Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Agivik4, when he makes his birth and family known to him. LECTURE XXIV. 133 mentary ' outfit, he should proceed in the following way. (13) 5. Vapantka, when he expatiates upon his misery. 6. Xikits4, when he cures sick people. 7. Krédhapizda, when he extorts alms by threats. 8. Manapinda, when he tells the layman that he has laid a wager with other monks that he would get alms from him. 9. M4yapizda, when he employs tricks or buffoonery in order to procure alms. 10. Lébhapinda, when he goes begging from a desire of good fare. 11. Samstava-pinda, when he flatters the layman. 12, Vidy&pinda, when he makes a show of his learning; or when he conjures a god from whom to get alms. 13. Mantradésha, when he obliges the layman in some way or other. 14. KQrnay6ga, when he makes himself invisible and then takes away the food, &c. 15. YOgapinda, when he teaches people spells, tricks, &c. 16. Milakarman, when he teaches them how to obviate evils by roots, charms, &c. There are ten faults of grahamaishan4: 1. Sankita, when a monk accepts alms from a frightened layman. 2. Mrakshita, when the food is soiled (kharaz/ita) by animate or inanimate matter. 3. Nikshipta, when the food is placed among animate things. 4. Pihita, when animate food is covered with inanimate matter, and vice versa. 5. Samhrita, when the layman has to take out the thing to be given from one vessel and puts it into another. 6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him. 7. Unmisrita, when the layman mixes up pure with impure food. . 8. Aparita (?), when one joint possessor gives away from th store against the other’s will. 9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c. 10. Khardita, when in giving alms he spills milk, &c. 1 See next page. 134 UTTARADHYAYANA. A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects*. (14) 5. Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15) [A place may- be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (16)]® In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves‘, and has There are four faults of paribhégaishazéa : 1. Samyégan4, when the monk puts together the ingredients for a good meal. 2. Apram4za, when he accepts a greater than the prescribed quantity of food. 3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare. 4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts.
22. Apram4za, when he accepts a greater than the prescribed quantity of food. 3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare. 4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts. ' Aughika and aupagrahika. The former is explained samud4yika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter. * This means, according to the commentator, either in taking up or putting down, or with respect to the 6gha and aupagrahika outfit, or with respect to substance and condition of mind. ® This verse, which is in a different metre (Ary4), is apparently a later addition, and has probably been taken from an old commentary, the Xarai or the Bhashya. * Agghusiré =asushiré, not perforated, not having holes. I translate according to the author of the Avaffri. The literal LECTURE XXIV. 135 been brought into its present condition’ not long ago, which is spacious, has an inanimate surface-layer ?, not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds—in such a place he should leave his excrements, &c. (17, 18) The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis *. (19) 1. There is, 1. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four *. (20) A zealous monk should prevent his mind from desires for the misfortune of somebody else‘, from thoughts on acts which cause misery to living beings®, and from thoughts on acts which cause their destruction”. (21) 2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22) A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23) 3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavargita in the next verse. 1 T.e. where the ground has been cleared not long ago by burning the grass, &c. * Og4dhé, where the animate ground is covered by at least five digits of inanimate matter. * Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25). “ See part i, p. 150, note 2. 5 Samrambha. * Sama4rambha. ? Arambha. 136 UTTARADHYAYANA. from doing acts which cause misery to living beings, or which cause their destruction. (24, 25) These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful. (26) This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say.
3(26) This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say. TWENTY-FIFTH LECTURE. THE TRUE SACRIFICE. There was a famous Brahmaza, Gayaghésha by name, who was born in a Bréhmanical family, but who was pledged to the performing of the yamas'. (1) This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2) There outside of Benares he took up his lodgings in a pleasant park; there he took up his abode in a pure place to live and sleep in. (3) At the same time a Brdéhmaza, versed in the Védas, Vigayaghésha by name, offered a sacrifice in that town. (4) Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vigayaghésha to beg alms. (5) ‘ Yama etymologically means ‘restraint ;’ here it denotes the great vows of the Gainas; cf. XXIII, 12, p. 121 and note 2. LECTURE XXV. 137 The priest wanted to turn the approaching monk off: ‘I shall not give you alms, mendicant, beg somewhere else. (6) ‘Priests who are versed in the Védas and are chaste as behoves offerers, who are versed in the Gydtishanga! and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.’ (7, 8) When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9) Not to obtain food, or drink, or whatever else he wanted, but to save these people he spoke the following words: (10) “You do not know what is most essential? in the Védas, nor in sacrifices, nor in the heavenly bodies, nor in duties‘. (11) “Nor do you know those who are able to save themselves and others; but if you do, then speak out!” (12) The priest did not make a reply to defend himself against his insinuation; but he and all there assembled joined their hands and questioned the great sage: (13) ‘ Tell us the most essential subject in the Védas, and tell us what is most essential in the sacrifice ; 1 It is worthy of note that, according to the opinion of our author, the knowledge of astronomy, as taught in the Gyétisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an outsider than Br&hmanical books would make us believe. 2 To render muha = mukha. 5’ Nakshatra. ‘ Dharma. 138 UTTARADHYAYANA. tell us the first of the heavenly bodies, and tell us the best of dharmas. (14) ‘Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint.’ (15) “The most essential subject in the Védas is the agnihétra, and that of the sacrifice is the purpose of the sacrifice; the first of the heavenly bodies is the moon, and the best of dharmas is that of Kasyapa (i.e. Réshabha). (16)
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.
