Canto 13: śīlendriya-jayaḥ
Defeating the Power of the Senses through Integrity


Far from being seen as passive receptors, the senses were seen in ancient India as powerful forces. Thus the very word indriya means, as an adjective, “belonging to mighty Indra,” and, as a noun, “power, force, the quality which belongs especially to the mighty Indra.” Secondary definitions of indriya are “bodily power, power of the senses,” and “faculty of sense, sense, organ of sense.” Reflecting this conception, in ancient Indian asceticism the word jitendriya, “conqueror/subjugator of the senses,” was used to mean the ascetic himself.

The title of the present Canto can be read as expressing a subtly different conception, in which the power of the senses (indriya) continues to be regarded as a dangerous or hostile force to be conquered, but in which the means of conquest (jaya) is indirect, via the practice and the discipline of integrity (śīla; defined in verse 27). As part of this metaphor of conquest, the Buddha speaks of wearing the protective armour of reflective awareness – or, in other words, wearing the armour of mindfulness.



atha saṁrādhito nandaḥ śraddhāṁ prati maharṣiṇā /
pariṣikto ’mṛteneva yuyuje parayā mudā // 13.1 //

And so, Nanda was affirmed by the great seer, in the matter of confidence; / He felt filled with the deepest joy, as if drenched in the deathless nectar. // 13.1 //

kṛtārtham iva taṁ mene saṁbuddhaḥ śraddhayā tayā /
mene prāptam iva śreyaḥ sa ca buddhena saṁskṛtaḥ // 13.2 //

To the Fully Awakened Buddha, by virtue of that confidence, he seemed already to be a success; / And to himself, having been initiated Saṁskṛta (from saṁ-s-√kṛ; see also verses 13 and 29) lit. means “put together” or “well formed.” “Initiated” and “made ready” are secondary meanings. 01 by the Buddha, he felt as though he had arrived already on the better path. // 13.2 //

ślakṣṇena vacasā kāṁś-cit kāṁś-cit paruṣayā girā /
kāṁś-cid ābhyām upāyābhyāṁ sa vininye vināyakaḥ // 13.3 //

Some in soothing tones; some with tough talk, / Some by both these means, he the trainer trained. // 13.3 //

pāṁsubhyaḥ kāñcanaṁ jātaṁ viśuddhaṁ nirmalaṁ śuci /
sthitaṁ pāṁsuṣv api yathā pāṁsu-doṣair na lipyate // 13.4 //

Just as gold born from dirt is pure, spotless, gleaming, / And while lying in the dirt is not tarnished by the dirt’s impurities, // 13.4 //

padma-parṇaṁ yathā caiva jale jātaṁ jale sthitam /
upariṣṭād adhastād vā na jalenopalipyate // 13.5 //

And just as a lotus-leaf is born in water and remains in water, / But neither above nor below is sullied by the water, // 13.5 //

tadval loke munir jāto lokasyānugrahaṁ caran /
kṛtitvān nirmalatvāc ca loka-dharmair na lipyate // 13.6 //

So the Sage, born in the world, and acting for the benefit of the world, / Because of his state of action, and spotlessness, is not tainted by worldly things. // 13.6 //

śleṣaṁ tyāgaṁ priyaṁ rūkṣaṁ kathāṁ ca dhyānam eva ca /
mantu-kāle cikitsārthaṁ cakre nātmānuvṛttaye // 13.7 //

Joining with others and leaving them; love and toughness; and talking, as well as meditation itself: / He used these means during his instruction for the purpose of healing, not to make a following for himself. // 13.7 //

ataś ca saṁdadhe kāyaṁ mahākaruṇayā tayā /
mocayeyaṁ kathaṁ duḥkhāt sattvānīty anukampakaḥ // 13.8 //

Thus did the benevolent one, out of his great compassion, take on a form / By which he might release fellow living beings from suffering. // 13.8 //

atha saṁharṣaṇān nandaṁ viditvā bhājanī-kṛtam /
abravīd bruvatāṁ śreṣṭhaḥ krama-jñaḥ śreyasāṁ kramam // 13.9 //

Seeing, then, that by boosting Nanda he had made a receptacle, / The best of speakers, the knower of processes, spoke of better ways as a process: // 13.9 //

ataḥ prabhṛti bhūyas tvaṁ śraddhendriya-puraḥsaraḥ /
amṛtasyāptaye saumya vṛttaṁ rakṣitum arhasi // 13.10 //

