^ This seems to be the meaning of the word paliu»//^anti. The commentators say, after other explanations, that they pretend not to have met the person to whom they were sent.
^ R%ave///zi;« va mannanta; ve///n=vish/i, hire.
That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life. (17) Thus I say.
TWENTY-EIGHTH LECTURE.
THE ROAD TO FINAL DELIVERANCE.
Learn the true road leading to final deliverance, which the 6^inas have taught; it depends on four causes and is characterised by right knowledge and faith, (i) L Right knowledge; H. Faith; HL Conduct; and IV. Austerities; this is the road taught by the Cinas who possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities; beings who follow this road, will obtain beatitude. (3) I. Knowledge is fivefold: i. ^'ruta, knowledge derived from the sacred books; 2. Abhinibodhika, perception^; 3. Avadhi, supernatural knowledge; 4. Mana/^paryaya-, knowledge of the thoughts of other people; 5. Kevala, the highest, unlimited knowledge. (4) ^ This is usually called mati, and is placed before jruta. The same enumeration recurs in XXXIII, 4, p. 193. Umasvati in Moksha Sutra 1, 14, gives the following synonyms of mati: smr/ti, ^inta, abhinibodha.
^ Ma?/ana«a/?z.
LECTURE XXVIII. I 5: This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments ^ (5) Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substances or qualities). (6) Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances ^); they make up this world, as has been taught by the 6^inas who possess the best knowledge. (7) Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances. (8) The characteristic of Dharma is motion, that of Adharma immobility, and that of spacer which contains all other substances, is to make room (for everything) ^. (9) The characteristic of time is duration ^ that of soul the realisation " of knowledge, faith, happiness, and misery. (10) ^ The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11) The characteristic of matter is sound, darkness, * Dravya, gum, paryaya (pa^^ava in Gaina Prakr/t). Guna, quality, is generally not admitted by the G^ainas as a separate category, see -Silahka's refutation of the Vai^eshika doctrines at the end of his comments on Siatrakrz'tafiga I, 12 (Bombay edition, p. 482).
^ They are frequently called astikayas, or realities. ^ It is here called nabhas instead of akaja.
* Avagaha. ^ Vartana.
* Upayoga.
lustre (of jewels, &c.), light, shade, sunshine; colour, taste, smell, and touch, {12) The characteristic of development is singleness, separateness\ number, form, conjunction, and disjunction. (13) I. ^tva, Soul; 2. a^iva, the inanimate things; 3. bandha, the binding of the soul by Karman; 4. pu;^ya, merit; 5. papa, demerit; 6. asrava, that which causes the soul to be affected by sins; 7. sa^^^vara, the prevention of asrava by watchfulness; 8. the annihilation of Karman; 9. final deliverance: these are the nine truths (or categories). (14) He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15) II. Faith is produced by i. nisarga, nature; 2. upadei-a, instruction; 3. ^l^uA, command; 4. sutra, study of the sutras; 5. bi^a, suggestion; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistara, complete course of study; 8. kriya, religious exercise; 9. sa;;2kshepa, brief exposition; 10. dharma, the Law. (16) T. He who truly comprehends, by a spontaneous effort of his mind '\ (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences -^ (believes by) nature. (17) He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the ^ Singleness (ekatva) makes a thing appear as one thing, separateness (prz'thaktva) as different from others.
2 Sahasamuiya = svaya?«samudita. It is usually rendered sahasammati.
LECTURE xxviir. 155 (Spinas have taught, (thinking) they are of this and not of a different nature, beheves by nature. {i8) 2. But he who beheves these truths, having learned them from somebody else, either a A7/admastha ^ or a 6^ina, believes by instruction. (19) 3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20) 4. He who obtains righteousness by (the study of) the Sutras, either Ahgas or other works ^, believes by the study of Siatras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more — just as a drop of oil expands on the surface of water — believes by suggestion. (22) 6. He who truly knows the sacred lore, viz. the eleven Ahgas, the Prakir;^as^ and the Dr/sh^'ivada, believes by the comprehension of the sacred lore. (23) 7. He who understands the true nature of all substances by means of all proofs (prama;^ a) and nay as*, believes by a complete course of study. (24) 8. He who sincerely performs (all duties implied) ^ A/^-^admastha is one who has not yet obtained Kevala, or the highest knowledge; he is in the two guwasthanas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as i. upajantamoha, and 2. kshi«amoha; viz. i. that in which delusion is only temporarily separated from the soul, and 2. that in which delusion is finally destroyed.
