Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nisr& does not occur in common Sanskrit ; it is rendered avash¢/ambha by the commentators. 190 UTTARADHYAYANA. The lines corresponding to-the comparison in verse 24, run as follows: Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50) Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63) Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76) Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100) Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but: by either hating or loving them, a man undergoes such a change through delusion. (101) Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things '; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103) 1 Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions; the rest the emotions which are called né-kashéya. LECTURE XXXII, IQI A monk should not desire a companion, not (even) one who is able to perform his religious duties ;_ nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities '. Such emotions of an infinite variety arise in one who is the slave of his senses. (104) Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105) But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106) He who endeavours to recognise the vanity of all desires?, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107) The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone,
2(108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone, 1 My translation follows the interpretation of the commentators. The original runs thus: Kappam na ikkhigga sahayaliskha pakkhanutavéna tavappabhavam. The meaning they have made out is very unsatisfactory. There is a remarkable various reading in MS. C not noticed by the scholiasts: sahayalakkhim =svabhavalakshmim. If this was the original reading, the meaning of the line, in which however I must leave the word kappam untranslated, would come to this: a monk who regrets having taken the vows should not desire personal power as the reward for his penance. Kalpa, according to the commentators, is one who is able to perform his religious duties; a kalpa is contrasted with a sishya, novice. * Samkalpavikalpandsu upasthitasya. 192 UTTARADHYAYANA. and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109) He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110) We have taught the way how to become exempt from all misery which arises since time without beginning ; those beings who follow it will in their time become infinitely happy. (111) Thus I say. THIRTY-THIRD LECTURE. THE NATURE OF KARMAN. I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births. (1) The eight kinds of Karman are briefly the following : 1. G#andvarantya (which acts as an obstruction to right knowledge) ; 2. DarsanAvaramtya (which acts as an obstruction to right faith) ; 3. Védantya (which leads to experiencing pain or pleasure) ; , 4. Méhantya (which leads to delusion) ; 5. Ayudkarman (which determines the length of life) ; LECTURE XXXII, 193 6. N4man (which determines the name or individuality of the embodied soul) ; 7. Gétra (which determines his Gétra) ; 8. Antardya (which prevents one’s entrance on the path that leads to eternal bliss"). (2, 3) 1. Obstruction of knowledge is fivefold (viz. obstruction to): a. Sruta, knowledge derived from the sacred books ; 6, Abhinibédhika, perception ; c. Avadhig#ana, supernatural knowledge ; ad. Manakpary4ya, knowledge of the thoughts of other people ; e. Kévala, the highest, unlimited knowledge. (4) 2. The nine kinds of obstruction to right faith are : 1. sleep; 2. activity; 3. very deep sleep; 4. a high degree of activity”; 5. a state of deep-rooted greed ; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge. (5, 6) 3. Védantya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Méhantya is twofold as referring to faith and to conduct ; the first is threefold, the second twofold. (8)
3(5, 6) 3. Védantya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Méhantya is twofold as referring to faith and to conduct ; the first is threefold, the second twofold. (8) The three kinds of Méhantya referring to faith are: 1. right faith; 2. wrong faith; 3. faith partly right and partly wrong. (9) - 1 Compare Bhandarkar, Report, p. 93, note *. * Nos. 1-4 are nidr4, pradala, nidranidra, prakalaprakalé; I render the etymological meaning of these words. According to the Dipika, however, they have a different meaning: nidra means the state of agreeable waking; pra#ala, the slumber of a standing or sitting person; nidranidra, deep sleep; praalaprafala, sleep of a person in motion. Nos. 6 and ¥ are here called Aakkhu and akakkhu, instead of 4bhinibédhika and sruta. [45] Oo 194 UTTARADHYAYANA. The two kinds of Méhantya referring to conduct are: I. what is experienced in the form of the four cardinal passions; 2. what is experienced in the form of feelings different from them. (10) The first kind of this Karman is sixteenfold, the second sevenfold or ninefold '. (11) 5. Ayushka is fourfold as referring to 1. denizens of hell; 2. brute creation; 3. men; 4. gods. (12) 6. Na4man is twofold, good and bad; there are many subdivisions of the good variety, and so there are of the bad one also* (13) 7. Gétra is twofold, high and low; the first is eightfold, and so is the second also. (14) 8. Antar4ya is fivefold as preventing: 1. gifts; 2. profit; 3. momentary enjoyment; 4. continuous enjoyment ?; and 5. power. (15) Thus the division of Karman and the subdivisions have been told. Now hear their number of atoms‘, place, time, and development. (16) ’ The divisions of the second Karman are the feelings or emotions enumerated in the roand verse of the last lecture, from disgust onward. There are seven of them, if desire for women, men, or both, is reckoned as one item, but nine, if it is reckoned as three. The sixteen divisions of the Karman produced by the cardinal passions are arrived at by subdividing each of the four passions with reference to 1. anantanubandha; 2. praty4khyana; 3. apratyakhy4na; 4. samgvalana. * In the Dipiké 103 subdivisions are enumerated ; they correspond to our genera. * 3. Bhéga, 4. upabhéga; bhéga is enjoyment of flowers, food, &c.; upabhéga, that of one’s house, wife, &c. The Karman in question brings about an obstruction to the enjoyment, &c., though all other circumstances be favourable. * The Karman is considered to consist, like other substances, of atoms, here called pradésa point. The word I have translated LECTURE XXXIII. 195 The number of atoms of every Karman is infinite; it is (infinitely) greater than (the number) of fettered? souls, but less than that of the perfected ones. (17) The Karman in the six directions of space? binds all souls, and it binds the whole soul in all its parts in every possible way. (18)
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.
