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Ch, IV ] NOTES
[19 ments ( 590 ) of a monk, enha [deta ga or a ga] with self-restraint. The lengthening of the last vowel and the addition of the nasal are peouliar to the Āgamas ‘पडिलेहिय [Sk. प्रतिलेख्य ] having scrutinized or inspected. .
St. 1 अजयं [Sk.अयतन् or अयतं] without striving i.e. without making an effort to avoid injury to living beings. The word grammatically appears to be the Nom. sing. like fasoi etc. and gives a fairly good sense ; it is however better to take it to be used as an adverb, modifying the actions mentioned in TRAMIT, Faza etc. q [Sk. 40 Jah). TOT [ Sk. ghu used for stra) refers to breathing beings possessed of two or more senses, while the word RT [Sk. a) refers to beings possesssed of one sense. होइ कडुयं फलं [Sk. भबति 154458) gives a bitter or bad fruit.
St. 8. जयं [ Sk. यतन् or यतमानः] striving or careful. See note above on अजयं.
St. 9. The stanza appears to give a nice summary of the teaching given above in the chapter. The Genitive case · is used in the stanza for the Accusative case: Ja TRT [Sk. सर्वभूतात्मभूतस्य i. e. सर्वभूतात्मथूतं] Looking upon all beings as upon his own Self. पिहिआसवस्स [Sk. पिहितास्रवस्य] who has shut up all possible influx of Karman.
St. 10. The stanza gives in a nutshell the course of action for the monk as based upon the teaching given above, (in stanzas 1 to 8) and summarized elegantly in Stanza 9. The metre of the Stanza appears to be Vaitāliya consisting of 14 and 16 Mātrās respectively for the odd and the even feet, having the determinant pair of short and long letters (--,--,) at the end of each foot. The only amendment necessary to be made for the sake of the metre is to insert a word like नु after किं and read काही 8s काहिइ and नाही as नाहिइ. काहिइ and नाहिइ [Sk. करिष्यति and ज्ञास्यति] are grammati
