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acakita cakora etc. p. 272, 1 4. v.1. cakita cakora. acakita cakora is the reading of Bhanu., Kane² and Ckala.³ NSP.,' 42 It means the shoots of marica plants which are kissed by cakore bird that are not frightened. The idea is: as the cakora birds are not frightened there is no danger of any poisonous plant, since the contact of poison changes the colour of their eyes. Mr. Kale 4 reads cakita for acakita. It is difficult to find the propriety of this reading cakita. 1. Kada., p. 272, 1. 4 2. Kane, II. p. 2, 1. 30 3. Ckala, p. 783, 1. 6 4. Kale, p. 204, 1. 7

aci rodbhutaih p. 276, 1. 5. v.1. acirodhrtai; acirodhutaih. Bhanu reads " aci rodbhutaih and explains - 'svalpakalotkhataih', (dug just before some time). This is also the reading of NSP.1 'acirodhutai' is the reading of Kane² and Kale, which means recently plucked. Ckala read acirodhrtai. 4 1. Kada, p. 276, 1. 5 2. Kane, II. 3, 28 3. Kale, p. 207, 1. 8 4. CKala p. 289. 1. 1 3 43

anavarata pani prahara: p. 257, 1. 6. v.1. anavarata parsniprahara. 44 Anavarata pani prahara is the reading of Bhanu and NSP.1 Bhanu, explains anavaratam nirantaram yah panipraharah hastabhishatah² etc. It means 'by incessant spurring or with the strokes of hands'. M.R. Kale comments on this 'it is not appropriate in case of a horse 13 'Parsniprahara' is the reading of Kane, 4 Kale 5 and Ckala, to mean striking with the heels. Judging it from the point of view of the context it may seem that paniprahara is better, because Candrapida could not strike Indrayudha with his heels. 1. Kada, p. 257, 1. 6. 2. Bhanu, p. 257, 1. 12 3. See his notes p. 140 4. Kane, p. 80, 1. 28 5. Tattva pra. p. 194 6. Ckala, p. 364, 1. 2.

anivatti p. 119, 1. 2. v.1. anirvrtti 45' Anivrtti is the reading of Bhanu. He comments: anivrttir anirvaranata manipradipanam. Natu lokanam aniyrttir anuparamah. 'nivrttisyed uparame'.' -It means! there was no extinguishing in the case of jewelled lamps only but there was (nivrtti) extinction of evil desires among the people. This is also the reading of Peterson, Kane, 2 NSP., 3 Kale, 4 and CKala.5 Bhanu quotes 'anirvrtti' as a variant and explains: tatra nivrttih sukham' Thus, in this, the meaning will be: 'Want of rest as they had to keep constantly blazing but no want of happiness 7 among men. Kane, NSP., Kale also record this as v.l. However â–� and D. read 'Anirvrtti' 8 1. Bhanu, p. 119. 1. 5 - 2. Kane, p. 35, 1. 17 3. Kada, p. 119, 1. 2 4. Tattvapra, p.91, 11. 2-3 5. C Kala, p. 166, 1.1 6. Bhanu, p. 119, 1. 6 7. cf. Kada, p. 10, 11. 6 ff., of. Manu, v. 56 8. vide Kane p. 149

anvacintita svabhava: p. 201, 2. v.1. ananya + + + 46 Anyacintita svabhava is the reading of Bhanu, NSP.,1 Kane, 2 and C Kala. 3 It means - that conveys the thoughts, the dispositions and objects of others with both 'kulam' and 'kavyam'. This does not make any good sense, though the reading seems to be authentic. 4 5 One of the Cal.edns., Kale, read ananya cintita etc. which means 'that conveys characters and sentiments not thought by other man' with 'kavyam' and 'that makes one acquainted with natures and objects not thought of else where', with rajakulam. This seems to be a better reading. 1. Kada, p. 201, 12 2. Kane, p. 61, 1. 17 3. C Kala, p. 281, 1. 2 4. Vide Kane p. 239 5. Tattva pra. p. 150, 1. 5.

aparam (ajavarva timirandhatyam): p. 222, 1. 1. v.1. apatalam (aisvaryatimira...) aparam aisvarva. ... etc. is the reading of Bhanu, NSP, 1 Kane, 2 Kale³ and C Kala.4 It means 'of a different kind (aparam) is the blindness produced by the timira in the form of riches, which is painful and not to be cured by common blindness. 47 A and D. read apatalam for aparam A. timirasvevavastha 5 purastani kathyate budhaih patlam. 1. Kada, p. 222, 1. 1. 2. Kane, p. 69, 1. 8 3. Tattva pra, p. 166, 1. 15 4. C Kala, p. 313, 1. 5. 5. Vide Kane, p. 262.

abhicarakrivah kruraikaprakrtavah: p. 236, 2. v.1. abhicarakriyaikakruraika prakrtavah Bhanu reads abhicarakrivah kruraikaprakrtayah and comments abhicarakriya krtyapratikrtvadirupakriva. Krura nisrinsaika dvitiva prakrtih svabhava' etc. This is also the reading of NSP.² This reading is not suitable in comparison to the other. Kane, 3 Kale, 4 Ckala,5 read kriyakruraika prakrtayah making it a compound and abhicara kriva as the adjective of prakrti, abhicara kriyaya krura eka prakrtih yesam - whose nature are simply cruel on account of their performance of malevolent rites. 1. Bhanu p. 236, 1. 4. 2. Kada, p. 236, 1. 2 3. Kane, p. 73, 1. 20 4. Tattva pra, p. 171, 1. 7 5. Ckala, p. 335, 1. 4. 48

abhibhavanivakrttim: p. 69, 1. 3. v.l. anabhi. Bhanu reads 'abhibhavaniyakrttim' which is also the reading of NSP. According to Bhanu. it means 'aabara chief was worth condemned tiraskaraniya and this .49 meaning is quite fitting to the context that the parrot had a very bad feeling about the 'sabara'.² 3 However Peterson, Kane, Kale, Cal. edn., and Ckala read anabhibhavakrttim, to mean 'not to be insulted' or 'subjected to humiliation' hence commanding" â€� - 5 The editor prefers this reading and criticises Bhanu. However a close look in the situation may favour the former reading though the latter is more fitting to the description 1. Bhanu, p. 69, 1. 10 2. cf. 'aho mohaprayo etc. p. 69, 11 5 ff. - 3. Peterson p. 32; Kane, p. 21; Tattva pra p. 59; Ckala p. 4. Tattva pra. p. 219, 1. 13 5. See his notes No. 1., p. 69, 1. 1.

amulamantragamya: p. 222, 1. 2 v.1. danya; samva. 60 amulamantragamya is the reading of Bhanu, NSP.,' The enjoyment of pleasures of sense Kane 2 and Kale. 3 14 causes infatuation which does not yield with the treatment of 'milla' and 'mantra' A and D. read 'damya'5 which is obviously a better reading in comparison to gamya. · na damyah sakya nigrahah. C Kala, reads sanya, which has hardly any 0 authority though the meaning suits the context. 1. Kada, 222, 1. 2 2. Kane, p. 69, 1. 9 3. Tattva pra. p. 166, 1. 16 4. of. satatam nirantaram mulamantrair agamva, mulamantreti upalaksanam mani madhukaradi visottarang hetunam sarvesam api sangrahah Bhanu, p. 222, 11. 56 5. Vide Kane p. 262. 6. C Kala, p. 314, 1. 2.

avara chadmana: p. 207, 1. 8. v.1. civarachadmana avarachadmana is the reading of Bhanu. He comments avarachadmana sevaka misena vinavenenurago vidvate yeeam Kane, 2 Kale, 3 Ckala" read civarachadmana. Under the guise of their ragged garments they were as though clads in garbs of dharma. 1. Bhanu, p. 207, 1. 15 2. Kane, p. 62, 1. 29 3. Tattva pra., p. 155, 1, 12 4. C Kala p. 292, 1. 3. 61

avicala santana tantra: p. 447, 1. 1. v.1. avirala santipa tivra 'avicala santapa tartra(is the reading of Bhanu,1 NSP., Peterson, Kane 4 and Kale." "The meaning is 'I 2 3 know on account of what pain this disease depandant on constant torment (avicala") and 'Avirala' etc. is the reading of Cal. edng 6 CKala.7 This is a good reading to mean 'torment or pain not experienced or not known before'. But the authority of this reading is doubtful. It seems to be a conjectural emendation. 1. Bhanu, p. 446, 11. 18 If. 2. Kada, p. 447, 1. 1. 3. Peterson, p. 220, 1. 9. 4. Kane, II, p. 64, 1.18 5. Tattva pra, p. 328, 1. 1. 6. Vide Kane notes II. 7. Ckala, p. 625, 1. 1. P. 233 52

53 (asinari varenu) akusala yora: P, 126. 1. 6. v.1. Kalankavoga 1 Bhanu, reads akusala yoga. The reading of M.M. Kane², Kale, 3 is also the same. It means there was union with akusala (sword) only in the covering of swords and not in the parivam, (na vidyate kusalam yasmat sa akusala). A. gives another explanation of akusala akur darumava kosah salas carmamavah smrtah. D. akusalo nama dravya-visesa. Bhanu., notices another reading namely kalanka yogah for akusala yoza 5, where kalanka means rusty spot or stain in character, which is more simple and natural. 6 Ckala accepts this reading. It is obviously clear that this reading of Ckala is from Bhanu. 1. Bhanu., p. 126, 11. 22 ff. 2. Kane, p. 37, 1, 9 3. Tattva Pra., p. 96, 11. 10-13 4. Vide Kane p. 160. 5. cf. keoit asi parivaresu kalanka yogah. Bhanu. p. 127, 1. 3. 6. Ckale p. 176, 11. 7-8,

asau tu manu parvaptam: p. 405, 1. 7 v.l. asau tu na parvaptam 54 'Asau tu manu parvaptam' is the reading of Bhanu., 2 Peterson ³ and Kane. 4 Bhanu., comments: Darpana, NSP. asau kadambari manasa vihasveti prakas prakatan avadat. 5 Amoda, 6 Kale 7 and CKala³ read '... na partyaptam'. The reading 'na parvaptan' would mean: 'is not the radiance in the thousand of the hearts of woman sufficient for her. 'Asau' refers to Kada. She inwords laughing to herself with the thought he has gained indeed a sufficient havilation in the thousands of the hearts of woman. 1. Vide Kane notes II. p. 174 2. Kada., p. 405, 1. 7. 3. Peterson, p. 196, 11. 6-7. 4. Kane II. p. 48, 1. 25. 5. Bhanu., p. 405, 1. 9. 6. Amoda, vide Kane op. cit. 7. Tattva pra. p. 296, 1. 8. 8. Ckala, p. 564, 1. 7.

ahitatapatra pundarika khandana tusarena: p. 249, 1. 8. v.1. ahitatapatra pundarika sandatusarena; ahitatapatra pundarika khanda tusarena. 55 Ahitatapatra pundarika khandana tusarena is the reading of Bhanu., NSP.,' and Kane.² It means ahitanam satrunam atapatrani eva pundarikani tesam khandane tusa - umbrellas are white like lotuses, and snow destroys it. The dust of Candrapida's army indicated the destruc-tion of the umbrellas of the other kings.3 1. kada, p. 249, 1. 8 2. kane, p. 78, 1. 13 3. cf. ahitanam vipaknanam yanyata patrani chatrani tanyeva pundarikani. Bhanu. p. 249, 1.21.

