Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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, ‘ Dravya, guna, pary&ya (paggava in Gaina Pr&krit). Guna, quality, is generally not admitted by the Gainas as a separate category, see SilAnka’s refutation of the Vaiséshika doctrines at the end of his comments on Sfttrakriténga I, 12 (Bombay edition, p- 482). * They are frequently called astik4yas, or realities. ® It is here called nabhas instead of 4k4sa. ‘ Avag&ha. 5 Vartané. * Upayéga. 154 UTTARADHYAYANA. lustre (of jewels, &c.), light, shade, sunshine ; colour, taste, smell, and touch. (12) The characteristic of development is singleness, separateness!, number, form, conjunction, and disjunction. (13) 1. giva, Soul; 2. agtva, the inanimate things ; 3. bandha, the binding of the soul by Karman; 4. puzya, merit; 5. papa, demerit; 6. Asrava, that which causes the soul to be affected by sins; 7. Samvara, the prevention of 4srava by watchfulness; 8. the annihilation of Karman; 9. final deliverance : these are the nine truths (or categories). (14) He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15) I]. Faith is produced by 1. nisarga, nature; 2. upadésa, instruction; 3. 4g#4, command; 4. stra, study of the sftras; 5. biga, suggestion ; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistara, complete course of study; 8. kriy4, religious exercise; 9. samkshépa, brief exposition; 10. dharma, the Law. (16) 1. He who truly comprehends, by a spontaneous effort of his mind’, (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences’, (believes by) nature. (17) He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the ' Singleness (€katva) makes a thing appear as one thing, separateness (przthaktva) as different from others. * Sahasamuiya = svayamsamudita. It is usually rendered sahasammati. A * Asravasamvara, see above, verse 14, 6 and 7. LECTURE XXVIII. 155 Ginas have taught, (thinking) they are of this and not of a different nature, believes by nature. (18) 2. But he who believes these truths, having learned them from somebody else, either a K/admastha ! or a Gina, believes by instruction. (19) 3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20) 4. He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22)
2He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22) 6. He who truly knows the sacred lore, viz. the eleven Angas, the Praktrzas*, and the Drdsh¢ivada, believes by the comprehension of the sacred lore. (23) 7. He who understands the true nature of all substances by means ofall proofs(pram4za) and nayas*, believes by a complete course of study. (24) 8. He who sincerely performs (all duties implied) 1 A khadmastha is one who has not yet obtained Kévala, or the highest knowledge; he is in the two gunasthAnas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as 1. upasAntaméha, and 2. kshizam6ha; viz. 1. that in which delusion is only temporarily separated from the soul, and 2. that in which delusion is finally destroyed. * Bahira; apparently the same works are intended which are elsewhere called anangapravish/a. * The original has the singular. * The seven nayas are ‘points of view or principles with reference to which certain judgments are arrived at or arrangements made.’ Bhandarkar, Report, p. 112. 156 UTTARADHYAYANA. by right knowledge, faith, and conduct, by asceticism and discipline, and by all Samitis and Guptis, believes by religious exercise. (25) 9. He who though not versed in the sacred doctrines? nor acquainted with other systems’, holds no wrong doctrines, believes by brief exposition. (26) 10. He who believes in the truth? of the realities ¢, the Satras, and conduct, as it has been explained by the Ginas, believes by the Law. (27) Right belief depends on the acquaintance with truth®, on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28) There is no (right) conduct without right belief ®, and it must be cultivated (for obtaining) right faith ; righteousness and conduct originate together, or righteousness precedes (conduct). (29) Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct’, without virtues there is no deliverance °, and without deliverance there is no perfection. (30) (The excellence of faith depends on the following) eight points: 1. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt 1 Pravakana. 3 E. g. that of Kapila, &c., Comm. 5 Dharma. * Astik4ya; see note on verse 7. 5 T.e. true things as soul, &c. * Samyaktva ‘righteousness.’ 7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c.
