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108
COMMENTARY
dormant (śānta), to take its course (3). This is confirmed by st. 4, a quotation from 2,6, just as the prose sentence too, looking ahead, specifies it.
The first of the stanzas 5 f, continues the Karman idea, while the
second seems to be dealing with material property. Both are connected by P. 559 their laconism. Whatever (of Karman] one possessess, vanishes [by its
consumption] ; nothing that is not there (na asat) gets lost; of that which exists (sattah), some vanishes (according to the way in which the existing one manifests itself]; dormant (santam) [Karman] does not get lost [prior to its manifestation) (5). “The alteration of the second ņāsantam into na santam appears unavoidable. "The one gives because he has something; another glves because he does not acknowledge possession of his own; were he to do so, he would not give to me; [but] he does not do so, therefore he gives to me.”
14.
“What [is] correct [in itself), is not valid on wrong application." “To extol himself (appaniyāzātmana, Hem 3,57,3)” this the ayukta-yoga- “does not befit a prince (and) a merchant"- to the position of both of whom it is in itself appropriate, yukta. baddha-cihna-the expression also Uvavāiya 49 IX - yodha 45,39 a warrior in uniform. “Whether a person, within the community, or away from it, or exclusively in it” - this the yukta – “inclines toward this world [or] pays homage to the world beyond” - this the ayukta-yoga - "in both cases the world (which he aspires to is) without duration", a subsequent existence leads him on from there. With Bāhuka, who was familiar to the non-Jainas addressed, it was different. "Bāhuka died (or: is considered as, mata) free from desire", this means that he passed through his last but one, and his last monk-existences free from desire (akamaka). His resolution and its application were in harmony. The representation of the hypothetical counterpart (sakāmaka) can only end in the rhetorical question siddhim prāptaḥ sakamakah? or with the supplimentation of an apostrophe of [a]siddhim. Questions without distinguishing particle in the next chapter too.
15. Under the supposition that sāyā-dukkha (śāta-duḥkha) denotes the suffering arisen as a consequence of sensual pleasantness, three assertions follow from the long motto. We must here manage without an interrogation-particle as already remarked with regard to the preceding chapter, yet we can refer to the sentence following the second assertion: “Here, question and answer [are before us]”.
1. It is indifferent whether the psychic or the bodily displeasure which one outwardly works off (cp, st. 8), is a consequence of pleasantness or
