Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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.’ ? Purdna purabhédazf. As usual the commentators give a purely etymological explanation. But it is obvious that purabhédana must have a similar meaning as purandara = Indra, or purabhid Siva. The latter word occurs in later literature only, and, besides, Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the Gaina Sftras were composed. The Vedic word pfrbhid, ‘destroyer of castles,’ also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra. ° To render antari4&ka or antarittha. The Guzeraty translation renders it hrzdaya. LECTURE XX. 103 dreadful and very keen pains equal to a stroke of lightning. (21) “Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots. (22) ‘They tried to cure me according to the fourfold science ! which they had been taught ; but they could not rid me of my pains: hence I say that I am without protection. (23) “‘ My father would have spent all he possessed, for my sake; but he could not rid me of my pains, hence I say that I am without protection. (24) ““My mother, O great king, was agonized with grief about her son; but she could not, &c. (25) “O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c. (26) “O great king, my own sisters, the elder and younger ones, could not, &c. (27) “O great king, my loving and faithful wife moistened. my breast with the tears of her eyes. (28) “The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29) “O great king, she did not leave? my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection. (30) “ Then I said: It is very hard to bear pains again and again in the endless Circle of Births. (31) 1 Kauppaya=XatuApada. Four branches of medical science are intended. ? Phisfai=bhrasyati, Hémagandra’s Prakrst Grammar, iv, 177. 104 UTTARADHYAYANA. “Tf I, for once, shall get rid of these great pains, I shall become a houseless monk, calm, restrained, and ceasing to act. (32) “While I thought so, I fell asleep, O ruler of men; and after that night my pains had vanished. (33) “Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. (34) “Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) “ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36)
2(34) “Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) “ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36) “My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, according as I act well or badly. (37) ‘But there is still another want of protection, O king; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas*, (38) “If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. (39) “One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his 1 See above, p. 94. * The verses 38-53 are apparently a later addition because (1) the subject treated in them is not connected with that of the foregoing part, and (2) they are composed in a different metre. LECTURE XxX. 105 easing nature ', does not follow the road trod by the Lord. (40) “ One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (41) “He is empty like a clenched? fist, (of no value) like an uncoined ® false K4rshApaza or like a piece of glass resembling turquoise, he is held lightly by men of discernment. (42) “He who has the character of a sinner, though he lays great stress on the outward signs of his calling‘ as a means of living ; he who does not control himself, though he pretends to do so; will come to grief for a long time. (43) “ As the poison K4lakdéa kills him who drinks it ; as a weapon cuts him who awkwardly handles it; as a Vétala kills him who does not lay him; so the Law harms him who mixes it up with sensuality. (44) “He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks °, will have no refuge at the time (of retribution). (45) “ The sinner, always wretched, goes from darkness ' These are the five Samitis, see above, p. 50. 7 Poll& or pulla, explained anta’-sushira ‘hollow in the middle.’ * Ayantita = ayantrita. My translation is but conjectural. Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced. ‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant. ® Kuhédavigg4. 106 UTTARADHYAYANA. to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46)
3‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant. ® Kuhédavigg4. 106 UTTARADHYAYANA. to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46) “He who accepts forbidden alms, viz. such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned. (47) “A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance in the hour of death. (48) “In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. (49) “Thus the self-willed sinner who leaves the road of the highest Ginas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. (50) “A wise man who hears this discourse, an instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas. (51) “He who possesses virtuous conduct and life, who has practised the best self-control, who keeps from sinful influences}, and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (viz. mukti).” (52) Thus the austere and calm, great ascetic and great sage who kept great vows and possessed great fame, preached at great length this great sermon: the great duty of the Nirgranthas. (53) 1 Nirdsava =nirasrava. For the dsravas, see p. 55, note 1. LECTURE XX. 107 And king Srézika, pleased, spoke thus: ‘ You have truly shown what it is to be without protection. (54) “You have made the best use of human birth, you have made a true gain, O great sage, you are a protector (of mankind at large) and of your relations, for you have entered the path of the best Ginas. (55) ‘You are the protector of all unprotected beings, O ascetic; I ask you to forgive me: I desire you to put me right. (56) ‘That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me.’ (57) When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind. (58) The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed. (59) And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60) Thus I say. 108 UTTARADHYAYANA. TWENTY-FIRST LECTURE. SAMUDRAPALA.
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.
