Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* These words are in the 2nd person sing. of the imperative, which, according to PAmini III, 4, 2, may be used to express a repeated or habitual action. * Utku#hana, * Gilli, purushadvayétkshipta gA6lliké. ‘ Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle. ® Styasandim4niy4, explained sibikAvisésha. 374 SOTRAKRITANGA. from enjoying a ride or drive; from having many followers; from buying, selling, doing business with MAshas', half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures ; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62) As some idle, cruel men wantonly injure Kalama?, Masira*, sesamum, Mudga‘, beans, Nishp4va , Kulattha*, Alisanda?, Elamiééha 8 so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes. A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal® or parasite; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) 1 MA4sha is a weight of gold. ® A sort of rice. 5 A sort of pulse or lentil. * A sort of kidney-bean. ® Probably Dolichos Sinensis. * A sort of pulse, Dolichos Uniflorus. 7 I cannot identify this plant, our dictionaries do not contain this or a similar word. ® This word ought perhaps to be divided in two; &l4 are cardamoms, but what mikha is I cannot say. ® Bhagilla=bhAgika, one who gets the sixth part of the products (e.g. of agriculture) of the work for which he is hired. BOOK 2, LECTURE 2. 375 and break them, cut off his hands or feet or ears or nose or lips or head or face (?)1, pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cuttinggrass, bind him to a lion’s tail (!), or a bull’s tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63)
2(63) A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. 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?. (64) 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’. Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell)“ As a ball of 1 The following two words, vegakkhahiyaand angakkhahiya, I cannot translate. 2 Compare § 55. ® Compare § 21. ‘ These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in the 376 SOTRAKRITANGA. iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace!, full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65) These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Nakshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66) And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation? or comfort or recreation or encouragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67) As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb. 1 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron. * Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati. BOOK 2, LECTURE 2s - 377
31 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron. * Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati. BOOK 2, LECTURE 2s - 377 wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment. (The conduct described in the preceding) part is unworthy, impure, (&c., see § 57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (68) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in § 58, but substitute ‘righteous’ for ‘unrighteous, down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69) There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in § 23, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl 1 Compare § 56 and note 1 on p. 372. 378 SOTRAKRITANGA. (so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bh4rumda ; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour '!. (70)
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* These words are in the 2nd person sing. of the imperative, which, according to PAmini III, 4, 2, may be used to express a repeated or habitual action. * Utku#hana, * Gilli, purushadvayétkshipta gA6lliké. ‘ Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle. ® Styasandim4niy4, explained sibikAvisésha. 374 SOTRAKRITANGA. from enjoying a ride or drive; from having many followers; from buying, selling, doing business with MAshas', half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures ; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62) As some idle, cruel men wantonly injure Kalama?, Masira*, sesamum, Mudga‘, beans, Nishp4va , Kulattha*, Alisanda?, Elamiééha 8 so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes. A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal® or parasite; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) 1 MA4sha is a weight of gold. ® A sort of rice. 5 A sort of pulse or lentil. * A sort of kidney-bean. ® Probably Dolichos Sinensis. * A sort of pulse, Dolichos Uniflorus. 7 I cannot identify this plant, our dictionaries do not contain this or a similar word. ® This word ought perhaps to be divided in two; &l4 are cardamoms, but what mikha is I cannot say. ® Bhagilla=bhAgika, one who gets the sixth part of the products (e.g. of agriculture) of the work for which he is hired. BOOK 2, LECTURE 2. 375 and break them, cut off his hands or feet or ears or nose or lips or head or face (?)1, pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cuttinggrass, bind him to a lion’s tail (!), or a bull’s tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63)
2(63) A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. 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?. (64) 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’. Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell)“ As a ball of 1 The following two words, vegakkhahiyaand angakkhahiya, I cannot translate. 2 Compare § 55. ® Compare § 21. ‘ These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in the 376 SOTRAKRITANGA. iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace!, full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65) These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Nakshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66) And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation? or comfort or recreation or encouragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67) As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb. 1 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron. * Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati. BOOK 2, LECTURE 2s - 377
31 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron. * Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati. BOOK 2, LECTURE 2s - 377 wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment. (The conduct described in the preceding) part is unworthy, impure, (&c., see § 57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (68) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in § 58, but substitute ‘righteous’ for ‘unrighteous, down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69) There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in § 23, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl 1 Compare § 56 and note 1 on p. 372. 378 SOTRAKRITANGA. (so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bh4rumda ; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour '!. (70)
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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