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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) ‘When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it? (78) ‘Or who will give it medicine? or who will inquire after its health? or who will get food and drink for it, and feed it? (79) ‘When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink. (80) ‘When it has eaten and drunk in woods and lakes, it will walk about and go to rest according to the habits of wild animals. (81) ‘In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions. (82) ' Miga =mr‘ga, literally ‘antelope ;’ but here as frequently the word has apparently the more general meaning ‘ wild animal.’ [45] H 98 UTTARADHYAYANA. ‘As a wild animal goes by itself to many places, lives in many places, and always gets its food; thus a monk on his begging-tour should not despise nor blame (the food he gets). (83) ‘I shall imitate this life of animals.’ “Well, my son, as you please.” With his parents’ permission he gave up all his property. (84) ‘I shall imitate this life of animals, which makes one free from all misery, if you will permit me.’ “Go, my son, as you please.” (85) When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough. (86) His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth. (87) He observed the five great vows, practised the five Samitis, and was protected by the three Guptis'; he exerted himself to do mental as well as bodily penance. (88) He was without property, without egoism, without attachment, without conceit ?, impartial towards all beings, whether they move or not. (89) He was indifferent to success or failure (in begging), to happiness and misery, to life and death, to blame and praise, to honour and insult. (90) He turned away from conceit and passions, from injurious, hurtful, and dangerous actions’, from gaiety and sadness; he was free from sins and fetters. (91) 1 See notes 2 and 3 on p. 50. * Gd4rava = gaurava or garva. Dfpik&: riddhig&ravarasagarava-sitagfrava iti garvatrayarahitas. 5 To render dandasallabhaésu. LECTURE XIX. 99 He had no interest in this world and no interest in the next world; he was indifferent to unpleasant and pleasant things’, to eating and fasting. (92) He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93)
2(92) He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93) Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a Sramaaa, he reached perfection after breaking his fast once only every month. (94, 95) Thus act the enlightened ones, the learned, the clever; like Mzzgdputra they turn away from pleasures. (96) When you have heard the words of the illustrious and famous son of Mvzg4, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirvana. (97, 98) Thus I say. 1 VAstkandanakapp6. The author of the Avaéfri explains this phrase thus: he did not like more a man who anoints himself with sandal than a mason. Apparently he gives to vasa the meaning ‘ dwelling;’ but I think that the juxtaposition of Aandana calls for a word denoting a bad-smelling substance, perhaps * ordure.’ 2 Literally ‘door.’ The meaning of the line will be fully rendered and the simile at least partially be preserved by the following less literal translation: he shut the door, as it were, to evil influences, For the 4srava, see above, p. 55, note 1. H 2 100 UTTARADHYAYANA. TWENTIETH LECTURE. THE GREAT DUTY OF THE NIRGRANTHAS. Piously adoring the perfected and the restrained saints, listen to my true instruction which (teaches the real) profit (of men), religion, and liberation’. (1) King Srézika*, the ruler of Magadha, who possessed many precious things, once made a pleasureexcursion to the Mazdikukshi Kaitya*. (2) It was a park like Nandana‘, with trees and creepers of many kinds, peopled by various birds, and full of various flowers. (3) There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort. (4) When the king saw his figure, his astonishment at that ascetic’s figure was very great and unequalled. (5) ‘O his colour, O his figure, O the loveliness of the noble man, O his tranquillity, O his perfection, O his disregard for pleasures!’ (6) ' Atthadhammagaim = arthadharmagati. I think this equal to artha dharma méksha, though the commentators offer. a different explanation by making gati mean g#4na. The phrase is derived from the typical expression kam4rthadharmaméksha by leaving out kAma, which of course could not be admitted by ascetics. ? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2. ® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9. « Nandana is Indra’s park. LECTURE XxX. IOI
3? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2. ® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9. « Nandana is Indra’s park. LECTURE XxX. IOI Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped : (7) ‘Though a young nobleman, you have entered the order; in an age fit for pleasure you exert yourself as a Sramama, O ascetic; I want to hear you explain this.’ (8) “Tam without a protector, O great king ; there is nobody to protect me, I know no friend nor any one to have sympathy with me.” (9) Then king Srézika, the ruler of Magadha, laughed : ‘ How should there be nobody to protect one so accomplished as you ?’ (10) ‘TI am the protector of religious men!; O monk; enjoy pleasures together with your friends and relations; for it is a rare chance to be born as a human being.’ (11) “You yourself are without a protector, Srézika, ruler of Magadha; and as you are without a protector, how can you protect anybody else ?” (12) When the saint had addressed this unprecedented speech to the king, who was greatly moved and astonished, and struck with astonishment, (he answered) ?: (13) ‘I have horses, elephants, and subjects, a town and a seraglio, power and command: enjoy human pleasures. (14) ‘In possession of so great means, which permit the owner to enjoy all pleasures, how could he be 1 Bhadantanam. 3 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture. 102 UTTARADHYAYANA. without protection? Reverend sir, you speak untruth.’ (15) “O king, you do not know the meaning and origin? of (the word) ‘without protection,’ nor how one comes to be without protection or with protection, O ruler of men. (16) “ Hear, O great king, with an undistracted mind in what way a man can be said to be ‘without protection, and with what purpose I have said all this. (17) “There is a town Kausdmbt by name, which is among towns what Indra? is (among the gods); there lived my father, who possessed great wealth. (18) “In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men. (19) “My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body. (20) “In the back, the heart §, and the head, I suffered 1 Pottham or pokkham. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra-+ut+stha, and mean ‘origin;’ if po&k&ha or pukkha is the right spelling it is pr*#44, and may mean ‘etymology.’
