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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(41) Then having recited the Pratikramaza Sdtra!, and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) *, and go through Ka4yétsarga without allowing himself to be affected by any pains. (42) Having finished K4yétsarga, and paid his reverence to the Guru, he should pronounce the customary (three) praises, and then wait for the proper time. (43) In the first Paurusht (of the night) he should study; in the second he should meditate; in the third he should leave off sleep; and in the fourth he should study again®. (44) In the fourth Paurusht he should wait for the proper time and then begin to study without waking the householders. (45) In the last quarter of the fourth Paurusht he should pay his reverence to the Guru, and performing K4la-pratikramaza‘* he should wait for the proper time. (46) When the (time for) KAyétsarga has arrived, he ? Padikamittu = pratikramya, explained pratikramanasitram uktva4. ® According to the Dfpik&: having repeated the three Gathds beginning 4riyauvagg haya. ® This verse is the same as verse 18, except a verbal difference in the last line. ‘ Padikamittu kAlassa, see p. 145, note 1. The Dtpika Lere explains this phrase by: doing acts proper for that time. LECTURE XXVII. 149 should go through it, without allowing himself to be affected by any pains. (47) Then he should, in due order, reflect on all transgressions he has committed during the night with regard to knowledge, faith, and conduct. (48) Having finished K4yétsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night. (49) Then having recited the Pratikramaza Sdtra &c. (see verse 41). (50) He should consider what kind of austerities he will undertake. Having finished his K4yétsarga, he pays his reverence to the Guru. (51) Having finished K4yétsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the perfected saints. (52) Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Sams4ra. (53) Thus I say. TWENTY-SEVENTH LECTURE. THE BAD BULLOCKS. There was a Sthavira and Gazadhara!’, the learned sage Garga. This leader of the Gaza once made the following reflections: (1) ‘He who rides in a car, crosses a wilderness; he ? Gana seems to correspond to the modern Gaféha ; see part i, p- 288, note 2. Gamadhara, therefore, does not denote here, as usual, a disciple of Tirthakara. 150 UTTARADHYAYANA. who rides, as it were, in (the car of) religious exercise, crosses the Sams4ra. (2) ‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4)
2(2) ‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4) ‘It will fall down on its side, or sit down, or lie down ; it will jump up or caper, or it will obstinately make for a young cow. (5) ‘It will furiously advance with its head lowered for an attack, or angrily go backward ; it will stand still as if dead, or run at full speed. (6) ‘The cursed beast‘ will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off. (7) ‘Just as bad bullocks are when put before a car, so are bad pupils when yoked, as it were, to the car of the Law; they break down through want of zeal. (8) ‘Some attach great importance’ to their success; * Khalumka = galivrishabha. Gali is explained in the dictionaries: a strong but lazy bull. In verse 16 we meet with galigaddaha = galigardabha, as synonymous with khalumka. ? The commentator understands the first line of this verse as having reference to the angry driver. But though an angry driver will perhaps, for all I know, put his bullock’s tail to his teeth, still it is harder to supply another subject in the first line than in the second, and in the following verses. > Samil4 = yugarandhrakflaka, Avafgri. ‘ Khim4la = g4ra, see Hémakandra, Dési K6ésha 3, 27. It is a coarse term, which I replace by another, though probably the language of our coach-drivers might supply us with a more idiomatic rendering. ® G4rava, cf. p. 98, note 2. LECTURE XXVII. : 151 some to their good fare; some to their comfort; some nurse their anger. (9) ‘Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments'(?) (10) ‘(A bad pupil) makes objections, and points out (imagined) difficulties ; he frequently acts in opposition to the words of the superiors. (11) ‘(He will say if sent to a lady): ‘She does not know me, she will give me nothing; I suppose she will be gone out ; send some other monk there.” (12) ‘If sent on an errand, they do not do what they were bidden?, but stroll about wherever they like ; or deporting themselves like servants of the king’, they knit their brows (when speaking to other people). (13) ‘After they have been instructed, admitted into the order, and nourished with food and drink, they disperse in all directions like geese whose wings have grown.’ (14) Now this driver (viz. Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15) ‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16)
3Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15) ‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16) 1 The metre of this verse seems to have originally been Arya, but an attempt has been made to change it into Anush/ubh. We meet here with the interesting form anus&sammf (read anusasammi) = anus4smi. * This seems to be the meaning of the word paliuméanti. The commentators say, after other explanations, that they pretend not to have met the person to whom they were sent. 5 Ragavetfhim va mannant4; vet‘hi=vishdi, hire. 152 UTTARADHYAYANA. That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life. (17) Thus I say. TWENTY-EIGHTH LECTURE. THE ROAD TO FINAL DELIVERANCE. Learn the true road leading to final deliverance, which the Ginas have taught; it depends on four causes and is characterised by right knowledge and faith. (1) I. Right knowledge; II. Faith; III. Conduct; and IV. Austerities; this is the road taught by the Ginas who possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities ; beings who follow this road, will obtain beatitude. (3) I. Knowledge is fivefold: 1. Sruta, knowledge derived from the sacred books; 2. Abhinibédhika, perception!; 3. Avadhi, supernatural knowledge ; 4. Manadpary4ya?*, knowledge of the thoughts of other people; 5. Kévala, the highest, unlimited knowledge. (4) This is usually called mati, and is placed before sruta. The same enumeration recurs in XXXIII, 4, p. 193. Umiéasvati in Méksha Sitra I, 14, gives the following synonyms of mati: smriti, kinta, abhinibédha. 3 Mananfnam. LECTURE XXVIII. 153 This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments. (5) Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substances or qualities). (6) Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances*); they make up this world, as has been taught by the Ginas who possess the best knowledge. (7) Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances. (8) The characteristic of Dharma is motion, that of Adharma immobility, and that of space®, which contains all other substances, is to make room (for everything) *. (9) The characteristic of time is duration’, that of soul the realisation * of knowledge, faith, happiness, and misery. (10) The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11) The characteristic of matter is sound, darkness,
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(41) Then having recited the Pratikramaza Sdtra!, and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) *, and go through Ka4yétsarga without allowing himself to be affected by any pains. (42) Having finished K4yétsarga, and paid his reverence to the Guru, he should pronounce the customary (three) praises, and then wait for the proper time. (43) In the first Paurusht (of the night) he should study; in the second he should meditate; in the third he should leave off sleep; and in the fourth he should study again®. (44) In the fourth Paurusht he should wait for the proper time and then begin to study without waking the householders. (45) In the last quarter of the fourth Paurusht he should pay his reverence to the Guru, and performing K4la-pratikramaza‘* he should wait for the proper time. (46) When the (time for) KAyétsarga has arrived, he ? Padikamittu = pratikramya, explained pratikramanasitram uktva4. ® According to the Dfpik&: having repeated the three Gathds beginning 4riyauvagg haya. ® This verse is the same as verse 18, except a verbal difference in the last line. ‘ Padikamittu kAlassa, see p. 145, note 1. The Dtpika Lere explains this phrase by: doing acts proper for that time. LECTURE XXVII. 149 should go through it, without allowing himself to be affected by any pains. (47) Then he should, in due order, reflect on all transgressions he has committed during the night with regard to knowledge, faith, and conduct. (48) Having finished K4yétsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night. (49) Then having recited the Pratikramaza Sdtra &c. (see verse 41). (50) He should consider what kind of austerities he will undertake. Having finished his K4yétsarga, he pays his reverence to the Guru. (51) Having finished K4yétsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the perfected saints. (52) Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Sams4ra. (53) Thus I say. TWENTY-SEVENTH LECTURE. THE BAD BULLOCKS. There was a Sthavira and Gazadhara!’, the learned sage Garga. This leader of the Gaza once made the following reflections: (1) ‘He who rides in a car, crosses a wilderness; he ? Gana seems to correspond to the modern Gaféha ; see part i, p- 288, note 2. Gamadhara, therefore, does not denote here, as usual, a disciple of Tirthakara. 150 UTTARADHYAYANA. who rides, as it were, in (the car of) religious exercise, crosses the Sams4ra. (2) ‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4)
