Chapter III, Section 1b

That s ru 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. Â s rava therefore, or âsrava, meant originally 'the running out towards objects of the senses' (cf. sa n ga, âlara, &c.), and had nothing to do with âsrâva, 'a running, a sore,' Atharva-veda I, 2, 4. This conception of the original purport of â + s ru or ava- s ru is confirmed by a statement of Colebrooke's, who, when treating of the G ainas, writes (Miscellaneous Essays, I, 382); 'Âsrava is that which directs the embodied spirit (âsravayati purusham) towards external objects. It is the occupation and employment (v ri tti or pra vr itti) 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 (âsravayanti) pervade, influence, and attend the doer, following him or attaching to him. It is a misdirection (mithyâ-prav ri tti) of the organs, for it is vain, a cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. Sa m vara is that which stops (sa m v rin oti) 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 â s ravas, see Lalita-vistara, ed. Calc. pp. 445 and 552, where Kshî n â s rava is given as a name of Buddha. Â s râva occurs in Âpastamba's Dharma-sûtras 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 â s râva here, too, as the act of running out, the affections, appetites, passions.] p. 13 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. p. 14 40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mâra (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 [40. Anivesana has no doubt a technical meaning, and may signify, one who has left his house, his family and friends, to become a monk. A monk shall not return to his home, but travel about; he shall be anivesana, 'homeless,' anâgâra, 'houseless.' But I doubt whether this can be the meaning of anivesana here, as the sentence, let him be an anchorite, would come in too abruptly.