“Starting afresh from here, my friend, with the power of confidence leading you forward, / In order to get to the nectar of deathlessness you should watch the manner of your action. // 13.10 //

prayogaḥ kāya-vacasoḥ śuddho bhavati te yathā /
uttāno vivṛto gupto ’navacchidras tathā kuru // 13.11 //

So that the use of body and voice becomes simple Śuddha means pure, firstly in the sense of being cleansed, but also in the secondary sense of being simple, genuine, true. 02 for you, / Make it expansive and open, and guarded, and free from disconnectedness Anavacchidra means free from clefts or flaws, unbroken, uninterrupted, uninjured. As an adjective, chidra means containing holes, leaky; as a noun, chidra means hole, cleft, and hence defect, fault, weak point. 03 – // 13.11 //

uttāno bhāva-karaṇād vivṛtaś cāpy agūhanāt /
gupto rakṣaṇa-tātparyād acchidraś cānavadyataḥ // 13.12 //

Expansive by reality’s doing; open from not hiding; / Guarded because aimed at prevention; and unbroken through absence of fault. // 13.12 //

śarīra-vacasoḥ śuddhau saptāṅge cāpi karmaṇi /
ājīva-samudācāraṁ śaucāt saṁskartum arhasi // 13.13 //

With regard for purity of body and voice, and with regard also for the sevenfold [prohibition on bodily and vocal] conduct, Of the ten precepts alluded to in SN Canto 3, there seem to be seven that specifically prohibit wrong physical and vocal conduct, namely: not inflicting needless suffering on any living being, not stealing, not chasing married women; along with not lying, not gossiping, not hurting others with smooth speech, and not slandering others (see verses 3.30–33). 04 / You should work to perfect a proper way of making a living, on the grounds of integrity “On the grounds of integrity” is śaucāt. Śauca is given in the dictionary as 1. cleanness, 2. purity of mind, integrity, honesty (especially in money matters). This verse alludes to the three elements of threefold integrity (śīla) within the noble eightfold path. Those three elements are using the voice well, using the body well, and earning a clean living (see SN16.31). 05 – // 13.13 //

doṣāṇāṁ kuhanādīnāṁ pañcānām aniṣevaṇāt /
tyāgāc ca jyotiṣādīnāṁ caturṇāṁ vṛtti-ghātinām // 13.14 //

On the grounds of not indulging the five faults, beginning with hypocrisy; / On the grounds of fleeing the four predators of practice, such as astrology; // 13.14 //

prāṇi-dhānya-dhanādīnāṁ varjyānām apratigrahāt /
bhaikṣāṅgānāṁ nisṛṣṭānāṁ niyatānāṁ pratigrahāt // 13.15 //

On the grounds of not accepting things to be avoided, such as valuables linked to the needless killing of living creatures; EHJ’s original text has prāṇi-dhānyadhanādīnāṃ (living creatures, grain, money and so on), but EHJ noted that Gawronski’s prāṇighāta-dhanādīnāṃ may well be right. Prāṇi-ghātin means killing living beings, so that Gawronski’s amendment could mean ‘such things as money [procured from needless] killing of living beings’ or ‘goods [whose production has involved needless] killing of living beings’ or ‘valuables [whose acquisition has involved needless] killing of living beings.’ It is difficult to see why grain would have been avoided. 06 / On the grounds of accepting the established rules for begging, with their definite limits; // 13.15 //

parituṣṭaḥ śucir mañjuś caukṣayā jīva-saṁpadā /
kuryā duḥkha-pratīkāraṁ yāvad eva vimuktaye // 13.16 //

As a person who is contented, pristine, and pleasant, you can, through making a living cleanly and well, / Counteract suffering all the way to liberation. // 13.16 //

karmaṇo hi yathādṛṣṭāt kāya-vāk-prabhavād api /
ājīvaḥ pṛthag evokto duḥśodhatvād ayaṁ mayā // 13.17 //

Separately from overt action, and from the origin of the use of body and voice, / I have spoken of making a living because it is so hard to make a pure one Duḥśodhatvād is lit. “from the difficulty of cleansing.” 07 – // 13.17 //

gṛha-sthena hi duḥśodhā dṛṣṭir vividha-dṛṣṭinā /
ājīvo bhikṣuṇā caiva pareṣv āyatta-vṛttinā // 13.18 //

