Isibhasiyaim

SR No.: 022594
Original Sutra Author: N/A
Author: Walther Schubring, Dalsukh Malvania
Publisher: L D Indology
Publication Year: 1974
Total Pages: 198
Language: Sanskrit
Classification: Book_Devnagari & agam_anykaalin
File Size: 15 MB

Page 136

COMMENTARY
115
of the nasal. The conjecture (6) avakkamam would be apagato vyutkramo yatha bhavati tatha "without interruption" seya (12) =kardama Sūy. 2,1,2, end, = panka Nāyādb. 636 (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,
29.
p. 567
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 barvest; 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. 6ff.) the judgement repeats the property of matter, just so the Karman is the echo (evampratiśrut) of the action which produces it. himsam (4) = himsan. manati (6.) - Mānayati in the sense of manute.
31.
In the dictum of Parsva”, mere questions appear; obviously, they could form the motto in combination with their answers only. The 6th question sums up, with regard to gati, the points which were separated in the 1st and 2nd one. The 6th reply has changed places with the 7th.
The lines 11 ff. form the exposition. After the World" depending on conditions (pariņāma) had become clear in the answers 1-5 as dualism of souls and non-animated matter, which assert themselves each in their way, a dualism to be dealt with according to the dialectics frequent in the canon-, the exposition starts from the "step of existence” in the primary meaning of "going”. This literal meaning still forms the foundation of the sentence a, by expressing the substantial upward drift of the soul to the uppermost region of the redeemed ones in the world ürdhva-gamin. The substances, on the other hand, do not possess it, for which reason they are called adhogamin. The gradation (gati) of the beings as men, gods, etc. has the further
details in vidual. [d] “Never can a being on earth (iyampraja) attain to p. 568 uoperturbed (avyabadha) happiness, if it has let the whip play (cp, kasam