Gaina Sûtras, Part I: The Âkârânga and Kalpa Sûtras — SBE Vol. 22 (trans. Hermann Jacobi, 1884)
English·1879–1910·trans. Hermann Jacobi·262 passages
The text · part 4 of 13
* Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka.
S’ These words seem to have formed a sloka, which could easily be restored if we read: purise davie vire Aydnigge viydhie | vasitta bambhageramsi ge dhuv4i samussayam n 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.
BOOK I, LECTURE 4, LESSON 4. 4I
early, late, or in the middle of life?’ But the discerning 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 themselves, full of equanimity ', 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 themselves, 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)
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 Kusa 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 delusion, one is conversant with the samsara; being not conversant with that deliberation, one is not conversant with the samsdra. 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 excluding (from the mind) the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (1)
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 grammatical irregularities in which our text abounds.
BOOK I, LECTURE 5, LESSON 2. 43
Thus I say. (1)
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 grammatical irregularities in which our text abounds.
BOOK I, LECTURE 5, LESSON 2. 43
(in the sams4ra), they (experience) here again and again feelings (i.e. punishment). 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 § 1, or identical if we adopt the pa/A4ntaram.
2 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.
p. 44
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. (1)
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)
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 decreasing, 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 annesf may be an aorist of gra, knew.
s Ayatana, i.e. the triad: right knowledge, right intuition, right conduct.
BOOK I, LECTURE 5, LESSON 3. 45
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. ThusI 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 attachments), the houseless, suffers with patience a long time.
The careless stand outside, the careful lead a religious life. Maintain rightly this state of a sage. Thus I say. (5)
Tuirp LEsson.
Many are not attached to something in this world, they are not attached to it among these (householders). 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 difficult to destroy. Therefore I say: One should not abandon firmness. (1) Some who early exert themselves, 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 nevertheless) follows its ways. ‘Knowing this, it has been declared by the sage.’ Here the follower of the com-
1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c.
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‘Knowing this, it has been declared by the sage.’ Here the follower of the com-
1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c.
p. 46
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 Gainas 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 liberation), 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 individual, 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
1 Puvvavarardyam, the first and the last wake (yma) of the night ; the intermediate time is allowed for sleep.
* Sila is either samyama, control with its 18,000 subdivisions, or it consists of (1) the five great vows, (2) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kash4ya).
* Colour stands for all perceptions of the senses. Of course, the attachment to sensual pleasures is meant.
BOOK I, LECTURE 5, LESSON 4. 47
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 samsdra), to be liberated, to have ceased (from acts). Thus I say. (5)
Fourtsu Lesson.
Thus I say. (5)
Fourtsu Lesson.
For a monk who has not yet reached discrimination}, it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when exhorted with speech. And a man with wary pride is embarrassed with great delusion. (1) 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 (Mahavira). Adopting the (444rya’s) views, imitating 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 4é4rya), minding living beings, one should go (on one’s business). (2)
1 Avyakta, either with regard to sruta, sacred knowledge, or to his age.
* The result will be that he thinks himself above the admonition of the spiritual head (A44rya) of the chapter (gaésha), and leaves the chapter, living as a ga&sfanirgata.
* 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.
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(A monk should according to the 4éarya’s order) go and return, contract or stretch (his limbs), thoroughly clean (what ought to be cleaned). Sometimes, though a monk be endowed with virtue and walks in righteousness, living beings, coming in contact 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!, he should repent of it and do penance for it?. Thus he who knows the sacred lore’, recommends penance combined with carefulness. (3)
(When a monk) with fully developed intuition and knowledge, calm, guarded, endowed (with knowledge), always restrained, perceives (a woman tempting 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. Considering 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
1 Ausftkammam=4ku/fikarman.
* Vivega=viveka, explained as prayaskittam. * Vedavid.
‘ In order to attain pleasure, one has to work for the means; after the enjoyment of the pleasures one has to undergo punishment in hell, &c.
BOOK I, LECTURE 5, LESSON 5. 49
Careful in his speech and
1 Ausftkammam=4ku/fikarman.
* Vivega=viveka, explained as prayaskittam. * Vedavid.
