A man, catching birds, beats, cuts, and puts to death a bird or some other animal. The rest as above. (37)

A man, becoming a fisherman, beats, cuts, and puts to death a fish or some other animal. The rest as above. (38)

A man, becoming a cowherd, beats, cuts, and puts to death a cow or some other animal. The rest as above. (39)

A man, slaying cows, beats, cuts, and puts to death a cow or some other animal. The rest as above. (40)

A man, becoming a dog-keeper, beats, cuts, and puts to death a dog or some other animal. The rest as above. (41)

A man, becoming the helpmate of a dog-keeper, beats, cuts, and puts to death a dog or some other animal. The rest as above. (42)

A man, rising in an assembly, may promise to kill some animal and he will beat, cut, and put to death a partridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. The rest as above. (43)

A man, being angry for some reason, for example because his granary or his liquor-cask runs short, sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. The rest as above. (44)

A man, being angry for some reason, for example because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another's making the cut. The rest as above. (45)

A man, being angry for some reason, for example because his granary or his liquor-cask runs short, covers with brambles or twigs the householders', or their sons', stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another's burning them. The rest as above. (46)

A man, being angry for some reason, as above, steals a householder's or his sons' earrings, or girdle, or jewels, or pearls, has them stolen by another person, or consents to another's stealing them. The rest as above. (47)

A man, being angry, as before, robs ascetics or scholars of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another's robbing them. The rest as above. (48)

A man, without consideration and without any provocation, sets fire to the cornfields of the householders, and so on. All as in section 44. (49)

A man, without consideration, makes a deep cut in the strong limbs of the camels, and so on. All as in section 45. (50)

A man, without consideration, covers with brambles and twigs the stables for the camels, and so on, and burns them. All as in section 46. (51)

A man, without consideration, steals the earrings, and so on. All as in section 47. (52)

A man, without consideration, robs ascetics or scholars of their umbrella, and so on. All as in section 48. (53)

A man, on seeing ascetics or scholars whom he detests, degrades himself by various evil deeds. Either he gives them a slap with the open hand to turn them away, or he abuses them. And when the monk at the proper time calls at his house on the begging-tour, he does not give him alms, but says: those who become ascetics are the meanest workmen, men unable to support their family, low men, wretches, idlers! (54)

Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, and so on, to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill beings, and do various evil deeds, they enjoy the excellent pleasures of human life; such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, gives his customary alms, gives thanks, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden trinkets, puts on his head a chaplet of flowers; with his body strengthened, with a wreath hanging down to the girdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, sitting on a large throne in a lofty upper room of his house, surrounded by women and a troop of followers, in the light of torches burning the whole night, under the great din of uninterrupted story-telling, dramatical plays, singing, and music, as beating of time, performing on the lute, the trumpet, the great drum, and the tabor, he enjoys the excellent pleasures of human life. (55)

When he gives an order to one man, even four or five men will, without being asked, go up to him and say: "Speak, dear sir, what shall we do? what shall we fetch? what shall we give you? what trinket shall we put on you? what is your heart's desire? what relishes your mouth?"

Unworthy men who see him will say: "Forsooth, this man is a lord; this man is the favoured one, this man will support us, as he supports others." But noble men who see him will say: "This man does cruel actions, and maintains himself by them. His is the path to Hell, the dark path. In the future he will not easily obtain enlightenment." (56)

The conduct described in the preceding part is agreeable to some heretical monks, to some householders, to men governed by love of worldly life. This conduct is unworthy, impure, void of virtues, not holy, not right, not eradicating sins; it is not the road to perfection, salvation, peace, final deliverance, not the road of those who are freed from all misery; it is thoroughly untrue, and bad.

This is the explanation of the first subject, namely demerit. (57)

Now the explanation of the second subject, namely merit, is as follows:

Here in the East, West, North, and South there are some men, namely Aryas, non-Aryas, and (all down to) ugly men. They own fields and houses, (&c, all as in II, 1, §§ 34-59, down to) reach final salvation. (58)

(The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation of the second subject, namely merit. (59)

Now the explanation of the third subject, namely the mixed state, is as follows:

Those who live in woods, in huts, near villages, (&c, all as above, § 21, down to) or blind. (The conduct described in this) part is not holy, (&c, all as in § 57, down to) thoroughly untrue, and bad.

