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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This lecture treats of the following subjects : 1. samvéga, longing for liberation ; 2. nirvéda, disregard of worldly objects ; 3. dharmasraddha, desire of the Law; 4. gurus4dharmikasusrfishaz4, obedience to co-religionists and to the Guru. 5. 4lé4an4, confession of sins before the Guru ; 6. ninda, repenting of one’s sins to oneself ; 7. garhd, repenting of one’s sins before the Guru; 1 Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition. LECTURE XXIX. 159 8. sam4ayika, moral and intellectual purity of the soul ; 9. &aturvimsatistava, adoration of the twentyfour Ginas ; 10. vandana, paying reverence to the Guru ; II. pratikramaza, expiation of sins ; 12. kAyétsarga, a particular position of the body ; 13. pratyA4khydna, self-denial ; 14. stavastutimangala, praises and hymns ; 15. kalasya pratyupékshaz, keeping the right time ; 16. prayaskittakarama, practising penance ; 17. ksham4pama, begging forgiveness ; 18, svadhy4ya, study; 19. vasan4, recital of the sacred texts; 20. pariprzékhané, questioning (the teacher) ; 21. pardvartan4, repetition ; 22. anupréksh4, pondering ; 23. dharmakath4, religious discourse; 24. srutasy4rédhana, acquisition of sacred knowledge ; 25. ékagramanadsannivésan4, concentration of thoughts ; 26. samyama, control ; 27. tapas, austerities ; 28. vyavadana, cutting off the Karman ; 29. sukh4s4ta, renouncing pleasure ; 30. apratibaddhat4, mental independence ; 31. viditrasayanasanasévan4, using unfrequented lodgings and beds ; 32. vinivartan4, turning from the world ; 33. sambhégapraty4khy4na, renouncing collection of alms in one district only ; 160 UTTARADHYAYANA. 34. upadhipratyakhy4na, renouncing articles of use; 35. 4harapratyakh y4na, renouncing food ; 36. kashayapratyakhy4na, conquering the passions ; 37. yOgapraty4khy4na, renouncing activity ; 38. sartrapratyakhy4na, renouncing the body ; 39. sah4yapratyakhy4na, renouncing company ; 40. bhaktapratyakhy4na, renouncing all food ; 41. sadbh4vapraty4khy4na, perfect renunciation ; 42. pratirdpata, conforming to the standard ; 43. vaiyavrztya, doing service ; 44. sarvagu#asampdrmata, fulfilling all virtues ; 45. vitaragatd, freedom from passion ; 46. kshAnti, patience ; 47. mukti, freedom from greed ; 48. 4rgava, simplicity ; 49. mArdava, humility ; 50. bhavasatya, sincerity of mind ; 51. karamasatya, sincerity of religious practice ; 52. yOgasatya, sincerity of acting ; 53. mandguptata, watchfulness of the mind ; 54. vag-guptata, watchfulness of the speech ; 55. kayaguptat4, watchfulness of the body; 56. manaksamAdhéraza, discipline of the mind;
2karamasatya, sincerity of religious practice ; 52. yOgasatya, sincerity of acting ; 53. mandguptata, watchfulness of the mind ; 54. vag-guptata, watchfulness of the speech ; 55. kayaguptat4, watchfulness of the body; 56. manaksamAdhéraza, discipline of the mind; 57. vaksamAdh4raz4, discipline of the speech ; 58. kayasamadh4raza, discipline of the body ; 59. g#anasampannata, possession of knowledge ; 60. darsanasampannaté4, possession of faith ; 61. £4ritrasampannat4, possession of conduct ; LECTURE XXIX. 161 62. srétréndriyanigraha, subduing the ear; 63. Aakshurindriyanigraha, subduing the eye ; 64. ghrazéndriyanigraha, subduing the organ of smell ; 65. gihvéndriyanigraha, subduing the tongue ; 66. sparsanéndriyanigraha,subduing the organ of touch ; 67. krédhavigaya, conquering anger ; 68. manavigaya, conquering pride ; 69. may4vigaya, conquering deceit ; 70. ldbhavigaya, conquering greed ; 71. prémadvéshamithy4darsamavigaya, conquering love, hate, and wrong belief ; 72. sailési, stability ; 73. akarmatdé, freedom from Karman. 1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation ; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely ; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right taith ; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection. (1) 2. Sir, what does the soul obtain by disregard of worldly objects!? Bydisregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to 1 Or aversion to the Circle of Births. (45) M 162 UTTARADHYAYANA. all objects; thereby he ceases to engage in any undertakings, in consequence of which he leaves the road of Sams4ra and enters the road to perfection. (2) 3. Sir’, what does the soul obtain by the desire of the Law? Bythe desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c. ; and he obtains unchecked happiness. (3)
