1 Au//fkamma#?=:ku//ikarman.
1 Vivega=viveka, explained as prSya^ittam. 3 Vedavid.
4 In order to attain pleasure, one has to work for the means ; after the enjoyment of the pleasures one has to undergo punish- ment 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)
Thus I say : a lake is full of water, it is in an even
plain, it is free from dust, it harbours (many fish) 1 .
Look ! he (the teacher) stands in the stream (of know-
ledge) 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. (i)
He whose mind is always wavering, does not
reach abstract contemplation 2 . 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 Ganas.' (2)
Whatever 3 a faithful, well-disposed man, on enter-
ing 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. a Samdhi> the means of a religious death. 3 Any article of the &aina faith.
5O AjrARA&GA S^TRA.
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 1 !
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. In the same way (it is
with him) whom thou intendest to punish, and to drive
away. The righteous man who lives up to these sen-
timents, does therefore neither kill nor cause others
to kill (living beings). He should not intentionally
cause the same punishment for himself 2 . (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 3 . Such is he who maintains the
right doctrine of Self. This subject has truly been
explained. Thus I say. (5)
Some not instructed (in the true law) make (only a show) of good conduct ; some, though instructed,
1 Fool, bdla ; the scholiast explains bdla as *SSkya or Parrvastha, an outsider, or a follower of P&rjva (?).
2 For the same pain he has caused to others in this life, he will suffer in the life hereafter.
3 This means that knowledge is a modification (pari/idma) of th Se)f, 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 (&/6drya'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 with-
draws his mind from the outer world, should learn
the teaching (of the Ttrthakaras) through the teach-
ing (of the &&rya) ; by his own innate knowledge,
or through the instruction of the highest 1 , 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. ' Know-
ing the delight of this world 2 , circumspect and re-
strained, one should lead the life of an ascetic/
Desiring liberation 3 , a hero should, through the
sacred lore, ever be victorious. Thus I say. (i)
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 5 , a man, versed in the
sacred lore, should keep off from it/ Leaving the
world to avert the current (of sin), such a great
1 L e. the Tirthakaras. 2 I. e. self-control.
8 The original has ni/Miya=nishMita.
4 It is called the door of dsrava. The three directions men- tioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a doka, noticed as such by the scholiast.
a Of worldly desires and their objects.
52 AJ^ARANGA S^TRA.
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). c All sounds recoil thence,
where speculation has no room/ nor does the mind
penetrate there 1 . The saint 2 knows well that which
is without support 3 . (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 pun-
gent nor astringent nor sweet ; neither rough nor
soft ; neither heavy nor light ; neither cold nor hot ;
neither harsh nor smooth ; he is without body, with-
out 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 with-
out 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. * Oesso^a, he who is free from love and hate. I.e. liberation, or the state of the liberated Support, pati/- is the body or karman.
Book I, Lecture 6, Lesson I. /S3
SIXTH LECTURE,
THE CLEANING 1 .
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. ( i )
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 2 ; on account of their
sinfulness they do not reach liberation 3 . (2)
Now look at those who are born in these families to reap the fruit of their own acts 4 :
Boils and leprosy, consumption, falling sickness,
blindness and stiffness, lameness and humpbacked-
ness, i
1 Dbuta, literally, shaken. Compare the dhutahgas of the Buddhists. Childers' P&li Diet. s. v.
2 Literally, the colours.
8 This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse.
4 ' To reap the fruit of their own acts' is, according to the com- mentary, the meaning of iyattae=atmatviya.
54 AtfARANGA stjTRA.
Dropsy and dumbness, look ! apoplexy (?) and eye-
disease, 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 (u 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, water-
beings dwelling in water, beings living in the air :
4 beings torment beings. See the great danger in
this world 1 ;' many pains (are the lot) of the creatures.
Men who are given to their lusts, come to destruc-
tion 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 2 . (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. * Dhfttav&da.
Book I, Lecture 6, Lesson 2. 55
leave us!' (5) Consulting their own pleasure, in-
dulging their passions, ' making a noise 1 , the parents
cry: No man 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)
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 diffi-
cult to bean He who prefers pleasures will, now
or after an hour 2 , fce deprived (of the body 8 , not
to recover it) for an infinite space of time. And
thus they do not cross (the sa^Scira), for the sake of
these pleasures which entail evil consequences and
are associated with others of their kind, (i)
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 : c We do your will, we depend on you (?)/ so shouting they cry, &c.
* I.e. after a short time.
8 The body with five organs, in which alone liberation can be realised.
56 AjtARANGA S^TRA.
belongs to me. A man who, thinking, I am I 1 ,
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 2 ; he will be upbraided
with his former trade, or reviled with untrue re-
proaches. Accounting (for this treatment) by his
former sins, knowing pleasant and unpleasant occur-
rences, he should patiently wander about. Quitting
all worldliness 8 one should bear all (disagreeable)
feelings, being possessed of the right view 4 . (2)
Those are called naked, who in this world, never
returning (to a worldly state), (follow) my religion
according to the commandment. This highest doc-
trine has here been declared for men. Delighted
with this, destroying that (i.e. the effect *of works), he
will successively 5 give up sinfulness 6 , after having
come to a knowledge of it. Here (in our reli-
gion) 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'
