Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(5)? Everything that happens to somebody, affects him personally ; therefore, knowing the creatures’ love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one’s life‘ one should eat the food that is put in one’s own alms-bowl. (7) Here some are of opinion that they will be delivered from all misery by merely attending the teacher °, without abstaining from sins. (8) ? This verse recurs in SftrakritAnga I, 9, 5. ® Sapéhaé pasé = svaprékshaya pasyét, he should look at it with his mind or reflectively. However sapéh4é is usually the absolute participle samprékshya. The meaning is the same in both cases. * Some MSS. insert here the following verse: ‘Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.’ ‘ This is according to the commentators the meaning of the word dégu#kst = gugupsin. ’ Ayariyam vidittanam. The commentator makes this out 26 UTTARADHYAYANA. Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9) Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10) They are (going) a long way in the endless Sams4ra; therefore looking out carefully one should wander about carefully? (11) Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one’s body only to be able to annihilate one’s Karman. (12) Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13) Recognising the cause of Karman, one should wander about waiting for one’s death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14) An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bow)) ; but as a bird with its plumage*, so he with his alms-bow] should wander about without desires. (15) to mean: by learning only what right conduct (444rikam) is, without living up to it. But it is obvious that the author intends a censure upon the G#anamarga. 1 As usual this phrase means: one should conduct one’s self so as to commit no sin. * There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra). LECTURE VII. 27 Receiving alms in a manner to avoid faults !, and controlling one’s self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one’s food. (16)
2LECTURE VII. 27 Receiving alms in a manner to avoid faults !, and controlling one’s self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one’s food. (16) Thus has spoken the Arhat G#atrzputra, the venerable native of Vaisdlt*, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17) Thus I say. SEVENTH LECTURE. THE PARABLE OF THE RAM, ETC. As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram, and brings it up in his yard; (1) Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2) As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3) As this ram is well treated for the sake of 1 This is the éshanz4samiti. On the samitis see below, Twelfth Lecture, 2. * Vésalié = Vaisdlika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle’s notes in his translation of the Uvasaga Dasio, p. 3 ff. * Yavasa, explained by mudgam4sh4di. Mutton of gramfed sheep is greatly appreciated in India. 28 UTTARADHYAYANA. a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4) An ignorant man kills, tells lies, robs on the highway, Steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5) He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6) He eats crisp goats’ meat, his belly grows, and his veins swell with blood—but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7) After having enjoyed pleasant seats, beds, carriages, riches, and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram! at the arrival of a guest. (8, 9) Then the sinner who has been killing living beings, at the end of his life falls from his state’, and against his will he goes to the world of the Asuras, to the dark place. (10) As a man for the sake of one K4kint® (risks and) loses a thousand (K4rshdpamas), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)*: (11) ? Aya = aga, literally goat. 8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before. * According to the commentators the eightieth part of a rupee.
3Aya = aga, literally goat. 8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before. * According to the commentators the eightieth part of a rupee. ‘ The commentators relate ‘old stories’ to explain allusions in the text; they will, however, be intelligible withdut further comment, though I do not contend that those stories were not really old and known to the author of the Sftra. LECTURE VII. 29 Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more. (12) Those endowed with excellent knowledge live many nayutas! of years; so great a loss suffer the fools in a life of less than a hundred years! (13) Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable* is taken from common life; learn (to apply it) to the Law. (14, 15) The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16) These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts? has forfeited human life and divine life. (17) Having once forfeited them, he will have to endure these two states of misery; it will be ‘ A nayuta or niyuta is equal to 49,786, 136,000,000,000,000,000,000,000,000. It is derived in the following way : I pirvinga = 8,400,000 1 parva = 8,400,000 piirvangas. I nayutanga = 8,400,000 pfirvas. I nayuta = 8,400,000 nayutdngas. ? This parable closely corresponds to Matth.xxv.14, Luke xix.11. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg. S$ Lélay4sadké = lélat4sa‘ha. The commentator takes 16lat& for 16la and makes the word a karmadhfraya. I think that the word safha which originally means ‘one who deceives others ’ is used here in the sense ‘one who deceives himself.’ 30 UTTARADHYAYANA. difficult for him to attain an upward course! for a long time to come. (18) Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one’s mind). He who brings back his capital, is (to be compared to) one who is born again as a man. (19) Those men who through the exercise of various virtues ® become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20) But he who increases his capital, is (to be compared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods*, (21) When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22)
