Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the Sftrakr:ténga II, 6, 28 Buddha, in the plural, actually denotes the prophets of the Buddhists. 46 UTTARADHYAYANA. sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say. ELEVENTH LECTURE. THE VERY LEARNED. I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me. (1) He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2) There are five causes which render wholesome discipline impossible; egoism, delusion, carelessness, illness, and idleness: (3) For eight causes discipline is called virtue, viz. : not to be fond of mirth, to control one’s self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth; for their influence discipline is called virtue. (4, 5) A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirvaza: (6) . If he is frequently angry; if he perseveres in his wrath ; if he spurns friendly advice; if he is proud of his learning; if he finds fault with others ; if he is angry even with friends; if he speaks evil even of a good friend behind his back; if he is positive in his assertions; if he is malicious, egoistical, greedy, LECTURE XI. 47 without self-discipline; if he does not share with others; if he is always unkind: then he is called ill-behaved. (7-9) But for the following fifteen good qualities he is called well-behaved : if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath; if he listens to friendly advice; if he is not proud of his learning ; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet : then he is called well-behaved. (10-13) He who always acknowledges his allegiance to his teacher!, who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed. (14) As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk. (15) As a trained Kambéga-steed, whom no noise frightens’, exceeds all other horses in speed, so a very learned monk is superior to all others®. (16) As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal)‘, neither has a very learned monk. (17) 1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative. ® This is the burden of all verses down to verse 30.
2(17) 1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative. ® This is the burden of all verses down to verse 30. * I have supplied these words here and in the following verses. The commentators try to do without them, and labour to point out qualities of the monk, which correspond to the attributes of the subject of the comparison. 48 UTTARADHYAYANA. As a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (18) As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk. (19) As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men). (20) As VAsudéva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk. (21) As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22) As Sakra the thousand-eyed, the wielder of the thunderbolt, the fortress-destroyer, the king of gods, (has no equal), neither has a very learned monk. (23) As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk. (24) As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk. (25) As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk. (26) As the best of Gambfi! trees, called Sudarsana, 1 Eugenia Jambu. According to the commentators the very tree is meant from which GambQ&dvipa took its name. They make of the presiding (in4dhiya) deity, the god Anddrita. I am not prepared to say that there is such a god as Anddrita. The name looks suspicious. I think 4zAdhiya is equal to 4g#Asthita. LECTURE XI. 49 which is the abode of the presiding deity, (has no equal), neither has a very learned monk. (27) As the best of rivers, the ocean-flowing stream Sit4! with its dark waters, (has no equal), neither has a very learned monk. (28) As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk. (29) As the ocean of inexhaustible water, the delight of Svayambhfi*, which is full of precious things of many kinds, (has no equal), neither has a very learned monk. (30) Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) .
3(30) Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) . Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection. (32) Thus I say. 1 According to the cosmography of the Gainas the Sit4 is a river which takes its rise in the Nila range and falls into the Eastern ocean. The Nila is the fourth of the six parallel mountain-barriers, the southernmost of which is the Himalaya. (Trailékya Dipika, Umasvatis’ Tattvarthadhigama Sftra, &c.) * This epithet apparently refers to Vishzu’s sleeping on the ocean. [45] E 50 UTTARADHYAYANA. TWELFTH LECTURE! HARIKESA, Harikésa-Bala was born in a family of Svapdkas (KAndalas); he became a monk and a sage, possessed of the highest virtues, who had subdued his senses. (1) He observed the rules with regard to walking, begging, speaking, easing nature, and receiving and keeping (of things necessary for a monk)?, controlled himself, and was always attentive (to his duty). (2) He protected from sin his thoughts, speech, and body, and subdued his senses. ' The commentators relate a legend of the principal figure in the following lecture. We may skip his former births and begin with his last. Near the Ganges lived Balakésh/ha, chief of a KaAndala tribe, called Harikésa (the yellow-haired). With his wife Gauri he had a son Bala, who in the course of time became a Gaina monk and a great Rishi. On his wanderings he once stayed in the Tinduga-grove near Benares, the presiding deity of which, a Yaksha, became his most fervent follower. One day Bhadra, king Kausalika’s daughter, came to the Yaksha’s shrine and paid homage to the idol. But seeing the dirty monk, she did not conceal her aversion. The Yaksha, however, to punish her for her want of respect for the holy man, possessed her. As no physician or conjurer could cure her madness, the Yaksha, by whom she was possessed, said she would recover only if she were offered as bride to Bala, the monk. The king agreeing, Bhadré became sound as before and went to the monk to choose him for her husband. Bala of course refused her. She was then married by the king to his Purdhita, Rudradéva, whose sacrifice-enclosure is the scene of the occurrences related in the Twelfth Lecture. * These are the five Samitis. Compare Bhandarkar, Report on the Search for Sanskrit Manuscripts for 1883-84, p. 98, note t. ’ These are the three Guptis. Compare Bhandarkar, loc. cit. p. 100, note *. LECTURE XII. 51 Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice. (3) When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruffians. (4)
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.