Peterson,' and Kale² read 'ahitatapatra pundarika khandatusarens. In that case the meaning will be atapatranieva pundarika khanda (bed of totuses) tasya tusarena. 3 Ckala reads Pundarika sanda tusarena., and gives a similar explanation." 1. Vide Kane fn. 1, p. 78 2. Tattva pra. p. 189, 1. 2. 3. of. ibid. p. 189, 11. 1 ff. 4. CKala, p. 354, 1. 1. 56

akalita kalika p. 273, 1. 5. v.1. akalitakalika etc. Bhanu. reads akalita kalika with NSP.1 Kale also accepts this reading.2 Bhanu. explains: akalitahpradurbhutah ya kalikah korakah, to mean bristling with buds those are produced.³ Kale translates it as: they looked uneven on account of clusters of (innumerable), buds. It is not clear from his translation the meaning of the reading as he has given in his comm.) 4 akalita (produced 57 Kane 5 and Ckala read akalita which gives a very good sense, It means: looked bristling with the masses of buds those are not plucked. The word akalita also can taken in the sense of innumerable or countless. be 1. Kada., p. 273, 1. 2. Tattva pra. p. 205, 1. 6. 3. Bhanu., p. 273, 1. 15. 4. Tattva pra. p. 205, 1, 12 5. Kane, II., p. 3, 1. 7. 6. C Kala, p. 385, 1.2.

adharamava: p. 197, 1. 2. v.1. acaramaya 58 Bhanu. reads adharamayai, and comments: adharo avastabhas tan mair iva. That were as though full of support, i.e. they supported the proper regulations of the royal palace, or 'as though they (the chamberlains) were full of stability. This is also the reading of NSP.,' and Kale." 4 Kane, 3 Peterson, 5 A., D., Cal. edn., and C Kala read: 'acaramayalh' · 1.e. they were full of proper conduct. The first reading is better and preferrable. 1. Bhanu., p. 197, l. 2. Kada., p. 197, 1.2 3. Kane, p. 60, 1. 16 4. Kale, p. 145, 1. 11 5. Vide Kane p. 85, 1. 23 6. C Kala p. 273, 1. 3

Isat avalambita karnapasa: p. 375, 1. 8. alambita karnapasa. -Isat avalambita karapasa is reading of Bhanu., NSP., 2 and Kane.3 The meaning is the ear hung down on account of the weight of the ornaments. Peterson, 4 Kale 5 and C Kala read alambita etc. This reading is not good; for alambita generally mean supported or seized and this meaning is not applicable here. 1. Bhanu., p. 375 2. Kada., p. 375, 1. 8 3. Kane, II. p. 38, 1. 7. 4. Vide Kane II. fn. 1, p. 38. 5. Tattva Pra p. 273, 1. 58. 59

urupindika: p. 214, 1. 8 v.l. urupindaka 2 Urupindika is the reading of Bhanu., NSP's Amoda,' It means the muscles of the thighs were and Darpana. 3 developed by ceaseless exercise. Bhanu, comments urupidike jangha picindike. M.M. Kane, 5 Kale and C Kala? read urupindaka and the meaning is the same. 1. NSP. p. 214, 1. 8 2. Vide Kane, p. 254 3. ibid. 4. Bhanu., p. 214, 1. 19 5. Kane, p. 66, 1. 15 6. Tattva pra. p. 161, 1. 2. 7. C Kala p. 302, 1. 7. 60

utkampitalocana: p. 231, 1. 8. v.1. utkupita locana. Utkampita locana is the reading of Bhanu., and NSP.1 Bhanu. comments '¦atpra valyena kampitam dhutam locanam netram ivam vidha iva' that is whose eyes are tremulous. Kane, 3 Kale, 4 C Kala³ read utkupitalocana and explain utkupitani locanani yesam whose eyes are sore or inflamed. Such persons cannot look at bright objects. 1. Kada., p. 231, 1. 9 2. Bhanu p. 231, 1. 20 3. Kane, p. 72, 1. 11 4. Tattva pra., p. 175, 1. 12 5. C Kala p. 329, 1. 4 61

utsahakari: p. 70, 1.1. v.1. utsadakari Utsahakari is the reading of Bhanu. 2 1 This is also the reading of NSP., Kane, Cal.edn.,' It means 'which feels them with joy and thus leads them into danger.' 3 Dr. According to Kale this is a mis-lection. Peterson also favours this reading though he accepts the latter. In favour of this reading he comments: ,5 'utsaha is perhaps right in the sense of joy.' It is because the deer have no sense that they delight in the song which is to be their ruin. 1. Bhanu. p. 70, 1. 2. 2. Kada. p. 70 3. See his notes p. 53 4. See his notes p. 141 5. cf. Rama. III. 33.4.; Sak. 23.12. �

However Bhanu. interpretes it as: sabdatavidhavi.6 Peterson, 7 Kale and C Kala accept the other reading and quote the latter as V,l., which means the cause of destruction. Their singing is the cause of their own destruction being attracted by which they are 10 caught. It may be observed that the music becomes the 'hetu' for the destruction of the deer. 6. Bhanu. p. 70, 1. 2 7. Vide his notes p. 141 8. Vide his notes p. 53. 9. C Kala, p. 98, 1. 4. 10. cf. lubdhakat gitalobhena mrgo mrgavate vadham Kama NS. 143. 63

(Unmattayeva) aneka krta talaya: p. 284, 1. 2. v.1. aneka tanava, Aneka krtatalaya is the reading of Bhanu. NSP.,' Peterson, Kane, 2 Kale³ and C Kala.4 aneke bahavah krta vihitas talah Bhanu. explains - 5 ... pakse tala hasta samyogah A. and D. read aneka tanava for anekakrta talava. D. ekatanah akacittah ekatana na bhavati iti aneka tana, anyatra anekani bahuni tanani yasyah. A. Tananigita dharmah... aneka tana naikagra bhavatyevam ucvate. 6 1. Kada., p. 284, 1. 2. 2. Kane II. p. 5, 1. 31 3. Tattva pra. p. 213, 1. 2. 4. C Kala, p. 398, 1. 2. 5. Bhanu. p. 284, 1. 7. 6. Vide Kane Notes II. p. 27. 64

upalabhamanam iva: p. 351, 1. 3. v.1. upalabhamanam iva 'Mam upalabhamanam' is the reading of NSP.,' Peterson, 2 Kale³ and C Kala, which would mean 'obtaining' and is meaningless in the context. He means that he saw her only once and fell in love with her but she never again condescended to pay him a second visit. Bhanu. reads 'upalabhamanam' which is also the reading of M.M. Kane. 5 'upa-labh' means 'to reproach' Bhanu. comments dadanamiva. upalambhamanamiva upalambhan 1. Kada., p. 351, 1. 3 2. Peterson, p. 166, 1. 2 3. Tattva pra., 256, 1. 7 4. C Kala p. 488, 1. 3 5. Bhanu. p. 351, 1. 4. 6. Kane, II. p. 29, 1.3 65

kanaka mayva caranau v.1. ... au badhva: p. 269, 1. 7. Carane baddhva. 1 2 3 'kanaka mayya caranau baddhva' is the reading of Bhanu., NSP., Peterson, and Ckala. Bhanu. explains kanakamayya suvarna nirmitya hasta pasa smikhalaya hasta bandhanartham yah pasa taya caranau badhva.4 Kane 5 to mean: and Kale 6 read carane baddhva with Cal.edn. having tied it by its foot to the principal branch of a tree. This reading is good and more prefarable than that of the former. Because, in the case of caranau badhva, badhva will govern two objects apagata khalinam and caranau which cannot be so construed on to yeild a good sense. 1. Kada., p. 269, 1. 7. 2. Vide Kane fn. 1, II. p, 2. 3. C Kala, p. 380, 1. 3. 4. Bhanu., p. 269, 1. 16 5. Vide Kane. II. p. 2. 1. 3. 6. Tattva pra p. 203, 1, 1 7. Vide Kane, II. p. 5. 66

