End of the First Lecture, called Knowledge of the
Weapon.
BOOK I, LECTURE 2, LESSON I.
SECOND LECTURE,
CONQUEST OF THE WORLD.
Quality is the seat of the root, and the seat of
the root is quality 1 . He who longs for the qualities,
is overcome by great pain, and he is careless 2 .
(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 3 ,
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 (de.-
scribed in the preceding lecture), (i) (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 4 after a time
1 1, e. in the qualities of the external things lies the primary cause of the Sa#is&ra, viz. sin ; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities.
* I. c. gives way to love, hate, &c.
8 Saw thuya. The commentators explain this word acquaint- ance or one who is recommended to me.
4 I. e. these failing perceptions.
1 6 AJTARANGA STRA.
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. There-
fore, 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 after-
wards 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 2 ,
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 I.e. his present life; for the birth in Sryakshetra and in a
noble family is difficult to obtain in this Sa/wsSra.
* Patteya^i, 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 l the real end
of his soul 2 . Thus I say. (5)
A wise man should remove any aversion (to con-
trol 3 ); 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 plea-
sures that offer themselves 4 . Through wrong in-
struction 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 ft . Those who are freed (from attach-
ment to the world and its pleasures), reach the
opposite shore 6 . Subduing desire by desirelessness,
he does not enjoy the pleasures that offer them-
selves. Desireless, giving up the world, and
ceasing to act, he knows, and sees, and has no
wishes because of his discernment 7 ; he is called
houseless, (i)
1 Samauvse#asi (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.
8 Arati is usually dislike, fiu//ai exercise; but, according to the commentators, these words here mean samyamSrati and nivar- tayati.
4 E. g. the Buddhists, &c., SdkyddayaA.
d I. e. they are neither householders nor houseless monks.
L e. moksha, final liberation.
7 Viz. between good and bad, or of the results of desire.
1 8 AffARAtfGA S^TRA.
(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 in-
jurious doings 1 ; for his own sake, to support or
to be supported by his relations, friends, the an-
cestors, gods, the king, thieves, guests, paupers,
*Srama#as. (2)
Thus violence is done by these various acts,
deliberately, out of fear, because they think ' it is
for the expiation of sins V 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)
1 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 reflect-
ing, who would brag about his family or about his
glory, or for what should he long ? (i)
Therefore a wise man should neither be glad nor
angry (about his lot) : thou shouldst know and con-
sider the happiness of living creatures. Carefully
conducting himself, he should mind this : blindness,
deafness, dumbness, one-eyedness, hunchbacked-
1 See I, 2, i, i.
* The sacrificial rites of the Brdhmaas are meant.
Book I, 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 deatr 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 *,
laments that (for these worldly goods) penance,
self-restraint, and control do not avail, will igno-
rantly 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 nothing inaccessible for death. All
beings are fond of life 3 , like pleasure, hate pain,
shun destruction, like life, long to live. To all life
is dear 4 . (4)
Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways 5 ,
1 Hereafter va</abhatta#t explained by vinirgatapr/thivt va</abha-laksha*a#z.
* Sa#/pu#fta;ft=:sampftr?ia#i, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
3 Another reading mentioned by the commentator is piySyayS, fond of themselves.
4 The original of this paragraph reads partly metrical ; after the verse marked in my edition there follow three final padas of a jloka.
5 According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (karafta), mind, speech, body, are meant.
2o Ajtaranga
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 con-
flagration 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 1 .
They do not cross the flood 2 , 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) 3 .
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 I. e. the Tlrthakara.
* I.e. the Sa/ws&ra, 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.
1 Aybniggam fa Sdaya tammi /A&ne na K\tth&\ \ avitaha/w pappa kheyanne tammi MSammi K\tthti\ \\ These words form a regular floka, which has not been noticed by any commentator, ^ilahka seems to have read vitaha/0 pappa akheyanne, but I consider the reading of our MSS. better, for if we adopt it, /H#a retains the same meaning (viz. control) in both parts of the couplet, while if we adopt -Sllfihka's reading, th&m, must in the one place denote the contrary of what it means in the other i fiddniya, doctrine, lit. to be adopted.
Book I, Lecture 2, Lesson 4. 21
FOURTH 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 cansc thou
help them or protect them, (i)
Knowing pleasure and pain separately 1 , 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 2 . 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 3 , 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,
1 The meaning seems to be : If people do not know that pleasure and pain are the result of their own works, c.
9 The commentators give no explanation of what is meant by ' the three ways/ yet cf. 3, 5.
3 The words asaw a >Ma/vda/ a vigi/;/a dhire form a trish/ubh pada.
to death, to hell, to birth as hell-beings or brute beasts. The fool never knows the law. (3)
Thus spake the hero 1 : '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 whom-
soever. 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)
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, (i)
(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
1 The MSS. have ud&hu dhfre. The last word is a frequent
mistake for vtre, which is adopted by the commentators They
explain ud&hu by u4-4ha=uktavAn
