. First troubles, then pleasures; first pleasures, then troubles^: thus they are the cause of quarrels. Con¬ sidering this and well understanding it, one should teach oneself not to cultivate (sensuality). Thus I say. He should not speak of women, nor look at them, nor converse with them, nor claim them as his own, nor do their work. Careful in his speech and * In order to attain pleasure, one has to work for the means; after the enjoyment of the pleasures one has to undergo punish¬ ment in hell, &c.
guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5) Fifth Lesson.
Thus I say: a lake is full of Ayater, it is in an even plain, it is free from dust, it harbours (many fish) h Look! he (the teacher) stands in the stream (of know¬ ledge) and is guarded in all directions. Look! there are great Seers in the world, wise, awakened, free from acts. Perceive the truth: from a desire of (a pious) end they chose a religious life. Thus I say. (i) He whose mind is always wavering, does not reach abstract contemplation 2. Some, bound (by worldly ties), are followers (i. e. understand the truth); some who are not bound, are followers. How should he not despond who amongst followers is a non-follower? ‘ But that is truth beyond doubt, what has been declared by the 6^inas.’ (2) Whatever® a faithful, well-disposed man, on enter¬ ing the order, thought to be true, that may afterwards appear to him true; what he thought to be true, that may afterwards appear to him untrue; what he thought to be untrue, that may afterwards appear to him true; what he thought to be untrue, that may afterwards appear to him true. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But he ' Like unto it is a teacher who is full of wisdom, who lives in a quiet country, is free from passion, and protects living beings.
^ SamSdhi, the means of a religious death.
* Any article of the Gaina faith.
A£-ArAnga s'Ctra.
who reflects should say unto him who does not reflect; Consider it to be true. Thus the connection (i. e. the continuity of sins) is broken. (3) Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool ^!
As it would be unto thee, so it is with him whom thou intendest to kill. As it would be unto thee, so it is with him whom thou intendest to tyrannise over. As it would be unto thee, so it is with him whom thou intendest to torment. In the same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sen¬ timents, does therefore neither kill nor cause others to kill (living beings). He should not intentionally cause the same punishment for himself^. (4) The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established®. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) Sixth Lesson.
Some not instructed (in the true law) make (only a show) of good conduct; some, though instructed.
* Fool, bala; the scholiast explains bala as A'akya or Parjvastha, an outsider, or a follower of P 4 rjva (?).
® For the same pain he has caused to others in this life, he will suffer in the life hereafter.
® This means that knowledge is a modification (pari«Sma) of the Self, and therefore one with it, but not as a quality or action of the Self different from it.
have no good conduct. Let that not be your case! That is the doctrine of the clever one. Adopting the (i^drya’s) views, imitating his indifference (for the outer world), making him the guide and adviser (in all one’s matters), sharing his abode, conquering (sinfulness), one sees the truth; unconquered one should be one’s own master, having no reliance on anything (in the world). He who is great and with¬ draws his mind from the outer world, should learn the teaching (of the Tirthakaras) through the teach¬ ing (of the iiirya); by his own innate knowledge, or through the instruction of the highest or having heard it from others. A wise man should not break the commandment. Examining all (wrong) doctrines from all sides and in all respects, one should clearly understand (and reject) them. ‘ Know¬ ing the delight of this world 2, circumspect and re¬ strained, one should lead the life of an ascetic.’ Desiring liberation®, a hero should, through the sacred lore, ever be victorious. Thus I say. (i) The current (of sin) ^ is said to come from above, from below, and from the sides; these have been declared to be the currents through which, look, there is sinfulness.
‘ Examining the whirlpool®, a man, versed in the sacred lore, should keep off from it.’ Leaving the world to avert the current (of sin), such a great * It is called the door of dsrava. The three directions men¬ tioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a jloka, noticed as such by the scholiast.
® Of worldly desires and their objects.
As-ArAnga s6tra.
man, free from acts, knows and sees the truth; examining (pleasures) he does not desire them. (2) Knowing whence we come and whither we go, he leaves the road to birth and death, rejoicing in the glorious (liberation). ‘ All sounds recoil thence, where speculation has no room,’ nor does the mind penetrate there The saint ^ knows well that which is without support®. (3)