^ Bahira; apparently the same works are intended which are elsewhere called an ah gap ravish /a.
^ The original has the singular.
* The seven nayas are ' points of view or principles with reference to which certain judgments are arrived at or arrangements made.' Bhandarkar, Report, p. 112.
by right knowledge, faith, and conduct, by asceticism and disciphne, and by all Samitis and Guptis, believes by religious exercise. (25) 9. He who though not versed in the sacred doctrines^ nor acquainted with other systems^, holds no wrong doctrines, believes by brief exposition. (26) 10. He who believes in the truth ^ of the realities *, the Sutras, and conduct, as it has been explained by the 6"inas, believes by the Law. (27) Right belief depends on the acquaintance with truths on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28) There is no (right) conduct without right beliefs, and it must be cultivated (for obtaining) right faith; righteousness and conduct originate together, or righteousness precedes (conduct). (29) Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct "^j without virtues there is no deliverance ^, and without deliverance there is no perfection. (30) (The excellence of faith depends on the following) eight points: i. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt ^ Dharma. * Astikaya; see note on verse 7.
^ I. e. true things as soul, &c.
^ Sawzyaktva 'righteousness.'
■^ ^ara«agu«a. The commentators make this a dvandva compound, and interpret >l'ara«a as vratadi, and gu«a as pi«<5^avijuddhi, &c.
* By deliverance I have rendered moksha, and by final perfection nirvana. Moksha denotes freedom from Karman, a condition which in Brahmanical philosophy is called ^ivanmukti.
LECTURE XXVIII. I 57 its saving qualities ^; 4. that one is not shaken in the right beHef (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one supports or loves the confessors of the Law; 8. that one endeavours to exalt it. (31) III. Conduct, which produces the destruction of all Karman, is i. samayika^, the avoidance of everything sinful; 2. /('/^edopasthapana, the initiation of a novice; 3. pariharavij"uddhika, purity produced by peculiar austerities^; 4. sukshma samparaya, reduction of desire; 5. akashaya yathakhyata, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a A'^admastha as of a G'ma.. (32, 33) IV. Austerities are twofold: external and internal; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection).
Thus I say.
^ Nivvitigiy^^^a=nirvi/^ikitsa. According to the commentary it may stand for nir-vid-^ugupsa ' without loathing the saints.'
^ See Bhandarkar, Report, p. 98, note X.
^ The Dipika contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become pariharikas, and the remaining four serve them (anupariharikas). After six months the pariharikas become anupariharikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anupariharikas.
TWENTY-NINTH LECTURE.
THE EXERTION IN RIGHTEOUSNESS.
O long-lived (6^ambusvamin)! I (Sudharman) have heard the following discourse from the venerable (Mahavira).
Here, forsooth, the Venerable Ascetic Mahavira, of the Ka^yapa Gotra, has delivered this lecture called the exertion in righteousness. Many creatures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Chinas) i— have obtained perfection, enlightenment, deliverance, final beatitude, and have put an end to all misery.
This lecture treats of the following subjects: 1. sa?;^vega, longing for liberation; 2. nirveda, disregard of worldly objects; 3. dharmai-raddha, desire of the Law; 4. gurusadharmika^uj-rusha^^a, obedience to co-religionists and to the Guru.
5. alo/^ana, confession of sins before the Guru; 6. ninda, repenting of one's sins to oneself; 7. garha, repenting of one's sins before the Guru; ^ Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition.