‘ In order to attain pleasure, one has to work for the means; after the enjoyment of the pleasures one has to undergo punishment in hell, &c.
BOOK I, LECTURE 5, LESSON 5. 49
guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5)
Firtu Lesson.
Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish)". Look! he (the teacher) stands in the stream (of knowledge) 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. (1)
He whose mind is always wavering, does not reach abstract contemplation? 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 Ginas.’ (2)
Whatever? a faithful, well-disposed man, on entering 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
1 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.
* Sam4dhi, the means of a religious death.
5 Any article of the Gaina faith.
(22] E
50 AxARANGA SOTRA.
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. Inthe same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sentiments, 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.
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, b4la; the scholiast explains bala as Sakya or PArsvastha, an outsider, or a follower of P&rsva (?).
* 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 (parinima) of the Self, and therefore one with it, but not as a quality or action of the Self different from it.
BOOK I, LECTURE 5, LESSON 6. 51
have no good conduct. Let that not be your case! That is the doctrine of the clever one. Adopting the (444rya’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 withdraws his mind from the outer world, should learn the teaching (of the Tirthakaras) through the teaching (of the 4#4rya); 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. ‘Knowing the delight of this world*, circumspect and restrained, one should lead the life of an ascetic.’ Desiring liberation®, a hero should, through the sacred lore, ever be victorious. Thus I say. (1)
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
» Le. the Tirthakaras. * T.e. self-control.
* The original has nisshiya=nishéhita.
“It is called the door of Asrava. The three directions mentioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a sloka, noticed as such by the scholiast.
® Of worldly desires and their objects.
E 2
er eer tte =: ee een sk .
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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)
(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)
(The liberated) is not long nor small nor round nor triangular nor quadrangular nor circular; he is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; he is without body, without resurrection, without contact (of matter), he is not feminine nor masculine nor neuter; he perceives, he knows, but there is no analogy (whereby to know the nature of the liberated soul); its essence is without form ; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch—nothing of that kind. Thus I say. (4)
End of the Fifth Lecture, called Essence of the World.
1 It is impossible to express the nature of liberation in words, since it cannot be reached even by the mind.
? Oe=oga, he who is free from love and hate.
5 T.e. liberation, or the state of the liberated. Support, pati/thana, is the body or karman.
BOOK I, LECTURE 6, LESSON I. 53
SIXTH LECTURE,
CALLED
THE CLEANING},
First Lesson.
He who is awakened amongst men, preaches; . the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. (1)
As in a lake a greedy leaf-covered tortoise cannot rise up; as the trees do not leave their place (though shaken by storms, &c.): thus men, born in various families, cry bitterly because they are attached to . the objects of the senses?; on account of their sinfulness they do not reach liberation®. (2)
Now look at those who are born in these families to reap the fruit of their own acts? :.
Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbackedness, I
? Dhuta, literally, shaken. Compare the dhutangas of the Buddhists. Childers’ Pali Dict. s. v.
? Literally, the colours.
® This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse.
Dropsy and dumbness, look! apoplexy(?) and eyedisease, trembling and crippledness, elephantiasis and diabetes, 2
These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3
54 AgARANGA SOTRA.
Dropsy and dumbness, look! apoplexy(?) and eyedisease, trembling and crippledness, elephantiasis and diabetes, 2
These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3
Contemplating their (i.e. the creatures’) death, knowing their births in higher and lower regions, contemplating the fruit (of their acts), hear about this according to truth. 4
There are said to be blind beings dwelling in darkness ; once or frequently meeting this lot, they experience pleasant and unpleasant feelings. This has been declared by the awakened ones. (3) There are beings endowed with voice, with taste, waterbeings dwelling in water, beings living in the air: ‘beings torment beings. See the great danger in this world';’ many pains (are the lot) of the creatures. Men who are given to their lusts, come to destruction through their weak, frail body. ‘ The fool works hard, thinking’ that the unhappy one suffers many pains. ‘Knowing that these diseases are many, should the afflicted search after (remedies)?’ See! they are of no avail, have done with them! Sage! see this great danger! Do not hurt anybody! Contemplate. Be attentive! I shall proclaim the doctrine of renunciation *. (4)
To reap the fruit of their acts they are born in these various families, they increase, are born, grow up, become awakened, and leave the world in due order as great sages. The lamenting parents say to them who proceed on the glorious road: ‘Do not
1 The result of former acts. ? Dhitavada.
BOOK I, LECTURE 6, LESSON 2. 55
leave us!’ (5) Consulting their own pleasure, indulging their passions, ‘making a noise’, the parents cry:’ Noman who leaves his parents is (fit to become) a flood-crossing sage! (The ascetic) does not take refuge there (in his family); for what could attract him there ?
