Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(6) Looking at all people with an impartial mind, one should not do anything to please or to harm them. After a virtuous beginning some become miserable and lose heart, (since) they desire honour and fame. (7) Desiring unallowed! food and accepting such, the sinner, careless in his conduct, is attached to women, and tries to acquire property. (8) Given to violent deeds he accumulates (Karman) ; on his decease he (meets with) really distressing misery. Therefore a wise man considers well the Law; a sage wanders about free from all worldly ties. (9) . He should not expose himself to guilt by his desire for life, but he should wander about without any attachment. Speaking after due consideration, 1 Ahagada=yathakreta; cf. p. 131, note 7, 1. X 2 308 sOTRAKRITANGA. and combating his worldly desires, he should say nothing that involves slaughter of living beings. (10) He should not desire unallowed food, and he should not mix with people who desire such; he should mortify his flesh, thinking (of his duty), and giving up his sorrows without regard (to worldly interests). (11) Try to realise that you are single and alone; thereby you will obtain Liberation; mind, this is no false assertion! This Liberation is not anything unreal, but the best thing. An ascetic is free from anger, and delights in the truth. (12) Abstain from sexual intercourse with women, do not acquire property ; a man possessed of carefulness will, beyond doubt, be a saviour (to others) in all circumstances. (13) A monk having conquered aversion to control and delight in sensual objects!, should bear all troubles caused by (pricking) grass, cold, heat, and insects ; he should endure pleasant and unpleasant smells. (14) Guarding his speech and possessed of carefulness, acquiring (pure) Lésy4?, he should wander about; he should not thatch a house for himself or for others, nor behave towards other people like a householder. (15) Questioned by somebody who maintains the unchangeable character of the soul’, he should expound the true (doctrine) ; those who engage in works and 1 This is, according to Silanka, the meaning of the words araim raim v4, see, however, above, p. 111, note 1. 2 See Uttaradhyayana, Lecture XXXIV. 5 Akiriyaaya = akriy4tman. BOOK I, LECTURE IO. 309 are held in worldly bondage, do not know the Law which leads to Liberation. (16) Men here have various opinions; (they adhere) to the doctrine of the KriyAvadins and Akriy4vadins. The iniquity of an unrestrained sinner, who after having been born injures the body (of beings to procure his own happiness), goes on increasing. (17) Forgetting that his life will have an end, a rash and foolish man is full of selfishness ; he toils day and night, greedy of wealth, as if he never should grow old or die. (18) Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19)
2(18) Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19) As smaller beasts keep at a distance from a lion, being afraid of him, so a wise man keeps aloof from sin, well considering the Law. (20) A wise man who has become awakened should turn away from sin, when he considers the evils arising from slaughter and the great dangers entailed by his cruel disposition. (21) A sage setting out for the real good? (viz. Liberation), should not speak untruth ; this (rule, they say,) comprises Nirvaéza and the whole of carefulness. He should not do works, nor cause others to do them, nor assent to others doing them. (22) When he gets pure (food), he should not be affected (by love or hate), and he should not be too 1 Attagami = Aptag4min. Apta is either Méksha as assumed in my translation, or it denotes the ‘highest authority ;’ in the latter case we can translate: who proceeds on the right path. 310 SOTRAKRITANGA. fond (of such food) nor long for it. A pious monk, free from bonds, should wander about desiring neither honours nor fame. (23) A monk who has left the house and is free from desires should abandon his body, annihilating his sins; he should not desire life nor death, and walk about, having got beyond the Circle (of Births)!. (24) Thus I say. ELEVENTH LECTURE, CALLED THE PATH. What is the Path that has been preached by the wise Brahmaza? (i.e. Mahavira), having correctly entered upon which path a man crosses the flood (of Sams4ra) which is difficult to pass ? (1) O monk and great sage, tell us this best path which leads to liberation from all misery, as you know it! (2) Tell us how we should describe that path, if somebody, a god or a man, should ask us about it! (3) If somebody, a god or a man, ask you about it, tell them the truth about the path. Listen to me! (4) The very difficult (path) explained by the KAsyapa, following which some men from this earth 1 Or, the fetter of sin. * See note on IX, 1. BOOK I, LECTURE II. 3Ir have formerly passed over (the Samsara) like traders over the ocean 1, pass over it (even now), and will pass over it in future; (this path which) I have learned, I shall explain in due order; men, listen to me! (5, 6) Earth-lives are individual beings, so are waterlives, fire-lives, and wind-lives ; grass, trees, corn ; (7) And the remaining, (viz.) the movable beings ; thus are enumerated the six classes of living beings; these are all the living beings, there are no more besides. (8) A wise man should study them with all means of philosophical research. All beings hate pains; therefore one should not kill them. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10)