14. Agivik4, when he makes his birth and family known to him. LECTURE XXIV. 133 mentary ' outfit, he should proceed in the following way. (13) 5. Vapantka, when he expatiates upon his misery. 6. Xikits4, when he cures sick people. 7. Krédhapizda, when he extorts alms by threats. 8. Manapinda, when he tells the layman that he has laid a wager with other monks that he would get alms from him. 9. M4yapizda, when he employs tricks or buffoonery in order to procure alms. 10. Lébhapinda, when he goes begging from a desire of good fare. 11. Samstava-pinda, when he flatters the layman. 12, Vidy&pinda, when he makes a show of his learning; or when he conjures a god from whom to get alms. 13. Mantradésha, when he obliges the layman in some way or other. 14. KQrnay6ga, when he makes himself invisible and then takes away the food, &c. 15. YOgapinda, when he teaches people spells, tricks, &c. 16. Milakarman, when he teaches them how to obviate evils by roots, charms, &c. There are ten faults of grahamaishan4: 1. Sankita, when a monk accepts alms from a frightened layman. 2. Mrakshita, when the food is soiled (kharaz/ita) by animate or inanimate matter. 3. Nikshipta, when the food is placed among animate things. 4. Pihita, when animate food is covered with inanimate matter, and vice versa. 5. Samhrita, when the layman has to take out the thing to be given from one vessel and puts it into another. 6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him. 7. Unmisrita, when the layman mixes up pure with impure food. . 8. Aparita (?), when one joint possessor gives away from th store against the other’s will. 9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c. 10. Khardita, when in giving alms he spills milk, &c. 1 See next page. 134 UTTARADHYAYANA. A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects*. (14) 5. Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15) [A place may- be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (16)]® In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves‘, and has There are four faults of paribhégaishazéa : 1. Samyégan4, when the monk puts together the ingredients for a good meal. 2. Apram4za, when he accepts a greater than the prescribed quantity of food. 3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare. 4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts.
22. Apram4za, when he accepts a greater than the prescribed quantity of food. 3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare. 4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts. ' Aughika and aupagrahika. The former is explained samud4yika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter. * This means, according to the commentator, either in taking up or putting down, or with respect to the 6gha and aupagrahika outfit, or with respect to substance and condition of mind. ® This verse, which is in a different metre (Ary4), is apparently a later addition, and has probably been taken from an old commentary, the Xarai or the Bhashya. * Agghusiré =asushiré, not perforated, not having holes. I translate according to the author of the Avaffri. The literal LECTURE XXIV. 135 been brought into its present condition’ not long ago, which is spacious, has an inanimate surface-layer ?, not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds—in such a place he should leave his excrements, &c. (17, 18) The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis *. (19) 1. There is, 1. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four *. (20) A zealous monk should prevent his mind from desires for the misfortune of somebody else‘, from thoughts on acts which cause misery to living beings®, and from thoughts on acts which cause their destruction”. (21) 2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22) A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23) 3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavargita in the next verse. 1 T.e. where the ground has been cleared not long ago by burning the grass, &c. * Og4dhé, where the animate ground is covered by at least five digits of inanimate matter. * Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25). “ See part i, p. 150, note 2. 5 Samrambha. * Sama4rambha. ? Arambha. 136 UTTARADHYAYANA. from doing acts which cause misery to living beings, or which cause their destruction. (24, 25) These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful. (26) This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say.
3(26) This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say. TWENTY-FIFTH LECTURE. THE TRUE SACRIFICE. There was a famous Brahmaza, Gayaghésha by name, who was born in a Bréhmanical family, but who was pledged to the performing of the yamas'. (1) This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2) There outside of Benares he took up his lodgings in a pleasant park; there he took up his abode in a pure place to live and sleep in. (3) At the same time a Brdéhmaza, versed in the Védas, Vigayaghésha by name, offered a sacrifice in that town. (4) Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vigayaghésha to beg alms. (5) ‘ Yama etymologically means ‘restraint ;’ here it denotes the great vows of the Gainas; cf. XXIII, 12, p. 121 and note 2. LECTURE XXV. 137 The priest wanted to turn the approaching monk off: ‘I shall not give you alms, mendicant, beg somewhere else. (6) ‘Priests who are versed in the Védas and are chaste as behoves offerers, who are versed in the Gydtishanga! and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.’ (7, 8) When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9) Not to obtain food, or drink, or whatever else he wanted, but to save these people he spoke the following words: (10) “You do not know what is most essential? in the Védas, nor in sacrifices, nor in the heavenly bodies, nor in duties‘. (11) “Nor do you know those who are able to save themselves and others; but if you do, then speak out!” (12) The priest did not make a reply to defend himself against his insinuation; but he and all there assembled joined their hands and questioned the great sage: (13) ‘ Tell us the most essential subject in the Védas, and tell us what is most essential in the sacrifice ; 1 It is worthy of note that, according to the opinion of our author, the knowledge of astronomy, as taught in the Gyétisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an outsider than Br&hmanical books would make us believe. 2 To render muha = mukha. 5’ Nakshatra. ‘ Dharma. 138 UTTARADHYAYANA. tell us the first of the heavenly bodies, and tell us the best of dharmas. (14) ‘Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint.’ (15) “The most essential subject in the Védas is the agnihétra, and that of the sacrifice is the purpose of the sacrifice; the first of the heavenly bodies is the moon, and the best of dharmas is that of Kasyapa (i.e. Réshabha). (16)
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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