Sūtrakṛtāṅga 0.8

On Exertion

It is said that two definitions of exertion are given; but in what does the exertion of the virtuous consist, and how is it defined?

Some say that it consists in works, and the pious (say that it consists) in abstention from works. Men appear divided into two classes from this point of view.

Carelessness is called (the cause of) Karman, carefulness that of the contrary (viz. absence of Karman); when the one or the other is predicated (of a man, he is called) either a fool or a wise of living beings, others study spells for killing all sorts of creatures.

Deceivers practise deceit in order to procure themselves pleasures and amusement; they kill, cut, and dismember (beings) for the sake of their own and acts, with regard to this and the next world, both (by doing the act themselves and by making others do it).

A cruel man does cruel acts and is thereby involved in other cruelties; but sinful undertakings will in the end bring about misery.

Sinners, subject to love and hate and doing wrong, acquire Karman arising from passions and commit many sins.

Thus the 'exertion leading to works' of the sinners has been described; now learn from me the wise men's 'exertion not leading to works.'

A pious monk, who is free from bonds and has severed all fetters, annihilates his bad Karman, and removes definitely the thorn (of sin).

as Following the right doctrine he exerts himself; one becomes more and more the receptacle of misery, so his bad thoughts (or sinfulness) increase.

Those who have good places (in heaven, &c.) must surely leave them (some time). We live together with relations and friends but a limited time.

Considering this, a wise man should conquer his greed, and enter upon the noble (path), which contains all virtues and is not blamed.

Whether he know the pith of the Law by intuition or through instruction, a houseless (monk) should exert himself and abstain from sins.

When a wise man, in whatever way, comes to know that the apportioned space of his life draws towards its end, he should in the meantime quickly learn the method (of dying a religious death).

As a tortoise draws its limbs into its own body, so a wise man should cover, as it were, his sins with his own meditation.

He should draw in, as it were, his hands and feet, his mind and five organs of sense, the effect of his bad Karman, and every bad use of language.

The virtuous exert themselves with regard to the distant end (viz. Liberation). One should live indifferent to one's own happiness, calm, and without any attachment.

Do not kill living beings, do not take what is not freely given, do not talk false, treacherous speech! This is the Law of him who is rich in a transgression (of the Law); guarding yourself in all ways, and subduing (the senses), practise control.

A man who guards his self and subdues his senses, abhors all sins, past, present, and future ones.

Benighted men of wrong faith, (though) they be renowned as heroes, exert themselves in a bad way, which will have, in all respects, evil consequences for them.

Wise men of right faith, who are renowned heroes, exert themselves in a good way which will have no (evil) consequences whatever for them.

Penance is of no good if performed by noble men who have turned monks (for the sake of fame); but that penance of which nobody else knows anything (is meritorious). Do not spread your own fame!

A pious man should eat little, drink little, talk little; he should always exert himself, being calm, indifferent, a subduer (of his senses), and free from abandoning his body, regarding forbearance as the paramount duty, a monk should wander about till he obtains liberation. Thus I say.

CALLED THE LAW. What is the Law that has been preached by the wise Brahmana (i.e. Mahâvira)? Learn from me the noble Law of the Ginas as it is. (I) Brâhmanas, Kshattriyas, Vaisyas, Kândâlas, Vukkasas, hunters, merchants, Sudras, and others who are accustomed to do acts; (2) The iniquity of all these men who cling to property goes on increasing; for those who procure themselves pleasures by sinful acts will not get rid of misery. (3) After a man has done acts which cause the death of living beings, his pleasure-seeking relations take possession of his wealth, whilst the doer of the acts must suffer for them. (4) 'Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds.' (5) Taking to heart this truth from which flow the most important truths, a monk, without property and without egoism, should follow the teaching of the leaving sorrow that never ceases, (a monk) should wander about without any worldly interests. (7) Earth, water, fire, and wind; grass, trees, and corn; oviparous animals, the two kinds of viviparous animals; beings engendered in fluids and in dirt, and plants; (8) These six classes of living beings a wise man should know and treat tenderly, in thoughts, words, and acts; he should neither do actions nor desire property whereby he might do them any harm. (9) Untrue speech, sexual intercourse, personal property, taking things that are not freely given: all these causes of injury to living beings a wise man should abstain from. (10) Deceit, greed, anger, and pride: combat these causes of sin; a wise man should abstain from them. (11) Washing, dyeing, making urine, evacuation of the bowels, vomiting, anointing of the eyes, and whatever is contrary to the rules of conduct: from all this a wise man should abstain. (12) Perfumes, wreaths, bathing, cleansing of the teeth, property, actions referring to women: from all this a wise man should abstain. (13) Alms that have been prepared, or bought, or stolen, or brought for the sake of a monk, or alms that contain particles of the above mentioned, or such alms as are unacceptable (for one cause or other), from all these a wise man should abstain. (14) Invigorating food, anointing of the eyes, greed, damaging others, washing (one's limbs), (rubbing them with) Lôdhra-powder, &c.: from all this a wise man should abstain. (15) Deliberating with laymen, praising their work, answering their questions, eating the householder's meals from all this a wise man should abstain. (16) He should not learn to play chess', he should not speak anything forbidden by the Law; a wise man should abstain from fights and quarrels. (17) Shoes, an umbrella, dice, chowries, working for another, helping each other: from all this a wise man should abstain. (18) A monk should not void his excrements or urine among plants; he should never rinse his mouth (even) with distilled water after having removed (everything endowed with life). (19) He should never eat or drink out of a householder's vessel; nor wear his clothes, especially if he is a naked monk: from all this a wise man should abstain. (20) A stool or bed or a seat in a house, asking of news and recollection (of past sports): from all this a wise man should abstain. (21) Fame, glory, and renown; honours and respectful treatment; all pleasures in the whole world: from all this a wise man should abstain. (22) A monk (should be content) with such food and drink as will sustain his life; he should give a portion of it to others: [from all this a wise man should Mahâvira; he who possesses infinite knowledge and faith has taught the Law and the sacred texts. (24) In speaking (a monk) should use as few words as possible; he should not delight in another's foibles; he should avoid deceiving speech, and should answer after ripe reflection. (25) One will repent of having used the third kind of speech; a secret should not be made known. This is the Nirgrantha's commandment. (26) (A monk) should not call one names, nor 'friend,' nor by his Gôtra; 'thou, thou' is vulgar; never address one by 'thou!'

A virtuous monk should never keep company (with the wicked); for thereby he incurs dangers (for his conduct) disguised as pleasures. A wise man should be aware of them.

(A monk) should not stay in the house of a householder except by constraint; nor should he amuse himself too long (by looking) at the sports of the children of the village.

Not desirous of fine things, he should wander about, exerting himself; not careless in his conduct, he should bear whatever pains he has to suffer.

If beaten, he should not be angry; if abused, he should not fly into a passion; with a placid mind he should bear everything and not make a great themselves; for thus he is said (to reach) discernment. He should always practise what is right to do in the presence of the enlightened ones.

He should obey and serve a wise and pious teacher, (such teachers) as are heroes (of faith), who search for the benefit of their souls, are firm in control, and subdue their senses.

These men, who do not see the light (as it were) in domestic life, are the beloved of the people; these heroes, free from bondage, do not desire life.

They do not long for sensual pleasures, they do not engage in works. All that (the heretics) always talk about, is opposed to the right faith.

Excessive pride and deceit, all worldly vanities: all this a wise man knows and renounces, and thus brings about his final Liberation. Thus I say.