3All beings hate pains; therefore one should not kill them. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the NirvAaza, which consists in peace ®, (11) Master (of his senses) and avoiding wrong, he should do no harm to anybody, neither by thoughts, nor words, nor acts. (12) A wise man who restrains his senses and possesses great knowledge, should accept such things as are freely given him, being always circumspect with regard to the accepting of alms, and abstaining from what he is forbidden to accept. (13) ' The same simile occurs also in I, 3, 4, 18, above p. 271. 3 The same verse occurred above, I, 1, 4, 10, p. 247. 3 We have had the same verse above, I, 3, 4, 20, p. 271. 312 SOTRAKRITANGA. A true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings. (14) He should not partake of a meal which contains but a particle of forbidden food!: this is the Law of him who is rich in control. Whatever (food a monk) suspects (to be impure), he may not eat. (15) A man who guards his soul and subdues his senses, should never assent to anybody killing beings.—In towns and villages cases (will occur, which place) the faithful (in a dilemma) *. (16) Hearing the talk of people, one should not say, ‘this is a good action, nor ‘this is a bad action. For there is an objection (to either answer). (17) He should not say that it is meritorious, because he ought to save those beings, whether they move or not, which are killed there for the sake of making a gift. (18) Nor should he say that it is not meritorious, because he would then prevent those for whose sake the food and drink in question is prepared, to get their due. (19) Those who praise the gift, are accessory * to the killing of beings; those who forbid it, deprive (others) of the means of subsistence. (20) Those, however, who give neither answer, viz. 1 This is the meaning of the phrase pfitikarma na sév@ta. * When well-meaning people sink a well, offer a sacrifice, or feed persons, &c. ® Literally, wish. BOOK I, LECTURE II. 313 that it is meritorious, or is not so, do not expose themselves to guilt, and will reach Beatitude'. (21) Knowing that Beatitude is the best thing as the moon is among the stars, a sage always restrained and subduing his senses brings about Beatitude. (22) A pious man* shows an island to the beings which are carried away (by the flood of the Sams4ra) and suffer for their deeds. This place of safety has been proclaimed (by the Tirthakaras). (23) He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24)
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(6) Looking at all people with an impartial mind, one should not do anything to please or to harm them. After a virtuous beginning some become miserable and lose heart, (since) they desire honour and fame. (7) Desiring unallowed! food and accepting such, the sinner, careless in his conduct, is attached to women, and tries to acquire property. (8) Given to violent deeds he accumulates (Karman) ; on his decease he (meets with) really distressing misery. Therefore a wise man considers well the Law; a sage wanders about free from all worldly ties. (9) . He should not expose himself to guilt by his desire for life, but he should wander about without any attachment. Speaking after due consideration, 1 Ahagada=yathakreta; cf. p. 131, note 7, 1. X 2 308 sOTRAKRITANGA. and combating his worldly desires, he should say nothing that involves slaughter of living beings. (10) He should not desire unallowed food, and he should not mix with people who desire such; he should mortify his flesh, thinking (of his duty), and giving up his sorrows without regard (to worldly interests). (11) Try to realise that you are single and alone; thereby you will obtain Liberation; mind, this is no false assertion! This Liberation is not anything unreal, but the best thing. An ascetic is free from anger, and delights in the truth. (12) Abstain from sexual intercourse with women, do not acquire property ; a man possessed of carefulness will, beyond doubt, be a saviour (to others) in all circumstances. (13) A monk having conquered aversion to control and delight in sensual objects!, should bear all troubles caused by (pricking) grass, cold, heat, and insects ; he should endure pleasant and unpleasant smells. (14) Guarding his speech and possessed of carefulness, acquiring (pure) Lésy4?, he should wander about; he should not thatch a house for himself or for others, nor behave towards other people like a householder. (15) Questioned by somebody who maintains the unchangeable character of the soul’, he should expound the true (doctrine) ; those who engage in works and 1 This is, according to Silanka, the meaning of the words araim raim v4, see, however, above, p. 111, note 1. 2 See Uttaradhyayana, Lecture XXXIV. 5 Akiriyaaya = akriy4tman. BOOK I, LECTURE IO. 309 are held in worldly bondage, do not know the Law which leads to Liberation. (16) Men here have various opinions; (they adhere) to the doctrine of the KriyAvadins and Akriy4vadins. The iniquity of an unrestrained sinner, who after having been born injures the body (of beings to procure his own happiness), goes on increasing. (17) Forgetting that his life will have an end, a rash and foolish man is full of selfishness ; he toils day and night, greedy of wealth, as if he never should grow old or die. (18) Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19)
