Gaina Sûtras, Part I: The Âkârânga and Kalpa Sûtras — SBE Vol. 22 (trans. Hermann Jacobi, 1884)
English·1879–1910·trans. Hermann Jacobi·262 passages
The text · part 3 of 13
Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to earth, is called a reward-knowing sage. Thus I say. (6)
Tuirp LeEsson}.
(Thus I say): He who acts rightly, who does pious work, who practises no deceit, is called houseless. (1) One should, conquering the world, persevere in that (vigour of) faith which one had on the entrance in the order; the heroes (of faith), humbly bent, (should retain their belief in) the illustrious road (to final liberation) and in the world (of water-bodies); having rightly comprehended them through the instruction (of Mahavira), (they should retain) that which causes no danger (i.e. self-control). Thus I say. (2) A man should not (himself) deny the world of (water-bodies), nor should he deny the self. He who denies the world (of water-bodies), denies the self; and he who denies the self, denies the world of (water-bodies). (3)
See! there are men who control themselves ;
1 The water-lives which are treated of in this lesson are, as is the case with all elementary lives, divided into three classes: the sentient, the senseless, and the mixed. Only that water which is the abode of senseless water-lives may be used. Therefore water is to be strained before use, because the senseless lives only are believed to remain in water after that process.
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others pretend only to be houseless; for one destroys this (water-body) by bad, injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. (4) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards water, or causes others to act so, or allows others to act so. (5) This deprives him of happiness and perfect wisdom. About this he is informed when he has understood and heard from the Revered One, or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (water-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. Thus I say. (6)
injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (water-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. Thus I say. (6)
There are beings living in water, many lives; of a truth, to the monks water has been declared to be living matter. See! considering the injuries (done to water-bodies), those acts (which are injuries, but must be done before the use of water, e.g. straining) have been distinctly declared. Moreover he (who uses water which is not strained) takes away what has not been given (i.e. the bodies of water-lives). (A Bauddha will object): ‘We have permission, we have permission to drink it, or (to take it) for toilet purposes.’ Thus they destroy by various injuries (the water-bodies). But in this their doctrine is of no authority.
He who injures these (water-bodies) does not
BOOK I, LECTURE I, LESSON 4. 7
comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. (7) Knowing them, a wise man should not act sinfully towards water, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to water, is called a reward-knowing sage. Thus I say. (8)
Fourtsy Lesson.
(Thus I say): A man should not, of his own accord, deny the world (of fire-bodies), nor should he deny the self. He who denies the world (of fire-bodies), denies the self; and he who denies the self, denies the world (of fire-bodies). (1) He who knows that (viz. fire) through which injury is done to the long-living bodies (i.e. plants) *, knows also that which does no injury (i.e. control); and he who knows that which does no injury, knows also that through which no injury is done to the long-living bodies. (2) This has been seen by the heroes (of faith) who conquered ignorance; for they. control themselves, always exert themselves, always mind their duty. He who is unmindful of duty, and desiring -of the qualities (i.e. of the pleasure and profit which may be derived from the elements) is called the torment? (of living beings). Knowing this, a wise man (resolves): ‘ Now (I shall do) no more what I used to do wantonly before.’ (3) See! there are men who control themselves; others pretend only to be houseless; for one destroys this (fire-body) by bad and injurious doings, and many
1 The fire-bodies live not longer than three days. 3 Damda.
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there are men who control themselves; others pretend only to be houseless; for one destroys this (fire-body) by bad and injurious doings, and many
1 The fire-bodies live not longer than three days. 3 Damda.
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other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards fire, or causes others to act so, or allows others to act so. (4) This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing, when he destroys this (fire-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. Thus I say. (5)
There are beings living in the earth, living in grass, living on leaves, living in wood, living in cowdung, living in dust-heaps, jumping beings which coming near (fire) fall into it. Some, certainly, touched by fire, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (6) °
‘I shall not do (acts relating to plants) after having entered the order, having recognised (the truth about these acts), and having conceived that which is free from danger (i.e. control).’
