' Samara, explained by the commentator barbers' shop or smithy, with the addition that it includes all places of low people. 2 Buddha/^.
UTTAR AD H Y AYAN A.
Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted^ food that was prepared for somebody else^. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweet- ened ^ (36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks:) ' I get but knocks and boxes on the ear, hard words and blows; ' and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation *; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher's anger, nor ^ Phasuya, translated prasuka, and explained: free from living beings.
^ Parakac^a, prepared for the householder or some other person, but not for the monk himself.
^ The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary.
* I translate according to the interpretation of the commentator, which is probably right; but the text sets all rules of grammar at defiance.
LECTURE I.
should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults \ (40) Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41) He who adopts the conduct which the wise ones^ have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher's thoughts and the purport of his words, one should express one's assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself^ and he be- comes renowned in the world; as the earth is the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct*, are satisfied (with a pupil), they will make over to him their extensive and weighty^ knowledge of the sacred texts. (46) His knowledore will be honoured, his doubts will be removed, he will gladden the heart of his teacher ^ Literally, search for the goad.
2 Buddha.
^ Namati, literally, bows down.
* Puvvasawthuya = purvasa;;2Stuta. Besides the meaning rendered in my translation the commentator proposes another: already famous.
^ Ktth'iyz = arthika, having an object or purpose, viz. moksha; it is therefore frequently rendered: leading to liberation.
8 UTTARADHYAYANA.
by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha \ or a god of great power and small imperfections. (48) Thus I say 2.
SECOND LECTURE.
ON TROUBLES ^ O long-lived (6^ambusvamin)! I (Sudharman)have heard the following Discourse * from the Venerable (Mahavira): Here^, forsooth, the Venerable Ascetic Mahavira of the Kai"yapa Gotra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant.
^ I. e. a liberated or perfected soul.
^ Ti bSmi = iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi.
' Parisaha, that which may cause trouble to an ascetic, and which must be cheerfully borne.
* The commentator (Devendra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: deva devi/« nara narim jabaraj /^api S3.ha,nm 1 tirya«/^o pi ka. t3.ira.skim menirS bhagavadgiraw 11 The gods, men, iSabaras, and animals took the language of the Lord for their own. Cf Acts ii. 11.
® L e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence.
LECTURE II.
These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahavira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant: 2. pivasa (pipasa)-p., thirst; 3. siya (5ita)-p., cold; 7. arati-p., to be discontented with the objects of control.
8. itthi (stri)-p., women; 10. nisihiya {naishedhiki)-p., place for study; 12. akkosa (akr65a)-p., abuse; 13. vaha (vadha)-p., corporal punishment; 14. ^aya;^a (ya>^ana)-p., to ask for something; 15. alabha-p., to be refused; 17. ta/^a-phasa (trzVzaspar^a), pricking of grass; 18. ^alla-p., dirt; 19. sakkarapurakkara (satkarapura/^kara)-p., kind and respectful treatment; 20. panna (pra^;^a)-p., understanding; 22. sammatta (samyaktva)-p., righteousness.
^ This is to include all biting or stinging insects, as lice, &c, "^ This is binding on the Ginakalpikas only, not on common monks.
lO UTTARADHYAYANA.
^The enumeration of the troubles has been de- livered by the Ka^yapa^, I shall explain them to you in due order. Listen to me. (i) 1. Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2) Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3) 2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get dis- tilled^ water. (4) Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5) 3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the 6^ina. (6) ' I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk. (7) ^ The preceding part of this lecture is in prose, the rest is in jloka. The numbers placed before the verses refer to the above enumeration of the troubles. It will be seen that two stanzas are allotted to each of them.
'^ I. e. Mahavira, who belonged to the Gotra of Kajyapa.
^ Viga</a = vikr/ta. It means water which by boiling or some other process has become so changed that it may be regarded as lifeless.
LECTURE II. I I 4. If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of com- fort. (8) A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself. (9) 5. Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in self- control conquer the internal foe). (10) He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood. (11) 6. ' My clothes being torn, I shall (soon) go naked,' or ' I shall get a new suit; ' such thoughts should not be entertained by a monk. (12) At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13) 7. A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble. (14) A sage should turn away from this discontent; he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless. (15) 8. In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a ^rama^^a. (16) A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self. (17) 12 UTTARADHYAYANA.
