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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(1) The annihilator of doubt knows the incomparable (Law) ; he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2). On this or that (article of the creed he has) the correct opinion; hence he is rightly called a true (man); he who always possesses the truth, is kind towards his fellow-creatures. (3) Towards your fellow-creatures be not hostile: that is the Law of him who is rich in control; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life *. (4) * This lecture has been named from its opening words gamatyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. ror). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called sriikhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. 4daniya-sankaliy4. For sankaliyé is the Prakrit for sr*nkhala (e.g. in our text I, 5, 2, 20), though S¥lanka here renders it wrongly sankalita; and Ad4niya by itself is used as a name of our lecture. * These are the twelve bh4van4s or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c. 330 SOTRAKRITANGA. He whose soul is purified by meditating on those reflections is compared to a ship in water ; like a ship reaching the shore he gets beyond misery. (5) A wise man gets beyond it who knows the sins of this world; sinful acts are got rid of by him who does not undertake any new acts. (6) He who does not undertake new acts does not acquire Karman, and he verily understands (Karman); understanding it he becomes a Great Hero}, who is not born (again) and does not die. (7) A Great Hero, who has no Karman, does not die.—As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8) Those men whom women do not seduce, value Moksha most; those men are free from bondage and do not desire life. (9) Turning from worldly life, they reach the goal by pious acts; by their pious acts they are directed (towards Liberation), and they show the way to others. (10) The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour 2, but does not care for it; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. (11) (He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always ' Mahfvira, * Phyanfsaé, explained by pigan&-4svadaka. I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans. BOOK I, LECTURE 15. 331 subdues his senses, and has reached the incomparable cession of Karman}. (12)
2I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans. BOOK I, LECTURE 15. 331 subdues his senses, and has reached the incomparable cession of Karman}. (12) Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13) He truly is the eye of men who (dwells so to speak) on the end ? of desire; on its end (i.e. edge) glides the razor, on its end (i.e. rim) rolls the wheel. (14) Because the wise use the ends (of things, i.e. bad food, &c.), they are called ‘ makers of an end’ here. Here in the world of men we are men to fulfil the Law. (15) In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard ; and I have heard that outside the rank of men this is not so*, (16) Some (heretics) have said that they (viz. the gods) put an end to misery‘; but others (Gainas) have repeatedly said that this (human) body is not easily obtained. (17) To one whose soul has left (human life), it is not easy again to obtain instruction (in the Law), nor is such a mental disposition which they declare appropriate for adopting the Law®, (18) How can it even be imagined that he should * Sandhipatté. Sandhi is explained Karmavivaralakshanam bh4vasandhim. * There is a play on the word ‘end’ in this and the next verse which to a modern mind savours more of the absurd than the profound. * Perfection cannot be obtained by other creatures than men. ‘ J. e. reach final beatitude. 5 The words as they are preserved do not construe; the meaning, however, must have been about what I have given in the translation. 332 SOTRAKRITANGA. be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law ? (19) How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world ? (20) And there has been declared by the K4syapa the supreme condition ', by realising which some happy and wise men reach excellence. (21) A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Méksha), abstaining from works which are entailed by birth *. (23) That which all saints value highly (viz. control), destroys the’ thorn (viz. Karman); practising it some have been liberated, and others have become gods. (24) There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25) Thus I say. 1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam. BOOK I, LECTURE 16, 333 SIXTEENTH LECTURE, CALLED THE SONG},
3(25) Thus I say. 1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam. BOOK I, LECTURE 16, 333 SIXTEENTH LECTURE, CALLED THE SONG}, Now the Venerable One said: He who thus subdues his senses, who is well qualified (for his task) # and abandons his body, is to be called a Brahmaza, a Sramama, a Bhikshu, a Nirgrantha. (The pupil) replied: Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahmaza, a Sramana, a Bhikshu, a Nirgrantha? Tell this, O great sage! (1) He is a Brahmama for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2) He is a Sramama for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse; (and from) wrath, pride, deceit, greed, love, and hate: thus giving up every “passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a Sramaza, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3) ’ Gahé = g4th4. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title given it. 2 Davié = dravya. 334 SOTRAKRITANGA. He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity! of food which is given him by others, (Such a man) deserves the name of a Bhikshu. (4) He is a Nirgrantha for this reason that he is single?, knowing the absolute (4tman), awakened, proof against sins, well disciplined; that he possesses the Samitis and equanimity, knows the true nature of the Self, is wise, has renounced the causes of sin both (objectively and subjectively’), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives restrained. (Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified (for his task), and abandons his body. (5) Know this to be thus as I have told you, because I am the Saviour. (6) Thus I say. 1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world). 2 £ka, i.e. free from love and hate. ® Dravyaté bhavatas ka. SECOND BOOK". FIRST LECTURE? CALLED THE LOTUS.
