Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Vaisramana is a Prakret spelling for Vaisravana = Kubéra. 8 NalakQbara is Vaisramama’s son. ‘ Indra. 118 UTTARADHYAYANA. ‘Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life ; it would be better for you to die’. (42) ‘Iam the daughter of the Bhéga-king?, and you are an Andhakavrvzshai ; being born ina noble family let us not become like Gandhana-snakes*; firmly practise self-control! (43) ‘If you fall in love with every woman you see, you will be without hold like the Ha¢fa-plant‘, driven before the wind. (44) ‘As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramazahood.’ (45) Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook®. (46) Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramazahood throughout life. (47) 1 The verses 42, 43, 44, 46 have been received in the Dasavaikalika Sftra II, 7-10, see Leumann’s edition of that Sfitra quoted in the note, p. 116. A metrical German translation will be found in the same place. * On the Bhégas see p. 71, note 2. It is perhaps here misspelt for Bhéga. In the Vishnu Purana, Kamsa, Ugraséna’s son, is twice called Bhégaraga (see Wilson’s translation, ed. Hall, vol. iv, pp. 260, 271), in contradiction to the common tradition which makes him an Andhaka, compare Pataggali on Paaini IV, 1, 114. * There are said to be two kinds of snakes, the gandhana and the agandhana. The former can be made to suck the poison from the wound they have inflicted ; the other will rather die than do so. Cf. Leumann, loc. cit., p. 597, note *. ‘ Pistia Stratiotes, an aquatic plant. 5 Dévéndra here refers to the story of the Nfpurapazdita, of which he gives a small portion in Prakrzt. The whole story is related in the Parisishfaparvan of Hémagandra, see the introduction to my edition of that work in the Bibliotheca Indica. LECTURE XXIII. T19g After practising severe austerities both of them became Kévalins, and having completely annihilated their Karman, they reached the highest perfection. (48) Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of ment. (49) Thus I say. TWENTY-THIRD LECTURE? KfsI AND GAUTAMA. There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1) And there was a famous disciple of this Light of 1 Compare the last verse of the Ninth Lecture.
2TWENTY-THIRD LECTURE? KfsI AND GAUTAMA. There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1) And there was a famous disciple of this Light of 1 Compare the last verse of the Ninth Lecture. * In this lecture we have a very interesting legend about the way in which the union of the old church of Parsva and the new church of Mahavira was brought about. A revival of this ancient difference seems to have caused the united church afterwards to * divide again into the present Svétambara and Digambara sects. They do not continue the two primitive churches, but seem to have grown out of the united church. 5 P&rsva is the last but one Tirthakara, his Nirvaza took place 250 years before that of Mahavira. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parsva, who is called a young monk kuméra-sramaza, met Gautama, i.e. Sudharman, the disciple of Mahavira. We therefore must take the word disciple, sfse, as parampar4sishya, that is not in its literal sense. See note 3, p. 122. 120 UTTARADHYAYANA., the World, the young Sramaza Kési, who had completely mastered the sciences and right conduct. (2) He possessed the light of Sruta and Avadhi knowledge’, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of SrAvasti. (3) In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4) Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhaména. (5) And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6) He knew the twelve Angas, was enlightened, and was surrounded by a crowd of disciples ; wandering from village to village he too arrived in Sravastt. (7) In the district of that town there is a park Késh¢haka; there he took up his abode in a pure place to live and sleep in. (8) The young Sramaza Kési and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful. (9) ; The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection : (10) 1 These are the second and third kinds of knowledge according to the Gaina classification. Sruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 106. LECTURE XXIII. 12! ‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11) ‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12)
3106. LECTURE XXIII. 12! ‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11) ‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12) ‘The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?’ (13) Knowing the thoughts of their pupils, both Kési and Gautama made up their minds to meet each other. (14) Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils. (15) When Kési, the young monk, saw Gautama approach, he received him with all becoming attention. (16) He at once offered Gautama the four pure kinds of straw and hay® to sit upon. (17) Kési, the young Sramava,and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18) There assembled many heretics out of curiosity, and many thousands of laymen; (19) Gods, Danavas, Gandharvas, Yakshas, Rakshasas, ? Viz. the Law of Parsva or the Law of Mahfvira. ? Hence it is called kauggA4ma A&tury4ma. Chastity (maithunaviramaza) was not explicitly enumerated, but it was understood to be contained in the fourth commandment : to have no property (aparigraha). °> The four kinds of straw are: sAli vihf koddava ralaga, to which is added hay: ranne tan4ni. 122 UTTARADHYAYANA. and Kinnaras (assembled there), and there came together invisible ghosts! too. (20) Kési said to Gautama, ‘I want to ask you something, holy man.’ Then to these words of Kési Gautama made the following reply: “ Sir, ask whatever you like.” Then with his permission Kési spoke to Gautama: (21, 22) ‘The Law taught by the great sage P4rsva, recognises but four vows, whilst that of Vardham4na enjoins five. (23) ‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (24) Then to these words of Kési Gautama made the following reply: “ Wisdom recognises the truth of the Law and the ascertainment of true things. (25) “The first? saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise ; hence there are two forms of the Law®. (26) ' Bhfiya = bhiita, explained Vyantara. The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’ * Those under the first Tirthakaras.
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.
