Mahaviras Word

SR No.: 001561
Original Sutra Author: N/A
Author: Walther Shubring
Publisher: L D Indology Ahmedabad
Publication Year: 2004
Total Pages: 318
Language: English
Classification: Book_English, Agam, Canon, & Philosophy
File Size: 22 MB

Page 113

94
13, 10
20
Mahavira's Words by Walther Schubring
3. Cold and hot
A. Indravajra. The fickle monk.
B. Śloka. The equality of everything that lives and, therefore, its protection. C. Śloka. On equanimity.
103
Those who are not [truly] monks, lay in sleep; the [real] monks are (continuously) awake. Recognize that the suffering [which you give rise to] in the world hits [you yourself].
When one has recognized the oneness of the world, (then one renounces the [injurious] tools towards it.)
(Whoever has fully recognized these sounds, forms, sense of taste, contact. [according to their nature], he knows about himself, about cognition, knowledge, the teaching, mode of life; with his intellectual gifts he sees through the [nothingness of the] world.)
15 Monk means one who is faithful to the vows; knowing about the doctrine means one who is honest; in the [middle of the] whirlpool he understands the attachment all around.
104
106
Cold and hot (this one) endures ('whom nothing fetters'; he knows neither displeasure nor pleasure), he does not feel discomfort. Ceasing from aversion to night vigils, (as a brave one,) you will free [yourself] from suffering.
The man who is subject to birth and death (is continuously entangled in delusion, not understanding the teaching.)
When one has witnessed how wretched the beings are [as a consequence of persecution], then one should move attentively.
Look, [although] one realizes that that [suffering which was brought about] does not serve his good, and recognizes that all this suffering has arisen out of activity, he [still]
103
Metrically the line runs: sutta 'muṇī, muṇiņo jāgaranti or suttā 'muṇī sayayam jāgarāhi. The first version is to be supported by the necessity of giving munino an opposite, 'muni, which is exposed to a misunderstanding, and the second by the imperative jāna in the next line.
104 I cannot avoid supposing that this fragment with sadda is connected to sattha by way of an echo. 105 The reading ayavi, nāṇavī, etc., is to be preferred because dhammaviu, 13, 14, is related to it. (See Bollée 1977, p. 79 for dhammaviū (WB).)
Metrically: pharusiyam na veya (cf. my edition p. 53). (See, further, Yajima 1980, p. 71 (WB).) 107 Line 13, 21 would be complete metrically with vi before eyam.