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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This text differs little from that of the MSS. and the printed editions. I had prepared a text of my own from some MSS. at my disposal, and this has served to check the printed text. The Calcutta edition of the Uttaradhyayana (Samvat 1936 = 1879 A.D.) contains, besides a Guzerati gloss, the Sitradipika of Lakshmivallabha, pupil of Lakshmikirtigazin of the Kharatara Gakkha. Older than this commentary is the 7ika of Dévéndra, which I have made my principal guide. It was composed in Samvat 1179 or 1123 A.D., and is confessedly an abstract from SAnty4harya’s Vritti, which I have not used. But I have had at my disposal an illuminated old MS. of the Avadri, belonging to the INTRODUCTION. xli Strassburg University Library. This work is apparently an abstract from the Vitti of Santy4#4rya, as in a great many passages it almost verbally agrees with Dévéndra’s work. The Bombay edition of the Sdtrakriténga (Samvat 1936 or 1880 A.D.) contains three commentaries: (1) Silanka’s 7ika, in which is incorporated Bhadrabahu’s Niryukti. This is the oldest commentary extant ; but it was not without predecessors, as Silanka occasionally alludes to old commentators. Silanka lived in the second half of the ninth century A.D., as he is said to have finished his commentary on the Af4ranga Sdtra in the Saka year 798 or 876 A.D. (2) The Dipika, an abstract from the last by Harshakula, which was composed in Samvat 1583 or 1517 A.D. Ihave also used a MS. of the Dipika in my possession. (3) Pasakandra’s Balavabédha, a Guzeratt gloss.—My principal guide was, of course, Silanka; when he and Harshakula agree, I refer to them in my notes as the ‘commentators;’ I name Silanka when his remark in question has been omitted by Harshakula, and I quote the latter when he gives some original matter of interest. I may add that one of my MSS. is covered with marginal and interlinear glosses which have now and then given me some help in ascertaining the meaning of the text. H. JACOBI. Bonn : November, 1894. ADDITIONAL NOTE. I may here add a remark on the Parable of the Three Merchants, see p. 29 f,, which agrees with Matthew xxv. 14 and Luke xix. 11. It seems, however, to have had a still greater resemblance to the version of the parable in The Gospel according to the Hebrews, as will appear from the following passage from Eusebius’ Theophania (ed. Migne’s Patrologia Graeca, iv. 155), translated by Nicholson, The Gospel according ta the Hebrews (London, 1879): ‘The Gospel, which comes to us in Hebrew characters, has directed tue threat not against the hider, but against the abandoned liver. For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer.
2For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer. Taking into consideration (1) that the Gaina version contains only the essential elements of the parable, which in the Gospels are developed into a full story ; and (2) that it is expressly stated in the Uttaradhyayana VII, 15 that ‘this parable is taken from common life,’ I think it probable that the Parable of the Three Merchants was invented in India, and not in Palestine. H. J. UTTARADHYAYANA. | » Digitized by Google UTTARADHYAYANA. FIRST LECTURE ON DISCIPLINE. I shall explain in due order the discipline of a houseless monk, who has got rid of all worldly ties. Listen to me. (1) A monk who, on receiving an order! from his superior *, walks up to him, watching his nods and motions, is called well-behaved. (2) But a monk who, on receiving an order from his superior, does not walk up to him, being insubordinate and inattentive, is called ill-behaved. (3) As a bitch with sore ears is driven away every- 1 An&-niddésa-karé, Agia is the order itself; nirdésa, the assent to it. * The original has the plural instead of the singular. It takes great liberties in this respect, and the commentators constantly call to help a vakanavyatyaya or lingavyatyaya, exchange of number or gender, as the case may be. It is impossible in the translation to follow the original in this respect, and useless to note all such grammatical blunders. The. conclusion we may draw from them is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of dying out or had already actually become obsolete. I am almost sure that the vernacular of the time when the Sfitras were composed began to drop the distinction between the singular and plural in the verb. It was, however, artificially revived in the literary M&harAshért of later days. [45] B 2 UTTARADHYAYANA. where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4) As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways. (5) Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct. (6) Therefore be eager for discipline, that you may acquire righteousness; a son of the wise’, who desires liberation, will not be turned away from anywhere. (7) One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is worthless. (8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9)