12 Vaisramana is a Prakret spelling for Vaisravana = Kubéra. 8 NalakQbara is Vaisramama’s son. ‘ Indra. 118 UTTARADHYAYANA. ‘Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life ; it would be better for you to die’. (42) ‘Iam the daughter of the Bhéga-king?, and you are an Andhakavrvzshai ; being born ina noble family let us not become like Gandhana-snakes*; firmly practise self-control! (43) ‘If you fall in love with every woman you see, you will be without hold like the Ha¢fa-plant‘, driven before the wind. (44) ‘As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramazahood.’ (45) Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook®. (46) Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramazahood throughout life. (47) 1 The verses 42, 43, 44, 46 have been received in the Dasavaikalika Sftra II, 7-10, see Leumann’s edition of that Sfitra quoted in the note, p. 116. A metrical German translation will be found in the same place. * On the Bhégas see p. 71, note 2. It is perhaps here misspelt for Bhéga. In the Vishnu Purana, Kamsa, Ugraséna’s son, is twice called Bhégaraga (see Wilson’s translation, ed. Hall, vol. iv, pp. 260, 271), in contradiction to the common tradition which makes him an Andhaka, compare Pataggali on Paaini IV, 1, 114. * There are said to be two kinds of snakes, the gandhana and the agandhana. The former can be made to suck the poison from the wound they have inflicted ; the other will rather die than do so. Cf. Leumann, loc. cit., p. 597, note *. ‘ Pistia Stratiotes, an aquatic plant. 5 Dévéndra here refers to the story of the Nfpurapazdita, of which he gives a small portion in Prakrzt. The whole story is related in the Parisishfaparvan of Hémagandra, see the introduction to my edition of that work in the Bibliotheca Indica. LECTURE XXIII. T19g After practising severe austerities both of them became Kévalins, and having completely annihilated their Karman, they reached the highest perfection. (48) Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of ment. (49) Thus I say. TWENTY-THIRD LECTURE? KfsI AND GAUTAMA. There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1) And there was a famous disciple of this Light of 1 Compare the last verse of the Ninth Lecture.
2TWENTY-THIRD LECTURE? KfsI AND GAUTAMA. There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1) And there was a famous disciple of this Light of 1 Compare the last verse of the Ninth Lecture. * In this lecture we have a very interesting legend about the way in which the union of the old church of Parsva and the new church of Mahavira was brought about. A revival of this ancient difference seems to have caused the united church afterwards to * divide again into the present Svétambara and Digambara sects. They do not continue the two primitive churches, but seem to have grown out of the united church. 5 P&rsva is the last but one Tirthakara, his Nirvaza took place 250 years before that of Mahavira. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parsva, who is called a young monk kuméra-sramaza, met Gautama, i.e. Sudharman, the disciple of Mahavira. We therefore must take the word disciple, sfse, as parampar4sishya, that is not in its literal sense. See note 3, p. 122. 120 UTTARADHYAYANA., the World, the young Sramaza Kési, who had completely mastered the sciences and right conduct. (2) He possessed the light of Sruta and Avadhi knowledge’, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of SrAvasti. (3) In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4) Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhaména. (5) And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6) He knew the twelve Angas, was enlightened, and was surrounded by a crowd of disciples ; wandering from village to village he too arrived in Sravastt. (7) In the district of that town there is a park Késh¢haka; there he took up his abode in a pure place to live and sleep in. (8) The young Sramaza Kési and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful. (9) ; The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection : (10) 1 These are the second and third kinds of knowledge according to the Gaina classification. Sruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 106. LECTURE XXIII. 12! ‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11) ‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12)
3106. LECTURE XXIII. 12! ‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11) ‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12) ‘The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?’ (13) Knowing the thoughts of their pupils, both Kési and Gautama made up their minds to meet each other. (14) Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils. (15) When Kési, the young monk, saw Gautama approach, he received him with all becoming attention. (16) He at once offered Gautama the four pure kinds of straw and hay® to sit upon. (17) Kési, the young Sramava,and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18) There assembled many heretics out of curiosity, and many thousands of laymen; (19) Gods, Danavas, Gandharvas, Yakshas, Rakshasas, ? Viz. the Law of Parsva or the Law of Mahfvira. ? Hence it is called kauggA4ma A&tury4ma. Chastity (maithunaviramaza) was not explicitly enumerated, but it was understood to be contained in the fourth commandment : to have no property (aparigraha). °> The four kinds of straw are: sAli vihf koddava ralaga, to which is added hay: ranne tan4ni. 122 UTTARADHYAYANA. and Kinnaras (assembled there), and there came together invisible ghosts! too. (20) Kési said to Gautama, ‘I want to ask you something, holy man.’ Then to these words of Kési Gautama made the following reply: “ Sir, ask whatever you like.” Then with his permission Kési spoke to Gautama: (21, 22) ‘The Law taught by the great sage P4rsva, recognises but four vows, whilst that of Vardham4na enjoins five. (23) ‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (24) Then to these words of Kési Gautama made the following reply: “ Wisdom recognises the truth of the Law and the ascertainment of true things. (25) “The first? saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise ; hence there are two forms of the Law®. (26) ' Bhfiya = bhiita, explained Vyantara. The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’ * Those under the first Tirthakaras.
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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