Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ E.g. the Buddhists, &c., Sakyddayaz. 5 I.e. they are neither householders nor houseless monks. * Le. moksha, final liberation. 7 Viz. between good and bad, or of the results of desire. (22] Cc 18 AKARANGA SOTRA. (But on the contrary) he suffers day and night, works in the right and the wrong time, desires wealth and treasures, commits injuries and violent acts, again and again directs his mind upon these injurious doings?; for his own sake, to support or to be supported by his relations, friends, the ancestors, gods, the king, thieves, guests, paupers, Sramanas. (2) Thus violence is done by these various acts, deliberately, out of fear, because they think ‘it is for the expiation of sins *, or for some other hope. Knowing this, a wise man should neither himself commit violence by such acts, nor order others to commit violence by such acts, nor consent to the violence done by somebody else. This road (to happiness) has been declared by the noble ones, that a clever man should not be defiled (by sin). Thus I say. (3) Tuirp LEsson. ‘Frequently (I have been born) in a high family, frequently in a low one; I am not mean, nor noble, nor do I desire (social preferment).’ Thus reflecting, who would brag about his family or about his glory, or for what should he long? (1) Therefore a wise man should neither be glad nor angry (about his lot): thou shouldst know and consider the happiness of living creatures. Carefully conducting himself, he should mind this; blindness, deafness, dumbness, one-eyedness, hunchbacked- 1 See I, 2, 1, § 1. 3 The sacrificial rites of the Brahmavas are meant. BOOK 1, LECTURE 2, LESSON 3. 19 ness’, blackness, variety of colour (he will always experience); because of his carelessness he is born in many births, he experiences various feelings. (2) Not enlightened (about the cause of these ills) he is afflicted (by them), always turns round (in the whirl of) birth and death. Life is dear to many who own fields and houses. Having acquired dyed and coloured (clothes), jewels, earrings, gold, and women, they become attached to these things. And a fool who longs for life, and worldly-minded 2%, laments that (for these worldly goods) penance, self-restraint, and control do not avail, will ignorantly come to grief. (3) Those who are of a steady conduct do not desire this (wealth). Knowing birth and death, one should firmly walk the path (i.e. right conduct), (and not wait for old age to commence a religious life), For there is nething inaccessible for death. All beings are fond of life®, like pleasure, hate pain, shun destruction, like life, long to live. To all life is dear *. (4) Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °, 1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam. * Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
2(4) Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °, 1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam. * Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world. » Another reading mentioned by the commentator is piy4yay4, fond of themselves. ‘ The original of this paragraph reads partly metrical; after the verse marked in my edition there follow three final padas of a sloka. ® According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (karana), mind, speech, body, are’ meant. Cc 2 20 AKARANGA SOTRA. whatever his portion will be, small or great, he will desire to enjoy it. Then at one time, his manifold savings are a large treasure. Then at another time, his heirs divide it, or those who are without a living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool doing cruel deeds which benefit another, will ignorantly come thereby to grief. (5) This certainly has been declared by the sage’. They do not cross the flood’, nor can they cross it; they do not go to the next shore, nor can they go to it; they do not go to the opposite shore, nor can they go to it. And though hearing the doctrine, he does not stand in the right place; but the clever one who adopts the true (faith), stands in the right place (i.e. control) *. He who sees by himself, needs no instruction. But the miserable, afflicted fool who delights in pleasures, and whose miseries do not cease, is turned round in the whirl of pains. Thus I say. (6) 1 Le. the Tirthakara. * Le. the Samsara, represented under the idea of a lake or slough, in the mud of which the worldly are sinking without being able to reach the shore. s Ay4niggam ka Ad4ya tammi /Afne na Ail/haiavitaham pappa kheyanne tammi ¢Aanammi 4i/fhai t' These words form a regular sloka, which has not been noticed by any commentator. Silanka seems to have read vitaham pappa akheyanne, but I consider the reading of our MSS. better, for if we adopt it, ‘hava retains the same meaning (viz. control) in both parts of the couplet, while if we adopt Silanka’s reading, ‘hana must in the one place denote the contrary of what it means in the other; Adaniya, doctrine, lit. to be adopted. BOOK I, LECTURE 2, LESSON 4. 21 Fourtu Lesson. Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1)