(kapoladhrta) madhura sarasa lulita: v.1. madhu rasa lulita; madhurasa lava lulita. Madhura sarasa is the reading of Bhanu., NSP., Kane² and C Kala. 3 It means 'who were chewing in the hallow of their chicks mouthful of (madhura) sweet and tasty white grains. Madhurasa lulita is the reading of Kale which means 4 'grains mixed with honey'. The third reading viz.... lava lulita is of Peterson which would mean mixed with little or drops of honey.5 From the point of view of context, all the readings seem to be correct. and acceptable. 1. Kada, p. 192, 1. 6 + 2. Kane, p. 59, 1. 6. 3. C Kala, p. 268, 1. 4 4. Tattva pra. p. 143, 1. 2. 5. Vide Kane p. 59, f.n. 2. 67

kavaca sahasra vartini: p. 10 1. 3. v.1. karasahasra vartini. 68 Kavaca sahasra vartini is the reading of Bhanu., Peterson, Kane, 2 Kale³ and C Kala. 4 It means Subhatanam uramsi eva kapatani tebhyah vighatitani kavaca sahasrani. Bhanu. gives a similar explanation. However 'Sivarama' reads karasahasra with the follow- â€� ing note urah kapatena vighatito vyavahita kara sahasro ravir yasmat tadrsandhakara madhyavartini. 1. Bhanu. p. 10. 2. Kane, p. 3, 1. 7 3. Kale, p. 12, 1. 3. 4. C Kala, p. 15, 11. 3-4 5. Vide Peterson notes p. 117

kesarabalaih p. 192, 1. 5. v.1. balapallavaih. 'Kesarabalaih' is the reading of Bhanu. Kale, 2 and C Kala³. NSP., Bhanu. comments manjisthava prasiddhaya lohita raktikrta skandha kesaranam bala yesam. Kane reads 'balapallavaih'. This reading also fits the context. - 1. Kada., p. 192, 1. 5 2. Tattva pra., p. 142, 11 3. C Kala, p. 268. 1. 2. 4. Bhanu. p. 192, 1. 17 5. Kane, p. 59, 1. 4 69

kokila kulapralapini: p. 42, 1. 5. v.1. kokilakulakala pralapini. 'Kokilakulapralapini' is the traditional reading, found in the NSP, Kane and Kale edns., which means: resounding with the cooing of numbers of chuckoos or talking indistinctly like cuckoos. Even the original text of Bhanu has this reading. However, from the comm. of Bhanu, it is evident that he accepts 'kokilakula Kala pratapini as the proper reading.² Obviously 'kokilakulakala ...' would be a better preferable reading in comparison to the earlier one. C Kala. also favours this reading.³ 1. Kane p. 12, 1.29 Kale, p. 39, 1. 7 2. Kokilanam ... kulani tesam kala etc. Bhanu. p. 42, 1. 21 3. Kokila kulavat kalam etc. Ckala p. 59, 1.25 70

kodandapani: p. 214, v.1. Konapani; dandapani 1 Korandapani is the reading of Bhanu, NSP, Kane, Kale, 3 CKala. To mean kodandah dhanuh panau yesam. 15 - " A. and D. read 'konapanibhih where kona means ---- - club. 1. Kada, p. 214, 1. 9 2. Kane, p. 66, 1. 16 3. Tattva pra. p. 161, 1. 2 4. CKala, p. 302, 1. 7 5. Vide Kane, P. 255. 2 71

kosasyaksinata: p. 303, 1. 9. v.1. kosasyaksinata; kausalasyaksinata Bhanu., reads kosasyaksinata, Ckala', also have the same reading. The reading of Kane² and Kale³ is also the same but they read 'kosa' for 'kosa'. 'Kausalasya' is the reading of Peterson. 4 Bhanu., also records this variant Kausalam iti pathe tu nispadane yat upakaranam vyaparavisesas tatra kausalam daksata tasyaksinata In the case of Kosasya (-sasya) the meaning is how wonderfully inexhaustible is the treasure (Kosa) of the means (upakaranam) for creating the highest perfection of beauty. The reading 'kausalasya' is not so good as kosasya of Bhanu. Considering the word ak sinata. 1. Ckala p. 423, 1. 5 2. Kane. II. p. 12, 1. 10 3. Tattva pra. p. 225, 1. 15 4. Vide Kane II. f.n. 1, p. 12. 5. Bhanu p. 302, 1. 24 72

krtakapatabatuvesa p. 78, 1. 7. v.1. patuvesah 73 This reading, it seems is accepted by the comm. as it is given in the original text. ever the reading is 'patuvesah'. ... � 1 In the commentary, howHe comments: dagdhum iccava 2 krtah vihitah kapatena patuh spasto vesah." But this reading does not fit properly to the context. Because he (that sage) appeared as it were fire incarnation in disguise. If the reading 'patuvesa' is accepted whose form was obviously noticed or distinctly known (spasta) as adopted in the charm of the expression kapatina' i.e. in the comm,, disguise goes. Further the reading 'vatuvesah' is supported by mythological reference. In maha. Bha, it is narrated that 'Agni' in the disguise of a 'Brahmana vatu' consumes the 'khandava', forest. 3 This is also the reading of Kane, Kale and CKala.4 1. krtakapata batuvesa iva bhagavan pavakah. p. 78, 1.7. 2. Bhanu. p. 78. l. 3. Vide. Maha. Bha. Adi. cha. 222&227 4. Kane. p. 24, 1. 11, Kale p. 65, 1. 7. Ckale, p. 110, 1. 11-12 Krtah vihitah kapatena vyajena vatu veso dvijarupam yena Vide Kale p.56.

74 kyacid utpennomatantu pandurah: p. 248, 1. 1. v.1. patrorna tantu pandura Bhanu., reads utpannornatantu pandurah along with NSP.,' and explains utpannah samudbhuta yah urna tantur jalakarakas tadvat pandurah sveta raktah². It looks â€� white like urnatantu (spider's wave) â€� 'Patromatantu' is the reading of Amoda, Darpana, 3 Kane, 4 Kale 5 and Ckala. CKala. Parab also favours this reading.7 It means pale like the threads of woven silk. 1. Kada. p. 248, 1. 1 2. Bhanu. p. 248, 11. 2-3 3. Vide Kane, p. 294 4. ibid p. 77, 1, 24 5. Tattva pra. p. 187, 1. 11 6. Ckala p. 351, 1.2 7. cf. vastutastu patroma tantu pandurah ityevapathah, p. 248, f.n. 2.

gahana grama tikava: p. 45, 1. 2. v.1. ... katikava. Gahana grama tikava is the reading of Bhanu, 2 NSP., Peterson, 3 Kane, Kale 5 and Ckala. To mean 'small hamlets indense thickets of bushes, This is also the reading of Cal.edns.7 The idea is: passing the whole day through a lonely forest where the presence of small hamlets full of bushes are to be inferred from the barking of the dogs etc. The other reading 'gramakatika' is peculiar and not used where as the usage of gramatika in the sense of ksudragrama is very common. -- 1. Bhanu. p. 45, 1. 2 2. Kada. p. 454, 1. 2 3. Peterson, p. 223, 1. 21 4. Kane II. p. 66, 1. 29 5. Kale, p. 333, 1. 7 6. CKala, p. 634, 1. 6 7. Vide Kane II p. 243 75

Grhacala gatam: p. 441, 1. 7 v.1. guhatala gatam, mahitala patitam. g 76 'Grhacala gatam' is the reading of Bhanu., NSP. It means resting in the stony house. Bhanu. explains: himavatah parvatat grhacala gatam grhasilan etc. and Peterson. Kane, 4 Kale,' 5 and Ckala Kala accept guhatalagatam as the reading. To mean resting in a cave of the mountain 'himalaya'. The idea is kadambari surrounded by her friends seemed like 'ganges' with its retiny of all tribunary streams, resting in a cave of the mountain 'himalaya'. 1. Kada. p. 441, 1. 7 i 2. Peterson. p. 217, 1 � 19 14 3. Bhanu. p. 441, 1. 4. Kane II. p. 62, 1. 2 5. Tattva pra. p. 324, 1. 5 6. Ckala, p. 641, 1. 7.

The third reading mahitala patitam means fallen in the earth from the snow mountain and the word 'himavatah' is to be understood as an ablative. Grabagramesu: p. 369, 1. 1. v.1. grahagramanisu mjmy 5 Grahazramesu is the reading of Bhanu.,1 NSP., 2 Kale³ and Ckala". This is a good reading which means 'when clusters of stars etc.' Kane reads grahagramanisu to mean when the principal stars began to sparkle forth according to their magnitude. This is also a good reading. 1. Bhanu. p. 369 2. Kada. p. 369, 1. â†� 3. Tattva pra. p.268, 14 4. CKala, p. 512, 8. 5. Kane, II, p. 35, 1. 25

78 (Gavatri vamair eva) granthana sphitatamupagotal: p.282,1,8 v.1. ... ... grathitatamupagataih; grathanatam upagatai; grathanamupagatai Bhanu. reads 'grathana sphitatam' With the NSP.,1 to mean 'as if they were the letters of gayatri appearing plentiful on account of being wreathed together'. This reading of Bhanu. quitely suits the context and yeilds a good sense. Kale, 3 'Grathanatam upagataih' is the reading of Kane, 2 and The reading 'grathanam upagataih' would be better than 'grathanatam upagataih' because 'grathana' being itself an abstract noun with affix 'ta' is useless. D. reads 'grathanam upagataih' with the caledn. which 4 is also good. The reading grathitatamu pagatalh of Ckala³ is not preferrable in comparison to the reading of Bhanu. or Cal.edn. 1. Kada. p. 281, 1. 8 2. Kane, II. p. 5. 1, 12 3. Tattva pra. p. 211, 1. 8 4. Vide Kane notes, II. p. 22 5. CKala p. 395, 1. 4.

Gurunan apagata niyantrana: p. 172, 1.7 v.1. gurunam upagata etc. 73 79 Bhanu. reads gurunam apagata etc. 1 and explains gurunam apagata niyantranam nirodham. Who is no longer under the restrain for education, who is free now, the education being completed. ru This is also the reading of Kane² and Kale.3 NSP., has the other reading which means being under the control of ealders, or teachers. But this explanation does not suit the context. 1. Bhanu., p. 172. 1. 14 2. Kane, p. 52, 1. 6. 3. Tattva pra., p. 128, 1. 20

Cakrikrta: p. 242, 1.1. v.1. vakrikrta 2 'Cakrikrta' is the reading of Bhanu., NSP., Kale, and Ckala³. Cakrikrta means 'made to whirled like a wheel by the whirling movement of the mountain 'mandara'. 4 Kane* reads 'Vakrikrta' to mean 'made to assume a circular motion? 1. Kada: p. 242, 1.1 2. Tattva pra., p. 183, 1. 9. 3. Ckala, p. 343, 1. 5. 4. Kane, p. 75, 1. 22. 80

daranavasakta: p. 196, l. 8 v.1. kanthavasakta 81 Kane, 3 'Caranavasakta' is the reading of Bhanu.1 NSP., 2 and Ckala. Bhanu. comments Caranavasaktaih padavalagnalh mani mavaih. To mean (attached to the feet) of the ladies. The idea is the sweet cries of the swan were doubled by being mixed with the jingling of the jewelled anklets worn on their feet by ladies. On their ascending the stair case. A. and D. read 'Kanthavasaktaih 16 which means the anklet which means 'the anklet slipped off from the feet of the ladies and fell on to the neck of the swans while ascending the stair case. It is clear that the reading of Bhanu.is better and more fitting. 1. Bhanu. p. 196, 1. 21 2. Kada. p. 196, 1. 8 3. Kane, p. 61, 1. 13 4. Tattva pra p. 149, 1. 9 5. Ckala. p. 274, 1. 1. 6. Vide Kane. Notes P. 230

celansukantarita: p. 277, 1. 6 v.1. cinamsukantarita. 82 2 '.,1 Peterson, ² and Kale read celamsuka Bhanu, NSP. to mean 'as if she was screened (antarita) by an extremely white garment. cinamsuka is the reading of Kane³ and Cal edn. 4. The reading cinamsuka is preferrable for two reasons. 1. cinamsuka was well known in India as a fine kind of texture.5 2. Further celamsuka makes no sense, the two namely, 'cela' and 'amsuka' being synonym. Bhanu inorder to avoid this difficulty explains 'celamsuka' as vastravisesa. 6 1. Kada. p. 277, 1. 6. 2. Vide Kane, II. f.n. 1. p. 4 3. Kane, II. p. 4, 1. 7. 4. ibid, p. 17. 5. c f. cinamsuka iva ketoh sak. II. 6. Bhanu. p. 27, 1. 19.

