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COMMENTARY
The prose exhortation, openly to confess wrong-doings, does not belong into this context. It fits however excellently behind the motto in 39, while st. 5 of that passage speaks of the world of desire of our chapter. It may have obtained its place on account of the identity of the name of the great hunter adduced as an example from Utt. 18, with the Rşi, at which juncture the similarity between raschim and rahasse possibly recommended itself likewise the stems of which scarcely differ in pronunciation,
120
41.
A motto of the usual kind is missing; we have either a parallel case of 28 before us, where 20 stanzas precede the mere name of the Rși, or the motto is entangled in the loss which cost st. 13., its second half. The p. 573 series of stanzas, through suitable metaphors,-then the paksin conjectured
in st. 6 are winged insects-, deals with those who exhibit their asceticism, and by selling it for amisa, consider it a means of livelihood. Perhaps an instance of polemics against the Ajivakas, named from such practice. The 4 concluding stanzas (among them two self-citations) describe, under inclusion of a verse closely related with Dhammapada the alms-goer, who takes success or failure without expectations. With st. 14 cp. satimam pi kalam na agghai, Näyädhammakahão 214a. Opposite pratarala in 12,1, we find here, in st. 17, prakṛtaḥ (gavah) as an inferior varient.
42-44
The first of these three very short chapters, which lack in an exposition, visualizes, in its half-Śloka, the gain of something great by monastic penury. The counterpiece Say. 1,4,4.7: ma appeṇam lumpaha bahum. As for the three-gradation, one may think of a class of gods, especially also of the three ranks of the Graiveyaka (Gevejja). Possibly a second half of the Sloka gave the context, The dve ange in 44 raga and dveja surely must be identical with the do anta of Ayara 14,6:15;28. Here, ud is added to a, pra, and nik, which are found in Ayara 19,20, without any essential change of meaning. vidosavidvesa, is unsupported, but nevertheless possible, as cannot be said re ya va (or va...ya H).
45.
In this last and longest chapter, in which several unsolved puzzles remain, the specifying stanzas 3ff, start from the word pava, which is dealt with up to st. 13. Further subjects are up-to 22: jiviya and ahimsa; up-to 42; ana jig'indassa; up-to 47: kama and tanha; up-to 53: activity and abstention therefrom (kajja-karana and samjama). talliccha (6)-Des. 5,3 atpara, St. 14: "From the end of the earth, from the edge of the sea,
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