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COMMENTARY
111
sively. It is in conformity therewith if st. 1-8 express disregard for woman. (In st. 5 laghavo instead of 'vam) The contents of st. 9-12 however can be summed up as the advice to think over the consequences of acting; for they are not at all connected with the former, They can however be joined to the motto, which says: "hurting is the Karman, free from what is hurting are the awakened one's etc. (cp. aparisādiya Utt, 1,35 = Dasav. 5,1,96; aparisādi Viy. 293a.) It is thus a middle piece 22, 1.4-(8), inserted between two parts belonging together. If we search for a reason of the linking up with the motto, only the phonological similarity of parisadi with purisadiyā offers itself. The identical cbservation in Āyāra be called to mind, cp. “Worte Mahaviras”, p.73, Note 4;p.81, Note 2, and in Nisība (Vavahāra and Nisiha-Sutta, p.9, Note 4).
The comparison of the dharmaḥ pertaining to man with a wart at the body (or the like, aratiya Āyāra II 13,14 = Nis 3,33), explicable from the nature of things, is continued by suggestion with a number of further protuberances, in the usual order earth-water-fire, udaga before pukkhale seems superfluous: (se jahā nāmae) pukkhale (siyā) udae jate etc.
23.
One speaks, on earth, of two ways of dying: the peaceful one and the one that is painful (by sticking to the world). The ambiguousness of mata = msta and mata may be intended. pura-maenam is however certainly - puro-matena and means the conception of dying as a misfortune. For, a speaker announces that he-the gen, imassa etc, reger to the subject contained in karessāmi- wants to save himself from the entanglements and bindings in the soul. Probably, the second ganda (cp. gandu, Comment, to Utt. 70,28 = granthi) is to be deleted, and paliya (for which the meanings given by Leumann, ZII 7, 159 and in the Āyāra. are not suitable) is to be supplemented to palighaiya "surrounded”. He who keeps to the programme given further on, will find happiness in death.
24.
bhayya (bhavya) does not mean here, as so often, "predestined for the salvation", but "pointing into the future". This was the world (savvam inam) previously, when I was not yet familiar with its transitory nature (aņiccata st. 8 and others); now however, it is no longer so [for me). In spite of (tadha vi) knowing about the Samsāra, my soul clings to the life here, which affords amenities, and to the life to come which will bring the reverse, or whose happiness is not enduring. The world (imam) with its disadvantages and advantages prepares for the soul a bondless display of the Samsāra,
