Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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! ? ? Literally, a Brahman. LECTURE XVIII. 83 How do you venerate the enlightened ones’, and how did you come to be called a well-behaved (monk) ?’ (21) “My name is Sa#gaya; I belong to the Gétra of Gétama; my teacher is Gardabhili, who is conversant with the sacred lore and good conduct. (22) “O great sage, the man of limited knowledge talks foolishly on these four heads ?, viz. the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. (23) ‘This has been declared by himwho is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24) “Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven. (25) “ All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26) 1 Buddhé, explained 444ry4n, preceptors. ® These are the four great heresies: (1) that of the kriyavadinas, who maintain that the soul exists; (2) that of the akriy4vadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the ag#fnavadinas, who contend that knowledge is not necessary for salvation, but tapas; this seems identical with the karmapatha. The commentators explain kriyivadina& ‘those who believe the soul or 4tman to be characterised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.’ This they treat as heresy, but from Mahévagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriy4vadins. The akriy4v4da is also identified with the kshazikav4da or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sfttrakrztanga I, 12; II, 2, 77. G2 84 UTTARADHYAYANA. ‘“‘T know all these heresies to be contemptible ; I know that there will be a life hereafter, and I know my Self. (27) “TI was an illustrious god in the Mahaprava heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mah4palts of Palis'. (28) “‘ Descending from the Brahmaléka, I was born as a man. I know exactly the length of my life as well as that of other men. (29) “A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30)
2I know exactly the length of my life as well as that of other men. (29) “A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30) “TI keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31) “And what you of a pure mind asked me just now, that has been revealed by the enlightened one*; such knowledge makes part of the creed of the Ginas, (32) “ A wise man believes in the existence of the soul, ’ According to the commentary a pAlf seems to be what is commonly called palyépam4, and mah4p4lf a sagar6pamé4. However the longest life of a god in Brahmal6ka is but ten Sagarépamés, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken. * ii viggdm anusamkaré. I believe that vigg4m here stands for vidvan, as in the following verse. The meaning would then be, ‘knowing this one should live as a monk,’ 5 Buddha. “ The Gainas do not deny the existence of the soul, but the unalterable character of the soul. Hence they object to the kriydvada. LECTURE XVIII. 85 he avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith. (33) “ Having learned this pure creed, which is adorned by truth and righteousness, Bharata! gave up Bharatavarsha and all pleasures, and entered the order. (34) “King Sagara’ also gave up the ocean-girt Bharatavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35) “ After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan®, entered the order. (36) “King Sanatkum4ara‘, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37) “Santi >, a universal monarch of great power, the 1 Bharata was the eldest son of Rzshabha, the first Tirthakara. He became the first akravartin, or universal monarch, and resided in Ayédhy4. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of Gaina monks on entering the order. 2 Sagara, king of Ayé6dhy4, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of Agita, the second Tirthakara. He became the second Kakravartin, and, in the end, he was ordained by Agita. The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana. * Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin.
3The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana. * Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin. * Sanatkumfra, son of king Asvaséna of Hastinapura, and his wife Sahadévi, became the fourth Xakravartin. The adventures of Sanatkumfra are told in a Prakrit legend, which I have published in my Ausgew4hlte Erz4hlungen in Mah4rashérf, Leipzig, 1886, p. 20 ff. 5 Santi was the sixteenth Tirthakara, Kunthu the seventeenth, and 86 UTTARADHYAYANA. bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38) “King Kunthu, the bull of the Aikshvdka race, the widely famed lord, reached perfection. (39) “King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40) “After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mahapadma '! practised austerities. (41) “Having brought the (whole) earth under his sceptre, king Harishéza*, who humbled the pride (of other kings), reached perfection. (42) “Gaya, together with thousands of kings, renouncing the world, practised self-restraint. He Ara the eighteenth Tirthakara. Kunthu sounds strange for a proper name. I think it just possible that it isa popular or Prakret corruption of Kakutstha, who was an Aikshvéka. As is well known, Rima is frequently called after him Kakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the Ram4yaza I, 70. 1 Mahapadma was the ninth Xakravartin. His elder brother was Vishvukumara, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Tirthakara. He wrenched the sovereignty of the world from Namuéi, minister of his father Padméttara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishzu and Bali, for whom the Gainas have substituted Namufi. According to them the minister Namufi was, in a disputation, defeated by the Gaina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it—Maha&padma’s residence was Hastinapura. * Harishésza, son of king Mah4hari of K4mpilya, became the tenth Xakravartin. 3 Gaya, son of king Samudravigaya of Ragagriha, became the eleventh Xakravartin. LECTURE XVIII. 87 reached perfection which has been taught by the Ginas. (43) “ Das4raabhadra', giving up his flourishing kingdom of Das&rza, turned monk; he renounced the world, being directed to do so by Sakra himself. (44) “ Karakazdu was king of Kalinga; Dvimukha, of Pa#kala; Nami, of Vidéha; Naggati (or rather Nagnagit), of Gandhdra*. (45) “Nami humbled himself, being directed to do so by Sakra himself; the king of Vidéha left the house and became a Sramama. (46)
