Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1239 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) They do not reach the end of transmigration, who, &c. (22) They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. (25) They will again and again experience manifold pains in this ring? of the earth, which is full of death, disease, and old age. (26) The highest Gina, Mahavira the G#4t»7putra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say. SECOND CHAPTER. Again some? say: ‘It is proved that there are individual souls; they experience pleasure and pain; and (on dying) they lose their state of life. (1) ‘But misery (and pleasure) is not caused by (the souls) themselves ; how could it be caused by other (agents, as time, &c.)? Pleasure and misery, final beatitude * and temporal (pleasure and pain) are not 1 Kakravala. * They are the fatalists whose peculiar opinions are stated in verses 2 and 3. ® Séhiyam=saiddhikam, i.e. m6ksh@€ bhavam sukham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind. 240 SOTRAKRITANGA. caused by (the souls) themselves, nor by others; but the individual souls experience them; it is the - lot assigned them by destiny.’ This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion’. (4) Thus (say) some heretics?; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger; (6) (As) they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither ; (7) If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice ® it; (8) The unhappy animal, being of a weak intellect, runs into the dangerous (place), is caught in the snare, &c., and is killed there ; (9) So some unworthy Sramazas who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10) The fools dread the preaching of the Law, but ’ To render niyataniyatam. * PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’ * Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays. BOOK I, LECTURE I, CHAPTER 2. 241
2* PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’ * Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays. BOOK I, LECTURE I, CHAPTER 2. 241 they do not dread works, being without discernment and knowledge. (11) Shaking off greed’, pride®, deceit®, and wrath ‘, one becomes free from Karman. This is a subject (which an ignorant man, like) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13) All Brahmazas and Sramazas contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14) -As a Mléééha® repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed Mlé&fAa. (15, 16) The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17) As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted (with the place), come to great trouble ; (18) As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19) Thus some who search after salvation and pretend 1 Savvappaga = sarvatmaka, l6bha. * Viukkassa = vyutkarsha, mana. > Noma = m4ya4. ‘ Appattiya = krédha. * It is worthy of note that the Mlé&khas here are represented as not understanding the language of the Aryas. [45] R 242 SOTRAKRITANGA. to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20) Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be right". (21) Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22) They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers, will be kept confined in the Circle of Births *. (23) ; There is the doctrine of the Kriy4v4dins%, which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24) ‘ He who intends (to kill) a living being but does not do it by (an act of) his body, and he who unknowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed *.’ (25) ’ The last part of the verse might also be translated: ‘because these fools believe the subject to be cleared up (mafg 4) by their own arguments.’
3* There is a play on the words viussanti and viussiy4, in the last line of this verse viussanti is a denominative verb from viusa=vidvan, and is translated vidvan iva farati. Viussiya =vi+ut+srita. 5 See above, p. 83. Silanka defines the Kriy&vadins here as men who contend that the principal means of reaching Méksha is Aaityakarma, the construction of sanctuaries. ‘ An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (him s4), BOOK I, LECTURE I, CHAPTER 3. 243 ‘There are three ways of committing sins: by one’s own activity, by commission, by approval (of the deed). (26) ‘These are the three ways of committing sins. Thus by purity of the heart one reaches Nirvaza. (27) ‘A layman may kill his son (during a famine) and eat him ; a wise (monk) who partakes of the meat, will not be defiled by the sin'.’ (28) The mind of those who sin in thoughts is not pure ; they are wrong, they do not conduct themselves carefully®, (29) Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30) As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage’, so some unworthy, heretical Sramazas wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32) Thus I say. THIRD CHAPTER. If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the Karman is still produced; however, it does not take a firm hold of the soul, but merely ‘touches’ it. This is of course the opinion of the Kriy4vadins. 1 According to Silanka the father too would not be guilty; but this interpretation is against good sense and grammar, * This is the answer of the Siddhantin to the foregoing propositions. 5 The same verse recurs below, I, 11, 30. R 2 244 SOTRAKRITANGA, pure food)!, he would be neither monk nor layman. (1) Sramazas who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big? fishes who when the water rises are by the water (deposited) on dry land andare killed (there), poor things, by hungry d/ankas and herons. (2-4) We hear also of another error of some (philosophers) : some say that the world has been created (or is governed)® by the gods, others, by Brahman. (5) Some‘ say that it has been created by the {svara, others that it was produced ‘from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great Azshi® said, that the world has been created by Svayambhi; Méra originated Mayda, therefore the world (appears to be) uneternal. (7) Some Bréhmazas and Sramamas say that the
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.
