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PRINCIPLES OF JAINISM
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way (by thoughts, words, and acts), being intent on spiritual welfare and abstaining from sins.1
A wise man should neither himself commit violence nor order others to do so nor consent to the violence done by somebody else. A clever man should not be defiled by sin. All beings are fond of life, like pleasure, hate pain, shun destruction, and desire to live. To all life is dear,2 The clever one who adopts the true faith stands in the right place. The world is greatly troubled by women. He is called a hero who is not vexed by the hardships caused by control. The hero does not tolerate discontent and lust; he is not careless; he is not attached to the objects of the senses. A sage who adopts the life of wisdom should treat his gross body roughly. He who has right intuition uses mean and rough food. A wise man who knows the world and has cast off the idea of the world should prudently conquer the impediment to righteousness. Giving up all gaiety, circumspect, and restrained, one should lead a religious life. The liberated conquers wrath, pride, deceit, and greed. He who conquers one passion, conquers many and he who conquers many, conquers one. A wise man should avoid love, hatred, delusion, birth, death, hell, animal existence, anger, pride, deceit, and greed. For the liberated there is no passage from birth to birth. The greatest temptation in this world is woman. When strongly vexed by the influence of the senses he should mortify himself, stand upright, wander from village to village, take no food at all, and withdraw his mind from women. The self is the knower or experiencer and the knower is the self. Some who embrace the law will practise it, being careful about its outward signs, not giving way to worldliness, but being firm. Quitting all worldliness, one should bear all disagreeable feeling being possessed of the right view (samyak-darśana).3 Those who
1 Sutrakṛtānga, I, 21.
2 Cf. Sabbe tasanti dandassa, sabbe bhayanti maccuno, attānam upamam katva na haneyya, na ghataye . . . Sabbesam jivitam piyam. (Dhammapada, Dandavagga, vv. 129, 130).
3 Samyak-darśana or right faith consists in an insight into the meaning of truths as proclaimed and taught, a mental perception of the excellence of the system as propounded, a personal conviction as to the greatness and goodness of the teacher and a ready acceptance of certain articles of faith for one's guidance. It is intended to remove all doubt and scepticism from one's mind, and to establish or re-establish faith. It is such a form of faith as is likely to inspire action by opening a new vista of life and its perfection. Right faith on the one hand, and inaction, vacillation on the other, are mutually incompatible. Cf. the Buddhist idea of right view (sammadiṭṭhi) which conveys the sense of faith or belief. It is precisely in some such sense that the Jains use the term sanmādamsana. Summadiṭṭhi suggests an article of faith which consists in the acceptance of the belief that there is such a thing as gift, that there is such a
