Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) A man, rising in an assembly, may promise to - kill some (animal) and he will beat, &c., a partridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above) (43) A man, being angry for some reason, e.g. because BOOK 2, LECTURE 2. 369 his granary or his liquor-cask runs short}, sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44) A man, being angry for some reason, e.g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another’s making the cut. (The rest as above.) (45) A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders’, or their sons’, stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another’s burning them. (The rest as above.) (46) A man, being angry for some reason, &c. (as above), steals a householder’s or his sons’ earrings (or girdle) *, or jewels, or pearls, has them stolen by another person, or consents to another’s stealing them. (The rest as above.) (47) A man, being angry, &c. (as before), robs Sramazas or Brahmamzas of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another’s robbing them. (The rest as above.) (48) A man, without consideration (and without any » Khaladaéménza v4 surathalaéma v4. My translation is conjectural. ® Guna; omitted in the printed text. [45] Bb 370 SOTRAKRITANGA. provocation), sets fire to the cornfields of the householders, &c. (All as in § 44.) (49). A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45) (50) A man, without consideration, covers with brambles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51) A man, without consideration, steals the earrings, &c. (All as in § 47.) (52) A man, without consideration, robs Sramazas or Brahmazas of their umbrella, &c. (All as in § 48.) (53) A man, on seeing Sramazas or Brahmazas (whom he detests), degrades himself by various evil deeds. Either he gives them a slap with the open hand to turn them away ', or he abuses them. And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54)
2And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54) Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill (beings), and do various evil » Akkhar&é apphéletta bhavai=apsardy4s kapusikayas Asphalayita bhavati. I am not sure that I have hit the meaning ; apsara is perhaps derived from apas4ray ati, the word is wanting in our dictionaries. BOOK 2, LECTURE 2. 371 deeds, they enjoy the excellent pleasures of human life ; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) }, performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers; with his body strengthened, with a wreath hanging down to the girdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted storytelling, dramatical plays, singing, and music, as beating of time, performing on the Viv4, Taryé4, the great drum, and Patupafaha?, he enjoys the excellent pleasures of human life. (55) When he gives an order to one man, even four or five men will, without being asked, go up to him (and say): ‘Speak, beloved of the gods, what shall we do? what shall we fetch? what shall we give you? what (trinket) shall we put on you? what is your heart’s desire ? what relishes your mouth ?’ Unworthy men who see him will say: ‘Forsooth, this man is a god; this man is the anointed of the gods, this man will support (us), as he supports 1 Compare Kalpa Sftra, Lives of the Ginas, § 66, notes. Our commentator explains the prayasfitta (expiatory acts) as ceremonies counteracting bad dreams. 3 Compare Kalpa Sfttra, Lives of the Ginas, § 14, part i, p. 223. Bb2 372 SOTRAKRITANGA. others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56)
3223. Bb2 372 SOTRAKRITANGA. others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56) (The conduct described in the preceding) part * is agreeable to some (heretical) monks, to some householders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins; it is not the road to perfection, liberation, Nirvava, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (57) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in II, 1, §§ 34-59, down to) reach final beatitude. (58) (The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation _ of the second subject, viz. merit. (59) Now the explanation of the third subject, viz. the mixed state, is as follows: Those who live in woods, in huts, near villages, (&c., all as above, § 21, down to) or blind. (The 1 For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month. 2 Thiné=sthanam. BOOK 2, LECTURE 2. 373 conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad. This is the explanation of the third subject, viz. the mixed state. (60) Now the explanation of the first subject, viz. demerit, is as follows: Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, unrighteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to unrighteousness, men of unrighteous character and conduct, men gaining an unrighteous livelihood. (61) They beat, cut’, pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery ?, fraud, deceit, imposture, dishonesty, and trickery ; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, (&c., all as in II, 1, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings, coach and pair‘, palankins®, beds, seats ;
