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 9 of 15
® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22.
‘ Living and lifeless things as we understand these words, not
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If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing. (3)
A sinner who makes the interests of his kinsmen! and companions his own, will suffer much; for the number of those whose interest he takes to heart constantly increases. (4)
All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman. (5)
Some men’, Sramazas and Brahmamas, who ignore and deny these true words, adhere (to their own tenets), and are given to pleasures. (6)
Some‘ profess (the exclusive belief in) the five gross elements: earth, water, fire, wind, and air. (7)
‘ These five gross elements (are the original causes of things), from them arises another (thing, viz. 4tman)'*; for on the dissolution of the (five elements) living beings cease to exist. (8)
as the Gainas do. The original has: Aittamantam akittam va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, living beings giva as well as inanimate matter.
' Literally, those in whose family he is born. Silanka, the auihor of the oldest Z7ik4 on the Sfitrakritanga, names the RAshfrakQvas or RaéAors in order to illustrate what is meant by ‘ family.’
2 According to Silanka the Bauddhas, Barhaspatyas, and others are intended.
* Grantha, passage in a book. The verses 2-5 are intended.
* They are the Nastikas or Aarvakas.
* In other words: the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses Ir, 12, we have another heretical philosophy which acknowledged a plurality of transient 4tmans.
BOOK I, LECTURE I, CHAPTER I. 237
‘And as the Earth, though it is but one pile, presents many forms, so the intelligent (principle, viz. the 4tman) appears under various forms as the universe'.’ (9)
Thus say some fools. (But how can they explain on their theory that) the man engaging in undertakings, who has committed a sin, will himself suffer severe pain ?? (10)
‘Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11)
‘ There is neither virtue nor vice, there is no world beyond ; on the dissolution of the body the individual ceases to be.’ (12)
‘When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act %.’ Thus they (viz. the adherents of the Sankhya philosophy) boldly proclaim. (13)
How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14)
the adherents of the Sankhya philosophy) boldly proclaim. (13)
How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14)
Some‘ say that there are five elements and that
' This is the doctrine of the Védantins.
* If there were but one 4tman common to all men, the fruit of works done by one man might accrue to another. For the 4tman is the substratum of merit and demerit.
* Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence.
‘ This is the opinion expressed by Karaka and in the early law-books, see Professor Jolly’s paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. Silanka ascribes it to the Sankhyas and Saivadhikarins.
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the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15)
‘These (six substances) do not perish neither (without nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature'.’ (16)
Some fools? say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical* with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17)
The Gazayas‘* say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul ?). (18)
(All these heretics say): ‘Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.’ (19)
1 Niyatibh4vam 4gay4. Niyattf is explained by nityabh4va.
* Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: 1. rQpaskandha, or substances and their qualities; 2. vedandskandha, feelings, as pleasure and pain;
3. vig#4naskandha, perceptions of the qualities of things;
4. samg#askandha, perception and knowledge of things; 5. samskA4raskandha, merit and demerit.
5 Identical, i.e. a product of the elements as the Xa4rv4kas maintain.
* G4naya, which is explained in the Dipika by g#4naka = panditammanya, denotes the Bauddhas. I think that the word may be derived from y4na ‘vehicle,’ which the Buddhist used to designate the two sections of the church, viz. the Hinay4na and Mahayana schools. The commentator quotes a various reading: A4varé for ganay4, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. Silanka comments on the reading avvaré first, and then on ganaya,
BOOK I, LECTURE I, CHAPTER 2. 239
But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20)
They do not reach the end of the Samsara, who, ignoring, &c. (21)
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But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20)
They do not reach the end of the Samsara, who, ignoring, &c. (21)
They do not reach the end of transmigration, who, &c. (22)
They do not put an end to birth, who, &c. (23)
They do not put an end to misery, who, &c. (24)
They do not put an end to death, who, &c. (25)
They will again and again experience manifold pains in this ring? of the earth, which is full of death, disease, and old age. (26)
The highest Gina, Mahavira the G#4t»7putra, has said that they will undergo births without number, being placed in all sorts of existences. (27)
Thus I say.
SECOND CHAPTER.
