Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)
English·1879–1910·trans. Hermann Jacobi·304 passages
The text · part 12 of 15
Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16)
This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ -
These (N4stikas) cannot inform® you on the following points: whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hellor not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17)
Thus some shameless men becoming monks propagate a Law of their own. And others believe it, put their faith in it, adopt it, (saying :) ‘Well, you speak the truth, O Braéhmaaa, (or) O Sramaza! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom.’
1 Emblica Myrobalanos.
* [ have somewhat condensed this passage.
® Ayau/fasf in Prakrit; it is Linum Usitatissimum.
‘ Khéya. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud.
® Padivédenti=prativédayanti. The commentators, however, explain it as ‘understand.’
p. 342
Some have been induced to honour them, some have made (their proselytes) to honour them. (18)
Before (entering an order) they were determined to become Sramawas, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease (from sins), they themselves commit sins, they cause others to commit sins, and they assent to another’s committing sins. Thus they are given to pleasures, amusements, and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves (from the Circle of Births), nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupations, but have not entered the noble path. They cannot return (to worldly life), nor get beyond it; they stick (as it were) in pleasures and amusements. Thus I have treated of the first man (as one who believes that) soul and body are one and the same thing. (19)
Now I shall treat of the second man! (as one who believes that) everything consists of the five elements.
Here in the East, (&c., see §§ 13, 14, all down to) teach this religion well. (20)
‘There are five elements? through which we explain
’ According to the commentators the Lék4yatikas or the Sankhyas are intended. The latter explain the whole world as developed from the Prakrzti or chaos, and contend that the 4tman does not act. The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya).
* MahabbhOya=mahfabhfata.
BOOK 2, LECTURE I. 343
The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya).
* MahabbhOya=mahfabhfata.
BOOK 2, LECTURE I. 343
whether an action is good or bad, (&c., see § 18, all down to) hell or not. Everything down to a blade of grass (consists of them). (21)
‘And one should know the intermixture! of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products; they are without beginning and end; they always produce effects, are independent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self besides the five elements. What is, does not perish ; from nothing nothing comes. (22)
‘ All living beings, all things, the whole world consists of nothing but these (five elements). They are the primary cause of the world, even down toa blade of grass. (23)
‘A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and killa man. Know, that even in this case he does not do wrong.’
These (NAstikas) cannot inform you, (&c., see §§ 15-18, all down to) they stick (as it were) in pleasures and amusements.
Thus I have treated of the second man (who believes that) everything consists of the five elements. (24)
Now I shall treat of the third man (who believes that) the Self? is the cause of everything.
1 Samavaya. 2 The word used in the text is fsara=tfsvara, but afterwards purisa = purusha is used inits place. Both words are synonymous
344 sSOTRAKRITANGA.
Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (25)
‘Here all things have the Self for their cause and their object, they are produced by the Self, they are manifested by the Self, they are intimately connected with the Self, they are bound up in the Self.
‘ As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body: so all things have the Self for their cause, (&c., all as above).
‘ As, for instance, a feeling of indisposition is generated in the body, grows with the body, is never separate from the body, but is bound up in the body : so all things have the Self for their cause, (&c., all as above).
‘ As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
‘ As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
‘ As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
‘ As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
‘As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water: so all things, (&c., all as above).
‘As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, with 4tman, the first may denote the highest 4tman as in the Y6ga philosophy, or the param4tman as in the Védanta.
BOOK 2, LECTURE I. 345
but is bound up in water: so all things, (&c., all as above). (26)
‘ And the twelve Angas, the Canon of the Gazins’, which has been taught, produced, and declared by the Sramamas, the Nirgranthas, viz. the A#aranga (all down to) the Dvzsh¢ivdda, is wrong, not true, not a representation of the truth; but this (our doctrine) is correct, is true, is a representation of the truth.’
The (heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion.
Therefore they cannot get out of the misery produced by this (error), even as a bird cannot get out of its cage. (27)
These (heretics) cannot inform you, (&c., see §§ 16- 19, all down to) they stick, as it were, in pleasures and amusements.
