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COMMENTARY
nkurodae (9) =ankurāyāpy udayo na datto yena sah; instead of citthe one should like to see viddhe or, still better datthe (10c abs.) St. 15f. comes, to judge from the address mahārāja, from some other context, a fact which may also hold good for the remaining non-ślokas of this chapter.
37. In the missing of a metrical exposition, this chapter does not stand alone, cp.10,14,31. "Once upon a time, the world was water”, thus runs the motto, which, for the first time in this work, is a heterodox one - a second of this type is contained in the next chapter. The exposition, which then starts, elucidates the sentence as follows: "then the egg was glowing, then the world originated, then it breathed (sāśvāsa)". The mention. ing of Varuņa instead of Brahman may belong here, in view of his traditional connection with the waters : "the world is Varuņa's creation to us." A second non-Jinistic cosmogonical theory (ubhao-kalam etc.) apparently makes the world originate from the sacrifice, under significant absence of any mythical or mystical suggestion. Opposite these two brahmanical ideas, but without expressing an antithesis, only the third one (na vi maya etc.) leads us on Jaina ground, it asserts the reality and eternity of the world,
What then follows, has quite a new contents, viz. the coinciding of the (monastic) daily course with the course of the sun, regarding which Kappa 5, 6-8 = Nisiha 10, 31-34 compareda, also Dasaveyāliya 8,28. A bridge leading back to cosmogony, can, with good intention, be seen in the words paduppannam inam socca (a śloka-Pada?) "as he has learned that the world (after all) does exist”. But it is also possible that something has been omitted, as had to be stated repeatedly already. Also, the sentence "in the place or in the lowland where the sun sets (for him), there", requiros the supplement: "he shall remain till”- viz. till, after its re-rising, he is allowed to move on with the prescribed caution. In the Vedhas, known from Uvavāiya, which begin after pāu-ppabhayāes rayante, the word-order as demanded by the meaning, has been sacrificed to the metre, as happens not rarely, it would run : phulla'uppala-ummiliya-komala-kamalammi aha pandurappabhae (thus ad 1,1, *prabhake). sc. sūre. It must remain undecided whether, in the end, also before evam khalu, which seems to introduce a new sentance, -something is missing. Regarding the precept, cp. Ayāra II 83, 1, re the final words ibid. 86,33.36.
P. 571
(3) The translation (also Ind. Ant. 39 (1910), 265) is to be corrected not only on the
basis of this passage - : "A monk who regulates his way of life according to the rise
(of the sun), and puts his intentions in action before it sets" etc. (4) Cp. thalesu taheva ninnesu ya Uttarajjhāyā 12, 12 "on high ground or on low
ground" (Jacobi). (5) In Leumann's Glossary erroneously obhūyāe.