Again some? say: ‘It is proved that there are individual souls; they experience pleasure and pain; and (on dying) they lose their state of life. (1)
‘But misery (and pleasure) is not caused by (the souls) themselves ; how could it be caused by other (agents, as time, &c.)? Pleasure and misery, final beatitude * and temporal (pleasure and pain) are not
1 Kakravala.
* They are the fatalists whose peculiar opinions are stated in verses 2 and 3.
® Séhiyam=saiddhikam, i.e. m6ksh@€ bhavam sukham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind.
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caused by (the souls) themselves, nor by others; but the individual souls experience them; it is the - lot assigned them by destiny.’ This is what they (i.e. the fatalists) say. (2, 3)
Those who proclaim these opinions, are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion’. (4)
Thus (say) some heretics?; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5)
As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger; (6)
(As) they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither ; (7)
If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice ® it; (8)
The unhappy animal, being of a weak intellect, runs into the dangerous (place), is caught in the snare, &c., and is killed there ; (9)
So some unworthy Sramazas who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10)
The fools dread the preaching of the Law, but
’ To render niyataniyatam.
* PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’
* Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays.
BOOK I, LECTURE I, CHAPTER 2. 241
* PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’
* Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays.
BOOK I, LECTURE I, CHAPTER 2. 241
they do not dread works, being without discernment and knowledge. (11)
Shaking off greed’, pride®, deceit®, and wrath ‘, one becomes free from Karman. This is a subject (which an ignorant man, like) a brute animal, does not attend to. (12)
The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13)
All Brahmazas and Sramazas contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14)
-As a Mléééha® repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed Mlé&fAa. (15, 16)
The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17)
As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted (with the place), come to great trouble ; (18)
As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19)
Thus some who search after salvation and pretend
1 Savvappaga = sarvatmaka, l6bha.
* Viukkassa = vyutkarsha, mana.
> Noma = m4ya4. ‘ Appattiya = krédha.
* It is worthy of note that the Mlé&khas here are represented as not understanding the language of the Aryas.
[45] Rp. 242 to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20)
Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be right". (21)
Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22)
They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers, will be kept confined in the Circle of Births *. (23) ;
There is the doctrine of the Kriy4v4dins%, which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24)
‘ He who intends (to kill) a living being but does not do it by (an act of) his body, and he who unknowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed *.’ (25)
’ The last part of the verse might also be translated: ‘because these fools believe the subject to be cleared up (mafg 4) by their own arguments.’
* There is a play on the words viussanti and viussiy4, in the last line of this verse viussanti is a denominative verb from viusa=vidvan, and is translated vidvan iva farati. Viussiya =vi+ut+srita.
5 See above, p. 83. Silanka defines the Kriy&vadins here as men who contend that the principal means of reaching Méksha is Aaityakarma, the construction of sanctuaries.
‘ An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (him s4),
BOOK I, LECTURE I, CHAPTER 3. 243
‘There are three ways of committing sins: by one’s own activity, by commission, by approval (of the deed). (26)
‘These are the three ways of committing sins. Thus by purity of the heart one reaches Nirvaza. (27)
‘A layman may kill his son (during a famine) and eat him ; a wise (monk) who partakes of the meat, will not be defiled by the sin'.’ (28)
The mind of those who sin in thoughts is not pure ; they are wrong, they do not conduct themselves carefully®, (29)
Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30)
As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage’, so some unworthy, heretical Sramazas wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32)
Thus I say.
THIRD CHAPTER.
If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the Karman is still produced; however, it does not take a firm hold of the soul, but merely ‘touches’ it. This is of course the opinion of the Kriy4vadins.
1 According to Silanka the father too would not be guilty; but this interpretation is against good sense and grammar,
* This is the answer of the Siddhantin to the foregoing propositions.
