The sinners cannot annihilate their works by new works; the pious annihilate their works by abstention from works; the wise and happy men who got rid of the effects of greed, do not commit sins. (15)

They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16)

Averse to injury of living beings, they do not act, nor cause others to act. Always restraining themselves,

those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18)

Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19)

He who knows himself and the world; who knows where (the creatures) go, and whence they will not return; who knows what is eternal, and what is transient; birth and death, and the future existences of men; (20)

He who knows the tortures of beings below (i.e. in hell); who knows the influx of sin and its stoppage ; who knows misery and its annihilation,--he is entitled to expound the Kriyavada , (21)

Being not attached to sounds and colours, indifferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22)

Thus I say.

Footnotes

^315:2 Samosarana = samavasarana. This word and the verb samosarai are commonly used when Mahavira preaches to a meeting (melapaka) gathered round him.

^315:3 Compare Uttaradhyayana XVIII, 23, above p. 83, note 2.

^315:4 Annaniya = agnanikas, the followers of the fourth sect.

^316:1 Viz. that Moksha is arrived at through Vinaya, discipline.

^316:2 Lavavasanki. Lava is explained by karman, and avasanki by apasartum silam yesham te.

^316:3 The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the atman does not act.

^316:4 Silanka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 Gatakas, and not thirty-four which is the recognised number of Gatakas according to the Northern Buddhist. How Silanka came to a knowledge of the numbers of Gatakas accepted by the Southern Buddhists, I cannot tell.

^316:5 Viz. the six Asravas.