9. Alone, living on allowed food\ he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18) Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence. (19) 10. In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20) Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place. (21) 11. A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22) Having obtained a good or bad lodging in an empty house 2, he should stay there thinking: ' What does it matter for one night? ' (23) 12. If a layman abuses a monk, he should not grow angry against him; because he would be like a child ^, a monk should not grow angry. (24) If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25) 13. A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; know- ing patience to be the highest good, a monk should meditate on the Law. (26) ^ "Lad/ia; see also note on XVII, 2. ^ I. e. in which there are no women. ^ Or Hke an ignorant man, bala.
LECTURE II. 13 If somebody strikes a restrained, resigned 6'rama//a somewhere, he should think: ' I have not lost my life.' (27) 14. It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28) The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder. (29) 15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30) ' I get nothing to-day, perhaps I shall get some- thing to-morrow; ' a monk who thinks thus, will not be grieved by his want of success. (31) 16. If any misfortune^ happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. (32) He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true 6'rama;^a by neither acting himself nor causing others to act. (33) 17. When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34) In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes^. (35) 18. When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort. (36) ^ Viz. if he falls sick.
^ Tantu^a, what is manufactured from threads.
14 UTTARADHYAYANA.
He should bear (all this), waiting for the destruc- tion of his Karman \ (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37) 19. It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect. (38) Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them). (39) 20. ' Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody any- where^.' (40) 'Afterwards, however, actions productive of ignor- ance take effect.' Therefore comfort yourself, know- ing the consequences of actions. (41) 21. 'It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.' (42) ' Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.' (43) 22. A monk should not think: ' There is, indeed, no life to come, nor an exalted state to be acquired by penances; in short, I have been deceived.' (44) A monk should not think: ' Those lied who said that there were, are, and will be 6^inas.' (45) ^ Nir^ara.
^ The commentators refer the word ' anywhere ' to the place or object of the former actions.
LECTURE III. 15 All these troubles have been declared by the Ka^yapa. A monk should not be vanquished by them, when attacked by any anywhere.
Thus I say.
THIRD LECTURE.
THE FOUR REQUISITES.
Four things of paramount value are difficult to obtain here by a living being: human birth, in- struction in the Law, belief in it, and energy in self-control, (i) I. The universe is peopled by manifold creatures, who are, in this Sa;i?2sara, born in different families and castes for having done various actions. (2) Sometimes they go to the world of the gods, sometimes to the hells, sometimes they become Asuras in accordance with their actions. (3) Sometimes they become Kshattriyas, or A'a;/^alas and Bukkasas, or worms and moths, or (insects called) Kunthu ^ and ants. (4) Thus living beings of sinful actions, who are born again and again in ever-recurring births, are not disgusted with the Sawsara, but they are like warriors (never tired of the battle of life). (5) Living beings bewildered through the influence of their actions, distressed and suffering pains, undergo misery in non-human births. (6) But by the cessation of Karman, perchance, living ' About the Kunthu see below, Thirty-sixth Lecture, v. 138 and note.
I 6 UTTARADHYAYANA.
beings will reach in due time a pure state and be born as men. (7) II. And though they be born with a human body, it will be difficult for them to hear the Law, having heard which they will do penances, combat their passions and abstain from killing living beings. (8) III. And though, by chance, they may hear the Law, it will be difficult for them to believe in it; many who are shown the right way, stray from it. (9) IV. And though they have heard the Law and believe in it, it is difficult for them to fulfill it strenuously; many who approve of the religion, do not adopt it. (10) Having been born as a man, having heard the Law, believing in it, and fulfilling it strenuously, an ascetic should restrain himself and shake off sinfulness. (11) The pious obtain purity, and the pure stand firmly in the Law: (the soul afterwards) reaches the highest Nirva/m, being like unto a fire fed with ghee. (12) Leave off the causes of sin, acquire fame through patience! (A man who acts up to this) will rise to the upper regions after having left this body of clay. (13) The Yakshas who are gifted with various virtues, (live in the heavenly regions, situated) one above the other, shining forth like the great luminaries, and hoping never to descend thence. (14) Intent on enjoying divine pleasures and changing their form at will, they live in the upper Kalpa heavens many centuries of former^ years. (15) ^ One 'former' (purva) year consists of 7,560 millions of common years. The idea that years were longer when the world was still young, is apparently suggested by the experience which everybody will have made, that a year seemed to us an enormously long time when we were young, and the same space of time LECTURE III. 17 LECTURE III. 17 The Yakshas, having remained there according to their merit, descend thence at the expiration of their Hfe and are born as men.
