[A place may be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (16)]

In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves , and has

been brought into its present condition not long ago, which is spacious, has an inanimate surface-layer , not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds--in such a place he should leave his excrements, &c. (17, 18)

The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis . (19)

1. There is, 1. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four . (20)

A zealous monk should prevent his mind from desires for the misfortune of somebody else , from thoughts on acts which cause misery to living beings , and from thoughts on acts which cause their destruction . (21)

2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22)

A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23)

3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires,

from doing acts which cause misery to living beings, or which cause their destruction. (24, 25)

These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful. (26)

This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27)

Thus I say.

Footnotes

^129:1 The word I have rendered 'article' is maya, the Sanskrit form of which may be mata or matra. The word is derived from the root ma 'to find room in,' and denotes that which includes in itself other things, see verse 3. The word may also mean matri 'mother,' as Weber understands it. But this is an obviously intentional double meaning.

^129:2 The definitions placed in parentheses in the text are taken from Bhandarkar's Report for 1883-1884, p. 98, note +, p. 100, note *.

^130:1 Alambana, literally support; explained: supported by which the mind becomes pure.

^130:2 Gayana = yatna; it consists chiefly in compassion with living creatures (givadaya).

^130:3 Upayukta.

^131:1 The 'five ways' are vakana, &c., as explained in the Twenty-ninth Lecture, section section 39-23, below, p. 165 f. The commentators supply kuryat 'he should carry on his study.'

^131:2 Vikaha = vikatha, which does not occur in common Sanskrit. Perhaps it stands for vikattha 'boasting.'