For hard to be washed away is the view of a househoulder with his many and various concerns, / And also [hard to be kept pure] is the livelihood of a beggar whose subsistence depends on others. EHJ’s original Sanskrit text has pareṣṭāyatta, as per the paper manuscript. In the notes to his translation, however, EHJ refers to the Abhidharma-kośa (Abhidharma Treasury) of Aśvaghoṣa’s 9th-generation descendant Vasubandhu (21st Zen patriarch in India), which quotes this verse and shows the correct reading to be pareṣv āyatta-vṛttinā. 08 // 13.18 //

etāvac chīlam ity uktam ācāro ’yaṁ samāsataḥ /
asya nāśena naiva syāt pravrajyā na gṛhasthatā // 13.19 //

Such is termed “the discipline of integrity.” In sum, it is conduct; / Without it there could truly be no going forth, nor state of being at home. // 13.19 //

tasmāc cāritra-sampanno brahmacaryam idaṁ cara /
aṇumātreṣv avadyeṣu bhaya-darśī dṛḍha-vrataḥ // 13.20 //

Steeped in good conduct, therefore, lead this life of devout abstinence, / And in what is even minutely blameworthy see danger, being firm in your purpose. // 13.20 //

śīlam āsthāya vartante sarvā hi śreyasi kriyāḥ /
sthānādyānīva kāryāṇi pratiṣṭhāya vasundharām // 13.21 //

For founded on integrity unfurl all actions on the better path, / Just as events Kārya lit. means “[something] to be done.” Ironically, however, the description seems to be of an act of standing which is not done, but which is allowed to do itself. 09 like standing unfold, when [a force] resists the earth. // 13.21 //

mokṣasyopaniṣat saumya vairāgyam iti gṛhyatām /
vairāgyasyāpi saṁvedaḥ saṁvido jñāna-darśanam // 13.22 //

Let it be grasped, my friend, that release is seated in dispassion, / Dispassion in conscious awareness, and conscious awareness in knowing and seeing. // 13.22 //

jñānasyopaniṣac caiva samādhir upadhāryatām /
samādher apy upaniṣat sukhaṁ śārīra-mānasam // 13.23 //

And let it be experienced, again, that the knowing is seated in a stillness / And that the seat of the stillness is a body-mind at ease. // 13.23 //

praśrabdhiḥ kāya-manasaḥ sukhasyopaniṣat parā /
praśrabdher apy upaniṣat prītir apy avagamyatām // 13.24 //

An assurance on which sits ease of the body-mind is of the highest order, / And the assurance is seated in enjoyment. Again, let this be realised in experience. // 13.24 //

tathā prīter upaniṣat prāmodyaṁ paramaṁ matam /
prāmodyasyāpy ahṛllekhaḥ kukṛteṣv akṛteṣu vā // 13.25 //

The enjoyment is seated in a great happiness which, similarly, is understood to be of the highest order; / And the happiness is seated in a freedom from furrowing the heart over things done badly or not done. // 13.25 //

avilekhasya manasaḥ śīlaṁ tūpaniṣac chuci /
ataḥ śīlaṁ nayaty agryam iti śīlaṁ viśodhaya // 13.26 //

But the freedom of the mind from remorse is seated in pristine practice of integrity. / Therefore, [realising] that integrity comes first, purify the discipline of integrity. // 13.26 //

śīlanāc chīlam ity uktaṁ śīlanaṁ sevanād api /
sevanaṁ tan-nideśāc ca nideśaś ca tad-āśrayāt // 13.27 //

The discipline of integrity is so called because it comes out of repeated practice; “Repeated practice” is śīlana; “the discipline of integrity” is śīla. So śīla, the discipline of integrity, is so called because it comes from śīlana, repeated practice, or constant application. 10 repeated practice comes out of devotion to training; / Devotion to training comes out of direction in it; and direction comes out of submitting to that direction. // 13.27 //

śīlaṁ hi śaraṇaṁ saumya kāntāra iva daiśikaḥ /
mitraṁ bandhuś ca rakṣā ca dhanaṁ ca balam eva ca // 13.28 //

For the discipline of integrity, my friend, is the refuge: it is like a guide in the wilderness, / It is friend, kinsman, and protector; it is wealth, and it is strength. // 13.28 //

yataḥ śīlam ataḥ saumya śīlaṁ saṁskartum arhasi /
etat sthānam athānyeṣu mokṣārambheṣu yoginām // 13.29 //