8. samayika, moral and intellectual purity of the soul; 9. /('aturvii';^5"atistava, adoration of the twentyfour Gmas; 10. van dan a, paying reverence to the Guru; 11. pratikrama;^a, expiation of sins; 12. kayotsarga, a particular position of the body; 14. stavastutimaiigala, praises and hymns; 15. kalasya pratyupeksha/^a, keeping the right time; 16. praya^/^ittakara/^a, practising penance; 17. kshamapa/^a, begging forgiveness; 18. svadhyaya, study; 19. va/^ana, recital of the sacred texts; 20. paripr//C'/^/^ana, questioning (the teacher); 21. paravartana, repetition; 22. anupreksha, pondering; 23. dharmakatha, religious discourse; 24. iTutasyaradhana, acquisition of sacred knowledge; 25. ekagramana/^sannivei-ana, concentration of thoughts; 27. tapas, austerities; 28. vyavadana, cutting off the Karman; 29. sukhai'ata, renouncing pleasure; 30. apratibaddhata, mental independence; 31. vi/^itra^ayanasanasevana, using unfrequented lodgings and beds; 32. vinivartana, turning from the world; 33. sambhogapratyakhyana, renouncing collection of alms in one district only; l6o UTTARADHYAYANA.
34. upadhipratyakhyana, renouncing articles of use; 35. aharapratyakhyana, renouncing food; 36. kashayapratyakhyana, conquering the passions; Zl' yogapratyakhyana, renouncing activity; 38. i-arirapratyakhyana, renouncing the body; 39. sahayapratyakhyana, renouncing company; 40. bhaktapratyakhyana, renouncing all food; 41. sadbhavapratyakhyana, perfect renunciation; 42. pratirupata, conforming to the standard; 43. vaiyavrztya, doing service; 44. sarvagu/^asampiir/^ata, fulfilling all virtues; 45. vitaragata, freedom from passion; 46. kshanti, patience; 47. mukti, freedom from greed; 49. mardava, humility; 50. bhavasatya, sincerity of mind; 51. karawasatya, sincerity of religious practice; 52. yogasatya, sincerity of acting; 53. manoguptata, watchfulness of the mind; 54. vag-guptata, watchfulness of the speech; 55. kayaguptata, watchfulness of the body; 56. mana/^samadhara^^a, discipline of the mind; 57. vaksamadhara;/a, discipline of the speech; 58. kayasamadhara/^a, discipline of the body; 59. ^/^anasampannata, possession of knowledge; 60. dar^anasampannata, possession of faith; 61. /-aritrasampannata, possession of conduct; LECTURE XXIX. l6l 62. iTotrendriyanigraha, subduing the ear; 62,. /'akshurindriyanigraha, subduing the eye; 64. ghra^endriyanigraha, subduing the organ of smell; 65. ^ihvendriyanigraha, subduing the tongue; 66. spar^anendriyanigraha.subduingthe organ of touch; 67. krodhavi^aya, conquering anger; 68. manavi^aya, conquering pride; 69. mayavi^aya, conquering deceit; 70. lobhavi^aya, conquering greed; 71. premadveshamithyadar.^a;2avi^aya, conquering love, hate, and wrong belief; "j^)- akarmata, freedom from Karman.
1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right faith; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection, (i) 2. Sir, what does the soul obtain by disregard of worldly objects^.-* By disregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to ' Or aversion lo the Circle of Biitlis. [45] M l62 UTTARADHYAYANA.
all objects; thereby he ceases to engage in any undertakings, in consequence of which he leaves the road of Sa;7^sara and enters the road to perfection, (2) 3. Sir\ what does the soul obtain by the desire of the Law? By the desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c.; and he obtains unchecked happiness. (3) 4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher^) he avoids being reborn as a denizen of hell, an animal, a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains perfection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, misapplied austerities^, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch "*, and annihilates such Karman as he had acquired before. (5) ^ In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel. ^ Atyaj-atana. ' Nidana, cf. p. 60, n. 2.
* This is the meaning of the words itthiveya napu7«saga- 6. By repenting of one's sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues \ by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one's sins before the Guru the soul obtains humiliation; feeling humiliated, he will leave off all blameable occupations ^, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling^ developments. (7) 8. By moral and intellectual purity (literally, equilibrium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four 6^inas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11. By expiation of sins he obviates trans- A gressions of the vows; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ^, does not neglect (the practice of control), and pays great attention to it. (11) v8ya/« = striveda, napu»isakaveda, as explained by the commentators on XXXII, 102.
