Teachings of Mahavir

Of Ahimsa : Know other creatures, love for life, for they are all alike. Kill them not. Save their life from fear and enmity. All creatures desireto live, none to die. Hence, to kill is to sin. A godly man does not kill. Therefore, kill not thyself, consciously or unconsciously, living organisms which move or move not, nor cause slaughter of them.

Whosoever killeth creatues or causeth slaughter of them or approveth of slaughter, increase the enmity of others against himself.

He who looketh on the creatures of the earth, big and small, as his own self, comprehendeth this immense world. He who restraineth his self amongst the careless is enlightened.

Of Truth : He who himself is restrained, should only speak what is seen and that with moderation and clarity. His utterance should be whole, intelligible and direct, with no verbosity or emotion. For sin toucheth even him who uttereth apparent truths, like ‘we shall go’; ‘we shall speak’;’ those shall be ours’ etc. What then to speak of one who telleth the actual lie.

To tell a lie is condemned in this world by the wise, as it causeth distrust in the hearts of beings. For ever, therefore give it up. For thy sake, or for the sake of others, out of anger or out of fear, speak not a lie nor utter a harsh word, nor ask another to do the same. Even a truth harsh or harmful, ye should not utter as it leads to sin. Therefore, avoid to call a squint ‘a squint’, an enuch ‘a eunuch’ and a thief ‘a thief’.

Of not Stealing : Ye shall not take anything, animate or inanimate, big or small, not even a twig to cleanse thy teeth, unless given, nor ask another to take it nor approve of it if it is taken.
He who for his own gain and pleasure hurteth others and stealeth their property will come to grief in the end.

Of Content
As ye get, so you want. Want increaeth with every gain. Ye needed two pieces of gold but now millions satiate ye not. Possession of numberless mountains of gold and silver satiates not him who wanteth. Want is as endless as space.

Know that this earth with its rice and barley, with its gold and cattle, all put together, will not satisfy a sinhle man. Therefore practice content. Better is he who restraineth his self, though giveth no alms, than he who giveth thousands and thousands of cows every month but restraineth not his self.

Of Brahmcharya : If ye desire every woman thou see, ye will be without any hold like a sedge, which wavereth at every gust of wind. He who is engaged in penance, therefore, should not allow himself to look at a woman’s shape, beauty, blandishments, laughter, prattle, gestures and glances nor consider them in mind.

Out of all temptations, the craving for women is the most difficult to overcome, as of all rivers the vaitarni (river of hell) is the most difficult to cross. Neither dear skin, nor nakedness, nor matted hair, nor a piece of yellow cloth, nor tonsure can protect a bhikshu of unchaste character.

Not to look at, nor to long for, nor to think of, nor to talk of women, these are becoming of meditation of the aryas and are always wholesome for those who endavour for a life of sexual abstinance. Therefore, whosoever endeavoureth for a life ofsexual abstinence should avoid the talk of women which delighteth the mind and fomenteth the passions.

So, he who lusteth for beauty cometh untimely to destruction. For being impassioned, he rusheth to his death like a moth attracted by the flame. Whosoever is of even mind towards beauty or body is free from sorrow. Though he liveth in the world, the succession of pains affect him not as water affects not the lotus leaves.

Of Possession : Only for preservation, so that they may practice restraint, necessary objects are possessed by the wise; for they do not have any attachment even for their own body. And rightly by parigraha, our Saviour hath not meant only physical possession. By it
he meant attachment.

Sight is the object of eyes. When the sight is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Sound is the object of ears. When the sound is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Sight is the object of eyes. When the sight is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Smell is the object of nose. When the smell is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Taste is the object of tongue. When the taste is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Touch is the object of body. When the touch is pleasant, it is the cause of love and when not pleasant, the cause of hatred. He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Thought is the object of mind. When the thought is pleasant, it is the cause of love and when not pleasant, the cause of hatred.He who keepeth equanimity towards them is free from love and hatred, i.e., attachment.

Of a bhikshu : As long as ye maintain attachment to property, sentient or insantient, even small, or approve of it, ye shall not be delivered from suffering. Telling lie, indulging in sexual pleasures,acquiring personal property and taking things not given- know these to be the cause of bondage in this world and abstain ye from them.

A bhikshu is he, who is not proud of birth and beauty, nor of gain and learning and hath soresaken all delusions and is wholly devoted to spiritual discipline and divine contemplation. A bhikshu is he who is ever regardless of his body and like earth, who is not affected, even if abused, struck, or pierced and is free from desire to obtain and from curiosity.

A bhikshu is he who hath right faith and who foregiveth never to acquire right knowledge, penance and restraint and who destroyeth old sins by penance and who is alert in mind, word and body. Also, a bhikshu is he who giveth up anger, conceit, deceit and lust and is always devoted to the words of the enlightened and hath no property, nor gold, nor silver and who avoideth the contact of men of worldly persuits.

Of Avoiding Carelessness : The leaves of a tree wither and fall, when their days are gone, even so do the lives of men. Therefore, be not careless even for a while. As dew-drops last but for a while on the top of grass, even so do the lives of men. Therefore, be not careless even for a while. Hard it is to have this human birth in the long span of time and hard also are the consequences of karma. Therefore, be not careless even for a while.

When your body groweth older and your hair turneth white, all your strength abateth. Therefore, be not careless even for a while. Cast off all attachments, as the leaves of lotus keep aloof even from the autumnal water. Therefore, be not careless even
for a while.

Get not into an uneven path or ye shall repent it afterwards like the weak burden-bearer, who went astray. Therefore, be not careless even for a while. Ye have crossed the great ocean; why do ye falter so near the shore? Hurry to get to the other side. Therefore, be not careless even for a while.

Of Fraility : Fool is he who is cruel, proud, foul-tongued, deceitful, roguish and careless of his self. Like a dog, he will be carried down the stream by life’s current. Fool is he who blinded by his passions fixeth not his thoughts on his progress and welfare but sinketh down through the temptation of lust. He will entangle himself like a fly which is caught in the phlegm.

Fool is he who for the sake of pleasures giveth up dharma. He will be struck in them and will not know his future. He will suffer like a thief who is ever fearful of suffering for his deeds. He will not be able to practise restraint even when death has approached.

Be thou awake, therefore, though others sleep, and like the wise, trust none. Remain alert, for moments are treacherous and this body is weak. Pleasures bring a momentary happiness but sufferung afterwards, suffering intense. And hence, these are obstacles to liberation from mundane existance, and mines of woe.

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