Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(262) Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyégika-~Bhavana*. (263) The deceitful man who reviles the sacred lore, the Kévalins, the teacher of the Law, the Sangha, and the monks, realises the Kilvishika-Bh4vana. (264) He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhévana. (265) Those who use weapons, eat poison, throw them- 1 Alékana=sramamaphalam. The Avaéfri renders the last phrase: ‘They are able to bring about the salvation of others.’ The original, however, has s6um, ‘to hear.’ ? The Abhiyégidévas are genii who serve the gods. This Bh4van4 leads to being born as an Abhiydgidéva; the next two Bh4vanfs, as a Kilvishadéva and an Asura. 232 UTTARADHYAYANA. selves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Méha-Bhavana.) (266) The enlightened and liberated G#Atrz(putra) has thus delivered Thirty-six Lectures of the Uttarddhyayana!', which the pious® approve of. (267) 1 Uttaragghaé in the original. The commentators give uttara here the meaning pradh4na, ‘best, prominent.’ The same explanation is given by the scholiast on the Nandi (Weber, Sacred Literature of the Jains, p.124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apuftha-vagaram4im, which are identified by one commentator of the Kalpa Sfttra (Lives of the Ginas, § 147) with the Uttaradhyayana; for uttara also means ‘ last.’ * Bhavasiddhiya=bhavasiddhika, explained by bhavya. SUTRAKR/ITANGA. Digitized by Google SUTRAKR/TANGA. FIRST BOOK. FIRST LECTURE, CALLED THE DOCTRINE ?. First CHAPTER. One should know what causes the bondage of Soul, and knowing (it) one should remove? it. (Gambisvamin asked Sudharman): What causes the bondage (of Soul) according to Mahavira? and what must one know in order to remove it ? (1) (Sudharman answered) : He who owns even a small property in living or lifeless things‘, or consents to others holding it, will not be delivered from misery. (2) 1 Srutaskandha. Its Sanskrit title mentioned by Silanka is GathAshédasaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttarfdhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182. * Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book. ® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22. ‘ Living and lifeless things as we understand these words, not 236 SOTRAKRITANGA.
2® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22. ‘ Living and lifeless things as we understand these words, not 236 SOTRAKRITANGA. If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing. (3) A sinner who makes the interests of his kinsmen! and companions his own, will suffer much; for the number of those whose interest he takes to heart constantly increases. (4) All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman. (5) Some men’, Sramazas and Brahmamas, who ignore and deny these true words, adhere (to their own tenets), and are given to pleasures. (6) Some‘ profess (the exclusive belief in) the five gross elements: earth, water, fire, wind, and air. (7) ‘ These five gross elements (are the original causes of things), from them arises another (thing, viz. 4tman)'*; for on the dissolution of the (five elements) living beings cease to exist. (8) as the Gainas do. The original has: Aittamantam akittam va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, living beings giva as well as inanimate matter. ' Literally, those in whose family he is born. Silanka, the auihor of the oldest Z7ik4 on the Sfitrakritanga, names the RAshfrakQvas or RaéAors in order to illustrate what is meant by ‘ family.’ 2 According to Silanka the Bauddhas, Barhaspatyas, and others are intended. * Grantha, passage in a book. The verses 2-5 are intended. * They are the Nastikas or Aarvakas. * In other words: the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses Ir, 12, we have another heretical philosophy which acknowledged a plurality of transient 4tmans. BOOK I, LECTURE I, CHAPTER I. 237 ‘And as the Earth, though it is but one pile, presents many forms, so the intelligent (principle, viz. the 4tman) appears under various forms as the universe'.’ (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in undertakings, who has committed a sin, will himself suffer severe pain ?? (10) ‘Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11) ‘ There is neither virtue nor vice, there is no world beyond ; on the dissolution of the body the individual ceases to be.’ (12) ‘When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act %.’ Thus they (viz. the adherents of the Sankhya philosophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14)
3the adherents of the Sankhya philosophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14) Some‘ say that there are five elements and that ' This is the doctrine of the Védantins. * If there were but one 4tman common to all men, the fruit of works done by one man might accrue to another. For the 4tman is the substratum of merit and demerit. * Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence. ‘ This is the opinion expressed by Karaka and in the early law-books, see Professor Jolly’s paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. Silanka ascribes it to the Sankhyas and Saivadhikarins. 238 SOTRAKRITANGA. the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15) ‘These (six substances) do not perish neither (without nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature'.’ (16) Some fools? say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical* with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17) The Gazayas‘* say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul ?). (18) (All these heretics say): ‘Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.’ (19) 1 Niyatibh4vam 4gay4. Niyattf is explained by nityabh4va. * Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: 1. rQpaskandha, or substances and their qualities; 2. vedandskandha, feelings, as pleasure and pain; 3. vig#4naskandha, perceptions of the qualities of things; 4. samg#askandha, perception and knowledge of things; 5. samskA4raskandha, merit and demerit. 5 Identical, i.e. a product of the elements as the Xa4rv4kas maintain. * G4naya, which is explained in the Dipika by g#4naka = panditammanya, denotes the Bauddhas. I think that the word may be derived from y4na ‘vehicle,’ which the Buddhist used to designate the two sections of the church, viz. the Hinay4na and Mahayana schools. The commentator quotes a various reading: A4varé for ganay4, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. Silanka comments on the reading avvaré first, and then on ganaya, BOOK I, LECTURE I, CHAPTER 2. 239 But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Samsara, who, ignoring, &c. (21)
