English
Indeed, a quality sweet by nature would not cause corruption without joy, nor would corruption occur without such sweetness by nature; therefore, the connection of these mutually contradictory actions of sweet quality and corruption should be connected with the definition for showing the excellence of qualities. The word "even" functions in the sense of contradiction. The sentences are: "Sweet by nature," and "He is both one and a friend," and "The sole friend of the world," and "They cultivate evil as a habit." 325. Whatever giving, of whatever thing, Whatever taking that is special, is called exchange. 325. He explains the exchange with "Whosoever," etc. "Whosoever" shows the recipient. "The acceptance of something superior" is the connection. The rest is easy to understand. 325. Now he shows the exchange with "Whosoever," etc. The acceptance of a superior thing, an excellent thing, by whosoever recipient, because of the giving of any thing, a small thing, is considered an exchange. Because of the exchange of giving and receiving, it is called exchange. 326. Having given eyes and other Pleasing things to others in the past, The glory of omniscience Has now been attained by the Sage. 326. He gives an example with "In the past," etc. It is easy to understand. Here, the acceptance of the glory of omniscience by the giving of eyes, etc., is this exchange. 326. Now he gives an example with "In the past," etc. Having given pleasing eyes, etc., to others in the past, the Sage has now attained the glory of omniscience, the glory known as omniscience, which is unique. Here, because the word "exchange" is established in the acceptance from the very one to whom it was given, and because of the acceptance of the glory of omniscience by the giving of eyes, etc., and because of the absence of acceptance in the absence of giving, and because omniscience exists even when the recipient does not exist, it is considered an exchange. Therefore, Daṇḍin says: "Having given a weapon strike, O king, by your arm, A heap of white lotus-like fame Has been brought to them for long." In this example, having given a weapon strike to the enemies, a heap of white lotus-like fame has been brought to their kings for long by your arm. By showing the acceptance as connected to the giving, the exchange is made clear. "Eyes, etc.," means the best of limbs, etc., and "He knows everything," and "Its nature," is the sentence. 327. Having seen something, it is known, He undertakes something equal to it; An object free from doubt, Where this confusion is considered. 327. He considers confusion with "Having seen," etc. aa. A discerning person, having seen something, having seen something shining and so on, regarding another object as similar to that object appearing before, free from doubt, making its absence, understands where there is a distinction, that, indeed, is considered illusion. 327. Now, he shows the figure of speech "illusion" with "something" and so on. Where, in a particular instance, a discerning person, an understander, having seen something, such as a direction or a glance, regarding another object as similar to that visible object, making it free from doubt, without uncertainty, understands, that figure of speech is considered illusion. Therefore, "of that" or "together with," and "doubt is gone from this," and "wandering," "instability" of objects, is the analysis. "Free from doubt" is an adverbial modifier. 328. Equally in shining directions, by the radiance of the Jina's toenails; Seeing, they rejoice, people with minds like moonlight. 328. He gives an example with "equally" and so on. By the radiance of the toenails on the Jina's feet, equally in all directions, shining, radiant, those people seeing those shining directions, whose minds are like moonlight, rejoice, are delighted. 328. Now, he gives an example with "equally" and so on. By the radiance of the Jina's toenails, equally in the ten directions at one moment, shining, those people seeing those shining directions, with minds like moonlight, with thoughts flowing like moonlight, rejoice. Not making the existing nail rays the object of thought, but making moonlight the object of thought, it is called illusion. "Equally" means countless. "Whose minds are like moonlight" is a sentence. 329. That which is declared, such as name and so on, the poets' understanding of feeling; By whatever manner, the feeling, this name, is declared. 329. He expresses feeling with "that which is declared" and so on. The poets' feeling, intention, that which makes it understood is the understanding of feeling, such as name and so on. By "and so on," the taking of qualifying sentences. By whatever manner, in a negative form, it is declared, this feeling, this name, is declared. 