Uttarajjhayana 32.80

32.80

phāsānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

But a man who is indifferent to 'colours,' is free from sorrows; though still in the Samsâra, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water.
[The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense.
Verses 35-47 treat of sounds; 'sound' is to be substituted for 'colour,' 'ear' for 'eye.'
The last line of verse 37, which corresponds to verse 24, runs thus:
As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound.
In the same way verses 48-60 apply to smells'; substitute 'smell' and 'organ of smell.'
Verses 61-73 apply to tastes; substitute 'tastes' and 'tongue.'
Verses 74-86 apply to touches; substitute touches' and 'body.'
Verses 87-99 apply to feelings; substitute 'feelings' and 'mind.'
The lines corresponding to the comparison in verse 24, run as follows:
Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50)
Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)
Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105)
But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106)
He who endeavours to recognise the vanity of all desires, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107)
The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108)
Then he knows and sees all things, he is free from delusion and hindrances, his Âsravas have gone, and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109)
He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110)
We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy. (111)
Thus I say.