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378
BRHAT-KATHAKOŚA
[9.15
Haribhadra gives a story like this : उववूहणाए उदाहरणं जहा-रायगिहे नयरे सेणिओ राया, इओ य सक्को देवराया सम्मत्तं पसंसइ । इओ य एगो देवो असद्दहतो नगरबाहिं सेणियस्स निग्गयस्स चेल्लयरूवं काऊणं अणिमिसे गेहइ, ताहे तं निवारेइ, पुणरवि अण्णत्थ संजई गुठ्विणी पुरओ ठिया, ताहे अपवरगे ठविऊण जहा ण कोइ जाणइ तहा सूइगिहं कारवेइ, जं किंचि सूइकम्मं तं सयमेव करेइ, तओ सो देवो सजईरूवं परिच्चइऊण दिव्वं देवरूवं दरिसेइ, भणइ य-भो सेणिय, सुलद्धं ते जम्मजीवियस्स फलं जेण ते पवयणस्सुवरि एरिसी भत्ती भवइ त्ति उववूहेऊण गओ ॥. See also the story of ज्येष्ठा and her son रुद्र at No. 97.54 ff. 15a प्रेक्षण perhaps stands for प्रेखण, a swing or net, noted by lexicons. 246 Better read पत्रिकाः शासनानि च. 25d भाक्तिकः = a devotee. 410 कुर्युः appears to be used in the sense of चक्रुः, see 27a also above. 10) 29c Is तथापि syntactically necessary there? 40d Mss. promiscuously use the two forms अशिश्रियत् and अशिश्रयत. 52 This verse is in the मणिगुणनिकर metre with पादान्तयमक, and its flow has some Apabhramsa ring. 53 This is a regular आर्या. 54 The third line has one मात्रा more; as it stands it is उपगीति, but if we take the reading of फ it would be an आर्या. Just in this context Prabhācandra quotes an Apabhraíśa couplet which is corrupt and may be rewritten thus : मइल कुचेली दुम्मणी णाहिं पवसियएण। कह जीवेसइ धणिय धरा डझंतें हियएण ॥. This closely agrees with some of the words in verses 53-54. श्रीचन्द्र also (p. 10) introduces it with the phrase तं जहा, and the various readings are दुम्मण, नाहें, किम for कह and डज्झंती विरहेण. 68 The two anecdotes narrated here remind me of a couple of verses from the दशवकालिकसूत्र, II. 7-8, where the same motifs are mentioned, namely, वंतं इच्छसि आवेउं and मा कुले गंधणा होमो. 71 ग्राहं means आग्रहं. 73 The Mss. use four forms क्षीरी, क्षीरि f., क्षीर and क्षीरिका. 78 The metre is इन्द्रवज्रा. 86a Metrically defective. 96 Hiatus between c and d. 97 The metre is वंशस्थ, also at 112. 38. 103 Hiatus between a and b. 105 The author repeatedly uses # in the sense 'to speak, to address', see above 11, 27, 48, 57, 63, 88 etc. 11) 4d Better खलीलया. 200 विजिग्ये विजेष्ये? 32d Note the redundancy in अन्यजन्मभवान्तरम्. 34 कपिलोद्भवः perhaps mentions his गोत्र. 40 Hiatus in d. 44 Almost uniformly भो is used without विसर्ग. 620 लक्ष्मीमती for the usual लक्ष्मीवती, also at 33.8 etc. 73 This reminds me of an event how king rata had constructed a wooden elephant in which some soldiers were concealed and which misleads Udayana (Jaina Literature in Tamil p. 65). This story may go back to the original बृहत्कथा. 83c Should we read दष्टदन्तच्छदप्रान्तं? 84a समावेगं conveys the sense of महावेगं. 92 Note the gender of संधि f. 123 Rather गुहा छिद्रा, छिद्रा being an adjective. 132d उच्चरन् = उच्चारयन्. 133 Note the compound मातृपितृ, and also 12. 63. 12) प्रभाचन्द्र and नेमिदत्त read वज्रकुमार for वैरकुमार; both come from a common Prakrit वइरकुमार. 290 रुष्टा also is equally a good reading. 40d तराम् is separated from the verb. 42 वयंसक वयस्यक betrays Prakrit intuence. 496 Better कण्टकैश्चिताम्. 516 प्राथू is Parasmaipada as in the epics. 60d Note भू is आत्मने०, a rare usage. 67d Note the meaning of राशि, a group, band, multitude; cf. 13. 6 also. 84b Note the form °चेतसाम् , as though चेतस is the base, also 70. 156; see also रोधसां यमुनां at 19.9, कृतागसां जिनदत्तां at 64. 48. 856 उत्सिष्ट for the usual उच्छिष्ट ; both are used by the
Mss., see below 86, 87, and also 55. 29. 100d Should we read शुश्राव for श्रुत्वा च? 1190 अद्यमेव irregularly for अयैव. definitely through Prakrit. 120a Note the form श्रावकी for the usual श्राविका. 128a व्यापयित्वा irregularly for व्याप्य or व्यापय्य. 132 It may be noted that the text refers here to five Stūpas founded at Mathură; Somasena, however, refers to only one Stupa, called देवनिर्मित, at Mathura, see
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