Thus I have treated of the third man (who believes that) the Self is the cause of everything. (28)
Now I shall treat of the fourth man who believes that Fate is the cause of everything.
Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (29)
‘ There are two (kinds of) men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force*. (30)
1 Ganipidaga.
* Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karazam 4panna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the
346 sSOTRAKRITANGA.
‘An ignorant man thinks about the cause as follows: “When I suffer, grieve, blame myself, grow feeble ', am afflicted, or undergo great pain, I have caused it; or when another man suffers, &c., he has caused it.” Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31)
‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.”
(31)
‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.”
‘A wise man thinks thus? about the cause of what he himself or another man experiences. I say this: ‘Movable or immovable beings in all the four quarters thus (i.e. by thewill of Fate) come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain‘.”’
Entertaining such opinions these (heretics) cannot inform you, (&c., as in § 17, down to the end). (32)
These worthless men entertain such opinions, and believe in them till they cannot return, (&c., as in § 19 down to) amusements.
paragraph: ‘are equally (wrong), (err) alike as regards the cause (of actions).’
1 Tipp&mi, explained ‘lose strength of body.’ The word cannot be tripydmi, because it means ‘I am satisfied.’ The word is probably derived from the root tik ‘to kill’ Tipp4mi would be an irregular passive, just as sippdmi from sié, see Zeitschrift fur vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sftra, glossary s.v. tippasay4, explains this word by ‘crying’ on the authority of Abhayadéva. Either meaning suits the passages where it occurs in our text.
* But Fate is the cause.
* That is to say, that Fate distributes pleasure and pain.
‘I render the rather ambiguous expressions in the original according to the interpretation of the commentators.
BOOK 2, LECTURE I. 347
I have treated of the fourth man who believes that Fate is the cause of everything. (33)
These four men, differing in intellect, will, character, opinions, taste, undertakings, and plans, have. left their former occupations, but have not entered the noble path. They cannot return (to worldly life) nor get beyond it; they stick (as it were) in pleasures and amusements. (34)
I say: here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (&c., as in § 13, all down to) ugly men. They own small or large houses and fields, they own few or many servants and peasants. Being born in such-like families, they renounce (their possessions) and lead a mendicant’s life. Some leave their kinsmen and their property to lead a mendicant’s life; others, who have no kinsmen nor property, lead a mendicant’s life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant’s life. (35)
Previously, however, they thought thus: ‘Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to different things: I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies}. I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36)
A wise man, previously, should thus think to
I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36)
A wise man, previously, should thus think to
1 The same enumeration of valuable things occurs elsewhere, e.g. Kalpa Sfitra, Lives of the Ginas, § go.
348 sOTRAKRITANGA.
himself: ‘Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant. O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain ’®. Deliver me from this painful illness or disease, (&c., all as above).’ But this desire of his has never yet been fulfilled. (37)
Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien (to our being)? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38)
There are things more intimately connected with me, viz. my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself : ‘Here, indeed,some painful illness or disease might befall me, (&c., all as in § 37 down to the end, but substitute “relations” for “ pleasures”). (39)
* The original has six synonyms for disagreeable, which it is impossible to render adequately in English.
* The same words occurred in § 31.
BOOK 2, LECTURE I. 349
‘Or some painful illness or disease, unwished for, (&c., all down to) not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, &c., that they may not suffer, (all down to) undergo great pain. I will deliver them from this painful illness or disease.’ But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another; one man cannot experience what another has done!. (40)
Individually a man is born, individually he dies, individually he falls (from this state of existence), individually he rises (to another) *. His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41)
His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41)
There are things more intimately connected with me, viz. my hands, feet, arms, legs, head, belly, character, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch; they are part and parcel of me. But I grow old with regard to life, strength, (all down to) touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has grown with food, must be relinquished in due time.
1 T.e. his Karman.
? According to the commentators the last two passages should be translated: ‘individually he leaves (his possessions, &c.), individually he is joined (to them).’
