Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 1 This might also-be translated: ‘though the food passes through the hands of a thousand men before he accepts it.’ 2 VésAliya = vaisAlika. The commentators offer three explanations of this word, (1) marine, visdla& samudras tatrabhava; (2) belonging to the genus called visdla; (3) big, visala. § Dévautté. This is either dévair uptaA, sown, i.e. produced by the gods, or dévair gupta, governed by the gods. * The adherents of the Yéga and Sankhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ‘some’ and ‘ others.’ 5 The commentators unfortunately have not preserved the name of the great Rishi; they identify Svayambhf with Vishzu ‘or some one else.’ This Svayambh(, afraid that the earth should become overcrowded, called to help Yama, alias Mara, who with the help of Mé4ya makes the creatures appear to die. BOOK I, LECTURE I, CHAPTER 3. 245 universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) - Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9) Knowthat misery arises from wicked deeds'. How can those who do not know the origin (of misery) know its prevention ? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11) (According to them?) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13) (Others® maintain that) perfection can only be reached by their method of religious life, not otherwise ; and that even before (that time) they have 1 It is not given us by any of the above-mentioned agents whom the opponents believe to have created the world. * According to Svlinka the followers of Gés4la and the Trairfsikas are meant. The latter are the Gaina followers of the Vaiséshika philosophy. The Trairfsika Sakha was founded by Khaluka Réhagupta, see part i, p. 290. The name Trairdsika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated. 5 According to Silanka the Saivas and Ekadazdins are meant. 246 sOTRAKRITANGA. their senses under control and possess everything to be wished for?. (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15)
25 According to Silanka the Saivas and Ekadazdins are meant. 246 sOTRAKRITANGA. their senses under control and possess everything to be wished for?. (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras*, (16) Thus I say. FourtH CHAPTER. These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes*; though having given up their former occupations they will give advice in worldly matters, (1) A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2) Some say that those who own possessions and engage in undertakings (may reach perfection) ; but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3) A wise man should beg food which has been ? They acquire the eight siddhis or magical powers. * I translate the words #44n4 Asurakivvisiy4 according to the explanation of the commentary. But they may also mean: from the sphere of Asuras and sinners. * A various reading first commented upon by Silanka is: bla panditam4nin6, being ignorant men who fancy themselves learned. BOOK I, LECTURE I, CHAPTER 4. 247 prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour’. (4) He should know the talk of people: some say things which are the outcome of a wrong understand- ~ ing and are but opinions of others repeated. (5) ‘The world is boundless and eternal, it exists from eternity and does not perish?; (another) bold philosopher® says that the world is limited, but eternal. (6) ‘Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way *.” (7) Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8) (E.g. big creatures) have one form of bodily existence and then another®. But all are subject to pain ; hence they should not be killed. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion 1 Omina = apam4na. 2 According to Sildnka the eternity of things means, with these philosophers, that one thing always retains the same genus or gAti, e. g. that he who was a man in this life will again be a man in the next. 8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas.
3g. that he who was a man in this life will again be a man in the next. 8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas. * The commentators interpret this verse as if not two philosophical opinions but only one was spoken of. Unlimited knowledge is according to them different from omniscience ; in the second part of the sentence ‘limited’ refers to the sleep of Brahman during which he is unconscious. 5 Men are some time embryos, then young men, then old men. 248 SOTRAKRITANGA. from the principle of the reciprocity with regard to non-killing’. (10) . Living (according to the rules of conduct), and without greed, one should take care of the highest good?, In walking, in sitting and lying down, and in food and drink : with regard to these three points a monk should always control himself. And he should leave off pride*, wrath‘, deceit’, and greed®. (11, 12) Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13) Thus I say. ' Ahimsdsamayam = ahims4samatam, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahims&. The same verse recurs I, 11, 10. * Ad4na, right knowledge, right faith, and right conduct. 5 Ukkasa = utkarsha, m4na. * Galana = gvalana, krédha. 5 Nima = maya. ° Maggfattha = madhyastha, 16bha. Compare the similar expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29, below, p. 257. BOOK I, LECTURE 2, CHAPTER I. 249 SECOND LECTURE’, CALLED THE DESTRUCTION OF KARMAN. First CuHaPter. (Rzshabha said to his sons) : Acquire perfect knowledge of the Law! why do you not study it? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth. (1) See, young and old men, even children in the mother’s womb die. As a hawk catches a quail, so (life) will end when its time is spent®. (2)
