Young and old people claim a houseless Sramana as their own, though he begs according to the Law, observes the rules of conduct, and performs austerities. People will even cry themselves hoarse, but they will not captivate him. (16)

Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17)

Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18)

His father and mother, his children and wife who claim him, will admonish him: 'See, you are our supporter; care not for the next world in order to support us.' (19)

Some people are (foolishly) attached to others, and are thereby deluded; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20)

Therefore a worthy and wise man should be

careful, ceasing from sin and being entirely happy. The virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21)

He who has entered the road leading to the destruction (of Karman) , who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22)

Footnotes

^249:1 The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather vaidalika, cf. karmavidalana) and vaitaliya may, in Gaina Prakrit, become veyaliya or vetaliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prakrit exhibited in our MSS., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference; for it is called gamaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words gam aiyam (yad atitam).

^249:2 One MS. here inserts givana giviyam, the life of living beings.

^250:1 Abhinuma.

^250:2 According to Silanka, this world and the next, or domestic life and monachism, or the Samsara and Moksha are meant by the expression 'what is near you and what is beyond.'

^251:1 Paliyantam. Another explanation of this word, preferred by the commentators, is palyopamasya antar: within, i.e. something shorter than a Palyopama.

^251:2 Or, acquire Karman which is to result in delusion.