2(2) ‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4) ‘It will fall down on its side, or sit down, or lie down ; it will jump up or caper, or it will obstinately make for a young cow. (5) ‘It will furiously advance with its head lowered for an attack, or angrily go backward ; it will stand still as if dead, or run at full speed. (6) ‘The cursed beast‘ will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off. (7) ‘Just as bad bullocks are when put before a car, so are bad pupils when yoked, as it were, to the car of the Law; they break down through want of zeal. (8) ‘Some attach great importance’ to their success; * Khalumka = galivrishabha. Gali is explained in the dictionaries: a strong but lazy bull. In verse 16 we meet with galigaddaha = galigardabha, as synonymous with khalumka. ? The commentator understands the first line of this verse as having reference to the angry driver. But though an angry driver will perhaps, for all I know, put his bullock’s tail to his teeth, still it is harder to supply another subject in the first line than in the second, and in the following verses. > Samil4 = yugarandhrakflaka, Avafgri. ‘ Khim4la = g4ra, see Hémakandra, Dési K6ésha 3, 27. It is a coarse term, which I replace by another, though probably the language of our coach-drivers might supply us with a more idiomatic rendering. ® G4rava, cf. p. 98, note 2. LECTURE XXVII. : 151 some to their good fare; some to their comfort; some nurse their anger. (9) ‘Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments'(?) (10) ‘(A bad pupil) makes objections, and points out (imagined) difficulties ; he frequently acts in opposition to the words of the superiors. (11) ‘(He will say if sent to a lady): ‘She does not know me, she will give me nothing; I suppose she will be gone out ; send some other monk there.” (12) ‘If sent on an errand, they do not do what they were bidden?, but stroll about wherever they like ; or deporting themselves like servants of the king’, they knit their brows (when speaking to other people). (13) ‘After they have been instructed, admitted into the order, and nourished with food and drink, they disperse in all directions like geese whose wings have grown.’ (14) Now this driver (viz. Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15) ‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16)
3Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15) ‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16) 1 The metre of this verse seems to have originally been Arya, but an attempt has been made to change it into Anush/ubh. We meet here with the interesting form anus&sammf (read anusasammi) = anus4smi. * This seems to be the meaning of the word paliuméanti. The commentators say, after other explanations, that they pretend not to have met the person to whom they were sent. 5 Ragavetfhim va mannant4; vet‘hi=vishdi, hire. 152 UTTARADHYAYANA. That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life. (17) Thus I say. TWENTY-EIGHTH LECTURE. THE ROAD TO FINAL DELIVERANCE. Learn the true road leading to final deliverance, which the Ginas have taught; it depends on four causes and is characterised by right knowledge and faith. (1) I. Right knowledge; II. Faith; III. Conduct; and IV. Austerities; this is the road taught by the Ginas who possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities ; beings who follow this road, will obtain beatitude. (3) I. Knowledge is fivefold: 1. Sruta, knowledge derived from the sacred books; 2. Abhinibédhika, perception!; 3. Avadhi, supernatural knowledge ; 4. Manadpary4ya?*, knowledge of the thoughts of other people; 5. Kévala, the highest, unlimited knowledge. (4) This is usually called mati, and is placed before sruta. The same enumeration recurs in XXXIII, 4, p. 193. Umiéasvati in Méksha Sitra I, 14, gives the following synonyms of mati: smriti, kinta, abhinibédha. 3 Mananfnam. LECTURE XXVIII. 153 This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments. (5) Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substances or qualities). (6) Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances*); they make up this world, as has been taught by the Ginas who possess the best knowledge. (7) Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances. (8) The characteristic of Dharma is motion, that of Adharma immobility, and that of space®, which contains all other substances, is to make room (for everything) *. (9) The characteristic of time is duration’, that of soul the realisation * of knowledge, faith, happiness, and misery. (10) The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11) The characteristic of matter is sound, darkness,
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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