The Arhats and Bhagavats of the
past, present, and future, all say thus, speak thus, declare
thus, explain thus: all breathing, existing, living, sentient
creatures should not be slain, nor treated with violence, nor
abused, nor tormented, nor driven away.
This is the pure, unchangeable, eternal law, which the clever
ones, who understand the world, have declared: among the zealous
and the not zealous, among the faithful and the not faithful,
among the not cruel and the cruel, among those who have worldly
weakness and those who have not, among those who like social
bonds and. those who do not: 'that is the truth, that is so,
that is proclaimed in this (creed).'
Having adopted (the law), one should not hide it, nor forsake
it. Correctly understanding the law, one should arrive at
indifference for the impressions of the senses, and 'not act on
the motives of the world.' 'He who is not of this mind, how
should he come to the other?'
What has been said here, has been seen (by the omniscient ones),
heard (by the believers), acknowledged (by the faithful), and
thoroughly understood by them. Those who acquiesce and indulge
(in worldly pleasures), are born again and again. 'Day and night
exerting thyself, steadfast,' always having ready wisdom,
perceive that the careless (stand) outside (of salvation); if
careful, thou wilt always conquer. Thus I say.
There are as many asravas as there are parisravas, and there are
as many parisravas as there are asravas. There are as many an
asravas as there are aparisravas, and there are as many
aparisravas as there are anasravas. He who well understands
these words and regards the world according to the instruction
(and understands), that which has been distinctly declared, that
'wise man proclaims (the truth) here to men,' who still belong
to the samsara, who are awakened, and have reached
'Those also who are afflicted and careless' (will be
instructed). I say this as a truth. There is nothing secure from
the mouth of death. Those who are led by their desires, who are
the tabernacle of fraud, 'who seized by Time dwell in the heap
(of karman),' are born again and again. [Many who are again and
again (immersed) in delusion, (will often renew) their
acquaintance with the places of pain; they experience the pains
inherent in regeneration. He who often does cruel acts, often
undergoes (punishment in hell) He who seldom does cruel acts,
Some say thus, also the wise ones; the wise ones say thus, also
some others. Many and several in this world, Brahmanas or
Sramanas, raise this discussion: We have seen, heard,
acknowledged, thoroughly understood, in the upper, nether, and
sidelong directions, and in all ways examined it: all sorts of
living beings may be slain, or treated with violence, or abused,
or tormented, or driven away. Know about this: there is no wrong
That is a doctrine of the unworthy. But those who are teachers,
have said: You have wrongly seen, wrongly heard, wrongly
acknowledged, wrongly understood, in the upper, nether, and
sidelong directions, in all ways wrongly examined it, when you
say thus, speak thus, declare thus, explain thus: All sorts of
living beings may be slain: or treated with violence, or abused,
or tormented or driven away. Know about this: there is no wrong
in it. That is a doctrine of the unworthy.
All sorts of living beings should not be slain, nor treated with
violence, nor abused, nor tormented, nor driven away. Know about
this, there is no wrong in it. This is the doctrine of the
First the persuasion of every one should be ascertained, and
then we will ask them severally: Ye professors! is pain pleasant
to you, or unpleasant? If they give the right answer, reply: For
all sorts of living beings pain is unpleasant, disagreeable, and
greatly feared. Thus I say.
Reflect and observe that whether you go to this world or to that
beyond, in the whole world those who are discerning beings', who
abstain from cruelty relinquish karman. They are flesh-subduing,
called duty-knowing, upright men, aware that pain results from
actions.' Thus say those who have right intuition.
All the professors, conversant with pain, preach renunciation.
Thus thoroughly knowing karman, observing the commandment, wise,
unattached (to the world), recognising thy Self as one, subdue
the body, chastise thyself, weaken thyself: 'just as fire
consumes old wood!' Thus with a composed mind, unattached,
'unhesitatingly avoid wrath!' Considering the shortness of life
'know pain, or what will come;' one shall feel the several
feelings; and perceive the world suffering under them.
Those who are free from sinful acts are called anidina. Hence a
very wise man should not be inflamed (by wrath). Thus I say.
One should mortify (one's flesh) in a low, high, and highest
degree, quitting one's former connections, and entering
tranquillity. Therefore a hero is careful, a person of pith,
guarded, endowed (with knowledge), and always restrained.
Difficult to go is the road of the heroes, who go whence there
is no return (final liberation). Subdue blood and flesh.
That man is called a worthy one, a hero, one to be followed, who
living in chastity [guarding his eyes] shakes off the aggregate.
He who desires the current of karman, is a fool who has-not cut
off the fetters of, nor conquered the connection with, (the
world.) For such as dwell in darkness, and are without
knowledge, there is no success in faith. Thus I say.
'Whence should he have it, who does not get it early, late, or
in the middle of life?' But the discerning one is awakened, and
ceases to act. See that it is good to be so! Cutting off that
'whence bondage, cruel death, and dreadful pain,' 'and the
(desire for) external (objects) flow, he who among mortals knows
freedom from acts,' 'seeing that acts will bear fruit, the
knower of the sacred lore, parts from (karman).'
There are those who have established themselves in the truth,
who (were, are, or will be) heroes, endowed (with knowledge),
always exerting themselves, full of equanimity, valuing the
world (as it deserves) in the east, west, south, north. We shall
tell the knowledge of them who (were) heroes, endowed (with
knowledge), always exerting themselves, full of equanimity,
valuing the world (as it deserves).
Is there any worldly weakness in the Seer? There exists none,
there is none. Thus I say.
End of the Fourth Lecture, called Righteousness.