® Ghaftgha=kalaha.
p. 350
Making such reflections, a monk should lead a mendicant’s life and know that all things are divided into living beings and things without life, (and living beings again into) movable and immovable ones. (42)
Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43)
Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44)
Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas. But I am no killer (of beings) nor an acquirer of property. Relying upon! householders and such Sramazas and Braéhmamzas as are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however, part company with them.) (The pupil asks): What is the reason thereof? (The teacher answers): As before (their ordination they were killers of beings), so (they will be) afterwards, and vice versa. It is evident that (householders) do not abstain (from sins) nor exert themselves (in control); and (as monks) they will relapse into the same (bad habits). (45)
1 Nissde=nisray4, explained 4srayéza.
BOOK 2, LECTURE I. ‘ 351
The householders and those Sramazas and Bréhmazas, who are killers (of beings) and acquirers of property, commit sins both (from love and hatred). - But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46)
I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47)
- But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46)
I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47)
The Venerable One has declared that the cause (of sins) are the six classes of living beings, earthlives, &c. As is my pain when I am knocked or struck with a stick, bone, fist, clod, or potsherd ; or menaced, beaten, burned, tormented, or deprived of life; and as I feel every pain and agony from death down to the pulling out of a hair: in the same way, be sure of this, all kinds of living beings feel the same pain and agony, &c., as I, when they are ill-treated in the same way’. For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life. (48)
I say: the Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins:) slaughter of living beings, &c. He does not clean his teeth with
1 The text repeats the phrases just translated. * The same words form the text of the homily in Ad4ranga I, 4.
p. 352
a tooth-brush !, he does not accept collyrium, emetics, and perfumes. (49)
A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish : May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. (50)
A monk should not be infatuated with sounds, colours, smells, tastes, and feelings of touch; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (51)
He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another’s killing them. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52)
He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53)
In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52)
He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53)
’ Or rather a piece of wood with which the Hindus rub their teeth.
BOOK 2, LECTURE I. 353
v
He does no actions arising from sinful causes’, nor has them done by another person, nor does he consent to another’s doing them. In this way (&c., all as above). (54)
A monk should not take food, drink, dainties, and spices when he knows that (the householder) to satisfy him, or for the sake of a co-religionist, has bought or stolen or taken it, though it was not given nor to be taken, but was taken by force, by acting sinfully towards all sorts of living beings?; nor does he cause another person to eat it, nor does he consent to another's eating it. In this way (&c., all as above). (55)
A monk may think as follows: The (householders) have the means (to procure food for those) for whose sake it is prepared; viz. for himself*, his sons, daughters, daughters-in-law, nurses, relations, chiefs, male and female slaves, male and female servants ; for a treat of sweetmeats, for a supper, for a breakfast the collation has been prepared. This food is to be eaten by some people, it is prepared by some one else, it is destined for some one else, it is free from the faults occasioned either by the giver or by the receiver or by the act of receiving it‘, rendered pure 5, rendered free from living matter °, wholly free from living things’, it has been begged, has been given to the monk on account of his profession 8,
1 SAamparayika. The commentators say: tak ka pradvéshanihnavamatsaryantaray4satandépaghatair badhyaté.
* Compare Afs4ranga Sfitra II, 1, 1, 11.
® Apparently the householder is intended.
‘ Udgama, utpadana, éshana. See above, p. 131, note 7.
5 Sastratitam. ¢ Sastraparinamitam.
7 Avihimsitam. ® Vaishikam.
(45) Aap. 354 it has been collected in small bits’, it is food fit for a learned monk, it is lawful to eat it at the present occasion, it is of the prescribed quantity, it greases, as it were, the axle of the carriage and anoints the sore, being just sufficient to enable one to practise control and to carry the burden of it; he should consume that food (without delay) even as the snake returning to its hole; that is to say: one should eat when it is time for eating, drink when it is time for drinking, dress when it is time for dressing, seek cover when it is time for seeking cover, and sleep when it is time for sleeping. (56)
(56)
A monk who knows the proper measure (in all things) travelling in one direction or other, should teach, explain, and praise (the Law), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirvaza, purity, simplicity, humility, freedom from bonds*. He should preach the Law which prohibits to kill any living being, after having well considered it. (57)
When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, restingplace, or lodging, nor for any objects of pleasure ; but he should preach the Law indefatigably, for no other motive than the annihilation of Karman. (58)
Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are
1 Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note 1. * Compare AAMranga Stra I, 7, 4, 1, part i, p. 68, note 3.
