Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Why should I, being left alone, not follow them? (34) ‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35) “As the herons fly through the air and the geese too, who had rent the net, even so my sons and * Cyprinus Rohita. LECTURE XIV. 67 my husband depart. Why should I, being left alone, not follow them?” (36) When the queen had heard that the Purdhita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king: (37) ‘A man who returns, as it were, to the vomit, is not praised ; but you want to confiscate’ the property left by the Brahmaza. (38) ‘If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39) ‘Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40) ‘As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41). ‘As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed:by the fire of love and hatred. (42, 43) ‘Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44) ‘When they? are caught, and held by my hand, 1 It was considered a privilege of the king to confiscate the property of a man who had no heir; compare Gautama XXVIII, 42, Vasish¢ha XVII, 83-86, &c. 2 This apparently refers to the birds mentioned in the last verse. F 2 68 UTTARADHYAYANA. sir, they struggle; we shall be like them, if we are attached to pleasures. (45) ‘As an unbaited (bird)! sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46) ‘Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Suparza. (47) ‘Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukéri ; this is the wholesome truth I have learned. (48) ‘Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts; be without attachment and property ; learn thoroughly the Lawand give up all amusements; then practise famous and severe penance, being of firm energy *’ (49, 50) The commentators labour to interpret them as ‘pleasures,’ but that wil] not make good sense.
2? Kulala in the original. Kulala in Sanskrit denotes the wild cock, Phasianus Gallus. The word seems to be derived from kulAya by assimilation of the y to the preceding consonant, compare salila for saliy4 =sarité = sarit. In the sense of bird the word kulfla seems to be used in the well-known stanza of Bhartrthari: brahm& yena kulalavan niyamito brahmaadabhand6dare, unless here kul4la is an early corruption for kulayin. ® The commentators assign these verses to the two sons of Bhrigu; but then the verses do not construe. Besides the mention of the ‘large kingdom’ in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed. In the last line I separate pagigghaha kkhayam (scil. tavam), instead of pagiggh=ahakkhdyam. It is, however, just possible that the next verse is to be connected with the preceding ones ; in that case, we must read pagiggA/ = and interpret it in conformity with the scholiast as a gerund. LECTURE XV. 69 In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51) Their doubts about the true doctrine were dispersed, and they realised the Bh4vands!; in a short time they reached the end of misery. (52) The king and the queen, the Brahmanical Puréhita, his wife, and his sons, they all reached perfection. (53) Thus I say. FIFTEENTH LECTURE. THE TRUE MONK 2. He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar: then he is a true monk. (1) Free from love he should live, a model of 1 The bh4&van4s are certain meditations which are conducive to the purity of the soul. They are treated at length in a work by Hémafandra, called Bhavabhivané, which seems to be rather popular with the Svétambaras. The Digambaras seem to call them Anupréksh&s. A work in Pr&akrit by Subhagandra, called K4rttikéyanupréksha, is epitomised in Bhandarkar’s Report for 1883-84, p. 113 ff. 2 The name of this lecture, sa bhikkhA, is derived from the burden which runs through the whole of it and winds up every verse. 70 UTTARADHYAYANA. righteousness 1, abstaining from sins, versed in the sacred lore, protecting his soul (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk. (2) Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always protecting his soul (from sins), neither rash nor passionate ; when he endures everything, then he is a true monk. (3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4)
3(3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4) He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises ; he controls himself, keeps the vows, practises austerities, lives together with other monks, meditates on his soul; this is a true monk. (5) If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk. (6) He who does not profess and live on divination from cuts and shreds *, from sounds on the earth or in the air, from dreams, from diagrams, sticks, and 1 LAdAé, explained sadanush‘hanataya pradhfanad. Ladha is also the name of a country in western Bengal, inhabited, at Mahfvira’s time, by uncivilised tribes, see part i, p. 84, note 1. The etymology of both words is doubtful. * Compare the note on p. 161 of parti. The 71st chapter of Varaha Mihira’s Brthat Samhit4 treats of vastrazhéda, rents, &c. of clothes; the 51st, of angavidy4, forebodings from the body; and the 53rd, of vastuvidya, property of buildings; chapters 88, 90, and 95 are devoted to the forebodings from the cries of birds, female jackals, and crows. LECTURE XV. 71 properties of buildings, from changes in the body, from the meaning! of the cries (of animals)—he is a true monk. (7) Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient’s lamentation, and his consolation—he who abstains from all these things, is a true monk. (8) He who does not praise, or pay attention to, the warriors, Ugras?, princes, Brahmazas, Bhégas, and artists of all sorts, who abstains from this, he is a true monk. (9) He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (10) A Nirgrantha is forbidden to take from householders, if they do not give it themselves, bed, lodging, 1 A conjectural rendering of vigaya, which cannot be taken in its ordinary meaning ‘victory. The commentary explains it subh4subhanirfipas4bhy4sa4.—Notice the absence of astrology from the above list of prophetical arts practised by strolling friars apparently to insinuate themselves into the good graces of laymen and women. If Greek nativity had already risen to importance, it certainly would have been mentioned. For it has ever since held a firm hold on the Hindu mind.—This remark also applies to XX, 45. But in Sfitrakriténga I, 12, 9, astrology (samvakkhara) is mentioned ; it is, however, the ancient astrology of the Hindus, not the Greek one.
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.
