Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. 12. By K4yétsarga he gets rid of past and present (transgressions which require) Prayaséitta!; thereby his mind is set at ease like a porter who is eased of his burden; and engaging in praiseworthy contemplation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas; by self-denial he prevents desires rising in him; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct ; thereby he gains such improvement, that he will put an end to his worldly existence’, (or) be born afterwards in one of the Kalpas and Vim4nas*. (14) 15. By keeping the right time he destroys the Karman which obstructs right knowledge. (15) 16. By practising Prayas&itta' he gets rid of sins, and commits no transgressions; he who correctly practises Prdyaséitta, gains the road and the reward of the road‘, he wins the reward of good conduct. (16) 17. By begging forgiveness he obtains happiness of mind; thereby he acquires a kind disposition towards all kinds of living beings®; by this 1 Expiatory rites, 4l64an4, &c. ® Antakriy4, explained by mukti. * The Kalpas and the Vimfnas are the heavens of the Vaim4nika gods, see below, p. 226. ‘ By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti. 5 Savvapamabhfyagivasatt4. The prazas possess from two to four organs of sense, the gfvas five, the bhfitas are plants, and the sattvas are all remaining beings. LECTURE XXIX. 165 kind disposition he obtains purity of character and freedom from fear. (17) 18. By study he destroys the Karman which obstructs right knowledge. (18) 19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tirtha’, which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct comprehension of the Satra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka? (have upon the soul); he shortens their duration when it was to be a long one; he mitigates their power when it was intense ; (he reduces their sphere of action when it was a wide one)®; he may either acquire Ayushka-karman or not, but he no more accumulates Karman which 1 According to the commentaries, by Tirtha are meant the Ganadharas.
23 Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 192. Ayushka is that Karman which determines the length of time which one is to live. A somewhat different explanation of this Karman is given by Bhandarkar, loc. cit., p. 97, note. ® The passage in question is an addition in some MSS., as the commentators tell us. The meaning seems to be that the Karman which was attached to many parts of the soul is restricted to fewer places by the influence of the purity superinduced on the soul by pondering. 166 UTTARADHYAYANA. produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold SamsAra, which is without beginning and end. (22) 23. By religious discourses he obtains destruction of the Karman; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. (25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman’. (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he_ obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) 30. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attachment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use 1 Vyavadana is the cutting off of the Karman and the subsequent purity of the soul. LECTURE XXIX. 167 allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliverance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Samséra. (32) 33. By renouncing collection of alms in one district only! he overcomes obstacles?; unchecked by them he exerts himself to attain liberation; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk ; not envying other monks he takes up a separate, agreeable lodging *. (33) 34. By renouncing articles of use‘ he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34)
3(33) 34. By renouncing articles of use‘ he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life; ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions; thereby he becomes indifferent to happiness and pains. (36) 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before. (37) 38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession * Sambhéga = ékamandalyam fhérakaranzam. ? Alamban4, glanatadi. 5 Dukkam suhaseggam uvasampaggittanam viharai. * Except such as are obligatory, e.g. his broom, the mukhavastrika, &c. . 168 UTTARADHYAYANA. of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains singleness; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censoriousness, and he acquires a high degree of control, of Samvara, and of carefulness}. (39). 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 41. By perfect renunciation? he enters the final (fourth. stage of pure meditation), whence there is no return; a monk who is in that state, destroys the four remnants of Karman which even a Kévalin possesses, viz. védantya, 4yushka, naman, and gétra’; and then he will put an end toall misery. (41) 42. By conforming to the standard of monks * he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things®, subdue his senses, and practise, in a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman 1 Samahié = sam4hita or sam&dhimén. * Sadbh4va pratyakhydna. The Dipika gives the following explanation: he makes the renunciation in such a way that he need not make it a second time. ’ Védantya is that Karman which produces effects that must be experienced, as pleasure or pain; 4yushka is the Karman that determines the length of life; naman and gétra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f. ‘ Explained: sthavirakalpasidhuvéshadh4ritvam. 5 Appadiléha=alpapratyupéksha; he has to inspect few things, because he uses only few. LECTURE XXIX. 169 which brings about for him the naman and gétra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44)
