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Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
He who perfectly understands (what has been said in the preceding lesson) and follows the (faith) to be coveted, should therefore do no sinful act, nor cause others to do one. Perchance he meditates a sin (by an act against only) one (of the six aggregates of lives); but he will be guilty (of sin against) every one of the six, Desiring happiness and bewailing much, he comes ignorantly to grief through his own misfortune. (1) Through his own carelessness every one produces that phase of life in which the vital spirits are pained. Observing (the pain of mundane existence, one should) not (act) with violence. This is called the true knowledge (and renunciation). He who ceasing from acts relinquishes the idea of property, relinquishes property itself. That sage has seen the path (to final liberation) for whom there exists no property. Knowing this, a wise man, who knows the world and has cast off the idea of the world,
should prudently conquer 1 the obstructions to righteousness. Thus I say. (2)
The hero does not tolerate discontent,
The hero does not tolerate lust.
Because the hero is not careless,
The hero is not attached (to the objects of the senses).
Being indifferent against sounds (and the other) perceptions, detest the comfort of this life.
A sage adopting a life of wisdom, should treat his gross body roughly.
The heroes who have right intuition, use mean and rough food 2.
Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsâra), to be liberated, to have ceased (from all activity). Thus I say. (3)
A sage is called unfit who does not follow the law and fails in his office. (But on the contrary) he is praised as a hero, he overcomes the connection with the world, he is called the guide (or the right way). What has been declared to be here the unhappiness of mortals, of that unhappiness the clever ones propound the knowledge. (4)
Thus understanding (and renouncing) acts, a man who recognises the truth, delights in nothing else; and he who delights only in the truth, recognises nothing else. As (the law) has been revealed for the full one, so for the empty one; as for the empty
one, so for the full one 1. But he (to whom the faith is preached) will perhaps disrespectfully beat (the preacher). Yet know, there is no good in this (indiscriminate preaching). (But ascertain before) what sort of man he is, and whom he worships. He is called a hero who liberates the bound, above, below, and in the sideward directions. He always conforms to all knowledge (and renunciation); the hero is not polluted by the sin of killing. He is a wise man who perfectly knows the non-killing 2, who searches after the liberation of the bound. The clever one is neither bound nor liberated; he should do or leave undone (what the hero does or does not do); he should not do what (the hero) leaves undone:
Knowing (and renouncing) murder of any kind and worldly ideas in all respects 3.
He who sees himself, needs no instruction. But the miserable and afflicted fool who delights in pleasures and whose miseries do not cease, is turned round in the whirl of pains 4. Thus I say. (5)
End of the Second Lecture, called Conquest of the World.
26:2 These words apparently form a sloka, though the third pâda is too short by one syllable; but this fault can easily be corrected by inserting ka: pamtam lûham ka sevanti. The commentators treat the passage as prose.
27:1 The full and the empty designate those who adopt the true faith, and those who do not.
27:2 Anugghâyana. According to the commentator, the destruction of karman.
27:3 This is again a stray half sloka. The text abounds in minor fragments of verses, trishtubhs, or slokas.
27:4 See the end of the Third Lesson.