Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28)

The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sramanas do not comprehend the (soul's) bondage (through Karman). (29)

(Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way. (30)

Do not assert that those men are well-behaved monks who lead a pure life, and that those others lead an impure life. (31)

A wise monk should not say: we get alms (from this householder) or we do not; but he should improve his chances for final liberation . (32)

A monk should conform himself to these opinions taught by the Ginas, and wander about till he reaches final liberation. (33)

Thus I say.

Footnotes

^405:1 The Gainas decide all such questions with the help of the syadvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which is the substratum of the idea (samanya) 'world'; it is not eternal as far as its ever-changing state is meant.

^406:1 Sastarah, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not he maintained, nor the opposite opinion, that some beings are qualified for Nirvana and others not.

^406:2 Ahakammani, see <page 131>, note .

^406:3 The Gainas assume that each individual possesses five bodies: (1) audarika, or the body that is seen; (2) karmana, receptacle of Karman, it is composed of Karman particles; (3) taigasa, a body composed of particles of fire, it causes digestion; (4) aharaka, a subtile body of the soul, with which he goes to distant places (e.g. when a katurdasapurvin goes to the Kevalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these 'bodies,' except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI:

'Bis duo sunt homini, manes, caro, spiritus, umbra:
Quattuor haec loci bis duo suscipiunt.
Terra tegit carnem, tumulum circumvolution umbra
Manes Orcus habet, spiritus astra petit.'

[paragraph continues] I am inclined to believe that the idea of the aharaka and vaikriya sariras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sankhya terms vaikrita and taigasa, Garbe, Die Samkhya-Philosophie, pp. 236, 249.