5 The same verse recurs below, I, 11, 30.
R 2
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pure food)!, he would be neither monk nor layman. (1)
Sramazas who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big? fishes who when the water rises are by the water (deposited) on dry land andare killed (there), poor things, by hungry d/ankas and herons. (2-4)
We hear also of another error of some (philosophers) : some say that the world has been created (or is governed)® by the gods, others, by Brahman. (5)
Some‘ say that it has been created by the {svara, others that it was produced ‘from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6)
The great Azshi® said, that the world has been created by Svayambhi; Méra originated Mayda, therefore the world (appears to be) uneternal. (7)
Some Bréhmazas and Sramamas say that the
(6)
The great Azshi® said, that the world has been created by Svayambhi; Méra originated Mayda, therefore the world (appears to be) uneternal. (7)
Some Bréhmazas and Sramamas say that the
1 This might also-be translated: ‘though the food passes through the hands of a thousand men before he accepts it.’
2 VésAliya = vaisAlika. The commentators offer three explanations of this word, (1) marine, visdla& samudras tatrabhava; (2) belonging to the genus called visdla; (3) big, visala.
§ Dévautté. This is either dévair uptaA, sown, i.e. produced by the gods, or dévair gupta, governed by the gods.
* The adherents of the Yéga and Sankhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ‘some’ and ‘ others.’
5 The commentators unfortunately have not preserved the name of the great Rishi; they identify Svayambhf with Vishzu ‘or some one else.’ This Svayambh(, afraid that the earth should become overcrowded, called to help Yama, alias Mara, who with the help of Mé4ya makes the creatures appear to die.
BOOK I, LECTURE I, CHAPTER 3. 245
universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) -
Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9)
Knowthat misery arises from wicked deeds'. How can those who do not know the origin (of misery) know its prevention ? (10)
Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11)
(According to them?) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12)
A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13)
(Others® maintain that) perfection can only be reached by their method of religious life, not otherwise ; and that even before (that time) they have
1 It is not given us by any of the above-mentioned agents whom the opponents believe to have created the world.
* According to Svlinka the followers of Gés4la and the Trairfsikas are meant. The latter are the Gaina followers of the Vaiséshika philosophy. The Trairfsika Sakha was founded by Khaluka Réhagupta, see part i, p. 290. The name Trairdsika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated.
5 According to Silanka the Saivas and Ekadazdins are meant.
246 sOTRAKRITANGA.
their senses under control and possess everything to be wished for?. (14)
Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15)
5 According to Silanka the Saivas and Ekadazdins are meant.
246 sOTRAKRITANGA.
their senses under control and possess everything to be wished for?. (14)
Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15)
But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras*, (16)
Thus I say.
FourtH CHAPTER.
These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes*; though having given up their former occupations they will give advice in worldly matters, (1)
A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2)
Some say that those who own possessions and engage in undertakings (may reach perfection) ; but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3)
A wise man should beg food which has been
? They acquire the eight siddhis or magical powers.
* I translate the words #44n4 Asurakivvisiy4 according to the explanation of the commentary. But they may also mean: from the sphere of Asuras and sinners.
* A various reading first commented upon by Silanka is: bla panditam4nin6, being ignorant men who fancy themselves learned.
BOOK I, LECTURE I, CHAPTER 4. 247
prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour’. (4)
He should know the talk of people: some say things which are the outcome of a wrong understand- ~ ing and are but opinions of others repeated. (5)
‘The world is boundless and eternal, it exists from eternity and does not perish?; (another) bold philosopher® says that the world is limited, but eternal. (6)
‘Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way *.” (7)
Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8)
(E.g. big creatures) have one form of bodily existence and then another®. But all are subject to pain ; hence they should not be killed. (9)
This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion
1 Omina = apam4na.
2 According to Sildnka the eternity of things means, with these philosophers, that one thing always retains the same genus or gAti, e. g. that he who was a man in this life will again be a man in the next.
8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas.
g. that he who was a man in this life will again be a man in the next.
8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas.
* The commentators interpret this verse as if not two philosophical opinions but only one was spoken of. Unlimited knowledge is according to them different from omniscience ; in the second part of the sentence ‘limited’ refers to the sleep of Brahman during which he is unconscious.
5 Men are some time embryos, then young men, then old men.
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from the principle of the reciprocity with regard to non-killing’. (10) .
Living (according to the rules of conduct), and without greed, one should take care of the highest good?,
In walking, in sitting and lying down, and in food and drink : with regard to these three points a monk should always control himself.
And he should leave off pride*, wrath‘, deceit’, and greed®. (11, 12)
Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13)
Thus I say.
' Ahimsdsamayam = ahims4samatam, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahims&. The same verse recurs I, 11, 10.
