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140
UTTARADHYAYANA.
“The binding of animals (to the sacrificial pole), all the Vêdas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30)
"One does not become a Sramana by the tonsure, nor a Brâhmana by the sacred syllable ôm, nor a Muni by living in the woods, nor a Tâpasa by wearing (clothes of) Kusa-grass and bark. (31)
"One becomes a Sramana by equanimity, a Brâhmana by chastity, a Muni by knowledge, and a Tâpasa by penance. (32)
“By one's actions one becomes a Brâhmana, or a Kshattriya, or a Vaisya, or a Sadra. (33)
“The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka?; him who is exempt from all Karman, we call a Brâhmana. (34)
“The most excellent twice-born men’ who possess these good qualities, are able to save themselves and others.” (35)
When thus his doubt had been solved, Vigayaghôsha, the Brâhmana, assented 3 to the great sage Gayaghôsha and to his (speech). (36)
Vigayaghôsha, pleased, folded his hands and spoke
Snâtaka denotes a Brahman who has finished his studies; it here means as much as a perfect sage.'
? A various reading in one MS. adds,'' Ginas and Brâhmanas' before dvigas.
3 Samudâya tayam tam tu. The text is evidently corrupted. Samudâya stands, according to the commentators, for samadâya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read sam uvâya vayam = samuvâka vakas; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous.