BOOK 2, LECTURE 2. 355
possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59)
Such a monk searches the Law, knows the Law, and endeavours to gain Liberation ; as it has been said: ‘He may get the white lotus, the best of Nymphaeus, or he may not get it.’ Such a monk knows and renounces actions, worldly occupations, and the life of a householder ; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called: a Sramavza, a Brahmama, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, Virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Samséra), fulfilling the general and particular virtues*. (60)
Thus I say.
SECOND LECTURE,
CALLED
p. 2
O long-lived (Gambfsvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘on Activity.’ The contents of it are as follows:
1 Karanakaramaparavid. Karana is explained by mflaguava, karama by uttaraguaza. The mfilaguas consist in the observance of the five vows, the uttaraguzas are the five Samitis, the three Guptis, &c., in short, the duties of a monk.
* Kiriy4shané = kriyasthanam, literally, the subject of activity.
Aa2
p. 356
It treats, briefly, of two subjects: merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance’. (1)
Now the explanation® of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, 1, 12, down to) ugly men. (2)
And as regards committing of sin*, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ‘ the pain. (3)
And these beings practise the following thirteen kinds of activity—
I. sinning for one’s interest ;
2. sinning without a personal interest ;
3. sinning by slaying ;
(3)
And these beings practise the following thirteen kinds of activity—
I. sinning for one’s interest ;
2. sinning without a personal interest ;
3. sinning by slaying ;
4. sinning through accident ;
5. sinning by an error of sight ;
6. sinning by lying ;
7. sinning by taking what is not freely given ;
8. sinning by a mere conceit ;
9. sinning through pride ;
10. sinning through bad treatment of one’s friends ; I1. sinning through deceit ;
12. sinning through greed ;
13. actions referring to a religious life. (4)
! Upasdnta and anupas4nta.
3 Vibhanga, more literally, case.
5 DandasamadAna, explained pap6padana.
‘ A difference is made between feeling (anubhavanti) and knowing (vidanti): (1) the sa#g@ins or rational beings feel and know impressions ; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor fee] them. Sentient beings are those in Nos. 1 and 3.
BOOK 2, LECTURE 2. 357
1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhatas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5)
2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal interest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlarge his houses, nor for the maintenance of Sramazas and Brahmazas, nor for the benefit of his body ; setting aside reason a fool acquires the habit of cruelty, being a wanton killer. (6)
This is the case when a man slays, &c. (see above) immovable living beings as Ikka¢a-reed, Ka¢hina, Gantuka-grass, Para-grass!, Méksha-trees?, grass, Kusa-grass, Kuékhaka*, Pappaka‘, or straw, not
1 Compare Afarénga Sftra II, 2, 3, 18, note 1. One MS. reads éraga for paraga. Eraka is the name of a reed. .
2 Méksha is the name of a tree = mushkaka. The Afdranga and one of our MSS. have méraga, peacocks’ feathers. But that is out of place here. .
*> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush.
‘ Pakkaka in the Addranga Sfitra.
p. 358
in order to support his children, (&c., all down to) wanton killer. (7)
have méraga, peacocks’ feathers. But that is out of place here. .
*> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush.
‘ Pakkaka in the Addranga Sfitra.
p. 358
in order to support his children, (&c., all down to) wanton killer. (7)
Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold! in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain “], piles up grass and lights a fire, or has it lighted by another person, or consents to another’s lighting it. Thereby the bad Karman accrues to him. This is the second kind of committing sins, that prompted by no personal interest. (8)
3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person’s people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of committing sins, called slaying. (9)
4. We now treat of the fourth kind of committing sins, called accidental*, This is the case when in marshes (&c., all as above, down to) strongholds in
* Or a group of trees.
