Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(19) There are the ever hungry!, savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20) There is the dreadful, slimy river, which is always flowing and full of molten iron; in this very dreadful river (the sinners) must descend one by one*. (21) These pains are suffered without interruption by the sinner who stays there for a long time. There is no escape from the torture; he must, himself and alone, suffer the pains, (22) Whatever cruelty he has done in a former birth, the same will be inflicted on him in the Circle of Births. Having been born in an extremely miserable state of life, the sufferer experiences infinite pain. (23) A wise man hearing of these hells should not kill any living being in the whole world; believing in true doctrines and renouncing all property he should know the world, but not become a slave to it. (24) Knowing the endless Circle of Births * with regard to animals, men, and gods, and the reward they will get; knowing all this, (a wise man) should wait for his decease, practising meanwhile self-control. (25) Thus I say. 1 Andsiy4, anasitad. This might also be taken as the name of the jackals. 3 Egayata, explained €kakinad. 3’ Kauranta. BOOK I, LECTURE 6. 287 SIXTH LECTURE, CALLED PRAISE OF MAHAVIRA, Sramazas and Brahmamas, householders and heretics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge?? (1) What was the knowledge, what the faith, and what the conduct of the G#Aatrzputra? If you know it truly, O monk, tell us as you have heard it, as it was told you! (2) This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes?! (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light. (4) He sees everything; his knowledge has got beyond (the four lower stages) *; he has no impurity ; he is virtuous, of a fixed mind, the highest, the 1 The question is supposed to be addressed by Gambfsvamin to Sudharman. ® Kakkhupahé /hiyassa = dakshuAépathé sthitasya, literally, ‘who stood (or stands) in the path of the eyes.’ We are scarcely entitled to infer from this phrase that the author had actually seen Mahfvira as tradition would make us believe. * Abhibhfya-nazf. Concerning the five stages or kinds of knowledge, see above, p. 152. The Kévala knowledge is intended. 288 _ SOTRAKRITANGA. wisest in the whole world; he has broken from all ties; he is above danger and the necessity to continue life’. (5) Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6)
2(5) Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6) The omniscient ? sage, KAsyapa, has proclaimed this highest Law of the Ginas; he, the illustrious one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. (7) His knowledge is inexhaustible like the (water of the) sea; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like Sakra, the lord of the gods. (8) By his vigour he is the most vigorous; as Sudarsana (Méru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. (9) (Méru) a hundred thousand yéganas high, with three tiers?, with the Pazdaga (-wood) as its flag, rising ninety-nine thousand yéganas above the ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth; round it revolve the suns‘; it has the colour of gold, and contains many Nandana (parks) *®; on it the Mahéndras enjoy themselves. (11) ’ To render anfyud. * Asupanna = Asuprag@a, literally, ‘quickly witted;’ the word is usually explained by kévalin. * Kazdaka, one of stone, one of gold, and one of turquoise. ‘ As is well known the Gainas assume a plurality of suns. 6 The names of these four parks are, according to the com- BOOK I, LECTURE 6, 289 This mountain is distinguished by (many) names; it has the colour of burnished gold ; it is the greatest of all mountains, difficult to ascend on account of its rocks ; this excellent mountain is like a part of the earth on fire. (12) The king of mountains, standing in the centre of the earth, is seen in a pure light! like that of the sun. With such beauty shines forth this manycoloured, lovely (mountain), which is crowned with radiance. (13) Thus is described the glory of mount Sudarsana, the great mountain; similar to it is the Sramaza Gvatriputra, who is noble, glorious, full of faith, knowledge, and virtue. (14) As Nishadha? is the best of long-stretched mountains, and Ruéfaka of circular ones, so is he (Mahavira) among sages the wisest in the world, according to the declaration of the wise ones. (15) After having taught the highest Law he practised the highest contemplation®, which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16) Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached mentary, Salavana, Nandanavana, Saumanasavana, and Pandaka (or Paézduka) vana. The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top. * Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas.
