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NOTES
*145
a territo which spedisciples barre
rritory known by of Sivachandra. Ga Gurjara-desa wi
name did existe
iple Yakşadatta ook which speaks of
distinguished ability".) Obviously, the differentia here is provided by the geographical location of these people. If the Lāțas, Saindhavas, Māravas, and Mālavas mean respectively, the people of Láta, Sindh, Mārwär, and Mālwā, the word Gurjara should naturally stand for the people of the territory known as Gurjara. And that a territory known by this name did exist can be seen from the description on p. 282 of the same book which speaks of Sivachandra Gani's visit to Bhillamāla and also of his disciple Yakşadatta Gaņi whose disciples beautified the Gurjara-desa with temples (rammo Gujjaradeso jehi kao deva-haraehim). Not very far from Bhillamāla, which was thus a part of Gurjara (not only according to Yuan Chwāng but also Uddyotana Sūri) was Jalor, then ruled by Vatsarāja (ABORI, XVIII, p. 137)." 5) TC covered major parts of the present Gujarat. The forms illustrated have some resemblance with Old-Gujarati forms. 6) Ata is the territory round about gouferit. The people there spoke 'HT34 wut The would mean you are brother and sister', if it makes a sentence. Perhaps they illustrate some phase of Sauraseni, if not of Prākrit in general. 7) Karņāțaka people fs wife (or af gifs ?) 'are not Kanarese, but reading adi (metri causa) the first two words are good Telugu for 'that go.' The author is writing in the 8th century when major portion of the Telugu area was included in Karnataka, or their boundaries were not identical with the present ones; and the script was almost common. 8) a g, Tājikas, i.e., Persians or Arabs; and their description is significant. The words 'isi, Kisi, misi' suggest Kismis currants, but the three words seem to form the same phrase as in asi-masi-kasi-vāņijja etc. 9) Kosala, the Kingdom with Ayodhyā as its capital, had two sectors, Northern and Southern. The words 'jala, tala are suggestive of the Chattisgarhi jelā, telā (acc. of the relative and correlative pronouns), used in the area formerly known as Mahākosala.' 10) मरहठे, those hailing from महाराष्ट्र. दिण्णले and गहियल्ले correspond to Marathi past participles fast and a given and taken'. The Prākrit model is obvious: fout Fees and 4+ Fras. As we are guided by literary specimens, which are after all limited, some margin has to be made for regional and dialectal variations (of the normal type) in the predecessor forms. The OldMarathi preserves a form ET given found in the Pāțaņ inscription of A.D. 1206 see, W. DODERET: The grammar of the Jñānesvari, BSOS IV, part 3, pp. 543-73, section 5. A form art is found in the sta att also, Govt. edition, 37. 87-43. 11) The Andhras uttered 'spft gfè, fe' which may be intended for Telugu adi, pondi, randi 'that, go, come'. 12) Here eighteen aant HTTS are referred to; but in the above verses the author has illustrated only sixteen. A. MASTER opines that the two missing Desi-bhāşās are possibly Odra and Drāvidi, as in the Nātyaśāstra 3TUUTS4=3u|g5. The prince sees there soms other people of the non-Aryan stock: the Khasas, a mountain tribe; the Pārasas, inhabitants of Pārs or Fārs; and the Babbaras who are often mentioned, but not indentified. 16) Measures of weight like 9, 40, HTC ann mit are mentioned here. The next verse presents some difficulty: see below the marginal notes on it,
Page 154-lines: 7) Note the swift style. 10) Compare 3TITEGTS story, 53-54. Rather पाडियाहोरणो. 12) The metre is प्रमाणिका (जरलग) or नाराच ; the first line has four पादs, so also the second. There is some internal rhyme रणंत, झरंत ect. 14) दिळं तं जयकुंजरं is a good अनुष्टुभ् line. 21) Many of these ideas, almost in similar words, are found in the story of 31TECT, included in the com. of a on the Uttarādhyayana-sūtra; see verses 59 ff.
Page 155-lines: 7) Here we have a Reus enumerated in the present context. 29) This story is found in the commentary of Devendra on the Uttarādhyayana; it is critically studied by R. Fick in his Eine Jainistische Bearbeitung der Sagar-sage. Keil, 1888; also s a FETETE ed. by Muni JINAVIJAYA, Ahmedabad 1921. 31) Tag Pass. 3rd p. sing.; see also 156.1 where the usual facut is used. Thus we get here a list of persons and supernatural sources consulted to know about the unknown.
Page 157-line: 19) May be that these are quotations from some fafHRIFT, verses partially akin to these are attributed to the Angavidyā and quoted in the commentary of Devendra on the Uttarādhyayanasūtra, see CHARPENTIER's Notes to his edition, p. 311 (Uppsala 1922).
Page 158-lines: 10) With a view to making the context romantic, the author has depicted the hero more as a romantic adventurer than as a pious soul ordained by Karmas to reach Vijayāpuri for the spiritual enlightenment of Kuvalayamālā. 14) Here is a poetic description of a woman, from her foot-nail to the hair on her head this mode of describing is seen in the
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