2023-03-16 06:44:16 by ambuda-bot
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1. Introduction.
of these monks consists in their twisted hair. Hence their de-
signation as 21, a word which likewise is an epithet of Shiva.
Pictures of such jațins are to be seen in Boeck, Durch Indien ins
verschlossene Land Nepal, Leipzig 1903, p. 176 and 177. Their
tresses are numerous and very thin and long, hanging down to the
very ground when the monks who wear them are standing erect,
whence the fettering of a bull with such tresses, as it is narrated
in Bhd. 10, would be quite a possible thing.
A third word for Bharataka is : or f;, also a common
designation of the monks and the god, properly meaning 'Lord of
the demons. But as this word equally signifies 'demoniacal', 'possessed
by a demon', it also means 'mad', 'crazy', 'dull".
For this signi-
fication Böhtlingk in the St. Petersburg dictionaries refers to Soma-
deva's Kathäsaritsagara 39, 10s. 188; 61, 7 (where both editions have
:). I may add 61, 219. 241. 244. 247; 63, 163. 182; 65, 15%. 158.
171, 172. 173. 177. 185. 186. 187. 180. 190. 191. 191. 195 (three times in one
stanza). 197. 199. 200 (twice). 205. 206. 207. 208. 210. The extremely frequent
use of the word in the passage 65, 153-210, 24 times in 53 stanzas,
strikes the reader.
This passage comprises 3 stories. In the first
and in the second, the TT: are monks. In the third story, which
is only a variant of the second, two noodles are spoken of, the one
being a bhauta, the other an elephant-driver. In the 13 stanzas
of this story, the first noodle is constantly (6 times), the second
never called bhauta. The conclusion seems to be inavoidable that
in these three stories bhauta is an appellative noun signifying
'Bharataka monk', and this the more so, as the second of these
stories (65, 177 ff.) is the same as Bhd. 13.-For other similar tales
occurring in the passage of Somadeva containing the noodle stories,
see our notes on nos. 4, 10, 15, and 16.
This circumstance shows that these Bharataka monks were
renowned for their dulness. The Dharmakalpadruma has a malicious
pun on the Bharataka-ass' (see Indische Märchen, p. 133). In his
95th story (Bhd. 31), Hemavíjaya says of a Bharataka who
amongst his brethren was renowned for his learning, that he was
even more stupid than the average of his kith and kin (fafa-
you yparfat:); and in his story 134, the same author gives
a foolish merchant the proper name HTES..
The Bharatakas' lack of good breeding and learning is appa-
rently connected with the circumstance that they do not acknow-
ledge the castes. The following passage occurs in Maladhari Shri
Rajashekhara Sūri's
, d. of Shri Yashovijaya Jain
Granth Mala, no. 17, p. 11, shloka 11:
भरटानां व्रतादाने वर्णव्यक्तिर्न काचन ।
यस्य पुनः शिवे भक्तिव्रती स भरटो भवेत् ॥
of these monks consists in their twisted hair. Hence their de-
signation as 21, a word which likewise is an epithet of Shiva.
Pictures of such jațins are to be seen in Boeck, Durch Indien ins
verschlossene Land Nepal, Leipzig 1903, p. 176 and 177. Their
tresses are numerous and very thin and long, hanging down to the
very ground when the monks who wear them are standing erect,
whence the fettering of a bull with such tresses, as it is narrated
in Bhd. 10, would be quite a possible thing.
A third word for Bharataka is : or f;, also a common
designation of the monks and the god, properly meaning 'Lord of
the demons. But as this word equally signifies 'demoniacal', 'possessed
by a demon', it also means 'mad', 'crazy', 'dull".
For this signi-
fication Böhtlingk in the St. Petersburg dictionaries refers to Soma-
deva's Kathäsaritsagara 39, 10s. 188; 61, 7 (where both editions have
:). I may add 61, 219. 241. 244. 247; 63, 163. 182; 65, 15%. 158.
171, 172. 173. 177. 185. 186. 187. 180. 190. 191. 191. 195 (three times in one
stanza). 197. 199. 200 (twice). 205. 206. 207. 208. 210. The extremely frequent
use of the word in the passage 65, 153-210, 24 times in 53 stanzas,
strikes the reader.
This passage comprises 3 stories. In the first
and in the second, the TT: are monks. In the third story, which
is only a variant of the second, two noodles are spoken of, the one
being a bhauta, the other an elephant-driver. In the 13 stanzas
of this story, the first noodle is constantly (6 times), the second
never called bhauta. The conclusion seems to be inavoidable that
in these three stories bhauta is an appellative noun signifying
'Bharataka monk', and this the more so, as the second of these
stories (65, 177 ff.) is the same as Bhd. 13.-For other similar tales
occurring in the passage of Somadeva containing the noodle stories,
see our notes on nos. 4, 10, 15, and 16.
This circumstance shows that these Bharataka monks were
renowned for their dulness. The Dharmakalpadruma has a malicious
pun on the Bharataka-ass' (see Indische Märchen, p. 133). In his
95th story (Bhd. 31), Hemavíjaya says of a Bharataka who
amongst his brethren was renowned for his learning, that he was
even more stupid than the average of his kith and kin (fafa-
you yparfat:); and in his story 134, the same author gives
a foolish merchant the proper name HTES..
The Bharatakas' lack of good breeding and learning is appa-
rently connected with the circumstance that they do not acknow-
ledge the castes. The following passage occurs in Maladhari Shri
Rajashekhara Sūri's
, d. of Shri Yashovijaya Jain
Granth Mala, no. 17, p. 11, shloka 11:
भरटानां व्रतादाने वर्णव्यक्तिर्न काचन ।
यस्य पुनः शिवे भक्तिव्रती स भरटो भवेत् ॥