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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(8) A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property’. (9) Know that it (viz. property) entails pains in this world, and very great pains? in the next. Who will lead a domestic life when he knows that everything must perish ? (10) One should know (and renounce) the great attachment (to the world), and respect and honours on earth ; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness’, (11) A monk should perform postures (as KAyédtsarga, &c.) alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12) 1 Silanka quotes a verse which the N&girguniyas insert here ; compare part i, p. 32, note 2. * I take duhamduha for a kind of intensive form of duha. 3 This is a rather dark verse. Silanka, after explaining it, quotes the verse as it was read by the Nag&rgunfyas, which may be rendered thus: Respect and honours are a great obstacle, this he should know; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe). BOOK I, LECTURE 2, CHAPTER 2. 255 An ascetic does not shut the door of a deserted . house (where he puts up), nor does he open it ; when asked he returns no (rude) answer; he cuts no grass, nor does he strew it (on the ground for a couch). (13) Where (he is) at sunset, there he calmly (performs his duties); a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14) He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.', when he stays in a deserted house. (15) He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16) They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17) A monk who uses warm or hot water?, who follows the Law, and loathes (wrong conduct), will by intercourse with bad kings become deficient in his devotion though he be ever so virtuous. (18) When a monk quarrels and uses very bad language, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19) He who abstains from cold water*, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20) 1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated. 2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life. 256 SOTRAKRITANGA.
2(20) 1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated. 2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life. 256 SOTRAKRITANGA. Though life cannot be prolonged, as the saying is’, still foolish people sin recklessly; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21) By self-invented rites common people seek holiness’, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy? through his innocence, he allows no troubles® to influence his words, (thoughts, and acts). (22) As aclever gambler, playing at dice, is not van quished, since he casts the Kvzta, but not Kali, nor Tréta, nor DvApara; (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kvzta, and avoids the other casts. (24) I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of K4syapa. (25) Those who follow the Law that has been proclaimed by G#atvika, the great seer‘, are virtuous and righteous; they confirm each. other in the Law. (26) Take no heed of the seductive (pleasures), endeavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty®. (27) 1 Compare Uttarfdhyayana IV, 1, above p. 18. The same words recur below, I, 2, 3, 10, p. 259. * Paléti = pralfyaté. 3 Literally, cold and heat. * Mahavira. * Ahitam, literally, has been declared. The commentators explain the word as 4-hitam, thoroughly good, or 4tmani vyavasthitam, placed in the soul. BOOK I, LECTURE 2, CHAPTER 3. 257 A monk should not tell stories, nor ask idle questions, nor gossip’. But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28) A monk should not indulge deceit?, greed’, pride‘, and wrath®. Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control. (29) (A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul’s benefit. (30) Right conduct, &c., which has been taught by the Gnatrika, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in distress). (31) Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32) Thus I say. TuHirD CHAPTER. If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will * Samprasaraka? ®? Khanna = mayé. * Pasamsa = prasamsA, lébha. * Ukk4sa = utkarsha, mana.
3(32) Thus I say. TuHirD CHAPTER. If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will * Samprasaraka? ®? Khanna = mayé. * Pasamsa = prasamsA, lébha. * Ukk4sa = utkarsha, mana. * Pagdsa = prak4sa, krédha. * Dhuya = dhfita. The word preceding this is sugésiyam= gushf/am, sévitam. <A various reading is sughésiyam, which means ‘ who have well annihilated their Karman (dhfita).’ (45] Ss 258 SOTRAKRITANGA. be annihilated through control. The wise reach (perfection) getting rid of death. (1) Those who resist the seductions! are placed on a line with those who have crossed the Sameséra. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2) Men of priricely rank wear precious things imported by merchants; likened (to these precious things) are the excellent great vows together with (the prohibition of) eating at night. (3) Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched; they do not know that meditation (has been enjoined as) a duty. (4) As a bullock which is hurt and urged on by the driver? becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down ; (5) So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down), He who is still surrounded by pleasant things *, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6) Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7) ' Vinnavanaé = vig#apana, explained striyad. * Instead of ‘ driver’ and ‘bullock’ we might translate ‘hunter’ and ‘deer.’ * He should not be engrossed by them as the bullock sinks down beneath its burden. “ To render kamf. BOOK I, LECTURE 2, CHAPTER 3. 259 See, life in this world (is transient); though your life lasts a hundred years, you die as a short-lived man ; mind that (your) years swiftly pass. Nevertheless _ greedy men are attached to pleasures. (8) Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9) Though life cannot be prolonged, as the saying is}, still foolish people sin recklessly (thinking): ‘We are only concerned with the present time; who has seen the next world and returned thence ?’ (10) Believe in the words of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11)
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(8) A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property’. (9) Know that it (viz. property) entails pains in this world, and very great pains? in the next. Who will lead a domestic life when he knows that everything must perish ? (10) One should know (and renounce) the great attachment (to the world), and respect and honours on earth ; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness’, (11) A monk should perform postures (as KAyédtsarga, &c.) alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12) 1 Silanka quotes a verse which the N&girguniyas insert here ; compare part i, p. 32, note 2. * I take duhamduha for a kind of intensive form of duha. 3 This is a rather dark verse. Silanka, after explaining it, quotes the verse as it was read by the Nag&rgunfyas, which may be rendered thus: Respect and honours are a great obstacle, this he should know; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe). BOOK I, LECTURE 2, CHAPTER 2. 255 An ascetic does not shut the door of a deserted . house (where he puts up), nor does he open it ; when asked he returns no (rude) answer; he cuts no grass, nor does he strew it (on the ground for a couch). (13) Where (he is) at sunset, there he calmly (performs his duties); a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14) He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.', when he stays in a deserted house. (15) He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16) They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17) A monk who uses warm or hot water?, who follows the Law, and loathes (wrong conduct), will by intercourse with bad kings become deficient in his devotion though he be ever so virtuous. (18) When a monk quarrels and uses very bad language, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19) He who abstains from cold water*, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20) 1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated. 2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life. 256 SOTRAKRITANGA.
