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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 gods, Danavas, Gandharvas, Yakshas, R4kshasas, and Kinnaras pay homage to a chaste monk who performs his difficult duties. (16) This unchangeable, permanent, and eternal Law has been proclaimed by the Ginas; through it the Siddhas have reached perfection, and others will reach it. (17) Thus I say. SEVENTEENTH LECTURE. THE BAD SRAMANA. A Nirgrantha who has entered the order, who has learned the Law, who has received religious words with the second part of the sentence. By giving to éa the meaning of api they interpret the two words in question as meaning ‘though very pleasant.’ * T4élauda. According to the Dipiké it is a poison which kills by merely touching the palate (talukasparsanamatrad éva); but this is a mere guess prompted by a wrong etymology. TAlauda stands perhaps for talakfi¢a, which may have been a variant of kélakfi/a, the deadly poison swallowed by Siva. 3 Here we have twice the same word dhammér4mé, which 78 UTTARADHYAYANA, discipline, and who has obtained the benefit of Bédhi which is difficult to obtain, may perhaps afterwards begin to live as he likes. (1) (He will say :) I havea good bed and wherewithal to cover me; I obtain food and drink; I know everything that comes to pass, friend; why then should I study, sir? (2) He who, after entering the order, always sleeps, eats, and drinks as much as he likes, and lives comfortably, is called a bad Sramaza. (3) The sinner who despises the learning and discipline which his preceptor and teachers have taught him, is called a bad Sramaza. (4) He who does not, as he should, strive to please his preceptor and teachers, and does not, in his arrogance, treat them with respect, is called a bad Sramama. (5) He who hurts living beings, seeds, and sprouts, who does not control himself, though he believes himself well-controlled, is called a bad Sramaza. (6) He who uses a bed, a plank, a chair, a seat, or his duster', without having well wiped these things, is called a bad Sramama. (7) He who walks with great haste and without care, being overbearing and fierce, is called a bad Sramaza. (8) I have once translated ‘park of the Law,’ and then ‘vessel of righteousness.’ It is obvious that a play on this word is intended, though I may have failed to hit the meaning of the author. 1 Padakambala, usually called ragéharaza. One commentator suggests, as a possible rendering, patrakambala ‘a cloth to cover his almsbowl.’ LECTURE XVII. 79 He who carelessly inspects things', throwing down his duster at random, not being attentive to the inspection of things, is called a bad Sramama. (9) He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10)
2(9) He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10) He who is deceitful, talkative, arrogant, greedy, who does not control himself, nor share (his food, &c. with those who are in want), and is not of an amiable disposition, is called a bad Sramama. (11) He who is a controversialist, and ill-behaved, who perverts the truth, and delights in quarrels and contentions, is called a bad Sramama. (12) He who sits down on a weak, shaking seat wherever he lists, and is not careful in sitting down, is called a bad Sramama. (13) He who sleeps with dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sramama. (14) He who eats milk, curds, and other things produced from milk, and does not practise austerities, is called a bad Sramama. (15) He who eats after sunset, and when admonished, makes an angry reply, is called a bad Sramana. (16) He who leaves his own teacher, and follows heretical ones, who continuously changes his school?, being of a bad disposition, is called a bad Sramaza. (17) 1 It is a monk’s duty closely to inspect everything that he uses or comes in contact with, in order to avoid hurting inadvertently anything considered to possess life. This is called padiléha. 3 Ginamganika, according to the commentators one who attaches himself to another gava every half-year. 80 UTTARADHYAYANA. He who has left his own house, and _ busies himself in another's house, who lives by fortunetelling, is called a bad Sramama. (18) He who eats the food of his relations, and does not like living by alms?, who reposes on the seat of the householder, is called a bad Sramama. (19) Such a monk, who, like the heretics*, does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison; he is nobody in this world and in that beyond. (20) But he who always avoids these sins, and is pious amongst his brethren, is welcomed in this world like nectar; he conquers this world and the next 8, (21) Thus I say. EIGHTEENTH LECTURE. SANGAYA 4, In the town of K4mpilya there was a king, named Savigaya, who possessed numerous troops and warchariots ; once he went a-hunting. (1) 1 Samudaziya, explained bhaiksham. * Pa#kakustfila, literally, those who practise the five wrong stlas, whereby probably those are denoted who do not keep the five great vows of the Gainas. Note that the Buddhists too have their pa#kastla. They could therefore have been called pa#akustla by the Gainas, * The text is not settled in the last line; but there can be no doubt about the meaning. ‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 81 He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2)
3‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 81 He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2) He chased the deer on horseback in the Késarapark of Kampilya; and intent on his sport he killed there the frightened deer. (3) Now in the Késara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4) Annihilating sinful inclinations?, he meditated in the Asphéta-bower?, But the king killed the deer that fled to him. (5) Now the king on horseback came quickly there ; he saw the killed deer and saw the monk there. (6) The king in his consternation (thought) ‘I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.’ (7) Having dismissed his horse, the king bowed respectfully to the monk’s feet (saying), ‘ Forgive me this, Reverend sir.’ (8) But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9) ‘I am Savigaya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.’ (10) ‘Be without fear, O king; but grant safety to others also ; in this transient world of living beings, why are you addicted to cruelty ? (11) look like a king’s name. The Sanskrit form of the name was probably Safigaya or Srigaya, both of which frequently occur in Sanskrit literature. 1 To render Asrava. ? Apphéva in the original; there are several plants which are called 4sphéta. [45] G 82 UTTARADHYAYANA. ‘As you must, of necessity, one day part with everything, in this transient world of living beings, why do you cling to kingly power ? (12) ‘Transient like a stroke of lightning are life and beauty, which you love so much; you do not comprehend what will benefit you in the next life. (13) ‘Wives and children, friends and relations, all are dependent ona man during his life; but they will not follow him in death. (14) ‘The sons, in great sorrow, will remove the corpse of their father (to the cemetery) ; and so will parents do with their sons and relations; O king, do penance! (15) ‘O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16) ‘And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.’ (17) Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18) Satigaya gave up his kingly power and adopted the faith of the Ginas in the presence of the venerable monk GardabhAli. (19) A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: ‘As you look so happy in outward appearance, you must have peace of mind. (20) ‘What is your name, to which Gétra do you belong, and why have you become an ascetic! ?
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(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 gods, Danavas, Gandharvas, Yakshas, R4kshasas, and Kinnaras pay homage to a chaste monk who performs his difficult duties. (16) This unchangeable, permanent, and eternal Law has been proclaimed by the Ginas; through it the Siddhas have reached perfection, and others will reach it. (17) Thus I say. SEVENTEENTH LECTURE. THE BAD SRAMANA. A Nirgrantha who has entered the order, who has learned the Law, who has received religious words with the second part of the sentence. By giving to éa the meaning of api they interpret the two words in question as meaning ‘though very pleasant.’ * T4élauda. According to the Dipiké it is a poison which kills by merely touching the palate (talukasparsanamatrad éva); but this is a mere guess prompted by a wrong etymology. TAlauda stands perhaps for talakfi¢a, which may have been a variant of kélakfi/a, the deadly poison swallowed by Siva. 3 Here we have twice the same word dhammér4mé, which 78 UTTARADHYAYANA, discipline, and who has obtained the benefit of Bédhi which is difficult to obtain, may perhaps afterwards begin to live as he likes. (1) (He will say :) I havea good bed and wherewithal to cover me; I obtain food and drink; I know everything that comes to pass, friend; why then should I study, sir? (2) He who, after entering the order, always sleeps, eats, and drinks as much as he likes, and lives comfortably, is called a bad Sramaza. (3) The sinner who despises the learning and discipline which his preceptor and teachers have taught him, is called a bad Sramaza. (4) He who does not, as he should, strive to please his preceptor and teachers, and does not, in his arrogance, treat them with respect, is called a bad Sramama. (5) He who hurts living beings, seeds, and sprouts, who does not control himself, though he believes himself well-controlled, is called a bad Sramaza. (6) He who uses a bed, a plank, a chair, a seat, or his duster', without having well wiped these things, is called a bad Sramama. (7) He who walks with great haste and without care, being overbearing and fierce, is called a bad Sramaza. (8) I have once translated ‘park of the Law,’ and then ‘vessel of righteousness.’ It is obvious that a play on this word is intended, though I may have failed to hit the meaning of the author. 1 Padakambala, usually called ragéharaza. One commentator suggests, as a possible rendering, patrakambala ‘a cloth to cover his almsbowl.’ LECTURE XVII. 79 He who carelessly inspects things', throwing down his duster at random, not being attentive to the inspection of things, is called a bad Sramama. (9) He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10)
