Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not. ? AhakammAzi, see p. 131, note 7. 5 The Gainas assume that each individual possesses five bodies : (1) audarika, or the body that is seen; (2) karmaaa, receptacle of Karman, it is composed of Karman particles; (3) taigasa, a body composed of particles of fire, it causes digestion; (4) &haraka, a subtile body of the soul, with which he goes to distant places (e.g. when a Aaturdasapfrvin goes to the Kévalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these ‘ bodies,’ except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared BOOK 2, LECTURE 5. 407 that everything cannot everywhere come into existence’, nor that it can. (10) From these alternatives, &c. (11) Do not maintain that the world does not exist, maintain that it exists. (12) Do not maintain that Giva and Agtva do not exist, but that they exist. (13) Do not maintain that Dharma and Adharma do not exist, but that they exist. (14) Do not maintain that bondage and liberation do not exist, but that they exist. (15) Do not maintain that virtue and vice? do not exist, but that they exist. (16) Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17) Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18) Do not maintain that activity and non-activity do not exist, but that they exist. (19) by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI: ‘Bis duo sunt homini, manes, caro, spiritus, umbra: Quattuor haec loci bis duo suscipiunt. Terra tegit carnem, tumulum circumvolat umbra Manes Orcus habet, spiritus astra petit.’ I am inclined to believe that the idea of the 4haraka and vaikriya sarfras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sankhya terms vaikrzta and taigasa, Garbe, Die Sdmkhya- Philosophie, pp. 236, 249. 1 According to the commentator this is said against the Sankhya philosophy, for as everything is an effect of Prakrcti, and Prakriti is present everywhere, everything may come into existence everywhere. * Puzyamandp4pam. The one is the good Karman (subham karmapudgalam) ; the other, the bad. 408 SOTRAKRITANGA. Do not maintain that anger and pride do not exist, but that they exist. (20) Do not maintain that deceit and greed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23)
2(20) Do not maintain that deceit and greed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23) Do not maintain that there are no gods and goddesses, but that there are. (24) Do not maintain that there is no such thing as perfection and non-perfection, but that there is such a thing. (25) Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such', (26) Do not maintain that there are no pious and wicked men, but that there are. (27) Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28) The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sramazas do not comprehend the (soul’s) bondage? (through Karman). (29) (Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way. (30) Do not assert that those men are well-behaved monks who lead a pure life, and that those others lead an impure life. (31) ? See Uttaradhyayana XXXVI, 62, 63, p. 212. ? Véra=vaira, explained karmabandha. ON BOOK 2, LECTURE 411 410 A wise monk should not say: this householder) or we do not improve his chances for final libera A monk should conform himself taught by the Ginas, and wander abo final liberation. (33) \ Thus I say. \ SIXTH LECTURE, CALLED ARDRAKA?. Gés4la. ‘Listen, Ardraka’, to what (Mah4vtra) has done. At first he wandered about as a single monk ; but now he has surrounded himself by many monks, and teaches every one of them the Law at length. (1) * Santimaggam ka vihaé=sAntimargam ka vrimhayét. * The commentators relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation which forms the subject of our lecture. After having vanquished his opponents, he was about to join Mahavira, when a newly-tamed elephant broke his chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King Srénika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole story must be very old, for it is epitomised in ten gath4s by the author of the Niryukti—The names of the opponents not stated in the text of the verses are supplied from the commentaries. , * This name is spelt either Ardra or Ardraka, Adda in Prakrit. 408 er SOTRAKRITANGA. ‘ The inconstant man has decided upon this mode of life’: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2)
3408 er SOTRAKRITANGA. ‘ The inconstant man has decided upon this mode of life’: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2) ‘Either to live as a single mendicant (was right conduct) or his present life; therefore both do not agree with each other.’ Ardraka. “ His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3) “For if a Sramaza or Brahmaza who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises singleness, remaining in the same mental condition as before *. (4) “It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5) “He who (teaches) the great vows (of monks) and the five small vows (of the laity’), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of Sramavas, him I call a Sramaza.” (6) 1 According to the commentators, Gésdla intimates that Mah4vira had found it very inconvenient to live alone, because he was then exposed to many injuries; so he set up as a Tirthakara. * Tahakke=tatharka. Aré&é is here explained as equal to lésya, * Anuvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar’s Report, p. 114. BOOK 2, LECTURE 6. 411 GésAla. (‘As your Law makes it no sin for MahAvira to surround himself by a crowd of disciples), so according to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has intercourse with women.’ (7) Ardraka. “ Know this : those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) householders, but they are no Sramamas. (8) “If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be Sramanas, then householders too are Sramavzas; for they do the same things’. (9) “Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence.” (10) GésA4la. ‘In making this statement you blame all philosophers alike!’ . Ardraka. “ Every philosopher praises his own doctrines and makes them known. (11) “ Sramavzas and Brahmamas blame one another when they teach (their doctrines). (The truth, they 1 Le. if the characteristic mark of a Sramana is to wander about without a companion, and to bear all sorts of hardship, then householders are included in this definition; for some of them also wander about without a companion and bear the same hardships. 412 sOTRAKRITANGA.
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.