3to be adopted. BOOK I, LECTURE 2, LESSON 4. 21 Fourtu Lesson. Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1) Knowing pleasure and pain separately}, they trouble themselves about the enjoyment (of the external objects). For some men in this world have (such a character that) they will desire to enjoy their portion, whether it be large or small, in the three ways*, Then, at one time, it will be sufficiently large, with many resources, Then, at another time, his heirs divide it, or those who have no living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool, doing cruel acts, comes ignorantly to grief. (2) Wisely reject hope and desire®, and extracting that thorn (i.e. pleasure) thou (shouldst act rightly). People who are enveloped by delusion do not understand this: he who (gathers wealth) will, perhaps, not have the benefit of it. The world is greatly troubled by women. They (viz. men) forsooth say, ‘These are the vessels (of happiness).’ But this leads them to pain, to delusion, ' The meaning seems to be: If people do not know that pleasure and pain are the result of their own works, &c. * The commentators give no explanation of what is meant by ‘the three ways,’ yet cf. 3, § 5. ’ The words dsam ka khamdam ha vigimka dhire form a trishfubh pada. 22 AKARANGA SOTRA. to death, to hell, to birth as hell-beings or brute beasts. The fool never knows the law. (3) Thus spake the hero!: ‘Be careful against this great delusion; the clever one should have done with carelessness by considering death in tranquillity, and that, the nature of which is decay (viz. the body) ; these (pleasures), look! will not satisfy (thee). Therefore have done with them! Sage, look! this is the great danger, it should overcome none whomsoever. He is called a hero who is not vexed by (the hardships caused) by control. He should not be angry because the (householder) gives him little. If turned off, he should go. Thou shouldst conform to the conduct of the sages.’ Thus I say. (4) Firta Lesson. That for this (viz. pleasure) the wants of the world should be supplied by bad injurious doings : for one’s own sons, daughters, daughters-in-law, kinsmen, nurses, kings, male and female slaves, male and female servants, for the sake of hospitality, of supper and breakfast, the accumulation of wealth is effected. (1) (This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them ’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ E.g. the Buddhists, &c., Sakyddayaz. 5 I.e. they are neither householders nor houseless monks. * Le. moksha, final liberation. 7 Viz. between good and bad, or of the results of desire. (22] Cc 18 AKARANGA SOTRA. (But on the contrary) he suffers day and night, works in the right and the wrong time, desires wealth and treasures, commits injuries and violent acts, again and again directs his mind upon these injurious doings?; for his own sake, to support or to be supported by his relations, friends, the ancestors, gods, the king, thieves, guests, paupers, Sramanas. (2) Thus violence is done by these various acts, deliberately, out of fear, because they think ‘it is for the expiation of sins *, or for some other hope. Knowing this, a wise man should neither himself commit violence by such acts, nor order others to commit violence by such acts, nor consent to the violence done by somebody else. This road (to happiness) has been declared by the noble ones, that a clever man should not be defiled (by sin). Thus I say. (3) Tuirp LEsson. ‘Frequently (I have been born) in a high family, frequently in a low one; I am not mean, nor noble, nor do I desire (social preferment).’ Thus reflecting, who would brag about his family or about his glory, or for what should he long? (1) Therefore a wise man should neither be glad nor angry (about his lot): thou shouldst know and consider the happiness of living creatures. Carefully conducting himself, he should mind this; blindness, deafness, dumbness, one-eyedness, hunchbacked- 1 See I, 2, 1, § 1. 3 The sacrificial rites of the Brahmavas are meant. BOOK 1, LECTURE 2, LESSON 3. 19 ness’, blackness, variety of colour (he will always experience); because of his carelessness he is born in many births, he experiences various feelings. (2) Not enlightened (about the cause of these ills) he is afflicted (by them), always turns round (in the whirl of) birth and death. Life is dear to many who own fields and houses. Having acquired dyed and coloured (clothes), jewels, earrings, gold, and women, they become attached to these things. And a fool who longs for life, and worldly-minded 2%, laments that (for these worldly goods) penance, self-restraint, and control do not avail, will ignorantly come to grief. (3) Those who are of a steady conduct do not desire this (wealth). Knowing birth and death, one should firmly walk the path (i.e. right conduct), (and not wait for old age to commence a religious life), For there is nething inaccessible for death. All beings are fond of life®, like pleasure, hate pain, shun destruction, like life, long to live. To all life is dear *. (4) Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °, 1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam. * Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world.
