Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(31) Thus I say. SECOND CHAPTER, A monk, living single, should not fall in love ; if he loves pleasures, he should again become indifferent. Now hear the pleasures of Sramazas, which some monks enjoy. (1) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards 1 Visannési. Vishamma is explained asamyama. 3 Wherewith pigs are decoyed, see above, p. 265, verse I9. * O& = éka&, explained: free from love and hate. T2 276 SOTRAKRITANGA. scolds him’, lifts her foot, and tramples on his head. (2) ‘O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.’ (3) But when they have captured him, they send him on all sorts of errands?: ‘Look (for the bodkin to) carve the bottle-gourd’, fetch some nice fruit. (4) ‘ (Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feet‘, come and meanwhile rub my back! (5) ‘Look after my clothes, bring food and drink, get me some perfume, a broom, a barber * (to shave my head) ! (6) ‘Give me the collyrium-box, my ornaments, the lute, Lédhra-powder *, a Lédhra-flower, the VéaupalAsika-lute’, a pill! (7) ‘A Utpalakushéa*, Tagara*-powder, and aloe pounded together with Usira*, oil for anointing the m~ ? Paribhindiyaza = paribhidya. * The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of common use. ® Alabudkhegga = alabuséhédam pippalakadi sastram. ‘ Or, scour my pots. 5 Kasavaga = kAsyapa, explained nfpita. The word is probably derived from the root kash ‘to scrape.’ According to Silénka verses 5-6 refer to things used by monks and nuns. * Symplocos Racemosa, the bark of which is used in dyeing. 7 This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vind. (Silanka.) ® Probably Costus Speciosus. ° Tabernaemontana Coronaria. %© Andropogon Muricatus. BOOK I, LECTURE 4, CHAPTER 2. 277 face, baskets of bamboo wickerwork to put my things in! (8) ‘Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish! (9) ‘Give me the pot to cook the vegetables in, Myrobalans’, the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ‘Fetch me the pincers ?, the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (11) ‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12) ‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) |
2(11) ‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12) ‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) | ‘The small pot, the drum, and the ball of cloth for the boy (to play with). Sramaza, the rainy season is at hand, look after the house and the stores! (14) ‘(Fetch) the chair with woven twine seat®, the wooden shoes ® to walk on!’ Pregnant women order ? They are used in bathing. * To tear out the hair growing in the nose. ® Used in India instead of soap for cleaning linen. ‘ KandAlaka, a copper vessel used in worship. The name was current in Mathur4 at the time when Silanka wrote or the author from whose work he copied this remark. ® See Grierson, Bihar Peasant Life, § 632. * Paulla; either the wooden sandals or slippers made of Mufiga grass. 278 sOTRAKRITANGA. their husbands about like slaves to fulfil their craving. (15) When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16) Getting up in the night they lull the baby asleep! like nurses; and though they are ashamed of themselves, they wash the clothes like washermen®. (17) This has been done by many men who for the sake of pleasures have stooped so low; they become the equals of slaves, animals, servants, beasts of burden— mere nobodies. (18) One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are -called causes of blamable actions. (19) Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime *®. (20) ° A wise and learned monk whose soul is in a pure condition (Lésy4), will abstain from doing work for others ; in thoughts, words, and actions he will bear all troubles. (21) The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22) Thus I say. ' Silénka gives a specimen of a lullaby without meaning and metre. * Hamsa, explained ragaka. 5 No itthim no pasum bhikkhf no sayap4zind niliggegga. BOOK I, LECTURE 5, CHAPTER I. 279 FIFTH LECTURE, CALLED DESCRIPTION OF THE HELLS. First CHAPTER. I once asked the Keévalin, the great sage!: What is the punishment in the hells? Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1) When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2)
3Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1) When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2) Those cruel sinners who, from a desire of (worldly) life, commit bad deeds, will sink into the dreadful . hell which is full of dense darkness and great suffering. (3) © He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control) ; (4) The impudent sinner, who injures many beings without relenting*, will go to hell; at the end of his life he will sink to the (place of) darkness ; head downwards he comes to the place of torture. (5) They hear the cries of the punishers: Beat, cut, 1 Ie. Mahavira. Sudharman speaks to Gambfisvamin. * Asupanna=4supragfa ‘quickly comprehending.’ I usually render this word ‘intelligent,’ when it is used of common monks. 3 Anivvué = anirvrétad. 280 SOTRAKRITANGA. split, burn him! The prisoners in hell lose their senses from fright, and do not know in what direction to run. (6) Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain there long, shrieking aloud. (7) Have you heard of the horrible (river) Vaitaramt, whose cutting waves are like sharp razors'? They cross the horrible Vaitarami, being urged on by arrows, and wounded with spears. (8) The punishers pierce them with darts; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. (9) Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river)? or in burning chaff, and are roasted in it. (10) And they come to the great impassable hell, full of agony, called Asdrya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. (11) There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else; always suffering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) *. (12) 1 Silénka says that the water of this river is alkali and hot blood ; compare Uttaradhyayana XIX, 59, above p. 95. * See the note on Uttaradhyayana XIX, 50, above p. 94, note 1. 5 The last two lines recur in verse 21 with the only difference that there kasizam stands for kaluzam in this place; yet the commentators offer a different explanation in the second place. In my translation I follow their interpretation both times. BOOK I, LECTURE 5, CHAPTER I. 281 There the cruel punishers have lighted four fires, and roast the sinners; they are roasted there like fishes put on the fire alive. (13)
