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SOME JAINA CANONICAL SOTRAS
thoroughly acquainted with the samitis and guptis, should explain each single point of conduct. He should not allow himself to be influenced by pleasant sounds. He should persevere in control. A novice who has not mastered the law does not know the law, but he will know it afterwards through the words of the Jinas. A well-conducted monk will explain the conduct of the virtuous. A monk by hearing the desired truth, gets bright ideas and becomes a clever teacher; desiring the highest good and practising austerity he will obtain final liberation. Those, who having investigated the law, are awakened and they put an end to mundane existence. They do not conceal the truth or falsify it. They do not cherish desire for fame. Amonk should be honest and fearless. He should expound the syūdvādu,' he should use permitted kind of speech and should be impartial and wise. He should utter pure speech which is in accordance with the creed of the Jivas. He should well learn the sacred text, endeavour to teach the creed and should not speak unduly long. He should deliver faithfully what he has learnt. He should not pervert or render obscure the truth.
A monk who does not act nor kill, who is free from anger, pride, deceit and greed, who is calm and happy, will never entertain such wish that after his departure from the world he will become a god or a perfected saint.2 He does no actions arising from sinful causes, nor has them done by another person nor does he consent to another doing them. A monk should not take food or drink when he knows that a householder to satisfy him or for the sake of a co-religionist has brought it. One should eat when it is time for cating, seek cover when it is time for seeking cover and sleep when it is time for sleeping. When a inonk preaches the law he should preach it indefatigably for no other motive than the annihilation of kurma. Such a monk searches the law, knows the law and endeavours to gain liberation. He knows and renounces action and worldly occupation, he is free from passion, possesses the samitis, being wise, virtuous, and liberated, living on low food, desiring to get to the shore of the samsāra fulfilling the general and particular virtues.
1 Vide B. C. Law, Mahāvīra: His Life and Teachings, pp. 72ff. Syādvāda consists of goven nayas or viewpoints from which assertions are made as to truth. According to tho doctrine of Syädvūda there are seven forms of metaphysical propositions and all contain the word syät, e.g. syād asti sarvam, syöd nāsti sarvam-syāt means 'may be' and it is explained as Kathamcit (somehow). Hastings, Encyclopædia of Religion and Ethics, Vol. 7, p. 468.
2 Cf. Samyutta, IV, p. 180; Arg., IV, p. 461....devo vā bhavissāmi devañ. nataro vāti....
