Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1souls, 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 longest duration (of Karman) is thirty Krores of Krores of Saégarépamas °, and the shortest a part of a muhirta. (19) This holds good with both Avaramtyas, with Védantya and Antardya. (20) The longest duration of Méhantya is seventy Krores of Krores of Sagarépamas, and the shortest a part of a muhfrta. .(21) The longest duration of Ayushka is thirty-three Krores of Krores of Sagarépam4s, and the shortest a part of a muhfarta. (22) The longest duration of NA&man and Gétra is twenty Krores of Krores of SAgarépamAs, and the shortest eight muhfartas. (23) The number of perfected souls is infinite, and that number of atoms is paésaggam=pradésdgram, which is rendered paramazuparimaaa. ’ Ganthiyasatta= granthigasattva. ? The six directions of space are the four cardinal points, zenith and nadir. The commentators quote scripture that &kéndriyas, or beings with one organ of sense, are bound by Karman in three and more directions. The true meaning of this statement is beyond my grasp.—The Dipika explains how Karman acts on the soul. The soul absorbs all material particles of a suitable nature (especially the karmapudgalas) with which it comes into contact, ie. all that are in the same space with the soul, and assimilates them in the form of g#4n4varantya, &c., just as fire consumes everything within its reach, but nothing beyond it. 8 T.e. 3,000,000,000,000,000 Sagarépamas. O02 196 UTTARADHYAYANA. of the subdivisions of Karman? is also (infinite) ; the number of atoms in all these (subdivisions) exceeds (the number) of all souls. (24) Therefore a wise man should know the different subdivisions of these Karmans, and should exert himself to prevent and to destroy them. (25) Thus I say. THIRTY-FOURTH LECTURE. ON LisyA2, I shall deliver in due order the Lecture on Lésy4; hear the nature of the six Lésyds (produced by) Karman. (1) ' Anubh4ga, explained karmarasavisésha.
2(25) Thus I say. THIRTY-FOURTH LECTURE. ON LisyA2, I shall deliver in due order the Lecture on Lésy4; hear the nature of the six Lésyds (produced by) Karman. (1) ' Anubh4ga, explained karmarasavisésha. ® The lésy4s (adhyavasaya vis€sh4A) are different conditions produced in the soul by the influence of different Karman; they are therefore not dependent on the nature of the soul, but on the Karman which accompanies the soul, and are, as it were, the reflection of the Karman on the soul, as stated in the following verse from the Avaffri: krrshnfdidravyas4fivyat pariniméd ya Atmanaf , spasikasyéva tatrdyam lésy4sabdahk pravartate n ‘The alteration produced on the soul, just as on a crystal by the presence of black things, &c., is denoted by the word lésy&’ The Lésy4, or, according to the above explanation, what produces Lésy4, is a subtile substance accompanying the soul ; to it are attributed the qualities described in this lecture—The word lés4 is derived from klésa; this etymology appears rather fanciful, but I think it may be right. For the Lésy4s seem to be the Klésas, which affect the soul, conceived as a kind of substance. The Sanskrit term Lésy4 is of course a hybrid word. It must, however, be stated that 1@s4 occurs also in the meaning ‘colour,’ e.g. Sftrakrit. I, 6, 13, and that the Prakrzt of klésa is kilésa, LECTURE XXXIV. 197 Hear 1. the names, 2. colours, 3. tastes, 4. smells, 5. touches, 6. degrees, 7. character, 8. variety, 9. duration, 10. result, and 11. life of the Lésyds. (2) 1. They are named in the following order: black, blue, grey, red, yellow, and white. (3) 2. The black Lésy4 has the colour of a rain-cloud, a buffalo’s horn, (the fruit of) Rish¢éaka', or the eye of the wagtail. (4) The blue Lésy4 has the colour of the blue Aséka?, the tail of the Kasha’, or of lapis lazuli. (5) The grey Lésy4 has the colour of the flower of Atasi‘, the feathers of the Kékila, or the collar of pigeons. (6) The red Lésy4 has the colour of vermilion, the rising sun, or the bill of a parrot. (7) The yellow Lésya4 has the colour of orpiment, turmeric, or the flowers of Saza® and Asana®. (8) The white Lésy4 has the colour of a conchshell, the anka-stone’, Kunda-flowers ®, flowing milk, silver, or a necklace of pearls. (9) 3. The taste of the black Lésy4 is infinitely more bitter than that of Tumbaka®, (the fruit of the) Nimb-tree!°, or of R6éhizi. (10) 1 Sapindus Detergens. * It is not the common Asdka, Jonesia Asoka, which has red flowers. 8 Corarias Indica, blue jay; according to some, a kingfisher. ‘ Linum Usitatissimum, whose flowers are blue-—The word for grey is kif =kAp6ta; in the comm., however, it is described as kimkit krzshn4, kim&il 16hit&, which would be rather brown. But the description given in our verse leaves no doubt that grey colour is intended. 5 Crotolaria Juncea. * Terminalia Tomentosa. 7 Anka, manivisésha. § Jasminum Multiflorum. ® The gourd Lagenaria Vulgaris, ° Azadirachta Indica.
