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THE CAUSES OF CARELESSNESS. With attentive mind hear me explain for your benefit the deliverance from the beg^nningless time, together with its causes®, and from all miser)' : a truly wholesome subject, (i) By the teaching of true * knowledge, by the avoid- ance of ignorance and delusion, and by the destruction of love and hatred, one arrives at final deliverance which is nothing but bliss. (2) This is the road to it : to serve the Gurus and the old (teachers), to avoid throughout foolish people, to ^ The pure operations of mind, speech, and body. ® As far as I can make out from the enumeration in the com- mentary, they are articles regulating the intercourse between monks, especially pupils and teacher. * By beginningless time the SaiwsSra is meant; its causes are the kash&yas or cardinal passions, and avirati. * Sa^^assa=satyasya. This is a various reading; the received text has savvassa. The commentators give the fol- lowing explanation ; by the property of knowledge to make every- thing known — ^this indicates that knowledge is the cause of mdksha. LECTURE XXXII. 185 apply oneself earnestly to study, and to ponder zealously on the meaning of the Shtras. (3) ^ A 6rama«a engaged in austerities, who longs for righteousness \ should eat the proper quantity of allowed food, should select a companion of right understanding! 2and should live in a place suited to seclusion. (4) If he does not meet with a clever companion who surpasses or equals him in virtue, he should live by himself, abstaining from sins and not devoted to pleasures. (5) As the crane ^ is produced from an egg, and the egg is produced from a crane, so they call desire ^ the origin of delusion, and delusion the origin of desire. (6) Love and hatred are caused by KarmaU) and they say that Karman has its origin in delusion ; Karman is the root of birth and death, and birth and death they call misery. (7) Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, greed ceases on the absence of property. (8) I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion. (9) Pleasant food* should not be enjoyed with pre- ference, for it generally makes men over-strong®; and desires rush upon the strong, like birds upon a tree with sweet fruits. (10) ^ SamSdhi; tral&bha. ’ Bal&ka. the DipM explains it by ^wfinadarjana^&ri- » Tr»sh»S. * Rasa. * Dr/ptikara. i86 As in a forest, full of fuel, a fire fanned by the wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists ; it does not benefit any chaste man. 3(ii) The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who is vanquished as disease is by medicine, (ra) As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house inhabited by women. (13) A .Srama«a, engaged in penance, should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women, nor retain a recollection of them in his mind. (14) Not to look at, nor to long for, not to think of, nor to praise, womankind: this is becoming the meditation of the noble ones, and it is always whole- some to those who delight in chastity. (15) Though those who possess the three Guptis, cannot be disturbed even by well-adorned goddesses, still it is recommended to monks to live by them- selves, as this is wholesome in every way. (16) To a man who longs for liberation, who is afraid of the Samsira, and lives according to the Law, riothing in the world offers so many difficulties ^ as women who delight the mind of the ignorant, (i 7) To those who have overcome the attachment (to‘ women), all others will offer no difficulties ® ; even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any dif- ficulty). (18) * Duttara. ® Suuttara. LECTURE XXXII. 4From desire of pleasure arises the misery of the whole world, the gods included ; whatever miseiy of body and mind there is, the dispassionate will put an end to it. (19) As the fruit of the Kimpdka * is beautiful in taste and colour, when eaten ; but destroys the life when digested, (being) poison ; similar in their effect are pleasures. (20) A 3 rama«a, engaged in austerities, who longs for righteousness should not fix his thoughts on the pleasant objects of the senses, nor turn his mind from tliem, if they be unpleasant. (21) ‘ Colour ' attracts the eye ; it is the pleasant cause of Love, but the unpleasant cause of Hatred ® ; he who is indifferent to them (viz. colours), is called dispassionate. (22) The eye perceives ‘colour,’ and ‘ colour ’ attracts the eye ; the cause of Love is pleasant, and the cause of Hatred is unpleasant. {23) He who is passionately fond of ‘colours, will come to untimely ruin; just as an impassioned moth which is attracted by the light rushes into death. (24) He who passionately hates (a colour), will at the same moment suffer pain. It is die fault of an undisciplined man that he is annoyed (by a colour) ; it is not the ‘colour’ itself that annoys him. (^5) > Trichosanthes Palmata, or Cucumis ColocjTJthus. : orco.