Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tell 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 beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tirthakara) as the planets, &c., (praise) the moon. (17) “The ignorant (priests) pretend to know the sacrifice, those whose Brahmanical excellence consists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18) ‘He who is called by people a Brahmaza and is worshipped like fire (is no true Brahmaza). But him we call a true Brahmama, whom the wise point out as such. (19) “He who has no worldly attachment after entering the order, who does not repent of having become a monk ?%, and who takes delight in the noble words, him we call a Brahmaza. (20) “‘He who is exempt from love, hatred, and fear, 1 Gannaf/At véyasA muham= yagaarthf vedas4m mukham. According to the Dtpika sacrifice here means the ten . Virtues: truth, penance, content, patience, right conduct, simplicity, faith, constancy, not injuring anything, and Samvara. * According to the commentators we should translate: He who does not embrace (his people) on meeting them, and is not sorry on leaving them. LECTURE XXV. 139 (and who shines forth) like burnished gold, purified in fire!, him we call a Brahmamza. (21) “A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirvaaa, him we call a Brahmama. (22) “ He who thoroughly knows living beings, whether they move or not, and does not injure them in any of the three ways ?, him we call a Brahmaza. (23) “He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Braéhmaza. (24) “He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a Brahmaza. (25) “He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahmama. (26) “He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a Brahmama. (27) “He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a Brahmamza. (28) “He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pleasure, him we call a Braéhmaza. (29) 1 Niddhantamalap&avagam. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
2Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated. * I.e. by thoughts, words, and acts. 140 UTTARADHYAYANA. “ The binding of animals (to the sacrificial pole), all the Védas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30) “ One does not become a Sramaza by the tonsure, nor a Brahmamza by the sacred syllable 6, nor a Muni by living in the woods, nor a Tapasa by wearing (clothes of) Kusa-grass and bark. (31) “One becomes a Sramawa by equanimity, a Brahmaza by chastity, a Muni by knowledge, and a Tapasa by penance. (32) “By one’s actions one becomes a Braéhmama, or a Kshattriya, or a Vaisya, or a Sodra. (33) “The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka?; him who is exempt from all Karman, we call a Brahmama. (34) “ The most excellent twice-born men? who possess these good qualities, are able to save themselves and others.” (35) When thus his doubt had been solved, Vigayaghésha, the Brahmama, assented * to the great sage Gayaghésha and to his (speech). (36) Vigayaghésha, pleased, folded his hands and spoke ' SnAtaka denotes a Brahman who has finished his studies ; it here means as much as ‘a perfect sage.’ * A various reading in one MS. adds, ‘ Ginas and Braéhmanas’ before dvigas. * Samuddya tayam tamtu. The text is evidently corrupted. Samud§4ya stands, according to the commentators, for sam4daya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read samuvd4ya vayam = samuvika vakas; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous. LECTURE XXV. I4I as follows: ‘You have well declared to me what true Brahmazahood consists in. (37) ‘You are a sacrificer of sacrifices, you are the most learned of those who know the Védas, you know the Gyédtishanga, you know perfectly the Law. (38) ‘You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.’ (39) “T do not want any alms; but, O Brahmaza, enter the order at once, lest you should be drifted about on the dreadful ocean of the Sams4ra, whose eddies are dangers. (40) “There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sams4ra; those who do not, will be liberated. (41) “If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) “Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43)