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(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) ‘When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it? (78) ‘Or who will give it medicine? or who will inquire after its health? or who will get food and drink for it, and feed it? (79) ‘When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink. (80) ‘When it has eaten and drunk in woods and lakes, it will walk about and go to rest according to the habits of wild animals. (81) ‘In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions. (82) ' Miga =mr‘ga, literally ‘antelope ;’ but here as frequently the word has apparently the more general meaning ‘ wild animal.’ [45] H 98 UTTARADHYAYANA. ‘As a wild animal goes by itself to many places, lives in many places, and always gets its food; thus a monk on his begging-tour should not despise nor blame (the food he gets). (83) ‘I shall imitate this life of animals.’ “Well, my son, as you please.” With his parents’ permission he gave up all his property. (84) ‘I shall imitate this life of animals, which makes one free from all misery, if you will permit me.’ “Go, my son, as you please.” (85) When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough. (86) His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth. (87) He observed the five great vows, practised the five Samitis, and was protected by the three Guptis'; he exerted himself to do mental as well as bodily penance. (88) He was without property, without egoism, without attachment, without conceit ?, impartial towards all beings, whether they move or not. (89) He was indifferent to success or failure (in begging), to happiness and misery, to life and death, to blame and praise, to honour and insult. (90) He turned away from conceit and passions, from injurious, hurtful, and dangerous actions’, from gaiety and sadness; he was free from sins and fetters. (91) 1 See notes 2 and 3 on p. 50. * Gd4rava = gaurava or garva. Dfpik&: riddhig&ravarasagarava-sitagfrava iti garvatrayarahitas. 5 To render dandasallabhaésu. LECTURE XIX. 99 He had no interest in this world and no interest in the next world; he was indifferent to unpleasant and pleasant things’, to eating and fasting. (92) He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93)
2(92) He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93) Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a Sramaaa, he reached perfection after breaking his fast once only every month. (94, 95) Thus act the enlightened ones, the learned, the clever; like Mzzgdputra they turn away from pleasures. (96) When you have heard the words of the illustrious and famous son of Mvzg4, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirvana. (97, 98) Thus I say. 1 VAstkandanakapp6. The author of the Avaéfri explains this phrase thus: he did not like more a man who anoints himself with sandal than a mason. Apparently he gives to vasa the meaning ‘ dwelling;’ but I think that the juxtaposition of Aandana calls for a word denoting a bad-smelling substance, perhaps * ordure.’ 2 Literally ‘door.’ The meaning of the line will be fully rendered and the simile at least partially be preserved by the following less literal translation: he shut the door, as it were, to evil influences, For the 4srava, see above, p. 55, note 1. H 2 100 UTTARADHYAYANA. TWENTIETH LECTURE. THE GREAT DUTY OF THE NIRGRANTHAS. Piously adoring the perfected and the restrained saints, listen to my true instruction which (teaches the real) profit (of men), religion, and liberation’. (1) King Srézika*, the ruler of Magadha, who possessed many precious things, once made a pleasureexcursion to the Mazdikukshi Kaitya*. (2) It was a park like Nandana‘, with trees and creepers of many kinds, peopled by various birds, and full of various flowers. (3) There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort. (4) When the king saw his figure, his astonishment at that ascetic’s figure was very great and unequalled. (5) ‘O his colour, O his figure, O the loveliness of the noble man, O his tranquillity, O his perfection, O his disregard for pleasures!’ (6) ' Atthadhammagaim = arthadharmagati. I think this equal to artha dharma méksha, though the commentators offer. a different explanation by making gati mean g#4na. The phrase is derived from the typical expression kam4rthadharmaméksha by leaving out kAma, which of course could not be admitted by ascetics. ? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2. ® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9. « Nandana is Indra’s park. LECTURE XxX. IOI
3? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2. ® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9. « Nandana is Indra’s park. LECTURE XxX. IOI Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped : (7) ‘Though a young nobleman, you have entered the order; in an age fit for pleasure you exert yourself as a Sramama, O ascetic; I want to hear you explain this.’ (8) “Tam without a protector, O great king ; there is nobody to protect me, I know no friend nor any one to have sympathy with me.” (9) Then king Srézika, the ruler of Magadha, laughed : ‘ How should there be nobody to protect one so accomplished as you ?’ (10) ‘TI am the protector of religious men!; O monk; enjoy pleasures together with your friends and relations; for it is a rare chance to be born as a human being.’ (11) “You yourself are without a protector, Srézika, ruler of Magadha; and as you are without a protector, how can you protect anybody else ?” (12) When the saint had addressed this unprecedented speech to the king, who was greatly moved and astonished, and struck with astonishment, (he answered) ?: (13) ‘I have horses, elephants, and subjects, a town and a seraglio, power and command: enjoy human pleasures. (14) ‘In possession of so great means, which permit the owner to enjoy all pleasures, how could he be 1 Bhadantanam. 3 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture. 102 UTTARADHYAYANA. without protection? Reverend sir, you speak untruth.’ (15) “O king, you do not know the meaning and origin? of (the word) ‘without protection,’ nor how one comes to be without protection or with protection, O ruler of men. (16) “ Hear, O great king, with an undistracted mind in what way a man can be said to be ‘without protection, and with what purpose I have said all this. (17) “There is a town Kausdmbt by name, which is among towns what Indra? is (among the gods); there lived my father, who possessed great wealth. (18) “In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men. (19) “My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body. (20) “In the back, the heart §, and the head, I suffered 1 Pottham or pokkham. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra-+ut+stha, and mean ‘origin;’ if po&k&ha or pukkha is the right spelling it is pr*#44, and may mean ‘etymology.’
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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