Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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 Ugras and Bhégas were Kshattriyas. The former were, according to the Gainas, descendants of those whom A:shabha, the first Tirthakara, appointed to the office of kéfwals or prefects of towns, while the Bhégas were descendants from those whom Rishabha acknowledged as persons deserving of honour. Comp. Hoernle, Uvisaga Dasfo, Appendix, p. 58, and my edition of the Kalpa Sfitra, p. 103, note on § 18. 72 UTTARADHYAYANA. drink, food, or any dainties and spices; he who is not angry at such occasions, he is a true monk. (11) If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk)?; but if he has his thoughts, words, and acts under strict discipline, then he is a true monk. (12) Dish-water *, barley-pap, cold sour gruel’, water in which barley has been washed: such loathsome food and drink he should not despise, but call at the lowliest houses (for alms); then he is a true monk. (13) There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises ; if he hears them without trembling, then he is a true monk. (14) He who understands all religious disputations, [who lives together with fellow-monks]*, who practises self-discipline®, who meditates on his soul, who is wise, hardy, and observes everything, who * The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now, the meaning would be just the opposite of that given in the translation, which is in better accordance with the established custom. 3 Ayamaga, it is rendered 444 maka in Sanskrit, and explained avasravana, i.e: avasravana, See also Leumann, Aupapatika Sfitra, Glossar s.v. * Sauvtra, explained kafgika, the water of boiled rice in a state of spontaneous fermentation. ‘ This is a later addition, proved to be such by the metre, though the commentators comment upon it. ® KhéyAfmugaé. The commentators explain khéda by samyama. LECTURE XVI. 73 is calm, and does not hurt anybody, he is a true monk. (15) He who, not living by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk. (16) Thus I say. SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) :
2(16) Thus I say. SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) : Here!, indeed, the venerable Sthaviras have declared ten conditions for the realisation of celibacy, by hearing and understanding which the monks will reach a high degree of self-discipline, of Samvara?, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties). What, then, are those tén conditions for the realisation of celibacy as declared by the venerable Sthaviras, by hearing and understanding which the monks will reach a high degree of self-discipline, of 1 [he word ‘here’ is explained as meaning ‘in this religion of the Gainas,’ See p. 8, note 5. * Samvara is the stopping of the 4sravas by means of the Samitis and Guptis, see above, p. 55, note 1. 74 UTTARADHYAYANA. Samvara, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties) ? These, then, are the ten conditions for the realisation of celibacy, &c. (all down to) duties. 1. A Nirgrantha may occupy various places for sleep or rest!; but a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. The preceptor has explained the reason for this. Ifa Nirgrantha occupies places for sleep or rest, frequented by women, cattle, or eunuchs, then, though he be chaste, there may arise a doubt with regard to his chastity, or a sensual desire, or a feeling of remorse, or he will break the rules, or he will become a slave to passion, or he will acquire a dangerous illness of long duration, or he will desert the faith which the Kévalin has proclaimed. Therefore a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs, 2. A Nirgrantha should not converse with women *, The preceptor has explained the reason for this. If a Nirgrantha converses with women, &c. (all as above). 3. A Nirgrantha should not sit together with women on the same seat. The preceptor has explained the reason for this. If a Nirgrantha sits on the same seat with women, &c. (all as above). 1 Literally, beds and seats. * This might also be rendered: he should not talk about women. LECTURE XVI. 75 4. A Nirgrantha should not look at, or contemplate, the charms and beauties of women. (The rest similar as above.) 5. A Nirgrantha should not, behind a screen, or curtain, or wall, listen to the screeching or screaming or singing or laughing or giggling or crying of women, (The rest similar as above.) 6. A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.)
