1.3.3 Penance
261 To bear due penitential pains, while no offence He causes others, is the type of ‘penitence’. The nature of religious discipline consists, in the endurance (by the ascetic) of the sufferings which it brings on himself, and in abstaining from giving pain to others.
262 To ‘penitents’ sincere avails their ‘penitence’; Where that is not, ’tis but a vain pretence. Austerities can only be borne, and their benefits enjoyed, by those who have practised them (in a former birth); it will be useless for those who have not done so, to attempt to practise them (now).
263 Have other men forgotten ‘penitence’ who strive To earn for penitents the things by which they live? It is to provide food etc, for the ascetics who have abandoned (the desire of earthly possessions) that other persons have forgotten (to practise) austerity ?
264 Destruction to his foes, to friends increase of joy. The ‘penitent’ can cause, if this his thoughts employ. If (the ascetic) desire the destruction of his enemies, or the aggrandizement of his friends, it will be effected by (the power of) his austerities.
265 That what they wish may, as they wish, be won, By men on earth are works of painful ‘penance’ done. Religious dislipline is practised in this world, because it secures the attainment of whatever one may wish to enjoy (in the world to come).
266 Who works of ‘penance’ do, their end attain, Others in passion’s net enshared, toil but in vain. Those discharge their duty who perform austerities; all others accomplish their own destruction, through the entanglement of the desire (of riches and sensual pleasure).
267 The hotter glows the fining fire, the gold the brighter shines; The pain of penitence, like fire, the soul of man refines. Just as gold is purified as heated in the fire, will those shine, who have endured the burning of pain (in frequent austerities).
268 Who gains himself in utter self-control, Him worships every other living soul. All other creatures will worship him who has attained the control of his own soul.
269 E’en over death the victory he may gain, If power by penance won his soul obtain. Those who have attained the power which religious discipline confers, will be able also to pass the limit of Yama, (the God of death).
270 The many all things lack! The cause is plain, The ‘penitents’ are few. The many shun such pain. 34 Because there are few who practise austerity and many who do not, there are many destitute and few rich in this world.
1.3.4 Inconsistent Conduct
271 Who with deceitful mind in false way walks of covert sin, The five-fold elements his frame compose, decide within. The five elements (of his body) will laugh within him at the feigned conduct of the deceitful minded man.
272 What gain, though virtue’s semblance high as heaven his fame exalt, If heart dies down through sense of self-detected fault? What avails an appearance (of sanctity) high as heaven, if his mind suffers (the indulgence) of conscious sin.
273 As if a steer should graze wrapped round with tiger’s skin, Is show of virtuous might when weakness lurks within. The assumed appearance of power, by a man who has no power (to restrain his senses and perform austerity), is like a cow feeding on grass covered with a tiger’s skin.
274 ‘Tis as a fowler, silly birds to snare, in thicket lurks. When, clad in stern ascetic garb, one secret evil works. He who hides himself under the mask of an ascetic and commits sins, like a sportsman who conceals himself in the thicket to catch birds.
275 ‘Our souls are free,’ who say, yet practise evil secretly, ‘What folly have we wrought!’ by many shames o’er-whelmed, shall cry. The false conduct of those who say they have renounced all desire will one day bring them sorrows that will make them cry out, “Oh! what have we done, what have we done.”
276 In mind renouncing nought, in speech renouncing every tie, Who guileful live,- no men are found than these of ‘harder eye’. Amongst living men there are none so hard-hearted as those who without to saking (desire) in their heart, falsely take the appearance of those who have forsaken (it).
277 Outward, they shine as ‘kunri’ berry’s scarlet bright; Inward, like tip of ‘kunri’ bead, as black as night. (The world) contains persons whose outside appears (as fair) as the (red) berry of the Abrus, but whose inside is as black as the nose of that berry.
278 Many wash in hollowed waters, living lives of hidden shame; Foul in heart, yet high upraised of men in virtuous fame. 35 There are many men of masked conduct, who perform their ablutions, and (make a show) of greatness, while their mind is defiled (with guilt).
279 Cruel is the arrow straight, the crooked lute is sweet, Judge by their deeds the many forms of men you meet. As, in its use, the arrow is crooked, and the curved lute is straight, so by their deeds, (and not by their appearance) let (the uprightness or crookedness of) men be estimated.
280 What’s the worth of shaven head or tresses long, If you shun what all the world condemns as wrong? There is no need of a shaven crown, nor of tangled hair, if a man abstain from those deeds which the wise have condemned.