Since the discipline of integrity is such, my friend, you should work to perfect the discipline of integrity. / Among those who practise, moreover, this is the stance taken in different endeavours whose aim is freedom. Yoginām here seems to indicate not only those who practise yoga as directed by the Buddha, for example in Canto 16 (see e.g. use of the word yoga in SN16.33, 16.52, 16.92), but also yogins devoted to other ways of practice whose aim is freedom. The universal principle in the background, recognized by mechanical engineers as well as by yoga adepts, might be the interdependence of freedom and restraint. The use of yoginām in the plural in this verse mirrors the use of śreyasāṃ in the plural in verse 9. The point might be that there is more than one way to liberate oneself from the slavery of habit – the way of a Thai bhikkhu, the way of a Tibetan bodhisattva, the way of a Zen practitioner devoted to just sitting, the way of a martial artist, the way of a runner or a skier or a swimmer, the way of a student of FM Alexander, or of J. Krishnamurti, or of G. I. Gurdjieff – but every way is a process, in which the univeral truth holds that there is no freedom without restraint. 11// 13.29 //

tataḥ smṛtim adhiṣṭhāya capalāni svabhāvataḥ /
indriyāṇīndriyārthebhyo nivārayitum arhasi // 13.30 //

On this basis, standing grounded in awareness, you should hold back the naturally impetuous senses from the objects of those senses. // 13.30 //

bhetavyaṁ na tathā śatror nāgner nāher na cāśaneḥ /
indriyebhyo yathā svebhyas tair ajasraṁ hi hanyate // 13.31 //

There is less to fear from an enemy or from fire, or from a snake, or from lightning, / Than there is from one’s own senses; for through them one is forever being smitten. // 13.31 //

dviṣadbhiḥ śatrubhiḥ kaś-cit kadā-cit pīḍyate na vā /
indriyair bādhyate sarvaḥ sarvatra ca sadaiva ca // 13.32 //

Some people some of the time are beleaguered by hateful enemies – or else they are not. / Besieged through the senses are all people everywhere, all of the time. // 13.31 //

na ca prayāti narakaṁ śatru-prabhṛtibhir hataḥ /
kṛṣyate tatra nighnas tu capalair indriyair hataḥ // 13.33 //

Nor does one go to hell when smitten by the likes of an enemy; / But meekly is one pulled there when smitten through the impetuous senses. // 13.33 //

hanyamānasya tair duḥkhaṁ hārdaṁ bhavati vā na vā /
indriyair bādhyamānasya hārdaṁ śārīram eva ca // 13.34 //

The pain of being smitten by those others may occur in the heart – or else it may not. / The pain of being oppressed through one’s senses is a matter of the heart and indeed of the body. // 13.34 //

saṁkalpa-viṣa-digdhā hi pañcendriya-mayāḥ śarāḥ /
cintā-puṅkhā rati-phalā viṣayākāśa-gocarāḥ // 13.35 //

For smeared with the poison of conceptions, The meanings of saṁkalpa include conception or idea or notion, but also willpower (see SN12.5) or definite intention, and (as defined in the MW dictionary) “an idea or expectation of any advantage.” EHJ here translated saṃkalpa-viṣa as “the poison of fancies;” and LC as “the poison of fanciful notions.” 12 are those arrows, produced from five senses, / Whose tails are anxiety, whose tips are thrills, and whose range is the vast emptiness of objects. // 13.35 //

manuṣya-hariṇān ghnanti kāma-vyādheritā hṛdi /
vihanyante yadi na te tataḥ patanti taiḥ kṣatāḥ // 13.36 //

Fired off by Desire, the hunter, they strike human fawns in the heart; / Unless they are warded away, men wounded by them duly fall. // 13.36 //

niyamājira-saṁsthena dhairya-kārmuka-dhāriṇā /
nipatanto nivāryās te mahatā smṛti-varmaṇā // 13.37 //

Standing firm in the arena of restraint, and bearing the bow of resolve, / The mighty man, as they rain down, must fend them away, wearing the armour of awareness. // 13.37 //

indriyāṇām upaśamād arīṇāṁ nigrahād iva /
sukhaṁ svapiti vāste vā yatra tatra gatoddhavaḥ // 13.38 //

From ebbing of the power of the senses, as if from subjugation of enemies, / One sleeps or sits at ease, in joyful recreation, wherever one may be. // 13.38 //

teṣāṁ hi satataṁ loke viṣayān abhikāṅkṣatām /
saṁvin naivāsti kārpaṇyāc chunām āśāvatām iva // 13.39 //

