Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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- maza. (39) “As it is difficult to fill a bag*® with wind, 1 Literally, well washed or bathed. 2 This appears to be the meaning of the words ahiv-+égantadisshié. We might perhaps take ahfvs for ahivam = ahivat, in which case the construction of the sentence would be grammatically correct. An alternative rendering would be: ‘(A monk) like a snake must have his eyes always open on the difficult conduct, O son.’ It is a well-known fact that snakes cannot shut their eyes as other animals. * Kotthala, a Dési-word for kus (ila, granary, see Hémagandra, Dési Késha 2, 48. The commentators render it by ‘cloth.’ LECTURE XIX. 93 so is it difficult for a weak man to live as a Sramazta. (40) “As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sramaza with a steady and fearless mind. (41) “ As it is difficult to swim over the sea with one’s arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint. (42) “Enjoy the fivefold! human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law.” (43) He answered: ‘O father and mother, it is even thus as you have plainly told; but in this world nothing is difficult for one who is free from desire. (44) ‘An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers. (45) ‘In the Sams4ra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths. (46) ‘Though fire be hot here, it is infinitely more so there (viz. in hell)?; in hell I have undergone suffering from heat. (47) ‘ Though there may be cold here, it is of infinitely greater intensity there; in hell I have undergone suffering from cold. (48) * Viz. those of the five senses. 2 The description of hell is a favourite theme with the monks of all ages and all religions; and the Gaina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Sftrakr#tinga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures. 94 UTTARADHYAYANA. ‘An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft. (49) ‘In the desert which is like a forest on fire, on the Vagravéluké and the Kadambavdluk4? rivers, I have been roasted an infinite number of times. (50) ‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51)
2rivers, I have been roasted an infinite number of times. (50) ‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51) ‘I have suffered agonies when I was fastened with fetters on the huge Salmalt tree, bristling with very sharp thorns, and then pushed up and down. (52) ‘An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was. (53) ‘By black and spotted wild dogs* I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing. (54) ‘When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. (55) ‘I have been forcibly yoked to a car of red-hot iron full of fuel*, I have been driven on with a goad ' These are two rivers in hell; the sand of the one consists of vagra (either steel-filings or diamonds), and that of the other, of turmeric. "4 Karavattakarakay4ithim = karapattrakrakad4dibhid. 5 Kélasumaya, explained by sikarasvan, hog-dog, which may be a kind of hog or dog, probably the latter. * Samil& gue. The commentators render gue by yuga and yuta, and do not explain samila, which they treat as a Sanskrit word. I think it is the Prakrzt of samidh, compare viggula = vidyut, salila = sarit. LECTURE XIX. 95 and thongs, and have been knocked down like an antelope. (56) ‘On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins. (57) ‘An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures *. (58) ‘Suffering from thirst I ran towards the river Vaitarazi to drink its water, but in it I was killed (as it were) by blades of razors*. (59) ‘When suffering from the heat, I went into the forest in which the trees have a foliage of daggers ; I have, ever so many times, been cut to pieces by the dropping dagger-leaves. (60) ‘An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs. (61) ‘Ever so many times have I been slit, cut, mangled, and skinned with keen-edged razors, knives, and shears. (62) ‘As* an antelope I have, against my will, been 1 Roggho = risya, see Hémagandra, Dést Késha 7, 12. 9? Dhanka gridhra. The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures. * The water of the river Vaitarant consists of a very caustic acid.
3The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures. * The water of the river Vaitarant consists of a very caustic acid. ‘ Here and in the following verses the suffering of Mrzg4putra as an animal and a plant seems to be described. But in verse 68 the scene is again laid in hell. The first word in verse 63, &c., ‘as, would literally be ‘like’ (viva in the original text), but in rendering it by ‘like, we have to assume that as a denizen of hell he is treated in the manner described, which seems rather strained. 96 UTTARADHYAYANA. caught, bound, and fastened in snares and traps, and frequently I have been killed. (63) ‘As a fish I have, against my will, been caught with hooks and in bow-nets; I have therein been scraped, slit, and killed, an infinite number of times. (64) ‘Asa bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times. (65) ‘As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes}, hatchets, &c., an infinite number of times. (66) ‘As iron I have been malleated, cut, torn, and filed by blacksmiths*, an infinite number of times. (67) ‘I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times. (68) ‘You like meat minced or roasted; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot. (69) ‘You like wine, liquor, spirits, and honey *; I have been made to drink burning fat and blood. (70) ‘Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery. (71) ‘I have experienced in hell sharp, acute and * Kuhadé = kuthéra; comp. pihada= pi/hara, The form kuh4r4 occurs in Guzerati, Sindhi, and Panjabi. * Kumfra; this is obviously the modern kam 4r ‘ blacksmith‘ (derived from karmak4ra); and it is of interest to find this form in an old text like the Uttarédhyayana. ® To render surf, sidhu, mairéya, and madhu. LECTURE XIX. 97 severe, horrible, intolerable, dreadful, and formidable pain. (72) ‘O father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73) ‘In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.’ (74) To him his parents said: “Son, a man is free to enter the order, but it causes misery to a Sramaza that he may not remedy any ailings.” (75) He answered: ‘O father and mother, it is even thus as you have plainly told; but who takes care of beasts and birds in the woods? (76) ‘As a wild animal! by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance. (77)