He who does no acts (relating to plants), has ceased from works; he who has ceased from them is called ‘houseless.’ (1) Quality is the whirlpool (A4va¢¢a=sams4ra), and the whirlpool is quality. Looking up, down, aside, eastward, he sees colours, hearing he hears sounds; (2) longing upwards, down, aside, eastward, he becomes attached to colours and sounds, That is called the world; not guarded against it, not obeying the law (of the Tirthakaras), relishing the qualities, conducting himself wrongly, he will wantonly live in a house (i.e. belong to the world). (3)
See! there are men who control themselves ; others pretend only tobe houseless, for one destroys this (body of a plant) by bad and injurious doings, and many other
belong to the world). (3)
See! there are men who control themselves ; others pretend only tobe houseless, for one destroys this (body of a plant) by bad and injurious doings, and many other
1 The discussion of the ‘ wind-bodies,’ which should follow that of the fire-bodies, is postponed for two lessons in which the vegetable and animal world is treated of. The reason for this interruption of the line of exposition is, as the commentators state, that the nature of wind, because of its invisibleness, is open to doubts, whilst plants and animals are admitted by all to be living beings, and are, therefore, the best support of the hylozoistical theory. That wind was not readily admitted by the ancient Indians to be a peculiar substance may still be recognised in the philosophical Sftras of the Brahmans. For there it was thought necessary to discuss at length the proofs for the existence of a peculiar substance, wind. It should be remarked that wind was never identified with air, and that the Gainas had not yet separated air from space.
10 AxARANGA SOTRA, beings, besides, which he hurts by means of plants, through his doing acts relating to plants. (4) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards plants, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (body of a plant) by bad and injurious doings, and many other beings, besides, which he hurts by means of plants, through his doing acts relating to plants. Thus I say. (5)
As the nature of this (i.e. men) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old; as this has reason, so that has reason!; as this falls sick when cut, so that falls sick when cut; as this needs food, so that needs food; as this will decay, so that will decay; as this is not eternal, so that is not eternal; as this takes increment, so that takes increment ; as this is changing, so that is changing. (6) He who injures these (plants) does not comprehend and renounce the sinful
' The plants know the seasons, for they sprout at the proper time, the Asoka buds and blooms when touched by the foot of a well-attired girl, and the Vakula when watered with wine; the seed grows always upwards: all this would not happen if the plants had no knowledge of the circumstances about them. Such is the reasoning of the commentators.
BOOK I, LECTURE I, LESSON 6. II
Such is the reasoning of the commentators.
BOOK I, LECTURE I, LESSON 6. II
acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards plants, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to plants, is called a reward-knowing sage. Thus I say. (7)
SrxtH LEsson.
Thus I say: There are beings called the animate, viz. those who are produced 1. from eggs (birds, &c.), 2. from a fetus (as elephants, &c.), 3. from a fetus with an enveloping membrane (as cows, buffaloes, &c.), 4. from fluids (as worms, &c.), 5. from sweat (as bugs, lice, &c.), 6. by coagulation (as locusts, ants, &c.), 7. from sprouts (as butterflies, wagtails, &c.), 8. by regeneration (men, gods, hellbeings). This is called the Samsara (1) for the slow, for the ignorant. Having well considered it, having well looked at it, I say thus: all beings, those with two, three, four senses, plants, those with five senses, and the rest of creation, (experience) individually pleasure or displeasure, pain, great terror, and unhappiness. Beings are filled with alarm from all directions and in all directions. See! there the benighted ones cause great pain. See! there are beings individually embodied. (2)
See! there are men who control themselves ; others pretend only to be houseless, for one destroys this (body of an animal) by bad and injurious doings, and many other beings, besides, which he hurts by means of animals, through his doing acts relating to animals. (3) About this the Revered One has taught the truth: for the sake of the splendour,p. 12 honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards animals, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed, when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing, when he injures this (body of an animal) by bad and injurious doings, and many other beings, besides, which he hurts by means of animals, through acts relating to animals. Thus I say. (4)
Some slay (animals) for sacrificial purposes, some kill (animals) for the sake of their skin, some kill (them) for the sake of their flesh, some kill them for the sake of their blood; thus for the sake of their heart, their bile, the feathers of their tail, their tail, their big or small horns, their teeth, their tusks, their nails, their sinews, their bones!; with a purpose or without a purpose. Some kill animals because they have been wounded by them, or are wounded, or will be wounded. (5)
Some kill animals because they have been wounded by them, or are wounded, or will be wounded. (5)
He who injures these (animals) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so. He who knows
* The word after bones (a/shie) is aséhimimg4e, for which buffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthiminga,
BOOK I, LECTURE I, LESSON 7. 13
these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6)
SEVENTH LESSON.
