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vihimsā as vihimsrāḥ, but since this word occurs in late Sanskrit only, I prefer to see vihimsā as a truncated instrumental singular of a noun in -ā, cf. samayā in verse 10.
2 In pada b the final vowel of samāyayanti is lengthened m. c. In pada c the cty explains nare as being plural, as it did for jane in verse 1. Since there is no obvious reason why the author of the verse should not have written the plural narā (which scans equally well) has he wished to, I assume that we have here a ‘patch-work' verse, with originally separate pādas strung together. I translate the nominative singular as though it were a metaphor or simile.
3. There is a close parallel to pādas abc in Pāli (Theragātha 786) :
coro yathā sandhimukhe gahi to sakammunā haññati pāpadhammo,
evam pajā pecca paramhi loke sakammunā haññati papadhammā. There is no way of deciding whether the vowel --z- in gahiegahito is m. c., or a genuine development from Sanskrit gļhita.
In pāda d the loss of -m- in kadāna kammāņa is m. c., as is the writing of the stem form in mukkha. If this is for moksyā, agreeing with payā, then pādas c and d go together and we should translate 'people are not to be freed from their actions. The reading mokkhn in VN and the gloss mokso in the cty, however, suggest that mukkha is m. c. for mokkho.
4. In pāda a avanna is a nominative singular without a case ending m. c. In the same päda attha is a truncated dative of purpose (= atthāya), similar to the truncated instrumentals of -ā stem nouns in -a in verses 1 and 10, although the cty explains it as an ablative.
In pada d the cty explains : na naiva bandhavāḥ svajanāḥ yadartham karma krtavān te 'bāndhavatām' bandhutām tadvibhajanā panayanādina Suvimti' tti upayānti. I think, however, that there is an intentional word-play between bandhavā and bandhavayam and I believe that the latter word is the equivalent of Sanskrit bandhapadam 'the place of punishment.' The idea behind the verse is that we each suffer the consequences of our own actions; the person for whom we do a deed does not thereby become, so to speak, a personal relation, a co-heir to the fruit of the action.
5. The cty glosses aduva in pada b as athavā. It is rather to be derived from yad u vā, or yad vā (with a svarabhakti vowel --~-), and represents a borrowing from a dialect where the relative pronoun lacked the initial ,-, such as the Eastern dialect of the Asokan inscriptions.
The city explains that divappanatthe is a Prakrit version of panatthadīve. Comparable compounds occur elsewhere, e. g. Pāli puñña-kata (= kata-puñña) 'one who has done merit', akkha-cchinna (= chinna-akkha) 'with broken axle', näga-hata (=hata-nāga) ‘killed of an elephant. It is possible that such compounds should 72
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