Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(5, 6) Austerities are of two kinds: external and internal; * Karm6p4danahétavas, that through which the soul becomes affected by Karman. * Agfrava=agaurava; but it is here explained, free from garva, cf. p. 98, note 2. 5 Literally krores, i.e. ten millions, LECTURE XXX, 175 external austerities are of six kinds, and internal are of six kinds}. (7) External austerities are: I. anasana, fasting; 2. avamédarik4, abstinence ?; 3. bhiksh4Zaryé4, collecting alms; 4. rasaparitydga, abstention from dainty food; 5. kayaklésa, mortification of the flesh; 6. samltnata, taking care of one’s limbs *. (8) 1. Fasting is of two kinds: a. itvara, temporary, and 4, maramakAla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds: I. in the form of a line‘; 2, in the form of a square ; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) * Comp. Aupapatika Sftra, ed. Leumann, p. 38 ff. The general division is the same, but the subdivision differs in many details. * Gradual reduction of food, from a full meal of thirty-two morsels to one of one morsel. > Angépangadikam samvritya pravartanam, 7'ika. ‘ The meaning of this singular statement is as follows. If four fasts of two, three, four, and five days are performed in this order, they form a line. If this set of fasts is four times repeated, each time beginning with a different number, we get sixteen fasts ; they form a square, viz. : 4 .1 2 se 8 pw I 2 3: 4- 2-3 The next class contains 64 fasts, the fourth 4,096, the fifth 16,777,216 fasts. Fasts of the last class require 700,000 years at least, and must be assumed to be restricted to former Tirthakaras, whose lives lasted enormous periods of time. 176 UTTARADHYAYANA. . 6. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12) And again it is twofold: admitting of relief}, or not ; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food. (13) 2. Abstinence is briefly of five kinds: with regard to a. substance; 4. place; ¢. time; a. state of mind; e. development. (14) a. He who takes less food than he usually does , in the extreme case but one mouthful, performs abstinence with regard to substance. (15) 6. (Place means) a village, a scotfree town’, a capital,a camp of merchants ‘,a mine, a settlement of a wild tribe ®, a place with an earth wall °, a poor town’, a town with a harbour °, a large town®, an isolated town !, and an open town, (16) 1 Saparikarma = vaiyavrityasahita. This leads to inginfmarazaand bhaktapratyakhy4na; the aparikarma to padapoOpagamana (i.e. prayépagamana); comp. part i, p. 72.
2This leads to inginfmarazaand bhaktapratyakhy4na; the aparikarma to padapoOpagamana (i.e. prayépagamana); comp. part i, p. 72. ® Thirty-two mouthfuls is the usual quantity of food of men, twenty-eight that of women. A mouthful is of the size of an egg. ’ Nagara, where no taxes (na kara) are levied, while villages pay eighteen taxes. * Nigama, or a place where many merchants dwell. 5 Pallf. ° Khééa. ™ Karvafa. According to the dictionary, it means ‘markettown ;’ but the commentators render it by kunagara, or say that it is karvafagan4vdsa, the dwelling-place of the Karvasa people. 8’ Drézamukha, a town to which there is access by water and land, like Bhr:gukakkha or Tamralipti. ® Paffana. © Ma/amba, a town which is more than three and a half yéganas distant from the next village. ™ Sambadha, prabhfttakaturvarnyanivasa. LECTURE XXX. 177 In a hermitage, a vihdra!, a halting-place for procession *, a resting-place for travellers *, a station of herdsmen, a camp on high ground, a caravan’s camp, a fortified place of refuge. (17) In gardens, on roads, in houses—all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18) 1. pé¢4, 2. ardhapé/4, 3. gémdtrika, 4. patangavithiké, 5. sambik4vartta, 6. 4yatam-gatv4-praty4gata‘. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushis of the day (which he selects for that purpose). (20) Or if he collects alms in a part of the third Paurushi, or in its last quarter, then he observes abstinence with reference to time. (21) ad. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition *. (22, 23) 1 A dwelling-place of Bhikshus, or a dévagrzha. * Sannivésa. 5 Samaga. ‘ These are terms for different kinds of collecting alms; it is called pé/4 (box), when one begs successively at four houses forming the corners of an imaginary square; gom{trik&, when he takes the houses in a zigzag line; patangavithiké (cricket's walk), when he goes to houses at a great distance from one another ; sambfikavartta (the windings of a conch), when he goes in a spiral line, either toward the centre (abhyantara) or from the centre outward (bahis); A4yatam-gatv4-praty4gata, when he first goes straight on and then returns. 5 I give the traditional explanation of the verses, as handed [45] N 178 UTTARADHYAYANA. e. A monk who observes abstinence according tothe particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development? too. (24) 3. With regard to collecting alms there are the eight principal ways? how to collect them; the seven éshaz4s (or modes of begging) and other selfimposed restrictions. (25)
