Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus I say. (5) End of the Second Lecture, called Conquest of the World. 1 The full and the empty designate those who adopt the true faith, and those who do not. 1 Anuggh4yaza. According to the commentator, the destruction of karman. ’ This is again a stray half sloka. The text abounds in minor fragments of verses, trish/ubhs, or slokas. * See the end of the Third Lesson. 28 AKARANGA SUTRA. THIRD LECTURE, CALLED HOT AND COLD. First Lesson. The unwise sleep, the sages always wake. Know, that in this world the (cause of) misery! brings forth evil consequences! Knowing the course of the world*, one should cease from violent acts. He who correctly possesses * these (sensual perceptions), viz. sounds, and colours, and smells, and tastes, and touches (1), who self-possessed, wise, just, chaste, with right comprehension understands the world, he is to be called a sage, one who knows the law, and righteous. He knows the connection of the whirl (of births) and the current (of sensation with love and hate). Not minding heat and cold, equanimous against pleasure and pain, the Nirgrantha does not feel the austerity of penance. Waking and free from hostility, a wise man, thou liberatest (thyself and others) from the miseries. (2) But a man always benighted, subject to old age and death, does not know the law. Seeing living beings suffering, earnestly enter a religious life‘. Considering this, O prudent one, look! Knowing the misery that results from action, The deluded and careless one returns to life; 1 T.e. ignorance and delusion. 2 Regarding the evil-doer. * And renounces. * Again a half sloka, unnoticed as such by the commentators. BOOK I, LECTURE 3, LESSON 2. 29 Disregarding sounds and colours, upright, Avoiding Mara one is liberated from death '. Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge*. (3) He who knows the violence done for the sake of special objects, knows what is free from violence’; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation’. The condition of living beings arises from karman. Examining karman and the root of karman, viz. killing §, examining (it) and adopting its contrary ®, he is not seen by both ends”. Knowing this, a wise man who knows the world and has cast off the idea of the world, should prudently conquer the obstructions to righteousness ®. Thus I say. (4) Sreconp LEsson. Look, Sir, at birth and old age here, Examine and know the happiness of the living, Thence the most learned, knowing (what is called) the highest good, He who has right intuition, commits no sin. (1) } A trishfubh unnoticed by the commentators. * Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia. * Le. control. * As man, god, hell-being, young, old, &c. ® See p. 28, note 4. * Literally, the left side (savyam); control is intended.
2(1) } A trishfubh unnoticed by the commentators. * Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia. * Le. control. * As man, god, hell-being, young, old, &c. ® See p. 28, note 4. * Literally, the left side (savyam); control is intended. 7 Le. he is not touched by love and hate, which cause death. * See I, 2, 6 (2). 30 AKxARANGA SOTRA. Undo the bond with mortals here ; He who lives by sins, is subject to both}, Desirous of pleasures they heap up karman, Influenced by it they are born again. (2) Killing (animals) he thinks good sport, and derives mirth from it: Away with that fool’s company, he increases his own unrighteousness. (3) Thence the most learned, knowing (what is called) the highest good, Aware of the punishment, commits no sin; Wisely avoid the top and the root *! Cutting them off, he knows himself free from karman, (4) That man will be liberated from death; he is a sage who sees the danger’, knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions ; therefore prove constant to truth! Delighting in it*, a wise man destroys all karman. (1) Many, indeed, are the plans of this man (of the world); he will satisfy his desires; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame, 1 Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next. 3 The root means delusion, the top the rest of the sins. § Arising from worldliness. The same words occur in 2, 6, § 2; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS. ‘ Ettho ’varae is usually ‘ceasing from it, ie. activity.’ But here the commentators explain it as translated above. BOOK I, LECTURE 3, LESSON 3. 31 the punishment of a whole province. Doing such things, some have exerted themselves '. (2) Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls *], the Brahman follows the unrivalled (control of the Gainas), He should not kill, nor cause others to kill, nor consent to the killing of others. ‘Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition,’ keeping off from sinful acts. (3) And the hero should conquer wrath and pride, Look at the great hell (as the place) for greed. Therefore the hero abstaining from killing, Should destroy sorrow, going the road of easiness *. Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings. Tuirp Lesson. ‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior
3Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings. Tuirp Lesson. ‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior 1 Samu//hiy4 is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary. 3 The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a sloka. 5 Laghubhfya, i.e. nirvana. * This is a very difficult passage. Connection (sandhi) is explained in different ways, as karmavivara, samyage7Anavapti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pram4do na sreyase, As the words of the text form the pada of a Sloka, it is probable that something like pamao neva seggase 32 AKARANGA SOTRA. (world from analogy with thy own) self; [then] thou wilt neither kill nor destroy (living beings) ;’ viz. out of reciprocal regard [well examining] he does no sinful act. What is the characteristic of a sage ? ‘Recognising the equality (of all living beings), he appeases hisself.’ (1) Knowing the highest good, one should never be careless ; Guarding one’s self, always prudent, one should pass life on the right road. ‘One should acquire disregard of sensual enjoyment, being with a great one (i.e. a god) or the small ones (men).’ When one knows whence men come and where they go, and when both ends are out of sight?, one is not cut, nor slit, nor burnt, nor struck ? (2) by any one in the whole world Some do not remember what preceded the present: ‘what has been his past? what will be his future ?? Some men here say: ‘what has been his past, that will be his future +.’ There is no past thing, nor is there a future one; So opine the Tathagatas. He whose karman has ceased and conduct is right, concluded the hemistich. The meaning is, ‘Make good use of any opening to get out of worldly troubles.’ 1 See 1, lesson 4. 3 The reading of the N&garguniyas, according to the commentary, was, ‘ Knowing well and essentially the five (perceptions) in the object and the three degrees (i.e. good, middle, bad), in the twofold (i.e. what is to be avoided and to be adopted), one is not marred by either (love and hate).’ These words form a sloka. ’ The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one. ‘ The words of the original read like a trishfubh in disorder; the same is the case with a different reading quoted by the commentator. BOOK I, LECTURE 3, LESSON 4. 33 who recognises the truth (stated above) and destroys sinfulness (thinks) ; What is discontent and what is pleasure ? not subject to either, one should live ; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)
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.
1Thus I say. (5) End of the Second Lecture, called Conquest of the World. 1 The full and the empty designate those who adopt the true faith, and those who do not. 1 Anuggh4yaza. According to the commentator, the destruction of karman. ’ This is again a stray half sloka. The text abounds in minor fragments of verses, trish/ubhs, or slokas. * See the end of the Third Lesson. 28 AKARANGA SUTRA. THIRD LECTURE, CALLED HOT AND COLD. First Lesson. The unwise sleep, the sages always wake. Know, that in this world the (cause of) misery! brings forth evil consequences! Knowing the course of the world*, one should cease from violent acts. He who correctly possesses * these (sensual perceptions), viz. sounds, and colours, and smells, and tastes, and touches (1), who self-possessed, wise, just, chaste, with right comprehension understands the world, he is to be called a sage, one who knows the law, and righteous. He knows the connection of the whirl (of births) and the current (of sensation with love and hate). Not minding heat and cold, equanimous against pleasure and pain, the Nirgrantha does not feel the austerity of penance. Waking and free from hostility, a wise man, thou liberatest (thyself and others) from the miseries. (2) But a man always benighted, subject to old age and death, does not know the law. Seeing living beings suffering, earnestly enter a religious life‘. Considering this, O prudent one, look! Knowing the misery that results from action, The deluded and careless one returns to life; 1 T.e. ignorance and delusion. 2 Regarding the evil-doer. * And renounces. * Again a half sloka, unnoticed as such by the commentators. BOOK I, LECTURE 3, LESSON 2. 29 Disregarding sounds and colours, upright, Avoiding Mara one is liberated from death '. Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge*. (3) He who knows the violence done for the sake of special objects, knows what is free from violence’; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation’. The condition of living beings arises from karman. Examining karman and the root of karman, viz. killing §, examining (it) and adopting its contrary ®, he is not seen by both ends”. Knowing this, a wise man who knows the world and has cast off the idea of the world, should prudently conquer the obstructions to righteousness ®. Thus I say. (4) Sreconp LEsson. Look, Sir, at birth and old age here, Examine and know the happiness of the living, Thence the most learned, knowing (what is called) the highest good, He who has right intuition, commits no sin. (1) } A trishfubh unnoticed by the commentators. * Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia. * Le. control. * As man, god, hell-being, young, old, &c. ® See p. 28, note 4. * Literally, the left side (savyam); control is intended.