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(31) Thus I say. SECOND CHAPTER, A monk, living single, should not fall in love ; if he loves pleasures, he should again become indifferent. Now hear the pleasures of Sramazas, which some monks enjoy. (1) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards 1 Visannési. Vishamma is explained asamyama. 3 Wherewith pigs are decoyed, see above, p. 265, verse I9. * O& = éka&, explained: free from love and hate. T2 276 SOTRAKRITANGA. scolds him’, lifts her foot, and tramples on his head. (2) ‘O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.’ (3) But when they have captured him, they send him on all sorts of errands?: ‘Look (for the bodkin to) carve the bottle-gourd’, fetch some nice fruit. (4) ‘ (Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feet‘, come and meanwhile rub my back! (5) ‘Look after my clothes, bring food and drink, get me some perfume, a broom, a barber * (to shave my head) ! (6) ‘Give me the collyrium-box, my ornaments, the lute, Lédhra-powder *, a Lédhra-flower, the VéaupalAsika-lute’, a pill! (7) ‘A Utpalakushéa*, Tagara*-powder, and aloe pounded together with Usira*, oil for anointing the m~ ? Paribhindiyaza = paribhidya. * The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of common use. ® Alabudkhegga = alabuséhédam pippalakadi sastram. ‘ Or, scour my pots. 5 Kasavaga = kAsyapa, explained nfpita. The word is probably derived from the root kash ‘to scrape.’ According to Silénka verses 5-6 refer to things used by monks and nuns. * Symplocos Racemosa, the bark of which is used in dyeing. 7 This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vind. (Silanka.) ® Probably Costus Speciosus. ° Tabernaemontana Coronaria. %© Andropogon Muricatus. BOOK I, LECTURE 4, CHAPTER 2. 277 face, baskets of bamboo wickerwork to put my things in! (8) ‘Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish! (9) ‘Give me the pot to cook the vegetables in, Myrobalans’, the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ‘Fetch me the pincers ?, the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (11) ‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12) ‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) |
2(11) ‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12) ‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) | ‘The small pot, the drum, and the ball of cloth for the boy (to play with). Sramaza, the rainy season is at hand, look after the house and the stores! (14) ‘(Fetch) the chair with woven twine seat®, the wooden shoes ® to walk on!’ Pregnant women order ? They are used in bathing. * To tear out the hair growing in the nose. ® Used in India instead of soap for cleaning linen. ‘ KandAlaka, a copper vessel used in worship. The name was current in Mathur4 at the time when Silanka wrote or the author from whose work he copied this remark. ® See Grierson, Bihar Peasant Life, § 632. * Paulla; either the wooden sandals or slippers made of Mufiga grass. 278 sOTRAKRITANGA. their husbands about like slaves to fulfil their craving. (15) When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16) Getting up in the night they lull the baby asleep! like nurses; and though they are ashamed of themselves, they wash the clothes like washermen®. (17) This has been done by many men who for the sake of pleasures have stooped so low; they become the equals of slaves, animals, servants, beasts of burden— mere nobodies. (18) One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are -called causes of blamable actions. (19) Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime *®. (20) ° A wise and learned monk whose soul is in a pure condition (Lésy4), will abstain from doing work for others ; in thoughts, words, and actions he will bear all troubles. (21) The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22) Thus I say. ' Silénka gives a specimen of a lullaby without meaning and metre. * Hamsa, explained ragaka. 5 No itthim no pasum bhikkhf no sayap4zind niliggegga. BOOK I, LECTURE 5, CHAPTER I. 279 FIFTH LECTURE, CALLED DESCRIPTION OF THE HELLS. First CHAPTER. I once asked the Keévalin, the great sage!: What is the punishment in the hells? Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1) When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2)
3Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1) When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2) Those cruel sinners who, from a desire of (worldly) life, commit bad deeds, will sink into the dreadful . hell which is full of dense darkness and great suffering. (3) © He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control) ; (4) The impudent sinner, who injures many beings without relenting*, will go to hell; at the end of his life he will sink to the (place of) darkness ; head downwards he comes to the place of torture. (5) They hear the cries of the punishers: Beat, cut, 1 Ie. Mahavira. Sudharman speaks to Gambfisvamin. * Asupanna=4supragfa ‘quickly comprehending.’ I usually render this word ‘intelligent,’ when it is used of common monks. 3 Anivvué = anirvrétad. 280 SOTRAKRITANGA. split, burn him! The prisoners in hell lose their senses from fright, and do not know in what direction to run. (6) Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain there long, shrieking aloud. (7) Have you heard of the horrible (river) Vaitaramt, whose cutting waves are like sharp razors'? They cross the horrible Vaitarami, being urged on by arrows, and wounded with spears. (8) The punishers pierce them with darts; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. (9) Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river)? or in burning chaff, and are roasted in it. (10) And they come to the great impassable hell, full of agony, called Asdrya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. (11) There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else; always suffering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) *. (12) 1 Silénka says that the water of this river is alkali and hot blood ; compare Uttaradhyayana XIX, 59, above p. 95. * See the note on Uttaradhyayana XIX, 50, above p. 94, note 1. 5 The last two lines recur in verse 21 with the only difference that there kasizam stands for kaluzam in this place; yet the commentators offer a different explanation in the second place. In my translation I follow their interpretation both times. BOOK I, LECTURE 5, CHAPTER I. 281 There the cruel punishers have lighted four fires, and roast the sinners; they are roasted there like fishes put on the fire alive. (13)
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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