Jaina Sutras, Part I (Hermann Jacobi) — page scans + full text

He who injures these (water-bodies) does not

BOOK I, LECTURE I, LESSON 4.

comprehend and renounce the sinful acts; he who
does not injure these, comprehends and renounces
the sinful acts. (7) Knowing them, a wise man
should not act sinfully towards water, nor cause
others to act so, nor allow others to act so. He
who knows these causes of sin relating to water, is
called a reward-knowing sage. Thus I say. (8)

(Thus I say) : A man should not, of his own
accord, deny the world (of fire-bodies), nor should
he deny the self. He who denies 'the world (of
fire-bodies), denies the self; and he who denies the
self, denies the world (of fire-bodies), (i) He who
knows that (viz. fire) through which injury is done
to the long-living bodies (i.e. plants) l , knows also
that which does no injury (i.e. control) ; and he who
knows that which does no injury, knows also that
through which no injury is done to the long-living
bodies. (2) This has been seen by the heroes (of
faith) who conquered ignorance ; for they control
themselves, always exert themselves, always mind
their duty. He who is unmindful of duty, and
desiring of the qualities (i.e. of the pleasure and
profit which may be derived from the elements)
is called the torment 2 (of living beings). Knowing
this, a wise man (resolves) : c Now (I shall do) no
more what I used to do wantonly before/ (3) See!
there are men who control themselves ; others
pretend only to be houseless ; for one destroys this
(fire-body) by bad and injurious doings, and many

1 The fire-bodies live not longer than three days.

8 A*ARANGA S$TRA.

other beings, besides, which he hurts by means of fire,
through his doing acts relating to fire. About this
the Revered One has taught the truth : for the sake
of the splendour, honour, and glory of this life, for
the sake of birth, death, and final liberation, for the
removal of pain, man acts sinfully towards fire,
or causes others to act so, or allows others to
act so. (4) This deprives him of happiness and
perfect wisdom. About this he is informed when
he has understood, or heard from the Revered One
or from the monks, the faith to be coveted. There
are some who, of a truth, know this (i.e. injuring)
to be the bondage, the delusion, the death, the hell.
For this a man is longing, when he destroys this
(fire-body) by bad and injurious doings, and many
other beings, besides, which he hurts by means of
fire, through his doing acts relating to fire. Thus

There are beings living in the earth, living in
grass, living on leaves, living in wood, living in
cowdung, living in dust-heaps, jumping beings which
coming near (fire) fall into it. Some, certainly,
touched by fire, shrivel up ; those which shrivel up
there, lose their sense there ; those which lose their
sense there, die there. (6)

He who injures these (fire-bodies) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards fire, nor cause others to act so,
nor allow others to act so. He who knows the
causes of sin relating to fire, is called a reward-
knowing sage. Thus I say. (7)

BOOK I, LECTURE I, LESSON 5.

FIFTH LESSON *.

* I shall not do (acts relating to plants) after having
entered the order, having recognised (the truth about
these acts), and having conceived that which is free
from danger (i.e. control)/

He who does no acts (relating to plants), has
ceased from works ; he who has ceased from
them is called * houseless/ (i) Quality is the whirl-
pool (&va//a = saws&ra), and the whirlpool is
quality. Looking up, down, aside, eastward, he sees
colours, hearing he hears sounds ; (2) longing up-
wards, down, aside, eastward, he becomes attached
to colours and sounds. That is called the world ;
not guarded against it, not obeying the law (of the
Tlrthakaras), relishing the qualities, conducting him-
self wrongly, he will wantonly live in a house (i.e.
belong to the world). (3)

See ! there are men who control themselves ; others
pretend only to be houseless, for one destroys this (body
of a plant) by bad and injurious doings, and many other

1 The discussion of the ' wind-bodies,' which should follow that of the fire-bodies, is postponed for two lessons in which the vege- table and animal world is treated of. The reason for this inter- ruption of the line of exposition is, as the commentators state, that the nature of wind, because of its invisibleness, is open to doubts, whilst plants and animals are admitted by all to be living beings, and are, therefore, the best support of the hylozoistical theory. That wind was not readily admitted by the ancient Indians to be a peculiar substance may still be recognised in the philosophical Sfttras of the Brahmans. For there it was thought necessary to discuss at length the proofs for the existence of a peculiar substance, wind. It should be remarked that wind was never identified with air, and that the Gainas ha4 not yet separated air from space.

Io

beings, besides, which he hurts by means of plants,
through his doing acts relating to plants. (4) About
this the Revered One has taught the truth : for the
sake of the splendour, honour, and glory of this life,
for the sake of birth, death, and final liberation, for
the removal of pain, man acts sinfully towards
plants, or causes others to act so, or allows others
to act so. This deprives him of happiness and
perfect .wisdom. About this he is informed when
he has understood, or heard from the Revered
One or from the monks, the faith to be coveted.
There are some who, of a truth, know this (i.e.
injuring) to be the bondage, the delusion, the death,
the hell. For this a man is longing when he destroys
this (body of a plant) by bad and injurious doings,
and many other beings, besides, which he hurts by
means of plants, through his doing acts relating to
plants. Thus I say. (5)

As the nature of this (i.e. men) is to be born and
to grow old, so is the nature of that (i. e. plants) to be
born and to grow old ; as this has reason, so that
has reason 1 ; as this falls sick when cut, so that
falls sick when cut ; as this needs food, so that needs
food ; as this will decay, so that will decay ; as this
is not eternal, so that is not eternal ; as this takes
increment, so that takes increment ; as this is chang-
ing, so that is changing. (6) He who injures these
(plants) does not comprehend and renounce the sinful

1 The plants know the seasons, for they sprout at the proper time, the Asoka buds and blooms when touched by the foot of a well-attired girl, and the Vakula when watered with wine; the seed grows always upwards : all this would not happen if the plants had no knowledge of the circumstances about them. Such is the reasoning of the commentators.

