________________
BOOK III: THE CONDUCT
347
of others also, if desirous of liberation from misery, should likewise adopt the same. Of the path of its adoption, as experienced, we here stand forth as guides.
Now he teaches what anyone desirous of becoming a shramana does first:
III.2. Having said farewell to his kindred; being released by his family, wife and sons; having applied himself to the practice of knowledge, intuition, conduct, austerity and energy (virya)."16 (202)
Now he who wishes to become a shramana begins by saying farewell to his kindred, effects his release from parents, wife and sons, and applies himself to the practice of knowledge, intuition, conduct, austerity and energy. Thus he bids farewell to his relatives in these terms:
“O selves who abide in the kindred of this person's body, this person's self belongs in no way to you; of this be assured. He has said farewell to you. This self, wherein the light of knowledge has burst forth, seeks the self, the self's primordial kinsman. .
"O self of the father of this man's body, O self of the mother of this man's body, the self of this man has not been procreated by you; of this be you assured. Therefore do you release this self. This self, wherein the light of knowledge has burst forth, seeks the self, the self's primordial parent.
"O self of the wife (ramani) of this man's body, you do not impassion (ramayasi) the self of this man: of this be you assured. Therefore release this self. This self, wherein the light of knowledge has burst forth, seeks its own experience (anubhuti), the self's primordial (impassioner) wife.
"O self of the son of this man's body, you were not procreated by this man's self: of this be you assured. Therefore release this self. This self, wherein the light of knowledge has burst forth, now seeks the self, the self's primordial son.”
In this way, he effects his release from parents, wife and son.
"Likewise exercise in knowledge, characterized by — (1) consideration of time (kala); (2) modesty (vinaya); (3) affection for knowledge (upadhana); (4) respect (bahu-mana); (5) non-concealment (anihnava); (6) the meaning (artha); (7) the words (vyanjana); (8) that which combines the last two mentioned (tad-ubhaya-sampanna); you do not belong to the purified self; of this I am assured. Yet I apply
