Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(the rest as in verse 10).’ (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15) As Vaitarazi, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome. (16) Those who have given up intercourse with women 1 Pasattha = parsvastha. 2 The meaning seems to be that by the ram’s drinking the water is not disturbed. § Explained by kapi#gala, the francoline partridge. “ Piyanza (pfitana, who is ever desirous of young), explained either by sikini ‘hog’ or gaddarika ‘ewe.’ The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. Therefore the ewe excels the other animals in maternal love. BOOK I, LECTURE 4, CHAPTER I. 271 and have left off adorning themselves, are well established in control, because they have renounced everything. (17) As merchants go over the sea, so they will cross the flood (of Sams4ra), where living beings despond and suffer pains because of their own deeds. (18) A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvaza, which consists in peace}. (20) 21, 22=I, 3, 3, 20 and 21, Thus I say. FOURTH. LECTURE? CALLED KNOWLEDGE OF WOMEN. First CHaPter. A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge). (1) See below, I, 11, 11. 2 This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausbdll, 26f., 170 ff.), a fact which I was not aware of when I wrote the paper just referred to. 272 SOTRAKRITANGA. With clever pretences women make up to him, however foolish they be; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3)
2(2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman! will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. (4) He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them ; thus he will well guard himself. (5) Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations? in their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8) And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the ’ The original has the plural itthi6, but the metre requires itth? in the singular. * Literally ‘sounds,’ which stands for objects of the senses in general. BOOK I, LECTURE 4, CHAPTER I. 273 consequences, a worthy monk should have no intercourse with women. (10) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion). (11) Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12) A monk should have no intercourse with his daughters and daughters-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying) : ‘ All creatures love pleasures ; you are a man, protect and support her.’ (14) But some become angry even when they see an innocent Sramama, and suspect the fidelity of their wives because of the dishes they serve up". (15) Those who have intercourse with (women) have already ceased to practise meditation; Sramamas, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) Though many leave the house, some (of them) arrive but at a middling position (between householder and monk) ; they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18)
3The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18) 1 There is a saying in German: Eine verliebte Kéchin versalzt den Brei, ‘a cook in love spoils the soup.’ The commentators put different constructions on the last part of the sentence. [45] T 274 SOTRAKRITANGA. The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is admonished not to act as most men do, he becomes weak again and again. (19) Some men of great intelligence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Strtvéda}, (20) (The adulterers’) hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut ; (all this) they will suffer, but though suffering here for their sins they will not promise not to do? the same again. (22) All this some have learned, and it has been well demonstrated in the Strivéda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a Sramaza: ‘I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!’ (25) Or by professing herself a lay-disciple and coreligionist of the Sramamas, (she will try to make a friend of him). As a pot filled with lac (will melt) 1 I.e. Kamasistra, or rather the part of it treating on courtezans, Vaisika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24. 3 The original has k&hinti ‘ they will do;’ it must be kaham ti *I shall do.’ BOOK I, LECTURE 4, CHAPTER 2. 275 near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when questioned about it, they say: ‘I have done no sin; she only slept in my lap (like my daughter),’ (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again’. (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ‘Holy man, accept a robe, an almsbowl, food or drink (at our house)!’ (30) He should regard their words like wild rice®, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say. SECOND CHAPTER,
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(the rest as in verse 10).’ (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15) As Vaitarazi, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome. (16) Those who have given up intercourse with women 1 Pasattha = parsvastha. 2 The meaning seems to be that by the ram’s drinking the water is not disturbed. § Explained by kapi#gala, the francoline partridge. “ Piyanza (pfitana, who is ever desirous of young), explained either by sikini ‘hog’ or gaddarika ‘ewe.’ The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. Therefore the ewe excels the other animals in maternal love. BOOK I, LECTURE 4, CHAPTER I. 271 and have left off adorning themselves, are well established in control, because they have renounced everything. (17) As merchants go over the sea, so they will cross the flood (of Sams4ra), where living beings despond and suffer pains because of their own deeds. (18) A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvaza, which consists in peace}. (20) 21, 22=I, 3, 3, 20 and 21, Thus I say. FOURTH. LECTURE? CALLED KNOWLEDGE OF WOMEN. First CHaPter. A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge). (1) See below, I, 11, 11. 2 This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausbdll, 26f., 170 ff.), a fact which I was not aware of when I wrote the paper just referred to. 272 SOTRAKRITANGA. With clever pretences women make up to him, however foolish they be; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3)
2(2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman! will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. (4) He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them ; thus he will well guard himself. (5) Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations? in their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8) And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the ’ The original has the plural itthi6, but the metre requires itth? in the singular. * Literally ‘sounds,’ which stands for objects of the senses in general. BOOK I, LECTURE 4, CHAPTER I. 273 consequences, a worthy monk should have no intercourse with women. (10) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion). (11) Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12) A monk should have no intercourse with his daughters and daughters-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying) : ‘ All creatures love pleasures ; you are a man, protect and support her.’ (14) But some become angry even when they see an innocent Sramama, and suspect the fidelity of their wives because of the dishes they serve up". (15) Those who have intercourse with (women) have already ceased to practise meditation; Sramamas, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) Though many leave the house, some (of them) arrive but at a middling position (between householder and monk) ; they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18)
3The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18) 1 There is a saying in German: Eine verliebte Kéchin versalzt den Brei, ‘a cook in love spoils the soup.’ The commentators put different constructions on the last part of the sentence. [45] T 274 SOTRAKRITANGA. The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is admonished not to act as most men do, he becomes weak again and again. (19) Some men of great intelligence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Strtvéda}, (20) (The adulterers’) hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut ; (all this) they will suffer, but though suffering here for their sins they will not promise not to do? the same again. (22) All this some have learned, and it has been well demonstrated in the Strivéda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a Sramaza: ‘I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!’ (25) Or by professing herself a lay-disciple and coreligionist of the Sramamas, (she will try to make a friend of him). As a pot filled with lac (will melt) 1 I.e. Kamasistra, or rather the part of it treating on courtezans, Vaisika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24. 3 The original has k&hinti ‘ they will do;’ it must be kaham ti *I shall do.’ BOOK I, LECTURE 4, CHAPTER 2. 275 near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when questioned about it, they say: ‘I have done no sin; she only slept in my lap (like my daughter),’ (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again’. (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ‘Holy man, accept a robe, an almsbowl, food or drink (at our house)!’ (30) He should regard their words like wild rice®, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say. SECOND CHAPTER,
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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