He should always maintain this knowledge! Thus I say. (6)
Seconp LEsson.
Though some know the misery of the world, have relinquished their former connections, have given up ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are difficult to bear. He who prefers pleasures will, now or after an hour’, be deprived (of the body’, not to recover it) for an infinite space of time. And thus they do not cross (the sams4ra), for the sake of these pleasures which entail evil consequences and are associated with others of their kind. (1)
But some who embrace the law, will practise it, being careful about its outward signs; not giving way to worldliness, but being firm. Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing
1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c.
* Le. after a short time.
Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing
1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c.
* Le. after a short time.
® The body with five organs, in which alone liberation can be realised.
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belongs to me. A man who, thinking, I am I}, exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt?; he will be upbraided with ‘his former trade, or reviled with untrue reproaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occurrences, he should patiently wander about. Quitting all worldliness* one should bear all (disagreeable) feelings, being possessed of the right view‘. (2) Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doctrine has here been declared for men. Delighted with this, destroying that (i.e. the effect of works), he will successively® give up sinfulness®, after having come to a knowledge of it. Here (in our religion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. ‘If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings’—
I have nothing to do with anybody else.
? Lfisie. The commentator translates it by luvéita, to tear out the hair. This would be a rather difficult operation on the bald head of a Gaina monk. LAsiya is, of course, the Sanskrit lf shita, hurt.
5 Visottiyam. Sanskrit visrotasika (?)=sanké.
* Samiyadamsane. The commentator explains it by samitadarsana. I think it corresponds to samyagdarsana.
* Pariydenam=paryaya. The commentator interprets it by sramanya.
* Adaniggam=Adianiya. It means usually faith; but I have here translated it according to the commentary.
BOOK I, LECTURE 6, LESSON 3. 57
all that happens to you, you will firmly bear it. Thus I say. (3)
Tuirp Lesson.
A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works'. To a mendicant who is little clothed? and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1)
and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1)
The unclothed one, who excels in this (abstinence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and mosquitoes. The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i.e. the Tirthakaras) who for a long time*® walked in the former years!, the worthy ones bore the troubles (mentioned above); endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the samsAra), to be liberated, and to have ceased (to act). Thus I say. (2)
1 Ad&nam explained as implements which are not requisite for the law.
* Akela, literally, unclothed. But it has that meaning only when it is applied to a ginakalpika. A ginakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ragoharazam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrik4).
3 KirarAta, literally, long night. Compare dirgharAtra, which the Bauddhas and Gainas employ in the sense we have given to Airaratam in the text.
58 AKARANGA SOTRA.
But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself. As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3)
Fourts LEsson.
The disciples are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being seduced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and understand his words; they intend to lead a godly life, but having left the world’, they are not qualified (for a religious life). Others, being incensed by lusts,
' Puvvdim vasaim, the former years are those long periods by which the length of the early Tirthakaras’ life is measured. Walked means walked in righteousness.
* Or obedience to their teacher?
BOOK I, LECTURE 6, LESSON 4. 59
Others, being incensed by lusts,
' Puvvdim vasaim, the former years are those long periods by which the length of the early Tirthakaras’ life is measured. Walked means walked in righteousness.
* Or obedience to their teacher?
BOOK I, LECTURE 6, LESSON 4. 59
greedy, sensual, ‘do not care for abstract meditation and religious instruction: these men speak harshly unto the teacher.’ It is a second folly of the slowminded to call virtuous, calm, religiously living men worthless.