1In the Sftrakr:ténga II, 6, 28 Buddha, in the plural, actually denotes the prophets of the Buddhists. 46 UTTARADHYAYANA. sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say. ELEVENTH LECTURE. THE VERY LEARNED. I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me. (1) He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2) There are five causes which render wholesome discipline impossible; egoism, delusion, carelessness, illness, and idleness: (3) For eight causes discipline is called virtue, viz. : not to be fond of mirth, to control one’s self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth; for their influence discipline is called virtue. (4, 5) A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirvaza: (6) . If he is frequently angry; if he perseveres in his wrath ; if he spurns friendly advice; if he is proud of his learning; if he finds fault with others ; if he is angry even with friends; if he speaks evil even of a good friend behind his back; if he is positive in his assertions; if he is malicious, egoistical, greedy, LECTURE XI. 47 without self-discipline; if he does not share with others; if he is always unkind: then he is called ill-behaved. (7-9) But for the following fifteen good qualities he is called well-behaved : if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath; if he listens to friendly advice; if he is not proud of his learning ; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet : then he is called well-behaved. (10-13) He who always acknowledges his allegiance to his teacher!, who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed. (14) As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk. (15) As a trained Kambéga-steed, whom no noise frightens’, exceeds all other horses in speed, so a very learned monk is superior to all others®. (16) As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal)‘, neither has a very learned monk. (17) 1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative. ® This is the burden of all verses down to verse 30.
2(17) 1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative. ® This is the burden of all verses down to verse 30. * I have supplied these words here and in the following verses. The commentators try to do without them, and labour to point out qualities of the monk, which correspond to the attributes of the subject of the comparison. 48 UTTARADHYAYANA. As a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (18) As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk. (19) As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men). (20) As VAsudéva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk. (21) As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22) As Sakra the thousand-eyed, the wielder of the thunderbolt, the fortress-destroyer, the king of gods, (has no equal), neither has a very learned monk. (23) As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk. (24) As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk. (25) As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk. (26) As the best of Gambfi! trees, called Sudarsana, 1 Eugenia Jambu. According to the commentators the very tree is meant from which GambQ&dvipa took its name. They make of the presiding (in4dhiya) deity, the god Anddrita. I am not prepared to say that there is such a god as Anddrita. The name looks suspicious. I think 4zAdhiya is equal to 4g#Asthita. LECTURE XI. 49 which is the abode of the presiding deity, (has no equal), neither has a very learned monk. (27) As the best of rivers, the ocean-flowing stream Sit4! with its dark waters, (has no equal), neither has a very learned monk. (28) As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk. (29) As the ocean of inexhaustible water, the delight of Svayambhfi*, which is full of precious things of many kinds, (has no equal), neither has a very learned monk. (30) Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) .
3(30) Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) . Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection. (32) Thus I say. 1 According to the cosmography of the Gainas the Sit4 is a river which takes its rise in the Nila range and falls into the Eastern ocean. The Nila is the fourth of the six parallel mountain-barriers, the southernmost of which is the Himalaya. (Trailékya Dipika, Umasvatis’ Tattvarthadhigama Sftra, &c.) * This epithet apparently refers to Vishzu’s sleeping on the ocean. [45] E 50 UTTARADHYAYANA. TWELFTH LECTURE! HARIKESA, Harikésa-Bala was born in a family of Svapdkas (KAndalas); he became a monk and a sage, possessed of the highest virtues, who had subdued his senses. (1) He observed the rules with regard to walking, begging, speaking, easing nature, and receiving and keeping (of things necessary for a monk)?, controlled himself, and was always attentive (to his duty). (2) He protected from sin his thoughts, speech, and body, and subdued his senses. ' The commentators relate a legend of the principal figure in the following lecture. We may skip his former births and begin with his last. Near the Ganges lived Balakésh/ha, chief of a KaAndala tribe, called Harikésa (the yellow-haired). With his wife Gauri he had a son Bala, who in the course of time became a Gaina monk and a great Rishi. On his wanderings he once stayed in the Tinduga-grove near Benares, the presiding deity of which, a Yaksha, became his most fervent follower. One day Bhadra, king Kausalika’s daughter, came to the Yaksha’s shrine and paid homage to the idol. But seeing the dirty monk, she did not conceal her aversion. The Yaksha, however, to punish her for her want of respect for the holy man, possessed her. As no physician or conjurer could cure her madness, the Yaksha, by whom she was possessed, said she would recover only if she were offered as bride to Bala, the monk. The king agreeing, Bhadré became sound as before and went to the monk to choose him for her husband. Bala of course refused her. She was then married by the king to his Purdhita, Rudradéva, whose sacrifice-enclosure is the scene of the occurrences related in the Twelfth Lecture. * These are the five Samitis. Compare Bhandarkar, Report on the Search for Sanskrit Manuscripts for 1883-84, p. 98, note t. ’ These are the three Guptis. Compare Bhandarkar, loc. cit. p. 100, note *. LECTURE XII. 51 Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice. (3) When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruffians. (4)
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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