First Lesson

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 pleasures are dear. Therefore he is near death. Because he is near death, he is far from salvation. But he who is neither near death nor far from salvation, considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Kusa grass which falls down when shaken by the wind. A fool, doing cruel acts, comes thereby ignorantly to grief. "Through delusion he goes astray, he dies." Being conversant with the deliberation about this delusion, one is conversant with the ways of the world; being not conversant with that deliberation, one is not conversant with the ways of the world. 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 excluding from the mind the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (1)

See! many who desire colours, are led around in the world, they experience here again and again feelings. Many live by injurious deeds against the world, they live by injurious deeds against these living beings. 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 salvation: they turn round and round in the whirlpool of the world. Thus I say. (3)

Second Lesson

Many do not live by injurious deeds against the world, they do not live by injurious deeds against these living beings. Ceasing from them, making an end of them, he perceives: this is a favourable opportunity; he who searches for the right moment for this body should never be careless. This is the road taught by the noble ones. (1)

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 devotee. (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 decreasing, of a changeable nature. Perceive this as its true character. For him who well understands this, who delights in the unique refuge, for the saved and inactive there is no way back to error. Thus I say. (3)

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 who contemplates the course of the world and does not acknowledge these attachments there is no such danger. Knowing that that which is well understood is well practised, man! with thy eyes on the highest good, be victorious in self-control. Among such men only is real piety. 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 attachments, the houseless, suffers with patience a long time.

The careless stand outside, the careful lead a devout life.

Maintain rightly this state of a sage. Thus I say. (5)

Third Lesson

Many are not attached to something in this world, they are not attached to it among these householders. 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 the connection with the world, so is the connection elsewhere difficult to destroy. Therefore I say: One should not abandon firmness. (1) Some who early exert themselves, 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, who knowing the world as worthless nevertheless follows its ways. "Knowing this, it has been declared by the sage." Here the follower of the commandment, the wise, the passionless, he who exerts himself before morning and after evening, always contemplating virtue 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 loss. (2) In this religion the cause of the fool's fall has been declared to depend on colour and killing. But a sage who walks the beaten track to salvation, regards the world in a different way. "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 individual, advising kindness, he will not engage in any work in the whole world: keeping before him the one great aim, salvation, and not turning aside, "living humbly, unattached to any creature." The rich in self-control who with a mind endowed with all penetration recognises that a bad deed should not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom; what you acknowledge as sagedom, that you acknowledge as righteousness. It is inconsistent with weak, sinning, sensual, ill-conducted house-inhabiting men. (4) "A sage, acquiring sagedom, should subdue his body." "The heroes who look at everything with indifference, use mean and rough food." Such a man is said to have crossed the flood of life, to be a sage, to have passed over the world, to be saved, to have ceased from wrongful acts. Thus I say. (5)

Fourth Lesson

For a devotee who has not yet reached discrimination, it is bad going and difficult proceeding when he wanders alone from village to village. Some men, when going wrong, will become angry when exhorted with speech. And a man with wary pride is embarrassed with great delusion. (1) 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 teacher's views, imitating 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, not coming too near the teacher, minding living beings, one should go on one's business. (2)

A devotee should, according to the teacher's order, go and return, contract or stretch his limbs, thoroughly clean what ought to be cleaned. Sometimes, though a devotee be endowed with virtue and walks in righteousness, living beings, coming in contact 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, he should repent of it and do penance for it. Thus he who knows the sacred lore, recommends penance combined with carefulness. (3)

When a devotee with fully developed intuition and knowledge, calm, guarded, endowed with knowledge, always restrained, perceives a woman tempting 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, discipline himself, stand upright, wander from village to village, take no food at all for a time, withdraw his mind from women. First troubles, then pleasures; first pleasures, then troubles: thus they are the cause of quarrels. Considering 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 guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5)

Fifth Lesson

Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours many fish. Look! the teacher stands in the stream of knowledge and is guarded in all directions. Look! there are great Seers in the world, wise, awakened, free from evil acts. Perceive the truth: from a desire of a pious end they chose a devout life. Thus I say. (1)

He whose mind is always wavering, does not reach abstract contemplation. Some, bound by worldly ties, are followers, that is, 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 messengers of God." (2)

Whatever a faithful, well-disposed man, on entering the path, 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 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 who reflects should say unto him who does not reflect: Consider it to be true. Thus 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!

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 sentiments, does therefore neither kill nor cause others to kill living beings. He should not intentionally cause the same punishment for himself. (4)

The soul is the knower, and the knower is the soul. That through which one knows, is the soul. With regard to this knowing, it is established. Such is he who maintains the right doctrine of the soul. This subject has truly been explained. Thus I say. (5)

Sixth Lesson

Some not instructed in the true law make only a show of good conduct; some, though instructed, have no good conduct. Let that not be your case! That is the doctrine of the clever one. Adopting the teacher'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 withdraws his mind from the outer world, should learn the teaching of God's messengers through the teaching of the teacher; by his own innate knowledge, or through the instruction of the highest, 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. "Knowing the delight of this world, circumspect and restrained, one should lead the life of a devotee." Desiring salvation, a hero should, through the sacred lore, ever be victorious. Thus I say. (1)

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, a man, versed in the sacred lore, should keep off from it." Leaving the world to avert the current of sin, such a great man, free from evil 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 of error, rejoicing in the glorious salvation. "All sounds recoil thence, where speculation has no room," nor does the mind penetrate there. The devout knows well Him who is without support. (3)

He 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 pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; He is without body, unborn, without contact of matter, He is not feminine nor masculine nor neuter; He perceives, He knows, but there is no analogy whereby to know His nature; His essence is without form; nothing is like Him. 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.