'Whence should he have it 4 , who does not get it
1 If we read nivvurfa pdvakammehi^ zniyan& viyahiya, we have a hemistich of a ,rloka.
* Sdrae. The commentators translate it with sv&rata-su + a (4 #tvanamary&d4y) + rata (saiyamanush/Mne),for ever delighting in the exercise of control. I think the Sanskrit prototype of s&rae is saraka.
* These words seem to have formed a jloka, which could easily be restored if we read : purise davie vire &y&n\ggs viy^hie I vasitta ba#ibhaera*ftsi ^e dhuadi samussayaw 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.
4 Success in faith.
Book I, Lecture 4, Lesson 4. 4!
early, late, or in the middle of life ? ' But the dis-
cerning one is awakened, and ceases to act. See
that it is good to be so! Cutting off that * whence
bondage, cruel death, and dreadful pain/ ' and the
(desire for) external (objects) flow, he who among
mortals knows freedom from acts/ ' seeing that acts
will bear fruit, the knower of the sacred lore, parts
from (karman).' (3)
There are those who have established themselves
in the truth, who (were, are, or will be) heroes,
endowed (with knowledge), always exerting them-
selves, full of equanimity \ valuing the world (as it
deserves) in the east, west, south, north. We shall
tell the knowledge of them who (were, &c.) heroes,
endowed (with knowledge), always exerting them-
selves, full of equanimity, valuing the world (as it
deserves).
Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4)
End of the Fourth Lecture, called Righteousness.
: nirantaradarrinaA jubh&nibhasa.
42 AjsrARANGA stiTRA.
FIFTH LECTURE,
ESSENCE OF THE WORLD.
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 1 pleasures are dear. Therefore he is near
death. Because he is near death, he is far (from
liberation). But he who is neither near (death) nor
far (from liberation), considers the life of a slow and
ignorant fool as similar to a dewdrop trembling on
the sharp point of the blade of Ku^a grass which falls
down when shaken by the wind. A fool, doing
cruel acts, comes thereby ignorantly to grief.
* Through delusion he is born, dies, &c.' Being
conversant with the deliberation about this delu-
sion, one is conversant with the sawsdra ; being
not conversant with that deliberation, one is not
conversant with the sawsira. He who is clever,
should not seek after sexual intercourse. But
having done so, (it would be) a second folly of the
weak-minded not to own it. Repenting and ex-
cluding (from the mind) the begotten pleasures, one
should instruct others to follow the commandment.
Thus I say. (i)
See ! many who desire colours, are led around
" * The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the gram- matical irregularities in which our text abounds.
Book I, Lecture 5, Lesson 2. 43
(in the sawsdra), they (experience) here again and
again feelings (i.e. punishment) 1 . Many live by
injurious deeds against the world, they live by
injurious deeds against these (living beings) 2 . 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).
Many do not live by injurious deeds against the world, they do not live by injurious deeds against
1 This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words, Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in i, or identical if we adopt the p,MS.ntaram.
a 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.
44 AA'ARANGA S#TRA.
these (living bejtigs). Ceasing from them, making
an end of them, he perceives : this is a favourable
opportunity 1 ; he who searches for 2 the right moment
for this body (should never be careless). This is the
road taught by the noble ones, (i)
When he has become zealous for the law, he
should never be careless, knowing pain and pleasure
in their various forms. Men act here on their own
motives; it has been declared that they suffer for
their own sins. Neither killing nor lying, he should
(patiently) bear (all unpleasant) feelings when affected
by them. That man is called a true monk. (2)
Those who are not given to sinful acts are
(nevertheless) attacked by calamities ; but then the
steadfast will bear them. (He has to bear) them
afterwards as (he has done) before (his conversion).
(The body) is of a fragile, decaying nature, (it is)
unstable, transient, uneternal, increasing and de-
creasing, 6f a changeable nature. Perceive this as its
true character. For him who well understands this,
who delights in the unique refuge 3 , for the liberated
and inactive there is no passage (from birth to birth).
Many are attached to something in the world
be it little or much, small or great, sentient or non-
sentient they are attached to it (here) amongst these
(householders). Thus some incur great danger.
For him wjio contemplates the course of the world
and does not acknowledge these attachments (there
1 For adopting the right conduct.
3 Annesi = anveshin. I think that an nest may be an aorist of gn, knew.
8 Ayata#a/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 go>d, be victorious (in control). Among
such men only is real Brahmanhood. Thus I say. (4)
I have heard this, and it is in my innermost heart ;
and the freedom from bonds is in your innermost
heart. He who has ceased (to have worldly attach-
ments), the houseless, suffers with patience a long
time.