3The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top. * Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas. * Nishadha and Ruéaka are two fabulous chains of mountains situated beyond Gambfidvipa. * This is the sukla dhyana. As sukla, which I translate ‘pure,’ originally means ‘white,’ the comparison with the moon is natural in the original. [45] U 290 SOTRAKRITANGA. the insurpassable, highest perfection, a state which has a beginning but no end. (17) As the SAlmalt, in which the Suparza! gods take their delight, is most famous among trees, as Nandana is among parks, so is the Omniscient most famous through his knowledge and virtue. (18) As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. (19) As (the ocean on which sleeps) Svayambhd is the best of seas, as Dharazéndra is the best of Nagas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mah4vira) the flag of monks by his austerities, (20) As Airavana is the best of elephants, the lion of beasts, Ganga of rivers, as Garuda, Vénudéva *, is the best of birds, so is G#trzputra the best of those who have taught the Nirvaza. (21) As Vishvakséna? is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamdana is the best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis- 1 They belong to the Bhavanapatis, see above, p. 225. * The commentator says that Vésudéva is another name of Garuda, Vému stands perhaps for venhu=vishzu; but I do not know that Garuda ever was directly identified with Vishzu. 5 Visaséna. Vishvakséna is a name of Krishna. The commentators make Visvaséna of Visaseza, and seem to take it as a synonym of akravartin or universal monarch, Dantavakra is mentioned in my ‘ Ausgewahlte Erzahlungen,’ p. 35, line 36. BOOK I, LECTURE 6. 291 tress, as chastity is the highest of austerities, so is the Sramaza G#atrvzputra the highest of men. (23) As the Lavasaptamas' are the highest of those gods who live very long, as the palace Saudharman is the best of heavenly abodes, as NirvAma is the chief object of the Law, so there is no wiser man than G#atrzputra. (24) He (bears everything) like the earth; he annihilates (his Karman); he is free from greed; he, the Omniscient, does not keep store (of anything); he has crossed the ocean of life like the sea: he, the Hero, who grants protection to all, and whose perception is infinite. (25) Having conquered the passions which defile the soul: wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26)
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(19) There are the ever hungry!, savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20) There is the dreadful, slimy river, which is always flowing and full of molten iron; in this very dreadful river (the sinners) must descend one by one*. (21) These pains are suffered without interruption by the sinner who stays there for a long time. There is no escape from the torture; he must, himself and alone, suffer the pains, (22) Whatever cruelty he has done in a former birth, the same will be inflicted on him in the Circle of Births. Having been born in an extremely miserable state of life, the sufferer experiences infinite pain. (23) A wise man hearing of these hells should not kill any living being in the whole world; believing in true doctrines and renouncing all property he should know the world, but not become a slave to it. (24) Knowing the endless Circle of Births * with regard to animals, men, and gods, and the reward they will get; knowing all this, (a wise man) should wait for his decease, practising meanwhile self-control. (25) Thus I say. 1 Andsiy4, anasitad. This might also be taken as the name of the jackals. 3 Egayata, explained €kakinad. 3’ Kauranta. BOOK I, LECTURE 6. 287 SIXTH LECTURE, CALLED PRAISE OF MAHAVIRA, Sramazas and Brahmamas, householders and heretics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge?? (1) What was the knowledge, what the faith, and what the conduct of the G#Aatrzputra? If you know it truly, O monk, tell us as you have heard it, as it was told you! (2) This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes?! (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light. (4) He sees everything; his knowledge has got beyond (the four lower stages) *; he has no impurity ; he is virtuous, of a fixed mind, the highest, the 1 The question is supposed to be addressed by Gambfsvamin to Sudharman. ® Kakkhupahé /hiyassa = dakshuAépathé sthitasya, literally, ‘who stood (or stands) in the path of the eyes.’ We are scarcely entitled to infer from this phrase that the author had actually seen Mahfvira as tradition would make us believe. * Abhibhfya-nazf. Concerning the five stages or kinds of knowledge, see above, p. 152. The Kévala knowledge is intended. 288 _ SOTRAKRITANGA. wisest in the whole world; he has broken from all ties; he is above danger and the necessity to continue life’. (5) Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6)
