subdues his senses, and has reached the incomparable cession of Karman . (12)

Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13)

He truly is the eye of men who (dwells so to speak) on the end of desire; on its end (i.e. edge) glides the razor, on its end (i.e. rim) rolls the wheel. (14)

Because the wise use the ends (of things, i.e. bad food, &c.), they are called 'makers of an end' here. Here in the world of men we are men to fulfil the Law. (15)

In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard; and I have heard that outside the rank of men this is not so . (16)

Some (heretics) have said that they (viz. the gods) put an end to misery ; but others (Gainas) have repeatedly said that this (human) body is not easily obtained. (17)

To one whose soul has left (human life), it is not easy again to obtain instruction (in the Law), nor is such a mental disposition which they declare appropriate for adopting the Law . (18)

How can it even be imagined that he should

be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law? (19)

How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world? (20)

And there has been declared by the Kasyapa the supreme condition , by realising which some happy and wise men reach excellence. (21)

A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22)

The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Moksha), abstaining from works which are entailed by birth . (23)

That which all saints value highly (viz. control), destroys the thorn (viz. Karman); practising it some have been liberated, and others have become gods. (24)

There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25)

Thus I say.

Footnotes

^329:1 This lecture has been named from its opening words gamaiyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srinkhala-yamaka, or chain-yam aka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. adaniya-sankaliya. For sankaliya is the Prakrit for srinkhala (e.g. in our text I, 5, 2, 20), though Silanka here renders it wrongly sankalita; and adaniya by itself is used as a name of our lecture.