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Notes Bk. I
269
viour had become particularly important at the time of Mahāvīra, since people had become more crafty by this time.
169. Ahākamma includes turning a live thing into dead, seasoning or cooking a non-live thing, building a house, weaving a cloth, etc., all for the sake of a monk. They are unsuitable for a monk.
170. 'Bind' refers to prakṛti-bandha or bond enshrouding knowledge, vision, etc., of the soul; 'acquire' refers to sthitibandha or bond relating to duration; 'assimilate' refers to anubhava-bandha or bond relating to intensity; and 'absorb' refers to prade sa-bandha or bond relating to thickness.
171. In worldly sense, restlessness implies a state of change or transformation. In that sense, external form which changes is restless. In spiritual sense, karma is restless, since it sticks and can be absorbed, assimilated, till exhausted.
172. In vyavahāra naya, ‘bāla' is a child, and 'paṇḍita' is the scholarly. In niscaya naya, ‘bāla' is one who is unrestrained, while a 'pandita' is one who is restrained.
The gist is that object is eternal, but its external form is transitory.
173. To unite and to separate is the characteristic trait of matter. The smallest unit of matter, of which no further division is possible, is molecule.
174. According to the commentators,
prāṇāḥ dvi tricatuḥ proktāḥ bhutāstu taravaḥ smṛtāḥ jivaḥ pañcendriyāḥ jñeyāḥ śeṣāḥ sattva udiritāḥ
[Two-, three- and four- organ beings are called 'prāṇa'; flora-bodies are ‘bhūta'; five-organ beings are 'jiva'; the static beings, viz., earth-bodies, water-bodies, air-bodies and firebodies are 'sattva'.]
175. The Lord thus refuted both niyati-vāda (fatalism) and yadrecha-vadu (determinism).