2 A nearly identical enumeration of places occurs in AAarénga Sfitra II, 3, 3, 2. The words in brackets seem to be added later ; for Stlanka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again.
S AkasmAddandé The commentators remark that the word akasmAt is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasm4t, while in the middle of the paragraphs it is spelled akamhA, which is the true Prakrit form.
BOOK 2, LECTURE 2. 359
a forest, a man who lives on deer, who likes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead ~ of one (being) he hurts another, (therefore he is called) an accidental killer. (10)
This is the case when a man weeding rice, Kédrava}, panic seed, Paraka, or R4laka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11)
Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11)
5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughtersin-law, and mistaking a friend for an enemy, kills the friend by mistake. (12)
This is the case when during a riot in a village,
1 Paspalum Sobriculatum.
* They are specialised in the text as Syimakam trinam, mukundaka vrthifisita, and kalésuka. Only the two first are mentioned in our dictionaries.
* In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined: gram6 vrity4 vritah syén nagaram urufaturg6purddbhasisébham khé/am nadyadrivésh/am parivritam abhitak kharvafam parvaténa | gramair yuktam maéambam dalitadasasataih (?) pattanam ratnayénir drén4khyam sindhuvélavalayitam atha sambadhanam va-drisringew It will be seen that the meaning of these terms given in this verse differs from that given in notes 3-11, p. 176.
p. 360
or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13)
6. We now treat of the sixth kind of committing sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14)
7. Now we treat of the seventh kind of committing sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15)
8. Nowwe treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, downcast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground’. There are four
' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249.
BOOK 2, LECTURE 2. 361
There are four
' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249.
BOOK 2, LECTURE 2. 361
mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed ; for wrath, pride, deceit, and greed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (16)
9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelligence!, or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking :) ‘he is my inferior, I am of better caste or family, and possess greater power and other advantages.’ When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17)
10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one’s friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs; e.g. he ducks the offender? in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope*, strap of leather, whip, orp. 362 thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner!, Thereby the bad Karman accrues tohim. This is the tenth kind of committing sins, consisting in bad treatment of one’s friends. (18)
1 These are the eight kinds of pride, madasthan4ni.
* The original has kfyam, the body.
5 Nettéza =nétréma. The commentator says that it is a particular tree; but 1 think the usual meaning of nétra, viz. rope, suits better.
11. We now treat of the eleventh kind of committing sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy* speech though they be Aryas. They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19)
They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19)
As a man in whose body sticks an arrow’, does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it; and the arrow, being not removed, goes deeper and deeper (in the flesh); so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted ¢ in this world, a deceitful man is not trusted in the next world. He blames and reviles- (the person
' Pitthimamstf, literally, who eats the flesh of the back.
whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices) ; he conceals the wrong he has done to others, and does not acquire a pure Lésya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20)
12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time!: ‘do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life®.’ And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years—(the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will be born deaf and dumb, or blind *, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of committing sins, viz. through greed. (21)
' Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2.
? The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a S(dra.
> Tammfiyatt&e = tamémfikatvéna, explained either, blind by birth, or absolutely stupid or ignorant.
p. 364
These twelvekinds of committing sins shouldbe well understood by a pious Sramaza or Brahmama?. (22)
> Tammfiyatt&e = tamémfikatvéna, explained either, blind by birth, or absolutely stupid or ignorant.
p. 364
These twelvekinds of committing sins shouldbe well understood by a pious Sramaza or Brahmama?. (22)
13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life? A monk who controls himself for the benefit of his soul, who in walking carefully avoids to cause the death of any living creature‘, who uses gentle and righteous speech®, who receives alms in a manner to avoid the forty-two faults °, who is careful in receiving and keeping of things necessary for religious exercises’, who performs the operations of nature (excrements, urine, saliva, corporal impurities and mucus) in an unfrequented place *, who is careful with regard to mind, speech, and body ®, who guards his mind, speech, and body so as to protect his soul from passions’, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays
1 The Karman of the preceding twelve kinds of sins is called sdmpardyika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated ; it is a lasting Karman, while that described in the next paragraph is of a momentary existence.
