Sūtrakṛtāṅga 0.6

Praise of Mahavira

Sramanas and Brâhmanas, householders and heretics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge? Gôsâla. 'Listen, Ârdraka, to what (Mahavira) has done. At first he wandered about as a single monk; but now he has surrounded himself by many monks, and teaches every one of them the Law at length.

What was the knowledge, what the faith, and what the conduct of the Gñâtriputra? If you know it truly, O monk, tell us as you have heard it, as it was told you! 'The inconstant man has decided upon this mode of life': to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece.

This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes! 'Either to live as a single mendicant (was right conduct) or his present life; therefore both do not agree with each other.' Ârdraka. "His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers).

This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light. "For if a Sramana or Brâhmana who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises singleness, remaining in the same mental condition as before.

He sees everything; his knowledge has got beyond (the four lower stages); he has no impurity; he is virtuous, of a fixed mind, the highest, the wisest in the whole world; he has broken from all ties; he is above danger and the necessity to continue life. "It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech.

Omniscient, wandering about without a home, crossing the flood (of the Samsâra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. 'He who (teaches) the great vows (of monks) and the five small vows (of the laity), the five Âsravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of Sramanas, him I call a Sramana.

The omniscient sage, Kâsyapa, has proclaimed this highest Law of the Ginas; he, the illustrious one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. Gôsala. ('As your Law makes it no sin for Mahâvira to surround himself by a crowd of disciples), so according to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has intercourse with women.'

His knowledge is inexhaustible like the (water of the) sea; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like Sakra, the lord of the gods. Ârdraka. "Know this: those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) householders, but they are no Sramanas.

By his vigour he is the most vigorous; as Sudarsana (Mêru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be Sramanas, then householders too are Sramanas; for they do the same things.

(Mêru) a hundred thousand yôganas high, with three tiers, with the Pandaga (-wood) as its flag, rising ninety-nine thousand yôganas above the ground, and reaching one thousand below it; "Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence."

It touches the sky and is immersed in the earth; round it revolve the suns'; it has the colour of gold, and contains many Nandana (parks); on it the Mahendras enjoy themselves. Gôsala. 'In making this statement you blame all philo-"Every philosopher praises his own doctrines and makes them known.

This mountain is distinguished by (many) names; it has the colour of burnished gold; it is the greatest of all mountains, difficult to ascend on account of its rocks; this excellent mountain is like a part of the earth on fire. Sramanas and Brâhmanas blame one another when they teach (their doctrines). (The truth, they say,) is all on their side; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them).

'We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men.

The king of mountains, standing in the centre of the earth, is seen in a pure light' like that of the sun. With such beauty shines forth this manycoloured, lovely (mountain), which is crowned with the great mountain; similar to it is the Sramana Gñâtriputra, who is noble, glorious, full of faith, knowledge, and virtue. "If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world."

As Nishadha is the best of long-stretched mountains, and Rukaka of circular ones, so is he (Mahâvira) among sages the wisest in the world, according to the declaration of the wise ones.

After having taught the highest Law he practised the highest contemplation, which is the purest of pure, pure without a flaw; thoroughly white (as it were) like mother-of-pearl and the moon. Gosala. 'Out of fear your Sramana will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.'

Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached the insurpassable, highest perfection, a state which has a beginning but no end. Ârdraka. 'Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances); but he (answers) worthy people with a definite purpose (in his mind)'.

As the Salmalt, in which the Suparna' gods take their delight, is most famous among trees, as Nandana is among parks, so is the Omniscient most famous through his knowledge and virtue. "He, the wise man, impartially teaches (the Law) whether he goes (to his pupils) or not; because unworthy men have fallen from the true faith, he does not go to places (frequented by them)."

As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. Gôsala. 'As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Sramana Gñâtriputra. This is what I think and calculate about it.'

As (the ocean on which sleeps) Svayambhu is the best of seas, as Dharanêndra is the best of Nâgas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mahâvira) the flag of monks by his austerities. Ardraka. "(Mahâvira) acquires no new (Karman), he annihilates the old, avoiding wrong opinions; and thus the saviour said to others: Herein is contained the vow (leading to) Brahman (i.e. Môksha); this is the gain which a Sramana is desirous of. Thus I say.

As Airâvana is the best of elephants, the lion of beasts, Gangå of rivers, as Garuda, Vênudêva, is the best of birds, so is Gñâtriputra the best of those who have taught the Nirvâna. "A merchant kills living beings and desires property; not leaving his kinsmen, he attracts a crowd in order to do business.

As Vishvaksêna is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamâna is the best of sages. Desiring riches and addicted to sensuality, merchants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love.

As giving safety is the best of gifts, as the best of true speeches is that which causes tress, as chastity is the highest of austerities, so is the Sramana Gñâtriputra the highest of men. "They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold.