3(8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9) He should do nothing mean’, nor talk much; but after having learned his lesson, he should meditate by himself. (10) ? Buddhaputta. Buddha is here and in the sequel explained by &&4rya, teacher. The word is in the crude form, not in the inflected form, as the nominative would not suit the metre. Liberties of this kind are frequently met with in our text. * Niédgasshi=niydgarthin. It is always explained and usually means méksh4rthin. But here and in verse 20 niyéga has perhaps its common meaning: appointment, order. In that case we must translate: he who waits for an order. . ® Kandaliya, literally, he should not demean himself like a K4&nd4la. The commentators, however, divide the word in kanda, violent, hot, and alika, untrue, false. This explanation is too artificial to be accepted, though the meaning comes to the same thing. LECTURE I. 3 If he by chance does anything mean, he should never deny it, but if he has done it, he should say: ‘I have done it;’ if he has not done it, ‘I have not done it.’ (11) He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act. (12) Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite. (13) He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and bear with indifference pleasant and unpleasant occurrences. (14) Subdue your Self, for the Self is difficult to subdue; if your Self is subdued, you will be happy in this world and in the next. (15) Better it is that I should subdue my Self by selfcontrol and penance, than be subdued by others with fetters and corporal punishment. (16) He should never do anything disagreeable to the wise!, neither in words nor deeds, neither openly nor secretly. (17) He should not (sit) by the side of the teacher, nor before him, nor behind him; he should not touch (the teacher’s) thigh with his own, nor answer his call from the couch. (18) A well-behaved monk should not sit on his hams, 1 Buddh&szam, i.e. the superiors. * Palhatthiya = paryastika: so that his clothes cover his knees and shanks. B2 4 UTTARADHYAYANA. nor cross his arms’, nor stretch out his legs, nor stand (too) close to his teacher. (19) If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command?, he should always politely approach his teacher. (20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21)
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.
1This text differs little from that of the MSS. and the printed editions. I had prepared a text of my own from some MSS. at my disposal, and this has served to check the printed text. The Calcutta edition of the Uttaradhyayana (Samvat 1936 = 1879 A.D.) contains, besides a Guzerati gloss, the Sitradipika of Lakshmivallabha, pupil of Lakshmikirtigazin of the Kharatara Gakkha. Older than this commentary is the 7ika of Dévéndra, which I have made my principal guide. It was composed in Samvat 1179 or 1123 A.D., and is confessedly an abstract from SAnty4harya’s Vritti, which I have not used. But I have had at my disposal an illuminated old MS. of the Avadri, belonging to the INTRODUCTION. xli Strassburg University Library. This work is apparently an abstract from the Vitti of Santy4#4rya, as in a great many passages it almost verbally agrees with Dévéndra’s work. The Bombay edition of the Sdtrakriténga (Samvat 1936 or 1880 A.D.) contains three commentaries: (1) Silanka’s 7ika, in which is incorporated Bhadrabahu’s Niryukti. This is the oldest commentary extant ; but it was not without predecessors, as Silanka occasionally alludes to old commentators. Silanka lived in the second half of the ninth century A.D., as he is said to have finished his commentary on the Af4ranga Sdtra in the Saka year 798 or 876 A.D. (2) The Dipika, an abstract from the last by Harshakula, which was composed in Samvat 1583 or 1517 A.D. Ihave also used a MS. of the Dipika in my possession. (3) Pasakandra’s Balavabédha, a Guzeratt gloss.—My principal guide was, of course, Silanka; when he and Harshakula agree, I refer to them in my notes as the ‘commentators;’ I name Silanka when his remark in question has been omitted by Harshakula, and I quote the latter when he gives some original matter of interest. I may add that one of my MSS. is covered with marginal and interlinear glosses which have now and then given me some help in ascertaining the meaning of the text. H. JACOBI. Bonn : November, 1894. ADDITIONAL NOTE. I may here add a remark on the Parable of the Three Merchants, see p. 29 f,, which agrees with Matthew xxv. 14 and Luke xix. 11. It seems, however, to have had a still greater resemblance to the version of the parable in The Gospel according to the Hebrews, as will appear from the following passage from Eusebius’ Theophania (ed. Migne’s Patrologia Graeca, iv. 155), translated by Nicholson, The Gospel according ta the Hebrews (London, 1879): ‘The Gospel, which comes to us in Hebrew characters, has directed tue threat not against the hider, but against the abandoned liver. For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer.
