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W. SCHUBRING, ISIBHASIYĀIM, COMMENTARY
1.
P. 552
With its emphatic reference to something which is "worth learning ” (śrotayya), this chapter has probably been placed at the beginning with intention. The homenymy of soyavva and soya (sauca) too is not accidental. And yet one cannot help surmising, especially since soya does not play any further part, that here too soyayya is meant: tamha soyayvāto param n'atthi soyayyam. But then it must be an old mistake, since the story referred to above p. 493, likewise speaks of soya.
The thing worth learning are, as the exposition explains, the main commandments, the fourth and fifth of which, however, as also 25, 1.11)', are contracted into one (bambha-pariggaha), so that only four are counted (cp.p. 499). L. 19 f., bambha again stands alone, while apariggaha is, for unknown reasons, as little remembered as ahimsā. L. 19, sacca seems to be missing wrongly. These small sentences have Slokarhythm, just as néva kujja na karave and similar, 1.7 ff., and have not been marked as such only on account of their repetitions. (a)datta, more Sanskritical than (a)dinna, also in Āyāra, adayam=ațan ? uvahāṇavam is transcribed by tapo-niştapta-deha in Süy. 1.6, 28. sacca, datta, and bambha are to be combined with uvahana: satyam evô pad hānam yasya bhavati sa satyopadhanayān; c'eva disrupts the compound.
p. 553
The concluding words no punar-avi icc-attham hayvam ägacchati recur 31,1.24 with itthattam. Since the supposition implied by icc-attham= ityartham "therefore" is not present, this is probably correct, and itthatta is equal to *atratva via *etthatta; the combination of -tya with an indeclinable does not make any difficulty at least to Abhayadeva, who, with reference to the parallel passage Viy. 110 b, renders itthatta with itthatva, which, however, ought to be itthamtya (in his case, the word is pafhantara for itthattham = enam artham). Dasav. 9,4. qw, we read itthamtham, which Haribhadra explains itthamstham (i. ca tyajati sarvaśaḥj; but according to the preceding päda (jati-maraņān mucyate), we are not concerned with a person, but with a thing or a condition, as is described by *atratua which certainly forms the basis here too with itthatta. Haribhadra's word is found in the negative as añitthamtha "being not so", in Viy. 858 a, in contrast to regular geometrical forms.
(1) Prose passages are quoted by lines, verses by stanzas,
