Sixth Lesson.
Thus I say: There are beings called the animate, viz. those who are produced i. 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, hell- beings). This is called the Sams^ra (i) 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.
12 A^Aranga sOtra.
12 A^Aranga sOtra.
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 de¬ prives 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 boneswith a purpose or without a purpose. 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 com¬ prehend 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/Mte) is a/Mimiw^de, for which buffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthi- jxiingL 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, (i) 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) Ak-Aranga s6tra.
H 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 com¬ prehend 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 reward¬ knowing 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 en¬ gaging 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 (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* after a time * I. e. in the qualities of the external things lies the primary cause of the SawsSra, viz. sin; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities.
® I. e. gives way to love, hate, &c.
® Saw thuya. The commentators explain this word acquaint¬ ance or one who is recommended to me.
‘ I. e. these failing perceptions.
i6 A^ArAnga s6tra.
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 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 ‘ I.e. his present life; for the birth in Sryakshetra and in a noble family is difficult to obtain in this SawsSra.
® PatteyaOT, 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) Second Lesson.
A wise man should remove any aversion (to con¬ trol®); 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^. 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 Those who are freed (from attach¬ ment to the world and its pleasures), reach the opposite shore 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’; he is called houseless, (i) ‘ Samawuvdse^^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.
® Arati is usually dislike, du//ai exercise; but, according to the commentators, these words here mean sawyamdrati and nivar- tayati.
® I. e. they are neither householders nor houseless monks.
® I. e. moksha, final liberation.
’ Viz. between good and bad, or of the results of desire.
i8 A^ARANGA sOtRA, (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^; 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 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) Third 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 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- ^ The sacrificial rites of the Brahma«as are meant 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 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 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 * Hereafter vatfabhattaw explained by vinirgataprfthivi va<fabha-laksha«a»z.
^ Sa»2pu««aOT=sanipllr«a»2, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
® Another reading mentioned by the commentator is piydyayd, fond of themselves.
* The original of this paragraph reads partly metrical; after the verse marked in my edition there follow three final pfidas of a floka.
^ According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (kara«a), mind, speech, body, are meant.
20 As'ARANGA s^tra.
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 sageh 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) ^ I.e. the Sawsdra, 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.
® h.yimgg2im kz. adaya tammi thtnt na kiithzx 1 avitahawz pappa kheyanne tammi iMnzmva.i kitlhzi 11 These words form a regular floka, which has not been noticed by any commentator..Slldhka seems to have read vitaha»2 pappa akheyanne, but I consider the reading of our MSS. better, for if we adopt it, ihinz. retains the same meaning (viz. control) in both parts of the couplet, while if we adopt A'iMhka’s reading, th^z. must in the one place denote the contrary of what it means in the other; Sdaniya, 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 canst thou help them or protect them, (l) Knowing pleasure and pain separately S 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.
22 As^Aranga sOtra.
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 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) Fifth 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, (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 ^ The MSS. have udahu dhtre. The last word is a frequent mistake for vlre, which is adopte^d by the commentators. They explain uddhu by ud-dha=uktavan.
BOOK I, LECTURE 2, LESSON 5.
23 to accept anything unclean h 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 the occasion (for begging, &c.), the conduct, the religious precepts^, the true con¬ dition (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) * Amagandha, unclean, is also a Buddhist term; see Rhys Davids’ Buddhism, pp. 131,181.
^ Kheda = abhyisa, or the pain of worldly existence.
^ Samaya.
* Pariggaha; it might also be translated, who disowns attach¬ ment.
' Oggaha=avagraha property e.g. the ground or space which the householder allows the mendicant who stays in his house.
24 Ik-arAnga sdtRA.
Pleasures are difficult to reject, life is difficult to prolong. That man, ceftainly, 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 saz^- sAra), 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 unrighteous¬ ness^. 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) ’ I.e. what he has thrown away, vomited, as it were; pleasures.
^ Veraw vaddhei appawo, apparently the close of a rloka; ® The commentator^ supply rartrasya, the body. For sinful acts injure the bodies of living beings; therefore they are increased by our abstaining from sin.
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) Sixth Lesson.
Sixth 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 happi¬ ness and bewailing much, he comes ignorantly to grief through 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.
* Pa«(/ite=pa«(/ita«mdnt, who believes or pretends to be a learned man.
® AlaiW bdlassa sawge^a, a pdda of doka; 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 AiTARANGA sOtRA.
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 s 4 ra), 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 ® These words apparently form a jloka, though the third pdda is too short by one syllable; but this fault can easily be corrected by inserting kz.-. pawtaw Itihaw kz, 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 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 ®.
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.
’ The full and the empty designate those who adopt the true faith, and those who do not.
^ A«ugghiya«a. According to the commentator, the destruc¬ tion of karman.
® This is again a stray half floka. The text abounds in minor fragments of verses, trish/ubhs, or jlokas.
* See the end of the Third Lesson.
28 A^ARANGA SUTRA.
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 (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 the law. Seeing living beings suffering, earnestly enter a religious life*. Considering this, O prudent one, look I Knowing the misery that results from action, The deluded and careless one returns to life; * I. e. ignorance and delusion.
“ Regarding the evil-doer. ® And renounces.
* Again a half ^loka, unnoticed as such by the commentators.
BOOK I, LECTURE 3, LESSON 2.
29 Disregarding sounds and colours, upright, Avoiding Mira one is liberated from death h 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) Second 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. (i) ' A trish/ubh unnoticed by the commentators.
^ Kheyanna=kheda^«a nipu«a. I think the Sanskrit would rather be kshetraifwa.
® I. e. control.
* As man, god, hell-being, young, old, &c.
Literally, the left side (savyam); control is intended.
’ I. e. he is not touched by love and hate, which cause death.
30 asAranga 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! Delight¬ ing in it 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, * Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next.
^ The root means delusion, the top the rest of the sins.
* Arising from worldliness. The same words occur in 3, 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, i.e. 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 6^ainas). 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.
Third Lesson.
‘ Knowing the connection of the world, (careless¬ ness is not for his benefit ^).’ ‘ Look at the exterior * Samu//.^ iyS is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary.
“ The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a rioka.
* This is a very difficult passage. Connection (sandhi) is ex¬ plained in diflferent ways, as karmavivara, samyagg-flSnavdpti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pramido na freyase. As the words of the text form the pida of a rioka, it is probable that something like pamao neva se^^ase 32 A^ArAnga sOtra, (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.’ (i) 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 enjoy¬ ment, 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 k 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 pre¬ sent: ‘ what has been his past? what will be his future?’ Some men here say; ‘what has been his past, that will be his future A’ 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.’
‘ See I, lesson 4.
^ The reading of the NdgAr^ntyas, according to the com¬ mentary, 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 floka.
® 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 trish/ubh 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 sub¬ ject to either, one should live; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)