2(4) Having acquired it (i.e. wealth), employing bipeds and quadrupeds, gathering riches in the three ways °, 1 Hereafter vadabhattam explained by vinirgataprithivi vadabha-lakshanam. * Sampunnam=sampiirnzam, lit. complete, i.e. the complete end of human existence is enjoyment of the world. » Another reading mentioned by the commentator is piy4yay4, fond of themselves. ‘ The original of this paragraph reads partly metrical; after the verse marked in my edition there follow three final padas of a sloka. ® According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (karana), mind, speech, body, are’ meant. Cc 2 20 AKARANGA SOTRA. whatever his portion will be, small or great, he will desire to enjoy it. Then at one time, his manifold savings are a large treasure. Then at another time, his heirs divide it, or those who are without a living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool doing cruel deeds which benefit another, will ignorantly come thereby to grief. (5) This certainly has been declared by the sage’. They do not cross the flood’, nor can they cross it; they do not go to the next shore, nor can they go to it; they do not go to the opposite shore, nor can they go to it. And though hearing the doctrine, he does not stand in the right place; but the clever one who adopts the true (faith), stands in the right place (i.e. control) *. He who sees by himself, needs no instruction. But the miserable, afflicted fool who delights in pleasures, and whose miseries do not cease, is turned round in the whirl of pains. Thus I say. (6) 1 Le. the Tirthakara. * Le. the Samsara, represented under the idea of a lake or slough, in the mud of which the worldly are sinking without being able to reach the shore. s Ay4niggam ka Ad4ya tammi /Afne na Ail/haiavitaham pappa kheyanne tammi ¢Aanammi 4i/fhai t' These words form a regular sloka, which has not been noticed by any commentator. Silanka seems to have read vitaham pappa akheyanne, but I consider the reading of our MSS. better, for if we adopt it, ‘hava retains the same meaning (viz. control) in both parts of the couplet, while if we adopt Silanka’s reading, ‘hana must in the one place denote the contrary of what it means in the other; Adaniya, doctrine, lit. to be adopted. BOOK I, LECTURE 2, LESSON 4. 21 Fourtu Lesson. Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1)
3to be adopted. BOOK I, LECTURE 2, LESSON 4. 21 Fourtu Lesson. Then, after a time, he falls in sickness: those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (1) Knowing pleasure and pain separately}, they trouble themselves about the enjoyment (of the external objects). For some men in this world have (such a character that) they will desire to enjoy their portion, whether it be large or small, in the three ways*, Then, at one time, it will be sufficiently large, with many resources, Then, at another time, his heirs divide it, or those who have no living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool, doing cruel acts, comes ignorantly to grief. (2) Wisely reject hope and desire®, and extracting that thorn (i.e. pleasure) thou (shouldst act rightly). People who are enveloped by delusion do not understand this: he who (gathers wealth) will, perhaps, not have the benefit of it. The world is greatly troubled by women. They (viz. men) forsooth say, ‘These are the vessels (of happiness).’ But this leads them to pain, to delusion, ' The meaning seems to be: If people do not know that pleasure and pain are the result of their own works, &c. * The commentators give no explanation of what is meant by ‘the three ways,’ yet cf. 3, § 5. ’ The words dsam ka khamdam ha vigimka dhire form a trishfubh pada. 22 AKARANGA SOTRA. to death, to hell, to birth as hell-beings or brute beasts. The fool never knows the law. (3) Thus spake the hero!: ‘Be careful against this great delusion; the clever one should have done with carelessness by considering death in tranquillity, and that, the nature of which is decay (viz. the body) ; these (pleasures), look! will not satisfy (thee). Therefore have done with them! Sage, look! this is the great danger, it should overcome none whomsoever. He is called a hero who is not vexed by (the hardships caused) by control. He should not be angry because the (householder) gives him little. If turned off, he should go. Thou shouldst conform to the conduct of the sages.’ Thus I say. (4) Firta Lesson. That for this (viz. pleasure) the wants of the world should be supplied by bad injurious doings : for one’s own sons, daughters, daughters-in-law, kinsmen, nurses, kings, male and female slaves, male and female servants, for the sake of hospitality, of supper and breakfast, the accumulation of wealth is effected. (1) (This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them ’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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