1Nisr& does not occur in common Sanskrit ; it is rendered avash¢/ambha by the commentators. 190 UTTARADHYAYANA. The lines corresponding to-the comparison in verse 24, run as follows: Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50) Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63) Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76) Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100) Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but: by either hating or loving them, a man undergoes such a change through delusion. (101) Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things '; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103) 1 Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions; the rest the emotions which are called né-kashéya. LECTURE XXXII, IQI A monk should not desire a companion, not (even) one who is able to perform his religious duties ;_ nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities '. Such emotions of an infinite variety arise in one who is the slave of his senses. (104) Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105) But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106) He who endeavours to recognise the vanity of all desires?, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107) The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone,
2(108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone, 1 My translation follows the interpretation of the commentators. The original runs thus: Kappam na ikkhigga sahayaliskha pakkhanutavéna tavappabhavam. The meaning they have made out is very unsatisfactory. There is a remarkable various reading in MS. C not noticed by the scholiasts: sahayalakkhim =svabhavalakshmim. If this was the original reading, the meaning of the line, in which however I must leave the word kappam untranslated, would come to this: a monk who regrets having taken the vows should not desire personal power as the reward for his penance. Kalpa, according to the commentators, is one who is able to perform his religious duties; a kalpa is contrasted with a sishya, novice. * Samkalpavikalpandsu upasthitasya. 192 UTTARADHYAYANA. and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109) He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110) We have taught the way how to become exempt from all misery which arises since time without beginning ; those beings who follow it will in their time become infinitely happy. (111) Thus I say. THIRTY-THIRD LECTURE. THE NATURE OF KARMAN. I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births. (1) The eight kinds of Karman are briefly the following : 1. G#andvarantya (which acts as an obstruction to right knowledge) ; 2. DarsanAvaramtya (which acts as an obstruction to right faith) ; 3. Védantya (which leads to experiencing pain or pleasure) ; , 4. Méhantya (which leads to delusion) ; 5. Ayudkarman (which determines the length of life) ; LECTURE XXXII, 193 6. N4man (which determines the name or individuality of the embodied soul) ; 7. Gétra (which determines his Gétra) ; 8. Antardya (which prevents one’s entrance on the path that leads to eternal bliss"). (2, 3) 1. Obstruction of knowledge is fivefold (viz. obstruction to): a. Sruta, knowledge derived from the sacred books ; 6, Abhinibédhika, perception ; c. Avadhig#ana, supernatural knowledge ; ad. Manakpary4ya, knowledge of the thoughts of other people ; e. Kévala, the highest, unlimited knowledge. (4) 2. The nine kinds of obstruction to right faith are : 1. sleep; 2. activity; 3. very deep sleep; 4. a high degree of activity”; 5. a state of deep-rooted greed ; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge. (5, 6) 3. Védantya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Méhantya is twofold as referring to faith and to conduct ; the first is threefold, the second twofold. (8)
3(5, 6) 3. Védantya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Méhantya is twofold as referring to faith and to conduct ; the first is threefold, the second twofold. (8) The three kinds of Méhantya referring to faith are: 1. right faith; 2. wrong faith; 3. faith partly right and partly wrong. (9) - 1 Compare Bhandarkar, Report, p. 93, note *. * Nos. 1-4 are nidr4, pradala, nidranidra, prakalaprakalé; I render the etymological meaning of these words. According to the Dipika, however, they have a different meaning: nidra means the state of agreeable waking; pra#ala, the slumber of a standing or sitting person; nidranidra, deep sleep; praalaprafala, sleep of a person in motion. Nos. 6 and ¥ are here called Aakkhu and akakkhu, instead of 4bhinibédhika and sruta. [45] Oo 194 UTTARADHYAYANA. The two kinds of Méhantya referring to conduct are: I. what is experienced in the form of the four cardinal passions; 2. what is experienced in the form of feelings different from them. (10) The first kind of this Karman is sixteenfold, the second sevenfold or ninefold '. (11) 5. Ayushka is fourfold as referring to 1. denizens of hell; 2. brute creation; 3. men; 4. gods. (12) 6. Na4man is twofold, good and bad; there are many subdivisions of the good variety, and so there are of the bad one also* (13) 7. Gétra is twofold, high and low; the first is eightfold, and so is the second also. (14) 8. Antar4ya is fivefold as preventing: 1. gifts; 2. profit; 3. momentary enjoyment; 4. continuous enjoyment ?; and 5. power. (15) Thus the division of Karman and the subdivisions have been told. Now hear their number of atoms‘, place, time, and development. (16) ’ The divisions of the second Karman are the feelings or emotions enumerated in the roand verse of the last lecture, from disgust onward. There are seven of them, if desire for women, men, or both, is reckoned as one item, but nine, if it is reckoned as three. The sixteen divisions of the Karman produced by the cardinal passions are arrived at by subdividing each of the four passions with reference to 1. anantanubandha; 2. praty4khyana; 3. apratyakhy4na; 4. samgvalana. * In the Dipiké 103 subdivisions are enumerated ; they correspond to our genera. * 3. Bhéga, 4. upabhéga; bhéga is enjoyment of flowers, food, &c.; upabhéga, that of one’s house, wife, &c. The Karman in question brings about an obstruction to the enjoyment, &c., though all other circumstances be favourable. * The Karman is considered to consist, like other substances, of atoms, here called pradésa point. The word I have translated LECTURE XXXIII. 195 The number of atoms of every Karman is infinite; it is (infinitely) greater than (the number) of fettered? souls, but less than that of the perfected ones. (17) The Karman in the six directions of space? binds all souls, and it binds the whole soul in all its parts in every possible way. (18)
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.
No commentary for this page.