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Yoga-sataka
25. One belonging to the first type is to be taught secular duties through a general (i.e. straightiorward ) instruction in virtues like nonoppression of others, those like a worshipful treatment of the preceptur, the deities and the guests, those like charity to the poor.
26. It is in this very manner that be (i. e. the first type of yoga-seeker) subsequently enters the path (to mokșa ) - as it one wbo bad lost his way in the forest bas given up what was no path and bas taken up what is a path (more strictly, has given up what was not itself a direct path but simply a by-path leading to this direct path and has taken up what is a direct path).
27. One belonging to the second type is to be taught suprasecular duties through an instruction in aņu-vratas (i. e. the five basic VOWS -- viz. non-injury, truth-speaking, non-stealing, sex-control, nongreed -- in case they are meant to be implemented on a rather limited scale) etc.; this instruction should cover all the aspects that ensure the purity of a scriptura) injunction (e. g. as regards the probibited things the yoga-seeker is to be told that he ought not to do them himself, nor get them done through others, nor approve of them when done by otbers) and it has to be imparted after the suitability of the yoga - seeker's inclination has been ascertained.
28. (These house-holder's virtues are to be taught before the monk's virtues because the former ) stand nearer to the concerned yogaseeker's experience, because his inclination in their favour is rather firm, because he is soon in a position to practise them, and because it is tbus (i. e. because it is by following this order of exposition, that the scriptural injunction is properly followed.
29. One belonging to the third type is to be instructed -- by ably adopting the appropriate methods of discourse and with a heart full of fervour - in sämāyika etc.; this instruction has to be of multifarious kinds (corresponding to the various sub-stages through wbich this type of yoga-seeker is to pass and such as can well be conducive to the higher stages of spiritual development.
30. Earning one's livelihood without violating scriptural injunctions, practising charity that is pure owing to its being enjoined by scriptures, following regulations that pertain to divine worship and to diet, performing daily religious rites -- these (house-holder's virtues) culminate in yoga (i. e. in spiritual enlightenment of various types ).
In this case sámáyika is the name of one of the accessory vows to be taken by a Jaina house-holder; it consists in desisting from vices for a definite period of tirae,
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