Some, turning from (control), assign its difficulty as their reason (for doing so)'; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ‘When they feel the hardships (of a religious life) they slide back, for their love of life.’ Their leaving the world is a bad leaving. (1)
Those who deserve to be called fools, are born again and again. Standing low (in learning or control) they will exalt themselves (and say) in their pride: Iam learned. They speak harshly unto the passionless; they upbraid them with their former trades, or revile them with untrue reproaches*. The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest: ‘Kill beings ;’ thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously: A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2)
Some think: What have I to do with this or that man? Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look! the pious and calm become desponding; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith’. Therefore the reputation of some becomes bad. He is an apostate ascetic! He is an apostate ascetic! (3)
1 They do not upbraid their teachers, and hence are not guilty of the second folly.
* Compare second lesson, § 3. Paliya, which we have here asin the passage above translated ‘former trade,’ is here explained by anush/A4na, exertion.
60 AKARANGA SOTRA.
Look! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4)
Firtu Lesson.
Staying in or between houses, in or between villages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant’s life). A hero should bear these hardships. (1)
A saint?, with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore*. He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2)
He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2)
Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and freedom from worldly cares®, one should, with due consideration, preach the law of the mendicants to all sorts of creatures. (3)
1 Or breakers of vows. * Oya, see note 2, p. 52.
5 Veyavi=vedavid.
* This is equivalent either to believers and heretics, or to clerical and lay men.
’ Laghaviya, lightness, explained, freedom from bonds.
BOOK I, LECTURE 6, LESSON 5. 61
With due consideration preaching the law of the mendicants, one should do no injury to one’s self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) .
Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic.
Having contemplated the beautiful law, the discerning one is liberated.
Therefore look at worldliness, ye men, fettered in fetters !
Those whom lust conquers, sink; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these injurious acts, from whom the injurers do not shrink}, ‘who has shaken off wrath, pride,’ delusion, and greed, ‘he is called a removed one.’ Thus I say. (5)
On the decay of the body (he does not despond, but deserves) his appellation, ‘the leader of the battle.” The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6)
End of the Sixth Lecture, called the Cleaning.
* One expects, who does not shrink from the injurers.
p. 62
SEVENTH LECTURE,
CALLED
LIBERATION.
First Lesson.
I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say’. (1)
(A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses ; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2)
Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2)
Some here are not well instructed as regards the subject of conduct; for desirous of acts, they say: ‘ Kill creatures ;’ they themselves kill or consent to the killing of others; or they take what has not been given; or they pronounce opinions, e.g. the world exists, the world does not exist, the world is
1 This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text.
BOOK I, LECTURE 7, LESSON I. 63
unchangeable, the world is ever changing; the world has a beginning, the world has no beginning ; the world has an end, the world has no end; (or with regard to the self and actions): this is well done, this is badly done; this is merit, this is demerit; he is a good man, he is not a good man; there is beatitude, there is no beatitude; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason?. Thus they are not well taught, not well instructed in the religion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3)
Everywhere? sins are admitted ; but to avoid them is called my distinction. For ye who live in a village or in the forest, or not in a village and not in the forest, know the law as it has been declared. ‘By the Brahman, the wise (Mahavira), three * vows have been enjoined.’ Noble and tranquil men who are enlightened and exert themselves in these (precepts), are called free from sinful acts. (4)
Knowing (and renouncing) severally and singly
1 The Gainas do not espouse one of the alternative solutions of the metaphysical and ethical questions; but they are enabled by the syadv4da to believe in the co-existence of contrary qualities in one and the same thing.
2 In all other religious sects.
> Gama=y4ma. These are, (1) to kill no living being, (2) to speak no untruth, (3) to abstain from forbidden things (theft and sexual pleasures). Or the three ages of man are intended by gima, which we have rendered vows.
p. 64
the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways—a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures). Thus I say. (5)
Sreconp LEsson.
Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures). Thus I say. (5)
Sreconp LEsson.