1Why should I, being left alone, not follow them? (34) ‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35) “As the herons fly through the air and the geese too, who had rent the net, even so my sons and * Cyprinus Rohita. LECTURE XIV. 67 my husband depart. Why should I, being left alone, not follow them?” (36) When the queen had heard that the Purdhita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king: (37) ‘A man who returns, as it were, to the vomit, is not praised ; but you want to confiscate’ the property left by the Brahmaza. (38) ‘If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39) ‘Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40) ‘As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41). ‘As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed:by the fire of love and hatred. (42, 43) ‘Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44) ‘When they? are caught, and held by my hand, 1 It was considered a privilege of the king to confiscate the property of a man who had no heir; compare Gautama XXVIII, 42, Vasish¢ha XVII, 83-86, &c. 2 This apparently refers to the birds mentioned in the last verse. F 2 68 UTTARADHYAYANA. sir, they struggle; we shall be like them, if we are attached to pleasures. (45) ‘As an unbaited (bird)! sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46) ‘Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Suparza. (47) ‘Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukéri ; this is the wholesome truth I have learned. (48) ‘Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts; be without attachment and property ; learn thoroughly the Lawand give up all amusements; then practise famous and severe penance, being of firm energy *’ (49, 50) The commentators labour to interpret them as ‘pleasures,’ but that wil] not make good sense.
2? Kulala in the original. Kulala in Sanskrit denotes the wild cock, Phasianus Gallus. The word seems to be derived from kulAya by assimilation of the y to the preceding consonant, compare salila for saliy4 =sarité = sarit. In the sense of bird the word kulfla seems to be used in the well-known stanza of Bhartrthari: brahm& yena kulalavan niyamito brahmaadabhand6dare, unless here kul4la is an early corruption for kulayin. ® The commentators assign these verses to the two sons of Bhrigu; but then the verses do not construe. Besides the mention of the ‘large kingdom’ in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed. In the last line I separate pagigghaha kkhayam (scil. tavam), instead of pagiggh=ahakkhdyam. It is, however, just possible that the next verse is to be connected with the preceding ones ; in that case, we must read pagiggA/ = and interpret it in conformity with the scholiast as a gerund. LECTURE XV. 69 In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51) Their doubts about the true doctrine were dispersed, and they realised the Bh4vands!; in a short time they reached the end of misery. (52) The king and the queen, the Brahmanical Puréhita, his wife, and his sons, they all reached perfection. (53) Thus I say. FIFTEENTH LECTURE. THE TRUE MONK 2. He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar: then he is a true monk. (1) Free from love he should live, a model of 1 The bh4&van4s are certain meditations which are conducive to the purity of the soul. They are treated at length in a work by Hémafandra, called Bhavabhivané, which seems to be rather popular with the Svétambaras. The Digambaras seem to call them Anupréksh&s. A work in Pr&akrit by Subhagandra, called K4rttikéyanupréksha, is epitomised in Bhandarkar’s Report for 1883-84, p. 113 ff. 2 The name of this lecture, sa bhikkhA, is derived from the burden which runs through the whole of it and winds up every verse. 70 UTTARADHYAYANA. righteousness 1, abstaining from sins, versed in the sacred lore, protecting his soul (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk. (2) Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always protecting his soul (from sins), neither rash nor passionate ; when he endures everything, then he is a true monk. (3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4)
3(3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4) He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises ; he controls himself, keeps the vows, practises austerities, lives together with other monks, meditates on his soul; this is a true monk. (5) If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk. (6) He who does not profess and live on divination from cuts and shreds *, from sounds on the earth or in the air, from dreams, from diagrams, sticks, and 1 LAdAé, explained sadanush‘hanataya pradhfanad. Ladha is also the name of a country in western Bengal, inhabited, at Mahfvira’s time, by uncivilised tribes, see part i, p. 84, note 1. The etymology of both words is doubtful. * Compare the note on p. 161 of parti. The 71st chapter of Varaha Mihira’s Brthat Samhit4 treats of vastrazhéda, rents, &c. of clothes; the 51st, of angavidy4, forebodings from the body; and the 53rd, of vastuvidya, property of buildings; chapters 88, 90, and 95 are devoted to the forebodings from the cries of birds, female jackals, and crows. LECTURE XV. 71 properties of buildings, from changes in the body, from the meaning! of the cries (of animals)—he is a true monk. (7) Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient’s lamentation, and his consolation—he who abstains from all these things, is a true monk. (8) He who does not praise, or pay attention to, the warriors, Ugras?, princes, Brahmazas, Bhégas, and artists of all sorts, who abstains from this, he is a true monk. (9) He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (10) A Nirgrantha is forbidden to take from householders, if they do not give it themselves, bed, lodging, 1 A conjectural rendering of vigaya, which cannot be taken in its ordinary meaning ‘victory. The commentary explains it subh4subhanirfipas4bhy4sa4.—Notice the absence of astrology from the above list of prophetical arts practised by strolling friars apparently to insinuate themselves into the good graces of laymen and women. If Greek nativity had already risen to importance, it certainly would have been mentioned. For it has ever since held a firm hold on the Hindu mind.—This remark also applies to XX, 45. But in Sfitrakriténga I, 12, 9, astrology (samvakkhara) is mentioned ; it is, however, the ancient astrology of the Hindus, not the Greek one.
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.
No commentary for this page.