3; and he obtains unchecked happiness. (3) 4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher’) he avoids being reborn as a denizen of hell,an animal,a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains perfection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, misapplied austerities*, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch 4, and annihilates such Karman as he had acquired before. (5) 1 In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel. * Aty4stana. ® Nid4na, cf. p. 60, n. 2. ‘ This is the meaning of the words itthfvéya napumsaga- LECTURE XXIX, 163 6. By repenting of one’s sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues ', by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one’s sins before the Guru the soul obtains humiliation; feeling humiliated, he will leave off all blameable occupations’, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling * developments. (7) 8. By moral and intellectual purity (literally, equilibrium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four Ginas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11, By expiation of sins he obviates transgressions of the vows; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ¢, does not neglect (the practice of control), and pays great attention to it. (11) véyam = strivéda, napumsakavéda, as explained by the commentators on XXXII, 102. ’ Karanagunasrédhim pratipadyaté. It is difficult to render this phrase adequately; the meaning is that by successively destroying moral impurities one arrives at higher and higher virtues. * Y6ga, i.e. the cause of the production of Karman. 5 GhAti, compare Bhandarkar, Report, p. 93, note *. “ See Twenty-fourth Lecture, p. 129 ff. M 2 164 UTTARADHYAYANA.
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.
1This lecture treats of the following subjects : 1. samvéga, longing for liberation ; 2. nirvéda, disregard of worldly objects ; 3. dharmasraddha, desire of the Law; 4. gurus4dharmikasusrfishaz4, obedience to co-religionists and to the Guru. 5. 4lé4an4, confession of sins before the Guru ; 6. ninda, repenting of one’s sins to oneself ; 7. garhd, repenting of one’s sins before the Guru; 1 Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition. LECTURE XXIX. 159 8. sam4ayika, moral and intellectual purity of the soul ; 9. &aturvimsatistava, adoration of the twentyfour Ginas ; 10. vandana, paying reverence to the Guru ; II. pratikramaza, expiation of sins ; 12. kAyétsarga, a particular position of the body ; 13. pratyA4khydna, self-denial ; 14. stavastutimangala, praises and hymns ; 15. kalasya pratyupékshaz, keeping the right time ; 16. prayaskittakarama, practising penance ; 17. ksham4pama, begging forgiveness ; 18, svadhy4ya, study; 19. vasan4, recital of the sacred texts; 20. pariprzékhané, questioning (the teacher) ; 21. pardvartan4, repetition ; 22. anupréksh4, pondering ; 23. dharmakath4, religious discourse; 24. srutasy4rédhana, acquisition of sacred knowledge ; 25. ékagramanadsannivésan4, concentration of thoughts ; 26. samyama, control ; 27. tapas, austerities ; 28. vyavadana, cutting off the Karman ; 29. sukh4s4ta, renouncing pleasure ; 30. apratibaddhat4, mental independence ; 31. viditrasayanasanasévan4, using unfrequented lodgings and beds ; 32. vinivartan4, turning from the world ; 33. sambhégapraty4khy4na, renouncing collection of alms in one district only ; 160 UTTARADHYAYANA. 34. upadhipratyakhy4na, renouncing articles of use; 35. 4harapratyakh y4na, renouncing food ; 36. kashayapratyakhy4na, conquering the passions ; 37. yOgapraty4khy4na, renouncing activity ; 38. sartrapratyakhy4na, renouncing the body ; 39. sah4yapratyakhy4na, renouncing company ; 40. bhaktapratyakhy4na, renouncing all food ; 41. sadbh4vapraty4khy4na, perfect renunciation ; 42. pratirdpata, conforming to the standard ; 43. vaiyavrztya, doing service ; 44. sarvagu#asampdrmata, fulfilling all virtues ; 45. vitaragatd, freedom from passion ; 46. kshAnti, patience ; 47. mukti, freedom from greed ; 48. 4rgava, simplicity ; 49. mArdava, humility ; 50. bhavasatya, sincerity of mind ; 51. karamasatya, sincerity of religious practice ; 52. yOgasatya, sincerity of acting ; 53. mandguptata, watchfulness of the mind ; 54. vag-guptata, watchfulness of the speech ; 55. kayaguptat4, watchfulness of the body; 56. manaksamAdhéraza, discipline of the mind;
