Sūtrakṛtāṅga 0.1.1

The Doctrine

One should know what causes the bondage of Soul, and knowing (it) one should remove it. (Gambusvâmin asked Sudharman): What causes the bondage (of Soul) according to Mahâvira? and what must one know in order to remove it?

(Sudharman answered): He who owns even a small property in living or lifeless things, or consents to others holding it, will not be delivered from misery.

If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing.

A sinner who makes the interests of his kinsmen and companions his own, will suffer much; for the number of those whose interest he takes to heart constantly increases.

All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of and deny these true words, adhere (to their own tenets), and are given to pleasures.

Some profess (the exclusive belief in) the five gross elements: earth, water, fire, wind, and air.

These five gross elements (are the original causes of things), from them arises another (thing, viz. âtman); for on the dissolution of the (five elements) living beings cease to exist.

'And as the Earth, though it is but one pile, presents many forms, so the intelligent (principle, viz. the âtman) appears under various forms as the universe.'

Thus say some fools. (But how can they explain on their theory that) the man engaging in undertakings, who has committed a sin, will himself suffer severe pain?

'Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again.

'There is neither virtue nor vice, there is no world beyond; on the dissolution of the body the individual ceases to be.'

'When a man acts or causes another to act, it is not his soul (âtman) which acts or causes to act.' Thus they (viz. the adherents of the Sânkhya philosophy) boldly proclaim.

How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works.

Some say that there are five elements and that the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are out nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature.'

Some fools say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal).

The Gânayas say that there are four elements: earth, water, fire, and wind, which combined form the body (or soul?).

(All these heretics say): 'Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.'

But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions.

They do not reach the end of the Samsâra, who, ignoring, &c.

They do not reach the end of transmigration, who, &c.

They do not put an end to birth, who, &c.

They do not put an end to misery, who, &c.

They do not put an end to death, who, &c.

They will again and again experience manifold pains in this ring of the earth, which is full of death, disease, and old age.

The highest Gina, Mahâvira the Gñâtriputra, has said that they will undergo births without number, being placed in all sorts of existences. Thus I say.