* Knowing the connection of the world, (careless- ness is not for his benefit 4 )/ ' Look at the exterior
1 Samu/Miyd is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary.
8 The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a .rloka.
3 Laghubhuya, i. e. nirva.
4 This is a very difficult passage. Connection (sandhi) is ex- plained in different ways, as karmavivara, samyag^ilAnSvftpti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pramddo na jreyase. As the words of the text form the pftda of a jloka, it is probable that something like pamdo neva
(world from analogy with thy own) self ; [then] thou
wilt neither kill nor destroy (living beings) ;' viz.
out of reciprocal regard [well examining] he does
no sinful act. What is the characteristic of a sage ?
' Recognising the equality (of all living beings), he
appeases hisself.' (i)
Knowing the highest good, one should never be
careless ; Guarding one's self, always prudent, one should
pass life on the right road.
4 One should acquire disregard of sensual enjoy-
ment, being with a great one (i. e. a god) or the
small 6nes (men)/ When one knows whence men
come and where they go, and when both ends are
out of sight 1 , one is not cut, nor slit, nor burnt,
nor struck 2 (2) by any one in the whole world 3 .
Some do not remember what preceded the pre-
sent : ' what has been his past ? what will be his
future ?' Some men here say : ' what has been his
past, that will be his future V
There Is no past thing, nor is there a future one ;
So opine the Tathdgatas.
He whose karman has ceased and conduct is right,
concluded the hemistich. The meaning is, ' Make good use of any opening to get out of worldly troubles/
' See i, lesson 4.
2 The reading of the N&gdr^uniyas, according to the com- mentary, was, ' Knowing well and essentially the five (perceptions) in the object and the three degrees (i. e. good, middle, bad), in the twofold (i. e. what is to be avoided and to be adopted), one is not marred, by either (love and hate).' These words form a jloka.
8 The commentary connects these words with the preceding
sentence, saying that the accusative stands for the instrumental,
by any one.
4 The words of the original read like a trish/ubh in disorder; the same is the case with a different reading quoted by the commentator.
Book I, Lecture 3, Lesson 4. 33
who recognises the truth (stated above) and destroys sinfulness (thinks) :
What is discontent and what is pleasure ? not sub- ject to either, one should live ;
Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)
Man ! Thou art thy own friend ; why wishest
thou for a friend beyond thyself? Whom he knows
as a 'dweller on high 1 , him he should know as a
dweller far (from sin) ; and whom he knows as
a dweller far (from sin), him he should know as a
dweller on high. Man! restraining thyself (from
the outward world) ' thou wilt get free from pain/
Man, understand well the truth ! exerting himself in
the rule of truth a wise man overcomes M<ira. (4)
1 The gifted man 2 , following the law, sees well his
true interest/ In a twofold way 3 , for the sake of
life's splendour, honour and glory (some men exert
themselves), wherein they go astray. The gifted 2 ,
touched by calamity, are not confounded. * Mind
this ! the worthy one, in this worl$, gets out of the
creation 4 / Thus I say. (5)
That man (i.e. the liberated) conquers wr x ath,
pride, deceit, and greed. This is the doctrine of
the Seer who does not injure living beings and has
put an end (to acts and to sawsAra). Preventing
1 There is apparently a pun in the text : u&laiya#i is explained by u>Walayitaram = remover (of sins), but as contrasted with dftrfi- laiya it has the meaning we have adopted above.