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(262) Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyégika-~Bhavana*. (263) The deceitful man who reviles the sacred lore, the Kévalins, the teacher of the Law, the Sangha, and the monks, realises the Kilvishika-Bh4vana. (264) He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhévana. (265) Those who use weapons, eat poison, throw them- 1 Alékana=sramamaphalam. The Avaéfri renders the last phrase: ‘They are able to bring about the salvation of others.’ The original, however, has s6um, ‘to hear.’ ? The Abhiyégidévas are genii who serve the gods. This Bh4van4 leads to being born as an Abhiydgidéva; the next two Bh4vanfs, as a Kilvishadéva and an Asura. 232 UTTARADHYAYANA. selves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Méha-Bhavana.) (266) The enlightened and liberated G#Atrz(putra) has thus delivered Thirty-six Lectures of the Uttarddhyayana!', which the pious® approve of. (267) 1 Uttaragghaé in the original. The commentators give uttara here the meaning pradh4na, ‘best, prominent.’ The same explanation is given by the scholiast on the Nandi (Weber, Sacred Literature of the Jains, p.124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apuftha-vagaram4im, which are identified by one commentator of the Kalpa Sfttra (Lives of the Ginas, § 147) with the Uttaradhyayana; for uttara also means ‘ last.’ * Bhavasiddhiya=bhavasiddhika, explained by bhavya. SUTRAKR/ITANGA. Digitized by Google SUTRAKR/TANGA. FIRST BOOK. FIRST LECTURE, CALLED THE DOCTRINE ?. First CHAPTER. One should know what causes the bondage of Soul, and knowing (it) one should remove? it. (Gambisvamin asked Sudharman): What causes the bondage (of Soul) according to Mahavira? and what must one know in order to remove it ? (1) (Sudharman answered) : He who owns even a small property in living or lifeless things‘, or consents to others holding it, will not be delivered from misery. (2) 1 Srutaskandha. Its Sanskrit title mentioned by Silanka is GathAshédasaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttarfdhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182. * Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book. ® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22. ‘ Living and lifeless things as we understand these words, not 236 SOTRAKRITANGA.
2® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22. ‘ Living and lifeless things as we understand these words, not 236 SOTRAKRITANGA. If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing. (3) A sinner who makes the interests of his kinsmen! and companions his own, will suffer much; for the number of those whose interest he takes to heart constantly increases. (4) All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman. (5) Some men’, Sramazas and Brahmamas, who ignore and deny these true words, adhere (to their own tenets), and are given to pleasures. (6) Some‘ profess (the exclusive belief in) the five gross elements: earth, water, fire, wind, and air. (7) ‘ These five gross elements (are the original causes of things), from them arises another (thing, viz. 4tman)'*; for on the dissolution of the (five elements) living beings cease to exist. (8) as the Gainas do. The original has: Aittamantam akittam va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, living beings giva as well as inanimate matter. ' Literally, those in whose family he is born. Silanka, the auihor of the oldest Z7ik4 on the Sfitrakritanga, names the RAshfrakQvas or RaéAors in order to illustrate what is meant by ‘ family.’ 2 According to Silanka the Bauddhas, Barhaspatyas, and others are intended. * Grantha, passage in a book. The verses 2-5 are intended. * They are the Nastikas or Aarvakas. * In other words: the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses Ir, 12, we have another heretical philosophy which acknowledged a plurality of transient 4tmans. BOOK I, LECTURE I, CHAPTER I. 237 ‘And as the Earth, though it is but one pile, presents many forms, so the intelligent (principle, viz. the 4tman) appears under various forms as the universe'.’ (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in undertakings, who has committed a sin, will himself suffer severe pain ?? (10) ‘Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11) ‘ There is neither virtue nor vice, there is no world beyond ; on the dissolution of the body the individual ceases to be.’ (12) ‘When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act %.’ Thus they (viz. the adherents of the Sankhya philosophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14)
3the adherents of the Sankhya philosophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14) Some‘ say that there are five elements and that ' This is the doctrine of the Védantins. * If there were but one 4tman common to all men, the fruit of works done by one man might accrue to another. For the 4tman is the substratum of merit and demerit. * Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence. ‘ This is the opinion expressed by Karaka and in the early law-books, see Professor Jolly’s paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. Silanka ascribes it to the Sankhyas and Saivadhikarins. 238 SOTRAKRITANGA. the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15) ‘These (six substances) do not perish neither (without nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature'.’ (16) Some fools? say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical* with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17) The Gazayas‘* say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul ?). (18) (All these heretics say): ‘Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.’ (19) 1 Niyatibh4vam 4gay4. Niyattf is explained by nityabh4va. * Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: 1. rQpaskandha, or substances and their qualities; 2. vedandskandha, feelings, as pleasure and pain; 3. vig#4naskandha, perceptions of the qualities of things; 4. samg#askandha, perception and knowledge of things; 5. samskA4raskandha, merit and demerit. 5 Identical, i.e. a product of the elements as the Xa4rv4kas maintain. * G4naya, which is explained in the Dipika by g#4naka = panditammanya, denotes the Bauddhas. I think that the word may be derived from y4na ‘vehicle,’ which the Buddhist used to designate the two sections of the church, viz. the Hinay4na and Mahayana schools. The commentator quotes a various reading: A4varé for ganay4, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. Silanka comments on the reading avvaré first, and then on ganaya, BOOK I, LECTURE I, CHAPTER 2. 239 But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Samsara, who, ignoring, &c. (21)
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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