^ Kara«agu;/a^redhim pratipadyate. It is difficult to render this phrase adequately; the meaning is that by successively destroying moral impurities one arrives at higher and higher virtues.
^ Yoga, i.e. the cause of the production of Karman.
^ Ghati, compare Bhandarkar, Report, p. 93, note *.
1 2. By Kayotsarga he gets rid of past and present (transgressions which require) Prayai-z^itta^; thereby his mind is set at ease Hke a porter who is eased of his burden; and engaging in praiseworthy contemplation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas; by self-denial he prevents desires rising in him; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct; thereby he gains such improvement, that he will put an end to his worldly existence ^ (or) be born afterwards in one of the Kalpas and Vimanas ^ (14) 15. By keeping the right time he destroys the Karman which obstructs right knowledge. (15) 16. By practising Praya^/§itta^ he gets rid of sins, and commits no transgressions; he who correctly practises Praya-^/itta, gains the road and the reward of the road*, he wins the reward of good conduct. (16) 17. By begging forgiveness he obtains happiness of mind; thereby he acquires a kind disposition towards all kinds of living beings °; by this "^ Antakriya, explained by mukti.
2 The Kalpas and the Vimanas are the heavens of the Vaimanika gods, see below, p. 226.
* By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti.
^ Savvapawabhuya^ivasatta. The prawas possess from two to four organs of sense, the ^1 vas five, the bhutas are plants, and the sattvas are all remaining beings.
LECTURE XXIX. 165 kind disposition he obtains purity of character and freedom from fear. {17) 18. By study he destroys the Karman which obstructs right knowledge. (18) 19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tirtha \ which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct comprehension of the Sutra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka^ (have upon the soul); he shortens their duration when it was to be a long one; he mitigates their power when it was intense; (he reduces their sphere of action when it was a wide one) 2; he may either acquire Ayushka-karman or not, but he no more accumulates Karman which ' According to the commentaries, by Tirtha are meant the Gawadharas.
2 Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 192. Ayushka is that Karman which determines the length of time which one is to live. A somewhat different explanation of this Karman is given by Bhandarkar, loc. cit., p. 97, note.
^ The passage in question is an addition in some MSS., as the commentators tell us. The meaning seems to be that the Karman which was attached to many parts of the soul is restricted to fewer places by the influence of the purity superinduced on the soul by pondering.
produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Sawsara, which is without beginning and end. (22) 23. By religious discourses he obtains destruction of the Karman; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. {25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman^ (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) T,o. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attachment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use ^ Vyavadana is the cutting off of the Karman and the subsequent purity of the soul.
allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliverance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Sa;?2sara. (32) 2,;^. By renouncing collection of alms in one district only ^ he overcomes obstacles-; unchecked by them he exerts himself to attain liberation; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk; not envying other monks he takes up a separate, agreeable lodging^. (33) 34. By renouncing articles of use * he obtains successful study; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life; ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions; thereby he becomes indifferent to happiness and pains. (36) 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before, {^ty) 38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession ^ Sambhoga = ekama«f/alyam aharakarawam. ^ Alambana, glanatadi.
^ Dnkksim suhase^^a;;z uvasawzpa^^itta^a/;; viharai. * Except such as are obligatory, e.g. his broom, the mukhavastrika, &c.
of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains singleness; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censoriousness, and he acquires a high degree of control, of Sa;?uvara, and of carefulness ^ (39) 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 41. By perfect renunciation ^ he enters the final (fourth stage of pure meditation), whence there is no return; a monk who is in that state, destroys the four remnants of Karman which even a Kevalin possesses, viz. vedaniya, ayushka, naman, and gotra^; and then he will put an end to all misery. (41) 42. By conforming to the standard of monks ^ he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things ^, subdue his senses, and practise, in a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman ^ Samahie = samahita or samadhiman.
^ Sadbhava pratyakhyana. The Dipika gives the following explanation: he makes the renunciation in such a way that he need not make it a second time.
