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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff. * Concerning the Ugras and Bhégas compare note 2 on p. 71. > Apparently the king is meant. Z2 340 SOTRAKRITANGA. from the tips of the hair on the head, within the skin’s surface is (what is called) Soul, or what is the same, the Atman. The whole soul lives; when this (body) is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction (of the body). With it (viz. the body) ends life. Other men carry it (viz. the corpse) away to burn it. When it has been consumed by fire, only dovecoloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no (soul different from the body). Those who believe that there is and exists no (such soul), speak the truth. Those who maintain that the soul is something different from the body, cannot tell whether the soul (as separated from the body) is long or small, whether globular or circular or triangular or square or sexagonal or octagonal or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from the body, do not see the following (objections) : (15) ‘As a man draws a sword from the scabbard and shows it (you, saying): “ Friend, this is the sword, and that is the scabbard,” so nobody can draw (the soul from the body) and showit(you, saying): “Friend, this is the soul, and that is the body.” Asa man draws a fibre from a stalk of Muga grass and shows it (you, saying): “ Friend, this is the stalk, and that is the fibre;” or takes a bone out of the flesh, or the 1 Giva, BOOK 2, LECTURE I. 341 seed of Amalaka? from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately ?; or as he presses oil from the seed of Atasi ®, and shows the oil and oilcake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses‘ separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Arazi-wood. Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16) This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ -
2Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16) This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ - These (N4stikas) cannot inform® you on the following points: whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hellor not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17) Thus some shameless men becoming monks propagate a Law of their own. And others believe it, put their faith in it, adopt it, (saying :) ‘Well, you speak the truth, O Braéhmaaa, (or) O Sramaza! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom.’ 1 Emblica Myrobalanos. * [ have somewhat condensed this passage. ® Ayau/fasf in Prakrit; it is Linum Usitatissimum. ‘ Khéya. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud. ® Padivédenti=prativédayanti. The commentators, however, explain it as ‘understand.’ 342 SOTRAKRITANGA. Some have been induced to honour them, some have made (their proselytes) to honour them. (18) Before (entering an order) they were determined to become Sramawas, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease (from sins), they themselves commit sins, they cause others to commit sins, and they assent to another’s committing sins. Thus they are given to pleasures, amusements, and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves (from the Circle of Births), nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupations, but have not entered the noble path. They cannot return (to worldly life), nor get beyond it; they stick (as it were) in pleasures and amusements. Thus I have treated of the first man (as one who believes that) soul and body are one and the same thing. (19) Now I shall treat of the second man! (as one who believes that) everything consists of the five elements. Here in the East, (&c., see §§ 13, 14, all down to) teach this religion well. (20) ‘There are five elements? through which we explain ’ According to the commentators the Lék4yatikas or the Sankhyas are intended. The latter explain the whole world as developed from the Prakrzti or chaos, and contend that the 4tman does not act. The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya). * MahabbhOya=mahfabhfata. BOOK 2, LECTURE I. 343
3The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya). * MahabbhOya=mahfabhfata. BOOK 2, LECTURE I. 343 whether an action is good or bad, (&c., see § 18, all down to) hell or not. Everything down to a blade of grass (consists of them). (21) ‘And one should know the intermixture! of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products; they are without beginning and end; they always produce effects, are independent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self besides the five elements. What is, does not perish ; from nothing nothing comes. (22) ‘ All living beings, all things, the whole world consists of nothing but these (five elements). They are the primary cause of the world, even down toa blade of grass. (23) ‘A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and killa man. Know, that even in this case he does not do wrong.’ These (NAstikas) cannot inform you, (&c., see §§ 15-18, all down to) they stick (as it were) in pleasures and amusements. Thus I have treated of the second man (who believes that) everything consists of the five elements. (24) Now I shall treat of the third man (who believes that) the Self? is the cause of everything. 1 Samavaya. 2 The word used in the text is fsara=tfsvara, but afterwards purisa = purusha is used inits place. Both words are synonymous 344 sSOTRAKRITANGA. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (25) ‘Here all things have the Self for their cause and their object, they are produced by the Self, they are manifested by the Self, they are intimately connected with the Self, they are bound up in the Self. ‘ As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body: so all things have the Self for their cause, (&c., all as above). ‘ As, for instance, a feeling of indisposition is generated in the body, grows with the body, is never separate from the body, but is bound up in the body : so all things have the Self for their cause, (&c., all as above). ‘ As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above). ‘ As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above). ‘ As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
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.
1Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff. * Concerning the Ugras and Bhégas compare note 2 on p. 71. > Apparently the king is meant. Z2 340 SOTRAKRITANGA. from the tips of the hair on the head, within the skin’s surface is (what is called) Soul, or what is the same, the Atman. The whole soul lives; when this (body) is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction (of the body). With it (viz. the body) ends life. Other men carry it (viz. the corpse) away to burn it. When it has been consumed by fire, only dovecoloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no (soul different from the body). Those who believe that there is and exists no (such soul), speak the truth. Those who maintain that the soul is something different from the body, cannot tell whether the soul (as separated from the body) is long or small, whether globular or circular or triangular or square or sexagonal or octagonal or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from the body, do not see the following (objections) : (15) ‘As a man draws a sword from the scabbard and shows it (you, saying): “ Friend, this is the sword, and that is the scabbard,” so nobody can draw (the soul from the body) and showit(you, saying): “Friend, this is the soul, and that is the body.” Asa man draws a fibre from a stalk of Muga grass and shows it (you, saying): “ Friend, this is the stalk, and that is the fibre;” or takes a bone out of the flesh, or the 1 Giva, BOOK 2, LECTURE I. 341 seed of Amalaka? from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately ?; or as he presses oil from the seed of Atasi ®, and shows the oil and oilcake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses‘ separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Arazi-wood. Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16) This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ -
2Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16) This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ - These (N4stikas) cannot inform® you on the following points: whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hellor not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17) Thus some shameless men becoming monks propagate a Law of their own. And others believe it, put their faith in it, adopt it, (saying :) ‘Well, you speak the truth, O Braéhmaaa, (or) O Sramaza! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom.’ 1 Emblica Myrobalanos. * [ have somewhat condensed this passage. ® Ayau/fasf in Prakrit; it is Linum Usitatissimum. ‘ Khéya. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud. ® Padivédenti=prativédayanti. The commentators, however, explain it as ‘understand.’ 342 SOTRAKRITANGA. Some have been induced to honour them, some have made (their proselytes) to honour them. (18) Before (entering an order) they were determined to become Sramawas, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease (from sins), they themselves commit sins, they cause others to commit sins, and they assent to another’s committing sins. Thus they are given to pleasures, amusements, and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves (from the Circle of Births), nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupations, but have not entered the noble path. They cannot return (to worldly life), nor get beyond it; they stick (as it were) in pleasures and amusements. Thus I have treated of the first man (as one who believes that) soul and body are one and the same thing. (19) Now I shall treat of the second man! (as one who believes that) everything consists of the five elements. Here in the East, (&c., see §§ 13, 14, all down to) teach this religion well. (20) ‘There are five elements? through which we explain ’ According to the commentators the Lék4yatikas or the Sankhyas are intended. The latter explain the whole world as developed from the Prakrzti or chaos, and contend that the 4tman does not act. The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya). * MahabbhOya=mahfabhfata. BOOK 2, LECTURE I. 343
3The Lék4yatikas deny the separate existence of the 4tman, and maintain that the elements are called 4tman when they manifest intellect (Aaitanya). * MahabbhOya=mahfabhfata. BOOK 2, LECTURE I. 343 whether an action is good or bad, (&c., see § 18, all down to) hell or not. Everything down to a blade of grass (consists of them). (21) ‘And one should know the intermixture! of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products; they are without beginning and end; they always produce effects, are independent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self besides the five elements. What is, does not perish ; from nothing nothing comes. (22) ‘ All living beings, all things, the whole world consists of nothing but these (five elements). They are the primary cause of the world, even down toa blade of grass. (23) ‘A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and killa man. Know, that even in this case he does not do wrong.’ These (NAstikas) cannot inform you, (&c., see §§ 15-18, all down to) they stick (as it were) in pleasures and amusements. Thus I have treated of the second man (who believes that) everything consists of the five elements. (24) Now I shall treat of the third man (who believes that) the Self? is the cause of everything. 1 Samavaya. 2 The word used in the text is fsara=tfsvara, but afterwards purisa = purusha is used inits place. Both words are synonymous 344 sSOTRAKRITANGA. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (25) ‘Here all things have the Self for their cause and their object, they are produced by the Self, they are manifested by the Self, they are intimately connected with the Self, they are bound up in the Self. ‘ As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body: so all things have the Self for their cause, (&c., all as above). ‘ As, for instance, a feeling of indisposition is generated in the body, grows with the body, is never separate from the body, but is bound up in the body : so all things have the Self for their cause, (&c., all as above). ‘ As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above). ‘ As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above). ‘ As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
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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