3A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.) 7. A Nirgrantha should not eat well-dressed food. (The rest similar as above.) 8. A Nirgrantha should not eat or drink to excess. (The rest similar as above.) 9. A Nirgrantha should not wear ornaments. The preceptor has explained the reason for this. If he wears ornaments, or adorns his body, he might become an object of desire to women. When he is an object of desire to women, then, &c. (the rest as in 1). 10. A Nirgrantha should not care for sounds, colours, tastes, smells, and feelings. (The rest similar as above.) Here are some verses (to the same effect)?: A monk should take up a detached lodging, free from, and not frequented by women, to preserve his chastity. (1) A chaste monk should avoid talking with women, which delights the mind and foments love and passion. (2) 1 The preceding part of this lecture is in prose. 76 UTTARADHYAYANA. A chaste monk should always avoid the company of, and frequent conversation with women. (3) A chaste monk should avoid observing the body, limbs, and figure of women, their pleasant prattle and oglings. (4) A chaste monk should avoid listening to the screeching, screaming, singing, laughing, giggling, and crying of women. (5) A chaste monk should never recall to his mind how he had laughed and played with women, and had enjoyed them, how they became jealous, and what tricks he played to frighten them. (6) A chaste monk should always avoid well-dressed food and drink which will soon raise his sensuality. (7) A chaste monk should always eat his food, collected according to the rules, for the sustenance of life, in the prescribed quantity, and at the right” time; concentrated in his thoughts he should not eat to excess. (8) . A chaste monk should abstain from ornaments, he should not adorn his body after the fashion of amorous people. (9) He should always abstain from the five orders of pleasant things: sounds, colours, smells, tastes, and feelings of touch. (10) A lodging frequented by women, their pleasant talk, their company, and looking at their charms; (11) Their screeching, screaming, singing, and laughing, eating and sleeping together with them; welldressed food and drink, or partaking of them to excess ; (12) And ornaments and finery!: these pleasant things, 1 Iétham ka, i.e. ish/am ka. The commentators connect the LECTURE XVII. 77 which are hard to leave, are like the poison T4lapuéa }, for a man who seeks after the true Self. (13) He should, once for all, abandon pleasant things which are hard to leave; and concentrated in his thoughts he should avoid whatever casts a doubt on his chastity. (14) A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law?, a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk. (15) °
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.
1For 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 Ugras and Bhégas were Kshattriyas. The former were, according to the Gainas, descendants of those whom A:shabha, the first Tirthakara, appointed to the office of kéfwals or prefects of towns, while the Bhégas were descendants from those whom Rishabha acknowledged as persons deserving of honour. Comp. Hoernle, Uvisaga Dasfo, Appendix, p. 58, and my edition of the Kalpa Sfitra, p. 103, note on § 18. 72 UTTARADHYAYANA. drink, food, or any dainties and spices; he who is not angry at such occasions, he is a true monk. (11) If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk)?; but if he has his thoughts, words, and acts under strict discipline, then he is a true monk. (12) Dish-water *, barley-pap, cold sour gruel’, water in which barley has been washed: such loathsome food and drink he should not despise, but call at the lowliest houses (for alms); then he is a true monk. (13) There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises ; if he hears them without trembling, then he is a true monk. (14) He who understands all religious disputations, [who lives together with fellow-monks]*, who practises self-discipline®, who meditates on his soul, who is wise, hardy, and observes everything, who * The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now, the meaning would be just the opposite of that given in the translation, which is in better accordance with the established custom. 3 Ayamaga, it is rendered 444 maka in Sanskrit, and explained avasravana, i.e: avasravana, See also Leumann, Aupapatika Sfitra, Glossar s.v. * Sauvtra, explained kafgika, the water of boiled rice in a state of spontaneous fermentation. ‘ This is a later addition, proved to be such by the metre, though the commentators comment upon it. ® KhéyAfmugaé. The commentators explain khéda by samyama. LECTURE XVI. 73 is calm, and does not hurt anybody, he is a true monk. (15) He who, not living by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk. (16) Thus I say. SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) :
