Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ 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). ‘As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water: so all things, (&c., all as above). ‘As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, with 4tman, the first may denote the highest 4tman as in the Y6ga philosophy, or the param4tman as in the Védanta. BOOK 2, LECTURE I. 345 but is bound up in water: so all things, (&c., all as above). (26) ‘ And the twelve Angas, the Canon of the Gazins’, which has been taught, produced, and declared by the Sramamas, the Nirgranthas, viz. the A#aranga (all down to) the Dvzsh¢ivdda, is wrong, not true, not a representation of the truth; but this (our doctrine) is correct, is true, is a representation of the truth.’ The (heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion. Therefore they cannot get out of the misery produced by this (error), even as a bird cannot get out of its cage. (27) These (heretics) cannot inform you, (&c., see §§ 16- 19, all down to) they stick, as it were, in pleasures and amusements. Thus I have treated of the third man (who believes that) the Self is the cause of everything. (28) Now I shall treat of the fourth man who believes that Fate is the cause of everything. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (29) ‘ There are two (kinds of) men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force*. (30) 1 Ganipidaga. * Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karazam 4panna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the 346 sSOTRAKRITANGA. ‘An ignorant man thinks about the cause as follows: “When I suffer, grieve, blame myself, grow feeble ', am afflicted, or undergo great pain, I have caused it; or when another man suffers, &c., he has caused it.” Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31) ‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.”
2(31) ‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.” ‘A wise man thinks thus? about the cause of what he himself or another man experiences. I say this: ‘Movable or immovable beings in all the four quarters thus (i.e. by thewill of Fate) come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain‘.”’ Entertaining such opinions these (heretics) cannot inform you, (&c., as in § 17, down to the end). (32) These worthless men entertain such opinions, and believe in them till they cannot return, (&c., as in § 19 down to) amusements. paragraph: ‘are equally (wrong), (err) alike as regards the cause (of actions).’ 1 Tipp&mi, explained ‘lose strength of body.’ The word cannot be tripydmi, because it means ‘I am satisfied.’ The word is probably derived from the root tik ‘to kill’ Tipp4mi would be an irregular passive, just as sippdmi from sié, see Zeitschrift fur vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sftra, glossary s.v. tippasay4, explains this word by ‘crying’ on the authority of Abhayadéva. Either meaning suits the passages where it occurs in our text. * But Fate is the cause. * That is to say, that Fate distributes pleasure and pain. ‘I render the rather ambiguous expressions in the original according to the interpretation of the commentators. BOOK 2, LECTURE I. 347 I have treated of the fourth man who believes that Fate is the cause of everything. (33) These four men, differing in intellect, will, character, opinions, taste, undertakings, and plans, 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. (34) I say: here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (&c., as in § 13, all down to) ugly men. They own small or large houses and fields, they own few or many servants and peasants. Being born in such-like families, they renounce (their possessions) and lead a mendicant’s life. Some leave their kinsmen and their property to lead a mendicant’s life; others, who have no kinsmen nor property, lead a mendicant’s life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant’s life. (35) Previously, however, they thought thus: ‘Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to different things: I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies}. I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36) A wise man, previously, should thus think to
3I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36) A wise man, previously, should thus think to 1 The same enumeration of valuable things occurs elsewhere, e.g. Kalpa Sfitra, Lives of the Ginas, § go. 348 sOTRAKRITANGA. himself: ‘Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant. O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain ’®. Deliver me from this painful illness or disease, (&c., all as above).’ But this desire of his has never yet been fulfilled. (37) Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien (to our being)? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38) There are things more intimately connected with me, viz. my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself : ‘Here, indeed,some painful illness or disease might befall me, (&c., all as in § 37 down to the end, but substitute “relations” for “ pleasures”). (39) * The original has six synonyms for disagreeable, which it is impossible to render adequately in English. * The same words occurred in § 31. BOOK 2, LECTURE I. 349 ‘Or some painful illness or disease, unwished for, (&c., all down to) not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, &c., that they may not suffer, (all down to) undergo great pain. I will deliver them from this painful illness or disease.’ But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another; one man cannot experience what another has done!. (40) Individually a man is born, individually he dies, individually he falls (from this state of existence), individually he rises (to another) *. His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41)