* Ad4na, right knowledge, right faith, and right conduct.
5 Ukkasa = utkarsha, m4na.
* Galana = gvalana, krédha. 5 Nima = maya.
° Maggfattha = madhyastha, 16bha. Compare the similar expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29, below, p. 257.
BOOK I, LECTURE 2, CHAPTER I. 249
SECOND LECTURE’,
CALLED
THE DESTRUCTION OF KARMAN.
First CuHaPter.
(Rzshabha said to his sons) :
Acquire perfect knowledge of the Law! why do you not study it? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth. (1)
See, young and old men, even children in the mother’s womb die. As a hawk catches a quail, so (life) will end when its time is spent®. (2)
The days (that are gone by) will never return, nor is it easy a second time to obtain human birth. (1)
See, young and old men, even children in the mother’s womb die. As a hawk catches a quail, so (life) will end when its time is spent®. (2)
1 The name of this lecture, which occurs in its last line, is véy4dliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the VaitAlfya metre. For either word, vaidarika (or rather vaid4lika, cf. karmavidalana) and vaitaliya may, in Gaina Prikrit, become véyAlfya or vétalfya. A play of words was apparently intended ; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prakrit exhibited in our MSS., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference; for it is called gamatya (yamakfya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words gam afyam (yad atitam).
* One MS. here inserts givaaza giviyam, the life of living beings.
250 sOTRAKRITANGA.
(A man) may suffer for the sake of his parents; he will not easily obtain happiness after this life. A pious man should consider these causes of danger and cease to act. (3)
For in this world living beings suffer individually for their deeds; for the deed they have done them- selves, they obtain (punishment), and will not get over it before they have felt it. (4)
Even gods, Gandharvas, Rakshasas, and Asuras ; animals who live on earth, and snakes; kings, common people, merchants, and Brahmazas: they all must leave their rank and suffer. (5)
Notwithstanding their pleasures and relations, all men must suffer in due time the fruit of their works ; as a cocoa-nut detaching itself from its stalk (falls down), so (life) will end when its time is spent. (6)
Even a very learned or virtuous man, or a Braéhmava or an ascetic, will be severely punished for his deed when he is given to actions of deceit. (7)
See, those (heretics) who search for the knowledge of truth, but who do not cross the Samsdra, talk only about the highest good (without reaching it).
How will you understand what is near you and what is beyond?? In the meanwhile you suffer for your deeds. (8)
He who walks about naked and lean, he who eats only once after a month, if he is filled with deceit, will be born an endless number of times. (9)
1 Abhinfima.
* According to Silanka, this world and the next, or domestic. life and monachism, or the Sams4ra and Méksha are meant by the expression ‘ what is near you and what is beyond.’
BOOK I, LECTURE 2, CHAPTER I. 251
(9)
1 Abhinfima.
* According to Silanka, this world and the next, or domestic. life and monachism, or the Sams4ra and Méksha are meant by the expression ‘ what is near you and what is beyond.’
BOOK I, LECTURE 2, CHAPTER I. 251
Man, cease from sins! For the life of men will come to an end?. Men who are drowned (in lust, as it were), and addicted to pleasure will, for want of control, be deluded *. (10)
Exert and control yourself! For it is not easy to walk on ways where there are minutely small animals. Follow the commandments which the Arhats have well proclaimed ® (11)
Heroes (of faith) who desist (from sins) and exert themselves aright, who subdue wrath, fear, &c., will never kill living beings; they desist from sins and are entirely happy. (12)
It is not myself alone who suffers, all creatures in the world suffer; this a wise man‘ should consider, and he should patiently bear (such calamities) as befall him, without giving way to his passions. (13)
As a wall covered with a plastering (of dried cowdung)® is by a shock made thin, so (a monk) should make his body lean by fasting, &c. He should
p. 2
? Paliyantam. Another explanation of this word, preferred by the commentators, is palySpamasya antar: within, i.e. something shorter than a Palyé6pam4.
? Or, acquire Karman which is to result in delusion.
® According to the commentators: practise (control) according to the sdsana (i.e. sQtras); this has been well declared by the Arhats.