11 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not. ? AhakammAzi, see p. 131, note 7. 5 The Gainas assume that each individual possesses five bodies : (1) audarika, or the body that is seen; (2) karmaaa, receptacle of Karman, it is composed of Karman particles; (3) taigasa, a body composed of particles of fire, it causes digestion; (4) &haraka, a subtile body of the soul, with which he goes to distant places (e.g. when a Aaturdasapfrvin goes to the Kévalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these ‘ bodies,’ except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared BOOK 2, LECTURE 5. 407 that everything cannot everywhere come into existence’, nor that it can. (10) From these alternatives, &c. (11) Do not maintain that the world does not exist, maintain that it exists. (12) Do not maintain that Giva and Agtva do not exist, but that they exist. (13) Do not maintain that Dharma and Adharma do not exist, but that they exist. (14) Do not maintain that bondage and liberation do not exist, but that they exist. (15) Do not maintain that virtue and vice? do not exist, but that they exist. (16) Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17) Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18) Do not maintain that activity and non-activity do not exist, but that they exist. (19) by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI: ‘Bis duo sunt homini, manes, caro, spiritus, umbra: Quattuor haec loci bis duo suscipiunt. Terra tegit carnem, tumulum circumvolat umbra Manes Orcus habet, spiritus astra petit.’ I am inclined to believe that the idea of the 4haraka and vaikriya sarfras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sankhya terms vaikrzta and taigasa, Garbe, Die Sdmkhya- Philosophie, pp. 236, 249. 1 According to the commentator this is said against the Sankhya philosophy, for as everything is an effect of Prakrcti, and Prakriti is present everywhere, everything may come into existence everywhere. * Puzyamandp4pam. The one is the good Karman (subham karmapudgalam) ; the other, the bad. 408 SOTRAKRITANGA. Do not maintain that anger and pride do not exist, but that they exist. (20) Do not maintain that deceit and greed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23)
2(20) Do not maintain that deceit and greed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23) Do not maintain that there are no gods and goddesses, but that there are. (24) Do not maintain that there is no such thing as perfection and non-perfection, but that there is such a thing. (25) Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such', (26) Do not maintain that there are no pious and wicked men, but that there are. (27) Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28) The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sramazas do not comprehend the (soul’s) bondage? (through Karman). (29) (Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way. (30) Do not assert that those men are well-behaved monks who lead a pure life, and that those others lead an impure life. (31) ? See Uttaradhyayana XXXVI, 62, 63, p. 212. ? Véra=vaira, explained karmabandha. ON BOOK 2, LECTURE 411 410 A wise monk should not say: this householder) or we do not improve his chances for final libera A monk should conform himself taught by the Ginas, and wander abo final liberation. (33) \ Thus I say. \ SIXTH LECTURE, CALLED ARDRAKA?. Gés4la. ‘Listen, Ardraka’, to what (Mah4vtra) has done. At first he wandered about as a single monk ; but now he has surrounded himself by many monks, and teaches every one of them the Law at length. (1) * Santimaggam ka vihaé=sAntimargam ka vrimhayét. * The commentators relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation which forms the subject of our lecture. After having vanquished his opponents, he was about to join Mahavira, when a newly-tamed elephant broke his chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King Srénika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole story must be very old, for it is epitomised in ten gath4s by the author of the Niryukti—The names of the opponents not stated in the text of the verses are supplied from the commentaries. , * This name is spelt either Ardra or Ardraka, Adda in Prakrit. 408 er SOTRAKRITANGA. ‘ The inconstant man has decided upon this mode of life’: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2)
3408 er SOTRAKRITANGA. ‘ The inconstant man has decided upon this mode of life’: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2) ‘Either to live as a single mendicant (was right conduct) or his present life; therefore both do not agree with each other.’ Ardraka. “ His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3) “For if a Sramaza or Brahmaza who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises singleness, remaining in the same mental condition as before *. (4) “It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5) “He who (teaches) the great vows (of monks) and the five small vows (of the laity’), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of Sramavas, him I call a Sramaza.” (6) 1 According to the commentators, Gésdla intimates that Mah4vira had found it very inconvenient to live alone, because he was then exposed to many injuries; so he set up as a Tirthakara. * Tahakke=tatharka. Aré&é is here explained as equal to lésya, * Anuvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar’s Report, p. 114. BOOK 2, LECTURE 6. 411 GésAla. (‘As your Law makes it no sin for MahAvira to surround himself by a crowd of disciples), so according to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has intercourse with women.’ (7) Ardraka. “ Know this : those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) householders, but they are no Sramamas. (8) “If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be Sramanas, then householders too are Sramavzas; for they do the same things’. (9) “Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence.” (10) GésA4la. ‘In making this statement you blame all philosophers alike!’ . Ardraka. “ Every philosopher praises his own doctrines and makes them known. (11) “ Sramavzas and Brahmamas blame one another when they teach (their doctrines). (The truth, they 1 Le. if the characteristic mark of a Sramana is to wander about without a companion, and to bear all sorts of hardship, then householders are included in this definition; for some of them also wander about without a companion and bear the same hardships. 412 sOTRAKRITANGA.
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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