8 With knowledge, &c.
8 For the sake of love and hate, or worldly and heavenly bliss.
4 If loydloya is omitted, the last words form the half of a jloka.
34 AjrARANGA StjTRA.
propensity to sin destroys former actions. He who
knows one thing, knows all things; and he who
knows all things, knows one thing 1 . He who is
careless in all respects, is in danger 2 ; he who is not
careless in all respects, is free from danger, (i)
He who conquers one (passion), conquers many;
and he who conquers many, conquers one. ' Know-
ing the misery of the world ' rejecting the connection
with the world, ' the heroes go on the great journey, 1
they rise gradually ; ' they do not desire life/ (2)
He who avoids one (passion), avoids (them all)
severally ; and he who avoids them severally, avoids
one. Faithful according to the commandment (of
the Tirthakaras), wise, and understanding the world
according to the commandment such a man is
without danger 2 from anywhere. There are de-
grees in injurious acts, but there are no degrees in
control. (3)
He who knows 3 wrath, knows pride ; he who knows
pride, knows deceit ; he who knows deceit, knows
greed; he \i(ho knows greed, knows love; he who
knows love, knows hate ; he who knows hate, knows
delusion ; he who knows delusion, knows conception ;
he who knows conception, knows birth ; he who
knows birth, knows death ; he who knows death,
knows hell ; he who knows hell, knows animal exist-
ence ; he who knows animal existence, knows pain.
Therefore, a wise man should avoid wrath, pride,
deceit, greed, love, hate, delusion, conception, birth,
death, hell, animal existence, and pain.
1 Because true knowledge of one thing is inseparable from true knowledge of all things. * I. e. he heaps up karman. 9 And accordingly avoids wrath.
Bqok I, Lecture 3, Lesson 4. 35
This is the doctrine of the Seer, who does not
injure living beings and has put an end (to acts
and to sawsdra). Preventing the propensity to sin
destroys former actions. Is there any worldly
weakness in the Seer ? There exists none, there
is none. Thus I say. (4)
End of the Third Lecture, called Hot and Cold.
36 AjsrARANGA S()TRA.
FOURTH LECTURE,
RIGHTEOUSNESS.
The Arhats and Bhagavats of the past, present,
and future, all say thus, speak thus, declare thus,
explain thus : all breathing, existing, living, sentient
creatures 1 should not be slain, nor treated with
violence, nor abused, nor tormented, nor driven
away, (i)
This is the pure, unchangeable, eternal law, which
the clever ones, who understand the world, have
declared : among the zealous and the not zealous,
among the faithful and the not faithful, among the
not cruel and the cruel, among those who have
worldly weakness and those who have not, among
those who like social bonds and those who do not :
>* that is the truth, that is so, that is proclaimed in
this (creed)/ (2)
Having adopted (the law), one should not hide it,
nor forsake it. Correctly understanding the law,
one should arrive at indifference for the impressions
of the senses 2 , and 'not act on the motives of the
world/ 'He who is not of this mind 3 , how should
he come to the other 4 ?'
1 Pi/ia bhftyd iva satta. In the sequel we translate these words, alt sorts of living beings. f Literally, what one sees. 9 Who acts not on worldly motives. 4 Sinfulness.
Book I, Lecture 4, Lesson 2. 37
What has been said here, has been seen (by the
omniscient ones), heard (by the believers), acknow-
ledged (by the faithful), and thoroughly understood
by them. Those who acquiesce and indulge (in
worldly pleasures), are born again and again. ' Day
and night exerting thyself, steadfast/ always having
ready wisdom, perceive that the careless (stand)
outside (of salvation) ; if careful, thou wilt always
conquer. Thus I say. (3)
There are as many sravas l as there are parisra-
vas, and there are as many parisravas as there are
sravas. There are as many anisravas as there are
aparisravas, and there are as many aparisravas as
there are andsravas. He who well understands
these words and regards the world according to the
instruction (and understands), that which has been
distinctly declared, that 'wise man proclaims (the
truth) here to men/ who still belong to the sawsdra,
who are awakened, and have reached discrimina-
tion, (i)
' Those also who are afflicted and careless ' (will
be instructed). I say this as a truth. There is
nothing secure from the mouth of death. Those
who are led by their desires, who are the tabernacle
of fraud, ' who seized by Time dwell in the heap
(of karman)/ are born again and again. [Many who
are again and again (immersed) in delusion, (will
1 Asrava is that by means of which karman takes effect upon the soul, parisrava that (nir^ard, &c.) by which the influence of karman is counteracted. Anasrava is that by which Ssrava is avoided (religious vows), and aparisrava that by which karman is acquired.