2(1) } A trishfubh unnoticed by the commentators. * Kheyanna=khedagfa nipuma. I think the Sanskrit would rather be kshetragiia. * Le. control. * As man, god, hell-being, young, old, &c. ® See p. 28, note 4. * Literally, the left side (savyam); control is intended. 7 Le. he is not touched by love and hate, which cause death. * See I, 2, 6 (2). 30 AKxARANGA SOTRA. Undo the bond with mortals here ; He who lives by sins, is subject to both}, Desirous of pleasures they heap up karman, Influenced by it they are born again. (2) Killing (animals) he thinks good sport, and derives mirth from it: Away with that fool’s company, he increases his own unrighteousness. (3) Thence the most learned, knowing (what is called) the highest good, Aware of the punishment, commits no sin; Wisely avoid the top and the root *! Cutting them off, he knows himself free from karman, (4) That man will be liberated from death; he is a sage who sees the danger’, knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions ; therefore prove constant to truth! Delighting in it*, a wise man destroys all karman. (1) Many, indeed, are the plans of this man (of the world); he will satisfy his desires; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame, 1 Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next. 3 The root means delusion, the top the rest of the sins. § Arising from worldliness. The same words occur in 2, 6, § 2; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS. ‘ Ettho ’varae is usually ‘ceasing from it, ie. activity.’ But here the commentators explain it as translated above. BOOK I, LECTURE 3, LESSON 3. 31 the punishment of a whole province. Doing such things, some have exerted themselves '. (2) Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls *], the Brahman follows the unrivalled (control of the Gainas), He should not kill, nor cause others to kill, nor consent to the killing of others. ‘Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition,’ keeping off from sinful acts. (3) And the hero should conquer wrath and pride, Look at the great hell (as the place) for greed. Therefore the hero abstaining from killing, Should destroy sorrow, going the road of easiness *. Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings. Tuirp Lesson. ‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior
3Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings. Tuirp Lesson. ‘Knowing the connection of the world, (carelessness is not for his benefit‘). ‘Look at the exterior 1 Samu//hiy4 is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary. 3 The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a sloka. 5 Laghubhfya, i.e. nirvana. * This is a very difficult passage. Connection (sandhi) is explained in different ways, as karmavivara, samyage7Anavapti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pram4do na sreyase, As the words of the text form the pada of a Sloka, it is probable that something like pamao neva seggase 32 AKARANGA SOTRA. (world from analogy with thy own) self; [then] thou wilt neither kill nor destroy (living beings) ;’ viz. out of reciprocal regard [well examining] he does no sinful act. What is the characteristic of a sage ? ‘Recognising the equality (of all living beings), he appeases hisself.’ (1) Knowing the highest good, one should never be careless ; Guarding one’s self, always prudent, one should pass life on the right road. ‘One should acquire disregard of sensual enjoyment, being with a great one (i.e. a god) or the small ones (men).’ When one knows whence men come and where they go, and when both ends are out of sight?, one is not cut, nor slit, nor burnt, nor struck ? (2) by any one in the whole world Some do not remember what preceded the present: ‘what has been his past? what will be his future ?? Some men here say: ‘what has been his past, that will be his future +.’ There is no past thing, nor is there a future one; So opine the Tathagatas. He whose karman has ceased and conduct is right, concluded the hemistich. The meaning is, ‘Make good use of any opening to get out of worldly troubles.’ 1 See 1, lesson 4. 3 The reading of the N&garguniyas, according to the commentary, was, ‘ Knowing well and essentially the five (perceptions) in the object and the three degrees (i.e. good, middle, bad), in the twofold (i.e. what is to be avoided and to be adopted), one is not marred by either (love and hate).’ These words form a sloka. ’ The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one. ‘ The words of the original read like a trishfubh in disorder; the same is the case with a different reading quoted by the commentator. BOOK I, LECTURE 3, LESSON 4. 33 who recognises the truth (stated above) and destroys sinfulness (thinks) ; What is discontent and what is pleasure ? not subject to either, one should live ; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)
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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