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(5)? Everything that happens to somebody, affects him personally ; therefore, knowing the creatures’ love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one’s life‘ one should eat the food that is put in one’s own alms-bowl. (7) Here some are of opinion that they will be delivered from all misery by merely attending the teacher °, without abstaining from sins. (8) ? This verse recurs in SftrakritAnga I, 9, 5. ® Sapéhaé pasé = svaprékshaya pasyét, he should look at it with his mind or reflectively. However sapéh4é is usually the absolute participle samprékshya. The meaning is the same in both cases. * Some MSS. insert here the following verse: ‘Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.’ ‘ This is according to the commentators the meaning of the word dégu#kst = gugupsin. ’ Ayariyam vidittanam. The commentator makes this out 26 UTTARADHYAYANA. Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9) Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10) They are (going) a long way in the endless Sams4ra; therefore looking out carefully one should wander about carefully? (11) Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one’s body only to be able to annihilate one’s Karman. (12) Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13) Recognising the cause of Karman, one should wander about waiting for one’s death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14) An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bow)) ; but as a bird with its plumage*, so he with his alms-bow] should wander about without desires. (15) to mean: by learning only what right conduct (444rikam) is, without living up to it. But it is obvious that the author intends a censure upon the G#anamarga. 1 As usual this phrase means: one should conduct one’s self so as to commit no sin. * There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra). LECTURE VII. 27 Receiving alms in a manner to avoid faults !, and controlling one’s self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one’s food. (16)
2LECTURE VII. 27 Receiving alms in a manner to avoid faults !, and controlling one’s self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one’s food. (16) Thus has spoken the Arhat G#atrzputra, the venerable native of Vaisdlt*, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17) Thus I say. SEVENTH LECTURE. THE PARABLE OF THE RAM, ETC. As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram, and brings it up in his yard; (1) Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2) As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3) As this ram is well treated for the sake of 1 This is the éshanz4samiti. On the samitis see below, Twelfth Lecture, 2. * Vésalié = Vaisdlika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle’s notes in his translation of the Uvasaga Dasio, p. 3 ff. * Yavasa, explained by mudgam4sh4di. Mutton of gramfed sheep is greatly appreciated in India. 28 UTTARADHYAYANA. a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4) An ignorant man kills, tells lies, robs on the highway, Steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5) He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6) He eats crisp goats’ meat, his belly grows, and his veins swell with blood—but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7) After having enjoyed pleasant seats, beds, carriages, riches, and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram! at the arrival of a guest. (8, 9) Then the sinner who has been killing living beings, at the end of his life falls from his state’, and against his will he goes to the world of the Asuras, to the dark place. (10) As a man for the sake of one K4kint® (risks and) loses a thousand (K4rshdpamas), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)*: (11) ? Aya = aga, literally goat. 8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before. * According to the commentators the eightieth part of a rupee.
3Aya = aga, literally goat. 8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before. * According to the commentators the eightieth part of a rupee. ‘ The commentators relate ‘old stories’ to explain allusions in the text; they will, however, be intelligible withdut further comment, though I do not contend that those stories were not really old and known to the author of the Sftra. LECTURE VII. 29 Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more. (12) Those endowed with excellent knowledge live many nayutas! of years; so great a loss suffer the fools in a life of less than a hundred years! (13) Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable* is taken from common life; learn (to apply it) to the Law. (14, 15) The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16) These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts? has forfeited human life and divine life. (17) Having once forfeited them, he will have to endure these two states of misery; it will be ‘ A nayuta or niyuta is equal to 49,786, 136,000,000,000,000,000,000,000,000. It is derived in the following way : I pirvinga = 8,400,000 1 parva = 8,400,000 piirvangas. I nayutanga = 8,400,000 pfirvas. I nayuta = 8,400,000 nayutdngas. ? This parable closely corresponds to Matth.xxv.14, Luke xix.11. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg. S$ Lélay4sadké = lélat4sa‘ha. The commentator takes 16lat& for 16la and makes the word a karmadhfraya. I think that the word safha which originally means ‘one who deceives others ’ is used here in the sense ‘one who deceives himself.’ 30 UTTARADHYAYANA. difficult for him to attain an upward course! for a long time to come. (18) Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one’s mind). He who brings back his capital, is (to be compared to) one who is born again as a man. (19) Those men who through the exercise of various virtues ® become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20) But he who increases his capital, is (to be compared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods*, (21) When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22)
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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