As the Lavasaptamas' are the highest of those gods who live very long, as the palace Saudharman is the best of heavenly abodes, as Nirvâna is the chief object of the Law, so there is no wiser man than Gñâtriputra. "They do not always make profit, nor does it last for ever; they meet with both results (success and failure) in their quest of gain. The profit (of the teacher), however, has a beginning, but no end; the saviour and sage shares his profit (with others).

He (bears everything) like the earth; he annihilates (his Karman); he is free from greed; he, the Omniscient, does not keep store (of anything); he has crossed the ocean of life like the sea: he, the Hero, who grants protection to all, and whose perception is infinite. Him who kills no (living beings), who has compassion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly.

Having conquered the passions which defile the soul wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. A Buddhist. 'If (a savage) thrusts a spit through the side of a granary, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views.

'If a savage puts a man on a spit and roasts him, mistaking him for a fragment of the granary; or a baby, mistaking him for a gourd, he will not be guilty of murder according to our views.

He understood the doctrines of the Kriyâvâdins, of the Akriyâvâdins, of the Vainayikas, and of the Agñânavâdins; he had mastered all philosophical systems, and he practised control as long as he night, he practised austerities for the removal of pain, he knew this world and that beyond; the lord renounced everything at every time. Having heard and believing in the Law, which has been proclaimed and taught by the Arhat, and has been demonstrated with arguments, people will either make an end of their mundane existence, or they will become like Indra, the king of 'If anybody thrusts a spit through a man or a baby, mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon.

'Those who always feed two thousand worthy monks, acquire great merit and become powerful gods in Arûpa (dhâtu).'

Ârdraka. Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them.

"A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law); he will not be guilty of any (sin).

"It is impossible to mistake (a fragment of the granary) for a man; only an unworthy man can say it. How can (the idea of a man) be produced by a fragment of the granary? Even to utter this is an you do evil; for such speech is incompatible with virtues. No ordained (monk) should speak empty words.

"Oh! you have explored this subject; you have thoroughly examined the consequences of acts of living beings; your (fame) reaches the Eastern and Western oceans; you view (the universe as if) it stood on the palm of your hands!

Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim of the monks of our creed, that nobody who lives by secret sins, should lay down the Law.

"A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands.

"They kill a fattened sheep, and prepare food for the sake of a particular person; they season the meat with salt and oil, and dress it with pepper.

You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin.

"All who partake of such food, commit sins in their ignorance; but the wise do nothing of the kind. Even to utter it is an untruth.

"In compassion to all beings, the seers, the Gñâtriputras, avoid what is sinful; afraid of it, they abstain from food especially prepared for them.

"They abstain from wicked deeds, afraid of injuring living beings, and do no harm to any creature; therefore they do not partake of such food. This is a maxim of the monks of our creed.

"(Having reached) this perfection' in the Law of the Nirgranthas and standing firm in it, one should live without deceit. The awakened sage who is endowed with all virtues thereby obtained very great fame."

A Vedic Priest. 'Those who always feed two thousand holy mendicants, acquire great merit and become gods. This is the teaching of the Vêda.'

Ârdraka. "He who always feeds two thousand holy cats (i. e. Brâhmanas), will have to endure great pains in hell, being surrounded by hungry (beasts).

"He who despises the Law that enjoins compassion, and praises the Law that permits slaughter, and who feeds but a single unprincipled man, even if he be a king, will go to darkness", and not to the Both of us follow (very much the same) Law; we stood firm in it, and shall do so in the time to come; (we believe that) virtue consists in good conduct, and that knowledge (is necessary for liberation); and with regard to the Circle of Births there is no difference between us.

' (But we assume) an invisible, great, eternal, imperishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.' Ârdraka. "(If there were but one Soul common to all beings) they could not be known (from one another), nor could they experience different lots; there would not be Brahmanas, Kshattriyas, Vaisyas, and Sûdras, insects, birds, and snakes; all would be men and (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the ruin of others in this dreadful, boundless Circle of knowledge, and who practising meditation teach the whole Law, are themselves saved and save who lead a blameable life, and those who in this world practise right conduct. Friend, you are de'Every year we kill one big elephant with an arrow, and live upon it in order to spare the life of other animals.' (52) "If every year you kill but one animal without abstaining from sin, though you are not guilty of the slaughter of other creatures, there is little difference between you and a householder. (53) "If a man kills every year but one animal, and lives (in other respects) as a Sramana, he is unworthy, and works his perdition. Such men will not become Kêvalins.” (54) A (monk) who has achieved his religious perfection through the instruction of the Awakened One, and stands firm in it, who guards himself in the threefold way (i. e. with regard to thoughts, words, and acts), and who possesses the things requisite for crossing the immense ocean of existence, may preach the