2For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer. Taking into consideration (1) that the Gaina version contains only the essential elements of the parable, which in the Gospels are developed into a full story ; and (2) that it is expressly stated in the Uttaradhyayana VII, 15 that ‘this parable is taken from common life,’ I think it probable that the Parable of the Three Merchants was invented in India, and not in Palestine. H. J. UTTARADHYAYANA. | » Digitized by Google UTTARADHYAYANA. FIRST LECTURE ON DISCIPLINE. I shall explain in due order the discipline of a houseless monk, who has got rid of all worldly ties. Listen to me. (1) A monk who, on receiving an order! from his superior *, walks up to him, watching his nods and motions, is called well-behaved. (2) But a monk who, on receiving an order from his superior, does not walk up to him, being insubordinate and inattentive, is called ill-behaved. (3) As a bitch with sore ears is driven away every- 1 An&-niddésa-karé, Agia is the order itself; nirdésa, the assent to it. * The original has the plural instead of the singular. It takes great liberties in this respect, and the commentators constantly call to help a vakanavyatyaya or lingavyatyaya, exchange of number or gender, as the case may be. It is impossible in the translation to follow the original in this respect, and useless to note all such grammatical blunders. The. conclusion we may draw from them is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of dying out or had already actually become obsolete. I am almost sure that the vernacular of the time when the Sfitras were composed began to drop the distinction between the singular and plural in the verb. It was, however, artificially revived in the literary M&harAshért of later days. [45] B 2 UTTARADHYAYANA. where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4) As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways. (5) Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct. (6) Therefore be eager for discipline, that you may acquire righteousness; a son of the wise’, who desires liberation, will not be turned away from anywhere. (7) One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is worthless. (8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9)
3(8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9) He should do nothing mean’, nor talk much; but after having learned his lesson, he should meditate by himself. (10) ? Buddhaputta. Buddha is here and in the sequel explained by &&4rya, teacher. The word is in the crude form, not in the inflected form, as the nominative would not suit the metre. Liberties of this kind are frequently met with in our text. * Niédgasshi=niydgarthin. It is always explained and usually means méksh4rthin. But here and in verse 20 niyéga has perhaps its common meaning: appointment, order. In that case we must translate: he who waits for an order. . ® Kandaliya, literally, he should not demean himself like a K4&nd4la. The commentators, however, divide the word in kanda, violent, hot, and alika, untrue, false. This explanation is too artificial to be accepted, though the meaning comes to the same thing. LECTURE I. 3 If he by chance does anything mean, he should never deny it, but if he has done it, he should say: ‘I have done it;’ if he has not done it, ‘I have not done it.’ (11) He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act. (12) Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite. (13) He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and bear with indifference pleasant and unpleasant occurrences. (14) Subdue your Self, for the Self is difficult to subdue; if your Self is subdued, you will be happy in this world and in the next. (15) Better it is that I should subdue my Self by selfcontrol and penance, than be subdued by others with fetters and corporal punishment. (16) He should never do anything disagreeable to the wise!, neither in words nor deeds, neither openly nor secretly. (17) He should not (sit) by the side of the teacher, nor before him, nor behind him; he should not touch (the teacher’s) thigh with his own, nor answer his call from the couch. (18) A well-behaved monk should not sit on his hams, 1 Buddh&szam, i.e. the superiors. * Palhatthiya = paryastika: so that his clothes cover his knees and shanks. B2 4 UTTARADHYAYANA. nor cross his arms’, nor stretch out his legs, nor stand (too) close to his teacher. (19) If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command?, he should always politely approach his teacher. (20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21)
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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