Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1> 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) 13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life? A monk who controls himself for the benefit of his soul, who in walking carefully avoids to cause the death of any living creature‘, who uses gentle and righteous speech®, who receives alms in a manner to avoid the forty-two faults °, who is careful in receiving and keeping of things necessary for religious exercises’, who performs the operations of nature (excrements, urine, saliva, corporal impurities and mucus) in an unfrequented place *, who is careful with regard to mind, speech, and body ®, who guards his mind, speech, and body so as to protect his soul from passions’, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays 1 The Karman of the preceding twelve kinds of sins is called sdmpardyika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated ; it is a lasting Karman, while that described in the next paragraph is of a momentary existence. * Jriyavahiya = fryapathika or airyapathika. The term fryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it. ’ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the explanation in the translation. For more particulars see Bhandarkar’s Report, p. 98. ‘ Trydsamita. 5 Bhashasamita. * Eshan4samita. 7 Bhandamatradananikshépanasamita. ® Ukkara-prasravana-sléshma-galla-sringhana-parish- ‘hapanik4-samita. ®° Manah-, vak-, kiya-samita. Manak., vak-, kdya-gupta. BOOK 2, LECTURE 2. 365 down his cloth, alms-bowl, blanket, broom,—(even) such a monk performs various subtile actions called tryapathika (if it did but consist in moving an eyelash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment it is experienced, in the third it is destroyed; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman'. Thereby the bad Karman accrues to him? This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23) All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement? to the above (discussion) will
2They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement? to the above (discussion) will * An almost identical passage occurs in the Uttaradhyayana XXIX, § 71, above p. 172. * This typical passage is repeated here though it is apparently out of place. 5 Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state); after this follows a similar treatise in § 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have, here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture. 366 SOTRAKRITANGA. now be told the subject of men’s success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divination) from terrestrial accidents, from strange phenomena’, from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs?, from seeds*; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels *; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits; incantations ®, conjuring *®; oblations of substances ; the martial arts; the course of the moon, sun, Venus, and Jupiter; the falling of meteors; great conflagration; divination from wild animals’, the flight of crows, showers of dust, rain of blood, the Vaitalt and Ardhavaitalt arts*, the art of casting people asleep, of opening doors, the art of Kamdalas, of Sabaras, of Dravidas, of Kalingas, of Gaudas, of G&andharas; the spells for making somebody fall down, rise, yawn; for making him immovable, or cling to something ; for making him sick, or sound ; ! E. g. the laughing of monkeys. ? Lakshana. The mystical signs meant are the svastika, &c. * Vyafgana. The seeds are sesamum, beans, &c. * K4kizt, rendered ratna in the commentary. ® Atharvant, 6 Paékasdsanf = indrag§la. 7 Mrigakakra. ® According to the commentary the Vaitali art teaches to raise a stick (?dazdam utthApayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce. BOOK 2, LECTURE 2. 367
3In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce. BOOK 2, LECTURE 2. 367 for making somebody go forth, disappear, (or come)!. These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken? men. After 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 again be born deaf and dumb, or night-blind. (27) Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter*, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28) A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself *. (29) A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself. (30) 1 Ayamanim, it is omitted in some MSS. and in the commentaries. ? Vipratipanna. * Sévariya, translated saukarika, * I.e. he will be born in one of the low courses of existence. 368 ; SOTRAKRITANGA. A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (31) A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32) A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33) A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34) A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35) A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36) A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37) A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38) A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39) A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40) A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41) A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42)
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> 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) 13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life? A monk who controls himself for the benefit of his soul, who in walking carefully avoids to cause the death of any living creature‘, who uses gentle and righteous speech®, who receives alms in a manner to avoid the forty-two faults °, who is careful in receiving and keeping of things necessary for religious exercises’, who performs the operations of nature (excrements, urine, saliva, corporal impurities and mucus) in an unfrequented place *, who is careful with regard to mind, speech, and body ®, who guards his mind, speech, and body so as to protect his soul from passions’, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays 1 The Karman of the preceding twelve kinds of sins is called sdmpardyika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated ; it is a lasting Karman, while that described in the next paragraph is of a momentary existence. * Jriyavahiya = fryapathika or airyapathika. The term fryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it. ’ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the explanation in the translation. For more particulars see Bhandarkar’s Report, p. 98. ‘ Trydsamita. 5 Bhashasamita. * Eshan4samita. 7 Bhandamatradananikshépanasamita. ® Ukkara-prasravana-sléshma-galla-sringhana-parish- ‘hapanik4-samita. ®° Manah-, vak-, kiya-samita. Manak., vak-, kdya-gupta. BOOK 2, LECTURE 2. 365 down his cloth, alms-bowl, blanket, broom,—(even) such a monk performs various subtile actions called tryapathika (if it did but consist in moving an eyelash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment it is experienced, in the third it is destroyed; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman'. Thereby the bad Karman accrues to him? This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23) All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement? to the above (discussion) will
2They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement? to the above (discussion) will * An almost identical passage occurs in the Uttaradhyayana XXIX, § 71, above p. 172. * This typical passage is repeated here though it is apparently out of place. 5 Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state); after this follows a similar treatise in § 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have, here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture. 366 SOTRAKRITANGA. now be told the subject of men’s success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divination) from terrestrial accidents, from strange phenomena’, from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs?, from seeds*; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels *; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits; incantations ®, conjuring *®; oblations of substances ; the martial arts; the course of the moon, sun, Venus, and Jupiter; the falling of meteors; great conflagration; divination from wild animals’, the flight of crows, showers of dust, rain of blood, the Vaitalt and Ardhavaitalt arts*, the art of casting people asleep, of opening doors, the art of Kamdalas, of Sabaras, of Dravidas, of Kalingas, of Gaudas, of G&andharas; the spells for making somebody fall down, rise, yawn; for making him immovable, or cling to something ; for making him sick, or sound ; ! E. g. the laughing of monkeys. ? Lakshana. The mystical signs meant are the svastika, &c. * Vyafgana. The seeds are sesamum, beans, &c. * K4kizt, rendered ratna in the commentary. ® Atharvant, 6 Paékasdsanf = indrag§la. 7 Mrigakakra. ® According to the commentary the Vaitali art teaches to raise a stick (?dazdam utthApayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce. BOOK 2, LECTURE 2. 367
3In P4li vétalam means the magic art of bringing dead bodies to life by spells, see Childers’ Dictionary of the Pali Language, sub voce. BOOK 2, LECTURE 2. 367 for making somebody go forth, disappear, (or come)!. These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken? men. After 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 again be born deaf and dumb, or night-blind. (27) Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter*, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28) A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself *. (29) A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself. (30) 1 Ayamanim, it is omitted in some MSS. and in the commentaries. ? Vipratipanna. * Sévariya, translated saukarika, * I.e. he will be born in one of the low courses of existence. 368 ; SOTRAKRITANGA. A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (31) A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32) A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33) A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34) A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35) A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36) A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37) A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38) A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39) A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40) A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41) A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42)
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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