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INTRODUCTION
uddhāio 5.34; pūria for vihadia 5.33; māņa explained as mlāna kṣīņa for vāa 5.57; pulaiam for palattam 11.79. Some of his readings appear to be doubtful. In 10.65 he reads ņivalia for padihaa, and explains it as bhīta. In 11.38 (first half) his readings are different from those of others, but do not yield a probable meaning'. In 10.57 he reads ahikamkhanti (abhikāņksanti) which is an easier reading for ahilamghanti in the same sense found in Kulanātha and the South Indians (cf. HC4.192). It is also noteworthy that in 11.80 the idiomatic Prakrit conditional formed with the present participle is replaced by the simpler form with jja; that is, he reads hoejja (hojja?) and vialejja for hontam and vialantam respectively.
An adequate account of the Bengal recension of the Setubandha cannot possibly be given without examining the thirteenth century manuscript of the text preserved in the Asiatic Society of Bengal. There is, however, no doubt that Kulanātha follows a recension of the poem that must have been current in Bengal since before the sixteenth century. As we have seen, he sometimes agrees with Rāmadāsa, and sometimes with the South Indians; and has comparatively few independent readings not found in the other commentators. In Setu 1.64 he reads parivuttha for parihutta, but this reading is also found in Lokanātha. He reads ghatļavia for nitthavia in 9.1, dadha. hoam for darahoam in 12 79, and pakkha for cakkhu in 13,78. A few other examples need comment. In Setu 13.83 he reads aattha-diţthi for ahittha -, äattha being ayasta, explained by Kulanātha as krodhadipta. Derived from yasu prayatne, the word is some. what vague and used with different shades of meaning in classical Sanskrit; while it has the meaning be heated in the
1 See Extracts 11.38.
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