2(16) Thus I say. SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) : Here!, indeed, the venerable Sthaviras have declared ten conditions for the realisation of celibacy, by hearing and understanding which the monks will reach a high degree of self-discipline, of Samvara?, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties). What, then, are those tén conditions for the realisation of celibacy as declared by the venerable Sthaviras, by hearing and understanding which the monks will reach a high degree of self-discipline, of 1 [he word ‘here’ is explained as meaning ‘in this religion of the Gainas,’ See p. 8, note 5. * Samvara is the stopping of the 4sravas by means of the Samitis and Guptis, see above, p. 55, note 1. 74 UTTARADHYAYANA. Samvara, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties) ? These, then, are the ten conditions for the realisation of celibacy, &c. (all down to) duties. 1. A Nirgrantha may occupy various places for sleep or rest!; but a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. The preceptor has explained the reason for this. Ifa Nirgrantha occupies places for sleep or rest, frequented by women, cattle, or eunuchs, then, though he be chaste, there may arise a doubt with regard to his chastity, or a sensual desire, or a feeling of remorse, or he will break the rules, or he will become a slave to passion, or he will acquire a dangerous illness of long duration, or he will desert the faith which the Kévalin has proclaimed. Therefore a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs, 2. A Nirgrantha should not converse with women *, The preceptor has explained the reason for this. If a Nirgrantha converses with women, &c. (all as above). 3. A Nirgrantha should not sit together with women on the same seat. The preceptor has explained the reason for this. If a Nirgrantha sits on the same seat with women, &c. (all as above). 1 Literally, beds and seats. * This might also be rendered: he should not talk about women. LECTURE XVI. 75 4. A Nirgrantha should not look at, or contemplate, the charms and beauties of women. (The rest similar as above.) 5. A Nirgrantha should not, behind a screen, or curtain, or wall, listen to the screeching or screaming or singing or laughing or giggling or crying of women, (The rest similar as above.) 6. A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.)
3A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.) 7. A Nirgrantha should not eat well-dressed food. (The rest similar as above.) 8. A Nirgrantha should not eat or drink to excess. (The rest similar as above.) 9. A Nirgrantha should not wear ornaments. The preceptor has explained the reason for this. If he wears ornaments, or adorns his body, he might become an object of desire to women. When he is an object of desire to women, then, &c. (the rest as in 1). 10. A Nirgrantha should not care for sounds, colours, tastes, smells, and feelings. (The rest similar as above.) Here are some verses (to the same effect)?: A monk should take up a detached lodging, free from, and not frequented by women, to preserve his chastity. (1) A chaste monk should avoid talking with women, which delights the mind and foments love and passion. (2) 1 The preceding part of this lecture is in prose. 76 UTTARADHYAYANA. A chaste monk should always avoid the company of, and frequent conversation with women. (3) A chaste monk should avoid observing the body, limbs, and figure of women, their pleasant prattle and oglings. (4) A chaste monk should avoid listening to the screeching, screaming, singing, laughing, giggling, and crying of women. (5) A chaste monk should never recall to his mind how he had laughed and played with women, and had enjoyed them, how they became jealous, and what tricks he played to frighten them. (6) A chaste monk should always avoid well-dressed food and drink which will soon raise his sensuality. (7) A chaste monk should always eat his food, collected according to the rules, for the sustenance of life, in the prescribed quantity, and at the right” time; concentrated in his thoughts he should not eat to excess. (8) . A chaste monk should abstain from ornaments, he should not adorn his body after the fashion of amorous people. (9) He should always abstain from the five orders of pleasant things: sounds, colours, smells, tastes, and feelings of touch. (10) A lodging frequented by women, their pleasant talk, their company, and looking at their charms; (11) Their screeching, screaming, singing, and laughing, eating and sleeping together with them; welldressed food and drink, or partaking of them to excess ; (12) And ornaments and finery!: these pleasant things, 1 Iétham ka, i.e. ish/am ka. The commentators connect the LECTURE XVII. 77 which are hard to leave, are like the poison T4lapuéa }, for a man who seeks after the true Self. (13) He should, once for all, abandon pleasant things which are hard to leave; and concentrated in his thoughts he should avoid whatever casts a doubt on his chastity. (14) A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law?, a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk. (15) °
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.