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(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 1 This might also-be translated: ‘though the food passes through the hands of a thousand men before he accepts it.’ 2 VésAliya = vaisAlika. The commentators offer three explanations of this word, (1) marine, visdla& samudras tatrabhava; (2) belonging to the genus called visdla; (3) big, visala. § Dévautté. This is either dévair uptaA, sown, i.e. produced by the gods, or dévair gupta, governed by the gods. * The adherents of the Yéga and Sankhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ‘some’ and ‘ others.’ 5 The commentators unfortunately have not preserved the name of the great Rishi; they identify Svayambhf with Vishzu ‘or some one else.’ This Svayambh(, afraid that the earth should become overcrowded, called to help Yama, alias Mara, who with the help of Mé4ya makes the creatures appear to die. BOOK I, LECTURE I, CHAPTER 3. 245 universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) - Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9) Knowthat misery arises from wicked deeds'. How can those who do not know the origin (of misery) know its prevention ? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11) (According to them?) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13) (Others® maintain that) perfection can only be reached by their method of religious life, not otherwise ; and that even before (that time) they have 1 It is not given us by any of the above-mentioned agents whom the opponents believe to have created the world. * According to Svlinka the followers of Gés4la and the Trairfsikas are meant. The latter are the Gaina followers of the Vaiséshika philosophy. The Trairfsika Sakha was founded by Khaluka Réhagupta, see part i, p. 290. The name Trairdsika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated. 5 According to Silanka the Saivas and Ekadazdins are meant. 246 sOTRAKRITANGA. their senses under control and possess everything to be wished for?. (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15)
25 According to Silanka the Saivas and Ekadazdins are meant. 246 sOTRAKRITANGA. their senses under control and possess everything to be wished for?. (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras*, (16) Thus I say. FourtH CHAPTER. These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes*; though having given up their former occupations they will give advice in worldly matters, (1) A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2) Some say that those who own possessions and engage in undertakings (may reach perfection) ; but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3) A wise man should beg food which has been ? They acquire the eight siddhis or magical powers. * I translate the words #44n4 Asurakivvisiy4 according to the explanation of the commentary. But they may also mean: from the sphere of Asuras and sinners. * A various reading first commented upon by Silanka is: bla panditam4nin6, being ignorant men who fancy themselves learned. BOOK I, LECTURE I, CHAPTER 4. 247 prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour’. (4) He should know the talk of people: some say things which are the outcome of a wrong understand- ~ ing and are but opinions of others repeated. (5) ‘The world is boundless and eternal, it exists from eternity and does not perish?; (another) bold philosopher® says that the world is limited, but eternal. (6) ‘Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way *.” (7) Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8) (E.g. big creatures) have one form of bodily existence and then another®. But all are subject to pain ; hence they should not be killed. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion 1 Omina = apam4na. 2 According to Sildnka the eternity of things means, with these philosophers, that one thing always retains the same genus or gAti, e. g. that he who was a man in this life will again be a man in the next. 8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas.
3g. that he who was a man in this life will again be a man in the next. 8 According to the commentators Vy4sa is intended. The doctrine referred to in the text is that of the Puramas. * The commentators interpret this verse as if not two philosophical opinions but only one was spoken of. Unlimited knowledge is according to them different from omniscience ; in the second part of the sentence ‘limited’ refers to the sleep of Brahman during which he is unconscious. 5 Men are some time embryos, then young men, then old men. 248 SOTRAKRITANGA. from the principle of the reciprocity with regard to non-killing’. (10) . Living (according to the rules of conduct), and without greed, one should take care of the highest good?, In walking, in sitting and lying down, and in food and drink : with regard to these three points a monk should always control himself. And he should leave off pride*, wrath‘, deceit’, and greed®. (11, 12) Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13) Thus I say. ' Ahimsdsamayam = ahims4samatam, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahims&. The same verse recurs I, 11, 10. * Ad4na, right knowledge, right faith, and right conduct. 5 Ukkasa = utkarsha, m4na. * Galana = gvalana, krédha. 5 Nima = maya. ° Maggfattha = madhyastha, 16bha. Compare the similar expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29, below, p. 257. BOOK I, LECTURE 2, CHAPTER I. 249 SECOND LECTURE’, CALLED THE DESTRUCTION OF KARMAN. First CuHaPter. (Rzshabha said to his sons) : Acquire perfect knowledge of the Law! why do you not study it? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth. (1) See, young and old men, even children in the mother’s womb die. As a hawk catches a quail, so (life) will end when its time is spent®. (2)
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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