3too. (24) 3. With regard to collecting alms there are the eight principal ways? how to collect them; the seven éshaz4s (or modes of begging) and other selfimposed restrictions. (25) 4. Abstention from dainty food means abstention from such highly nourishing® food and drink as milk, curds, ghee, &c. (26) 5. Mortification of the flesh consists in the different postures as Virdsana, &c., which benefit the soul, and which are difficult to perform. (27) 6. Using unfrequented lodgings and beds consists in living and sleeping in separate and down in the commentaries. If we might set it aside, I should translate: abstinence with reference to disposition is observed by him who in collecting alms preserves the same disposition, whether he has to do with a woman or man, &c. ' For development (paggava=pary4aya) denotes any form or phase of existence which anything can assume. Therefore all particulars of place, e.g. are developments of Place. As all restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence. ? According to the commentator, these are the six kinds enumerated in verse 19. Sambfk4vartta is of two kinds, as explained in the note; the eighth kind is rzgvif, or the common way of begging. These eight ways have reference to the houses in which they collect alms. The seven éshavds refer to the quality or quantity of the food; their names are given in the Zika, partly in Prékret, partly in Sanskrit: 1. samsa/hd; 2. asamsasth§ ; 3. uddhada; 4. alpalépika; 5. udgrzhité; 6. pragrzhita; 7. ugghitadharma. According to another passage: 1. is samsprishfa, 3. uddhrita, 5. avagrzhita. * Pranita, explained push/ikara. LECTURE XXX. 179 unfrequented places where there are neither women nor cattle. (28) Thus external austerities have been briefly explained; I shall now explain internal austerities in due order. (29) Internal austerities are: I. prayas&itta, expiation of sins; 2. vizaya, politeness ; 3. vaiyavrztya, serving the Guru ; 4. svadhyAaya, study ; 5. dhy4na, meditation; 6. vyutsarga}, abandoning of the body. (30) 1. Expiation of sins is tenfold, what must be confessed *, &c. ; this is to be strictly observed by a monk; this is called expiation of sins. (31) 2. Politeness consists in rising (from one’s seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32) 3. There are ten ® kinds of service, as serving the Afarya, &c.4; doing service consists in giving one’s assistance as well as one is able. (33) 4. Study is fivefold: 1. saying or learning one’s lesson ; 2. (questioning the teacher about it); 3. repetition; 4. pondering; 5. religious discourse. (34) 1 Vidsagga, viussaga, viusagga. It is usually rendered vyutsarga, but the Sanskrit prototype is vyavasarga, as Leumann has pointed out, l.c., p. 152. * Compare Aupapatika Sfitra, ed. Leumann, p. 40. ® Ibidem, p. 42.
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(5, 6) Austerities are of two kinds: external and internal; * Karm6p4danahétavas, that through which the soul becomes affected by Karman. * Agfrava=agaurava; but it is here explained, free from garva, cf. p. 98, note 2. 5 Literally krores, i.e. ten millions, LECTURE XXX, 175 external austerities are of six kinds, and internal are of six kinds}. (7) External austerities are: I. anasana, fasting; 2. avamédarik4, abstinence ?; 3. bhiksh4Zaryé4, collecting alms; 4. rasaparitydga, abstention from dainty food; 5. kayaklésa, mortification of the flesh; 6. samltnata, taking care of one’s limbs *. (8) 1. Fasting is of two kinds: a. itvara, temporary, and 4, maramakAla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds: I. in the form of a line‘; 2, in the form of a square ; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) * Comp. Aupapatika Sftra, ed. Leumann, p. 38 ff. The general division is the same, but the subdivision differs in many details. * Gradual reduction of food, from a full meal of thirty-two morsels to one of one morsel. > Angépangadikam samvritya pravartanam, 7'ika. ‘ The meaning of this singular statement is as follows. If four fasts of two, three, four, and five days are performed in this order, they form a line. If this set of fasts is four times repeated, each time beginning with a different number, we get sixteen fasts ; they form a square, viz. : 4 .1 2 se 8 pw I 2 3: 4- 2-3 The next class contains 64 fasts, the fourth 4,096, the fifth 16,777,216 fasts. Fasts of the last class require 700,000 years at least, and must be assumed to be restricted to former Tirthakaras, whose lives lasted enormous periods of time. 176 UTTARADHYAYANA. . 6. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12) And again it is twofold: admitting of relief}, or not ; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food. (13) 2. Abstinence is briefly of five kinds: with regard to a. substance; 4. place; ¢. time; a. state of mind; e. development. (14) a. He who takes less food than he usually does , in the extreme case but one mouthful, performs abstinence with regard to substance. (15) 6. (Place means) a village, a scotfree town’, a capital,a camp of merchants ‘,a mine, a settlement of a wild tribe ®, a place with an earth wall °, a poor town’, a town with a harbour °, a large town®, an isolated town !, and an open town, (16) 1 Saparikarma = vaiyavrityasahita. This leads to inginfmarazaand bhaktapratyakhy4na; the aparikarma to padapoOpagamana (i.e. prayépagamana); comp. part i, p. 72.
