Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations. * Kriyadhikarana, 5 Asahayé. BOOK 2, LECTURE 2. 383 meaning, and understood its meaning; whose very marrow ! of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar? (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Pésaha-fast on the fourteenth and eighth days of the month, on certain festivals*, and on full-moon days. They provide the Nirgrantha Sramamzas with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the Silavratas and Guaavratas‘, the Viramaza, the Pratyakhy4na, . Here the commentator inserts the following story: In Ragagrzha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underground room. ‘There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar’s (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion. s Usiyaphaliha=ufsAritaparigha. The commentator mistakes phaliha for spa/ika, and vainly labours to make out a sound meaning. 5 Uddish/a. * Concerning the Gusavratas see Bhandarkar’s Report, 1883, 1884, p.114. The Stlavratas are apparently identical with the Anuvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Pésaha-abstinences. Uvdsaga Dasdo, translation, p. 41. 384 sOTRAKRITANGA. the Pédsaha-fasts, and austerities which they have vowed to perform ?. (76) Living in this way they are for many years followers of the Sramazas, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection *, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good. This is the explanation of the third subject, viz. the mixed state. (77)
2This is the explanation of the third subject, viz. the mixed state. (77) He who does not practise cessation® (from sin), is called a foolish man; he who practises cessation (from sin), is- called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be ina state partaking of that of a wise man and that of a foolish man. The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad. The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c., all down to) thoroughly true, and good. The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is 1 The same passage occurs below, 7, 4, and Aupapatika Sitra, § 124. Upasakadasa, § 66. * Sam4dhi, which is elsewhere explained by méksha, but in our case it cannot be final liberation, but a state of purity of the soul. ® Virati. BOOK 2, LECTURE 2. 385 that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78) Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance. Now the explanation of the first subject is as follows : There are enumerated three hundred and sixtythree philosophical schools': those of the Kriyévada, those of the AkriyAvada, those of the Ag#aénikavdda, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as SrAvakas, they speak as teachers of Sravakas*. (79) All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place. One man took hold of a vessel quite full of * According to the commentators there are 180 schools of KriyAvadins, 84 of Akriy&vadins, 67 of Ag#anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the 180 possible schools of the Kriyavadins are calculated in the following way. The nine categories of the Gainas are: giva, agtva, asrava, samvara, nirgara, puzya, papa, bandha, and méksha. Each of them may be regarded as svata# and parata4, as nitya and anitya with regard to kala, fsvara, Atma, niyati, and svabhava. By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins. * Te. they learn these heresies from their teachers, and teach them to their pupils. [45] ce 386 SOTRAKRITANGA.
3By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins. * Te. they learn these heresies from their teachers, and teach them to their pupils. [45] ce 386 SOTRAKRITANGA. burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way : ‘Heighho! ye philosophers, (&c., all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest }, without using any trick, stretch out your hands.’ Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way: ‘Heighho, ye philosophers, (&c., all down to) undertakings and plans! why do you hold back your hands?’ ‘Our hand will be burned.’ ‘What then, if itis burned?’ ‘(We shall suffer) pain.’ ‘ Because you are afraid of pain, you hold back your hands!’ (So are all creatures averse to pain). This isa maxim of general application %, it is a true principle, a religious reflection®; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those Sramamas and Brahmazas who say that all sorts of living beings may be beaten or treated with violence or abused or tor- 1 NiyAfgapadivanna. * Tula. * Samdésarana = samavasarana, explained: dharmavifara, viz. of the true adage: 4tmavat sarvabhfitani ya’ pasyati sa pasyati. BOOK 2, LECTURE 2. 387 mented or deprived of life, will in the time to come? suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains?, (80) They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in § 63, all down to) whirling round; (they will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-inlaw ; (they will experience) poverty, bad luck, company of hated people, separation from those whom they love, misery, and despair; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Samsara. They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81)
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.
1I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations. * Kriyadhikarana, 5 Asahayé. BOOK 2, LECTURE 2. 383 meaning, and understood its meaning; whose very marrow ! of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar? (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Pésaha-fast on the fourteenth and eighth days of the month, on certain festivals*, and on full-moon days. They provide the Nirgrantha Sramamzas with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the Silavratas and Guaavratas‘, the Viramaza, the Pratyakhy4na, . Here the commentator inserts the following story: In Ragagrzha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underground room. ‘There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar’s (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion. s Usiyaphaliha=ufsAritaparigha. The commentator mistakes phaliha for spa/ika, and vainly labours to make out a sound meaning. 5 Uddish/a. * Concerning the Gusavratas see Bhandarkar’s Report, 1883, 1884, p.114. The Stlavratas are apparently identical with the Anuvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Pésaha-abstinences. Uvdsaga Dasdo, translation, p. 41. 384 sOTRAKRITANGA. the Pédsaha-fasts, and austerities which they have vowed to perform ?. (76) Living in this way they are for many years followers of the Sramazas, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection *, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good. This is the explanation of the third subject, viz. the mixed state. (77)
2This is the explanation of the third subject, viz. the mixed state. (77) He who does not practise cessation® (from sin), is called a foolish man; he who practises cessation (from sin), is- called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be ina state partaking of that of a wise man and that of a foolish man. The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad. The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c., all down to) thoroughly true, and good. The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is 1 The same passage occurs below, 7, 4, and Aupapatika Sitra, § 124. Upasakadasa, § 66. * Sam4dhi, which is elsewhere explained by méksha, but in our case it cannot be final liberation, but a state of purity of the soul. ® Virati. BOOK 2, LECTURE 2. 385 that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78) Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance. Now the explanation of the first subject is as follows : There are enumerated three hundred and sixtythree philosophical schools': those of the Kriyévada, those of the AkriyAvada, those of the Ag#aénikavdda, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as SrAvakas, they speak as teachers of Sravakas*. (79) All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place. One man took hold of a vessel quite full of * According to the commentators there are 180 schools of KriyAvadins, 84 of Akriy&vadins, 67 of Ag#anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the 180 possible schools of the Kriyavadins are calculated in the following way. The nine categories of the Gainas are: giva, agtva, asrava, samvara, nirgara, puzya, papa, bandha, and méksha. Each of them may be regarded as svata# and parata4, as nitya and anitya with regard to kala, fsvara, Atma, niyati, and svabhava. By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins. * Te. they learn these heresies from their teachers, and teach them to their pupils. [45] ce 386 SOTRAKRITANGA.
3By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins. * Te. they learn these heresies from their teachers, and teach them to their pupils. [45] ce 386 SOTRAKRITANGA. burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way : ‘Heighho! ye philosophers, (&c., all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest }, without using any trick, stretch out your hands.’ Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way: ‘Heighho, ye philosophers, (&c., all down to) undertakings and plans! why do you hold back your hands?’ ‘Our hand will be burned.’ ‘What then, if itis burned?’ ‘(We shall suffer) pain.’ ‘ Because you are afraid of pain, you hold back your hands!’ (So are all creatures averse to pain). This isa maxim of general application %, it is a true principle, a religious reflection®; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those Sramamas and Brahmazas who say that all sorts of living beings may be beaten or treated with violence or abused or tor- 1 NiyAfgapadivanna. * Tula. * Samdésarana = samavasarana, explained: dharmavifara, viz. of the true adage: 4tmavat sarvabhfitani ya’ pasyati sa pasyati. BOOK 2, LECTURE 2. 387 mented or deprived of life, will in the time to come? suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains?, (80) They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in § 63, all down to) whirling round; (they will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-inlaw ; (they will experience) poverty, bad luck, company of hated people, separation from those whom they love, misery, and despair; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Samsara. They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81)
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.
No commentary for this page.