often renew) their acquaintance with the places of
pain; they experience the pains inherent in re-
generation. He who often does cruel acts, often
undergoes (punishment in hell, &c.) He who
seldom does cruel acts, seldom undergoes (punish-
ment).] 1 (2)
Some say thus, also the wise ones ; the wise ones
say thus, also some others 2 . Many and several in
this world, Brdhma^as or .Sramawas, raise this dis-
cussion : We have seen, heard, acknowledged,
thoroughly understood, in the upper, nether, and
sidelong directions, and in all ways examined it:
all sorts of living beings may be slain, or treated
with violence, or abused, or tormented, or driven
away. Know about this : there is no wrong in
it (3)
That is a doctrine of the unworthy. But those
who are teachers, have said : You have wrongly
seen, wrongly heard, wrongly acknowledged, wrongly
understood, in the upper, nether, and sidelong
directions, in all ways wrongly examined it, when
you say thus, speak thus, declare thus, explain
thus : All sorts of living beings may be slain, or
treated with violence, or abused, or tormented, or
driven away. Know about this : there is no wrong
in it. That is a doctrine of the unworthy. (4) But
we say thus, speak thus, declare thus, explain thus :
1 The passage in brackets is introduced by the words p&Man- taram v&, * various reading/ It occurs in <all MSS. I have consulted, and is commented upon by the commentaries as belonging to the text
f By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahi/wsL
Book I, Lecture 4, Lesson 3. 39
All sorts of living beings should not be slain, nor
treated with violence, nor abused, nor tormented,
nor driven away. Knt>w about this, there is no
wrong in it. This is the doctrine of the teachers. (5)
First the persuasion of every one should be
ascertained, and then we will ask them severally : Ye
professors ! is pain pleasant to you, or unpleasant ?
If they give the right answer, reply : For all sorts
of living beings pain is unpleasant, disagreeable,
and greatly feared. Thus I say. (6)
1 Reflect and observe that whether you go to this
world or to that beyond, in the whole world those
who are discerning beings, who abstain from cruelty*,
relinquish karman. They are flesh-subduing, called
duty-knowing, upright men, aware that pain results
from actions/ Thus say those who have right
intuition, (i)
All the professors, conversant with pain, preach
renunciation. Thus thoroughly knowing karman,
observing the commandment, wise, unattached (to
the world), recognising thy Self as one 2 , subdue the
body, chastise thyself, weaken thyself: 'just as fire
consumes old wood!' Thus with a composed mind,
unattached, * unhesitatingly avoid wrath!' Con-
sidering the shortness of life ' know pain, or what
will come 3 ;' one shall feel the several feelings; and
perceive the world suffering under them. (2)
1 Nikkhittada/d, literally, those who have laid down the rod.
* I. e. as separate and different from the worid.
3 According to the commentators the present and future pains.
40 A*ARA&GA S(JTRA.
Those who are free from sinful acts are called
an i din a 1 . Hence a very wise man should not be
inflamed (by wrath). Thus I say. (3)
One should mortify (one's flesh) in a low, high,
and highest degree, quitting one's former connec-
tions, and entering tranquillity. Therefore a hero is
careful, a person of pith 2 , guarded, endowed (with
knowledge, &c.), and always restrained. Difficult to
go is the road of the heroes, who go whence there
is no return (final liberation). Subdue blood land
flesh, (i)
That man is called a worthy one, a hero, one to
be followed, who living in chastity [guarding his
eyes] shakes off the aggregate 3 .
He who desires the current of karman, is a fool
who has not cut off the fetters of, nor conquered
the connection with, (the world.) For such as dwell
in darkness, and are without knowledge, there is no
success in faith. Thus I say. (2)