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* 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. 12. By K4yétsarga he gets rid of past and present (transgressions which require) Prayaséitta!; thereby his mind is set at ease like a porter who is eased of his burden; and engaging in praiseworthy contemplation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas; by self-denial he prevents desires rising in him; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct ; thereby he gains such improvement, that he will put an end to his worldly existence’, (or) be born afterwards in one of the Kalpas and Vim4nas*. (14) 15. By keeping the right time he destroys the Karman which obstructs right knowledge. (15) 16. By practising Prayas&itta' he gets rid of sins, and commits no transgressions; he who correctly practises Prdyaséitta, gains the road and the reward of the road‘, he wins the reward of good conduct. (16) 17. By begging forgiveness he obtains happiness of mind; thereby he acquires a kind disposition towards all kinds of living beings®; by this 1 Expiatory rites, 4l64an4, &c. ® Antakriy4, explained by mukti. * The Kalpas and the Vimfnas are the heavens of the Vaim4nika gods, see below, p. 226. ‘ By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti. 5 Savvapamabhfyagivasatt4. The prazas possess from two to four organs of sense, the gfvas five, the bhfitas are plants, and the sattvas are all remaining beings. LECTURE XXIX. 165 kind disposition he obtains purity of character and freedom from fear. (17) 18. By study he destroys the Karman which obstructs right knowledge. (18) 19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tirtha’, which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct comprehension of the Satra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka? (have upon the soul); he shortens their duration when it was to be a long one; he mitigates their power when it was intense ; (he reduces their sphere of action when it was a wide one)®; he may either acquire Ayushka-karman or not, but he no more accumulates Karman which 1 According to the commentaries, by Tirtha are meant the Ganadharas.
23 Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 192. Ayushka is that Karman which determines the length of time which one is to live. A somewhat different explanation of this Karman is given by Bhandarkar, loc. cit., p. 97, note. ® The passage in question is an addition in some MSS., as the commentators tell us. The meaning seems to be that the Karman which was attached to many parts of the soul is restricted to fewer places by the influence of the purity superinduced on the soul by pondering. 166 UTTARADHYAYANA. produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold SamsAra, which is without beginning and end. (22) 23. By religious discourses he obtains destruction of the Karman; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. (25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman’. (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he_ obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) 30. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attachment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use 1 Vyavadana is the cutting off of the Karman and the subsequent purity of the soul. LECTURE XXIX. 167 allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliverance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Samséra. (32) 33. By renouncing collection of alms in one district only! he overcomes obstacles?; unchecked by them he exerts himself to attain liberation; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk ; not envying other monks he takes up a separate, agreeable lodging *. (33) 34. By renouncing articles of use‘ he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34)
3(33) 34. By renouncing articles of use‘ he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life; ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions; thereby he becomes indifferent to happiness and pains. (36) 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before. (37) 38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession * Sambhéga = ékamandalyam fhérakaranzam. ? Alamban4, glanatadi. 5 Dukkam suhaseggam uvasampaggittanam viharai. * Except such as are obligatory, e.g. his broom, the mukhavastrika, &c. . 168 UTTARADHYAYANA. of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains singleness; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censoriousness, and he acquires a high degree of control, of Samvara, and of carefulness}. (39). 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 41. By perfect renunciation? he enters the final (fourth. stage of pure meditation), whence there is no return; a monk who is in that state, destroys the four remnants of Karman which even a Kévalin possesses, viz. védantya, 4yushka, naman, and gétra’; and then he will put an end toall misery. (41) 42. By conforming to the standard of monks * he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things®, subdue his senses, and practise, in a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman 1 Samahié = sam4hita or sam&dhimén. * Sadbh4va pratyakhydna. The Dipika gives the following explanation: he makes the renunciation in such a way that he need not make it a second time. ’ Védantya is that Karman which produces effects that must be experienced, as pleasure or pain; 4yushka is the Karman that determines the length of life; naman and gétra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f. ‘ Explained: sthavirakalpasidhuvéshadh4ritvam. 5 Appadiléha=alpapratyupéksha; he has to inspect few things, because he uses only few. LECTURE XXIX. 169 which brings about for him the naman and gétra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44)
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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