This is the explanation of the third subject, namely the mixed state. (60)

Now the explanation of the first subject, namely demerit, is as follows:

Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, unrighteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to unrighteousness, men of unrighteous character and conduct, men gaining an unrighteous livelihood. (61)

They beat, cut, pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery, fraud, deceit, imposture, dishonesty, and trickery; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, (&c, all as in II, 1, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings, coach and pair, palanquins, beds, seats; from enjoying a ride or drive; from having many followers; from buying, selling, doing business with Mashas, half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62)

As some idle, cruel men wantonly injure Kalama, Masura, sesamum, Mudga, beans, Nishpava, Kulattha, Alisanda, Elamikkha, so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes.

A man will (occasionally) severely punish even the smallest offence of his domestics, namely a slave or messenger or hired servant or vassal or parasite; for example, punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) and break them, cut off his hands or feet or ears or nose or lips or head or face, pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cutting-grass, bind him to a lion's tail, or a bull's tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63)

A man will (occasionally) severely punish even the smallest offence of his next of kin, namely his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; for example, he ducks the offender in cold water, (&c, all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c, to slay and to put men in fetters. (64)

And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — the period may be shorter or longer. Having enjoyed pleasures, having produced the effects of iniquity, having earned the burden of many sinful actions which generally bear him downwards, (he goes to the bottom of Hell). As a ball of iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of deeds, full of sin, full of demerit, full of disgrace, full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of Hell. (65)

These hells are round inside, square outside, on their floor razor-like arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, constellations, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66)

And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation or comfort or recreation or encouragement; but the denizens of Hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67)

As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of falls from sorrow to sorrow, from pain to pain. His is the southern region, Hell, the dark fortnight. He will not easily obtain guidance. (The conduct described in the preceding) part is unworthy, impure, (&c, see § 57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, namely demerit. (68)

Now the explanation of the second subject, namely merit, is as follows:

Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c, all as in § 58, but substitute 'righteous' for 'unrighteous', down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c, all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69)

There are such devout men as in walking carefully avoid to occasion the death of any living creature, (&c, all as in § 23, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl (so sins find no place in them); their course is unobstructed like that of life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bharunda; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour. (70)

There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, namely animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises. In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71)

These reverend men practise the following mode of living which just suffices for carrying on existence; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cooking-vessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse; they beg (in houses where they are) unknown, or when food is scarce; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging); they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood; they sit in the sun, they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)

Living in this way they practise many years devout asceticism, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships, and the twenty-two calamities and troubles; (when they have attained their end), they reach, while they are breathing their last, the highest knowledge and faith, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final salvation, and are freed from all misery. (73)

They pass on to peace with God. By reason of the good they have done, they are admitted among the angels in the Garden. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerful, very happy (dwellers there), they become very beautiful, very splendid, &c.; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a long down-reaching garland; having heavenly colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) with their beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come.

(The conduct described in the preceding) part is worthy, pure, (&c, see § 57, all down to) it is thoroughly true and good.

This is the explanation of the second subject, namely merit. (74)

Now the explanation of the third subject, namely the mixed state, is as follows:

Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men practising righteousness, (&c, all as in § 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c, similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75)

There are, for instance, followers of the devout, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of deeds), the subject of actions, bondage, and final release; who, without anybody to back them, cannot be seduced from the creed of the Nirgranthas by hosts of angels, Asuras, Nagas, Suvarnas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garudas, and serpent-spirits; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its meaning, and understood its meaning; whose very marrow of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals, and on full-moon days. They provide the Nirgrantha devout with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the Silavratas and Gunavratas, the Viramana, the Pratyakhyana, the Posaha-fasts, and austerities which they have vowed to perform. (76)

Living in this way they are for many years followers of the devout, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and repented of them, and having attained purity of soul, they die at their allotted time, and are admitted among the angels in the Garden, (&c, all as in § 74, down to) it is thoroughly true, and good.

This is the explanation of the third subject, namely the mixed state. (77)

He who does not practise cessation (from sin), is called a foolish man; he who practises cessation (from sin), is called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man.

The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c, all down to) thoroughly untrue, and bad.

The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c, all down to) thoroughly true, and good.

The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c, all down to) thoroughly true, and good. (78)

Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the self is) at rest, (the latter, when it is) in disturbance.