DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0298
294 Charpentier, Uttaradhyayanasutram
vasaini do va tinni va vcihijjai jaragliaram pi sedhie \
sa kdvi natthi nil sidijjai jiviyam jle |j
and: mangaldih kdutukdir yogctir vidydmantrais tathdusadhciih |
na saktd marandt trdtum sendrd devagand api ||;
and to the following he quotes:
jay a • ya ruvaldv annum soliaggam ca vinasae |
jard vidambae deham taya ko saranam bhave jj
rasayanam nisevanti mamsam majjarasam tahd \
bliumjanti sarasdhdram jard tahavi na nassae ||
i. e. ’when old age destroys beauty and charmingness and trans-
forms the body, who will then bring help? They devote them-
selves to elixirs, flesh and liquors, and eat seasoned food, but old
age does not perish nevertheless’. To illustrate this verse a
story is told of the wrestler Attana from UjjayinI who, after
having vanquished all his opponents, was overcome by fear of
old age, and took the vows.
2. There is a varia lectio amayam gahaya (S.), but the sense
seems to be the same, pdpakarmabhih krsivdnijyddibhir anusthd-
naih | D. — pdsa iva pdsah \ bandhanahetutvdt stryddayali | . . .
payattiya tti drsatvdt pravrttdh | D. The following verse is quoted:
vdrigaydna jdlam timlna harindna vaggurd ceva |
pdsa ya saunaydnam nardna bandlianam itthio |j
i. e. ’the net is the bond of the great fishes living in the water,
and the trap that of the antelope; the snare is that of the birds,
but that of men are women’.
3. S. reads peccha which he explains by preksadhvam, but
this seems to be scarcely possible. However, he mentions pecca
as var. lect., and also gives the following half-verse: evam pay a
pecca iham ca loe | na kammuno plhai no kaycci, but it is not
quite clear if this is meant to be a pdthdntara or a quotation.
According to D. krtyante (cp. kiccai = krtyate in b) is to be supp-
lied after payd (: prajah). D. quotes this verse:
yad ilia kriyate karma tat paratropabhujyate \
mulasiktesu vrksesu phalam sdkhdsu jay ate J|
and tells two stories of burglars, one of which is also briefly
related by Jacobi SBE. XLV, 18 n. 2, and the other one is a
story of a burglar who went in the day time to look at the hole
he had broken in a wall, and not being able to restrain his joy
when people expressed their surprise at the cleverness of the
vasaini do va tinni va vcihijjai jaragliaram pi sedhie \
sa kdvi natthi nil sidijjai jiviyam jle |j
and: mangaldih kdutukdir yogctir vidydmantrais tathdusadhciih |
na saktd marandt trdtum sendrd devagand api ||;
and to the following he quotes:
jay a • ya ruvaldv annum soliaggam ca vinasae |
jard vidambae deham taya ko saranam bhave jj
rasayanam nisevanti mamsam majjarasam tahd \
bliumjanti sarasdhdram jard tahavi na nassae ||
i. e. ’when old age destroys beauty and charmingness and trans-
forms the body, who will then bring help? They devote them-
selves to elixirs, flesh and liquors, and eat seasoned food, but old
age does not perish nevertheless’. To illustrate this verse a
story is told of the wrestler Attana from UjjayinI who, after
having vanquished all his opponents, was overcome by fear of
old age, and took the vows.
2. There is a varia lectio amayam gahaya (S.), but the sense
seems to be the same, pdpakarmabhih krsivdnijyddibhir anusthd-
naih | D. — pdsa iva pdsah \ bandhanahetutvdt stryddayali | . . .
payattiya tti drsatvdt pravrttdh | D. The following verse is quoted:
vdrigaydna jdlam timlna harindna vaggurd ceva |
pdsa ya saunaydnam nardna bandlianam itthio |j
i. e. ’the net is the bond of the great fishes living in the water,
and the trap that of the antelope; the snare is that of the birds,
but that of men are women’.
3. S. reads peccha which he explains by preksadhvam, but
this seems to be scarcely possible. However, he mentions pecca
as var. lect., and also gives the following half-verse: evam pay a
pecca iham ca loe | na kammuno plhai no kaycci, but it is not
quite clear if this is meant to be a pdthdntara or a quotation.
According to D. krtyante (cp. kiccai = krtyate in b) is to be supp-
lied after payd (: prajah). D. quotes this verse:
yad ilia kriyate karma tat paratropabhujyate \
mulasiktesu vrksesu phalam sdkhdsu jay ate J|
and tells two stories of burglars, one of which is also briefly
related by Jacobi SBE. XLV, 18 n. 2, and the other one is a
story of a burglar who went in the day time to look at the hole
he had broken in a wall, and not being able to restrain his joy
when people expressed their surprise at the cleverness of the