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(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) A man, rising in an assembly, may promise to - kill some (animal) and he will beat, &c., a partridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above) (43) A man, being angry for some reason, e.g. because BOOK 2, LECTURE 2. 369 his granary or his liquor-cask runs short}, sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44) A man, being angry for some reason, e.g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another’s making the cut. (The rest as above.) (45) A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders’, or their sons’, stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another’s burning them. (The rest as above.) (46) A man, being angry for some reason, &c. (as above), steals a householder’s or his sons’ earrings (or girdle) *, or jewels, or pearls, has them stolen by another person, or consents to another’s stealing them. (The rest as above.) (47) A man, being angry, &c. (as before), robs Sramazas or Brahmamzas of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another’s robbing them. (The rest as above.) (48) A man, without consideration (and without any » Khaladaéménza v4 surathalaéma v4. My translation is conjectural. ® Guna; omitted in the printed text. [45] Bb 370 SOTRAKRITANGA. provocation), sets fire to the cornfields of the householders, &c. (All as in § 44.) (49). A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45) (50) A man, without consideration, covers with brambles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51) A man, without consideration, steals the earrings, &c. (All as in § 47.) (52) A man, without consideration, robs Sramazas or Brahmazas of their umbrella, &c. (All as in § 48.) (53) A man, on seeing Sramazas or Brahmazas (whom he detests), degrades himself by various evil deeds. Either he gives them a slap with the open hand to turn them away ', or he abuses them. And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54)
2And when the monk at the proper time calls (at his house on the begging-tour), he does not give him alms (but says): those who become Sramamas are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54) Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill (beings), and do various evil » Akkhar&é apphéletta bhavai=apsardy4s kapusikayas Asphalayita bhavati. I am not sure that I have hit the meaning ; apsara is perhaps derived from apas4ray ati, the word is wanting in our dictionaries. BOOK 2, LECTURE 2. 371 deeds, they enjoy the excellent pleasures of human life ; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) }, performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers; with his body strengthened, with a wreath hanging down to the girdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted storytelling, dramatical plays, singing, and music, as beating of time, performing on the Viv4, Taryé4, the great drum, and Patupafaha?, he enjoys the excellent pleasures of human life. (55) When he gives an order to one man, even four or five men will, without being asked, go up to him (and say): ‘Speak, beloved of the gods, what shall we do? what shall we fetch? what shall we give you? what (trinket) shall we put on you? what is your heart’s desire ? what relishes your mouth ?’ Unworthy men who see him will say: ‘Forsooth, this man is a god; this man is the anointed of the gods, this man will support (us), as he supports 1 Compare Kalpa Sftra, Lives of the Ginas, § 66, notes. Our commentator explains the prayasfitta (expiatory acts) as ceremonies counteracting bad dreams. 3 Compare Kalpa Sfttra, Lives of the Ginas, § 14, part i, p. 223. Bb2 372 SOTRAKRITANGA. others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56)
3223. Bb2 372 SOTRAKRITANGA. others. But noble men who see him will say: ‘This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment.’ (56) (The conduct described in the preceding) part * is agreeable to some (heretical) monks, to some householders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins; it is not the road to perfection, liberation, Nirvava, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (57) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in II, 1, §§ 34-59, down to) reach final beatitude. (58) (The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation _ of the second subject, viz. merit. (59) Now the explanation of the third subject, viz. the mixed state, is as follows: Those who live in woods, in huts, near villages, (&c., all as above, § 21, down to) or blind. (The 1 For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month. 2 Thiné=sthanam. BOOK 2, LECTURE 2. 373 conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad. This is the explanation of the third subject, viz. the mixed state. (60) Now the explanation of the first subject, viz. demerit, is as follows: Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, unrighteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to unrighteousness, men of unrighteous character and conduct, men gaining an unrighteous livelihood. (61) They beat, cut’, pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery ?, fraud, deceit, imposture, dishonesty, and trickery ; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, (&c., all as in II, 1, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings, coach and pair‘, palankins®, beds, seats ;
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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