33 E. g. that of Kapila, &c., Comm. 5 Dharma. * Astik4ya; see note on verse 7. 5 T.e. true things as soul, &c. * Samyaktva ‘righteousness.’ 7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c. ® By deliverance I have rendered méksha, and by final perfection nirvaaa. Médksha denotes freedom from Karman, a condition which in Brahmanical philosophy is called givanmukti. LECTURE XXVIII. 157 its saving qualities!; 4. that one is not shaken in the right belief (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one supports or loves the confessors of the Law; 8. that one endeavours to exalt it. (31) III. Conduct, which produces the destruction of all Karman, is 1. sim&yika?, the avoidance of everything sinful; 2. £4€dépasth4pana, the initiation of a novice; 3. parihdravisuddhika, purity produced by peculiar austerities*; 4. sOkshma samparaya, reduction of desire; 5. akashaya yathakhyAta, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a Khadmastha as of a Gina. (32, 33) IV. Austerities are twofold: external and internal ; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection). Thus I say. *NivvitigighAd=nirvikikitsa, According to the commentary it may stand for nir-vid-gugups4 ‘ without loathing the saints.’ * See Bhandarkar, Report, p. 98, note {. 8 The Dfpik& contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become parihfrikas, and the remaining four serve them (anuparih4rikas). After six months the pariharikas become anuparihfrikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anuparihfarikas. 158 UTTARADHYAYANA. TWENTY-NINTH LECTURE. THE EXERTION IN RIGHTEOUSNESS. O long-lived (Gambasvamin)! I (Sudharman) have heard the following discourse from the venerable (Mahavira). Here, forsooth, the Venerable Ascetic Mah4vira, of the Kasyapa Gétra, has delivered this lecture called the exertion in righteousness. Many creatures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Ginas)!—have obtained perfection, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects : 1. samvéga, longing for liberation ; 2. nirvéda, disregard of worldly objects ;
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(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, ‘ Dravya, guna, pary&ya (paggava in Gaina Pr&krit). Guna, quality, is generally not admitted by the Gainas as a separate category, see SilAnka’s refutation of the Vaiséshika doctrines at the end of his comments on Sfttrakriténga I, 12 (Bombay edition, p- 482). * They are frequently called astik4yas, or realities. ® It is here called nabhas instead of 4k4sa. ‘ Avag&ha. 5 Vartané. * Upayéga. 154 UTTARADHYAYANA. lustre (of jewels, &c.), light, shade, sunshine ; colour, taste, smell, and touch. (12) The characteristic of development is singleness, separateness!, number, form, conjunction, and disjunction. (13) 1. giva, Soul; 2. agtva, the inanimate things ; 3. bandha, the binding of the soul by Karman; 4. puzya, merit; 5. papa, demerit; 6. Asrava, that which causes the soul to be affected by sins; 7. Samvara, the prevention of 4srava by watchfulness; 8. the annihilation of Karman; 9. final deliverance : these are the nine truths (or categories). (14) He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15) I]. Faith is produced by 1. nisarga, nature; 2. upadésa, instruction; 3. 4g#4, command; 4. stra, study of the sftras; 5. biga, suggestion ; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistara, complete course of study; 8. kriy4, religious exercise; 9. samkshépa, brief exposition; 10. dharma, the Law. (16) 1. He who truly comprehends, by a spontaneous effort of his mind’, (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences’, (believes by) nature. (17) He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the ' Singleness (€katva) makes a thing appear as one thing, separateness (przthaktva) as different from others. * Sahasamuiya = svayamsamudita. It is usually rendered sahasammati. A * Asravasamvara, see above, verse 14, 6 and 7. LECTURE XXVIII. 155 Ginas have taught, (thinking) they are of this and not of a different nature, believes by nature. (18) 2. But he who believes these truths, having learned them from somebody else, either a K/admastha ! or a Gina, believes by instruction. (19) 3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20) 4. He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22)
