________________
382
THE ESSENCE OF JAINA SCRIPTURES
Such forms of behaviour as rising in welcome, hospitable reception, reverence, nourishing, respectful attention, folding of hands and prostration, when shown to shramanas who in meritorious qualities are superior to oneself, are not prohibited.
Now he probihits all forms of (such) behaviour towards pseudoshramanas (shramanabhasa):
III.63. (Only) shramanas skilled in the interpretation of the sutras and rich in self-control, austerities and knowledge, should be honoured by (other) shramanas with rising in welcome, reverence and prostration. (263)
Only in the case of shramanas possessing self-control, austerities, and knowledge of their own essence, inspired by familiarity with the sutras and their meaning, are proceedings such as rising in welcome unforbidden. In the case of others, pseudo-shramanas, they are forbidden.
Now he teaches what sort of person is a pseudo-shramana:
II.64. Although endowed with self-control, austerities and knowledge of the sutras, if one is not convinced of the (nine) categories (arthas) taught by the Jina, primarily the self, he is considered to be no shramana. (264)
Though knowing the sacred tradition, self-controlled and persistent in austerities, one who does not believe in the teaching of the Jina, which is full of categories not other (than he proclaimed), is entire, and,-inasmuch as by one's own self as knowable (everything) is exhausted-contains the self as its most important constituent, is a pseudo-shramana.
Now he shows that want of respect towards an equal (sama) 152 in shramana-hood leads to utter ruin:
III.65. He who on seeing a shramana abiding by the injunctions of the scripture reviles him from hatred and does not show respect to him in actions is a man of ruined conduct. (265)
The conduct of a man who from hatred reviles a shramana faithful to the doctrine and in actions does not show respect to him is ruined, consequence of being infected with the passion of hatred.
in
Now he shows how utter ruin befalls the man who treats his superior in shramana-hood as an inferior:
III.66. If one inferior in merits expects reverence from another who is superior in merits, thinking "I am also a shramana," he
