That sru means 'to run,' and is in fact a merely dialectic variety of sru, has been proved by Burnouf, while Boehtlingk thinks the substitution of s for s is a mistake. Asrava therefore, or asrava, meant originally 'the running out towards objects of the senses' (cf. sanga, alara, &c.), and had nothing to do with asrava, 'a running, a sore,' Atharva-veda I, 2, 4. This conception of the original purport of a + sru or ava-sru is confirmed by a statement of Colebrooke's, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382); 'Asrava is that which directs the embodied spirit (asravayati purusham) towards external objects. It is the occupation and employment (vritti or pravritti) of the senses or organs on sensible objects. Through the means of the senses it, affects the embodied spirit with the sentiment of taction, colour, smell, and taste. Or it is the association or connection of body with right and wrong deeds. It comprises all the karmas, for they (asravayanti) pervade, influence, and attend the doer, following him or attaching to him. It is a misdirection (mithya-pravritti) of the organs, for it is vain, a cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrinoti) the course of the foregoing, or closes up the door or passage to it, and consists in self-command or restraint of organs internal and external, embracing all means of self-control and subjection of the senses, calming and subduing them.'

For a full account of the asravas, see Lalita-vistara, ed. Calc. pp. 445 and 552, where Kshinasrava is given as a name of Buddha. Asrava occurs in Apastamba's Dharma-sutras II, 5, 9, where the commentator explains it by objects of the senses, by which the soul is made to run out. It is better, however, to take asrava here, too, as the act of running out, the affections, appetites, passions.]

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his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.

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40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

42. Whatever a hater may do to a hater, or