He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live. (1) -
See! there are men who control themselves; others pretend only to be houseless, for one destroys this (wind-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. (2) About this the Revered One has taught the truth : for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards wind, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (wind-body) by bad and injurious acts, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. Thus
I say. (3)
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There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (4)
He who injures these (wind-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5)
Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5)
Be aware that about this (wind-body) too those are involved in sin who delight not in the right conduct, and, though doing acts, talk about religious discipline, who conducting themselves according to their own will, pursuing sensual pleasures, and engaging in acts, are addicted to worldliness. He who has the true knowledge about all things, will commit no sinful act, nor cause others to do so, &c. (6) Knowing them, a wise man should not act sinfully towards the aggregate of six (kinds of) lives, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to the aggregate of the six (kinds of) lives, is called a reward-knowing sage. Thus I say. (7)
End of the First Lecture, called Knowledge of the Weapon,
BOOK I, LECTURE 2, LESSON I. 15
SECOND LECTURE,
CALLED
CONQUEST OF THE WORLD.
First Lesson.
Quality is the seat of the root, and the seat of the root is quality’. He who longs for the qualities, is overcome by great pain, and he is careless?, (For he thinks) I have to provide for a mother, for a father, for a sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals, and clothes. Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind, again and again, upon these injurious doings (described in the preceding lecture). (1) (Doing so), the life of some mortals (which by destiny would have been long) is shortened. For when with the deterioration of the perceptions of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they‘ after a time
1 I.e. in the qualities of the external things lies the primary cause of the Samsfra, viz. sin; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities.
2 T.e. gives way to love, hate, &c.
* Samthuya. The commentators explain this word acquaintance or one who is recommended to me.
* I.e. these failing perceptions.
a tn a - eep. 16 produce dotage. Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor canst thou help them or protect them. (2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.
(2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.
A man who carelessly conducts himself, who killing, cutting, striking, destroying, chasing away, frightening (living beings) resolves to do what has not been done (by any one)—him his relations with whom he lived together, will first cherish, and he will afterwards cherish them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (3)
Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself. Then, after a time, he falls in sickness; those with whom he lives together will first leave him, and he will afterwards leave them. They cannot help thee or protect thee, nor canst thou help them or protect them. (4)
Knowing pain and pleasure in all their variety ?, and seeing his life not yet decline, a wise man should know that to be the proper moment (for entering a religious life}; while the perceptions of his ear, eye, organs of smelling, tasting, touching are not
1 Te. his present life; for the birth in Aryakshetra and in a noble family is difficult to obtain in this Samsdra. * Patteyam, singly, with regard to the living beings.
BOOK I, LECTURE 2, LESSON 2. 17
yet deteriorated, while all these perceptions are not yet deteriorated, man should prosecute! the real end of his soul? Thus I say. (5)
Seconp LEsson.
A wise man should remove any aversion (to control*); he will be liberated in the proper time. Some, following wrong instruction, turn away (from control), They are dull, wrapped in delusion. While they imitate the life of monks, (saying), ‘We shall be free from attachment,’ they enjoy the pleasures that offer themselves*. Through wrong instruction the (would-be) sages trouble themselves (for pleasures); thus they sink deeper and deeper in delusion, (and cannot get) to this, nor to the opposite shore ®. Those who are freed (from attachment to the world and its pleasures), reach the opposite shore®. Subduing desire by desirelessness, he does not enjoy the pleasures that offer themselves. Desireless, giving up the world, and ceasing to act, he knows, and sees, and has no wishes because of his discernment’; he is called houseless. (1)
* Samanuvaseggasi (tti bemi) is taken by the commentators for the second person, which always occurs before tti bemi, but nowhere else. I think si belongs to tti bemi, and stands for se= asau.
* Viz. control.
* Arati is usually dislike, 4u/fai exercise; but, according to the commentators, these words here mean samyaméfrati and nivartayati.
‘ E.g. the Buddhists, &c., Sakyddayaz.
5 I.e. they are neither householders nor houseless monks.
* Le. moksha, final liberation.
7 Viz. between good and bad, or of the results of desire.
(22] Cc
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‘ E.g. the Buddhists, &c., Sakyddayaz.
5 I.e. they are neither householders nor houseless monks.
* Le. moksha, final liberation.
