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BOOK I, LECTURE 13.
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a stick, do harm to himself, being still subject to passion and possessing evil Karman. (5)
He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit'; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6)
He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7)
He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8)
He is always turned round by delusion, and has no place in the Gôtra where the Vow of Silence is practised (viz. in the Gaina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9)
A Brâhmana or Kshattriya by birth, a scion of the Ugra? race or a Likkhavi 3, who enters the order eating alms given him by others, is not stuck up on account of his renowned Gôtra. (10)
His pedigree on his mother's and on his father's
· Aghañghapatta. Ghañghâ (tempest) = mâyâ. ? Concerning the Ugras, see above, p. 71, note 2.
8 Lekkhai. According to the Gainas the Likkhavi and Mallakis were the chiefs of Kasi and Kôsala. They seem to have succeeded the Aikshvâkas, who ruled there in the times of the Ramayana. The Likkhavis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era.
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