3(41) “If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) “Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43) When Vigayaghdésha had learned the excellent Law from the houseless Gayaghésha, he entered the order. (44) Gayaghésha and Vigayaghésha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45) Thus I say. 142 UTTARADHYAYANA. TWENTY-SIXTH LECTURE. THE CORRECT BEHAVIOUR. I shall declare the correct behaviour (s4m444r!) which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Samsara. (1) The correct behaviour of monks consists of (the following) ten parts: 1. 4vasyik4; 2. naishédhiki; 3. Aprtkkhand; 4. pratiprzékhand; 5. &handana; 6.i#4h4kara; 7. mithyA4k4ara; 8. tathak4ra; 9. abhyutthdna; 10. upasampad. (2-4) The A4vasyikA is required when he leaves a room (or the presence of other monks on some necessary business); the naishédhikt, on entering a place; Aprzkkhan, (or asking the superior’s permission) for what he is to do himself; pratipyzé#/an4, for what somebody else is todo; £4andan4, (or placing at the disposal of other monks) the things one has got; i#4#4k4ra, in the execution (of one’s intention by oneself or somebody else); mithy4k4ra, in the blaming oneself (for sins committed); tathak4ra, (assent) in making a promise; abhyutth4na, in serving those who deserve respect; and upasampad, in placing oneself under another teacher. Thus the twice fivefold behaviour has been declared. (5-7) After sunrise during the first quarter (of the first Paurusht)? he should inspect (and clean) his things and pay his respects to the superior. (8) Then, with his hands joined, he should ask him: 1 The southern half of the sky or horizon, between east and west, is divided into four quarters, each of which corresponds in time to a paurushf, the fourth part of a day or a night. LECTURE XXVI. 143 ‘What shall I do now? I want to be employed, sir, in doing some work or in studying.’ (9) If he is ordered to do some work, he should do it without tiring; if he is ordered to study, he should do it without allowing himself to be affected by any pains. (10) A clever monk should divide the day into four (equal) parts (called paurush)), and fulfil his duties (uttaraguza) in all four parts. (11) In the first Paurusht he should study, in the second he should meditate, in the third he should go on his begging-tour, and in the fourth he should study again. (12) In the month Ash4dha the Paurusht (of the night) contains two feet (pada)'; in the month Pausha, four; in the months Xaitra and Asvayuga, three. (13) (The Paurushi) increases or decreases a digit? (angula) every week, two digits every fortnight, four digits every month. (14)
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.
1tell 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 beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tirthakara) as the planets, &c., (praise) the moon. (17) “The ignorant (priests) pretend to know the sacrifice, those whose Brahmanical excellence consists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18) ‘He who is called by people a Brahmaza and is worshipped like fire (is no true Brahmaza). But him we call a true Brahmama, whom the wise point out as such. (19) “He who has no worldly attachment after entering the order, who does not repent of having become a monk ?%, and who takes delight in the noble words, him we call a Brahmaza. (20) “‘He who is exempt from love, hatred, and fear, 1 Gannaf/At véyasA muham= yagaarthf vedas4m mukham. According to the Dtpika sacrifice here means the ten . Virtues: truth, penance, content, patience, right conduct, simplicity, faith, constancy, not injuring anything, and Samvara. * According to the commentators we should translate: He who does not embrace (his people) on meeting them, and is not sorry on leaving them. LECTURE XXV. 139 (and who shines forth) like burnished gold, purified in fire!, him we call a Brahmamza. (21) “A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirvaaa, him we call a Brahmama. (22) “ He who thoroughly knows living beings, whether they move or not, and does not injure them in any of the three ways ?, him we call a Brahmaza. (23) “He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Braéhmaza. (24) “He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a Brahmaza. (25) “He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahmama. (26) “He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a Brahmama. (27) “He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a Brahmamza. (28) “He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pleasure, him we call a Braéhmaza. (29) 1 Niddhantamalap&avagam. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
2Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated. * I.e. by thoughts, words, and acts. 140 UTTARADHYAYANA. “ The binding of animals (to the sacrificial pole), all the Védas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30) “ One does not become a Sramaza by the tonsure, nor a Brahmamza by the sacred syllable 6, nor a Muni by living in the woods, nor a Tapasa by wearing (clothes of) Kusa-grass and bark. (31) “One becomes a Sramawa by equanimity, a Brahmaza by chastity, a Muni by knowledge, and a Tapasa by penance. (32) “By one’s actions one becomes a Braéhmama, or a Kshattriya, or a Vaisya, or a Sodra. (33) “The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka?; him who is exempt from all Karman, we call a Brahmama. (34) “ The most excellent twice-born men? who possess these good qualities, are able to save themselves and others.” (35) When thus his doubt had been solved, Vigayaghésha, the Brahmama, assented * to the great sage Gayaghésha and to his (speech). (36) Vigayaghésha, pleased, folded his hands and spoke ' SnAtaka denotes a Brahman who has finished his studies ; it here means as much as ‘a perfect sage.’ * A various reading in one MS. adds, ‘ Ginas and Braéhmanas’ before dvigas. * Samuddya tayam tamtu. The text is evidently corrupted. Samud§4ya stands, according to the commentators, for sam4daya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read samuvd4ya vayam = samuvika vakas; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous. LECTURE XXV. I4I as follows: ‘You have well declared to me what true Brahmazahood consists in. (37) ‘You are a sacrificer of sacrifices, you are the most learned of those who know the Védas, you know the Gyédtishanga, you know perfectly the Law. (38) ‘You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.’ (39) “T do not want any alms; but, O Brahmaza, enter the order at once, lest you should be drifted about on the dreadful ocean of the Sams4ra, whose eddies are dangers. (40) “There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sams4ra; those who do not, will be liberated. (41) “If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) “Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43)
3(41) “If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) “Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43) When Vigayaghdésha had learned the excellent Law from the houseless Gayaghésha, he entered the order. (44) Gayaghésha and Vigayaghésha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45) Thus I say. 142 UTTARADHYAYANA. TWENTY-SIXTH LECTURE. THE CORRECT BEHAVIOUR. I shall declare the correct behaviour (s4m444r!) which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Samsara. (1) The correct behaviour of monks consists of (the following) ten parts: 1. 4vasyik4; 2. naishédhiki; 3. Aprtkkhand; 4. pratiprzékhand; 5. &handana; 6.i#4h4kara; 7. mithyA4k4ara; 8. tathak4ra; 9. abhyutthdna; 10. upasampad. (2-4) The A4vasyikA is required when he leaves a room (or the presence of other monks on some necessary business); the naishédhikt, on entering a place; Aprzkkhan, (or asking the superior’s permission) for what he is to do himself; pratipyzé#/an4, for what somebody else is todo; £4andan4, (or placing at the disposal of other monks) the things one has got; i#4#4k4ra, in the execution (of one’s intention by oneself or somebody else); mithy4k4ra, in the blaming oneself (for sins committed); tathak4ra, (assent) in making a promise; abhyutth4na, in serving those who deserve respect; and upasampad, in placing oneself under another teacher. Thus the twice fivefold behaviour has been declared. (5-7) After sunrise during the first quarter (of the first Paurusht)? he should inspect (and clean) his things and pay his respects to the superior. (8) Then, with his hands joined, he should ask him: 1 The southern half of the sky or horizon, between east and west, is divided into four quarters, each of which corresponds in time to a paurushf, the fourth part of a day or a night. LECTURE XXVI. 143 ‘What shall I do now? I want to be employed, sir, in doing some work or in studying.’ (9) If he is ordered to do some work, he should do it without tiring; if he is ordered to study, he should do it without allowing himself to be affected by any pains. (10) A clever monk should divide the day into four (equal) parts (called paurush)), and fulfil his duties (uttaraguza) in all four parts. (11) In the first Paurusht he should study, in the second he should meditate, in the third he should go on his begging-tour, and in the fourth he should study again. (12) In the month Ash4dha the Paurusht (of the night) contains two feet (pada)'; in the month Pausha, four; in the months Xaitra and Asvayuga, three. (13) (The Paurushi) increases or decreases a digit? (angula) every week, two digits every fortnight, four digits every month. (14)
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.
No commentary for this page.