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Mahāvīra's Words by Walther Schubring
loses much merit (of the pious conduct. That is why) one should be prudent and not offend. 20. The one who abhors unboiled water, who is obliged to nothing, who gets rid of the “atoms" [of the effective deed], (49) one calls true monachism, if he does not eat out of the bowl of a householder. 21. One says that life cannot be prolongedo and yet the fools are glad about deeds. The fool is deceived by evil action: the wise one who considers this is not conceited about anything. 22. A human being moves around in what is concealed, subject to much deceit, over-shadowed by delusion—for all eyes (to see) the pious one: he should endure cold and hot without (contra]diction, (displeasure or resistance). 23. Just as one is not defeated in a games when one plays with good dices by grasping the four, not the one, three or two, 24. so you stoo), because you know that it is beneficial and noble, (should) grab the highest doctrine which the renouncer proclaimed in the world, like the four, and prudently leave the rest. 25. "One refers to the urges of the senses as being stronger than human beings," so I have heard; those have renounced this (standpoint) and have decided (upon monachism), who observe the doctrine of Kāsyapa. 26. Those who follow this which has been proclaimed by the Nāya (descendant), the great wise one, are ready to act, they have decided (upon monachism], they strengthen one another on the basis of the doctrine. 27. Do not look at the forms of respect which (you) previously [have shown];s4 strive towards shaking off the pre-conditions (for a new existence). Those who do not submit to the heretics know the pious attitude, how it has been proclaimed. 28. The one who is controlled should not be a babbler, not one who keeps asking questions, not one who dilates. If he has got to know the highest doctrine then he (would) not [be] one who praises his deeds and not one who speaks (only) about himself; 29. a pious one should neither be involved in secret eulogy nor in public praise. A thorough
** C has "controlled" (samjata). (For "rude words" in the first sentence here see Appendix 4.) 49 The word lavávasakkiņo here = lava + apaşvaskin (WB). 50 Actually "put together" chinna-tantuvat (C). The same half-verse is in 3, 10, (below). Sviyada makes sense only as vivrta. In verse-foot a, this requires a substitution of chandeņa, "at one's own discretion" by channeņa, which C conveys as a path. By supplementing manasā kāeņa after vayasa C and Śil. seem to be right. 52 Chas: kucchito jayaḥ kujayaḥ dyūtakaratvam ity arthah. (See Appendix 4 for kujaya.)
smārayanti is better than sidantam sāranti, sārayanti.
I take paņāmae as *pranām(ak)ān. (See Bollée 1988, p. 67.) » dūmanatehim, in C dūva*, dūpa*, is probably really duspranatebhyah. Bollée 1988, p. 10 reads and discusses (on p. 68) dūmana, tahi.
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