2(18) Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19) As smaller beasts keep at a distance from a lion, being afraid of him, so a wise man keeps aloof from sin, well considering the Law. (20) A wise man who has become awakened should turn away from sin, when he considers the evils arising from slaughter and the great dangers entailed by his cruel disposition. (21) A sage setting out for the real good? (viz. Liberation), should not speak untruth ; this (rule, they say,) comprises Nirvaéza and the whole of carefulness. He should not do works, nor cause others to do them, nor assent to others doing them. (22) When he gets pure (food), he should not be affected (by love or hate), and he should not be too 1 Attagami = Aptag4min. Apta is either Méksha as assumed in my translation, or it denotes the ‘highest authority ;’ in the latter case we can translate: who proceeds on the right path. 310 SOTRAKRITANGA. fond (of such food) nor long for it. A pious monk, free from bonds, should wander about desiring neither honours nor fame. (23) A monk who has left the house and is free from desires should abandon his body, annihilating his sins; he should not desire life nor death, and walk about, having got beyond the Circle (of Births)!. (24) Thus I say. ELEVENTH LECTURE, CALLED THE PATH. What is the Path that has been preached by the wise Brahmaza? (i.e. Mahavira), having correctly entered upon which path a man crosses the flood (of Sams4ra) which is difficult to pass ? (1) O monk and great sage, tell us this best path which leads to liberation from all misery, as you know it! (2) Tell us how we should describe that path, if somebody, a god or a man, should ask us about it! (3) If somebody, a god or a man, ask you about it, tell them the truth about the path. Listen to me! (4) The very difficult (path) explained by the KAsyapa, following which some men from this earth 1 Or, the fetter of sin. * See note on IX, 1. BOOK I, LECTURE II. 3Ir have formerly passed over (the Samsara) like traders over the ocean 1, pass over it (even now), and will pass over it in future; (this path which) I have learned, I shall explain in due order; men, listen to me! (5, 6) Earth-lives are individual beings, so are waterlives, fire-lives, and wind-lives ; grass, trees, corn ; (7) And the remaining, (viz.) the movable beings ; thus are enumerated the six classes of living beings; these are all the living beings, there are no more besides. (8) A wise man should study them with all means of philosophical research. All beings hate pains; therefore one should not kill them. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10)
3All beings hate pains; therefore one should not kill them. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the NirvAaza, which consists in peace ®, (11) Master (of his senses) and avoiding wrong, he should do no harm to anybody, neither by thoughts, nor words, nor acts. (12) A wise man who restrains his senses and possesses great knowledge, should accept such things as are freely given him, being always circumspect with regard to the accepting of alms, and abstaining from what he is forbidden to accept. (13) ' The same simile occurs also in I, 3, 4, 18, above p. 271. 3 The same verse occurred above, I, 1, 4, 10, p. 247. 3 We have had the same verse above, I, 3, 4, 20, p. 271. 312 SOTRAKRITANGA. A true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings. (14) He should not partake of a meal which contains but a particle of forbidden food!: this is the Law of him who is rich in control. Whatever (food a monk) suspects (to be impure), he may not eat. (15) A man who guards his soul and subdues his senses, should never assent to anybody killing beings.—In towns and villages cases (will occur, which place) the faithful (in a dilemma) *. (16) Hearing the talk of people, one should not say, ‘this is a good action, nor ‘this is a bad action. For there is an objection (to either answer). (17) He should not say that it is meritorious, because he ought to save those beings, whether they move or not, which are killed there for the sake of making a gift. (18) Nor should he say that it is not meritorious, because he would then prevent those for whose sake the food and drink in question is prepared, to get their due. (19) Those who praise the gift, are accessory * to the killing of beings; those who forbid it, deprive (others) of the means of subsistence. (20) Those, however, who give neither answer, viz. 1 This is the meaning of the phrase pfitikarma na sév@ta. * When well-meaning people sink a well, offer a sacrifice, or feed persons, &c. ® Literally, wish. BOOK I, LECTURE II. 313 that it is meritorious, or is not so, do not expose themselves to guilt, and will reach Beatitude'. (21) Knowing that Beatitude is the best thing as the moon is among the stars, a sage always restrained and subduing his senses brings about Beatitude. (22) A pious man* shows an island to the beings which are carried away (by the flood of the Sams4ra) and suffer for their deeds. This place of safety has been proclaimed (by the Tirthakaras). (23) He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24)
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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