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(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- maza. (39) “As it is difficult to fill a bag*® with wind, 1 Literally, well washed or bathed. 2 This appears to be the meaning of the words ahiv-+égantadisshié. We might perhaps take ahfvs for ahivam = ahivat, in which case the construction of the sentence would be grammatically correct. An alternative rendering would be: ‘(A monk) like a snake must have his eyes always open on the difficult conduct, O son.’ It is a well-known fact that snakes cannot shut their eyes as other animals. * Kotthala, a Dési-word for kus (ila, granary, see Hémagandra, Dési Késha 2, 48. The commentators render it by ‘cloth.’ LECTURE XIX. 93 so is it difficult for a weak man to live as a Sramazta. (40) “As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sramaza with a steady and fearless mind. (41) “ As it is difficult to swim over the sea with one’s arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint. (42) “Enjoy the fivefold! human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law.” (43) He answered: ‘O father and mother, it is even thus as you have plainly told; but in this world nothing is difficult for one who is free from desire. (44) ‘An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers. (45) ‘In the Sams4ra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths. (46) ‘Though fire be hot here, it is infinitely more so there (viz. in hell)?; in hell I have undergone suffering from heat. (47) ‘ Though there may be cold here, it is of infinitely greater intensity there; in hell I have undergone suffering from cold. (48) * Viz. those of the five senses. 2 The description of hell is a favourite theme with the monks of all ages and all religions; and the Gaina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Sftrakr#tinga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures. 94 UTTARADHYAYANA. ‘An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft. (49) ‘In the desert which is like a forest on fire, on the Vagravéluké and the Kadambavdluk4? rivers, I have been roasted an infinite number of times. (50) ‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51)
2rivers, I have been roasted an infinite number of times. (50) ‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51) ‘I have suffered agonies when I was fastened with fetters on the huge Salmalt tree, bristling with very sharp thorns, and then pushed up and down. (52) ‘An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was. (53) ‘By black and spotted wild dogs* I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing. (54) ‘When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. (55) ‘I have been forcibly yoked to a car of red-hot iron full of fuel*, I have been driven on with a goad ' These are two rivers in hell; the sand of the one consists of vagra (either steel-filings or diamonds), and that of the other, of turmeric. "4 Karavattakarakay4ithim = karapattrakrakad4dibhid. 5 Kélasumaya, explained by sikarasvan, hog-dog, which may be a kind of hog or dog, probably the latter. * Samil& gue. The commentators render gue by yuga and yuta, and do not explain samila, which they treat as a Sanskrit word. I think it is the Prakrzt of samidh, compare viggula = vidyut, salila = sarit. LECTURE XIX. 95 and thongs, and have been knocked down like an antelope. (56) ‘On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins. (57) ‘An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures *. (58) ‘Suffering from thirst I ran towards the river Vaitarazi to drink its water, but in it I was killed (as it were) by blades of razors*. (59) ‘When suffering from the heat, I went into the forest in which the trees have a foliage of daggers ; I have, ever so many times, been cut to pieces by the dropping dagger-leaves. (60) ‘An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs. (61) ‘Ever so many times have I been slit, cut, mangled, and skinned with keen-edged razors, knives, and shears. (62) ‘As* an antelope I have, against my will, been 1 Roggho = risya, see Hémagandra, Dést Késha 7, 12. 9? Dhanka gridhra. The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures. * The water of the river Vaitarant consists of a very caustic acid.
3The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures. * The water of the river Vaitarant consists of a very caustic acid. ‘ Here and in the following verses the suffering of Mrzg4putra as an animal and a plant seems to be described. But in verse 68 the scene is again laid in hell. The first word in verse 63, &c., ‘as, would literally be ‘like’ (viva in the original text), but in rendering it by ‘like, we have to assume that as a denizen of hell he is treated in the manner described, which seems rather strained. 96 UTTARADHYAYANA. caught, bound, and fastened in snares and traps, and frequently I have been killed. (63) ‘As a fish I have, against my will, been caught with hooks and in bow-nets; I have therein been scraped, slit, and killed, an infinite number of times. (64) ‘Asa bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times. (65) ‘As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes}, hatchets, &c., an infinite number of times. (66) ‘As iron I have been malleated, cut, torn, and filed by blacksmiths*, an infinite number of times. (67) ‘I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times. (68) ‘You like meat minced or roasted; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot. (69) ‘You like wine, liquor, spirits, and honey *; I have been made to drink burning fat and blood. (70) ‘Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery. (71) ‘I have experienced in hell sharp, acute and * Kuhadé = kuthéra; comp. pihada= pi/hara, The form kuh4r4 occurs in Guzerati, Sindhi, and Panjabi. * Kumfra; this is obviously the modern kam 4r ‘ blacksmith‘ (derived from karmak4ra); and it is of interest to find this form in an old text like the Uttarédhyayana. ® To render surf, sidhu, mairéya, and madhu. LECTURE XIX. 97 severe, horrible, intolerable, dreadful, and formidable pain. (72) ‘O father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73) ‘In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.’ (74) To him his parents said: “Son, a man is free to enter the order, but it causes misery to a Sramaza that he may not remedy any ailings.” (75) He answered: ‘O father and mother, it is even thus as you have plainly told; but who takes care of beasts and birds in the woods? (76) ‘As a wild animal! by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance. (77)
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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