‘ Sahie. This word is explained sometimes by svahita, intent on his spiritual welfare, sometimes by hitena g#4n4dina sahita, possessed of knowledge, &c. I translate it ‘ wise,’ and derive the word from Sanskrit sahrfdaya, the correct Prakrit for which would be sahiyae.
® Cow-dung is stuck, in the form of flat round cakes, against a wall to dry there. When the cakes are dried a little shake is sufficient to make them come down, whereby the wall will be restored to its original shape and dimensions.
p. 252
abstain from slaughter of living beings. This is the Law proclaimed by the Sage. (14)
As a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere Brahmama', who does penance, annihilates his Karman. (15)
Young and old people claim a houseless Sramaza as their own, though he begs according to the Law, observes the rules of conduct, and performs austerities. People will even cry themselves hoarse, but they will not captivate him. (16)
Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17)
Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18)
(17)
Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18)
His father and mother, his children and wife who claim him, will admonish him: ‘See, you are our supporter; care not for the next world in order to support us.’ (19)
Some people are (foolishly) attached to others, and are thereby deluded; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20)
Therefore a worthy and wise man should be
* Méhama=brahmana. The commentator derives the word from m4 and root han! The word is a synonym of muni, with which it frequently occurs in the same verse and has then been left out in the translation.
BOOK I, LECTURE 2, CHAPTER 2. 253
careful, ceasing from sin and being entirely happy. The virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21)
He who has entered the road leading to the destruction (of Karman)?, who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22)
SECOND CHAPTER.
A sage thinks that he should leave off sins just as (a snake) leaves its slough; and he is not proud of his Gétra and other advantages; or is there any use in blaming others? (1)
A man who insults another will long whirl in the Circle of Births; to blame others is not good. Considering this a sage is not conceited. (2)
He who is independent, and he who is the servant of a servant, if they but observe the Vow of Silence’, they have no reason to be ashamed ; (therefore a monk) should behave equally towards all. (3)
Indifferent and pure with regard to every kind of control, a Sramaza should walk about; he who entertains pure thoughts during his whole life, dies as a worthy and wise man. (4)
The sage who sees the far-off (goal, viz. liberation), past and future things, will practise indifference, though he suffer corporal punishment and be beaten. (5)
Possessing perfect wisdom, a sage always vanquishes (his passions); he correctly expounds the
) Véy4liya-maggam. * Maunapada.
p. 254
Law; he never neglects even the smallest (duty); he is neither angry nor proud. (6)
A man who controls himself according to (the Law), which is praised by many people, and is not bound by any worldly ties, who is always pure like a lake, proclaims the Law of KAsyapa. (7)
Seeing that numerous living beings lead an individual life, and that every one feels (pleasure and pain) just as the others, a wise man who observes the Vow of Silence, leaves off (injuring them). (8)
A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property’. (9)
(8)
A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property’. (9)
Know that it (viz. property) entails pains in this world, and very great pains? in the next. Who will lead a domestic life when he knows that everything must perish ? (10)
One should know (and renounce) the great attachment (to the world), and respect and honours on earth ; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness’, (11)
A monk should perform postures (as KAyédtsarga, &c.) alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12)
1 Silanka quotes a verse which the N&girguniyas insert here ; compare part i, p. 32, note 2.
* I take duhamduha for a kind of intensive form of duha.
3 This is a rather dark verse. Silanka, after explaining it, quotes the verse as it was read by the Nag&rgunfyas, which may be rendered thus: Respect and honours are a great obstacle, this he should know; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe).
BOOK I, LECTURE 2, CHAPTER 2. 255
An ascetic does not shut the door of a deserted . house (where he puts up), nor does he open it ; when asked he returns no (rude) answer; he cuts no grass, nor does he strew it (on the ground for a couch). (13)
Where (he is) at sunset, there he calmly (performs his duties); a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14)
He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.', when he stays in a deserted house. (15)
He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16)
They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17)
A monk who uses warm or hot water?, who follows the Law, and loathes (wrong conduct), will by intercourse with bad kings become deficient in his devotion though he be ever so virtuous. (18)
When a monk quarrels and uses very bad language, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19)
He who abstains from cold water*, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20)
1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated.
2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life.
p. 256
(20)
1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated.