A mendicant may exert himself, or stand or sit or lie in a burying-place or in an empty house or in a mountain cave or in a potter's workshop. A householder may approach a mendicant who stays in any of these places, and say unto him: O longlived Sramaza! I shall give you what I have bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by acting sinfully against all sorts of living beings; or I shall prepare you snug lodgings; eat (the offered food), dwell (in the prepared house’). (1)
O long-lived Sramaza! A mendicant should thus refuse a householder of good sense and ripe age: O long-lived householder! I do not approve of thy words, I do not accept thy words, that, for my sake, thou givest unto me what thou hast bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by
1 Later on in the commentary (beginning of the sixth lesson) this is called udgamotp&danaishamA.
BOOK I, LECTURE 7, LESSON 2. 65
acting sinfully against all sorts of living beings; or that thou preparest pleasant lodgings for me. O longlived householder! I have given up this, because it is not to be done. (2) A mendicant may exert himself, &c. (first sentence of § 1). A householder, without betraying his intention, may approach him who stays in some one of the above-mentioned places, and give unto him what has been taken, &c. (all as above, down to) or prepare pleasant lodgings, and accommodate the mendicant with food (and lodging). A mendicant should know it by his own innate intelligence, or through the instruction of the highest (i.e. the Tirthakaras), or having heard it from others: This householder, forsooth, for my sake injures all sorts of living beings, to give me food, &c., clothes, &c., or to prepare pleasant lodgings. A mendicant should well observe and understand this, that he may order (the householder) not to show such obsequiousness. Thus I say. (3) ' Those who having, with or without the mendicant’s knowledge, brought together fetters!, become angry (on the monk’s refusal) and will strike him, saying: Beat, kill, cut, burn, roast, tear, rob, despatch, torture him! But the hero, come to such a lot, will bravely bear it, or tell him the code of conduct, considering that he is of a different habit; or by guarding his speech he should in due order examine the subject, guarding himself.
This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give),
' The above-detailed benefactions, (23] F
p. 66
This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give),
' The above-detailed benefactions, (23] F
p. 66
nor do them service, always showing the highest respect. Thus I say. (4)
Know the law declared by the wise Brahmama: one should give to one of the same faith food, &c., clothes, &c., and one should exhort him (to give) or do him service, always showing the highest respect. Thus I say. (5)
Tuirp Lesson.
Some are awakened as middle-aged men and exert themselves well, having, as clever men, heard and received the word of the learned’. The noble ones have impartially preached the law. Those who are awakened, should not wish for pleasure, nor do harm, nor desire (any forbidden things). A person who is without desires and does no harm unto any living beings in the whole world, is called by me ‘unfettered.’ (1)
One free from passions understands perfectly the bright one’, knowing birth in the upper and nether regions.
‘Bodies increase through nourishment, they are frail in hardships.’ See some whose organs are failing (give way to weakness).
A person who has no desires, cherishes pity. He who understands the doctrine of sin, is a mendicant who knows the time, the strength, the measure, the occasion, the conduct, the religious precept; he disowns all things not requisite for religious purposes,
1 The scholiast says that there are three classes of the awakened: the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita. The last only is treated of in the text.
2 T.e. self-control.
BOOK I, LECTURE 7, LESSON 4. 67
in time exerts himself, is under no obligations; he proceeds securely (on the road to final liberation) after having cut off both (love and hate)'. (2)
A householder approaching a mendicant whose
limbs tremble for cold, may say : .O long-lived Sramama! are you not subject to the influences of your senses ?
O long-lived householder! I am not subject to the influences of my senses. But I cannot sustain the feeling of cold. Yet it does not become me to kindle or light a fire*, that I may warm or heat myself; nor (to procure that comfort) through the order of others.
Perhaps after the mendicant has spoken thus, the other kindles or lights a fire that he may warm or heat himself. But the mendicant should well observe and understand this, that he may order him to show no such obsequiousness. Thus I say. (3)
Fourty Lesson.
A mendicant who is fitted out with three robes’, and a bowl as fourth (article), will not think : I shall beg
1 The latter part of this paragraph is nearly identical with lecture 2, lesson 5, § 3, to which we refer the reader for the explanation of the dark phrases.
2 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4.
2 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4.