Men are often kinds. (16) F'ields and houses, gold, cattle, slaves and servants: where these four goods, the causes of pleasure, are present, in such families he is born \ (17) He will have friends and relations, be of good family, of fine complexion, healthy, wise, noble, famous, and powerful. (18) After having enjoyed, at their proper time, the unrivalled pleasures of human life, he will obtain true knowledge by his pure religious merit acquired in a former life. (19) appears to us shorter and shorter as we advance in Hfe. A similar analogy with our life has probably caused the belief in the four ages of the world, shared by the Hindus and the ancients. For does not childhood to most of us appear the happiest period of our Hfe, and youth better still than the time of full-grown manhood? As in retrospect our life appears to us, so primitive man imagines the Hfe of the world to have been: the first age was the best and the longest, and the following ages grew worse and worse, and became shorter at the same time. This primitive conceit was by the ancients combined with the conceit of the year, so that the four ages were compared with the four seasons of the year. Something similar seems to have happened in India, where, however, there are three or six seasons. For the Gainas seem to have originally divided one Eon into six minor periods. Now the year was frequently compared to a wheel, and this second metaphor was worked out by the (?ainas. They named the six minor periods aras, literally spokes of a wheel, and divided the whole Eon into one descending part (of the wheel), avasarpiwi, and one rising part, utsarpi?zi. These Avasarpiwis and Utsarpiwis are probably a later improvement, and the Eon originally contained but six Aras. But if there were indeed twelve Aras from the beginning, they must have been suggested by the twelve months of the year.
^ This is the first of the ten kinds of men mentioned above; the remaining nine are enumerated in the following verse.
Perceiving that the four requisites are difficult to obtain, he will apply himself to self-control, and when by penances he has shaken off the remnant of Karman, he will become an eternal Siddha. (20) Thus I say.
FOURTH LECTURE.
IMPURITY.
You cannot prolong your life \ therefore be not careless; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert them- selves? (i) Men who adhering to wrong principles acquire wealth by evil deeds, will lose it, falling into the snares (of their passions) and being held captive by their hatred. (2) As the burglar - caught in the breach of the wall perishes by the work the sinner himself had executed, thus people in this life and the next cannot escape the effect of their own actions. (3) If a man livingf in the Sa;;/sara does an action for the sake of somebody else, or one by which he him- ^ A similar expression is used in Siitrakmahga I, 2, 2, 21.
* Devendra relates two stories of burglars, one of which is supposed to be hinted at in the text. It comes to this. A burglar is caught, in the breach he had excavated, by the owner of the house, who takes hold of his feet protruding from the breach. But the burglar's companion tries to drag him out from the other side of the wall. In this position he is smashed by the upper part of the wall coming down.
LECTURE IV. 19 self also profits, then, at the time of reaping the fruit of his actions, his relations will not act as true relations (i.e. will not come to his help). (4) Wealth will not protect a careless man in this world and the next. Though he had seen the right way, he does not see it, even as one in the dark whose lamp has suddenly been put out. (5) Though others sleep, be thou awake! Like a wise man, trust nobody, but be always on the alert; for dangerous is the time and weak the body. Be always watchful like a Bharuz/rt'a ^ bird! (6) A monk should step carefully in his walk (i. e. In his life), supposing everything to be a snare for him. First he must bestow care on his life till he wins the stake (viz. enlightenment), and afterwards he should despise It, annihilating his sins. (7) By conquering his will, (a monk) reaches libera- tion, as a well-broken horse which is clad in harness (goes to battle). Be watchful In your young years; for thereby a monk quickly obtains liberation. (8) ' If he does not get (victory over his will) early, he will get It afterwards; ' such reasoning ^ pre- supposes the eternity of human life. But such a man despairs when his life draws to its close, and the dissolution of his body approaches. (9) One cannot quickly arrive at discernment; there- fore one should exert one's self, abstain from pleasures, understand the world, be impartial like ^ Each of these birds has two necks and three legs.
^ Upama. Literally translated: ' this is the comparison of those who contend that life is eternal.' The commentator gives a forced interpretation of the first part of the verse to bring about a com- parison. But the meaning ' comparison ' will not suit the context, the word must here mean: conclusion, reasoning.
a sage, and guard one's self: (thus) never be care- less, (lo) A Sr^ma.na. who again and again suppresses the effects of delusion, and controls himself, will be affected in a rough way by external things; but a monk should not hate them in his mind, (i i) External thines weaken the intellect and allure many; therefore keep them out of your mind. Keep off delusion, remove pride, do not practise deceit, leave off greed. (12) Heretics who are impure and vain, are always subject to love and hate, and are wholly under the in- fluence (of their passions). Despising them as unholy men, desire virtues till the end of your life. (13) Thus I say.
FIFTH LECTURE.
DEATH AGAINST ONE's WILL.