7 Viz. between good and bad, or of the results of desire.
(22] Cc
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(But on the contrary) he suffers day and night, works in the right and the wrong time, desires wealth and treasures, commits injuries and violent acts, again and again directs his mind upon these injurious doings?; for his own sake, to support or to be supported by his relations, friends, the ancestors, gods, the king, thieves, guests, paupers, Sramanas. (2)
Thus violence is done by these various acts, deliberately, out of fear, because they think ‘it is for the expiation of sins *, or for some other hope. Knowing this, a wise man should neither himself commit violence by such acts, nor order others to commit violence by such acts, nor consent to the violence done by somebody else.
This road (to happiness) has been declared by the noble ones, that a clever man should not be defiled (by sin). Thus I say. (3)
Tuirp LEsson.
‘Frequently (I have been born) in a high family, frequently in a low one; I am not mean, nor noble, nor do I desire (social preferment).’ Thus reflecting, who would brag about his family or about his glory, or for what should he long? (1)
Therefore a wise man should neither be glad nor angry (about his lot): thou shouldst know and consider the happiness of living creatures. Carefully conducting himself, he should mind this; blindness, deafness, dumbness, one-eyedness, hunchbacked-
1 See I, 2, 1, § 1. 3 The sacrificial rites of the Brahmavas are meant.
BOOK 1, LECTURE 2, LESSON 3. 19
ness’, blackness, variety of colour (he will always experience); because of his carelessness he is born in many births, he experiences various feelings. (2)
Not enlightened (about the cause of these ills) he is afflicted (by them), always turns round (in the whirl of) birth and death. Life is dear to many who own fields and houses. Having acquired dyed and coloured (clothes), jewels, earrings, gold, and women, they become attached to these things. And a fool who longs for life, and worldly-minded 2%, laments that (for these worldly goods) penance, self-restraint, and control do not avail, will ignorantly come to grief. (3)
Those who are of a steady conduct do not desire this (wealth). Knowing birth and death, one should firmly walk the path (i.e. right conduct), (and not wait for old age to commence a religious life),
For there is nething inaccessible for death. All beings are fond of life®, like pleasure, hate pain, shun destruction, like life, long to live. To all life is dear *. (4)
Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °,
1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam.
* Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
(4)
Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °,
1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam.
* Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
» Another reading mentioned by the commentator is piy4yay4, fond of themselves.
‘ The original of this paragraph reads partly metrical; after the verse marked in my edition there follow three final padas of a sloka.
® According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (karana), mind, speech, body, are’ meant.
Cc 2
p. 20
whatever his portion will be, small or great, he will desire to enjoy it. Then at one time, his manifold savings are a large treasure. Then at another time, his heirs divide it, or those who are without a living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool doing cruel deeds which benefit another, will ignorantly come thereby to grief. (5)
This certainly has been declared by the sage’. They do not cross the flood’, nor can they cross it; they do not go to the next shore, nor can they go to it; they do not go to the opposite shore, nor can they go to it.
And though hearing the doctrine, he does not stand in the right place; but the clever one who adopts the true (faith), stands in the right place (i.e. control) *.
He who sees by himself, needs no instruction. But the miserable, afflicted fool who delights in pleasures, and whose miseries do not cease, is turned round in the whirl of pains. Thus I say. (6)
1 Le. the Tirthakara.
* Le. the Samsara, represented under the idea of a lake or slough, in the mud of which the worldly are sinking without being able to reach the shore.
s Ay4niggam ka Ad4ya tammi /Afne na Ail/haiavitaham pappa kheyanne tammi ¢Aanammi 4i/fhai t' These words form a regular sloka, which has not been noticed by any commentator. Silanka seems to have read vitaham pappa akheyanne, but I consider the reading of our MSS. better, for if we adopt it, ‘hava retains the same meaning (viz. control) in both parts of the couplet, while if we adopt Silanka’s reading, ‘hana must in the one place denote the contrary of what it means in the other; Adaniya, doctrine, lit. to be adopted.
BOOK I, LECTURE 2, LESSON 4. 21
Fourtu Lesson.
Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1)
to be adopted.
BOOK I, LECTURE 2, LESSON 4. 21
Fourtu Lesson.
Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1)
Knowing pleasure and pain separately}, they trouble themselves about the enjoyment (of the external objects). For some men in this world have (such a character that) they will desire to enjoy their portion, whether it be large or small, in the three ways*, Then, at one time, it will be sufficiently large, with many resources, Then, at another time, his heirs divide it, or those who have no living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool, doing cruel acts, comes ignorantly to grief. (2)
Wisely reject hope and desire®, and extracting that thorn (i.e. pleasure) thou (shouldst act rightly). People who are enveloped by delusion do not understand this: he who (gathers wealth) will, perhaps, not have the benefit of it.
