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COMMENTARY
101
(improble interpretation by Charpentier ibid). As the parallel passage of Viy, shows, veyai=vyejati (103 b) stands in the second place. Stanzas 1-4 deal with acquired knowledge, which, in st. 5, is contrasted by moral insight. In (3) samyojayet goes with the loc., and kāriyam stands for the usual kajjam.
12.
"So long as one seeks the world, one seeks property (vitta), and vice verse." This is one of the rhetorical “chiastic" figures, popular in the
Bambhacerāim of the Āyāra (first ibid. 3,14 ff, and p.53). While it never p. 558 shows an addition in 15 occurrence there, it is bere preceded by anacca,
which was already contained in the motto of 11. Probably it belongs (perhaps as a gloss) into that context, and got here wrongly only, for “ knowledge” has no place here. The sentence can be understood morally, as rendered above, in connexion with no logass' esanam care (no ya log' esanam care) Ayāra 17,26. But with greater probabality one can understand it materially:" If one looks for people (lokah), one looks for maintenance (vịtti) ". For this speaks vitti-ccheya in Āyāra 44,12, in connection with the human and animal guests, who are not to be put to loss. They appear in st, 2 as the five demanding ones" : they are according to Thāņa 341 b guest (atihi), beggar (kiviņa), brahmanical itinerant monk (mahaņa), dog (sāna), and Nirgrantha (samana). The stanzas are introduced by tam-jaha, which is perhaps intended to charactarise them as a quotation (iaha alone would be better), or something may have been omitted before.
13.
The short motto becomes somewhat more intelligible by the exposition in prose and in st. 1 f. One who is proud of his laymanship (gļhi-brmhanarataḥ, cp. padivūhanaya Āyāra 11, 15), wants to bring possible all who still stand in worldly life, to an acceptance of the true doctrine (adana), and in doing so, does not mind even an action of impulse (1). He is guided by the wish to come closer to his own salvation (atmano vimocanârtham, cp. above p.495), by the merit of converting that person. “This is not the action of one who attained piece (fantasya), but of a corrupter (nāśayataḥ cp. Pischel $ 553) (2 a)." From this starting-point, the motto might be translated tbus : “Why does no friendliness happen from your side ?" tae (tvaya, more natural would be tatto=tvattah) instead of the transmitted tãe recommends itself, because the specifying stanza 1 addresses some one. .
Harming activity results in many forms of existence for the doer (2b). But the harmed person must ascribe his misfortune to his own action in former time, that violent one only gives the impulse to the Karman, till then
