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104
COMMENTARY
śraddha seems to denote, according to st. 2, a layman living alone like the roaming elephant. As the elephant passes away in the darkness of the thicket, he too dies, as is to be supplemented, without witness and assistance. "When (plainly) the layman has died in the manner of the elephant, who goes (part, loc.) into the darkness for departing this life (kaya-bhedai= "daya ?), one calls him received among the deva and daṇava (both also 45,21). I (rather) believe that etc." This is an attempt to cope with the beginning, with its (like in 16) forced word-order.
"To be one's own friend", Ayara 16,12 too exhorts, and the same passage as Ayara 16,16;22,17 is recalled by the address purisa in st, 1. The word standing before Jane here and in 9, is apparently usable in the form judhire only, as which it may mean "fighting", i.e. "resorting to violence". laddha (5) should be future tense. Pada a in st. 6 is metrically wrong and not intelligible. The repetition of a Sloka is also suggested 22,8. The Rşi-name appears a second time, like Bahuya în 14; The case is different in 39. virata before the present name is both times the result of a conjecture, though not a far-fetched one.
7.
"All suffering brings along [new] suffering, [and already] the condition. of desire (sotsukatva) (is) suffering. "By penance, suffering is neutralized, The suffering appearing in it, must be borne. What suffering is thought of, is expressly stated in st. 1: "The talk of people should not lead the person whom it concerns (akṣipta) to abandon penance and self-control" (na tyajayet tapak-samyamau). The contrast to the duşkara-carya forms the arista-carya, which probably is hidden behind the transmitted rattha-cariya, St. 2 ff. again take up the sausuyattaṇa of the motto. In st. 4 ejjasi against the metre, a hienomenon familiar from A,ara, Say., Utt., and Dasav., in prose below
40,1.11.
8.
"On this side [one is fastened] by a double [rope], in the beyond only and alone by Guna". The popular pun. Regarding aram (arar) and param cp. aram param ca (thus against the metre Suy. I 6,28: correct aram and param Suy. I 2,2.8). St. 1 elaborates the loss of the binding by a simile: A loosener of the best binding, the pivot (samya) at the chariot breaks in worldly life. (iha surmised for iya) and drops, As from the body of the chariot (kosa abl.) the pivot, thus the guilt should separate [from you], just as the peg of the spockes (ara-kida) abandons the binding, "To understand samiyam as samyak is not permitted by the va (=iva) following it, still the word does appear in this meaing in the foilo wing chapter. The final reflection in prose recalls 7. By the way, the rhythm of the stanza rings through it,
