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This lecture details the importance of finding spiritual liberation and forsaking this material world. TWENTIETH LECTURE. THE GREAT DUTY OF THE NIRGRANTHAS. “[The ascetic stated:] ‘Then, in the morning of the next day, I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. Thus, I became the protector of myself and of others besides, of all living beings, whether they move or not. My own Self is the river Vaitaranî, my own Self the Sâlmalî tree; my own Self is the miraculous cow Kâmaduh, my own Self the park Nandana. My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, according as I act well or badly. But there is still another want of protection, O King; hear, therefore, O King, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas. If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his easing nature, does not follow the road trod by the Lord. One who, for a long time, wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). […]He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practicing magic tricks, will have no refuge at the time (of retribution). The sinner, always wretched, goes from darkness to darkness, to utter misery; the unholy man who breaks the rules of monks rushes, as it were, to hell, and to be born again as a creature. He who accepts forbidden alms, namely such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned. A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance in the hour of death. In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. Thus, the self-willed sinner who leaves the road of the highest Ginas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. A wise man who hears this discourse, an instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas. He who possesses virtuous conduct and life, who has practiced the best self-control, who keeps from sinful influences, and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (namely mukti).’ […]”