’ The three robes allowed to a Gaina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aurnikakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (ptra) with six things belonging to it, 3. a broom (ragoharava), 4. a veil for the mouth (mukhavastrika). The alms-
“bowl and the articles belonging to it are specialised in the following gath4: pattam pattabamdho paya/thavanam ka payakesariy4 | padalai rayattanam ka gokkhao payaniggogo Wl
F 2
p. 68
for a fourth robe. He should beg for (clothes) which he wants, and which are permitted by the religious code!; he should wear the clothes in the same state in which they are given him; he should neither wash nor dye them, nor should he wear washed or dyed clothes, nor (should he) hide (his garments when passing) through other villages, being careless of dress. This is the whole duty? of one who wears clothes. But know further, that, after winter is gone and the hot season has come, one should leave off the used-up (garment of the three), being clad with an upper and under garment, or with the undermost garment, or with one gown, or with no clothes—aspiring to freedom from bonds ®. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1)
When it occurs to a blessed‘ mendicant that he suffers pain, and cannot bear the influence of cold, he should not try to obviate these trials, but stand fast in his own self which is endowed with all knowledge®, ‘For it is better for an ascetic that he should take poison.” Even thus he will in due time put an end to existence. This (way to escape trials) has been adopted by many who were
' Things, &c.: this is the meaning of the technical term ahesanigga yathaishanztya, allowed objects of begging.
2 Literally, outfit. Cf. IT, 5, 2, § x.
5 T.e. freedom from worldly cares and interest.
“ Vasumam: rich (in control).
5 But he should not, in order to escape these trials, commit such suicide as is only permitted to ascetics who have reached the highest degree of perfection, when they are ripe for Nirvaza. Suicide only puts off the last struggle for Nirvana; but it is better ‘than breaking the vow.
BOOK I, LECTURE 7, LESSON 5. 69
free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2)
Firty Lesson.
Suicide only puts off the last struggle for Nirvana; but it is better ‘than breaking the vow.
BOOK I, LECTURE 7, LESSON 5. 69
free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2)
Firty Lesson.
A mendicant who is fitted out with two robes, and a bowl as third (article), will not think: I shall beg for a third robe. He should beg for robes which are allowed to be begged for; he should wear the clothes, &c. &c.1. This is the whole outfit of one who wears clothes. But know further, that after the winter is gone and the hot season has come, one should leave off the used-up garments; having left off the used-up garments, (one should) be clad with the undermost garment, with a gown ’, or with no clothes at all—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1)
When the thought occurs to a mendicant that through illness he is too weak, and not able to beg from house to house—and on his thus complaining a householder brings food, &c., obtained (without injuring life*), and gives it him—then he should, after deliberation, say*: O long-lived householder ! it does not become me to eat or drink this 3 food, &c., or (accept) anything else of the same kind. (2)
1 See lesson 4, § 1.
? The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the commentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading.
® Abhihada=abhy4hrita: it is a typical attribute of objectionable things. The commentator explains it here by givopamardanivritta.
‘ The original has only 4loegg4, he should examine whether
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A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics! in good health, when they offer (assistance) without being asked, and that vice versa he, when in health, will give assistance to sick fellow-ascetics, offering it without being asked—(he should not deviate from his resolution though he die for want of help). (3)
Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought; taking the vow not to beg, &c., but to eat what is brought; taking the vow neither to beg, &c., nor to eat what is brought— (one should adhere to that vow). Practising thus the law as it has been declared, one becomes tranquil, averted from sin, guarded against the allurements of the senses. . Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4)
the food &c. is acceptable or not. This is called the grahanaishana.
. Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4)
the food &c. is acceptable or not. This is called the grahanaishana.
1 S&4hammiya=sAdharmika, one who follows the same rule in cases where different rules are left to the option of the mendicants. The word abhikamkha=abhikankshya is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts.
* As inthe preceding lesson a man who cannot conquer his sensuality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapanapratyakhydnamukti. It seems therefore to have been regarded as leading to final liberation (mukti).
BOOK I, LECTURE 7, LESSON 6. 71
SixtH Lesson.
A mendicant who is fitted out with one robe, and a bowl as second (article), will not think : I shall beg for a second robe. He should beg for such a robe only as is allowed to be begged for, and he should wear it in the same state as he receives it. This is, &c. (see lesson 4, § 1).
But when the hot season has come, one should leave off the used-up clothes; one should be clad with one or no garment—aspiring to freedom from bonds. Knowing what the Revered One, &c. (see lesson 5, § 1).
