^188:2 Ruvanuvaena pariggahena. Parigraha is explained as the desire to possess them.

^188:3 Instead of 'lying,' we can also adopt the rendering 'stealing,' as the word in the original mosa may stand either for mrisha, or for mosha.

^189:1 Anissa = anisra. Nisra does not occur in common Sanskrit; it is rendered avashtambha by the commentators.

^190:1 Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions; the rest the emotions which are called no-kashaya.

^191:1 My translation follows the interpretation of the commentators. The original runs thus: Kappam na ikkhigga sahayalikkhu pakkhanutavena tavappabhavam. The meaning they have made out is very unsatisfactory. There is a remarkable various reading in MS. C not noticed by the scholiasts: sahayalakkhim = svabhavalakshmim. If this was the original reading, the meaning of the line, in which however I must leave the word kappam untranslated, would come to this: a monk who regrets having taken the vows should not desire personal power as the reward for his penance. Kalpa, according to the commentators, is one who is able to perform his religious duties; a kalpa is contrasted with a sishya, novice.

^191:2 Samkalpavikalpanasu upasthitasya.

THIRTY-THIRD LECTURE.

THE NATURE OF KARMAN.

I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births. (1)

The eight kinds of Karman are briefly the following:

1. Gnanavaraniya (which acts as an obstruction to right knowledge);

2. Darsanavaraniya (which acts as an obstruction to right faith);

3. Vedaniya (which leads to experiencing pain or pleasure);

4. Mohaniya (which leads to delusion);

5. Ayuhkarman (which determines the length of life);

6. Naman (which determines the name or individuality of the embodied soul);

7. Gotra (which determines his Gotra);

8. Antaraya (which prevents one's entrance on the path that leads to eternal bliss ). (2, 3)

1. Obstruction of knowledge is fivefold (viz. obstruction to):

a. Sruta, knowledge derived from the sacred books;

b. Abhinibodhika, perception;

c. Avadhignana, supernatural knowledge;

d. Manahparyaya, knowledge of the thoughts of other people;

e. Kevala, the highest, unlimited knowledge. (4)

2. The nine kinds of obstruction to right faith are: 1. sleep; 2. activity; 3. very deep sleep; 4. a high degree of activity ; 5. a state of deep-rooted greed; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge. (5, 6)

3. Vedaniya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7)