1 I have nothing to do with anybody else.
2 Lfisie. The commentator translates it by luita, to tear out the hair. This would be a rather difficult operation on the bald head of a Gaina monk. Lfisiya is, of course, the Sanskrit 10 shit a, hurt.
3 Visottiya/0. Sanskrit vLrrotasikd(?)==jahka.
4 Samiyada#isa#e. The commentator explains it by samita- dar^ana. I think it corresponds to samyagdamna.
5 Pariydeaw=pary&ya. The commentator interprets it by jrimanya.
6 Ad4i^ai=ad&niya. 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.
A sage who is well instructed in the law and leads
a life of abstinence, is always a destroyer of the
effects of works l . To a mendicant who is little
clothed 2 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, (i)
The unclothed one, who * excels in this (absti-
nence), will often be molested by (sharp blades of)
grass, by cold, heat, gnats, and fnosquitoes. 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 3 walked
1 Ad&nam explained as implements which are not requisite for the law.
2 A^ela, literally, unclothed. But it has that meaning only when it is applied to a ^-inakalpika. A ^inakalpika 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 (ra^oharawam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrika).
8 A'irardta, literally, long night Compare dtrgharatra, which the Bauddhas and (rainas employ in the sense we have given to irartam in the text.
in the former years 1 , 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 sawsAra), to
be liberated, and to have ceased (to act). Thus I
say. (2)
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)
The disciples ,are thus regularly instructed, day
and night, by the knowledge-endowed great heroes,
receiving knowledge from them. Some, being se-
duced from the calmness of the mind, adopt rough
manners. Some, living in chastity, dispute the
authority (of the teacher), others hear and under-
stand his words ; they intend to lead a godly life,
but having left the world 2 , they are not qualified (for
a religious life). Others, being incensed by lusts,
1 Puvv&im vsim, the former years are those long periods by . which the length of the early TJrthakaras' 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 slow-
minded to call virtuous, calm, religiously living men
worthless.
Some, turning from (control), assign its difficulty
as their reason (for doing so) 1 ; 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, (t)
Those who deserve to be called fools, are born
again and again. Standing low (in learning or con-
trol) they will exalt themselves (and say) in their
pride : I am learned. They speak harshly unto the
passionless ; they upbraid them with their former
trades, or revile them with untrue reproaches 2 . 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
1 They do not upbraid their teachers, and hence are not guilty of the second folly.
2 Compare second lesson, 3. Paliy a, which we have here as in the passage above translated i former trade/ is here explained by anush/Mna, exertion.
60 A*ARANGA S>TRA.
desponding ; the rising, cast down. Those troubled
with sensuality, the cowardly men become perverters
of the faith l . Therefore the reputation of some be-
comes bad. He is an apostate ascetic ! He is an
apostate ascetic ! (3)
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)
Staying in or between houses, in or between vil-
lages, 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, (i)
A saint 2 , 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 3 . He should pro-
claim it among those who exert themselves, and
those who do not 4 , among those who are willing to
hear (the word), (2)
Not neglecting tranquillity, indifference, patience,
liberation, purity, uprightness, gentleness, and free-
dom from worldly cares 6 , one should, with due con-
sideration, preach the law of the mendicants to all
sorts of creatures. (3)
1 Or breakers of vows. 2 Oy a, see note 2, p. 52.
8 Veyavt=vedavid.
4 This is equivalent either to believers and heretics, or to clerical and lay men.
* L&ghaviya, lightness, explained, freedom from bonds.
Book I, Lecture 6, Lesson 5. 6 1
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 dis- cerning 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 inju-
rious acts, from whom the injurers do not shrink 1 9
' who has shaken off wrath, pride/ delusion, and
greed, c 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.
1 One expects, who does not shrink from the injurers.
62 AJrARANGA S^TRA.
SEVENTH LECTURE,
' Called
LIBERATION.
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 , (i)
(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)
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 bo 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 l . Thus they
are not well taught, not well instructed in the reli-
gion 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.
Everywhere 2 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 (Mahivira), three 3 vows
have been enjoined/ Noble and tranquil men who
are enlightened and exert themselves in these (pre-
cepts), are called free from sinful acts. (4)
Knowing (and renouncing) severally and singly
1 The (rain as do not espouse one of the alternative solutions of the metaphysical and ethical questions ; but they are enabled by the sy&dviida to believe in the co-existence of contrary qualities in one and the same thing.
2 In all other religious sects.
8 <?dma = ydma. These are, (i) 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 , which we have rendered vows.
64 AjtARANGA S^TRA.
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).
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 long-
lived .Srania^a ! 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 *). (i)
O long-lived ^rama^a ! A mendicant should thus
refuse a householder of goo'd 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
