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114
COMMENTARY
of the verse-lines. In appiņai (ar payati), a giving back or passing on must be implied.
The stanzas preceding the motto are of different contents, but can be considered as outwardly connected with st. 15 of the discussed complex, by st. 2a, b and 7c.d. Does the beginning with its address- savv" = savvampoint backward to the description of a situation which is missing? The true mahana (also in st. 11) is contrasted with the Brahmin who, just like the Ksatriya and Vaisya, engages in gory ritual (yage lastra-jtvin). "They shut their capacities off from the discernment of good and evil (viveka) (and) from pure life". Here, 3c,d is compulsorily taken in advance and p. 566 linked with 2a. b, for both lines have the plural. adam Des. 1,16 marga.
Metrically, chapter 26 is remarkable by the fact that almost all deviations from the normal Śloka which our text shows, such as Vipulas and Padas with too few or too many syllables, are found together here. 26,2 also contains the only example of a weak caesura (within the word). Of ninesyllable metres, only 3,2 gis(h)ate, 3,6 vtr(i)yatta, 9,14 dukk(a)ram,29,2 adiyati be mentioned, Seven-syllable metres appear 15 times, 26,3 and 10 together with the bha-Vipula (Syllables 5-7 a dactyl). The latter has the caesura instead of after the 5th syllable, after the 4th one, in 32,3 and after the 6th, in 5,2. After the 4th, the na-Vipula stands (syllables 5-7 are 3 short syllables), in 26,4. The ma-Vipula (3 long syllables) shows, in 33,8 paunati, break-up of the last long syllable. In 3,1 and 45,26, the raVipula (amphimacer) appears; in the former place sa ought to stand instead of va. Wrong, like this Pada, are also, mostly by simultaneous shortness of the 2nd and 3rd syllables, or by length of the 7th in even place, the following padas; 2,4;6,6;26,8;28,3;30,1;36,6;45,31.
27.
To the motto "The good conduct of the pious man (consists) in undisturbed society of the Śramaņas "corresponds the exposition following it. It deals with the avoidance of worldy company. nidhatta (2) = nihita, sakheya (3) sakhya via sakhiya, avaha-vivaha (5) cp. Asoka, Girnar IX, 2, The metre demands ava-vivaha, cp. Leumann ZII 7,p.161, 1,6ff, samchinna-sola (7) is taken up again in 28, 1; metrically similar to sachinna is sapehae 4,9f., as well as pejjenam and sahě like janë st. 1
28.
The subject of st. 1-20 is the kama. "For those who are covetous in desires, even the three worlds (trividham se, jagat) are not enough (tuccham) (3). "anupassato (2) anupasyan shows a nom, with supression
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