Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(11) The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12) The man also who still lives in the house, should, in accordance with his creed ?, be merciful to living beings ; we are bidden to be fair and equal with all ; (thereby even a householder) goes to the world of the gods. (13) Being instructed in the creed of the Lord, exert yourself in the truth (i.e. in control)! A monk who has thoroughly subdued his selfishness should collect pure alms. (14) Knowing the truth, one should live up to it, ? Compare p. 256, note 1. ? Anupfrvya. S$ 2 ; 260 SOTRAKRITANGA. seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul’s benefit, and desiring the highest good (viz. liberation). (15) The fool thinks that his wealth, cattle, and relations will save him; they him, or he them. But they are no help, no protection. (16) When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17) All living beings owe their present form of existence to their own Karman; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. (18) He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this'. The (first) Gina? has said this, and so the remaining ones (will) say it. (19) O ye monks, the virtuous (Ginas) that have been and will be, the followers of the Law of K4syapa , they all have commended these virtues. (20) Do not kill living beings in the threefold way‘, being intent on your spiritual welfare and abstaining fromsins. In this way numberless men have reached 1 A various reading mentioned in the commentary is ahiy4saé, ‘he should bear (all troubles).’ * The whole lecture is put by the commentators in the mouth of Rishabha. ’ The first and last Tirthakaras belonged to the Kasyapa Gétra. ‘ I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts. BOOK I, LECTURE 3, CHAPTER I. 261 perfection, and others, who live now, and who are to come, (will reach it). (21) Thus spoke the Arhat G#4trzputra, the reverend, famous native of Vais4li!, who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith. Thus I say. THIRD LECTURE, CALLED THE KNOWLEDGE OF TROUBLES ?, First CHAPTER. A man believes himself a hero as long as he does not behold the foe, as did Sisupala (before he beheld) the valorously-fighting, great warrior *. (1) They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2)
2(1) They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant’s life, believes himself a hero till he practises austerities ‘. (3) 1 See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pronounced by A:shabha. * Compare Uttaradhyayana II, above, p. 9 ff. * Viz. Krishna. Krishna’s victory over Sisupala is told in the Mahébhfrata, Sabh4parvan, Sisupflavadha (eighth parvan). It forms the subject of Magha’s famous poem Sisup4lavadha. ‘ Liham = riksham, i.e. samyamam, control. 262 SOTRAKRITANGA. When during the winter they suffer from cold and draughts, the weak become disheartened like Kshattriyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk ; in that case the weak will become disheartened like animals burnt by fire. (8) Some who hate (the monks), revile them: ‘Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).’ (9) Some call them names, as ‘naked, lowest of beggars, baldhead, scabby, filthy, nasty.’ (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion '. (11) When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ‘I have not seen the next world, all may end with death?!’ (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear®. (13) * Compare I, 1, 1, 14. * Compare I, 3, 3, 6. 5 Kétana, perhaps ‘caught with the hook.’ BOOK 1, LECTURE 3, CHAPTER 2. 263 Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15) A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. SECOND CHAPTER.