Jyotirnivarvamidan: p. 331, 1. 1. v.1. Jyotiniviryamidam 83 'Jyotirnivaryamidam' NSP., 1 Peterson² and Kane.3 both 'inana' and 'jyotih'. is the reading of Bhanu. Nivaryam here refers to The idea is Pundarika corresponds to khadyota, his knowledge of the real nature of visavas to 'jyoti' he of the khadyota and both are nivarva. That is Pundarika's knowledge is rendered useless (nivarva) and the light of the 'khadyota' is concealed (nivarya) in the day by sunlight. Jyotih and nivarva are to be taken as separate word, where 'nivarvan' should qualify 'ivotih' and 'inanam'. 1. Kada. p. 331, 1.1 2. Peterson, IL P. 22 3. Kane, II, p. 22. 1.5

Bhanu., takes 'jyotirnivaryam' as one word to qualify 'inanam' only 4 and we have nothing corresponding No to 'inanam in the case of the 'khadyota'. Mr. Kale reads 'niviryam' and comments -'nivarya' seems to be a mistake for 'nivirya' due to the careless of some scribe. 5 CKala also reads 'nivirva' which is of no efficacy whatsoever. This is a good reading though not supported by many manuscripts. A. also read 'nivirvam mahatmyam saktireva va7. niviryam viryam ekatra 4. Bhanu. 331, 1.1 5. Vide his notes p. 166 6. Ckala, p. 462, 1. 2. 7. Vide Kane, notes II. p. 81. 84

tankana hava khura khandita: p. 261, 1. 4. v.1. tankana khura khandita. 00 85 Tamkana haya khura khandita is the reading of Bhanu., NSP., 1 Kane, 2 Kale³ and Ckala.4 Bhanu., explains tamkanam tallaksanau yo haya khuro asva saphas tena khandiIt means dusty with the powder 5 tam sakali krtam³ etc. of orpiment pulverised by the chisel-like hoofs of horses. Kale, 6 Ckala 7 and other give a similar explanation. A. and D. read as tankana khura khandita and explain that 'tankana is a kind of wild deer. D. Tarkano himsra mrga visesah. A. Tankano rallaka scobhau mrgabhedav udahrtau. 1. kada. p. 261, 1. 4. 2. Kane, p. 82, 1. 14. 3. Tattva pra. p. 196. 1. 6 4. Ckala, p. 369, 1. 6. 5. Bhanu. p. 261, 1. 9 6. Tattva pra. p. 196, 11. 12 ff. 7. Ckala p. 369, 11. 24 ff. 8. Vide Kane p. 306.

Tapomayim: 284, 1. 5. v.l. tejomayim. 86 1 Tapomavim is the reading of NSP. Parab has also accepted this reading. Peterson on the reading 'tapomayim' comments 'there does not seem to be any real authority for the variant tapomayim which Parab has admitted into the text., 2 Kane, 3 Kale, 4 and CKala ³ read tejomayim. Bhanu., seems to have accepted 'tejomayim, though he comments on tapomayim also. He comments tapomavim tapasah tejorupatvat, pakse tejomayim prakas rupatvat 1. Kada. p. 284, 1. 5 2. Vide Peterson notes p. 205 3. Kane, II, p. 6, 1. 4 4. Tattva pra., p. 213, 1. 6. 5. CKala, p. 399, 1. 1. 6. Bhanu. p. 284, 1. 22.

tarala tara saraih (avalupyamana) p. 204, 1.6. v.l. Taralatara saraih. 87 Bhanu. reads tarala tara saraih and comments ajihva kutila tarala tara kaninika saiva saram pradhanam etc. It means 'the essence of which where the restless and slightly turned pupils'. The courtesans stood motionless whose eyes were long and resembled a garland. It is also the reading of Kane, 2 and NSP.3 The calcutta editions* Kale 5 CKalab reads tarala The glances tara saraih, which means variegated, darkened. were long like a breath of lotus leaf shaken by the wind and variegated with the pupils, which were restless and turned askance. This is a better reading in comparison to the former. 1. cf. Bhanu., p. 204, 1. 10 2. Kane, p. 62, 1. 23 3. Kada., p. 204, 1. 5 4. Vide Kane p. 244 5. Tattva pra p. 153, 1. 12 6. Ckala, p. 287, 1. 5

Trsnavisamurchita: p. 232, 1.2 v.1. Trsnavesa murchita 88 Bhanu., NSP., Kane, 2 Kale, and Ckala 4 read trsnavisa murchita and explain trana eva visam tena murchitan one who is about to faint through the effects of poison might see yellow spots before his eyes. So also one who faints for water sees yellow spots. Persons who hanker after riches see the world as made of gold. A. and D. read trsnavesa murchita. D. avesasabdena 5 bhuta vesas ca sphurati 1. Kada. p. 232, 1. 2 2. Kane, p. 72, 1. 14 3. Tattva pra. p. 176, 1.1 4. Ckala p. 330, 1. 2 5. Vide Kane, p. 276.

drdhaguna sandana etc. p. 225, 1. 9. v.1. drdhagunapasasandana 89 Drdhaguna sandana etc. is the reading of NSP.,' and Bhanu. Bhanu. comments- drdham gadham gunah sauryadayah tallaksanam yat sandanam bandhanam tena nispandi krtapi niscali krtapi nasyati prapalayate. The idea is a person bound firmly with string and made motionless cannot disappear. But Laksmi though bound by good qualities vanishes. Drdhagunapasa is the reading of Kane ³ Kale 4 and Ckala.5 Their explanation is drdham gunah eva pasah tesam sandanena nispandikrta Laksmi though bound by ties b (pasah) of good qualities vanishes. It may be noticed here that the reading of Bhanu.is better, because the word pasa in the latter reading can be dropped. 1. Kada. p. 225, 1. 9 2. Bhanu, p. 225, 11. 22 ff. 3. Kane, p. 70, 1.. 14 4. Tattva pra. p. 170, 1. 6 5. Ckala. p. 320, 1. 2 6. cf. Tattva pra. p. 170, ll. 23 ff.

(danavairiva) asavakara sambhavyamana etc. p. 203, 1.7. v.1. atisavakara..... 90 Bhanu. reads danavairiva asavakara sambhavyamana etc. It means who (the king attendants) on account of their great strength and harsh exterior looked like demons and whose valour could be inferred from their mien and This is also the reading of NSP.,' their spirit (asaya) 1 Kane, 3 and Kale. 2 Atisavakara is the reading of some manuscripts and is accepted by CKala. 5 This reading seems to be better in this context. 1. cf. danavalriva danujairiva asaya cittabhipravah, akara akrtih tabhyam sambhavyamanah parakramah Bhanu. p.203, 1.13 2. NSP., p. 203, 1. 7. 3. Kane, p. 62, 1. 11 4. Tattva pra. p. 152, 1.12 5. Ckala p. 286, 1.2.

napratarvase akusalaih: p. 236, 6.7. v.1. na prataryase kusalaih; na prahasyase kusalaih 91 Bhanu reads 'na prataryase akusalaih' It means he was not cheated by fools. This is also the reading of NSP.1 3 Kane, 2 Kale, ³ CKala 4 read na prataryase kusalaih, to mean 'he was not cheated even by experts'. This reading is better than Bhanu's reading. The editor Parab comments 5 na prahasyase kusalaih ityeva pathah. However, the reading na prahasyase is not good in comparison to na prataryase. 1. NSP., 236, 1.7 2. Kane, p. 73, 1. 26 3. Tattva pra., p. 179, 1. 14 4. Ckala, p. 336, 1.3 5. See his notes No. 5, p. 236

navinavasasa; p. 165, 1. 3. v.1. cinavasasa 92 Navina vasasa is the reading of Bhanu., Kane' and Kale.² Ckala accepts the other reading namely 'cinavasasa.13 Though Kale accepts the former reading says that the latter is a better eading. 1. Kane, p. 49, 1. 13 2. Tattva pra. p. 124, 1. 3 3. 'cinavasamsi suksmavastrani' Ckala, p. 227, 1. 2. 4. See his notes p. 43.

patanabhavad iva vayuskandha lagna: p. 51, 1.2 v.1. ...pavana skandha lagnah gagana skandha lagnah 93 1 He Vavu skandha lagnah is the reading of Bhanu. does not record any other reading or variants and interpretes it as meaning take resort to (literally touched) the shoulder, with the fear of falling down which is quite appropriate. Kale interprets the reading of Bhanu., as: the wind touched its shoulder not the top and shock it 2 forcibly, which is not correct. lagnah The editor prefers the reading gagana skandha which is also the reading of Kale, Kane, A & D. It may be noticed here that whether it is 'vayu skandha lagnah or gaganaskandhalagnah,' it makes little difference so far as the semantics of the expression is concerned. 1. puranatava patanabhayad iva prapata samkhyeva vayoh skandhe lagnah ... tiraskartum ca vayoh skandhe lagnah. Bhanu., p. 51, 11. 4-5. 2. Vide Kale notes, p. 43. 3. Vastutastu gagana skandha lagnah itveva pathah' see his notes 1, p. 51.