The world is greatly troubled by women. They (viz. men) forsooth say, ‘These are the vessels (of happiness).’ But this leads them to pain, to delusion,
' The meaning seems to be: If people do not know that pleasure and pain are the result of their own works, &c.
* The commentators give no explanation of what is meant by ‘the three ways,’ yet cf. 3, § 5.
’ The words dsam ka khamdam ha vigimka dhire form a trishfubh pada.
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to death, to hell, to birth as hell-beings or brute beasts. The fool never knows the law. (3)
Thus spake the hero!: ‘Be careful against this great delusion; the clever one should have done with carelessness by considering death in tranquillity, and that, the nature of which is decay (viz. the body) ; these (pleasures), look! will not satisfy (thee). Therefore have done with them! Sage, look! this is the great danger, it should overcome none whomsoever. He is called a hero who is not vexed by (the hardships caused) by control. He should not be angry because the (householder) gives him little. If turned off, he should go. Thou shouldst conform to the conduct of the sages.’ Thus I say. (4)
Firta Lesson.
That for this (viz. pleasure) the wants of the world should be supplied by bad injurious doings : for one’s own sons, daughters, daughters-in-law, kinsmen, nurses, kings, male and female slaves, male and female servants, for the sake of hospitality, of supper and breakfast, the accumulation of wealth is effected. (1)
(This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them
’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan.
He should not accept, nor cause others to accept, or permit them
’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan.
BOOK I, LECTURE 2, LESSON 5. 23
to accept anything unclean’. Free from uncleanliness he should wander about. (2)
Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others. This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice *, the occasion (for begging, &c.), the conduct, the religious precepts’, the true condition (of the donor or hearer), who disowns all things not requisite for religious purposes‘, who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate). Clothes, alms-bowls, blankets, brooms, property °, straw mats, with regard to these things he should know (what is unclean). When he receives food he should know the quantity required. This has been declared by the Revered One: he should not rejoice in the receipt of a gift, nor be sorry when he gets nothing. Having got much, one should not store it away; one should abstain from things not requisite for religious purposes. With a mind different (from that of common people) a seer abandons (these things). This is the road taught by the noble ones, well acquainted with which one should not be defiled (by sin). Thus I say. (3)
1 Amagandha, unclean, is also a Buddhist term; see Rhys Davids’ Buddhism, pp. 131, 181.
* Kheda=abhy4sa, or the pain of worldly existence.
5 Samaya.
‘ Pariggaha; it might also be translated, who disowns attachment.
5 Oggaha=avagraha property e.g. the ground or space which the householder allows the mendicant who stays in his house.
icmp iete prunes OE. re ee oe ee
24 AxARANGA SOTRA.
Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The farsighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4)
He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4)
As the interior (of the body is loathsome), so is the exterior; as the exterior, so is the interior. In the interior of the body he perceives the foul interior humours, he observes their several courses (or eruptions). A well-informed man knowing (and renouncing the body and pleasures), should not eat (his saliva"); he should not oppose himself to the (current of knowledge). Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteousness*. Hence the above has been said for the increase of this (life) *. (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure) ; but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5)
1 T.e. what he has thrown away, vomited, as it were; pleasures.
? Veram vaddhei appano, apparently the close of a sloka; see I, 3, 2, 3.
* The commentators supply sarfrasya, the body. For sinful acts injure the bodies of living beings; therefore they are increased by our abstaining from sin.
BOOK, I, LECTURE 2, LESSON 6. 25
A heretic! professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure—enough of that fool’s affection ?; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6)
Sixty Lesson.
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! the obstructions to righteousness. Thus I say. (2)
1 Pamdite=panditammAni, who believes or pretends to be a learned man.
* Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter.
26 AKARANGA SOTRA, ~
* Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter.
p. 26
should prudently conquer! 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 ?.
Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsfra), 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
1 See p. 17, note 1.
% These words apparently form a sloka, though the third p4da is too short by one syllable; but this fault can easily be corrected by inserting 4a: pamtam lQham #a sevanti. The commentators treat the passage as prose,
BOOK I, LECTURE 2, LESSON 6. 27
one, so for the full one'. 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 ’, 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 °.
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‘. Thus I say. (5)
End of the Second Lecture, called Conquest of the World.