2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life.
p. 256
Though life cannot be prolonged, as the saying is’, still foolish people sin recklessly; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21)
By self-invented rites common people seek holiness’, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy? through his innocence, he allows no troubles® to influence his words, (thoughts, and acts). (22)
As aclever gambler, playing at dice, is not van quished, since he casts the Kvzta, but not Kali, nor Tréta, nor DvApara; (23)
So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kvzta, and avoids the other casts. (24)
I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of K4syapa. (25)
Those who follow the Law that has been proclaimed by G#atvika, the great seer‘, are virtuous and righteous; they confirm each. other in the Law. (26)
Take no heed of the seductive (pleasures), endeavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty®. (27)
1 Compare Uttarfdhyayana IV, 1, above p. 18. The same words recur below, I, 2, 3, 10, p. 259.
* Paléti = pralfyaté. 3 Literally, cold and heat.
* Mahavira.
* Ahitam, literally, has been declared. The commentators explain the word as 4-hitam, thoroughly good, or 4tmani vyavasthitam, placed in the soul.
BOOK I, LECTURE 2, CHAPTER 3. 257
A monk should not tell stories, nor ask idle questions, nor gossip’. But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28)
A monk should not indulge deceit?, greed’, pride‘, and wrath®. Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control. (29)
(A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul’s benefit. (30)
Right conduct, &c., which has been taught by the Gnatrika, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in distress). (31)
Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32)
Thus I say.
TuHirD CHAPTER.
If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will
* Samprasaraka? ®? Khanna = mayé.
* Pasamsa = prasamsA, lébha.
* Ukk4sa = utkarsha, mana.
(32)
Thus I say.
TuHirD CHAPTER.
If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will
* Samprasaraka? ®? Khanna = mayé.
* Pasamsa = prasamsA, lébha.
* Ukk4sa = utkarsha, mana.
* Pagdsa = prak4sa, krédha.
* Dhuya = dhfita. The word preceding this is sugésiyam= gushf/am, sévitam. <A various reading is sughésiyam, which means ‘ who have well annihilated their Karman (dhfita).’
(45] Ssp. 258 be annihilated through control. The wise reach (perfection) getting rid of death. (1)
Those who resist the seductions! are placed on a line with those who have crossed the Sameséra. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2)
Men of priricely rank wear precious things imported by merchants; likened (to these precious things) are the excellent great vows together with (the prohibition of) eating at night. (3)
Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched; they do not know that meditation (has been enjoined as) a duty. (4)
As a bullock which is hurt and urged on by the driver? becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down ; (5)
So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down), He who is still surrounded by pleasant things *, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6)
Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7)
' Vinnavanaé = vig#apana, explained striyad.
* Instead of ‘ driver’ and ‘bullock’ we might translate ‘hunter’ and ‘deer.’
* He should not be engrossed by them as the bullock sinks down beneath its burden.
“ To render kamf.
BOOK I, LECTURE 2, CHAPTER 3. 259
See, life in this world (is transient); though your life lasts a hundred years, you die as a short-lived man ; mind that (your) years swiftly pass. Nevertheless _ greedy men are attached to pleasures. (8)
Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9)
Though life cannot be prolonged, as the saying is}, still foolish people sin recklessly (thinking): ‘We are only concerned with the present time; who has seen the next world and returned thence ?’ (10)
Believe in the words of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11)
(11)
The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12)
The man also who still lives in the house, should, in accordance with his creed ?, be merciful to living beings ; we are bidden to be fair and equal with all ; (thereby even a householder) goes to the world of the gods. (13)
Being instructed in the creed of the Lord, exert yourself in the truth (i.e. in control)! A monk who has thoroughly subdued his selfishness should collect pure alms. (14)
Knowing the truth, one should live up to it,
? Compare p. 256, note 1. ? Anupfrvya. S$ 2 ;
p. 260
seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul’s benefit, and desiring the highest good (viz. liberation). (15)
The fool thinks that his wealth, cattle, and relations will save him; they him, or he them. But they are no help, no protection. (16)
When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17)
All living beings owe their present form of existence to their own Karman; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. (18)
He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this'. The (first) Gina? has said this, and so the remaining ones (will) say it. (19)
O ye monks, the virtuous (Ginas) that have been and will be, the followers of the Law of K4syapa , they all have commended these virtues. (20)
Do not kill living beings in the threefold way‘, being intent on your spiritual welfare and abstaining fromsins. In this way numberless men have reached
1 A various reading mentioned in the commentary is ahiy4saé, ‘he should bear (all troubles).’
* The whole lecture is put by the commentators in the mouth of Rishabha.
