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UTTARADHYAYANA SÜTRA (UTTARAJJHAYAŅA SUYA)
115
cipline, (6) not to be covetous, (7) not to be choleric, and (8) to love truth.1
He who is well protected by the five samvarus2 and is not attached to this life, who abandons his body, who is pure, and does not care for his body, wins the greatest victory.
Karma is produced by sinful thoughts and it is by the influence of this karma that Citra and Sambhūta were separated. All singing is but prattle, all dancing is but mockery', all ornaments are but a burden and all pleasures produce but pains. Pleasures which are liked by the ignorant and which produce pain, do not delight pious monks, who do not care for pleasures but are intent on the virtue of right conduct. He who has done no good deeds in this life and who has not practised the Law, repents for it in the next world, when lie bas become a prey to death which carries off a man in his last hour. He alone will have to share his suffering, neither his kinsmen mor his friends, nor his relations will bear it, for karma follows the doer.5 Life drags on towards death continuously, and old age carries off the vigour of man." Time clapses and the days quickly pass. Pleasures of men are not permanent. They come to a man and leave him just is a bird leaves ä tree devoid of fruits. If one is alle to give up pleasures then he must do noble actions, follow the Law and have compassion for all creatures. Bralımadatta, king of the Pañcālas, did not act on the advice of the saint. He enjoyed the uttermost pleasures and afterwards sank into the deepest hell. Citra, the great sige of excellent conduct and penance, was indifferent to pleasures; after he had practised the highest self-control, he reached the highest stage of self-perfection.?
1 Uttarādhyayana, XI, 4, 5.
2 Samvara is preventing by means of samitis and guptis the sins or influx of the karma upon the soul. Samvara is the practice of self-restraint with regard to the body, spooch and mind. It is the other aspect of dukkhakurikā or tapas. It is included in the Navatativa or the doctrine of nine terms. (B. C. Law, Mahüvira: His Life and Teachings, pp. 89-90.)
33 Cf. Anguttaru, 1, 261-singing is lamentation, dancing causes madness'. (Runnum idum bhikkhave ariyuss vinye yadidum gitun, ummutikum idam bhikkhave ariyassa vinuye yadidum naccam.) 4 Uttarādhyayana, XIII, 8, 16, 17:
Sabbam vilaviyam giyam sabbum nattam viðambiyam sabbe übharanā bhārā sabbe kümā duhübahū 11 16 välābhirämesu duhāvahceu na tam suhan kamaguncsu rüyam!
virattakāmā» tavohaņānam yam bhikṣunam silagunc rayānam il 17 5 lbid., XIII, 21-23. # Ibid., XIII, 26. 7 Ibid., XIII, 34-36.