2(20) 1 Literally, horripilation. By the ‘&c.’ the other outward signs of horror are indicated. 2 It should be kept in mind that Gaina monks are forbidden to use cold water, because it is considered to possess life. 256 SOTRAKRITANGA. Though life cannot be prolonged, as the saying is’, still foolish people sin recklessly; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21) By self-invented rites common people seek holiness’, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy? through his innocence, he allows no troubles® to influence his words, (thoughts, and acts). (22) As aclever gambler, playing at dice, is not van quished, since he casts the Kvzta, but not Kali, nor Tréta, nor DvApara; (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kvzta, and avoids the other casts. (24) I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of K4syapa. (25) Those who follow the Law that has been proclaimed by G#atvika, the great seer‘, are virtuous and righteous; they confirm each. other in the Law. (26) Take no heed of the seductive (pleasures), endeavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty®. (27) 1 Compare Uttarfdhyayana IV, 1, above p. 18. The same words recur below, I, 2, 3, 10, p. 259. * Paléti = pralfyaté. 3 Literally, cold and heat. * Mahavira. * Ahitam, literally, has been declared. The commentators explain the word as 4-hitam, thoroughly good, or 4tmani vyavasthitam, placed in the soul. BOOK I, LECTURE 2, CHAPTER 3. 257 A monk should not tell stories, nor ask idle questions, nor gossip’. But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28) A monk should not indulge deceit?, greed’, pride‘, and wrath®. Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control. (29) (A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul’s benefit. (30) Right conduct, &c., which has been taught by the Gnatrika, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in distress). (31) Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32) Thus I say. TuHirD CHAPTER. If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will * Samprasaraka? ®? Khanna = mayé. * Pasamsa = prasamsA, lébha. * Ukk4sa = utkarsha, mana.
3(32) Thus I say. TuHirD CHAPTER. If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will * Samprasaraka? ®? Khanna = mayé. * Pasamsa = prasamsA, lébha. * Ukk4sa = utkarsha, mana. * Pagdsa = prak4sa, krédha. * Dhuya = dhfita. The word preceding this is sugésiyam= gushf/am, sévitam. <A various reading is sughésiyam, which means ‘ who have well annihilated their Karman (dhfita).’ (45] Ss 258 SOTRAKRITANGA. be annihilated through control. The wise reach (perfection) getting rid of death. (1) Those who resist the seductions! are placed on a line with those who have crossed the Sameséra. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2) Men of priricely rank wear precious things imported by merchants; likened (to these precious things) are the excellent great vows together with (the prohibition of) eating at night. (3) Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched; they do not know that meditation (has been enjoined as) a duty. (4) As a bullock which is hurt and urged on by the driver? becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down ; (5) So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down), He who is still surrounded by pleasant things *, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6) Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7) ' Vinnavanaé = vig#apana, explained striyad. * Instead of ‘ driver’ and ‘bullock’ we might translate ‘hunter’ and ‘deer.’ * He should not be engrossed by them as the bullock sinks down beneath its burden. “ To render kamf. BOOK I, LECTURE 2, CHAPTER 3. 259 See, life in this world (is transient); though your life lasts a hundred years, you die as a short-lived man ; mind that (your) years swiftly pass. Nevertheless _ greedy men are attached to pleasures. (8) Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9) Though life cannot be prolonged, as the saying is}, still foolish people sin recklessly (thinking): ‘We are only concerned with the present time; who has seen the next world and returned thence ?’ (10) Believe in the words of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11)
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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