But the reading vayu etc., has additional advantage of making a reference, to the seven 'vayuskandhas; there being a pun on the word 'skandha'. Thus there is no ground in saying, as, for example, is said by the editor, that the reading 'gagana 1 is proper. Rather it is more probable that Bhanu., being the earliest commentator; the reading preserved in it, would be more nearer to the original text of Bana. The comm. Ckala. also prefers this reading.5 The reading pavana etc., is also not preferable. 4. Kale, p. 46, 1.10. Kane, p. 15, 1.8 5. Vavuh pavanah skandhe prakandhe lagnah Ckala, p. 72, 1. 6. 94

patutarabadhyamana: p. 439, 1. 7. v.1. patutarabadhyamana 'Patutarabadhyamana' which means 'tied cleverly'. is the reading of NSP., The humming bees resembled Bhanu. reads patutara tinkling bells tied cheverly. badhya mana and explains: badhyamana niruddhya mana. This is also the reading of Kale³ and Ckala." 4 Kane' 5 2 glosses 'badhyamana' as vyapyamana. There is a third reading paturavena bodhyamana, which means indicated by the fine notes. 1. Kada, p. 439, 1. 7 2. Bhanu, p. 439, 1. 16 3. Tattva pra., p. 322, 1.9 4. CKala, p. 614, 1.4 5. Kane II. p. 162, 1. 1. 95

pavodhara bhara: p. 186, 1. 8. v.1. payodhara bhaga. Payodhara bharena is the reading of Bhanu., NSP.1 2 Peterson, Kane, 3 Kale 4 and Ckala.5 and the sense is very clear. The other reading payodharabhagena would mean by the expanse of the breast. 1. NSP., p. 186, 1. 8 2. Peterson, p. 85, 1. 4 3. Kane, p. 56, 1. 30 4. Tattva pra., p. 138, 1. 5 5. Ckala, p. 157, 1.2 96

pallava candana malika: p. 438, 1. 2. v.l. ... vandana malika. 97 =3 â†� ... 'candana malika' is the reading of Bhanu., NSP,³ Kale² and Ckala. 3 Bhanu., explains: avadeha lavangam devakusumam tasya pallava yesu evam vidha candana malika toranarthe mangalyan. damam yesam - toranarthe tu mangalyam dama candana malika iti kosa. 4 Kane 5 and Peterson read 'Vandana malika'. It is an auspicious garland suspended on the outergate of a mansion margala srak toranordhve bhavet vandana malika iti. 1. Kada., p. 438, 1. 2 2. Tattva pra. p. 321, 1. 4. 3. Ckala, p. 612, 1.1. 4. Bhanu., p. 438, 11. 3-5 5. Kane, II. p. 61, 1. 15. 6. Peterson p. 215, 1. 19

98 pavanavasyena punjitasya: p. 73, 1. 8 v.1. pavanavasat punjitasya; pavanavasa sampunjitasya. The comm. accepts the reading... vasyena' and justifies it. This is also the reading of NSF. The other reading vasa sampunjitasya is not proper. A better and more acceptable reading as pointed out by the editor is: pavana ... vasat punjitasya etc.² which means collected together by the force of the wind. Kane, Kale Ckala., accept this reading. 3 According to the present context, which refers to the falling of the bird on the collection of dried leaves, there is no reason in accepting the reading 'pavanavasyena' to mean with the control of the wind. It is a normal case of experience and observation that the dried leaves are gathered together in one place by the force of the wind. It would be far fetched to accept that the dried leaves are collected by the control of the wind, as is done by Bhanu. 1. pavanah samiranas tasya vasyas tadayattata tena punjitasva pinditasya. 2. Editors note, No. 5, p. 73. Bhanu. p. 73. 1. 19 3. Kane. p. 29. 1. 29, Kale, p. 62, 1.7 pavanavasat vayu samyogena purjitasya. Ckala p.103, 1. 19

pasanabhedaka manjari: p. 261, 1. 3. v.1. pasana bhedana manjari; pasana manjari 99 'Pasanabhedaka manjari' is the reading of Bhanu. NSP.1 Kane, 2 and Kale.³ Bhanu explains pasanabhedaka namnyo ya maniryo vallarvas tabhih" etc. He takes pasana bhedaka as a plant. Kale also takes pasana bhedaka as a medicinal herb. 5 CKala reads pasanabhedana and explains in a similar mannor. A. and D read pasanamanjaribhih which would mean the bloosm like stones. D. kutila krtayah pasana - visesah evam manjari tvena rupitah A. tribhir visesanir - atra manjaritvam prasadhyate.6 1. Kada. p. 261, 1. 3 2. Kane, p. 32, 1. 12 3. Tattva pra., p. 196, 1. 5 4. Bhanu p. 261, 1. 6 5. cf. Kale p. 196, 1. 7. 6. Vide Kane, p. 306.

(purnakalasadhisthita) paksake: p. 152, 1. 6 v.1. dvara paksake Bhanu reads purnakalasadhisthita paksake'. This is also the reading of NSP² and CKala ³. It means 'the side of which had jars full of waters. M.M. Kane, 4 Kale 5 read dvara paksake to mean the sides of door were placed with jar full of water. Kale records the former as a v.1. 1. Purnakalasai adhisthitam paksakan paksa dvaram yasmin. Bhanu., p. 152, 1, 18. 2. Kada, p. 152, 1. 6 3. Ckala, p. 210, 1. 1. 4. Kane, p. 45, 1. 19 5. Tattva pra. p. 114, 1. 4. ERRY UNIVERSITY. ANANLA FA PONDICH No...... 869 PER -614 * 100

pratigra. p. 111. l. 1 v,l. pratibhavana; prativesabhavana 101 Pratigra is the reading of Bhanu. 1 This is also the reading of NSP, ² Peterson Kane, 3 Kale.4 reads pratibhavana and the explanation is same. CKala 5 A'and D. read prativesabhavana and suggest that the description is that of the house of vesvas. A. comments . saubhagya sucakatvat vesa strinam tathocyate ghanta. vesa bhavanam tu vesyajanasraya kathyate bhavanam. T D. also gives similar explanation - saubhagyaghantanama yuvatinam anyonya rupa spardhaya grhopari sthapaniya ghanta 1. Bhanu, p. 111, 1. 4 2. Kada, p. 111, 1. 1 3. Kane, p. 33, 1. 24 4. Tattva pra, p 85 1. 5. CKala, p. 155, 1. 2 6. Vide Kane p. 139 8

pratiharva prasarita bahu: p. 35, 1. 5 v.1. prasaritam. 102 ••â€� 2 bahu is the reading of Bhanu, Peterson, NSP, Kale, and Ckala.¹ Bhanu. comments pratihariti tava prasaritah sannihitah krto bahu bhujas tat avalambya. This reading of Bhanu.is quite suitable to the context. It may be mentioned here that the princes are presented in a drama as resting on the arms of pratihari while moving. However Kane reads prasaritam and comments that the other reading is not good. Because in that case 'pratiharva' is to be connected with 'prasarita' which is part of a compound. 3 1. Peterson, p. 17, 1.1; NSP. p. 35, 1.5; Tattva pra. p. 33, 1. 12; 2. Bhanu. p. 35, 11. 12-13 3. Vide his notes p. 51.

(pranrta) kalamuka etc., p. 165, 1. 6. v.l. vikalamuka. 2 NSP, Pranrtakalamuka is the reading of Bhanu.,' Kane, 3 Kale 4 etc. The sense is that were preceeded by dancing of kalamuka etc. Here kalamuka means deaf and dumb. However Bhanu., though has the reading, interprets etc. differently - kala mano.jna mukah asphutavacah5 A. gives another reading viz., vikalamuka to mean 'maimed and dumb.,6 Ckala also has the same reading with a different explanation.7 1. Bhanu, p. 165. 1. 19 2. Kada, p. 165, 1. 6 3. Kane, p. 49, l. 16 4. Tattva pra., p. 124, 1. 6 5. Bhanu, p. 165, 1. 19 6. Vide Kane p. 196 7. cf. vikala vyagra etc., Ckala, p. 227, 1. 14 103

prasaritakarah karamiva karsati: p. 345, 1. 8. v.1. prasaritakarah karsati 104 prasarita karah karamiva kasati is the reading of � Bhanu, and NSP.1 Bhanu. comments duram prasaritah vistaritah kara hasta yenaivam vidhah sasi candrah karamiva hastamiva mam karsati. This reading of Bhanu is good and natural. The other reading namely, prasaritakarah karsati is of Peterson, Kane, Kale, and Ckala. also equally good. This reading is 1. Kada, p. 345, 1. 8. 2. Bhanu p. 345, 1. 19 3. Peterson, p. 163, 1. 9 4. Kane, II, p. 27, 1. 10 5. Tattva pra. p. 256, 1.5 6. Ckal, p. 481, 1. 1.

(prarabdha kamalini) parimandala iva: p. 116, 1. 6. v.1. parimalana; parimilana. 105 � ' prarabdha kamalini kamalini parimandala iva is the reading of Bhanu. He explains it as lunthana that is 'rolling'. When the rays fell on the emerled. they seemed to be rolling on the green lotus plant. This is also the reading of NSP. 2 CKala.3 The explanation given by CKala is similar to Bhanu." M.M. Kane, 5 Kale 6 read 'parimalana' and give .** mandala as v.1., to mean: seemed to have as though rolled. The cal.edn., A. and D. read ... parimalanah and explain. parimalana as misrana. 1. Bhanu. p. 11 b, L. 22. 2. Kada. p. 116, L. 6 3. CKela p. 163, 1. 13 4. cf. parimandalam mandala rupena avalunthanam ibid. 5. vide Kane p. 34, 1. 4. 6. Tattva pra. p. 90. 1. 3 7. Vide Kane, p. 147.

priyangu latayanana: p. 385, 1. 7 priyangu vanayamana rocana etc. 106 Ckala.1 Priyangulatayamana is the reading of Bhanu. and It means: the women were appearing like a grove of privangu creepers, appearing blue with the paintings drawn with krsnaguru. Kane 2 and Kale³ read priyangu vanayamana rocana, which is not good, though available in many manuscript. Because rocana is yellow in colour and it is difficult to explain how the road appeared like priyangu with the mark of rocana. The priyangu creeper is dark so that its other name is syama. 1. Ckala, p. 536, 1.3 2. Kane II. p. 41, 1. 31 3. Tattva pra. p. 281, 1. 8.

107 If we read priyangu... krsnaguru patrabhangai dropping rocana etc., as is done by NSP., and Bhanu. there is no contradiction. The reading either vanayamana or latayamana makes no difference.