Book I, Lecture I , Lesson 6. Ii

acts ; he who does not injure these, comprehends
and renounces the sinful acts. Knowing them, a wise
man should not act sinfully towards plants, nor cause
others to act so, nor allow others to act so. He who
knows these causes of sin relating to plants, is called
a reward-knowing sage. Thus I say. (7)

Thus I say : There are beings called the animate,
viz. those who are produced i. from eggs (birds,
&c.), 2. from a fetus (as elephants, &c.), 3. from a
fetus with an enveloping membrane (as cows,
buffaloes, &c.), 4. from fluids (as worms, &c.),
5, from sweat (as bugs, lice, &c.), 6. by coagulation
(as locusts, ants, &c.), 7. from sprouts (as butterflies,
wagtails, &c.), 8. by regeneration (men, gods, hell-
beings). This is called the Saws&ra (i) for the
slow, for the ignorant. Having well considered it,
having well looked at it, I say thus : all beings,
those with two, three, four senses, plants, those with
five senses, and the rest of creation, (experience)
individually pleasure or displeasure, pain, great
terror, and unhappiness. Beings are filled with
alarm from all directions and in all directions. See !
there the benighted ones cause great pain. See-'
there are beings individually embodied. (2)

See ! there are men who control themselves ;
others pretend only to tye houseless, for one destroys
this (body of an animal) by bad and injurious doings,
and many other beings, besides, which he hurts by
means of animals, through his doing acts relating
to animals. (3) About this the Revered One has
taught the truth : for the sake of the splendour,

12 AjrARANGA SOTRA.

honour, and glory of this life, for the sake of birth,
death, and final liberation, for the removal of pain,
man acts sinfully towards animals, <jr causes others
to act so, or allows others to act so. This de-
prives him of happiness and perfect wisdom. About
this he is informed, when he has understood, or
heard from the Revered One or from the monks,
the faith to be coveted. There are some who, of
a truth, know this (i.e. injuring) to be the bondage,
the delusion, the death, the hell. For this a man
is longing, when he injures this (body of an animal)
by bad and injurious doings, and many other beings,
besides, which he hurts by means of animals, through
acts relating to animals. Thus I say. (4)

Some slay (animals) for sacrificial purposes, some
kill (animals) for the sake of their skin, some kill
(them) for the sake of their flesh, some kill them
for the sake of their blood ; thus for the sake of
their heart, their bile, the feathers of their tail,
their tail, their big or small horns, their teeth, their
tusks, their nails, their sinews, their bones 1 ; with
a purpose or without a purpose. Sortie kill animals
because they have been wounded by them, or are
wounded, or will be wounded. (5)

He who injures these (animals) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards animals, nor cause others to act
so, nor allow others to act so. He who knows

1 The word after bones (a//Aie) is a/Mimi/w^ie, for which tttiffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthi-

Book I, Lecture I, Lesson 7. 13

these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6)

He who is averse from (all actions relating to)
wind, knows affliction. Knowing what is bad, he
who knows it with regard to himself, knows it with
regard to (the world) outside ; and he who knows
it with regard to (the world) outside, knows it with
regard to himself: this reciprocity (between himself
and) others (one should mind). Those who are
appeased, who are free from passion, do not desire
to live, (i)

See ! there are men who control themselves ;
others pretend only to be houseless, for one destroys
this (wind-body) by bad and injurious doings, and
many other beings, besides, which he hurts by means
of wind, through his doing acts relating to wmd. (2)
About this 1 the Revered One has taught the truth :
for the sake of the splendour, honour, and glory
of this life, for the sake of birth, death, and final
liberation, for the removal of pain, man acts sinfully
towards wind, or causes others to act so, or
allows others to act so. This deprives him of
happiness and perfect wisdom. About this he is
informed when he has understood, or heard from
the Revered One or from the monks, the faith to
be coveted. There are some who, of a truth, know
this to be the bondage, the delusion, the death, the
hell. For this a man is longing when he destroys
this (wind-body) by bad and injurious acts, and many
other beings, besides, which he hurts by means of
wind, through his doing acts relating to wind. Thus
I say. (3)

14 A*:ARANGA S^TRA.

There are jumping beings which, coming near
wind, fall into it. Some, certainly, touched by wind,
shrivel up ; those which shrivel up there, lose their
sense there ; those which lose their sense there, die
there. (4)

He who injures these (wind-bodies) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards wind, nor cause others to act so,
nor allow others to act so. He who knows these
causes of sin relating to wind, is called a reward-
knowing sage. Thus I say. (5)

Be aware that about this (wind-body) too those
are involved in sin who delight not in the right
conduct, and, though doing acts, talk about religious
discipline, who conducting themselves according to
their own will, pursuing sensual pleasures, and en-
gaging in acts, are addicted to worldliness. He
who has the true knowledge about all things, will
commit no sinful act, nor cause others to do so,
&c. (6) Knowing them, a wise man should not
act sinfully towards the aggregate of six (kinds of)
lives, nor cause others to act so, nor allow others to
act so. He who knows these causes of sin relating
to the aggregate of the six (kinds of) lives, is called
a reward-knowing sage. Thus I say. (7)