* Jriyavahiya = fryapathika or airyapathika. The term fryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it.
’ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the explanation in the translation. For more particulars see Bhandarkar’s Report, p. 98.
down his cloth, alms-bowl, blanket, broom,—(even) such a monk performs various subtile actions called tryapathika (if it did but consist in moving an eyelash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment it is experienced, in the third it is destroyed; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman'. Thereby the bad Karman accrues to him? This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23)
All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24)
As a supplement? to the above (discussion) will
They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24)
As a supplement? to the above (discussion) will
* An almost identical passage occurs in the Uttaradhyayana XXIX, § 71, above p. 172.
* This typical passage is repeated here though it is apparently out of place.
5 Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state); after this follows a similar treatise in § 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have, here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture.
p. 366
now be told the subject of men’s success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divination) from terrestrial accidents, from strange phenomena’, from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs?, from seeds*; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels *; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits; incantations ®, conjuring *®; oblations of substances ; the martial arts; the course of the moon, sun, Venus, and Jupiter; the falling of meteors; great conflagration; divination from wild animals’, the flight of crows, showers of dust, rain of blood, the Vaitalt and Ardhavaitalt arts*, the art of casting people asleep, of opening doors, the art of Kamdalas, of Sabaras, of Dravidas, of Kalingas, of Gaudas, of G&andharas; the spells for making somebody fall down, rise, yawn; for making him immovable, or cling to something ; for making him sick, or sound ;
! E. g. the laughing of monkeys.
? Lakshana. The mystical signs meant are the svastika, &c.
* Vyafgana. The seeds are sesamum, beans, &c.
* K4kizt, rendered ratna in the commentary.
® Atharvant, 6 Paékasdsanf = indrag§la.
7 Mrigakakra.
® According to the commentary the Vaitali art teaches to raise a stick (?dazdam utthApayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce.
BOOK 2, LECTURE 2. 367
In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce.
BOOK 2, LECTURE 2. 367
for making somebody go forth, disappear, (or come)!. These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken? men. After having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will again be born deaf and dumb, or night-blind. (27)
Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter*, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28)
A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself *. (29)
A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself. (30)
1 Ayamanim, it is omitted in some MSS. and in the commentaries.
? Vipratipanna. * Sévariya, translated saukarika,
* I.e. he will be born in one of the low courses of existence.
p. 368
A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (31)
A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32)
A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33)
A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34)
A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35)
A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36)
A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37)
A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38)
A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39)
A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40)
A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41)
A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42)
(The rest as above.) (40)
A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41)
A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42)
A man, rising in an assembly, may promise to - kill some (animal) and he will beat, &c., a partridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above) (43) A man, being angry for some reason, e.g. because
BOOK 2, LECTURE 2. 369
his granary or his liquor-cask runs short}, sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44)
A man, being angry for some reason, e.g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another’s making the cut. (The rest as above.) (45)
A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders’, or their sons’, stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another’s burning them. (The rest as above.) (46)
A man, being angry for some reason, &c. (as above), steals a householder’s or his sons’ earrings (or girdle) *, or jewels, or pearls, has them stolen by another person, or consents to another’s stealing them. (The rest as above.) (47)
A man, being angry, &c. (as before), robs Sramazas or Brahmamzas of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another’s robbing them. (The rest as above.) (48)
A man, without consideration (and without any
» Khaladaéménza v4 surathalaéma v4. My translation is conjectural. ® Guna; omitted in the printed text.
[45] Bbp. 370 provocation), sets fire to the cornfields of the householders, &c. (All as in § 44.) (49).