3But the description given in our verse leaves no doubt that grey colour is intended. 5 Crotolaria Juncea. * Terminalia Tomentosa. 7 Anka, manivisésha. § Jasminum Multiflorum. ® The gourd Lagenaria Vulgaris, ° Azadirachta Indica. 198 UTTARADHYAYANA. The taste of the blue Lésy4 is infinitely more pungent than Trika¢uka' and Hastipippali. (11) The taste of grey Lésy4 is infinitely sourer than that of unripe Mango and Kapittha*. (12) The taste of red Lésy4 is infinitely more pleasant than that of ripe Mango and Kapittha. (13) The taste of yellow Lésyé is infinitely better than that of excellent wine and various liquors, honey and Mairéyaka®. (14) The taste of white Lésy4 is infinitely better than that of dates, grapes, milk, candied and pounded sugar. (15) The smell of the bad Lésy4s (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake. (16) The smell of the three good Lésyds is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded. (17) 5. The touch of the bad Lésy4s is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18) The touch of the three good Lésy4s is infinitely more pleasant than that of cotton, butter, or Sirtshaflowers‘. (19) 6. The degrees of the Lésy4s are three, or nine, 1 The aggregate of three spices, &c., black and long pepper and dry ginger. * Feronia Elephantum. * A kind of intoxicating drink, extracted from the blossoms of Lythrum Fructicosum, with sugar, &c. ‘* Acacia Sirisa. 5 The Lésyas may possess their qualities in a low, middle, or high degree; each of these degrees is again threefold, viz. low, middle, and high. In this way the subdivision is carried on up to 243. LECTURE XXXIV. 199 or twenty-seven, or eighty-one, or two hundred and forty-three. (20) _ 7. A man who acts on the impulse of the five Asravas!, does not possess the three Guptis, has not ceased to injure the six (kinds of living beings), commits cruel acts, is wicked and violent, is afraid of no consequences’, is mischievous and does not subdue his senses—a man of such habits develops the black Lésy4. (21, 22) A man of the following qualities: envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent—a man of such habits develops the blue Lésy&. (23, 24) A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver’, a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy—a man of such habits develops the grey Lésy4. (25, 26)
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.
1souls, 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 longest duration (of Karman) is thirty Krores of Krores of Saégarépamas °, and the shortest a part of a muhirta. (19) This holds good with both Avaramtyas, with Védantya and Antardya. (20) The longest duration of Méhantya is seventy Krores of Krores of Sagarépamas, and the shortest a part of a muhfrta. .(21) The longest duration of Ayushka is thirty-three Krores of Krores of Sagarépam4s, and the shortest a part of a muhfarta. (22) The longest duration of NA&man and Gétra is twenty Krores of Krores of SAgarépamAs, and the shortest eight muhfartas. (23) The number of perfected souls is infinite, and that number of atoms is paésaggam=pradésdgram, which is rendered paramazuparimaaa. ’ Ganthiyasatta= granthigasattva. ? The six directions of space are the four cardinal points, zenith and nadir. The commentators quote scripture that &kéndriyas, or beings with one organ of sense, are bound by Karman in three and more directions. The true meaning of this statement is beyond my grasp.—The Dipika explains how Karman acts on the soul. The soul absorbs all material particles of a suitable nature (especially the karmapudgalas) with which it comes into contact, ie. all that are in the same space with the soul, and assimilates them in the form of g#4n4varantya, &c., just as fire consumes everything within its reach, but nothing beyond it. 8 T.e. 3,000,000,000,000,000 Sagarépamas. O02 196 UTTARADHYAYANA. of the subdivisions of Karman? is also (infinite) ; the number of atoms in all these (subdivisions) exceeds (the number) of all souls. (24) Therefore a wise man should know the different subdivisions of these Karmans, and should exert himself to prevent and to destroy them. (25) Thus I say. THIRTY-FOURTH LECTURE. ON LisyA2, I shall deliver in due order the Lecture on Lésy4; hear the nature of the six Lésyds (produced by) Karman. (1) ' Anubh4ga, explained karmarasavisésha.
