Book I, Lecture 2, Lesson 5. 23
to accept anything unclean 1 . Free from uncleanli- ness 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 2 , the occasion (for begging, &c.),
the conduct, the religious precepts 3 , the true con-
dition (of the donor or hearer), who disowns all
things not requisite for religious purposes 4 , 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 6 , 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.
2 Kheda = abhydsa, or the pain of worldly existence. 8 Samaya.
4 Pariggaha; it might also be translated, who disowns attach- ment.
5 Oggaha=avagraha property e,g. the ground or space which the householder allows the mendicant who stays in his house.
24 AJTARANGA STRA.
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 far-
sighted 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 saw-
s&ra), 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 l ) ; 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 unrighteous- ness 2 . Hence the above has been said for the increase of this (life) 3 . (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 I.e. what he has thrown away, vomited, as it were; pleasures.
* Veraw vadtfAei appawo, apparently the close of a jrloka; see I, 3, 2, 3.
8 The commentators supply jarlrasya, 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 1 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 2 ; or he who has (the cure) applied, is a
fool. This does not apply to the houseless. Thus
I say. (6)
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 happi-
ness and bewailing much, he comes ignorantly to
grief throligh his own misfortune, (i) 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, relin-
quishes 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,
i, who believes or pretends to be a learned man.
2 Alara balassa sa/wgea, a pdda of jloka; 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 Ajtaranga
should prudently conquer 1 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 2 .
Such a man is said to have crossed the flood (of
life), to be a sage, to have passed over (the saw-
sira), 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 un-
happiness 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 1 p. 17, note i.
* These words apparently form a jlota, though the third p&da is too short by one syllable ; but this fault can easily be corrected by inserting a: pa/ma*? lftha*t a sevanti. The commentators treat the passage as prose.
Book I, Lecture 2, Lesson 6. 27
one, so for the full one 1 . 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 2 ,
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 3 .
He who sees himself, needs no instruction. But
the miserable and afflicted fool who delights in
pleasures arid whose miseries do not cease, is turned
round in the whirl of pains 4 . 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
9 Anuggh&yana. According to the commentator, the destruc- tion of karman.
8 This is again a stray half doka. The text abounds in minor fragments of verses, trish/ubhs, or dokas.
4 See the end of the Third Lesson.
28 AtfARANGA SUTRA.
THIRD LECTURE,
HOT AND COLD.
The unwise sleep, the sages always wake. Know,
that in this world the (cause of) misery l brings forth
evil consequences ! Knowing the course of the
world 2 , one should cease from violent acts. He
who correctly possesses 3 these (sensual perceptions),
viz. sounds, and colours, and smells, and tastes, and
touches (i), 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 thfe law. Seeing living
beings suffering, earnestly enter a religious life 4 .
Considering this, O prudent one, look !
Knowing the misery that results from action, The deluded and careless one returns to life ;
1 I. e. ignorance and delusion.
* Regarding the evil-doer. $ And renounces.
4 Again a naif .rloka, unnoticed as such by the commentators.
Book I, Lecture 3, Lesson 2. 29
Disregarding sounds and colours, upright,
Avoiding Mra one is liberated from death l .
Carefully abstaining from pleasures and ceasing
from bad works he is a hero, guarding himself, who
is grounded in knowledge 2 . (3) He who knows the
violence done for the sake of special objects, knows
what is free from violence 3 ; 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 4 . The condition of living
beings arises from karman.
Examining karman and the root of karman, viz.
killing 5 , examining (it) and adopting its contrary 6 , he
is not seen by both ends 7 . 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 8 . Thus I say. (4)
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. (i)
A trish/ubh unnoticed by the commentators. Kheyanna=kheda^na nipuwa. I think the Sanskrit would rather be kshetra^na. I.e. control.
As man, god, hell-being, young, old, &c. See p. 28, note 4.
Literally, the left side (savyam); control is intended. L e. he is not touched by love and hate, which cause death. See I, a, 6 (a).
3O AtfARANGA stiTRA.
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 2 l
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 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 ! Delight-
ing in it 4 , a wise man destroys all karman. (i)
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.
9 The root means delusion, the top the rest of the sins.
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.
4 Ettho 'varae is usually 'ceasing from it, i.e. activity/ But here the commentators explain it as translated above.
Book I, Lecture 3, Lesson 3. 3!
the punishment of a whole province. Doing such things, some have exerted themselves l . (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 (7ainas). 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 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.