108 brahmanam iva: p, 201, 1. 4. v.1. brahmanam iva. � Brahmanam iva is the reading of Bhanu., NSP., 1 Kane, 2 Kale. 3 Bhanu. comments Brahmana miva dvliamiva padmasanopadesena darsitam bhumandalam yasmin. Pakse padmasano brahma, tasyopadesah vedas tena darsitam anyebhyah prakasitam bhumandalam yena. It means where a piece of ground was specified for teaching 'padmasana' or where the whole world of illustrated for the teaching of the science of politics. In the otherway who exhibits the whole world by means of the Vedas taught by 'Brahma'. ' 5 If we Brahmanam is the reading of CKala and others. accept this reading then the meaning will be who manifasted the whole world at the direction of Visnu, who is the abode However, Ckala interpretes differof 'padma' i.e. laksmi. � ently Brahmanam brahmacarinamiva padma rajyasrih tasyah isanaya bahukala paryantam sthitaye yah upadesa. 6 1. NSP., 201, 4. 2. Kane, p. 61, 21 3. Tattva pra., p.150, 8 4. Bhanu. p. 201, 11. 14-15 5. Ckala., p. 282, 1.3. 6. ibid. p. 282, 1. 13

bhagiratha iva asakrt drsta gangavatara. p. 81, 11. 2-3. v.1. drsta gangavatara. 109 'Asakrtdrsta gangavatara' is the reading accepted by commentator, without quoting the vl.' According to the editor the reading drstagangavatara dropping the word 'asakrt' is better and a proper one. He comments: Bhagiratha iva drsta gangavatara ity eva patha samucitah. He gives the reason: Bhagiratha pakse asakrt padasya svarasyabhavat. 2 However, the reading 'Bhagiratha iva asakrt' as accepted by Bhanu, seems to be more proper and fitting to the context. It can be well explained without losing any poetic beauty whatsoever, incase of both the paksas. The criticism namely, it lacks poetic charm in the case of 4 Bhagiratha, is not right. In fact, it goes very well as well with Bhagiratha and is authenticiated from the reference of mythology. Bhagiratha has, indeed, seen the descend (avatara) of Ganga from heaven to the head of lord siva, these from to the mountain Himalaya etc. 5 Thus the word asakrt' is well justified with Bhagiratha. 3 6 This reading also is accepted by Kane,Kale and NSP edn.° 1. Bhanu, p. 81, 1. 2. Editors note, 2, p. 81, 11.3-4. This is also the heading of Ckala. Vide Ckala, p. 113, 1.3. 3. Ibid. 1. 4. 4. Ibid. 5. NS 8.vs. 10 2. Kalev p. 167, 1.2, Kane, p. 24, 1. 31.

bhatso: p. 3, vs. 4. v.1. pitro; bhaivo 110 Bhanu. reads 'Bhatso' and says that it is the name of the teacher of Bana. This is also the reading of NSP.2 3 Balakrsna reads 'Marccuh' and notes prabandhakartr guru 'Sukhakara' reads pitroh 'Mahadeva' reads Bharvoh and explains it as the genitive dual of Bharu.5 Dr. � Peterson approved this. This is also the reading of CKala. This explanation of Peterson is seems to be wrong. According to the quotation given by Peterson it appears that 'Bharu' refers to 'Hari' and 'Hara'. Thus if we accept Peterson's view or rather Mahadeva's explanation it would amount to repeatation. Because in the preceding verses 'Siva' and 'Visnu' have already been glorified. Further the word Caranambuja dvayam clearly indicates that a single person intended in this verse. 6 Thus it appears that whatever may be the word the poet bows to his teacher. 1. Bhanu. p. 3, 1. 11. 2. NSP. p. 3, vs. 4. 3. Vide Peterson notes p. 111. 4. ibid 5. ibid 6. cf. Kada. vss. 2-3.

bhitamivastabdha karnam: p. 177, 1.1 v.1. stabdhavalam. Bhitamiva stabdha karnam is the reading of Bhanu., NSP, 1 Kane, 2. Kale³ and Ckala.4 It means: whose ears are paralysed i.e. terror striken cannot hear properly. .5 A. and D. read 'stabdhavalam' which is better. It means who tail is motionless, whose hair is erect. 1. Kada. p. 177, 1. 1 2. Kane, p. 53, 1. 23 3. Tattva pra. p. 131, 1. 9 4. Ckala, p. 243, 1. 11 5. Vide Kane p. 208. 111

bhutilesa: p. 141, 2. 4 v.1. bhutilekha. Bhutilesa is the reading of Bhanu, 1 NSP., 2 4 and Kale. Kane 3 112 It means 'a little ashes' who had a little ashes mixed with white mustard seed. This meaning is quite fitting to the context. The other reading 'bhutilekha' is also equally good, which means line of ashes. Ckala has this reading. 1. Bhanu, p. 141, 1. 12 2. Kada, p. 141, 1. 4 3. Kane, p. 41, 1. 3 4. Tattva pra. p. 106, 1.10 5. Ckala, p. 195, 1. 24 5

Mandara parivartavarta bhranti p. 226, 1.6. v.l. mandara parivarta bhranti 113 Mandaraparivartavarta bhranti is the reading of 4 Bhanu., NSP.,1 Kale² and Ckala³. It is also the reading of A. and D. A. and D. explains parivartah paribhramanam tatrabhavah avartah tena bhrantih" The idea is the revolution (parivarta) caused whirling (bhranti) in the sea in which Laksmi stayed. tion.5 Bhanu and Tattva prakasika gives a similar explanaKane reads mandara parivarta bhranti and the explanation is almost same. 1. Kada. p. 226, 1. 6 2. Tattva pra., p. 171, 1. 7 3. Ckala, p. 321, 1.1 4. Vide Kane p. 268 5. Parivartah paribhramanas tajjanito ya avarta payasam bhramanah etc. Bhanu. p. 226, 1. 16; cf. Tattva pra p. 171, l. 12 6. Kane, p. 70, 1. 21

(manibhajana) saram: p. 217. 1. 5. v.1. ... saram 114 'Manibhajana sahasra saram' is the reading of Bhanu. NSP., and Kane. Bhanu. comments: mani bhajanani ratna patrani tesam sahasram tena saram pradhanam. 3 Kale," and Ckala 5 read... Saram, which means the vassels being set with various jewels, the mandapa was varigated. 1. Kada., p. 217, 1. 5. 2. Kane, p. 67, 1. 14 3. Bhanu, p. 217, 1.9 4. Tattva pra., p. 163, 1. 3 5. Ckala p. 306. 1. 2.

mandalavartagarta. p. 81. 1. 2 v.1. mandalavartanabhigarta. 145 This is the reading of Bhanu. This reading is also accepted by Kale. � � � Nabhigarta, However the editor prefers the reading explaining the reason namely, karalah... yah sankhah tasya mandalavartavat nabhigartah yasya sah (Nrsimhah) etc. He declares mulapathah samanjasah. 1 ... nabhigarta ityeva But the close look on the context would favour the reading accepted by Bhanu. He justifies the reading by pointing out the fact that such a mark of Avarta is the sign of a great sage. 1. Vide his notes no. 1, p. 81 2. Tada vartas ca mahatapasvi laksanam, Bhanu. p.8, 1.7. -

madhya carina. p. 50, 1.3 v.1. madhya carina; vanamadhya carinam; pathi carina 1.1 6 Bhanu. reads 'madhya carina' and explains it as: yasmin sarasi... madhya carina vanantabhramanakarina,' and understands it as moving or roaming around the forest. Bhanu also records another reading viz., pathicarina and interpretes it as: looked at by the travellers. 2 However, the reading 'madhya carinam' is better and " preferable than the other, which means 'moving in the midst', 3 as observed by the editor. It can go with both namely, the lake or the lotuses NSP. Kane, Kale and Ckala accepts this reading. 4 In the reading 'Vanamadhya' etc., 'Vana' is to be understood in the sense of water. It may be observed here that the reading � . vana etc., is also equally good. Bhanu. p. 50, 11. 8-9 2. Pathicarina iti pathe pathikene ityarthah. ibid. 1.9 3. vastutas tu madhyacarinam iti pathah, pampasara madhyacarinam, see his note 1. p.50 4. Kane, p. 1; Kale, p. 46, 1.4; madhyacarinam pampa sarovarantar bhramana karinam., Ckala, p. 71, 1. 3.

mangalapathakanam: p. 30, 1. 4. v.l. mangalam pathakanam *Mangalapathakanam' is the reading of Bhanu. This � is also the reading of others. Bhanu. notes mangalapathakanam vandinam. However D. reads - mangalam pathakanam iti, and 3 comments -puroyayinam mangalam pathatam pathakanam iti The first reading is better and preferable. 1. Bhanu p. 30, 1. 11 Kane, p. 9, 1. b; Kale, p. 30, 1.4; 2. Bhanu. p. 30, 1.11 3. Vide Kane p. 45. 117

mandarapataih: p. 240, 1.1 v.1. mandaraghataih. 118 Mandarapataih is the reading of Bhanu, NSP.' Kane, 2 and Kale.3 Bhanu., comments-- udadhih samudras tadvadiva mandaro merus tasya pataih punah punah patanaih 4 Mandaraghataih is the reading of Ckala and Parab prefers this mandaraghatai ityeva pathah. He comments mathyamanata dasayam vilodanakrto ghata eva bhavati na 5 punahpatah. However this comments of the editor is not proper. In the context there is a reference to the churning of ocean where mountain mandara was used as a handle. Before churning Mandara is to fall in the ocean and that makes the ghosa. As such this context does not describe the churning of the ocean. So, the reading mandara pataih is quite appropriate and authentic. 1. Kada, p. 240, 1.1 2. Kane, p. 74, 1. 33 3. Tattva pra. p. 182, 1.2 4. Bhanu, p. 240, 1. 5 5. Vide his notes No. 2. p. 240

matranusvara samskara yogam p. 26, 1. 9 v.1. matrasvara samskara Matranusvara etc., is the reading of Bhanu and others. From the comm., of Darpana it appears that he reads matrasvara etc. D. comments mitrasvaradirghadika svara udattadi.² 1. Bhanu p. 26, 11. 21-22; Kane, p. 8, 1. 3; Kale, p. 27, 1, 7; 2. Vide Kane p. 41. 149

yam adyendriyopaplavah: . 313, 1.7 v.1. ... adyendriopalavah 120 'Andyendriopaplavah' is the reading of Bhanu. NSP., 1 and Kane.². It means 'whence comes this strange perturbation (upaolava) of your senses seen for the first time (adya). Kale and Ckala read adyendriopaplavah for adyendrio. which is equally good. 1. Kada, p. 313, 1. 7. 2. Kane, II, p. 16, 1.1 3. Tattva pra., 232, 1. 22 4. Ckala p. 438, 1.3

