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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) “These bulls of kings have adopted the faith of the Ginas; after having placed their sons on the throne, they exerted themselves as Sramazas. (47) “Udayana’, the bull of the kings of Sauvira, renounced the world and turned monk; he entered the order and reached perfection. (48) “ And thus the king of K4si*, exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49) “And thus king Vigaya®, whose sins were not quite annihilated °, turned monk after he, the famous man, had quitted his excellent kingdom. (50) 1 King Dasarmabhadra was a contemporary of Mahavira. * These are the four Praty€kabuddhas ; see p. 35, note 2. 5 The story of Udayana (or perhaps Uddayana) will be found in my Ausgewahlte Erzihlungen in Méharash/rt, p. 28 ff. He was contemporary with Mahfvira. 4 He was Nandana, the seventh Baladéva, son of king Agnisikha of Benares. ® He was the son of king Brahmarfga of Dvdrak4vati, and eldest brother of the Vasudéva Dviprishéa or DvipushA. * To render ana//h&kitti, of which the commentators offer several explanations, rendering it anarttakfrti and anash/akirti. A various reading 4za//hakitti is mentioned, and explained ag#&-artha-Akriti. 88 UTTARADHYAYANA. “And thus the royal seer Mahabala! practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51) “Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly ? (52) “| have spoken true words able to promote virtue ; 'some have been saved, some are being saved, and some will be saved. (53) “Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection.” (54) Thus I say. NINETEENTH LECTURE. THE SON OF MRIGA. In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Balabhadra and Mrzga, the principal queen. (1) Their son Balasrt, also known as Mrzgdputra (i.e. son of Myvzga), the darling of his father and mother, was crown-prince, a (future) lord of ascetics. (2) In his palace Nandana he dallied with his wives, like the god Dégundaga?*, always happy in his mind. (3) ‘ Mahfbala was the son of king Bala of Hastinapura. He lived at the time of Vimala, the thirteenth Tirthakara. * According to the commentators the Dégundaka gods are the trdyastrimsa gods. The Sanskrit of ddgundaga would be dvikundaka. LECTURE XIX. 89 Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4)
2The Sanskrit of ddgundaga would be dvikundaka. LECTURE XIX. 89 Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4) Once he saw pass there a restrained Sramaza, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities. (5) Mvigaputra regarded him with fixed eyes, trying to remember where he had seen the same man before. (6) While he looked at the saint, and his mind became pure, the remembrance of his former birth came upon him as he was plunged in doubt. (7) When the remembrance of his former birth came upon the illustrious Mvgaputra, he remembered his previous birth and his having ‘been then a Sramana. (8) Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows: (9) ‘I have learned the five great vows; (I know) the suffering (that awaits the sinner) in hell or in an existence as a brute; I have ceased to take delight in the large ocean (of the Samsara) ; therefore, O mother, allow me to enter the order. (10) ‘O mother, O father, I have enjoyed pleasures which are like poisonous fruit: their consequences are painful, as they entail continuous suffering. (11) ‘This body is not permanent, it is impure and of 1T separate the words pas&ysaléyana/‘hi6d. The commentators take them for a compound; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent. 90 UTTARADHYAYANA. impure origin ; it is but a transitory residence (of the soul) and a miserable vessel of suffering. (12) ‘I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble. (13) ‘And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment. (14) ‘Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Samsara, in which men suffer distress. (15) ‘Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body I needs must, one day, depart. (16) ‘As the effect of Kimpaka-fruit! is anything but good, so the effect of pleasures enjoyed is anything but good. (17) ‘He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst. (18) ‘Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease. (19) ‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21)
3(19) ‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21) ‘ As when a house is on fire, the landlord carries away valuable things and leaves behind those of * Cucumis Colocynthus. LECTURE XIX. gI no value; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.’ (22, 23) To him his parents said : “Son, difficult to perform are the duties of a Sramaza ; a monk must possess thousands of virtues. (24) “Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life: this is a difficult duty. (25) “To be never careless in abstaining from falsehood, and to be always careful to speak wholesome truth: this is a difficult duty. (26) “To abstain from taking of what is not given, even of a toothpick, &c.; and to accept only alms free from faults: this is a difficult duty. (27) “To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty. (28) “To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything: this is a very difficult duty. (29) “Not to eat at night any food of the four kinds?, not to put away for later use or to keep a store (of things one wants): this is a very difficult duty. (30) “ Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant’s life and fruitless begging : all this is misery. (31, 32) “ Such a life is like that of pigeons (always afraid of 1 J.e. food, drink, dainties, and spices. Q2 UTTARADHYAYANA. dangers) ; painful is the plucking out of one’s hair; difficult is the vow of chastity and hard to keep (even) for a noble man. (33) ‘“My son, you are accustomed to comfort, you are tender and cleanly’; you are not able, my son, to live as a Sramama. (34) “No repose as long as life lasts ; the great burden of duty is heavy like a load of iron, which is difficult to be carried, O son. (35) “As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one’s arms over the sea, so it is difficult to get over the ocean of duties. (36) “ Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword. (37) “Tt is difficult (always to observe the rules of) right conduct with one’s eyes for ever open like (those of) a snake’, O son; it is difficult to eat iron grains, as it were. (38) “As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a Sra-
