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XXXVI
PRAVAOANABĀRA.
In a monk's appearance if one is unchaste, given to sinful thought, runs after and quarrels for food, one wanders long in samsāra (7-9). He is not a monk, though an ascetic in appearance, but a thief, who takes things unoffered and blames others (14). An ascetic, who eats at a harlot's and praises that food, acts like a fool, and is not a true monk (21).
SĪLA PĀHUDA: It is a discourse, in 40 gãthās, on S'ila, meaning conduct, character, especially chastity. Knowledge and chaste life are not incongruent; if chaste conduct is wanting, objects of senses ruin that knowledge (2). Knowledge unaccompanied by chaste conduct, asceticism without right faith and austerities without self-control are all worthless (5). Even men of knowledge wander long in samsāra, because they are given to pleasures; but those who are chaste can easily put an end to samsāra a the knowledge and practising austerities. If a man of knowledge, wh o is given to pleasures, can go to liberation, why is it that Surattaputta, though knowing Ten-pūrvas, went to hell ? Knowledge, faith, austerities and conduct bring nirvāna for them who lead a chaste life (7, 9, II etc. 30). It is not enough if grammatical, metrical, Vais'eşika, Vyavahāra (perhaps the same as Dharmas'āstra) and Nyāya S'āstras are studied (16);1 to make human birth fruitful, a chaste life must be led ; and thereby one is loved by gods (15-17).
Chaste life, or s'ila, is an important factor of spiritual life; it has its attendant virtues like compassion to living beings, control, truthfulness, nontheft, celibacy, satisfaction, right-faith and knowledge (19). A dose of poison may entail death only once, but the dose of sense-pleasures involves repeated deaths and births in samsāra (22). S'ila, with its attendant virtues, like fire assisted by wind, burns the deposit of old Karmas (34); and then the soul becomes Siddha endowed with all the virtues (35). !! CRITICAL REMARKS ON EIGHT-PĀHUDAS. It has been usual, possibly from the fact that Srutaságará wrote a commentary en masse on six pāhugas, to take the six pāhuậas in a group; and Chappāhuậa came to be looked upon, through mistake, as the name of a work of Kundakunda. The last two pāhudas have not been, somehow or the other, commented upon by Srutasigara.
into consideration the six pāhudas, or even eight pāhudas. it is clear from the contents that each pāhuậa is meant to be an independent treatise. « Each pahuda has a significant title which substantially indicates the main current of the subject matter, though, as usual in traditional texts, there is
1 As the text of these Pāhudas are not critically edited, and henco not definito, I havo
not taken into consideration the bearing of these gāthīs on the dato of Kundakunda; and, morcover, the date of our author, whoso works are of a compilatory character, will have to bo settlod on other broader evidences than stray references like these; for, og
Dr. Jacobi, in a slightly difforent context, puts it, 'Nothing is more common than that - Buch details should be added as a gloss, or be incorporated oven in the text, by those
who transmitted it either in writing or in instructing their pupile.' (SBE, 22, Lotto.
duction pp. 39-40). . 2 See W. Denecko's essay in Fesdgabe Jacoli, p. 163 ctc.; perhaps Dr. Winteraitz follows
W. Denecke in his Indian Literature, (in English) vol. II, p. 677, which has just reached
' my hands. I am not aware of any commentary on six Pähudas by Amitacandra, though . ' Dr. Wintornitz notes his name along with that of Shrutasägarn
Taking into o