raktapataih: p. 208, 1.1 v.1. bhiksubhih Raktapataih is the reading of Bhanu., NSP.,1 Kane, 2 Kale 3 and Ckala." It is either an adjective of dhaureva or is an independent word. The buddhist mendicants wore red ropes (rakta pata). A. and D. read bhiksubhih for raktapataih. 5 1. Kada, p. 208, 1.1 2. Kane, p. 62, 1. 30 3. Tattva pra., p. 155, l. 13 4. Ckala, p. 262, 1.4 5. Vide Kane, p. 247 121

rajaptasenapati: p. 242, 1. 9. v.l. rajnapta senapati; ainapta senapati. 122 Bhanu., 'Rajaptasenapati' is the reading of Bhanu. and NSP.1 Where 'apta' means trusted (rajnah aptah rajaptah). explains - rajnah ya aptah pratyayitah senapatih ² etc. 'Rajnaptasenapati' 3 is the reading of Kane and The meaning is 'the senapati with the instrucCKala tion of the king Tarapida'. Ordered to announce the names of the vassal kings to Candrapida. Kale reads 'ajnapta senapati', 1. Kada, p. 242, 1. 9 2. Bhanu, p. 242, 1. 23 3. Kane, p. 73, 1. 3 4. Ckala, p. 345, 1.1 5. Tattva pra. p 184, 1.6 5 in a similar sense.

rupa sampannam p. 23. 1.3. v.1. aksata rupasampannam; anya aksata vahusabhirupam. 123 rupa sampannam is the reading of Bhanu., which is quite fitting to the context. He explains: she was possessed of beauty. The similarity with forest being: it possesses animals like 'rupa' etc. This is also the reading of NSP. However, the other reading viz. 'aksatarupa' & C. seems to be more apealing in conparison to the present one, which is accepted by Kane, Kale and Ckala.2 For the expression of a being possessed of faultless beauty is more common and preferrable than just saying possessed of beauty. This can also go very well with the forest; viz. having 'aksa' trees. (aksataru upasampannam). The third reading namely 'anya aksa' etc., is the obviously not good, in preference to either the first or the second. 1. Bhanu. p. 23, 11. 10-11 aranyam atavi ... rupam akrivesesah tena. 2. Kale, p. 26; aksatan kena'py asambhuktam yad rupam; Kane. p. 6. 1.29. CKala p. 33, 1. 22.;

vana vierama bhramari: p. 225, 1.6. v.1. vana vibhrama bhramari 124 Bhanu., NSP.1 Kane, 2 read vana visrama bhramari, - - (subhatanam khadgamandalam eva utpala vanam tatra visramah tasmin bhramari) means swords are dark like blue lotuses laksmi rests with warriors. Bhanu. explains khadganam Yanmandalam sanghatah tadeva krsnatva samyat utpala vanam tatra visramo avasthitih tasmin cancalatva samyat bhramari madhukari laksmih. 3 The reading of A., D.,4 Kale,' vibhramabhramari which is also good. bhramari because she is cancala. and skala b is www Laksmi is called 1. Kada, p. 225, 1. 6 2. Kane, p. 70, 1. 10 3. Bhanu, p. 225, 1. 11-12 4. Vide Kane, p. 266 5. Tattva pra p. 110, 1.2 6. CKala, p. 319. 1.5

vasundhara pitham iva: p. 240, 1.1 v.1. vasundhara bhogah; vasundhara pitha iva. Vasundhara pitham iva is the reading of Bhanu. Kale² and Ckala³ Bhanu comments â€� Vasundhara prthvi tasyah pitham mulabhagas tadvad iva yugante nirghata etc. vasundharapitha means the foundation of the earth. pitha is nuter. 5 Kane reads vasundharapitha in a similar sense. A. reads vasundhara bhogah.' 1. Kada. p. 240, 1.1 2. Tattva pra. p. 182, 1.3 3. CKala p. 340, 1.6 4. Bhanu. p. 240, 11. 5-7 5. Kane p. 75, 1. 1. 6. ibid. p. 285 125

vikramatravayasita bhuvana trayam: p. 9, 1.5. v.l. vikramatrayayasitam; vikramatravesita bhuvanatrayam. 126 Vikramatravavasita bhuvanatrayam is the reading of Bhanu.1 It is also the reading of Peterson, Kane² Kale³ Chala." It means Vikramatrayena ayasitam by having to take three steps. who has worried This reading is quite proper and fitting to the context. bhuvanatrayam is also good. Even the reading... The other reading - vikramatrayasita bhuvana trayam (vikramena ayasita bhuvanatraya is not so good in comparison to the reading of Bhanu. Bhanu. records a further reading.5 1. Bhanu. p. 9, 1. 15 2. Kane p. 2. 1. 29 3. Kale, p. 11, 1.5 4. CKala p. 13, 11. 11-12 5. asitam iti pathe asitam sthitam p.9. 1. 14.

vinoditavyam: p. 443, 1.3 v.l. noditavyam 187 'vinoditavyan' is the reading of NSP.¹ and adopted by Bhanu. He comments: jivitasya sparso danam tanmayan sasinam iva candram iva etc. adva tvaya vinoditavyam. The Nyastu sasi sokapradah, tvaya tu vinoditavyam² etc. explanation of Bhanu. is not clear. Noditavya is the reading of Amoda, Darpana, ³ Peterson, 4 and Ckala. 7 5 Kane, Kale," 6 The idea is: she made the jewelled mirror placed on her bossom take an oath by her life as if it were the moon thus it will not rise today. reading 'noditavyam' is better. Therefore, the 1. Kada. p. 443, 1.3. 2. Bhanu. p. 443, 11. 8-10 3. Vide Kane II. notes, p. 227 4. Peterson, p. 278, 1. 78 5. Kane, II. p. 63, 1. 58 6. Tattva pra. p. 325, 1. 7 7. Ckala, p. 620, 1.2.

visvarupatvam: p. 227, 1.2 v.l. vaisvarupyam Kane, 1 Visvarupatvam is the reading of Bhanu., NSP, 1 2 Kale 3 and Ckala. 4 Bhanu, comments Visvam pravistam yasmin rupe - tat athava visvena nirupyate yat rupam tat visva rupam tasya bhavah etc. 128 A. and D. read Vaisvarupyam for visvarupam and the 6 idea is same. 1. Kada. p. 227, 1.2 2. Kane, p.10, 1.25 3. Tattva pra p. 171, 1.1 4. Ckala. p. 322, 1.1 5. Bhanu p. 227, 11. 3 ff. 6. Vide Kane p. 269.

varsavara: p. 195, 1.5 v.1. barbara. 129 Varsavara is the reading of Bhanu. NSP. 1 Peterson, 2 Kane, 3 Kale 4 and Ckala hunch-backs, enuch, It means'it was full of numerous etc.'employed as servants. are naturally weak, womenish and tame. They A. and D read 'barbara'6 which means 'a low person', an ordinary man. D. barbara pamarajna. Bhanu.'s reading is better and proper. Normally in the king palace enuch are appointed as servants. 1. Kada, o. 195, 1.5 2. Vide Kane fn. p. 59 3. ibid. p. 59, 1. 29 4. Tattva pra. p. 144, 1. 92 5. Chala. p. 279, 1.5 6. Vide Kane notes p. 229.

sakuni inanam p. 69, 1. 7 v.1. sakuna jnanam 'Sakuni jnanam' is the reading of Bhanu. ' Which means that 'their intelligence lies only in knowing the behaviour etc. of birds: 'Sakunayah patatrinah tesam sthula mahatvadini juanam' This is also the reading of NSP.) Cal.edn., Kane, Kale, and CKala.² 3 A. and D. reads sakuna.jnanam' which appears to be better. 1. Bhanu. p. 69, l. 19 2. Kane p. 21, 1.10; Tattva pra. p. 59; Ckala. p. 98, 1.2 3. Vide Kane's notes, p. 97. 130

samsarpana bhramaturasya: p. 75., 1.9 v.l. ... sramaturasya. 161 1 This reading is accepted by the comm., This is also the reading of Kale and Kane. The comm., interprets it as: ksititale samsarpanam gamanam tasmatyo bhramo bhrantis tenaturasya. which may mean (1) being painted tired/ 2 by the confusion due to the movement on the earth'ground. (11) being tired due to wandering roaming about moving to and fro (phranti) due to the movement in the ground. (iii) being over powered by the whirling of the head due to the movement/walking on the ground. But none of these meanings fits the context. Because as per the context the young bird does not know how to walk. His feet could not move steadily; he is falling on its face Thus it is quite natural that he will But it cannot be accepted that this and trying to move. be tired or pained. paid is due to either moving or whirling of the head as desired by Kale.² Because it is not convincing that the 1. Kale. 55 Kane. p. 22. 1.22 2. Bhanu. p. 75. 1.20

132/ pain or the tiredness is caused by the whirling of the head. Even the meaning, 'overpowered' by the whirling of the head thoug seems to be proper is not right, looking from the point of view of the situation. Further, the meaning moving or roaming around for 'bhrama' is also not fitting; for, in that case the further usage of the term 'samsarpana' would be irrelivant and redundant. be samsarpana A convincingly better reading, in this context, would sramatura', as suggested by the editor. We are supported further by the comm. Ckala on this point. It reads: bhutale samsarpanena gamanena yah sramah khedas tena aturasya.³ It would mean being pained or tired by the fatigue or labour strain or exhaurssion or toiled etc. and that fatigue could occure due to the repeatedly falling on the groun while trying to move. It is obvious that one would be tired due to the strain while moving, which is the case with the young bird. Thus the reading of Bhanu. is not proper. It may be interesting to note that Bhanu himself favours the reading 'srama' just a few lines later. In the same context he accepts 'etena eka pada sthapaneti srama bahulvam vyaivate." 3. Ckala. p. 106, 1.10 4. Bhanu p. 76, 1.2

surabhimapurusa: p. 198, 1. 6 v.1. suravirapurusa; surasena vira. Bhanu reads 'surabhima purusa' and interpretes yadusurah saurya guna yuktah bhimah krurakrtayah vamsamiva.. purus su mukhyah " tesam batena sainyena paripalitam... pakse surinama purusottama visnu bala baladevah ebhi paripalitan. It means it was like the race of 'yadu' kings which was protected by 'sura', 'bhima', 'krana', 'Balarama', 2 ... It is also the reading of Kane, ² NSP., Ckala.5 and 3 4 Kale," and A. and D. read 'vira' for 'Bhima'. D. - 'guravirau 132 yadava visesau'. A. - â€� Suro virah purusattamo balascatha yadavah prathitah A. notices a reading 'surasena vira' etc.7 6 Whether 'Bhima' was the name of a 'yadava' or not is not known). On this Bhanu. says Bhima nama kascit.8 1. Bhanu. p. 198, 11. 23. ff. 2. Kane. p. 60. L. 31 3. Kada.,198,1.6 4. Tattva pra. p. 147, 5. 5. Ckala, p. 277, 11. 9-10 6. Vide Kane, p. 234 7. ibid. 8. Shanu. p. 199, 1.1.

