Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, , at sacred-texts.com
That man will be liberated from death; he is a sage who sees the danger 3, knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions; therefore prove constant to truth! Delighting in it 4, a wise man destroys all karman. (1)
Many, indeed, are the plans of this man (of the world); he will satisfy his desires; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame,
the punishment of a whole province. Doing such things, some have exerted themselves 1. (2)
Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls 2], the Brahman follows the unrivalled (control of the Gainas). He should not kill, nor cause others to kill, nor consent to the killing of others. 'Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition,' keeping off from sinful acts. (3)
Here now the hero, knowing the bondage,
Knowing sorrow, should restrain himself.
Having risen to birth among men,
He should not take the life of living beings.
29:1 A trishtubh unnoticed by the commentators.
29:2 Kheyanna = khedagña nipuna. I think the Sanskrit would rather be kshetragña.
29:3 I.e. control.
29:4 As man, god, hell-being, young, old, &c.
29:5 See p. 28, note 4.
29:6 Literally, the left side (savyam); control is intended.
29:7 I.e. he is not touched by love and hate, which cause death.
29:8 See I, 2, 6 (2).
30:1 Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next.
30:2 The root means delusion, the top the rest of the sins.
30:3 Arising from worldliness. The same words occur in 2, 6, § 2; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS.
30:4 Ettho ’varae is usually 'ceasing from it, i.e. activity.' But here the commentators explain it as translated above.
31:1 Samutthiyâ is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary.
31:2 The words in brackets [ ] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a sloka.
31:3 Laghubhûya, i.e. nirvâna.