Lecture 5, Lesson 5

Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish)^[1]. Look! he (the teacher) stands in the stream (of knowledge) and is guarded in all directions. Look! there are great Seers in the world, wise, awakened, free from acts. Perceive the truth: from a desire of (a pious) end they chose a religious life. Thus I say. (1)

He whose mind is always wavering, does not reach abstract contemplation^[2]. Some, bound (by worldly ties), are followers (i.e. understand the truth); some who are not bound, are followers. How should he not despond who amongst followers is a non-follower? ‘But that is truth beyond doubt, what has been declared by the Jinas.’ (2)

Whatever^[3] a faithful, well-disposed man, on entering the order, thought to be true, that may afterwards appear to him true; what he thought to be true, that may afterwards appear to him untrue; what he thought to be untrue, that may afterwards appear to him true; what he thought to be untrue, that may afterwards appear to him true. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But he who reflects should say unto him who does not reflect: Consider it to be true. Thus the connection (i.e. the continuity of sins) is broken. (3)

Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool^[4]!

As it would be unto thee, so it is with him whom thou intendest to kill. As it would be unto thee, so it is with him whom thou intendest to tyrannise over. As it would be unto thee, so it is with him whom thou intendest to torment. I n the same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sentiments, does therefore neither kill nor cause others to kill (living beings). He should not intentionally cause the same punishment for himself^[5]. (4)

The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established^[6]. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5)

Footnotes and references:

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[1]:

Like unto it is a teacher who is full of wisdom, who lives in a quiet country, is free from passion, and protects living beings.

[2]:

Samādhi, the means of a religious death.

[3]:

Any article of the Jaina faith.

[4]:

Fool, bāla; the scholiast explains bāla as Śākya or Pārśvastha, an outsider, or a follower of Pārśva (?).

[5]:

For the same pain he has caused to others in this life, he will suffer in the life hereafter.

[6]:

This means that knowledge is a modification (pariṇāma) of the Self, and therefore one with it, but not as a quality or action of the Self different from it.

Other Jainism Concepts:

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Discover the significance of concepts within the article: ‘Lecture 5, Lesson 5’. Further sources in the context of Jainism might help you critically compare this page with similair documents:

Spiritual development, Spiritual guide, Religious life, Worldly ties.