For in the constant hankering of those senses after objects in the world, / There occurs out of that ignominy no more consciousness than there is in the hoping of hounds. // 13.39 //

viṣayair indriya-grāmo na tṛptim adhigacchati /
ajasraṁ pūryamāṇo ’pi samudraḥ salilair iva // 13.40 //

A cluster of sense organs is no more sated by objects, / Than is the ocean, even when constantly filled, by water. // 13.40 //

avaśyaṁ gocare sve sve vartitavyam ihendriyaiḥ /
nimittaṁ tatra na grāhyam anuvyañjanam eva ca // 13.41 //

It is necessarily through the senses, each in its own sphere, that one must function in this world. / But not to be seized upon in that realm is an objectified image Nimittam in the context the Buddha is about to explain means “a woman” or “a man” made into a target. EHJ translates nimittam here as “general characteristic;” and LC as “major attribute.” 13 or any secondary sexual sign: Anu-vyañjanam is given in the MW dictionary as a word used in Buddhist literature to mean “secondary mark or token.” Meanings of vyañjanam include “mark of sex or gender (as the beard, breasts et cetera),” and the prefix anu- means following from, or secondary. In this verse, the use of anu-vyañjanam, in combination with nimittam, sheds some light on a somewhat technical meaning of nimittam. No such Buddhist technical meaning is given in the MW dictionary, which defines nimitta more broadly as 1. mark, target, 2. sign, omen, 3. cause, motive, reason. The Pali-English Dictionary, being more closely based on the Pali canon, defines nimitta as 1. a sign or omen, 2. outward appearance, mark, characteristic, attribute, 3. mark, aim, 4. sexual organ, and 5. ground, reason. Specifically with reference to the practice of meditation, the Pali-English Dictionary adds (as part of sense 2) the technical sense of “a mental reflex [i.e. reflection] or image” and cites nimittan gaṇhāti, “to make something the object of a thought, to catch up a theme for reflection.” 14 // 13.41 //

ālokya cakṣuṣā rūpaṁ dhātu-mātre vyavasthitaḥ /
strī veti puruṣo veti na kalpayitum arhasi // 13.42 //

On seeing a form with your eye [you] are contained in the sum of the elements: / The conception that ‘it is a woman’ or ‘it is a man’ you should not frame. Kalpayitum (the causative infinitive from the root √kḷp) means to frame, form, invent, compose (as a poem et cetera), and hence to imagine.15// 13.42 //

sacet strī-puruṣa-grāhaḥ kva-cid vidyeta kaś-cana /
śubhataḥ keśa-dantādīn nānuprasthātum arhasi // 13.43 //

If a notion of woman or man does intrude at any time in relation to anyone, / Upon hair, teeth, and the rest, for their beauty, you should not dwell. // 13.43 //

nāpaneyaṁ tataḥ kiṁ-cit prakṣepyaṁ nāpi kiṁcana /
draṣṭavyaṁ bhūtato bhūtaṁ yādṛśaṁ ca yathā ca yat // 13.44 //

Nothing, then, is to be taken away and nothing is to be added: / The reality is to be investigated as it really is, whatever and however it is. // 13.44 //

evaṁ te paśyatas tattvaṁ śaśvad indriya-gocare /
bhaviṣyati pada-sthānaṁ nābhidhyā-daurmanasyayoḥ // 13.45 //

In your observing what is, like this, always in the territory of the senses, / There will be no foothold for longing and dejection. // 13.45 //

abhidhyā priya-rūpeṇa hanti kāmātmakaṁ jagat /
arir mitra-mukheneva priya-vāk-kaluṣāśayaḥ // 13.46 //

Longing, using cherished forms, smites the sensual masses: / A foe who has a friendly face, she’s Abhidhyā, desire or longing, is a feminine noun. 16 fair of speech and foul of heart. // 13.46 //

daurmanasyābhidhānas tu pratigho viṣayāśritaḥ /
mohād yenānuvṛttena paratreha ca hanyate // 13.47 //

Conversely, what is called dejectedness is, in connection with an object, a contrary reaction Pratigha (from prati-√han, to strike back) means 1. resistance, opposition; 2. anger, wrath, enmity, resentment. In the Rāhula Sutta (MN62), the Pali equivalent paṭigha is one of six afflictive emotions specifically discussed; its antidote is uppekhā (Sanskrit: upekṣā), which means looking on with indifference, showing equanimity or forbearance – in short, not minding. 17 / By going along with which, in one’s ignorance, one is smitten hereafter, and smitten here and now. // 13.47 //

anurodha-virodhābhyāṁ śitoṣṇābhyām ivārditaḥ /
śarma nāpnoti na śreyaś calendriyam ato jagat // 13.48 //

