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Pure Life (Bambhacerāim)
115
30
Whoever is (continually) devoted to desire, for him is decided immediately or after a short period the downfall of his [human) body for endless time, [and] the same
happens to him through desires coming socially, which in intervals reappear. 1) In 25 short, these have not passed beyond the stream.) There are others, however, who
have accepted the doctrine and—(thinking only about the monk's tool, etc., 'one should', without being fatigued, 'constantly wander'). Recognizing all yearning (as being injurious], this one is a devoted, great wise one, after he has completely overcome attachment (with the idea: 'this is not mine.' Striving in such a manner, because he knows: 'I am alone',) he wanders as a houseless one, having closed up
(everything) in the world, completely "bare". (Whoever goes without clothing and counts on fasting will be) abused, pelted or hurt by the association (of his new life) with the sold) trade or (by the association) with untrue
[words which hit him). 29,4 (So thinking, recognizing the one (the influences in the world],' just as the (100) 29,6 others) (as such], he should patiently lead the mode of life, after he has given up
every wrong way, 15 as a man of right faith. Those, mark you, are called "going
naked” who represent the teaching about the non-return (to the world and thereby 5 and 8 [by the way], possess modesty [in clothing). Whoever gives up modesty) by follo
wing a special rule, is called (by the people in the world) one who is attached to a declaration that leads further. (Having come to an end here in the world, destroying that (which is sinful])' he sets aside his monk's outfit, recognizing it (as hindering) through his monastic career, 17) (as it was said earlier:) some [monks] live alone.-The prudent one should wander about in these and those houses there
Jacobi 1884, p. 55 translates: ... for the sake of these pleasures which entail evil consequences and are associated with others of their kind' (WB). Sil. explains ... see Appendix 4. 12 Read lūs in the glossary.
The reason for the connection: the apparent context; parivusie is an induction, cp. 29, 19, 35, 25; 36, 14; 37, 3.
19 The word samphāse in 29, 6 belongs here, cp. 29, 23 below and elsewhere; 29, 5 too according to our interpretation is in the wrong place. In the old verse the object of abhinnāya was represented by phāse in 29, 6, whereby both lines might have been in a reverse order. 18 See Appendix 4: footnote 14, p. 80.
tam jhosamāṇe is perhaps just an induction, according to the procedure in 21, 26. (See also 14, 28 (1,3, 2,2, p. 96) above for etthôvarae translated differently (WB).) "See Appendix 4 for Jacobi's translation.
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