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(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! ? ? Literally, a Brahman. LECTURE XVIII. 83 How do you venerate the enlightened ones’, and how did you come to be called a well-behaved (monk) ?’ (21) “My name is Sa#gaya; I belong to the Gétra of Gétama; my teacher is Gardabhili, who is conversant with the sacred lore and good conduct. (22) “O great sage, the man of limited knowledge talks foolishly on these four heads ?, viz. the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. (23) ‘This has been declared by himwho is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24) “Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven. (25) “ All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26) 1 Buddhé, explained 444ry4n, preceptors. ® These are the four great heresies: (1) that of the kriyavadinas, who maintain that the soul exists; (2) that of the akriy4vadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the ag#fnavadinas, who contend that knowledge is not necessary for salvation, but tapas; this seems identical with the karmapatha. The commentators explain kriyivadina& ‘those who believe the soul or 4tman to be characterised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.’ This they treat as heresy, but from Mahévagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriy4vadins. The akriy4v4da is also identified with the kshazikav4da or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sfttrakrztanga I, 12; II, 2, 77. G2 84 UTTARADHYAYANA. ‘“‘T know all these heresies to be contemptible ; I know that there will be a life hereafter, and I know my Self. (27) “TI was an illustrious god in the Mahaprava heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mah4palts of Palis'. (28) “‘ Descending from the Brahmaléka, I was born as a man. I know exactly the length of my life as well as that of other men. (29) “A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30)
2I know exactly the length of my life as well as that of other men. (29) “A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30) “TI keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31) “And what you of a pure mind asked me just now, that has been revealed by the enlightened one*; such knowledge makes part of the creed of the Ginas, (32) “ A wise man believes in the existence of the soul, ’ According to the commentary a pAlf seems to be what is commonly called palyépam4, and mah4p4lf a sagar6pamé4. However the longest life of a god in Brahmal6ka is but ten Sagarépamés, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken. * ii viggdm anusamkaré. I believe that vigg4m here stands for vidvan, as in the following verse. The meaning would then be, ‘knowing this one should live as a monk,’ 5 Buddha. “ The Gainas do not deny the existence of the soul, but the unalterable character of the soul. Hence they object to the kriydvada. LECTURE XVIII. 85 he avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith. (33) “ Having learned this pure creed, which is adorned by truth and righteousness, Bharata! gave up Bharatavarsha and all pleasures, and entered the order. (34) “King Sagara’ also gave up the ocean-girt Bharatavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35) “ After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan®, entered the order. (36) “King Sanatkum4ara‘, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37) “Santi >, a universal monarch of great power, the 1 Bharata was the eldest son of Rzshabha, the first Tirthakara. He became the first akravartin, or universal monarch, and resided in Ayédhy4. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of Gaina monks on entering the order. 2 Sagara, king of Ayé6dhy4, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of Agita, the second Tirthakara. He became the second Kakravartin, and, in the end, he was ordained by Agita. The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana. * Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin.
3The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana. * Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin. * Sanatkumfra, son of king Asvaséna of Hastinapura, and his wife Sahadévi, became the fourth Xakravartin. The adventures of Sanatkumfra are told in a Prakrit legend, which I have published in my Ausgew4hlte Erz4hlungen in Mah4rashérf, Leipzig, 1886, p. 20 ff. 5 Santi was the sixteenth Tirthakara, Kunthu the seventeenth, and 86 UTTARADHYAYANA. bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38) “King Kunthu, the bull of the Aikshvdka race, the widely famed lord, reached perfection. (39) “King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40) “After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mahapadma '! practised austerities. (41) “Having brought the (whole) earth under his sceptre, king Harishéza*, who humbled the pride (of other kings), reached perfection. (42) “Gaya, together with thousands of kings, renouncing the world, practised self-restraint. He Ara the eighteenth Tirthakara. Kunthu sounds strange for a proper name. I think it just possible that it isa popular or Prakret corruption of Kakutstha, who was an Aikshvéka. As is well known, Rima is frequently called after him Kakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the Ram4yaza I, 70. 1 Mahapadma was the ninth Xakravartin. His elder brother was Vishvukumara, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Tirthakara. He wrenched the sovereignty of the world from Namuéi, minister of his father Padméttara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishzu and Bali, for whom the Gainas have substituted Namufi. According to them the minister Namufi was, in a disputation, defeated by the Gaina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it—Maha&padma’s residence was Hastinapura. * Harishésza, son of king Mah4hari of K4mpilya, became the tenth Xakravartin. 3 Gaya, son of king Samudravigaya of Ragagriha, became the eleventh Xakravartin. LECTURE XVIII. 87 reached perfection which has been taught by the Ginas. (43) “ Das4raabhadra', giving up his flourishing kingdom of Das&rza, turned monk; he renounced the world, being directed to do so by Sakra himself. (44) “ Karakazdu was king of Kalinga; Dvimukha, of Pa#kala; Nami, of Vidéha; Naggati (or rather Nagnagit), of Gandhdra*. (45) “Nami humbled himself, being directed to do so by Sakra himself; the king of Vidéha left the house and became a Sramama. (46)
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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