The careless stand outside, the careful lead a reli-
gious life.
Maintain rightly this state of a sage. Thus I say. (5)
Many are not attached to something in this world,
they are not attached to it among these (house-
holders). He is a wise man who has heard and
understood the word of the learned ones. Without
partiality the law has been declared by the noble
ones. As I have destroyed here 1 the connection
with the world, so is the connection elsewhere diffi-
cult to destroy. Therefore I say : One should/not
abandon firmness, (i) Some who early exert them-
selves^ do not afterwards slide back ; some who early
exert themselves, afterwards slide back ; those who
do not early exert themselves, (can of course) not
slide back. That man also is of this description 2 ,
who knowing the world (as worthless neverthe-
less) follows its ways. ' Knowing this, it has been
declared by the^sage/ Here the follower of the com-
1 * Here ' and ' elsewhere ' mean, in the church of Mahavira, and in that of the Tirthikas.
* Belongs to the last category, to which belong the 6akyas, &c.
46 A^ARANGA S^TRA.
mandment, the wise, the passionless, he who exerts
himself before morning and after evening 1 , always
contemplating virtue 2 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 (Jainas the cause of the fool's fall)
has been declared (to depend) on colour 3 and killing.
But a sage who walks the beaten track (to libe-
ration), regards the world in a different way.
1 Knowing thus (the nature of) acts in all regards,
he does not kill/ he controls himself, he is not
overbearing. (3)
Comprehending that pleasure (and pain) are indi-
vidual, advising kindness, he will not engage in
any work in the whole world : keeping before him
the one (great aim, liberation), and not turning
aside, 'living humbly, unattached to any creature/
The rich (in control) who with a mind endowed
with all penetration (recognises) that a bad deed
shduld not be done, will not go after it. What you
acknowledge as righteousness, that you acknowledge
as sagedom (mauna); what you acknowledge as sage-
dom, that you acknowledge as righteousness. It is
1 Puvvvararfiya0i, the first and the last wake (ydma) of the night ; the intermediate time is allowed for sleep.
8 Si la is either sa#*yama, control with its 18,000 subdivisions, or it consists of (i) the five great vows, (a) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kashdya).
* 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 sage-
dom, 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 sawsira), to be liberated, to have
ceased (from acts). Thus I say. (5)
For a monk who has not yet reached discrimina-
tion 1 , it is bad going and difficult proceeding when he
wanders (alone) from village to village. Some men
(when going wrong) will become angry when ex-
horted with speech. And a man with wary pride
is embarrassed with great delusion 2 , (i) There are
many obstacles which are very difficult to overcome
for the ignorant and the blinded. Let that not be
your case ! That is the doctrine of "the clever one
(Mahavira). Adopting the (/rya's) views, imi-
tating his indifference (for the outer world), making
him the guide and adviser (in all one's matters),
sharing his abode, living carefully, acting according
to his mind, examining one's way 3 , not coming too
near (the &&rya), minding living beings, one should
go (on one's business). (2)
1 Avyakta, either with regard to sruta, sacred knowledge, or to his age.
a The result will be that he thinks himself above the admonition of the spiritual head (&drya) of the chapter (ga>Wa), and leaves the chapter, living as a gaAWanirgata.
8 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.
48 AJSTARANGA S<JTRA.
(A monk should according to the &rya's or-
der) go and return, contract or stretch (his limbs),
thoroughly clean (what ought to be cleaned). Some-
times, though a monk be endowed with virtue and
walks in righteousness, living beings, coming in con-
tact with his body, will be killed. (If this happens
through mere carelessness) then he will get his
punishment in this life ; but if it was done contrary
to the rules 1 , he should repent of it and do penance
for it 2 . Thus he who knows the sacred lore 3 , recom-
mends penance combined with carefulness. (3)
(When a monk) with fully developed intuition and
knowledge, calm, guarded, endowed (with know-
ledge), always restrained, perceives (a woman tempt-
ing him), he should consider within himself: what
will this person do ? The greatest temptation in
this world are women. This has been declared
by the sage. (4)
When strongly vexed by the influence of the
senses, he should eat bad food, mortify himself,
stand upright, wander from village to village, take
no food at all, withdraw his mind from women.
First troubles, then pleasures ; first pleasures, then
troubles 4 : thus they are the cause of quarrels. Con-
sidering this and well understanding it, one should
teach oneself not to cultivate (sensuality). Thus I
say. He should not speak of women, nor look at
them, nor converse with them, nor claim them as his
own, nor do their work. Careful in his speech and