When, by getting and not getting his way, [a man] is pained as if by cold or heat, / He finds no refuge; nor arrives on a better path: hence the unsteady sense-power of the masses. // 13.48 //

nendriyaṁ viṣaye tāvat pravṛttam api sajjate /
yāvan na manasas tatra parikalpaḥ pravartate // 13.49 //

And yet the power of the senses, though operative, need not become glued to an object, / So long as in the mind, with regard to that object, illusion is not operating. Parikalpa is given in the MW dictionary as a word used in Buddhist literature to mean “illusion.” At the same time in non-Buddhist writing, parikalpa = parikalpana: fixing, contriving, making, inventing. The primary meaning of the verb pari-√kḷp is to fix. “Fixing” does not seem to fit in this part as a translation of parikalpa. EHJ translated “imaginations” but this perhaps leans too far to the psychological. What kind of parikalpa goes on in the brain/mind of an autistic child who cannot cope with certain auditory stimuli? 18// 13.49 //

indhane sati vāyau ca yathā jvalati pāvakaḥ /
viṣayāt parikalpāc ca kleśāgnir jāyate tathā // 13.50 //

Just as a fire burns only where fuel and air co-exist, / So a fire of affliction arises, from an object and from illusion. // 13.50 //

abhūta-parikalpena viṣayasya hi badhyate /
tam eva viṣayaṁ paśyan bhūtataḥ parimucyate // 13.51 //

For through an unreal illusion one is bound to an object; / Seeing that very same object as it really is, one is set free. // 13.51 //

dṛṣṭvaikaṁ rūpam anyo hi rajyate ’nyaḥ praduṣyati /
kaś-cid bhavati madhya-sthas tatraivānyo ghṛṇāyate // 13.52 //

On seeing one and the same form this man is enamoured, that man is disgusted; / Somebody else remains in the middle; while yet another feels thereto a human warmth. // 13.52 //

ato na viṣayo hetur bandhāya na vimuktaye /
parikalpa-viśeṣeṇa saṁgo bhavati vā na vā // 13.53 //

Thus, an object is not the cause of bondage or of liberation; / It is due to particular illusions that attachment arises or does not. Here, then, is the Buddha’s explicit falsification of the striver’s argument that women are to blame for men’s reaction to them. 19 // 13.53 //

kāryaḥ parama-yatnena tasmād indriya-saṁvaraḥ /
indriyāṇi hy agutpāni duḥkhāya ca bhavāya ca // 13.54 //

Through effort of the highest order, therefore, contain the power of the senses; / For unguarded senses make for suffering and for becoming.// 13.54 //

kāmabhoga-bhogavadbhir ātma-dṛṣṭi-dṛṣṭibhiḥ pramāda-naika-mūrdhabhiḥ praharṣa-lola-jihvaiḥ /
indriyoragair mano-bila-śrayaiḥ spṛhā-viṣaiḥ śamāgadād ṛte na daṣṭam asti yac cikitset // 13.55 //

The senses are like serpents coiled in sensual enjoyment with eyes of selfish views, their many heads are heedlessness and their flickering tongues are excitement: / The snaky senses lurk in mind-pits, their venom eager desire; and when they bite there is no cure, save the antidote of cessation. This verse was omitted by both EHJ and LC from their respective translations. The verse’s metre – which EHJ had not traced elsewhere – convinced EHJ that it was an interpolation. 20 //13.55 //

tasmād eṣām akuśala-karāṇām arīṇāṁ cakṣur-ghrāṇa-śravaṇa-rasana-sparśanānām /
sarvāvasthāsu bhava niyamād apramatto māsminn arthe kṣaṇam api kṛthās tvaṁ pramādam // 13.56 //

Therefore, towards those mischief-making foes, seeing, smelling, hearing, tasting, and feeling, / Show in every situation a vigilance born of restraint. In this matter you are not for an instant to be heedless. // 13.56 //

saundaranande mahākāvye śīlendriya-jayo nāma trayodaśaḥ sargaḥ //13//
The 13th Canto in the epic poem Handsome Nanda, titled “Defeating the Power of the Senses through the Discipline of Integrity.”