sakalabhuvanarghaham: p. 177, 1.2 v.1. sakala bhuvananarthaham. 134 Sakalabhuvanarghaham is the reading of Bhanu.,1 NSP. 2 Kane 3 and Kale, 4 Ckala 5 It means: he was equal in value to the whole world or worthy to be worshipped sakalam samagram bhuvanam jagadeva argho mulyam tasvarha yogyam pakse sakala bhuvanasvarghah puja tasvarham. Bhanu, records another reading sakala bhuvana natharham as v.1.7 And explains: tatra samagra bhuvanasya nathah svani tasyarhah, pakse sakala bhuvanasya nathah asis tasyarhah 1. Bhanu. p. 177, 1.1 2. Kada. p. 177, 1.2 3. Kane, p.53, 23 4. Tattva pra., p. 131, 1. 19 5. Ckala, p. 253, 11. 19-20 6. Bhanu. p. 177, 11. 3-4 7. sakala bhuvana natharham iti kutracit pathah ibid. 1.4. 8. ibid.

sanathaniva gangam: p. 282, 1.3. N Kane, v.1. . . . sveta gangam Sanathamiva gangam is the reading of Bhanu., NSP.,1 2 and Ckala³. The girl is compared to the ganges. Svetagangam is the reading of Peterson" and Kale.5 . This reading is not very good, because the ganges being welknown to be white the adjective sveta becomes superfluous. 1. Kada. p. 282, 1. 3 2. Kane, II. p. 5, 1.16 3. Ckala, p. 296, 1. 2 4. Peterson p. 130, 1. 15 5. Tattva pra. p. 211, 1. 12 135

Sa sarasvaramrtena p. 119, 1. 1 Barasvaramrtena v.1. grhasarasa (vi) rutena. 136 'Sarasasvaramrtena' is the reading of Bhanu." 2 3 Peterson, NSP., and Ckala. But this reading is not good in comparison to the other. Because this should mean the sound of the crane to be sweet. The harsh sound of 'sarasa' cannot be compared to nectar. ... viruta is the reading 4 5 of Kane," Kale, which means simply the sound of the crane and the sense in the context is quite natural. 1. Bhanu. p. 119, 1.1 2. Kada p. 119, 1.1 3. Ckala p.165, 11.16-17 4. Kane p. 35, 1. 15 5. Tattva pra. p. 91, 11. 1-2.

siddhajanoparta jalam: p. 286, 1.8 v.1. *** sprsta jalam. 137 NSP., 1 'Siddhajanopasrsta jalam' is the reading of Bhanu., Peterson, 2 Kale. 3 Here upsrsta means 'to come in whose water is used (comes contact', made or processed of in contact with or possessed of by the semi-divine being.) Bhanu. explains Siddha janaih upaarstam sevitam etadrsam 4 jalam. 'Upasprsta jalam' is the reading of Kane 5 and Cal.edns. Amoda also has this reading? 6 to mean whose water is used for bathing by the Siddha's along with Ckala. 1. Kada. p. 286, 1. 8 2. vide Kane II. fn. 3, p. 6 3. Tattva pra. Kale p. 214, 1. 12 4. Bhanu. p. 286, 1.17 5. Kane II. p. 6, 1. 2 6. Vide Kane notes II, p. 31 7. Upaserstam krtasnanam krtaca manam va, ibid. 8. Ckala. p. 401, 1. 5.

susumna namna: p. 303, 1.5. v.l. susumnanamna; susumna nama; susumna namna. 138 Bhanu. reads 'susumna namna' This is also the reading of NSP.1 and Peterson.2 Kale reads susuma namna and susumna nama is the reading of CKala.4 Whatever may be the reading here the meaning is 'waning in the dark fortnight by the ray of the sun' is called susumna or susumna or susumna' � Visau Purana reads susumna � -- 6 The Nirukta reads 7 susumna and HarsaC. has both 'susumna and 'susumn mna' susunn Thus it is difficult to determine the actual reading here. 1. Kada. p. 303, 1. 5 2. Vide Kane II. fn. 2, P. 12 3. Tattva pra. p. 226, 1.5 4. Ckala. p. 424, 1.4 5. Vis P II. 11.22 6. Susumnah surva rasmis candrama gandharvah ityapi nigamo bhavati. Nirukta II. 2.2. 7. HarsaC. pp. 21, 147.

suksma danta knandika: 283, 1. 3. v.1. suksma sanka khandika. Suksma danta khandita is the reading of Bhanu, and NSP. Bhanu. interpretes danta khandika as 'a piece of ivory' and the meaning is alright. Kane, 2 Kale³ and CKala" read suksma samkha khandika which is equally good. 1. Kada. p. 282, 1.3 2. Kane II. p. 5, 1. 24 3. Tattva pra. p. 212, 1.6 4. Ckala, p. 397, 1.3 139

sevakavrkaih: p. 236, 1.8. v.1. sevakavakaih Sevakavrkaih is the reading of Bhanu., NSP., Kale, 2 Kane³ and Chala+ Bhanu. explains sevakah saparyakarina eva vrka ihamrgah tena avalupyate" - 'that you may not be torn to pieces by the wolfish servants'. A. and D. read Vakaih for vrkaih.6 1. NSP., p. 236, 1.8. 2. Tattva pra. p. 171, 1. 13 3. Kane, p.73, 1. 27 4. Ckala, p. 336, 1.3 5. Bhanu., p. 236, 1.18 6. Vide Kane p. 282. 140

sat purusa vyavaharanam: p. 229, 1.4 v.1. satpurusavyaharanam. Satpurusavyavaharanam is the reading of Bhanu. A.D., NSP., 2 Kale³ and Ckala.4 Bhanu. comments sat gm purusah sistas tesam vyavaharah acaranani tesam utsaranam durikaranam tat hetuka vetralata vetra yastih.5 It means 'as vetralata drives off the doings of man i.e. as it does not tolerate man doing anything near the king.' Kane reads satpurusavyaharanam which is a better reading in comparison to the first one. It means as the care of the door-keeper drives away people who talk loudly - (vyaharanam). So Laksmi (rich man or kings) drives away the words (vyaharah) of the good. 1. Vide Kane, p. 272 2. Kada., p. 229, 1.4 3. Tattva pra. p. 174, 1.2 4. CKala, p. 326, 1.1 5. Bhanu. p. 229, 1.9 6. Kane, p. 71, 1 17 . 141

satyayam: p. 258, l. 9 v.l. yat satyam satyayan' is the reading of Bhanu. NSP., 1 Kane, 2 Male, 3 and Ckala However the reading yat satyam is better. For, it means 'to tell the truth'. 1. Kada, p. 258, 1.9 2. Kane, p. 81, 1. 15 3. Tattva pra., p. 194, 1.17 4. Ckala, p. 366 1.1 142

samupavrtta: p. 182, 1.9 v.1. samapavrtta. 143 Samupavrtta is the reading of Bhanu., NSP.,' Kane and Kale.3 Bhanu., comments: sarvatah sarvatra samupavrttam sam Samupavrttam samudghatitam kapata putam etc. It is obvious that this reading is authentic and accepted by all. However, M.M. Kane, in spite of the fact that he accepts this reading suggests that samapavrtta is a better reading. 5 1. NSP. p. 182, 1.9 2. Kane, p. 55, 1. 24 3. Tattva pra. p. 135, 1. 14 4. Bhanu. p. 182, 11. 18-19 5. See his notes p. 213

sarvasrutinam: p. 301, 1. 9 v.1. sarvasrutanam. sarvasrutinam' is the reading of Bhanu, NSP, Kane, 2 Kale³ and CKala It means 'of all the vedas' The who was as if the meeting place of all the vedas." idea is all the vedas met in him that means he had them at his finger's end. Peterson reads 'srutanam 5 which would mean 'of all knowledges.' This is also good and acceptable reading. 1. Kada, p. 301, 1. 9 2. Kane, II, p.11, 1.30 3. Tattva pra. p. 225, 1.4 4. Sarvasrutinam samagrasastranam sanketasya sthanam Bhanu. p. 301, 1. 19 5. Vide Kane II. fn. 1, p. 11 144

sphatikopalopama: p. 6, vs. 16 v.1. sphatikopalamala. 'Sphatikopalopama' is the reading of Bhanu.,1 Kane and Peterson.2 This means who was spotless and pure like crystal and is quite proper here. 145 The other reading: sphatikopalamala is accepted by sivarama, 3 kale, 4 5 Caledn. and Ckala." This reading is equally good, which may be interpreted as Sphatikopalavat amalam with both 'tanaya' and 'kailasa' or spatikopalaih amalam. It is very difficult to say the actual reading of Bana. 1. Bhanu. p.6 2. Vide his notes p. 114 3. ibid. 4. Kale, P.7. 5. Ckala, p.9, 11. 5-6.

Haritala etc.: p. 247, 1.1 v.1. Haritaila 146 3 Kale, 'Haritala' and Ckala.4 is the reading of Bhanu. NSP., 1 Kane, 2 Bhanu., explains Haritalasva pinjarasva yah parimalo gandhah etc.5 Ckala explains haritalasya svanama prasiddha dhatu visesaya. 6 A. and D. read 'Haritaila' for 'haritala'. D. - haritalla asuskamela vijam. This a good reading in comparison to the former. 1. Kada, p. 247, 1.1 2. Kane, p. 77, 1. 13 3. Tattva pra., p. 187, 1.1 4. Ckala, p. 350, 1.2 5. Bhanu, p. 247, 1.1 6. Ckala, p. 350, 1. 8.