’ The first and last Tirthakaras belonged to the Kasyapa Gétra.
‘ I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts.
BOOK I, LECTURE 3, CHAPTER I. 261
perfection, and others, who live now, and who are to come, (will reach it). (21)
Thus spoke the Arhat G#4trzputra, the reverend, famous native of Vais4li!, who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith.
Thus I say.
THIRD LECTURE,
CALLED
THE KNOWLEDGE OF TROUBLES ?,
First CHAPTER.
A man believes himself a hero as long as he does not behold the foe, as did Sisupala (before he beheld) the valorously-fighting, great warrior *. (1)
They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2)
(1)
They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2)
So a novice, who as yet has not suffered pains and is not yet used to a mendicant’s life, believes himself a hero till he practises austerities ‘. (3)
1 See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pronounced by A:shabha.
* Compare Uttaradhyayana II, above, p. 9 ff.
* Viz. Krishna. Krishna’s victory over Sisupala is told in the Mahébhfrata, Sabh4parvan, Sisupflavadha (eighth parvan). It forms the subject of Magha’s famous poem Sisup4lavadha.
‘ Liham = riksham, i.e. samyamam, control.
p. 262
When during the winter they suffer from cold and draughts, the weak become disheartened like Kshattriyas who have lost their kingdom. (4)
When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5)
It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6)
Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7)
Perchance a snarling dog will bite a hungry monk ; in that case the weak will become disheartened like animals burnt by fire. (8)
Some who hate (the monks), revile them: ‘Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).’ (9)
Some call them names, as ‘naked, lowest of beggars, baldhead, scabby, filthy, nasty.’ (10)
Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion '. (11)
When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ‘I have not seen the next world, all may end with death?!’ (12)
Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear®. (13)
* Compare I, 1, 1, 14. * Compare I, 3, 3, 6. 5 Kétana, perhaps ‘caught with the hook.’
BOOK 1, LECTURE 3, CHAPTER 2. 263
Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14)
Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15)
A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16)
All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17)
Thus I say.
SECOND CHAPTER.
(16)
All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17)
Thus I say.
SECOND CHAPTER.
There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control. (1)
His relations on seeing him will surround him and cry: ‘Child, we have brought you up, (now) support us! O dear! why will you leave us? (2)
‘Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us ? (3)
‘Support your mother and father, thus you will win this world ; it is a duty in this world to protect one’s mother. (4)
‘ The old people are kind-spoken ; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man. (5)
p. 264
‘Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6)
‘Afterwards you may go again; by this (visit of yours) you will not cease to be a Sramama ; who will hinder you to practise control when you have done with worldly desires! ? (7)
‘All your outstanding debts we have divided between us, and we shall give you the money (required for) business.’ (8)
In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house. (9)
As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10)
He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11)
Men do not (easily) get over this attachment, as (they do not get over) the ocean*. For its sake the weak suffer pains, being engrossed by their attachment for their relations. (12)
But a monk should renounce it; for every attachment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13)
There are these whirlpools which have been
_ | Akamagam. Another explanation is, if you are not willing (to do domestic work). * Patala, explained by samudra.
BOOK I, LECTURE 3, CHAPTER 3. 265
pointed out by KAasyapa: the wise keep clear of them, but the ignorant go down in them. (14)
Kings and ministers of kings, Brahmanas and Kshattriyas try with pleasant things to seduce a monk who leads a holy life. (15)
(They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16)
‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17)
(15)
(They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16)
‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17)
‘All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18)
‘It will be no sin, for you have wandered about long (enough).’ In this way they try to tempt him, as men decoy a pig with wild rice. (19)
Weak men who are exhorted to live as monks, but who are unable to practise control, break down like weak (bullocks carrying a heavy burden) uphill. (20)
Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21)
When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22)
Thus I say.
Tuirp CHAPTER.