1 The full and the empty designate those who adopt the true faith, and those who do not.
1 Anuggh4yaza. According to the commentator, the destruction of karman.
Thus I say. (5)
End of the Second Lecture, called Conquest of the World.
1 The full and the empty designate those who adopt the true faith, and those who do not.
1 Anuggh4yaza. According to the commentator, the destruction of karman.
’ This is again a stray half sloka. The text abounds in minor fragments of verses, trish/ubhs, or slokas.
* See the end of the Third Lesson.
p. 28
THIRD LECTURE,
CALLED
HOT AND COLD.
First Lesson.
The unwise sleep, the sages always wake. Know, that in this world the (cause of) misery! brings forth evil consequences! Knowing the course of the world*, one should cease from violent acts. He who correctly possesses * these (sensual perceptions), viz. sounds, and colours, and smells, and tastes, and touches (1), who self-possessed, wise, just, chaste, with right comprehension understands the world, he is to be called a sage, one who knows the law, and righteous. He knows the connection of the whirl (of births) and the current (of sensation with love and hate). Not minding heat and cold, equanimous against pleasure and pain, the Nirgrantha does not feel the austerity of penance. Waking and free from hostility, a wise man, thou liberatest (thyself and others) from the miseries. (2)
But a man always benighted, subject to old age and death, does not know the law. Seeing living beings suffering, earnestly enter a religious life‘. Considering this, O prudent one, look!
Knowing the misery that results from action, The deluded and careless one returns to life;
1 T.e. ignorance and delusion. 2 Regarding the evil-doer. * And renounces. * Again a half sloka, unnoticed as such by the commentators.
BOOK I, LECTURE 3, LESSON 2. 29
Disregarding sounds and colours, upright, Avoiding Mara one is liberated from death '.
Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge*. (3) He who knows the violence done for the sake of special objects, knows what is free from violence’; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation’. The condition of living beings arises from karman.
Examining karman and the root of karman, viz. killing §, examining (it) and adopting its contrary ®, he is not seen by both ends”. Knowing this, a wise man who knows the world and has cast off the idea of the world, should prudently conquer the obstructions to righteousness ®. Thus I say. (4)
Sreconp LEsson.
Look, Sir, at birth and old age here,
Examine and know the happiness of the living,
Thence the most learned, knowing (what is called) the highest good,
He who has right intuition, commits no sin. (1)
} A trishfubh unnoticed by the commentators.
* Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia.
* Le. control.
* As man, god, hell-being, young, old, &c.
® See p. 28, note 4.
* Literally, the left side (savyam); control is intended.
(1)
} A trishfubh unnoticed by the commentators.
* Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia.
* Le. control.
* As man, god, hell-being, young, old, &c.
® See p. 28, note 4.
* Literally, the left side (savyam); control is intended.
7 Le. he is not touched by love and hate, which cause death.
* See I, 2, 6 (2).
30 AKxARANGA SOTRA.
Undo the bond with mortals here ;
He who lives by sins, is subject to both},
Desirous of pleasures they heap up karman,
Influenced by it they are born again. (2)
Killing (animals) he thinks good sport, and derives mirth from it:
Away with that fool’s company, he increases his own unrighteousness. (3)
Thence the most learned, knowing (what is called) the highest good,
Aware of the punishment, commits no sin;
Wisely avoid the top and the root *!
Cutting them off, he knows himself free from karman, (4)
That man will be liberated from death; he is a sage who sees the danger’, 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*, 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,
1 Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next.
3 The root means delusion, the top the rest of the sins.
§ 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.
‘ Ettho ’varae is usually ‘ceasing from it, ie. activity.’ But here the commentators explain it as translated above.
BOOK I, LECTURE 3, LESSON 3. 31
the punishment of a whole province. Doing such things, some have exerted themselves '. (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 *], 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)
And the hero should conquer wrath and pride, Look at the great hell (as the place) for greed. Therefore the hero abstaining from killing,
Should destroy sorrow, going the road of easiness *. 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.
Tuirp Lesson.
‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior
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.
Tuirp Lesson.
‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior
1 Samu//hiy4 is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary.
3 The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a sloka.
5 Laghubhfya, i.e. nirvana.
* This is a very difficult passage. Connection (sandhi) is explained in different ways, as karmavivara, samyage7Anavapti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pram4do na sreyase, As the words of the text form the pada of a Sloka, it is probable that something like pamao neva seggase
p. 32
(world from analogy with thy own) self; [then] thou wilt neither kill nor destroy (living beings) ;’ viz. out of reciprocal regard [well examining] he does no sinful act. What is the characteristic of a sage ? ‘Recognising the equality (of all living beings), he appeases hisself.’ (1) Knowing the highest good, one should never be careless ; Guarding one’s self, always prudent, one should pass life on the right road.
‘One should acquire disregard of sensual enjoyment, being with a great one (i.e. a god) or the small ones (men).’ When one knows whence men come and where they go, and when both ends are out of sight?, one is not cut, nor slit, nor burnt, nor struck ? (2) by any one in the whole world
Some do not remember what preceded the present: ‘what has been his past? what will be his future ?? Some men here say: ‘what has been his past, that will be his future +.’
There is no past thing, nor is there a future one; So opine the Tathagatas. He whose karman has ceased and conduct is right,
concluded the hemistich. The meaning is, ‘Make good use of any opening to get out of worldly troubles.’
1 See 1, lesson 4.
3 The reading of the N&garguniyas, according to the commentary, was, ‘ Knowing well and essentially the five (perceptions) in the object and the three degrees (i.e. good, middle, bad), in the twofold (i.e. what is to be avoided and to be adopted), one is not marred by either (love and hate).’ These words form a sloka.
’ The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one.
‘ The words of the original read like a trishfubh in disorder; the same is the case with a different reading quoted by the commentator.
BOOK I, LECTURE 3, LESSON 4. 33
who recognises the truth (stated above) and destroys sinfulness (thinks) ;
What is discontent and what is pleasure ? not subject to either, one should live ;
Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)
BOOK I, LECTURE 3, LESSON 4. 33
who recognises the truth (stated above) and destroys sinfulness (thinks) ;
What is discontent and what is pleasure ? not subject to either, one should live ;
Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)
Man! Thou art thy own friend; why wishest thou for a friend beyond thyself ? Whom he knows as a dweller on high’, him he should know as a dweller far (from sin); and whom he knows as a dweller far (from sin), him he should know as a dweller on high. Man! restraining thyself (from the outward world) ‘thou wilt get free from pain.’ Man, understand well the truth! exerting himself in the rule of truth a wise man overcomes Mara. (4)
‘The gifted man 2, following the law, sees well his true interest.’ In a twofold way’, for the sake of life’s splendour, honour and glory (some men exert themselves), wherein they go astray. The gifted %, touched by calamity, are not confounded. ‘Mind this! the worthy one, in this world, gets out of the creation‘*.” Thus I say. (5)
Fourtu Lesson.
That man (i.e. the liberated) conquers wrath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sams4ra). Preventing
1 There is apparently a pun in the text: ussdlaiyam is explained by uééflayitéram=remover (of sins), but as contrasted with dfralaiya it has the meaning we have adopted above.
3 With knowledge, &c.
® For the sake of love and hate, or worldly and heavenly bliss.
‘ If loy4loya is omitted, the last words form the half of a sloka.
[22] Dp. 34 propensity to sin destroys former actions. He who knows one thing, knows all things; and he who knows all things, knows one thing’. He who is careless in all respects, is in danger?; he who is not careless in all respects, is free from danger. (1)
-He who conquers one (passion), conquers many ; and he who conquers many, conquers one. ‘ Knowing the misery of the world’ rejecting the connection with the world, ‘the heroes go on the great journey,’ they rise gradually ; ‘they do not desire life.’ (2)
He who avoids one (passion), avoids (them all) severally; and he who avoids them severally, avoids one. Faithful according to the commandment (of the Tirthakaras), wise, and understanding the world according to the commandment—such a man is without danger* from anywhere. There are degrees in injurious acts, but there are no degrees in control. (3)
He who knows® wrath, knows pride ; he who knows pride, knows deceit; he who knows deceit, knows greed; he who knows greed, knows love; he who knows love, knows hate; he who knows hate, knows delusion ; he who knows delusion, knows conception ; he who knows conception, knows birth; he who knows birth, knows death; he who knows death, knows hell; he who knows hell, knows animal existence; he who knows animal existence, knows pain.
Therefore, a wise man should avoid wrath, pride, deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain.
1 Because true knowledge of one thing is inseparable from true knowledge of all things.
* Ie. he heaps up karman.
