Verses on Dhamma 141-2

141-2

Cf. Hibbert Lectures, p. 355. Dr. Fausböll has pointed out that the same or avery similar verse occurs in a legend taken from the Divyâvadâna, and translated by Burnouf (Introduction, p. 313 seq.) Burnouf translates the verse: 'Ce n'est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d'argile, ni le choix des diverses espèces d'aliments, ni l'habitude de coucher sur la terre nue, ni la poussière, ni la malpropreté, ni l'attention à fuir l'abri d'un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'un homme, maître de ses sens, calme, recueilli, chaste, évitant de faire du mal à aucune créature, accomplisse la Loi, et il sera, quoique paré d'ornements, un Brâhmane, un Çramana, un Religieux.' See also Suttanipâta, v. 248.
Walking naked and the other things mentioned in our verse are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions. Nakedness he seems to have rejected on other grounds too, if we may judge from the Sumâgadhâ-avadâna: 'A number of naked friars were assembled in the house of the daughter of Anâtha-pindika. She called ber daughter-in-law, Sumâgadhâ, and said, "Go and see those highly respectable persons." Sumâgadhâ, expecting to see some of the saints, like Sâriputra, Maudgalyâyana, and others, ran out full of joy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, and looking like demons, she became sad. "Why are you sad?" said her mother-in-law. Sumâgadhâ replied, "O mother, if these are saints, what must sinners be like?"
Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But the Gainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanâtha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mahâvîra, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sâstram Aiyar, p. xxi.
The gatâ, or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains ukkutika as 'the act of sitting on the heels;' Wilson gives for utkatukâsana, 'sitting on the hams.' See Fausböll, note on verse 140.] not sitting motionless, can purify a mortal who has not overcome desires.