As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place’, (thinking that) nobody knows who will win; (1)
1 Nima = prakkhannam, giriguhadikam.
p. 266
‘A moment's moment will bring the decision}; when we lose, we shall fly. Thus thinks the coward. (2)
So some Sramazas, knowing themselves to be weak, have recourse to worldly sciences ? when they see that they will suffer want. (3)
(They say): ‘Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out (i.e. show our knowledge). We have no (other) resource (in case of need)!’ (4)
They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5)
But famous warriors, leaders of heroes at the time of the battle, do not look behind them; (they think) what if all end with death ? (6)
A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7)
Some revile a monk who leads a holy life. But these revilers are far off from perfection *. (8)
(The revilers say), ‘ You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9)
‘Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.’ (10)
Now a monk who knows (the truth about) Méksha
1 Literally, a moment of a moment of moments will be such.
* As grammar, astrology, medicine, &c. -
5 Sam4hi, explained méksha, compare first note in the Tenth Lecture.
BOOK I, LECTURE 3, CHAPTER 3. 267
should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11)
* As grammar, astrology, medicine, &c. -
5 Sam4hi, explained méksha, compare first note in the Tenth Lecture.
BOOK I, LECTURE 3, CHAPTER 3. 267
should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11)
“You eat out of the vessels? (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water’, and what has been especially prepared (for you when sick). (12)
‘You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse *.’ (13)
They should be instructed in the truth by one who knows it and is free from passions®: ‘Yours is not the right way, you speak and act without consideration. (14)
‘This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk! (15)
‘(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).’ (16)
When (these heretics) cannot prove (their assertion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17)
' According to Silahka the Agivikas or the Digambaras are intended.
* For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls.
® Bigédaka.
4 The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound.
5 Apadinna = apratig#a, explained by ragadvésharahita.
p. 268
Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Zankana! (when beaten) have recourse to their hills. (18)
The argumentation of a monk whose mind is at rest? should possess many good qualities. He should proceed in such a way as not to exasperate his opponent. (19) .
Following this Law which has been proclaimed by the K4syapa, a sound monk should carefully attend a sick brother. (20)
Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21)
Thus I say.
Fourtn CHAPTER.
Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them). (1)
‘Nami, the king of Vidéha, ate nothing, Ramagupta did eat, Bahuka drank (cold) water, and so did TarAgaza ®, the seer. (2)
‘Asila, Dévala, the great sage Dvtpdyana, and
? This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v.
2 Attasam4hié = 4tmasam4dhika.
* Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana.
BOOK I, LECTURE 3, CHAPTER 4. 269
This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v.
2 Attasam4hié = 4tmasam4dhika.
* Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana.
BOOK I, LECTURE 3, CHAPTER 4. 269
Pérdsara did drink (cold) water, and did eat seeds and sprouts '. (3)
‘I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.’ (4)
When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches 2. (5)
Some® say: Pleasant things are produced from pleasant things‘. (They are those who disdain) the noble path and the renowned highest good. (6)
Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7)
(And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8)
1 Asila is not known from other sources; perhaps Asita is meant, and Asila Dévila stands for Asita Dévala. Concerning Dvipayana, the P4rasara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupap&tika S(tra (ed. Leumann, § 76) Parasara and Dvipayana are two distinct persons.
* Pidhasappi = pivkasarpin. Silanka comments on the reading pif/hasappi, i.e. pr?sh/asarpin; but he makes out no good meaning.
* According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/im4rga of the Buddhists, one of which is not yet known I believe. It runs thus: manunnam bhéyanam Dbhukki manunnam sayandsanam \ manunnamsi agdramsi manunnam ghayae muni ‘ Having enjoyed a pleasant dinner, and a pleasant seat and bed, a muzi in a pleasant house meditates on pleasant things.’
“ Viz. Méksha, a pleasant thing, is arrived at through a comfortable life, another pleasant thing.
270 sSOTRAKRITANGA.
Some unworthy heretics!, slaves of women, ignorant men who are averse to the Law of the Ginas, speak thus: (9)
‘As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10)
‘As aram drinks the quiet water?, so, &c. (the rest as in verse 10). (II)
‘As the bird Pinga®’ drinks the quiet water (flying), &c. (the rest as in verse 10).’ (12)
So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13)
Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)