2(5) Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6) The omniscient ? sage, KAsyapa, has proclaimed this highest Law of the Ginas; he, the illustrious one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. (7) His knowledge is inexhaustible like the (water of the) sea; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like Sakra, the lord of the gods. (8) By his vigour he is the most vigorous; as Sudarsana (Méru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. (9) (Méru) a hundred thousand yéganas high, with three tiers?, with the Pazdaga (-wood) as its flag, rising ninety-nine thousand yéganas above the ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth; round it revolve the suns‘; it has the colour of gold, and contains many Nandana (parks) *®; on it the Mahéndras enjoy themselves. (11) ’ To render anfyud. * Asupanna = Asuprag@a, literally, ‘quickly witted;’ the word is usually explained by kévalin. * Kazdaka, one of stone, one of gold, and one of turquoise. ‘ As is well known the Gainas assume a plurality of suns. 6 The names of these four parks are, according to the com- BOOK I, LECTURE 6, 289 This mountain is distinguished by (many) names; it has the colour of burnished gold ; it is the greatest of all mountains, difficult to ascend on account of its rocks ; this excellent mountain is like a part of the earth on fire. (12) The king of mountains, standing in the centre of the earth, is seen in a pure light! like that of the sun. With such beauty shines forth this manycoloured, lovely (mountain), which is crowned with radiance. (13) Thus is described the glory of mount Sudarsana, the great mountain; similar to it is the Sramaza Gvatriputra, who is noble, glorious, full of faith, knowledge, and virtue. (14) As Nishadha? is the best of long-stretched mountains, and Ruéfaka of circular ones, so is he (Mahavira) among sages the wisest in the world, according to the declaration of the wise ones. (15) After having taught the highest Law he practised the highest contemplation®, which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16) Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached mentary, Salavana, Nandanavana, Saumanasavana, and Pandaka (or Paézduka) vana. The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top. * Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas.
3The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top. * Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas. * Nishadha and Ruéaka are two fabulous chains of mountains situated beyond Gambfidvipa. * This is the sukla dhyana. As sukla, which I translate ‘pure,’ originally means ‘white,’ the comparison with the moon is natural in the original. [45] U 290 SOTRAKRITANGA. the insurpassable, highest perfection, a state which has a beginning but no end. (17) As the SAlmalt, in which the Suparza! gods take their delight, is most famous among trees, as Nandana is among parks, so is the Omniscient most famous through his knowledge and virtue. (18) As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. (19) As (the ocean on which sleeps) Svayambhd is the best of seas, as Dharazéndra is the best of Nagas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mah4vira) the flag of monks by his austerities, (20) As Airavana is the best of elephants, the lion of beasts, Ganga of rivers, as Garuda, Vénudéva *, is the best of birds, so is G#trzputra the best of those who have taught the Nirvaza. (21) As Vishvakséna? is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamdana is the best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis- 1 They belong to the Bhavanapatis, see above, p. 225. * The commentator says that Vésudéva is another name of Garuda, Vému stands perhaps for venhu=vishzu; but I do not know that Garuda ever was directly identified with Vishzu. 5 Visaséna. Vishvakséna is a name of Krishna. The commentators make Visvaséna of Visaseza, and seem to take it as a synonym of akravartin or universal monarch, Dantavakra is mentioned in my ‘ Ausgewahlte Erzahlungen,’ p. 35, line 36. BOOK I, LECTURE 6. 291 tress, as chastity is the highest of austerities, so is the Sramaza G#atrvzputra the highest of men. (23) As the Lavasaptamas' are the highest of those gods who live very long, as the palace Saudharman is the best of heavenly abodes, as NirvAma is the chief object of the Law, so there is no wiser man than G#atrzputra. (24) He (bears everything) like the earth; he annihilates (his Karman); he is free from greed; he, the Omniscient, does not keep store (of anything); he has crossed the ocean of life like the sea: he, the Hero, who grants protection to all, and whose perception is infinite. (25) Having conquered the passions which defile the soul: wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26)
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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