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(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) “These bulls of kings have adopted the faith of the Ginas; after having placed their sons on the throne, they exerted themselves as Sramazas. (47) “Udayana’, the bull of the kings of Sauvira, renounced the world and turned monk; he entered the order and reached perfection. (48) “ And thus the king of K4si*, exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49) “And thus king Vigaya®, whose sins were not quite annihilated °, turned monk after he, the famous man, had quitted his excellent kingdom. (50) 1 King Dasarmabhadra was a contemporary of Mahavira. * These are the four Praty€kabuddhas ; see p. 35, note 2. 5 The story of Udayana (or perhaps Uddayana) will be found in my Ausgewahlte Erzihlungen in Méharash/rt, p. 28 ff. He was contemporary with Mahfvira. 4 He was Nandana, the seventh Baladéva, son of king Agnisikha of Benares. ® He was the son of king Brahmarfga of Dvdrak4vati, and eldest brother of the Vasudéva Dviprishéa or DvipushA. * To render ana//h&kitti, of which the commentators offer several explanations, rendering it anarttakfrti and anash/akirti. A various reading 4za//hakitti is mentioned, and explained ag#&-artha-Akriti. 88 UTTARADHYAYANA. “And thus the royal seer Mahabala! practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51) “Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly ? (52) “| have spoken true words able to promote virtue ; 'some have been saved, some are being saved, and some will be saved. (53) “Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection.” (54) Thus I say. NINETEENTH LECTURE. THE SON OF MRIGA. In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Balabhadra and Mrzga, the principal queen. (1) Their son Balasrt, also known as Mrzgdputra (i.e. son of Myvzga), the darling of his father and mother, was crown-prince, a (future) lord of ascetics. (2) In his palace Nandana he dallied with his wives, like the god Dégundaga?*, always happy in his mind. (3) ‘ Mahfbala was the son of king Bala of Hastinapura. He lived at the time of Vimala, the thirteenth Tirthakara. * According to the commentators the Dégundaka gods are the trdyastrimsa gods. The Sanskrit of ddgundaga would be dvikundaka. LECTURE XIX. 89 Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4)
2The Sanskrit of ddgundaga would be dvikundaka. LECTURE XIX. 89 Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4) Once he saw pass there a restrained Sramaza, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities. (5) Mvigaputra regarded him with fixed eyes, trying to remember where he had seen the same man before. (6) While he looked at the saint, and his mind became pure, the remembrance of his former birth came upon him as he was plunged in doubt. (7) When the remembrance of his former birth came upon the illustrious Mvgaputra, he remembered his previous birth and his having ‘been then a Sramana. (8) Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows: (9) ‘I have learned the five great vows; (I know) the suffering (that awaits the sinner) in hell or in an existence as a brute; I have ceased to take delight in the large ocean (of the Samsara) ; therefore, O mother, allow me to enter the order. (10) ‘O mother, O father, I have enjoyed pleasures which are like poisonous fruit: their consequences are painful, as they entail continuous suffering. (11) ‘This body is not permanent, it is impure and of 1T separate the words pas&ysaléyana/‘hi6d. The commentators take them for a compound; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent. 90 UTTARADHYAYANA. impure origin ; it is but a transitory residence (of the soul) and a miserable vessel of suffering. (12) ‘I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble. (13) ‘And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment. (14) ‘Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Samsara, in which men suffer distress. (15) ‘Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body I needs must, one day, depart. (16) ‘As the effect of Kimpaka-fruit! is anything but good, so the effect of pleasures enjoyed is anything but good. (17) ‘He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst. (18) ‘Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease. (19) ‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21)
3(19) ‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21) ‘ As when a house is on fire, the landlord carries away valuable things and leaves behind those of * Cucumis Colocynthus. LECTURE XIX. gI no value; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.’ (22, 23) To him his parents said : “Son, difficult to perform are the duties of a Sramaza ; a monk must possess thousands of virtues. (24) “Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life: this is a difficult duty. (25) “To be never careless in abstaining from falsehood, and to be always careful to speak wholesome truth: this is a difficult duty. (26) “To abstain from taking of what is not given, even of a toothpick, &c.; and to accept only alms free from faults: this is a difficult duty. (27) “To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty. (28) “To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything: this is a very difficult duty. (29) “Not to eat at night any food of the four kinds?, not to put away for later use or to keep a store (of things one wants): this is a very difficult duty. (30) “ Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant’s life and fruitless begging : all this is misery. (31, 32) “ Such a life is like that of pigeons (always afraid of 1 J.e. food, drink, dainties, and spices. Q2 UTTARADHYAYANA. dangers) ; painful is the plucking out of one’s hair; difficult is the vow of chastity and hard to keep (even) for a noble man. (33) ‘“My son, you are accustomed to comfort, you are tender and cleanly’; you are not able, my son, to live as a Sramama. (34) “No repose as long as life lasts ; the great burden of duty is heavy like a load of iron, which is difficult to be carried, O son. (35) “As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one’s arms over the sea, so it is difficult to get over the ocean of duties. (36) “ Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword. (37) “Tt is difficult (always to observe the rules of) right conduct with one’s eyes for ever open like (those of) a snake’, O son; it is difficult to eat iron grains, as it were. (38) “As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a Sra-
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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