5 And accordingly avoids wrath.
BOOK I, LECTURE 3, LESSON 4. 35
This is the doctrine of the Seer, who does not injure living beings and has put an end (to acts and to sams4ra). Preventing the propensity to sin destroys former actions. Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4)
End of the Third Lecture, called Hot and Cold.
p. 36
FOURTH LECTURE,
CALLED
RIGHTEOUSNESS.
First Lesson.
The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures! should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. (1)
This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared: among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not: ‘that is the truth, that is so, that is proclaimed in this (creed).’ (2)
Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses?, and ‘not act on the motives of the world.’ ‘He who is not of this mind ®, how should he come to the other*?’
1 Pani bhfy4 giva satté. In the sequel we translate these words, all sorts of living beings.
Literally, what one sees.
* Who acts not on worldly motives. ‘ Sinfulness.
BOOK I, LECTURE 4, LESSON 2. 37
What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknowledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ‘Day and night exerting thyself, steadfast,’ always having ready wisdom, perceive that the careless (stand) outside (of salvation); if careful, thou wilt always conquer. Thus I say. (3)
Sreconp Lesson. ~-
There are as many Asravas’ as there are parisravas, and there are as many parisravas as there are dsravas. There are as many andsravas as there are aparisravas, and there are as many aparisravas as there are andsravas. He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1)
He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1)
‘Those also who are afflicted and careless’ (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ‘who seized by Time dwell in the heap (of karman),’ are born again and again. [Many who are again and again (immersed) in delusion, (will
1 Asrava is that by means of which karman takes effect upon the soul, parisrava that (nirgar4, &c.) by which the influence of karman is counteracted. Andsrava is that by which 4srava is avoided (religious vows), and aparisrava that by which karman is acquired.
p. 38
often renew) their acquaintance with the places of pain; they experience the pains inherent in regeneration. He who often does cruel acts, often undergoes (punishment in hell, &c.) He who seldom does cruel acts, seldom undergoes (punishment). ]! (2)
Some say thus, also the wise ones; the wise ones say thus, also some others*. Many and several in this world, Brahmazas or Sramazas, raise this discussion: We have seen, heard, acknowledged, thoroughly understood, in the upper, nether, and sidelong directions, and in all ways examined it: all sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. (3) ,
That is a doctrine of the unworthy. But those who are teachers, have said: You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and _ sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus: All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus:
* The passage in brackets is introduced by the words p4/h4ntaram va, ‘various reading.’ It occurs in all MSS. I have consulted, and is commented upon by the commentaries as belonging to the text.
* By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahimsé,
BOOK I, LECTURE 4, LESSON 3. 39
All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Know about this, there is no wrong init. This is the doctrine of the teachers. (5)
p. 39
All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Know about this, there is no wrong init. This is the doctrine of the teachers. (5)
First the persuasion of every one should be ascertained, and then we will ask them severally: Ye professors! is pain pleasant to you, or unpleasant ? If they give the right answer, reply: For all sorts of living beings pain is unpleasant, disagreeable, and greatly feared. Thus I say. (6)
Tuirp Lesson.
‘Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty’, relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions.’ Thus say those who have right intuition. (1)
All the professors, conversant with pain, preach renunciation. Thus thoroughly knowing karman, observing the commandment, wise, unattached (to the world), recognising thy Self as one ?, subdue the body, chastise thyself, weaken thyself: ‘just as fire consumes old wood!’ Thus with a composed mind, unattached, ‘unhesitatingly avoid wrath!’ Considering the shortness of life ‘know pain, or what will come ?;’ one shall feel the several feelings; and perceive the world suffering under them. (2)
1 NikkhittadamdA, literally, those who have laid down the rod. ? I.e. as separate and different from the world. ° According to the commentators the present and future pains.
p. 40
Those who are free from sinful acts are called anida&na!. Hence a very wise man should not be inflamed (by wrath). Thus I say. (3)
Fourtuy Lesson.
One should mortify (one’s flesh) in a low, high, and highest degree, quitting one’s former connections, and entering tranquillity. Therefore a hero is careful, a person of pith *, guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood and flesh. (1)
That man is called a worthy one, a hero, one to be followed, who living in chastity [guarding his eyes] shakes off the aggregate ®.
He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell ,in darkness, and are without knowledge, there is no success in faith. Thus I say. (2)
‘Whence should he have it‘, who does not get it
1 If we read nivvuda pavakammehim amiyan4 viyahiya, we have a hemistich of a sloka.
* Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka.