Trishashti Shalaka Purusha Caritra

by Helen M. Johnson | 1931 | 742,503 words

This page describes Sermon on raga and dvesha which is the eighth part of chapter II of the English translation of the Shri Aranatha-caritra, contained within the “Trishashti Shalaka Purusha Caritra”: a massive Jain narrative relgious text composed by Hemacandra in the 12th century. Shri Aranatha in jainism is one of the 63 illustrious beings or worthy persons.

Part 8: Sermon on rāga and dveṣa

After this hymn of praise, the Indra of Saudharma and the King of the Kurus paused and the Blessed Aranātha delivered a sermon.

Mokṣa is the chief of the four objects of existence, the ocean of pure bliss. Meditation is the best way to accomplish that and it is subject to the mind. The mind of yogis here, who make it subject to the soul, is made subject to other things by love, et cetera that have conquered it. After love, et cetera, have gained possession of a mind, though guarded, even a little, they disturb it again and again, like Piśācas. People who are led by a mind whose knowledge has been destroyed by the darkness of love, et cetera, fall into hell like a blind man, led by a blind man, into a well. Passion (rati) for and joy (prīti) in objects, et cetera, are called love (raga); the wise call dislike (arati) and discontent (aprīti) with these same objects hate (dveṣa). These two, very powerful, a bond for all people, are known as the root and bulb of the tree of all pains. Who would be open-eyed with astonishment in happiness, who would be pitiable in sorrow, who would fail to reach emancipation, if there were no love and hate here? There would be no hate without love and no love without hate. In the avoidance of one of these, both would be abandoned. The faults, sexual love, et cetera, are servants of love; false belief, arrogance, et cetera are attendants of hate. Delusion (moha) is their father, their seed, their leader, their supreme lord, not to be separated from them, the grandfather of all faults.[1] It must therefore be guarded against. So these three are faults. Henceforth there is no other fault. Because of these all creatures wander in the ocean of existence. The soul, pure as crystal by its own nature, shares the same nature with these (faults) that have become attributes. Alas! the universe is without a king since people’s wealth of knowledge, though in its own form, is stolen by these (faults), robbers before their eyes. Whatever creatures among the nigodas,[2] or whoever have emancipation near, their army, untouched by compassion, falls on them all. Why is their hostility for emancipation, or rather for those wishing it, because of which the union of the two is prevented from taking place? Just as a muni is not afraid of tigers, rogue-elephants, water, and fire, so he fears very much love, et cetera, which injure the two worlds. Alas! the road which is used by yogis is very narrow, at the side of which love and hate, a lion and tiger, lurk. Victory over the enemies, love and hate, must be won through tranquillity by men free from slackness, eager for emancipation.”

Many people became mendicants from the Lord’s sermon and there were thirty-three gaṇabhṛts, Kumbha, et cetera. At the end of the first watch the Lord ceased to preach; and the gaṇabhṛt Kumbha, occupying his footstool, delivered a sermon. He also ceased preaching at the end of the second watch. Śakra and the others bowed to the Lord and went to their respective homes.

Footnotes and references:


I.e., delusion is the parent of love and hate, the sources of all faults.


A sādhāraṇa jīva, i.e., plant-lives with many souls in one body. See I, n. 29. They are one extreme and people near emancipation the other.

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