When the thought occurs to a mendicant: ‘I am myself, alone; I have nobody belonging to me, nor do I belong to anybody,’ then he should thoroughly know himself as standing alone—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1)
A male or female mendicant eating food &c. should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, not caring for the taste (of it)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (2)
If this thought occurs to a monk: ‘I am sick and not able, at this time, to regularly mortify the flesh,’ that monk should regularly reduce his food ; regularly reducing his food, and diminishing his sins, ‘he should take proper care of his body, beingp. 72 immovable like a beam; exerting himself he dissolves his body*.’ (3)
immovable like a beam; exerting himself he dissolves his body*.’ (3)
Entering a village, or a scot-free town, or a town with an earth-wall, or a town with a small wall, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or the halting-places of processions, or caravans, or a capital?—a monk should beg for straw; having begged for straw he should retire with it to a secluded spot. After having repeatedly examined and cleaned the ground, where there are no eggs, nor living beings, nor seeds, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor waterdrops, nor mud, nor cobwebs— he should spread the straw on it. Then he should there and then effect (the religious death called) itvara®, (4)
1 There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and exceptions, and to fortify it with a maze of parentheses, that they sometimes apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present case.
* This is one of the most frequent gamas or identical passages which form a rather questionable ornament of the Sfitra style. The gamas are usually abbreviated, e.g. villages, &c., all down to capital, or eggs, &c., all down to cobwebs, which we shall presently meet with.
* Itvara or ingitamaraza consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have during twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities ; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in which case they are to return to their former life. But if they should not get better but die, it is all for the best.
BOOK I, LECTURE 7, LESSON 7. 73
This is the truth: speaking truth, free from passion, crossing (the samsara), abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this (religion), he accomplishes this fearful (religious death). Even thus he will in due time put an end to existence. This has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus
I say. (5) SEVENTH LESSON.
To a naked! monk the thought occurs: I can bear the pricking of grass, the influence of cold and heat, the stinging of flies and mosquitos; these and other various painful feelings I can sustain, but I cannot leave off the covering of the privities.s Then he may cover his privities with a piece of cloth *.
monk the thought occurs: I can bear the pricking of grass, the influence of cold and heat, the stinging of flies and mosquitos; these and other various painful feelings I can sustain, but I cannot leave off the covering of the privities.s Then he may cover his privities with a piece of cloth *.
A naked monk who perseveres in this conduct, sustains repeatedly these and other various painful feelings: the grass pricks him, heat and cold attack him, flies and mosquitos sting him. A naked monk (should be) aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1)
A monk who has come to any of the following resolutions,—having collected food, &c., I shall give of it to other monks, and I shall eat (what they have) brought; (or) having collected food, &c., I shall give of it to other monks, but I shall not eat
1 Akela. * This is the kafibandhana or dolapa/faka; it should be four fingers broad and one hasta long.
p. 74
(what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, but I shall eat (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, nor eat (what they have) brought; (2) (or) I shall assist a fellow-ascetic with the remnants of my dinner, which is acceptable! and remained in the same state in which it was received 2, and I shall accept the assistance of fellow-ascetics as regards the remnants of their dinner, which is acceptablé and remained in the same state in which it was received ;—(that monk should keep these vows even if he should run the risk of his life) (3)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly conform to it. (4) .
(The last two paragraphs of the last lesson are to be reproduced here.)
Thus I say. (5)
Eicutuy Lesson.
The wise ones who attain in due order? to one of the unerring states (in which suicide is prescribed), those who are rich in control and endowed with knowledge, knowing the incomparable (religious death, should continue their contemplation). (1)
' Ahesanigga: it had those qualities which are required of a thing the mendicant may accept.
2 Ahapariggahiya=ah4parigrshita.
5 The preceding lessons treated of suicide conceded to sick persons as a means of entering Nirvaza. The eighth lesson, which is written in slokas, describes the different kinds of religious deaths which form the end of a twelve-years’ mortification of the flesh (samlekhan4). But the ascetic must ask and get the permission of his Guru, before he commits suicide.
BOOK I, LECTURE 7, LESSON 8. 75
Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2)