329. Now, he shows the figure of speech "feeling" with "that which is declared." Indeed, that which, for poets, speakers, reveals the meaning, expresses the intention, whatever name, name-word, adjective, in whatever manner, form, either excluding another meaning like "ocean," or not, is uttered, this is called "bhāva," meaning. "Name" is the beginning of two sentences, and also, "reveals the meaning." A special utterance revealing the meaning, known as the intention of poets, is "bhāva" by its meaning; the series of name-words, etc., which is the basis for it, is here called "bhāva" by transferred usage. 330. Are they truly the same, those oceans, not mountain ranges; Even a little, their limits, in destruction, do they not abandon? 330. He gives an example, beginning with "nanu." "Manampi" means even a little. "Mariyādaṃ" means their own boundary of conduct, even in "saṃvaṭṭe," the time of destruction. The rest is easily understood. Here, these are not natural oceans, etc., which abandon their limits, known as not transgressing the shore, and their immovability, known as being unshakeable, at the time of destruction. But rather, these are truly oceans, etc., which, even if destruction were to occur, would not abandon their limits. Someone who has fallen into misfortune reveals his unsurpassed steadfastness and self-understanding, so the "name" spoken by excluding another reveals the poet's nature as stated, thus this is "bhāva." 330. Now he gives an example, beginning with "nanu." Oceans that transgress the boundary of the shore at the time of destruction are not natural oceans. Mountain ranges that transgress the limit of immovability at such a time, the seven mountain ranges, are not called mountain ranges. But rather, those oceans, etc., those virtuous ones, even in destruction, at the time of destruction of all things, do not abandon even a little their limit, their boundary of conduct. Indeed, those are truly called oceans, etc. Someone who has fallen into misfortune reveals his steadfastness, unique to himself, so here, by the ocean, etc., shown in the form of excluding another meaning like "ocean," it reveals the speaker's intention of being unshaken, thus this is "bhāva." It is called Laṅkāra. "Mananti" is an indefinite number indicating a short time. "Api" is a possibility. 331. Due to the relationship of part and whole, and the state of equal strength in binding; The combination of ornaments that exists, that is called Missa. 331. "Aṅga" etc. shows Missa. Aṅga is helpful, aṅgī is the one being helped, their state is aṅgaṅgibhāva, being the means and the end, and from that. Those who have equal strength, their state is standing without the state of aṅgaṅgibhāva, only with a subordinate state, and from that cause. In the matter of binding, the combination of ornaments, the presence in one place, that is called Missa. 331. Now, "aṅgaṅgī" etc. shows the Missa ornament. Due to the state of part and whole, being the cause in the form of the expressed and the expresser, and due to the state of equal strength, without the state of means and end, in the matter of binding such as verses, the combination of ornaments, the presence, that is called Missa. The sentence is: "Aṅga" is the means, for the one who has the end, and "aṅga" and "aṅgī," their state is the relationship called means and end, and those ornaments that have equal strength, their state is mutual independence, and "missanaṃ" is becoming mixed. Aṅgaṅgibhāvamissa 332. Praised is the great river of rays from the nails of the feet of the Sage; Even deeply immersed, alas, it still brings happiness to those people. 332. "Pasatthā muni" etc. gives an example. The nails on the feet of the Sage, their rays, being like a great river, a great river, that is praised, due to the state of achieving wonder, even deeply immersed, it still brings happiness to those people, alas, it is wonderful, because it is different from other rivers. Here, in "even deeply immersed, it still brings happiness," the rūpaka "great river of rays from the nails of the feet" which stands as the means, is subordinate due to the superiority of "nimuggepi," this ornament is Missa. 332. Now, "pasatthā" gives an example. Thus, etc. The great river of rays from the toenails, praised by the sage, wondrous, the great Ganges consisting of the multitude of rays from the toenails, even those deeply immersed in it, gladdens the good and virtuous, indeed makes them happy. How wondrous, that its course is contrary to other rivers! Here, with the "immersed" as the principal, the figure of speech is Samādhi, and with the "great river of rays from the toenails" as the means, the figure of speech is Rūpaka; thus, these figures of speech are mixed in a principal-means relationship. And the phrase: nails on the feet, and their rays, and that great river, and like a great river, the rays from the toenails are indeed a great river. "Deeply" is an adverb of manner. Those who made a deep immersion, even they, is the connection. The people endowed with happiness, makes them happy, is the sentence. Mixed with equal strength: 333. His attire, naturally sweet,