2karamasatya, sincerity of religious practice ; 52. yOgasatya, sincerity of acting ; 53. mandguptata, watchfulness of the mind ; 54. vag-guptata, watchfulness of the speech ; 55. kayaguptat4, watchfulness of the body; 56. manaksamAdhéraza, discipline of the mind; 57. vaksamAdh4raz4, discipline of the speech ; 58. kayasamadh4raza, discipline of the body ; 59. g#anasampannata, possession of knowledge ; 60. darsanasampannaté4, possession of faith ; 61. £4ritrasampannat4, possession of conduct ; LECTURE XXIX. 161 62. srétréndriyanigraha, subduing the ear; 63. Aakshurindriyanigraha, subduing the eye ; 64. ghrazéndriyanigraha, subduing the organ of smell ; 65. gihvéndriyanigraha, subduing the tongue ; 66. sparsanéndriyanigraha,subduing the organ of touch ; 67. krédhavigaya, conquering anger ; 68. manavigaya, conquering pride ; 69. may4vigaya, conquering deceit ; 70. ldbhavigaya, conquering greed ; 71. prémadvéshamithy4darsamavigaya, conquering love, hate, and wrong belief ; 72. sailési, stability ; 73. akarmatdé, freedom from Karman. 1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation ; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely ; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right taith ; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection. (1) 2. Sir, what does the soul obtain by disregard of worldly objects!? Bydisregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to 1 Or aversion to the Circle of Births. (45) M 162 UTTARADHYAYANA. all objects; thereby he ceases to engage in any undertakings, in consequence of which he leaves the road of Sams4ra and enters the road to perfection. (2) 3. Sir’, what does the soul obtain by the desire of the Law? Bythe desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c. ; and he obtains unchecked happiness. (3)
3; and he obtains unchecked happiness. (3) 4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher’) he avoids being reborn as a denizen of hell,an animal,a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains perfection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, misapplied austerities*, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch 4, and annihilates such Karman as he had acquired before. (5) 1 In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel. * Aty4stana. ® Nid4na, cf. p. 60, n. 2. ‘ This is the meaning of the words itthfvéya napumsaga- LECTURE XXIX, 163 6. By repenting of one’s sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues ', by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one’s sins before the Guru the soul obtains humiliation; feeling humiliated, he will leave off all blameable occupations’, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling * developments. (7) 8. By moral and intellectual purity (literally, equilibrium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four Ginas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11, By expiation of sins he obviates transgressions of the vows; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ¢, does not neglect (the practice of control), and pays great attention to it. (11) véyam = strivéda, napumsakavéda, as explained by the commentators on XXXII, 102. ’ Karanagunasrédhim pratipadyaté. It is difficult to render this phrase adequately; the meaning is that by successively destroying moral impurities one arrives at higher and higher virtues. * Y6ga, i.e. the cause of the production of Karman. 5 GhAti, compare Bhandarkar, Report, p. 93, note *. “ See Twenty-fourth Lecture, p. 129 ff. M 2 164 UTTARADHYAYANA.
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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