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P. 572
COMMENTARY
119
38.
Just like 37, this chapter too shows a heterodox motto. It speaks, in a most worldly way, of enjoyment and pleasure and happiness and of the turning away from suffering and, unhappiness, and is attributed to the Buddhist Rși in metrical form (st. 1). T. 2, with which the exposition begins, we know almost literally through Jacobi (SBE 45,269,3) from Silanka's Tika to Sayagada 1,3,4,6, who seems to have taken it from our text, and also states that it is directed against the Buddhists. The buddhas in st.4 however are the Jainas."
The further metrical exposition falls, after st. 6,9,12,17,19,25, into smaller sactions, whose spiritual link is the reflection on the relationship between action and purpose. (vannäga st, 4 varnaka) The use of pleasant or unpleasant remedies against corporal disease or spiritual confusion is prescribed, this to be meant in st. 7-9, by the knowledge, not by the respe ctive cause, viewed from outside, gimana st. 11 nirmana Like narambho napariggaho (12) also naghato 45,28. He who got over (the disease) (atikranta), 14), requires the medicine as little as the (sharp) the knife capacity to cut (bhedyata!), appano (15) seems to be gen, counterpart is (durantassa (16) In st. 15f, one might think of cinte'va (cinta iva). paccala (19) samartha (Des. 6.69). bhojja (20) cp. already 33,10. By way of conjecture pacchana (21.23)=pracchadana, siace patthaṇa-prasthana does not suit. Together with vesa, it is to characterize the appearance of the monk, Jati?2) can be taken, like ṇani 39,3 as pure stem. alam is adj., as in Nistha 14,8f. The blue jackal in st. 25 we know from Pañcatantra I 10, katti (27). referring to this, might be kṛtti "the [natural] skin". The story to which st. 28 alludes, cannot be traced, but pavakara "ship-builder" has perhaps been constituted correctly.
39.
As in 26, thus here too, the motto stands only after a number of stanzas. In it, rahasse and apaliuncamane, by which latter we are reminded of Vavahara 1, 1ff. are contrasts: guilt committed secretly, is to be openly confessed, St. 5, which follows after the motto, has nothing to do with this idea, cp. remarks regarding the next chapter. The centre of gravity of the stanzas standing before the motto (which, by imam, if this has been correctly conjectured, are linked up with something preceding which is not there), lies in the idea that also a knowing person can go wrong and attract Karma with the result of re-incarnation (bhojjo-bhyas) (3f).
40.
"First of all (pura), one is to transform the wish into its contrary (aniccha)." If aniccham is acc. here, then it is anicchan in st. 4, where icchate must be lechyate for isyate.