1239 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) They do not reach the end of transmigration, who, &c. (22) They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. (25) They will again and again experience manifold pains in this ring? of the earth, which is full of death, disease, and old age. (26) The highest Gina, Mahavira the G#4t»7putra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say. SECOND CHAPTER. Again some? say: ‘It is proved that there are individual souls; they experience pleasure and pain; and (on dying) they lose their state of life. (1) ‘But misery (and pleasure) is not caused by (the souls) themselves ; how could it be caused by other (agents, as time, &c.)? Pleasure and misery, final beatitude * and temporal (pleasure and pain) are not 1 Kakravala. * They are the fatalists whose peculiar opinions are stated in verses 2 and 3. ® Séhiyam=saiddhikam, i.e. m6ksh@€ bhavam sukham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind. 240 SOTRAKRITANGA. caused by (the souls) themselves, nor by others; but the individual souls experience them; it is the - lot assigned them by destiny.’ This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion’. (4) Thus (say) some heretics?; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger; (6) (As) they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither ; (7) If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice ® it; (8) The unhappy animal, being of a weak intellect, runs into the dangerous (place), is caught in the snare, &c., and is killed there ; (9) So some unworthy Sramazas who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10) The fools dread the preaching of the Law, but ’ To render niyataniyatam. * PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’ * Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays. BOOK I, LECTURE I, CHAPTER 2. 241
2* PAsattha, usually translated parsvastha ‘outsider, those who do not acknowledge true arguments; another rendering is paisastha ‘held in bondage.’ * Déhati=pasyati. The form dekkhati occurs in the Prakrit of plays. BOOK I, LECTURE I, CHAPTER 2. 241 they do not dread works, being without discernment and knowledge. (11) Shaking off greed’, pride®, deceit®, and wrath ‘, one becomes free from Karman. This is a subject (which an ignorant man, like) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13) All Brahmazas and Sramazas contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14) -As a Mléééha® repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed Mlé&fAa. (15, 16) The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17) As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted (with the place), come to great trouble ; (18) As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19) Thus some who search after salvation and pretend 1 Savvappaga = sarvatmaka, l6bha. * Viukkassa = vyutkarsha, mana. > Noma = m4ya4. ‘ Appattiya = krédha. * It is worthy of note that the Mlé&khas here are represented as not understanding the language of the Aryas. [45] R 242 SOTRAKRITANGA. to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20) Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be right". (21) Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22) They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers, will be kept confined in the Circle of Births *. (23) ; There is the doctrine of the Kriy4v4dins%, which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24) ‘ He who intends (to kill) a living being but does not do it by (an act of) his body, and he who unknowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed *.’ (25) ’ The last part of the verse might also be translated: ‘because these fools believe the subject to be cleared up (mafg 4) by their own arguments.’
3* There is a play on the words viussanti and viussiy4, in the last line of this verse viussanti is a denominative verb from viusa=vidvan, and is translated vidvan iva farati. Viussiya =vi+ut+srita. 5 See above, p. 83. Silanka defines the Kriy&vadins here as men who contend that the principal means of reaching Méksha is Aaityakarma, the construction of sanctuaries. ‘ An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (him s4), BOOK I, LECTURE I, CHAPTER 3. 243 ‘There are three ways of committing sins: by one’s own activity, by commission, by approval (of the deed). (26) ‘These are the three ways of committing sins. Thus by purity of the heart one reaches Nirvaza. (27) ‘A layman may kill his son (during a famine) and eat him ; a wise (monk) who partakes of the meat, will not be defiled by the sin'.’ (28) The mind of those who sin in thoughts is not pure ; they are wrong, they do not conduct themselves carefully®, (29) Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30) As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage’, so some unworthy, heretical Sramazas wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32) Thus I say. THIRD CHAPTER. If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the Karman is still produced; however, it does not take a firm hold of the soul, but merely ‘touches’ it. This is of course the opinion of the Kriy4vadins. 1 According to Silanka the father too would not be guilty; but this interpretation is against good sense and grammar, * This is the answer of the Siddhantin to the foregoing propositions. 5 The same verse recurs below, I, 11, 30. R 2 244 SOTRAKRITANGA, pure food)!, he would be neither monk nor layman. (1) Sramazas who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big? fishes who when the water rises are by the water (deposited) on dry land andare killed (there), poor things, by hungry d/ankas and herons. (2-4) We hear also of another error of some (philosophers) : some say that the world has been created (or is governed)® by the gods, others, by Brahman. (5) Some‘ say that it has been created by the {svara, others that it was produced ‘from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great Azshi® said, that the world has been created by Svayambhi; Méra originated Mayda, therefore the world (appears to be) uneternal. (7) Some Bréhmazas and Sramamas say that the
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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