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‘ 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). ‘As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water: so all things, (&c., all as above). ‘As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, with 4tman, the first may denote the highest 4tman as in the Y6ga philosophy, or the param4tman as in the Védanta. BOOK 2, LECTURE I. 345 but is bound up in water: so all things, (&c., all as above). (26) ‘ And the twelve Angas, the Canon of the Gazins’, which has been taught, produced, and declared by the Sramamas, the Nirgranthas, viz. the A#aranga (all down to) the Dvzsh¢ivdda, is wrong, not true, not a representation of the truth; but this (our doctrine) is correct, is true, is a representation of the truth.’ The (heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion. Therefore they cannot get out of the misery produced by this (error), even as a bird cannot get out of its cage. (27) These (heretics) cannot inform you, (&c., see §§ 16- 19, all down to) they stick, as it were, in pleasures and amusements. Thus I have treated of the third man (who believes that) the Self is the cause of everything. (28) Now I shall treat of the fourth man who believes that Fate is the cause of everything. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (29) ‘ There are two (kinds of) men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force*. (30) 1 Ganipidaga. * Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karazam 4panna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the 346 sSOTRAKRITANGA. ‘An ignorant man thinks about the cause as follows: “When I suffer, grieve, blame myself, grow feeble ', am afflicted, or undergo great pain, I have caused it; or when another man suffers, &c., he has caused it.” Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31) ‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.”
2(31) ‘A wise man thinks about the cause as follows : “When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it 2.” ‘A wise man thinks thus? about the cause of what he himself or another man experiences. I say this: ‘Movable or immovable beings in all the four quarters thus (i.e. by thewill of Fate) come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain‘.”’ Entertaining such opinions these (heretics) cannot inform you, (&c., as in § 17, down to the end). (32) These worthless men entertain such opinions, and believe in them till they cannot return, (&c., as in § 19 down to) amusements. paragraph: ‘are equally (wrong), (err) alike as regards the cause (of actions).’ 1 Tipp&mi, explained ‘lose strength of body.’ The word cannot be tripydmi, because it means ‘I am satisfied.’ The word is probably derived from the root tik ‘to kill’ Tipp4mi would be an irregular passive, just as sippdmi from sié, see Zeitschrift fur vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sftra, glossary s.v. tippasay4, explains this word by ‘crying’ on the authority of Abhayadéva. Either meaning suits the passages where it occurs in our text. * But Fate is the cause. * That is to say, that Fate distributes pleasure and pain. ‘I render the rather ambiguous expressions in the original according to the interpretation of the commentators. BOOK 2, LECTURE I. 347 I have treated of the fourth man who believes that Fate is the cause of everything. (33) These four men, differing in intellect, will, character, opinions, taste, undertakings, and plans, 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. (34) I say: here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (&c., as in § 13, all down to) ugly men. They own small or large houses and fields, they own few or many servants and peasants. Being born in such-like families, they renounce (their possessions) and lead a mendicant’s life. Some leave their kinsmen and their property to lead a mendicant’s life; others, who have no kinsmen nor property, lead a mendicant’s life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant’s life. (35) Previously, however, they thought thus: ‘Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to different things: I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies}. I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36) A wise man, previously, should thus think to
3I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I| belong to them.’ (36) A wise man, previously, should thus think to 1 The same enumeration of valuable things occurs elsewhere, e.g. Kalpa Sfitra, Lives of the Ginas, § go. 348 sOTRAKRITANGA. himself: ‘Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant. O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain ’®. Deliver me from this painful illness or disease, (&c., all as above).’ But this desire of his has never yet been fulfilled. (37) Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien (to our being)? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38) There are things more intimately connected with me, viz. my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself : ‘Here, indeed,some painful illness or disease might befall me, (&c., all as in § 37 down to the end, but substitute “relations” for “ pleasures”). (39) * The original has six synonyms for disagreeable, which it is impossible to render adequately in English. * The same words occurred in § 31. BOOK 2, LECTURE I. 349 ‘Or some painful illness or disease, unwished for, (&c., all down to) not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, &c., that they may not suffer, (all down to) undergo great pain. I will deliver them from this painful illness or disease.’ But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another; one man cannot experience what another has done!. (40) Individually a man is born, individually he dies, individually he falls (from this state of existence), individually he rises (to another) *. His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41)
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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