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(1) The annihilator of doubt knows the incomparable (Law) ; he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2). On this or that (article of the creed he has) the correct opinion; hence he is rightly called a true (man); he who always possesses the truth, is kind towards his fellow-creatures. (3) Towards your fellow-creatures be not hostile: that is the Law of him who is rich in control; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life *. (4) * This lecture has been named from its opening words gamatyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. ror). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called sriikhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. 4daniya-sankaliy4. For sankaliyé is the Prakrit for sr*nkhala (e.g. in our text I, 5, 2, 20), though S¥lanka here renders it wrongly sankalita; and Ad4niya by itself is used as a name of our lecture. * These are the twelve bh4van4s or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c. 330 SOTRAKRITANGA. He whose soul is purified by meditating on those reflections is compared to a ship in water ; like a ship reaching the shore he gets beyond misery. (5) A wise man gets beyond it who knows the sins of this world; sinful acts are got rid of by him who does not undertake any new acts. (6) He who does not undertake new acts does not acquire Karman, and he verily understands (Karman); understanding it he becomes a Great Hero}, who is not born (again) and does not die. (7) A Great Hero, who has no Karman, does not die.—As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8) Those men whom women do not seduce, value Moksha most; those men are free from bondage and do not desire life. (9) Turning from worldly life, they reach the goal by pious acts; by their pious acts they are directed (towards Liberation), and they show the way to others. (10) The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour 2, but does not care for it; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. (11) (He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always ' Mahfvira, * Phyanfsaé, explained by pigan&-4svadaka. I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans. BOOK I, LECTURE 15. 331 subdues his senses, and has reached the incomparable cession of Karman}. (12)
2I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans. BOOK I, LECTURE 15. 331 subdues his senses, and has reached the incomparable cession of Karman}. (12) Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13) He truly is the eye of men who (dwells so to speak) on the end ? of desire; on its end (i.e. edge) glides the razor, on its end (i.e. rim) rolls the wheel. (14) Because the wise use the ends (of things, i.e. bad food, &c.), they are called ‘ makers of an end’ here. Here in the world of men we are men to fulfil the Law. (15) In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard ; and I have heard that outside the rank of men this is not so*, (16) Some (heretics) have said that they (viz. the gods) put an end to misery‘; but others (Gainas) have repeatedly said that this (human) body is not easily obtained. (17) To one whose soul has left (human life), it is not easy again to obtain instruction (in the Law), nor is such a mental disposition which they declare appropriate for adopting the Law®, (18) How can it even be imagined that he should * Sandhipatté. Sandhi is explained Karmavivaralakshanam bh4vasandhim. * There is a play on the word ‘end’ in this and the next verse which to a modern mind savours more of the absurd than the profound. * Perfection cannot be obtained by other creatures than men. ‘ J. e. reach final beatitude. 5 The words as they are preserved do not construe; the meaning, however, must have been about what I have given in the translation. 332 SOTRAKRITANGA. be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law ? (19) How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world ? (20) And there has been declared by the K4syapa the supreme condition ', by realising which some happy and wise men reach excellence. (21) A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Méksha), abstaining from works which are entailed by birth *. (23) That which all saints value highly (viz. control), destroys the’ thorn (viz. Karman); practising it some have been liberated, and others have become gods. (24) There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25) Thus I say. 1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam. BOOK I, LECTURE 16, 333 SIXTEENTH LECTURE, CALLED THE SONG},
3(25) Thus I say. 1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam. BOOK I, LECTURE 16, 333 SIXTEENTH LECTURE, CALLED THE SONG}, Now the Venerable One said: He who thus subdues his senses, who is well qualified (for his task) # and abandons his body, is to be called a Brahmaza, a Sramama, a Bhikshu, a Nirgrantha. (The pupil) replied: Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahmaza, a Sramana, a Bhikshu, a Nirgrantha? Tell this, O great sage! (1) He is a Brahmama for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2) He is a Sramama for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse; (and from) wrath, pride, deceit, greed, love, and hate: thus giving up every “passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a Sramaza, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3) ’ Gahé = g4th4. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title given it. 2 Davié = dravya. 334 SOTRAKRITANGA. He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity! of food which is given him by others, (Such a man) deserves the name of a Bhikshu. (4) He is a Nirgrantha for this reason that he is single?, knowing the absolute (4tman), awakened, proof against sins, well disciplined; that he possesses the Samitis and equanimity, knows the true nature of the Self, is wise, has renounced the causes of sin both (objectively and subjectively’), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives restrained. (Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified (for his task), and abandons his body. (5) Know this to be thus as I have told you, because I am the Saviour. (6) Thus I say. 1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world). 2 £ka, i.e. free from love and hate. ® Dravyaté bhavatas ka. SECOND BOOK". FIRST LECTURE? CALLED THE LOTUS.
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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