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company. nidhatta (2) = nihita, sakheya (3) = sakhya via sakhiya. āvāha-vivāha (5) cp. Asoka, Girnar IX, 2. The metre demands āvā-vivāha, cp. Leumann ZII 7, p. 161, 1.6 ff. samchinna-sota (7) is taken up again in 28, 1; metrically similar to sãchinna is sapehae 4,9f., as well as pejjenam and sahě like janě st. 1.
28.
The subject of st. 1-20 is the kāma. 'For those who are covetous in desires, even the three worlds (trividham se. jagat) are not enough (tuccham) (3). ‘anupassato (2) anupasyan shows a nom. with supression of the nasal. The conjecture (6) avakkamam would be apagato vyutkramo yatha bhavati tathā 'without interruption' seya (12)= Kardama Sūy. 2,1,2, end, panka Nāyādh. 63b (68b). After 20, we learn, it is true, the originator of the motto, but not the latter itself, for the preceding stanzas cannot be considered as such. The 4 concluding stanzas speak of resignation.
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29.
In the motto, we are concerned with the damming up of the srotas, external influences. sota in st. 3 is however śrotra, as the corresponding stanzas 5.7.9.11 prove, and (4) unquestionably refers to the stanza of the motto. vă va (15) and yā (17) are abnormal, the latter is not even metrically necessary, like Dasav. 12,10, vārī probably expresses 'segregation' in general, of which the well-known meaning 'place for taming etc. of elephants' is only a narrowing-down.
30.
Once more some thoughts regarding the topic: as the seed, so the harvest; as the deed, so the reward. Already from here, the motto: 'the world (subject to Karman) or: all happening on earth) is according to the state of affairs (effected by Karman)' is comprehensible. As (st. 6 ff.) the judgement repeats the property of matter, just so the Karman is the echo (evam-pratiśrut) of the action which produces it. himsam (4) = himsan. māṇati (6 f.) = manayati in the sense of manute.
W. Schubring, Isibhāsiyāim, Commentary 479
