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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11) 5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughtersin-law, and mistaking a friend for an enemy, kills the friend by mistake. (12) This is the case when during a riot in a village, 1 Paspalum Sobriculatum. * They are specialised in the text as Syimakam trinam, mukundaka vrthifisita, and kalésuka. Only the two first are mentioned in our dictionaries. * In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined: gram6 vrity4 vritah syén nagaram urufaturg6purddbhasisébham khé/am nadyadrivésh/am parivritam abhitak kharvafam parvaténa | gramair yuktam maéambam dalitadasasataih (?) pattanam ratnayénir drén4khyam sindhuvélavalayitam atha sambadhanam va-drisringew It will be seen that the meaning of these terms given in this verse differs from that given in notes 3-11, p. 176. 360 SOTRAKRITANGA. or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13) 6. We now treat of the sixth kind of committing sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14) 7. Now we treat of the seventh kind of committing sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15) 8. Nowwe treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, downcast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground’. There are four ' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249. BOOK 2, LECTURE 2. 361
2There are four ' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249. BOOK 2, LECTURE 2. 361 mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed ; for wrath, pride, deceit, and greed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (16) 9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelligence!, or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking :) ‘he is my inferior, I am of better caste or family, and possess greater power and other advantages.’ When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17) 10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one’s friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs; e.g. he ducks the offender? in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope*, strap of leather, whip, or 1 These are the eight kinds of pride, madasthan4ni. * The original has kfyam, the body. 5 Nettéza =nétréma. The commentator says that it is a particular tree; but 1 think the usual meaning of nétra, viz. rope, suits better. 362 SOTRAKRITANGA. thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner!, Thereby the bad Karman accrues tohim. This is the tenth kind of committing sins, consisting in bad treatment of one’s friends. (18) 11. We now treat of the eleventh kind of committing sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy* speech though they be Aryas. They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19)
3They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19) As a man in whose body sticks an arrow’, does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it; and the arrow, being not removed, goes deeper and deeper (in the flesh); so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted ¢ in this world, a deceitful man is not trusted in the next world. He blames and reviles- (the person ' Pitthimamstf, literally, who eats the flesh of the back. ? Anfrya. > Salya. ‘ Pakkayati, pratyaya&ti. Dipik&: avisvasyatay4 pratyayati prakhy&tim yati. BOOK 2, LECTURE 2. 363 whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices) ; he conceals the wrong he has done to others, and does not acquire a pure Lésya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20) 12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time!: ‘do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life®.’ And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years—(the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will be born deaf and dumb, or blind *, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of committing sins, viz. through greed. (21) ' Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2. ? The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a S(dra. > Tammfiyatt&e = tamémfikatvéna, explained either, blind by birth, or absolutely stupid or ignorant. 364 SOTRAKRITANGA. These twelvekinds of committing sins shouldbe well understood by a pious Sramaza or Brahmama?. (22)
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.
1Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11) 5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughtersin-law, and mistaking a friend for an enemy, kills the friend by mistake. (12) This is the case when during a riot in a village, 1 Paspalum Sobriculatum. * They are specialised in the text as Syimakam trinam, mukundaka vrthifisita, and kalésuka. Only the two first are mentioned in our dictionaries. * In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined: gram6 vrity4 vritah syén nagaram urufaturg6purddbhasisébham khé/am nadyadrivésh/am parivritam abhitak kharvafam parvaténa | gramair yuktam maéambam dalitadasasataih (?) pattanam ratnayénir drén4khyam sindhuvélavalayitam atha sambadhanam va-drisringew It will be seen that the meaning of these terms given in this verse differs from that given in notes 3-11, p. 176. 360 SOTRAKRITANGA. or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13) 6. We now treat of the sixth kind of committing sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14) 7. Now we treat of the seventh kind of committing sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15) 8. Nowwe treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, downcast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground’. There are four ' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249. BOOK 2, LECTURE 2. 361
2There are four ' The same passage occurs Kalpa Sitra, Lives of the Ginas, § 92, part i, p. 249. BOOK 2, LECTURE 2. 361 mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed ; for wrath, pride, deceit, and greed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (16) 9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelligence!, or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking :) ‘he is my inferior, I am of better caste or family, and possess greater power and other advantages.’ When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17) 10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one’s friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs; e.g. he ducks the offender? in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope*, strap of leather, whip, or 1 These are the eight kinds of pride, madasthan4ni. * The original has kfyam, the body. 5 Nettéza =nétréma. The commentator says that it is a particular tree; but 1 think the usual meaning of nétra, viz. rope, suits better. 362 SOTRAKRITANGA. thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner!, Thereby the bad Karman accrues tohim. This is the tenth kind of committing sins, consisting in bad treatment of one’s friends. (18) 11. We now treat of the eleventh kind of committing sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy* speech though they be Aryas. They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19)
3They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19) As a man in whose body sticks an arrow’, does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it; and the arrow, being not removed, goes deeper and deeper (in the flesh); so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted ¢ in this world, a deceitful man is not trusted in the next world. He blames and reviles- (the person ' Pitthimamstf, literally, who eats the flesh of the back. ? Anfrya. > Salya. ‘ Pakkayati, pratyaya&ti. Dipik&: avisvasyatay4 pratyayati prakhy&tim yati. BOOK 2, LECTURE 2. 363 whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices) ; he conceals the wrong he has done to others, and does not acquire a pure Lésya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20) 12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time!: ‘do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life®.’ And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years—(the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will be born deaf and dumb, or blind *, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of committing sins, viz. through greed. (21) ' Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2. ? The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a S(dra. > Tammfiyatt&e = tamémfikatvéna, explained either, blind by birth, or absolutely stupid or ignorant. 364 SOTRAKRITANGA. These twelvekinds of committing sins shouldbe well understood by a pious Sramaza or Brahmama?. (22)
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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