« be — a meaning. The same remark applies to the term ’ j ^ according to Hindn tcnninolog). denotes b,thee,e. 5The on verbs as vadanti, ahns. i na\e, ner them in the translation. i88 He who is very fond of a lovely ‘colour/ hates all others; hence a fool will suffer misery, but a dis- passionate sage is not affected by it. (26) He who has a passion for ‘colours'/ will kill many movable and immovable beings ; a passionate fool, intent on his personal interest, pains and torments those beings in many ways. (27) How can a man who passionately desires ‘colours 2,’ be happy while he gets, keeps, uses, loses, and misses (those things). Even when he enjoys them, he is never satisfied. (28) When he is not satisfied with those ‘ colours,’ and his craving for them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another’s property. (29) When he is overcome by violent desire, takes another’s property, and is not satisfied with those ‘ colours ’ and their possession, then his deceit and falsehood increase on account of his greed ; yet he will not get rid of his misery. (30) After and before he has lied and when he is on the point of lying, he feels infinitely unhappy. Thus when he takes another’s property, and is (after all) not satisfied by the ‘colours’ (he has ^ Rftv&«ugAsS.«uga = rfipa-anuga-&j&-anuga. This divi- sion of the compound looks artificial ; 6I should prefer to divide rfiva-anugSsa-awuga = rfipa-anukarsha-anuga ; literally, possessed of attraction by colours. ® Rfiva7zuvag«a pariggah6«a. Parigraha is explained as the desire to possess them. ® Instead of ‘ lying,’ we can also adopt the rendering ‘ stealing,’ as the word in the original m6sa may stand either for mrz'shS, or for m6sha. LECTURE XXXII. obtained), he becomes unhappy, and nobody will protect him (31) How, then, can a man who is devoted to * colours/ ever derive any happiness from anything? He suffers pain at the time of their enjoyment to procure which he had suffered misery. (32) In the same way he who hates ‘ colours,’ incurs a long succession of pains ; when his mind is filled with hatred, he accumulates Karman which in the end again produces misery. (33) But a man who is indifferent to ‘ colours,’ is free from sorrows ; though still in the SawsSra, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water. (34) [The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense. Verses 35-47 treat of sounds; ‘sound’ is to be substituted for ‘ colour,’ ‘ ear * for * eye. The last line of verse 37, which corresponds to verse 24, runs thus : 7As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound. ^ In the same way verses 48-60 apply to smells , substitute ‘ smell ’ and ‘ organ of smell. ^ Verses 61-73 apply to tastes; substitute ‘tastes and ‘ tongue.’ . , 1. > Verses 74-86 apply to touches ; substitute touches and ‘ body.’ , . . , r 1 Verses 87-99 apply to feelings; substitute feel- ings ’ and ‘ mind.’ ■ A»issa=ani»a. NiarS does oot occ ur la com mon San- sMl j it is rendered a»a5h/an.lJha by the commentatoB. The lines corresponding to the comparison in verse 24, run as follows : Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50) Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63) Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76) Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100) Pleasant things (by diemselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving ibem, a man undergoes such a change through delusion. 8(loi) Anger, pride, deceit, greed ; disgust, aversion to self-control and delight in sensual things * ; mirth, fear, sorrow, carnal desire for women, men, or both ; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103) ^ Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions; the rest the emotions which are called no-kashSya. LECTURE XXXII. I91 A monk should not desire a companion, not (even) one who is able to perform his religious duties ; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities ^ Such emotions of an infinite variety arise in one who is die slave of his senses. (104) Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an im- passioned man exerts himself. (105) But all kinds of objects of die senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106) He who endeavours to recognise the vanity of all desires will arrive at perfect indifference. 9When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107) The dispassionate man who has ^performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone. ‘ My translation follows the interpretation of tlie commentators. The original runs thus; Kappaw na mhiggti. paitit/;a«utav6«a tavappabhavaw. The meaning they have made out is very unsatisfactory. There is a remarkable reading in MS. C not noticed by the scholiasts : =.svabh.avalakshmi/«. If this was the original rea*ng, *e meaning of the line, in which however I must ° . kappam untranslated, would come to this : a mon w having taken the vows should not desire persona , reward for his penance. Kalpa, according to ® kalpa is is one who is able to perform his religious u le , contrasted with a jishya, novice. * Sawikalpavikalpandsu upasthitasya. and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent (109) He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. 10(i 10) We have taught the way how to become exempt from all misery which arises since time without beginning ; those beings who follow it will in their time become infinitely happy, (in) Thus I say. ‹Previous chapterUttaradhyayana Sutra 31Next chapterUttaradhyayana Sutra 33›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. 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