■'' Vedaniya is that Karman which produces effects that must be experienced, as pleasure or pain; ayushka is the Karman that determines the length of life; naman and gotra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f.
* Explained: sthavirakalpasadhuveshadharitvam.
^ Appa^ileha = alpapratyupeksha; he has to inspect few things, because he uses only few.
LECTURE XXIX. 169 which brings about for him the naman and gotra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. {46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become veracious; thereby he will truly practise the Law. {48) 49. By humility he will acquire freedom from selfconceit; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the 6^inas have proclaimed; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness^ of the mind he concentrates his thoughts; thereby he truly practises control. (53) 1 Gupti.
54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Sa;;zvara^; thereby he prevents sinful Asravas. {55) 56. By discipline of the mind he obtains concentration of his thoughts; thereby he obtains development of knowledge, which produces righteousness and annihilates wrong belief. (56) 57. By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to conduct himself according to the regulation; thereby he destroys the four remnants of Karman which even a Kevalin possesses ^; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Sa;;2sara; as a needle with its thread will not be lost, thus the soul possessing the sacred lore ^ will not be lost in the Sawsara; he performs all prescribed actions relating to knowledge, discipline, austerities, and conduct, and well versed in his ^ For Saw/vara and Asrava, see above, p. 55, note i, and p. 73, note 2.
^ See above, §41.
' Here is a pun on the word sutta = sutra, which means thread and Sutra, sacred lore, or knowledge acquired by the study of the Siitras.
own and in heterodox creeds he will become invincible. (59) 60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light; but he endues his Self with the highest knowledge and faith, and purifies it^ (60) 61. By possession of conduct he obtains a stability like that of the king of mountains- (viz. Meru), whereby a houseless monk destroys the four remnants of Karman which even a Kevalin possesses; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman produced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience; he acquires no Karman productive of anger ^ and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 6"], substituting pride for anger). (68) 69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger). (69) ^ I.e. makes it contain nothing foreign to its own nature. 2 Selgsi = jaileji; ^aile^a is Meru, and its avastha, or condition, is jaileji.
' Or, perhaps, which results in experiencing anger.
70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger). (70) 71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman; he will first destroy the twentyeight kinds ^ of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge ^, the nine kinds of obstruction to right faith ^ and the five kinds of obstacles (called Antaraya): the last three remnants of Karman he destroys simultaneously; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe; and while he still acts *, he acquires but such Karman as is inseparable from religious acts ^; the pleasant feelings (produced by it) last but two moments: in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman. (71) 72. Then*' when his life is spent up to less than ^ There are sixteen kashayas, nine no-kashayas, and three mohaniyas.
"^ These are the obstacles to the five kinds of knowledge: mati, jruta, avadhi, mana/zparyaya, kevala.
' They are: the obstacles to yi-akshurdar^-ana, to a/^akshurdar^ana, to avadhidarj-ana, and to kSvaladari'ana, and five kinds of sleep (nidra). Concerning Antaraya, see p. 193.
* Sayogin, i.e. while he has not yet reached the fourteenth guwasthana, the state of a Kevalin.
^ Airyapathika.
^ I.e. when he has become a Kevalin, as described in the preceding paragraph.
LECTURE XXIX. 173 half a muhurta, he discontinues to act, and enters upon the (third degree of) pure meditation \ from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs); he first stops the functions of his mind, then the functions of speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation, in which all functions (of his organs) have ceased, and he simultaneously annihilates the four remnants of Karman, viz. vedaniya, ayushka, naman, and gotra^. (72) 73. Then having, by all methods, got rid of his audarika, karma;^a (and tai^asa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Aka^a), and there develops into its natural form, obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mahavira has told, declared, explained, demonstrated. (74) Thus I say.
THIRTIETH LECTURE.
THE ROAD OF PENANCE.
Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred, (i) By abstaining i. from destroying life; 2. from ^yirig; 3- from taking anything which is not given; 4. from all sexual indulgence; 5. from having any property; and 6. from eating at night, the soul becomes free from Asravas ^ (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by vanquishing conceit ^, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4)