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THE TRUE SACRIFICE. There was a famous Brihma;/a, G‘ayagh6sha by name, who was born in a Br^hmanical family, but who was pledged to the performing of the yamas h (i) This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2) There outside of Benares he took up his lodgings in a pleasant park ; there he took up his abode in a pure place to live and sleep in. (3) At the same time a . Brdhma^ia, versed in the V€das, Vi^ayaghosha by name, offered a sacrifice in that town. (4) Now this houseless (monk) at the end of a fast of a month’s duration, went to the sacrifice of Vi^ya- ghosha to beg alms. (5) * Yam a etymologically means ‘ restraint ; ’ here it denotes the great vo^YS of the Gainas; cf. XXIII, 12, p. 12 1 and note 2. LECTURE XXV. The priest wanted to turn the approaching monk off: * I shall not give you alms, mendicant, beg somewhere else. (6) ‘ Priests who are versed in the V€das and are chaste as behoves offerers, who are versed in the G^y6ti- shdnga* and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.’ (7, 8) When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. 2(9) Not to obtain food, or drink, or whatever else he wanted, but to save these people he spoke the following words: (lo) "You do not know what is most essential “ in the Vfidas, nor in sacrifices, nor in the heavenly bodies nor in duties (ii) “ Nor do you know thpse who are able to save themselves and others; but if you do, then speak out ! ” (12) The priest did not make a reply to defend himself against his insinuation ; but he and all there assem- bled joined their hands and questioned the great ScL^O * 2) ' Tell us the most essential subject in the V^das, and tell us what is most essential in the sacrifice ; ’ It is worthy of note that, according to ° author, the knowledge of astronomy, as taug t in ej one of the principal acconiplhhments of a pncst. Th c^uahtj of a priest mu.t therefore have been more conspicuous to outsider than BrShnoanical books would ma 'C us ® To render muha = mukha. ® Nakshatra. * Dharma. tell us the first of the heavenly bodies, and tell us the best of dharmas. (14) ‘Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint’ (i 5) “ The most essential subject in the V6das is the agnihdtra, and that of the sacrifice is the purpose of the sacrifice ^ ; the first of the heavenly bodies is the moon, and the best of dharmas is that of Kajyapa (i.e. .^fshabha). 3(16) ‘^The beautiful (gods) with joined hands praise, and worship the highest Lord (i.e. the Tlrthakara) as the planets, &c., (praise) the moon. (17) “ The ignorant (priests) pretend to know the sacrifice, those whose BrAhmanical excellence con- sists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18) “ He who is called by people a BrAhma7?a and is worshipped like fire (is no true BrAhmawa). But him we call a true BrAhma^^a, whom the wise point out as such. (19) “He who has no worldly attachment after entering the order, who does not repent of having become a monk and who takes delight in the noble words, him we call a BrAhma«a. (20) “He who is exempt from love, hatred, and fear. G^nn^tihi vSyasa muham = ya^/7drthi vedasSm mu- kham. According to the Dipika sacrifice here means the ten virtues : truth, penance, content, patience, right conduct, simplicity, faith, constancy, not injuring anything, and Saz/^vara. According to the commentators we should translate : He who does not embrace (his people) on meeting them, and is not sorry on leaving them. LECTURE XXV. (End who shines forth) like burnished gold, purified in fire ^ him we call a Brihmawa. (2 1) A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached NirvAwa, him we call a BrAhmawa. 4(22) “He who thoroughly knows 'living beings, whether they move or not, and does not injure them in any of the three ways ", him we call a BrAhmawa. (23) “He who does not speak untruth from anger or for fun, from greed or from fear, him we call a BrAhma«a. (24) “ He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a BrAhmawa. (25) “ He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a BrAhma«a. (26) “He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a BrAhmawa. (27) “He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a BrAhmawa. (28) “He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pljeasure, him we call a BrAhma?ia. (29) * Niddhantamalapavaga?//. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Pnlkrjl. If, however, pjivaga stands for pSpaka, the compound would be regular, and would refer not to * gold,’ but to the person described. In that case we must translate*: whose impurities and sins had been annihilated. ® I. e. by thoughts, words, and acts. UTTAR AdHYAY ANA . 5“ The binding of animals (to the sacrificial pole), all the V^das, and sacidfices, being causes of sin, cannot save the sinner ; for his works (or Karman) are very powerful. (30) “ One does not become a vSramawa by the tonsure, nor a Br^hma^za by the sacred syllable 6?«, nor a Muni by living in the woods, nor a Tip as a by wearing (clothes of) Ku^a-grass and bark. (31) “One becomes a »Sramawa by equanimity, a Brah- ma«a by chastity, a Muni by knowledge, and a Tipasa by penance. (32) “ By one’s actions one becomes a Brihmawa, or a Kshattriya, or a Vai^ya, or a .Sfldra. (33) “ The Enlightened One has declared these (good qualities) through which one becomes a (true) Snitaka ^ ; him who is exempt from all Karman, we call a Brihmawa. (34) “ The most excellent twice-born men - who possess these good qualities, are able to save themselves and others.” (35) When thus his doubt had been solved, Vi^ya- gh6sha, the Brihmawa, assented “ to the great sage (S^ayaghosha and to his (speech). (36) Vi^yaghdsha, pleased, folded his hands and spoke ’ Snataka denotes a Brahman who has finished his studies; it here means as much as ‘ a perfect sage.’ ® A various reading in one MS. adds, ‘ G^inas and BrShma«as’ before dvi^g^as. ® Samudaya tayaw tazs tu. The text is evidently corrupted. 6Samudaya stands, according to the commentators, for samd- daya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps \Ve must read samuv3.ya vayazn = samuvJiAa va^’as; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous. LECTURE XXV. as follows; ‘You have well declared to me what true Brdhma?/ahood consists in. (37) ‘You are a sacrificer of sacrifices, you are the most learned of those who know the Vedas, you know the Crydtishinga, you know perfectly the Law. (38) ‘You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.’ {39) “ I do not want any alms ; but, O Brdhma7/a, enter the order at once, lest 5'ou should be drifted about on the dreadful ocean of the Sa7;;sdra, whose eddies are dangers. (40) "There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sa7«sS.ra ; those who do not, will be libe- rated. (41) ‘‘ If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. 7(42) ‘‘Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, et^en as the dry do'd of clay (does not stick to the wall).” (43) TOen Vi^yaghdsha had learned tlie excellent Law from the houseless (rayaghdsha, he entered the 6^ayagh6sha and Vifayagh6sha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45) Thus I say. ‹Previous chapterUttaradhyayana Sutra 24Next chapterUttaradhyayana Sutra 26›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1895 English translation