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BOOK III: THE CONDUCT
349
approved by (other) shramanas, he makes his bow and, after saying, "accept me,” he receives favour. (203)
Then the person desirous of the state of a shramana bows reverentially and receives favour. Thus:
Approaching one who, through shramana-hood, which consists in a self which has practised and caused (others) to practise all the renunciations and activities both, is a shramana: who, through skill in practising and causing (others) to practise such shramana-hood, is rich in merits; who, through being fit to be honoured without hesitation by all people of the world and through being free from inherited defects such as usury, '18 etc. is of distinguished family: who, because an exterior clear colour (shuddha-rupa) is indicative of interior of pure colour, is of distinguished colour; who through freedom from all infirmity of mind due to infancy or old age, and through having a mind dissociated from perversion by the extravagancies of youth, is distinguished by mature age; through being by preference sought by all who long for liberation, since he has annihilated all human weaknesses in the sphere of practising and causing to be practised the above-defined shramana-hood, is highly approved by shramanas, who is a ganin (i.e. a class-leader), a teacher who succeeds in effecting the comprehension of the truth of the pure self-approaching such a teacher with the words “Favour me by promoting my understanding of the truth of the pure self,” he bows before him. Being by him furnished with the objects of his request in the words “Yes, here is for you understanding of the truth of pure self," he receives favour.
Now he teaches what like he further becomes:
III.4. “I do not belong to others, and others do not belong to me; nothing whatever belongs to me”-firm in this conviction, conqueror of his senses, he (shramana) adopts jadha jada-ruva in Pk. yathajatarupa in Sanskrit), i.e. natural rupa (character) of a new born child. (204)
Further the person desirous of the state of shramana adopts his natural form. Thus: “In no respect do I belong to others nor are others anything to me, because in reality all substances are devoid of all connections with other substances; therefore in this world, which consists of the six substances, nothing else than myself belongs to me.” Thus convinced in his mind and conqueror of his senses, through conquest of his senses and quasi-senses (noindriya), which are relations