2(25) Thus I say. THIRTY-FOURTH LECTURE. ON LisyA2, I shall deliver in due order the Lecture on Lésy4; hear the nature of the six Lésyds (produced by) Karman. (1) ' Anubh4ga, explained karmarasavisésha. ® The lésy4s (adhyavasaya vis€sh4A) are different conditions produced in the soul by the influence of different Karman; they are therefore not dependent on the nature of the soul, but on the Karman which accompanies the soul, and are, as it were, the reflection of the Karman on the soul, as stated in the following verse from the Avaffri: krrshnfdidravyas4fivyat pariniméd ya Atmanaf , spasikasyéva tatrdyam lésy4sabdahk pravartate n ‘The alteration produced on the soul, just as on a crystal by the presence of black things, &c., is denoted by the word lésy&’ The Lésy4, or, according to the above explanation, what produces Lésy4, is a subtile substance accompanying the soul ; to it are attributed the qualities described in this lecture—The word lés4 is derived from klésa; this etymology appears rather fanciful, but I think it may be right. For the Lésy4s seem to be the Klésas, which affect the soul, conceived as a kind of substance. The Sanskrit term Lésy4 is of course a hybrid word. It must, however, be stated that 1@s4 occurs also in the meaning ‘colour,’ e.g. Sftrakrit. I, 6, 13, and that the Prakrzt of klésa is kilésa, LECTURE XXXIV. 197 Hear 1. the names, 2. colours, 3. tastes, 4. smells, 5. touches, 6. degrees, 7. character, 8. variety, 9. duration, 10. result, and 11. life of the Lésyds. (2) 1. They are named in the following order: black, blue, grey, red, yellow, and white. (3) 2. The black Lésy4 has the colour of a rain-cloud, a buffalo’s horn, (the fruit of) Rish¢éaka', or the eye of the wagtail. (4) The blue Lésy4 has the colour of the blue Aséka?, the tail of the Kasha’, or of lapis lazuli. (5) The grey Lésy4 has the colour of the flower of Atasi‘, the feathers of the Kékila, or the collar of pigeons. (6) The red Lésy4 has the colour of vermilion, the rising sun, or the bill of a parrot. (7) The yellow Lésya4 has the colour of orpiment, turmeric, or the flowers of Saza® and Asana®. (8) The white Lésy4 has the colour of a conchshell, the anka-stone’, Kunda-flowers ®, flowing milk, silver, or a necklace of pearls. (9) 3. The taste of the black Lésy4 is infinitely more bitter than that of Tumbaka®, (the fruit of the) Nimb-tree!°, or of R6éhizi. (10) 1 Sapindus Detergens. * It is not the common Asdka, Jonesia Asoka, which has red flowers. 8 Corarias Indica, blue jay; according to some, a kingfisher. ‘ Linum Usitatissimum, whose flowers are blue-—The word for grey is kif =kAp6ta; in the comm., however, it is described as kimkit krzshn4, kim&il 16hit&, which would be rather brown. But the description given in our verse leaves no doubt that grey colour is intended. 5 Crotolaria Juncea. * Terminalia Tomentosa. 7 Anka, manivisésha. § Jasminum Multiflorum. ® The gourd Lagenaria Vulgaris, ° Azadirachta Indica.
3But the description given in our verse leaves no doubt that grey colour is intended. 5 Crotolaria Juncea. * Terminalia Tomentosa. 7 Anka, manivisésha. § Jasminum Multiflorum. ® The gourd Lagenaria Vulgaris, ° Azadirachta Indica. 198 UTTARADHYAYANA. The taste of the blue Lésy4 is infinitely more pungent than Trika¢uka' and Hastipippali. (11) The taste of grey Lésy4 is infinitely sourer than that of unripe Mango and Kapittha*. (12) The taste of red Lésy4 is infinitely more pleasant than that of ripe Mango and Kapittha. (13) The taste of yellow Lésyé is infinitely better than that of excellent wine and various liquors, honey and Mairéyaka®. (14) The taste of white Lésy4 is infinitely better than that of dates, grapes, milk, candied and pounded sugar. (15) The smell of the bad Lésy4s (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake. (16) The smell of the three good Lésyds is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded. (17) 5. The touch of the bad Lésy4s is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18) The touch of the three good Lésy4s is infinitely more pleasant than that of cotton, butter, or Sirtshaflowers‘. (19) 6. The degrees of the Lésy4s are three, or nine, 1 The aggregate of three spices, &c., black and long pepper and dry ginger. * Feronia Elephantum. * A kind of intoxicating drink, extracted from the blossoms of Lythrum Fructicosum, with sugar, &c. ‘* Acacia Sirisa. 5 The Lésyas may possess their qualities in a low, middle, or high degree; each of these degrees is again threefold, viz. low, middle, and high. In this way the subdivision is carried on up to 243. LECTURE XXXIV. 199 or twenty-seven, or eighty-one, or two hundred and forty-three. (20) _ 7. A man who acts on the impulse of the five Asravas!, does not possess the three Guptis, has not ceased to injure the six (kinds of living beings), commits cruel acts, is wicked and violent, is afraid of no consequences’, is mischievous and does not subdue his senses—a man of such habits develops the black Lésy4. (21, 22) A man of the following qualities: envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent—a man of such habits develops the blue Lésy&. (23, 24) A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver’, a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy—a man of such habits develops the grey Lésy4. (25, 26)
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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