3(16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. SECOND CHAPTER. There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control. (1) His relations on seeing him will surround him and cry: ‘Child, we have brought you up, (now) support us! O dear! why will you leave us? (2) ‘Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us ? (3) ‘Support your mother and father, thus you will win this world ; it is a duty in this world to protect one’s mother. (4) ‘ The old people are kind-spoken ; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man. (5) 264 * SOTRAKRITANGA. ‘Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6) ‘Afterwards you may go again; by this (visit of yours) you will not cease to be a Sramama ; who will hinder you to practise control when you have done with worldly desires! ? (7) ‘All your outstanding debts we have divided between us, and we shall give you the money (required for) business.’ (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get over) the ocean*. For its sake the weak suffer pains, being engrossed by their attachment for their relations. (12) But a monk should renounce it; for every attachment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13) There are these whirlpools which have been _ | Akamagam. Another explanation is, if you are not willing (to do domestic work). * Patala, explained by samudra. BOOK I, LECTURE 3, CHAPTER 3. 265 pointed out by KAasyapa: the wise keep clear of them, but the ignorant go down in them. (14) Kings and ministers of kings, Brahmanas and Kshattriyas try with pleasant things to seduce a monk who leads a holy life. (15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16) ‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17)
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(11) The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12) The man also who still lives in the house, should, in accordance with his creed ?, be merciful to living beings ; we are bidden to be fair and equal with all ; (thereby even a householder) goes to the world of the gods. (13) Being instructed in the creed of the Lord, exert yourself in the truth (i.e. in control)! A monk who has thoroughly subdued his selfishness should collect pure alms. (14) Knowing the truth, one should live up to it, ? Compare p. 256, note 1. ? Anupfrvya. S$ 2 ; 260 SOTRAKRITANGA. seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul’s benefit, and desiring the highest good (viz. liberation). (15) The fool thinks that his wealth, cattle, and relations will save him; they him, or he them. But they are no help, no protection. (16) When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17) All living beings owe their present form of existence to their own Karman; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. (18) He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this'. The (first) Gina? has said this, and so the remaining ones (will) say it. (19) O ye monks, the virtuous (Ginas) that have been and will be, the followers of the Law of K4syapa , they all have commended these virtues. (20) Do not kill living beings in the threefold way‘, being intent on your spiritual welfare and abstaining fromsins. In this way numberless men have reached 1 A various reading mentioned in the commentary is ahiy4saé, ‘he should bear (all troubles).’ * The whole lecture is put by the commentators in the mouth of Rishabha. ’ The first and last Tirthakaras belonged to the Kasyapa Gétra. ‘ I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts. BOOK I, LECTURE 3, CHAPTER I. 261 perfection, and others, who live now, and who are to come, (will reach it). (21) Thus spoke the Arhat G#4trzputra, the reverend, famous native of Vais4li!, who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith. Thus I say. THIRD LECTURE, CALLED THE KNOWLEDGE OF TROUBLES ?, First CHAPTER. A man believes himself a hero as long as he does not behold the foe, as did Sisupala (before he beheld) the valorously-fighting, great warrior *. (1) They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2)
2(1) They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant’s life, believes himself a hero till he practises austerities ‘. (3) 1 See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pronounced by A:shabha. * Compare Uttaradhyayana II, above, p. 9 ff. * Viz. Krishna. Krishna’s victory over Sisupala is told in the Mahébhfrata, Sabh4parvan, Sisupflavadha (eighth parvan). It forms the subject of Magha’s famous poem Sisup4lavadha. ‘ Liham = riksham, i.e. samyamam, control. 262 SOTRAKRITANGA. When during the winter they suffer from cold and draughts, the weak become disheartened like Kshattriyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk ; in that case the weak will become disheartened like animals burnt by fire. (8) Some who hate (the monks), revile them: ‘Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).’ (9) Some call them names, as ‘naked, lowest of beggars, baldhead, scabby, filthy, nasty.’ (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion '. (11) When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ‘I have not seen the next world, all may end with death?!’ (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear®. (13) * Compare I, 1, 1, 14. * Compare I, 3, 3, 6. 5 Kétana, perhaps ‘caught with the hook.’ BOOK 1, LECTURE 3, CHAPTER 2. 263 Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15) A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. SECOND CHAPTER.
3(16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. SECOND CHAPTER. There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control. (1) His relations on seeing him will surround him and cry: ‘Child, we have brought you up, (now) support us! O dear! why will you leave us? (2) ‘Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us ? (3) ‘Support your mother and father, thus you will win this world ; it is a duty in this world to protect one’s mother. (4) ‘ The old people are kind-spoken ; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man. (5) 264 * SOTRAKRITANGA. ‘Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6) ‘Afterwards you may go again; by this (visit of yours) you will not cease to be a Sramama ; who will hinder you to practise control when you have done with worldly desires! ? (7) ‘All your outstanding debts we have divided between us, and we shall give you the money (required for) business.’ (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get over) the ocean*. For its sake the weak suffer pains, being engrossed by their attachment for their relations. (12) But a monk should renounce it; for every attachment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13) There are these whirlpools which have been _ | Akamagam. Another explanation is, if you are not willing (to do domestic work). * Patala, explained by samudra. BOOK I, LECTURE 3, CHAPTER 3. 265 pointed out by KAasyapa: the wise keep clear of them, but the ignorant go down in them. (14) Kings and ministers of kings, Brahmanas and Kshattriyas try with pleasant things to seduce a monk who leads a holy life. (15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16) ‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17)
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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