Book I, Lecture 2, Lesson 5

Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com

FIFTH LESSON.

That for this (viz. pleasure) the wants of the world should be supplied by bad injurious doings: for one's own sons, daughters, daughters-in-law, kinsmen, nurses, kings, male and female slaves, male and female servants, for the sake of hospitality, of supper and breakfast, the accumulation of wealth is effected. (1)

(This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them

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to accept anything unclean ¹. Free from uncleanliness he should wander about. (2)

Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others. This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice ², the occasion (for begging, &c.), the conduct, the religious precepts ³, the true condition (of the donor or hearer), who disowns all things not requisite for religious purposes ⁴, who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate). Clothes, alms-bowls, blankets, brooms, property ⁵, straw mats, with regard to these things he should know (what is unclean). When he receives food he should know the quantity required. This has been declared by the Revered One: he should not rejoice in the receipt of a gift, nor be sorry when he gets nothing. Having got much, one should not store it away; one should abstain from things not requisite for religious purposes. With a mind different (from that of common people) a seer abandons (these things). This is the road taught by the noble ones, well acquainted with which one should not be defiled (by sin). Thus I say. (3)

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Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The farsighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the samsâra), is called among mortals a hero, who liberates those who are fettered. (4)

As the interior (of the body is loathsome), so is the exterior; as the exterior, so is the interior. In the interior of the body he perceives the foul interior humours, he observes their several courses (or eruptions). A well-informed man knowing (and renouncing the body and pleasures), should not eat (his saliva ¹); he should not oppose himself to the (current of knowledge). Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteousness ². Hence the above has been said for the increase of this (life) ³. (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure); but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5)

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A heretic ¹ professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure--enough of that fool's affection ²; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6)

Footnotes

23:1 Âmagandha, unclean, is also a Buddhist term; see Rhys Davids' Buddhism, pp. rat, 181.

23:2 Kheda = abhyâsa, or the pain of worldly existence.

23:3 Samaya.

23:4 Pariggaha; it might also be translated, who disowns attachment.

23:5 Oggaha = avagraha property eg. the ground or space which the householder allows the mendicant who stays in his house.

24:1 I.e. what he has thrown away, vomited, as it were; pleasures.

24:2 Veram vaddhei appano, apparently the close of a sloka; see I, 3, 2, 3.

24:3 The commentators supply sarîrasya, the body. For sinful acts injure the bodies of living beings; therefore they are increased by our abstaining from sin.

25:1 Pamdite = panditammânî, who believes or pretends to be a learned man.

25:2 Alam bâlassa samgena, a pâda of sloka; followed by the words in note ², p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter.