FOURTH CHAPTER.

These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes ; though having given up their former occupations they will give advice in worldly matters. (1)

A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2)

Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3)

A wise man should beg food which has been

prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour . (4)

He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated. (5)

'The world is boundless and eternal, it exists from eternity and does not perish ; (another) bold philosopher says that the world is limited, but eternal. (6)

'Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way .' (7)

Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8)

(E. g. big creatures) have one form of bodily existence and then another . But all are subject to pain; hence they should not be killed. (9)

This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion

from the principle of the reciprocity with regard to non-killing . (10)

Living (according to the rules of conduct), and without greed, one should take care of the highest good .

In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself.

And he should leave off pride , wrath , deceit , and greed . (11, 12)

Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13)

Thus I say.

Footnotes

^246:3 A various reading first commented upon by Silanka is: bala panditamanino, being ignorant men who fancy themselves learned.

^247:1 Omana = apamana.

^247:2 According to Silanka the eternity of things means, with these philosophers, that one thing always retains the same genus or gati, e.g. that he who was a man in this life will again be a man in the next.

^247:3 According to the commentators Vyasa is intended. The doctrine referred to in the text is that of the Puranas.