1If 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.’ ? Purdna purabhédazf. As usual the commentators give a purely etymological explanation. But it is obvious that purabhédana must have a similar meaning as purandara = Indra, or purabhid Siva. The latter word occurs in later literature only, and, besides, Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the Gaina Sftras were composed. The Vedic word pfrbhid, ‘destroyer of castles,’ also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra. ° To render antari4&ka or antarittha. The Guzeraty translation renders it hrzdaya. LECTURE XX. 103 dreadful and very keen pains equal to a stroke of lightning. (21) “Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots. (22) ‘They tried to cure me according to the fourfold science ! which they had been taught ; but they could not rid me of my pains: hence I say that I am without protection. (23) “‘ My father would have spent all he possessed, for my sake; but he could not rid me of my pains, hence I say that I am without protection. (24) ““My mother, O great king, was agonized with grief about her son; but she could not, &c. (25) “O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c. (26) “O great king, my own sisters, the elder and younger ones, could not, &c. (27) “O great king, my loving and faithful wife moistened. my breast with the tears of her eyes. (28) “The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29) “O great king, she did not leave? my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection. (30) “ Then I said: It is very hard to bear pains again and again in the endless Circle of Births. (31) 1 Kauppaya=XatuApada. Four branches of medical science are intended. ? Phisfai=bhrasyati, Hémagandra’s Prakrst Grammar, iv, 177. 104 UTTARADHYAYANA. “Tf I, for once, shall get rid of these great pains, I shall become a houseless monk, calm, restrained, and ceasing to act. (32) “While I thought so, I fell asleep, O ruler of men; and after that night my pains had vanished. (33) “Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. (34) “Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) “ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36)
2(34) “Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) “ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36) “My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, according as I act well or badly. (37) ‘But there is still another want of protection, O king; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas*, (38) “If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. (39) “One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his 1 See above, p. 94. * The verses 38-53 are apparently a later addition because (1) the subject treated in them is not connected with that of the foregoing part, and (2) they are composed in a different metre. LECTURE XxX. 105 easing nature ', does not follow the road trod by the Lord. (40) “ One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (41) “He is empty like a clenched? fist, (of no value) like an uncoined ® false K4rshApaza or like a piece of glass resembling turquoise, he is held lightly by men of discernment. (42) “He who has the character of a sinner, though he lays great stress on the outward signs of his calling‘ as a means of living ; he who does not control himself, though he pretends to do so; will come to grief for a long time. (43) “ As the poison K4lakdéa kills him who drinks it ; as a weapon cuts him who awkwardly handles it; as a Vétala kills him who does not lay him; so the Law harms him who mixes it up with sensuality. (44) “He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks °, will have no refuge at the time (of retribution). (45) “ The sinner, always wretched, goes from darkness ' These are the five Samitis, see above, p. 50. 7 Poll& or pulla, explained anta’-sushira ‘hollow in the middle.’ * Ayantita = ayantrita. My translation is but conjectural. Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced. ‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant. ® Kuhédavigg4. 106 UTTARADHYAYANA. to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46)
3‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant. ® Kuhédavigg4. 106 UTTARADHYAYANA. to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46) “He who accepts forbidden alms, viz. such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned. (47) “A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance in the hour of death. (48) “In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. (49) “Thus the self-willed sinner who leaves the road of the highest Ginas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. (50) “A wise man who hears this discourse, an instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas. (51) “He who possesses virtuous conduct and life, who has practised the best self-control, who keeps from sinful influences}, and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (viz. mukti).” (52) Thus the austere and calm, great ascetic and great sage who kept great vows and possessed great fame, preached at great length this great sermon: the great duty of the Nirgranthas. (53) 1 Nirdsava =nirasrava. For the dsravas, see p. 55, note 1. LECTURE XX. 107 And king Srézika, pleased, spoke thus: ‘ You have truly shown what it is to be without protection. (54) “You have made the best use of human birth, you have made a true gain, O great sage, you are a protector (of mankind at large) and of your relations, for you have entered the path of the best Ginas. (55) ‘You are the protector of all unprotected beings, O ascetic; I ask you to forgive me: I desire you to put me right. (56) ‘That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me.’ (57) When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind. (58) The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed. (59) And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60) Thus I say. 108 UTTARADHYAYANA. TWENTY-FIRST LECTURE. SAMUDRAPALA.
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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