2He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22) 6. He who truly knows the sacred lore, viz. the eleven Angas, the Praktrzas*, and the Drdsh¢ivada, believes by the comprehension of the sacred lore. (23) 7. He who understands the true nature of all substances by means ofall proofs(pram4za) and nayas*, believes by a complete course of study. (24) 8. He who sincerely performs (all duties implied) 1 A khadmastha is one who has not yet obtained Kévala, or the highest knowledge; he is in the two gunasthAnas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as 1. upasAntaméha, and 2. kshizam6ha; viz. 1. that in which delusion is only temporarily separated from the soul, and 2. that in which delusion is finally destroyed. * Bahira; apparently the same works are intended which are elsewhere called anangapravish/a. * The original has the singular. * The seven nayas are ‘points of view or principles with reference to which certain judgments are arrived at or arrangements made.’ Bhandarkar, Report, p. 112. 156 UTTARADHYAYANA. by right knowledge, faith, and conduct, by asceticism and discipline, and by all Samitis and Guptis, believes by religious exercise. (25) 9. He who though not versed in the sacred doctrines? nor acquainted with other systems’, holds no wrong doctrines, believes by brief exposition. (26) 10. He who believes in the truth? of the realities ¢, the Satras, and conduct, as it has been explained by the Ginas, believes by the Law. (27) Right belief depends on the acquaintance with truth®, on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28) There is no (right) conduct without right belief ®, and it must be cultivated (for obtaining) right faith ; righteousness and conduct originate together, or righteousness precedes (conduct). (29) Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct’, without virtues there is no deliverance °, and without deliverance there is no perfection. (30) (The excellence of faith depends on the following) eight points: 1. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt 1 Pravakana. 3 E. g. that of Kapila, &c., Comm. 5 Dharma. * Astik4ya; see note on verse 7. 5 T.e. true things as soul, &c. * Samyaktva ‘righteousness.’ 7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c.
33 E. g. that of Kapila, &c., Comm. 5 Dharma. * Astik4ya; see note on verse 7. 5 T.e. true things as soul, &c. * Samyaktva ‘righteousness.’ 7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c. ® By deliverance I have rendered méksha, and by final perfection nirvaaa. Médksha denotes freedom from Karman, a condition which in Brahmanical philosophy is called givanmukti. LECTURE XXVIII. 157 its saving qualities!; 4. that one is not shaken in the right belief (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one supports or loves the confessors of the Law; 8. that one endeavours to exalt it. (31) III. Conduct, which produces the destruction of all Karman, is 1. sim&yika?, the avoidance of everything sinful; 2. £4€dépasth4pana, the initiation of a novice; 3. parihdravisuddhika, purity produced by peculiar austerities*; 4. sOkshma samparaya, reduction of desire; 5. akashaya yathakhyAta, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a Khadmastha as of a Gina. (32, 33) IV. Austerities are twofold: external and internal ; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection). Thus I say. *NivvitigighAd=nirvikikitsa, According to the commentary it may stand for nir-vid-gugups4 ‘ without loathing the saints.’ * See Bhandarkar, Report, p. 98, note {. 8 The Dfpik& contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become parihfrikas, and the remaining four serve them (anuparih4rikas). After six months the pariharikas become anuparihfrikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anuparihfarikas. 158 UTTARADHYAYANA. TWENTY-NINTH LECTURE. THE EXERTION IN RIGHTEOUSNESS. O long-lived (Gambasvamin)! I (Sudharman) have heard the following discourse from the venerable (Mahavira). Here, forsooth, the Venerable Ascetic Mah4vira, of the Kasyapa Gétra, has delivered this lecture called the exertion in righteousness. Many creatures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Ginas)!—have obtained perfection, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects : 1. samvéga, longing for liberation ; 2. nirvéda, disregard of worldly objects ;
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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