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11.
The wrong reading oņavvā instead of oņaccā old, as it stands already in the Samgahaņi, but that does not make it any more correct; cp. ad 1. tātite (=trāyikaḥ), which is not taken up again in this shape, possibly stands for tāli tti. One would take tāī for tyāgin, if the prose exposition would not derive it explicitly from trā just so the Commentary to Utt. 8,4 (improble interpretation by Charpentier ibid). As the parallel passage of Viy. shows, veyai=vyejati (103 b) stands in the second place. Stanzas 1-4 deal with acquired knowledge, which, in st. 5, is contrasted by moral insight. In (3) samyojayet goes with the loc., and kāriyam stands for the usual kajjam.
12.
‘So long as one seeks the world, one seeks property (vitta), and vice verse.' This is one of the rhetorical ‘chiastic' figures, popular in the Bambhacerāim of the Āyāra (first ibid. 3, 14 ff. and p. 53). While it never shows an addition in 15 occurrence there, it is here preceded by āņaccā, which was already contained in the motto of 11. Probably it belongs (perhaps as a gloss) into that context, and got here wrongly only, for ‘knowledge' has no place here. The sentence can be understood morally, as rendered above, in connexion with no logass 'esaņam care (no ya log'esaņam care) Āyāra 17, 26. But with greater probability one can understand it materially : 'If one looks for people (lokāḥ), one looks for maintenance (vrtti)'. For this speaks vitti-ccheya in Āyāra 44, 12 in connection with the human and animal guests, who are not to be put to loss. They appear in st. 2 as the 'five demanding ones': they are according to Thāņa 341 b guest (atihi), beggar (kiviņa), brahmanical itinerant monk (māhaņa), dog (sāņa), and Nirgratha (samaņa). The stanzas are introduced by tam-jahā, which is perhaps intended to charactarise them as a quotation (iahā alone would be better), or something may have been omitted before.
13. The short motto becomes somewhat more intelligible by the exposition in prose and in st. 1 f. One who is proud of his
W. Schubring, Isibhāsiyāim, Commentary 469