In this ocean (of life) with its currents (viz. births) difficult to cross, one man has reached the opposite shore; one wise man has given an answer to the following question, (i) These two ways of life ending with death have been declared: death with one's will, and death against one's will. (2) Death against one's will is that of ignorant men, and it happens (to the same individual) many times. Death with one's will is that of wise men, and at best ^ it happens but once. (3) ' Viz. in the case of a Kevalin. Other sages die this death seven or eight times before reaching mukti.
LECTURE V. 2T Mahavira has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions. (4) A man attached to pleasures and amusements will be caught in the trap (of deceit). (He thinks): ' I never saw the next world, but I have seen with my own eyes the pleasures of this life.' (5) ' The pleasures of this life are (as it were) in your hand, but the future ones are uncertain \ Who knows whether there is a next world or not?' (6) The fool boasts: ' I shall have the company of (most) men ^.' But by his love of pleasures and amusements he will come to grief. (7) Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without. (8) An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9) Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways^ just as a young snake gathers dust (both on and in its body). (10) Then he suffers ill and is attacked by disease; and he is In dread of the next world when he reflects on his deeds. (11) I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently. ( 1 2) ^ Kalika, doubtful as regards the time when they will be enjoyed. '^ I. e. I shall do as people generally do, viz. enjoy pleasures. ^ Viz. By his acts and thoughts.
2 2 UTTARADHYAYANA.
Then going to the place where he is to be born as^ain accordine to his deeds, he feels remorse, as I have heard (from my teacher). (13) As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when the axle breaks; so the fool, who transgresses the Law and embraces unrighteousness, repents in the hour of death, like (the charioteer) over the broken axle. (14, 15) Then when death comes at last, the fool trembles in fear; he dies the 'death against one's will,' (having lost his chance) like a gambler vanquished by Kali. (16) Thus has been explained the fools' ' death against one's will; ' now hear from me the wise men's ' death with one's will! ' (17) Full of peace and without injury to any one is, as I have heard (from my teachers), the death of the virtuous who control themselves and subdue their senses \ (18) (Such a death) does not fall to the lot of every monk, nor of every householder; for the morality of householders is of various character, and that of monks is not always good throughout. (19) Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control. (20) Bark and skin (of a goat), nakedness, twisted ^ S>2imgzy2.na.f?i vusimao — sawyatana?« va^yavataw. Vusimao is gen. sing., it is here used in juxtaposition with a word in gen. plur. Such an irregularity would of course be impossible in classical Prakr/'t, but the authors of metrical Gaina Sutras take such liberties with grammar that we must put up with any faulty expression, though it would be easy to correct it by a conjecture.
LECTURE V. 23 3 hair, baldness — these (outward tokens) will not save a sinful ascetic. {21) A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven. (22) A faithful man should practise ' the rules of con- duct for householders; he should never neglect the Posaha fast- in both fortnights, not even for a single night. (23) When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones ^ share the world of the Yakshas. (24) Now a restrained monk will become one of the two: either one free from all misery or a god of great power. (25) To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell) — who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns — to such places go those who are trained in self-con- trol and penance, monks or householders, who have obtained liberation by absence of passion. (26-28) Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29) ' Kaewa phasae=kayena sprzjet, literally, touch with his body.
2 The Posaha of the Gainas corresponds to the Uposatha of the Buddhists. Hoernle in note 87 of his translation of the Uvasaga Dasao (Bibliotheca Indica) says of the Posaha: it is distinguished by the four abstinences (uvavasa) from food (ahara), bodily attentions (jarirasatkara), sexual intercourse (abrahma) and daily work (vyapara).
^ Literally, skin and joints.
24 UTTARADHYAYANA.
A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30) When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31) When the time for quitting the body has come, a sage dies the ' death with one's will,' according to one of the three methods \ (32) Thus I say.
SIXTH LECTURE.
THE FALSE ASCETIC^.
All men who are ignorant of the Truth are subject to pain; in the endless Sa;;2sara they suffer in many ways, (i) Therefore a wise man, who considers well the ways that lead to bondage^ and birth, should ^ These three methods are (i) bhaktapratyakhyana, (2) ihgi- tamarawa, (3) padapopagamana. They are fully described in the AX-arahga Sutra I, 7, 8, 7 ff., see part i, p. 75 f.
^ Kh\idda.g^n\ya.n//iig^a.m = Kshullakanirgranthiyam. KshuUaka originally means ' small, young,' but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it.
^ Devendra here quotes the following Sanskrit verse: Kalatrani- gada.m dattva na sa;«tush/a^ pra^apati// 1 bliuyo^py apatyarupewa dadati gala^rmkhalam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children.
LECTURE VI. 25 himself search for the truth, and be kind towards all creatures. (2)