A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45) (50)
A man, without consideration, covers with brambles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51)
A man, without consideration, steals the earrings, &c. (All as in § 47.) (52)
A man, without consideration, robs Sramazas or Brahmazas of their umbrella, &c. (All as in § 48.) (53)
A man, on seeing Sramazas or Brahmazas (whom he detests), degrades himself by various evil deeds. Either he gives them a slap with the open hand to turn them away ', or he abuses them. And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54)
And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54)
Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill (beings), and do various evil
» Akkhar&é apphéletta bhavai=apsardy4s kapusikayas Asphalayita bhavati. I am not sure that I have hit the meaning ; apsara is perhaps derived from apas4ray ati, the word is wanting in our dictionaries.
BOOK 2, LECTURE 2. 371
deeds, they enjoy the excellent pleasures of human life ; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) }, performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers; with his body strengthened, with a wreath hanging down to the girdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted storytelling, dramatical plays, singing, and music, as beating of time, performing on the Viv4, Taryé4, the great drum, and Patupafaha?, he enjoys the excellent pleasures of human life. (55)
When he gives an order to one man, even four or five men will, without being asked, go up to him (and say): ‘Speak, beloved of the gods, what shall we do? what shall we fetch? what shall we give you? what (trinket) shall we put on you? what is your heart’s desire ? what relishes your mouth ?’
Unworthy men who see him will say: ‘Forsooth, this man is a god; this man is the anointed of the gods, this man will support (us), as he supports
1 Compare Kalpa Sftra, Lives of the Ginas, § 66, notes. Our commentator explains the prayasfitta (expiatory acts) as ceremonies counteracting bad dreams.
3 Compare Kalpa Sfttra, Lives of the Ginas, § 14, part i, p. 223. Bb2
p. 372
others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56)
223. Bb2
p. 372
others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56)
(The conduct described in the preceding) part * is agreeable to some (heretical) monks, to some householders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins; it is not the road to perfection, liberation, Nirvava, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad.
This is the explanation of the first subject, viz. demerit. (57)
Now the explanation of the second subject, viz. merit, is as follows:
Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in II, 1, §§ 34-59, down to) reach final beatitude. (58)
(The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation _ of the second subject, viz. merit. (59)
Now the explanation of the third subject, viz. the mixed state, is as follows:
Those who live in woods, in huts, near villages, (&c., all as above, § 21, down to) or blind. (The
1 For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month.
2 Thiné=sthanam.
BOOK 2, LECTURE 2. 373
conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad.
This is the explanation of the third subject, viz. the mixed state. (60)
Now the explanation of the first subject, viz. demerit, is as follows:
Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, unrighteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to unrighteousness, men of unrighteous character and conduct, men gaining an unrighteous livelihood. (61)
They beat, cut’, pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery ?, fraud, deceit, imposture, dishonesty, and trickery ; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, (&c., all as in II, 1, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings, coach and pair‘, palankins®, beds, seats ;
* These words are in the 2nd person sing. of the imperative, which, according to PAmini III, 4, 2, may be used to express a repeated or habitual action.
* Utku#hana,
* Gilli, purushadvayétkshipta gA6lliké.
‘ Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle.
® Styasandim4niy4, explained sibikAvisésha.
p. 374
from enjoying a ride or drive; from having many followers; from buying, selling, doing business with MAshas', half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures ; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62)
As some idle, cruel men wantonly injure Kalama?, Masira*, sesamum, Mudga‘, beans, Nishp4va , Kulattha*, Alisanda?, Elamiééha 8 so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes.
A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal® or parasite; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet)
1 MA4sha is a weight of gold. ® A sort of rice.
5 A sort of pulse or lentil. * A sort of kidney-bean.
® Probably Dolichos Sinensis.
* A sort of pulse, Dolichos Uniflorus.
7 I cannot identify this plant, our dictionaries do not contain this or a similar word.
® This word ought perhaps to be divided in two; &l4 are cardamoms, but what mikha is I cannot say.
® Bhagilla=bhAgika, one who gets the sixth part of the products (e.g. of agriculture) of the work for which he is hired.
BOOK 2, LECTURE 2. 375
and break them, cut off his hands or feet or ears or nose or lips or head or face (?)1, pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cuttinggrass, bind him to a lion’s tail (!), or a bull’s tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63)