________________
COMMENTARY
103
9
p. 556
“So long as birth [happens), so long karman [operates). By karman, propagation (praja) can be, and it is being accumulated and used up according to law (samyak)." The exposition in which the acc. pl. masc. samvāsaim and vippaogāim (1.12) are probably analogies rather than archaisms - says in prose that by retained (aprahīņa) Karman which comes up (udirna), bodily and mental pain appear, but that by Karman reduced [in the way of penance], the soul avoids the latter and attains salvation. The stanzas too deal, of course, with Karman, especially (st. 4 ff.) with its prevention and annihilation. St. 8 calls the former complete or incomplete ( savvena or desena ), st.9 makes the latter happen by accelerated consumption of Karman (upakrama, Umāsvāti 2,52) and by penances. St. 11 speaks of the intensity of Karman, and compares it to the plant developed stem-wise (khandhakhandhiya) from the shoot. Feeling of pain seems to be caused, according to st. 12 only by Karman conglomerated by nikācanal. The use of these special terms out of the doctrine of karman (cp. Lehre der Jainas $ 85 end) appears in no meterical passage of the the canon ukkaddhantam (13) means ukkaddhijjantam (utkarşyamānam); the point of departure is the idea of the water-filled bag, which is pulled up from the well. Regarding nidana cp. Jacobi, Samarāiccakaba p. XIX.XXX. If the just mentioned ukkaddhanta has no sign of the passive voice, bajjhijjate (14) has one in excess. On dwindling of the Karman, which is not a complete one (desenam), magic powers (riddhi) appear (15). In a person who practices penance and self-control (loc.) there exists, in case of a (conflict vimarda, again loc. !), faith in magic herbs and potions, and in application (agati again loc. !) of the Pūrva Sciences, which is here suggested by vastu (into which the latter are divided) (16). As from a handful of flowers, one throws aside the poisonous ones, just so the yukt'ātma destroys, out of a binding of [good and] bad Karman, the conse. quences of the latter (17). Niyacchati st.20 and 22 = nigacchati. In st. 30, asamgatta seems to be equal to asamgataḥ and the form to be explained by the same meterical consideration which also ruled in 4,16 f., or, according to Pischel, Grammar 194; cp. also nisitta = nisita 26, 8. The object of the non-unification (joga) stands in the abl, instead of the instr. By kārekaya, the assuption in the Āyāra-glossary gets confirmed.
(2) Abhayadeva writes, Vyākhyāprajñaptivștti 2+ b regarding nidhattimsu of the text :
nidhatta kytavantah, iha ca visli şānām parasparatah pudgalānām nicayam kytvā dharanam rūdhi-sabdatvena "nidhattam" ucyate, udvarttana pavarttana-vyatirikta-karaṇānām avi şayatvena karmano 'vasthānam iti. "nikāimsu"tti nikäcitavantah nitarām buddhavanta ity arthah; nikācanam c' aiņām eva pudgalānām paraspara-viślişānām ekikaranam anyonyavāgahitā agni-tapta-pratihanyamāna-šūci-kalāpasyeva sakala-karanānām avisayatayā, karmano vyavasthāpanam iti yāvat.