2This leads to inginfmarazaand bhaktapratyakhy4na; the aparikarma to padapoOpagamana (i.e. prayépagamana); comp. part i, p. 72. ® Thirty-two mouthfuls is the usual quantity of food of men, twenty-eight that of women. A mouthful is of the size of an egg. ’ Nagara, where no taxes (na kara) are levied, while villages pay eighteen taxes. * Nigama, or a place where many merchants dwell. 5 Pallf. ° Khééa. ™ Karvafa. According to the dictionary, it means ‘markettown ;’ but the commentators render it by kunagara, or say that it is karvafagan4vdsa, the dwelling-place of the Karvasa people. 8’ Drézamukha, a town to which there is access by water and land, like Bhr:gukakkha or Tamralipti. ® Paffana. © Ma/amba, a town which is more than three and a half yéganas distant from the next village. ™ Sambadha, prabhfttakaturvarnyanivasa. LECTURE XXX. 177 In a hermitage, a vihdra!, a halting-place for procession *, a resting-place for travellers *, a station of herdsmen, a camp on high ground, a caravan’s camp, a fortified place of refuge. (17) In gardens, on roads, in houses—all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18) 1. pé¢4, 2. ardhapé/4, 3. gémdtrika, 4. patangavithiké, 5. sambik4vartta, 6. 4yatam-gatv4-praty4gata‘. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushis of the day (which he selects for that purpose). (20) Or if he collects alms in a part of the third Paurushi, or in its last quarter, then he observes abstinence with reference to time. (21) ad. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition *. (22, 23) 1 A dwelling-place of Bhikshus, or a dévagrzha. * Sannivésa. 5 Samaga. ‘ These are terms for different kinds of collecting alms; it is called pé/4 (box), when one begs successively at four houses forming the corners of an imaginary square; gom{trik&, when he takes the houses in a zigzag line; patangavithiké (cricket's walk), when he goes to houses at a great distance from one another ; sambfikavartta (the windings of a conch), when he goes in a spiral line, either toward the centre (abhyantara) or from the centre outward (bahis); A4yatam-gatv4-praty4gata, when he first goes straight on and then returns. 5 I give the traditional explanation of the verses, as handed [45] N 178 UTTARADHYAYANA. e. A monk who observes abstinence according tothe particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development? too. (24) 3. With regard to collecting alms there are the eight principal ways? how to collect them; the seven éshaz4s (or modes of begging) and other selfimposed restrictions. (25)
3too. (24) 3. With regard to collecting alms there are the eight principal ways? how to collect them; the seven éshaz4s (or modes of begging) and other selfimposed restrictions. (25) 4. Abstention from dainty food means abstention from such highly nourishing® food and drink as milk, curds, ghee, &c. (26) 5. Mortification of the flesh consists in the different postures as Virdsana, &c., which benefit the soul, and which are difficult to perform. (27) 6. Using unfrequented lodgings and beds consists in living and sleeping in separate and down in the commentaries. If we might set it aside, I should translate: abstinence with reference to disposition is observed by him who in collecting alms preserves the same disposition, whether he has to do with a woman or man, &c. ' For development (paggava=pary4aya) denotes any form or phase of existence which anything can assume. Therefore all particulars of place, e.g. are developments of Place. As all restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence. ? According to the commentator, these are the six kinds enumerated in verse 19. Sambfk4vartta is of two kinds, as explained in the note; the eighth kind is rzgvif, or the common way of begging. These eight ways have reference to the houses in which they collect alms. The seven éshavds refer to the quality or quantity of the food; their names are given in the Zika, partly in Prékret, partly in Sanskrit: 1. samsa/hd; 2. asamsasth§ ; 3. uddhada; 4. alpalépika; 5. udgrzhité; 6. pragrzhita; 7. ugghitadharma. According to another passage: 1. is samsprishfa, 3. uddhrita, 5. avagrzhita. * Pranita, explained push/ikara. LECTURE XXX. 179 unfrequented places where there are neither women nor cattle. (28) Thus external austerities have been briefly explained; I shall now explain internal austerities in due order. (29) Internal austerities are: I. prayas&itta, expiation of sins; 2. vizaya, politeness ; 3. vaiyavrztya, serving the Guru ; 4. svadhyAaya, study ; 5. dhy4na, meditation; 6. vyutsarga}, abandoning of the body. (30) 1. Expiation of sins is tenfold, what must be confessed *, &c. ; this is to be strictly observed by a monk; this is called expiation of sins. (31) 2. Politeness consists in rising (from one’s seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32) 3. There are ten ® kinds of service, as serving the Afarya, &c.4; doing service consists in giving one’s assistance as well as one is able. (33) 4. Study is fivefold: 1. saying or learning one’s lesson ; 2. (questioning the teacher about it); 3. repetition; 4. pondering; 5. religious discourse. (34) 1 Vidsagga, viussaga, viusagga. It is usually rendered vyutsarga, but the Sanskrit prototype is vyavasarga, as Leumann has pointed out, l.c., p. 152. * Compare Aupapatika Sfitra, ed. Leumann, p. 40. ® Ibidem, p. 42.
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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