2(9) He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10) He who is deceitful, talkative, arrogant, greedy, who does not control himself, nor share (his food, &c. with those who are in want), and is not of an amiable disposition, is called a bad Sramama. (11) He who is a controversialist, and ill-behaved, who perverts the truth, and delights in quarrels and contentions, is called a bad Sramama. (12) He who sits down on a weak, shaking seat wherever he lists, and is not careful in sitting down, is called a bad Sramama. (13) He who sleeps with dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sramama. (14) He who eats milk, curds, and other things produced from milk, and does not practise austerities, is called a bad Sramama. (15) He who eats after sunset, and when admonished, makes an angry reply, is called a bad Sramana. (16) He who leaves his own teacher, and follows heretical ones, who continuously changes his school?, being of a bad disposition, is called a bad Sramaza. (17) 1 It is a monk’s duty closely to inspect everything that he uses or comes in contact with, in order to avoid hurting inadvertently anything considered to possess life. This is called padiléha. 3 Ginamganika, according to the commentators one who attaches himself to another gava every half-year. 80 UTTARADHYAYANA. He who has left his own house, and _ busies himself in another's house, who lives by fortunetelling, is called a bad Sramama. (18) He who eats the food of his relations, and does not like living by alms?, who reposes on the seat of the householder, is called a bad Sramama. (19) Such a monk, who, like the heretics*, does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison; he is nobody in this world and in that beyond. (20) But he who always avoids these sins, and is pious amongst his brethren, is welcomed in this world like nectar; he conquers this world and the next 8, (21) Thus I say. EIGHTEENTH LECTURE. SANGAYA 4, In the town of K4mpilya there was a king, named Savigaya, who possessed numerous troops and warchariots ; once he went a-hunting. (1) 1 Samudaziya, explained bhaiksham. * Pa#kakustfila, literally, those who practise the five wrong stlas, whereby probably those are denoted who do not keep the five great vows of the Gainas. Note that the Buddhists too have their pa#kastla. They could therefore have been called pa#akustla by the Gainas, * The text is not settled in the last line; but there can be no doubt about the meaning. ‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 81 He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2)
3‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 81 He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2) He chased the deer on horseback in the Késarapark of Kampilya; and intent on his sport he killed there the frightened deer. (3) Now in the Késara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4) Annihilating sinful inclinations?, he meditated in the Asphéta-bower?, But the king killed the deer that fled to him. (5) Now the king on horseback came quickly there ; he saw the killed deer and saw the monk there. (6) The king in his consternation (thought) ‘I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.’ (7) Having dismissed his horse, the king bowed respectfully to the monk’s feet (saying), ‘ Forgive me this, Reverend sir.’ (8) But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9) ‘I am Savigaya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.’ (10) ‘Be without fear, O king; but grant safety to others also ; in this transient world of living beings, why are you addicted to cruelty ? (11) look like a king’s name. The Sanskrit form of the name was probably Safigaya or Srigaya, both of which frequently occur in Sanskrit literature. 1 To render Asrava. ? Apphéva in the original; there are several plants which are called 4sphéta. [45] G 82 UTTARADHYAYANA. ‘As you must, of necessity, one day part with everything, in this transient world of living beings, why do you cling to kingly power ? (12) ‘Transient like a stroke of lightning are life and beauty, which you love so much; you do not comprehend what will benefit you in the next life. (13) ‘Wives and children, friends and relations, all are dependent ona man during his life; but they will not follow him in death. (14) ‘The sons, in great sorrow, will remove the corpse of their father (to the cemetery) ; and so will parents do with their sons and relations; O king, do penance! (15) ‘O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16) ‘And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.’ (17) Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18) Satigaya gave up his kingly power and adopted the faith of the Ginas in the presence of the venerable monk GardabhAli. (19) A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: ‘As you look so happy in outward appearance, you must have peace of mind. (20) ‘What is your name, to which Gétra do you belong, and why have you become an ascetic! ?
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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