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Notes
Chapter 1
1. On the Jaina diagram, see Hertel, Indische Erzahler 6, Anh. 2, p. 2. The passages 1-13 om. Te.
2-5. In grammatically correct Saṁskṛta, the text would run as follows:
śri-sadgurubhyo namaḥ // Nāsaketari kathā likhyate / sarasvati mahābhāge / varade kāmarūpiņi // viśvarūpe viśālākṣi / devi yā parameśvari // 1/1 ekadanto mahābuddhiḥ / sarvajño gañanāyakaḥ // sarvasiddhakaro devo / gaurīputro vināyakaḥ // 2 // On the spelling see p. 9.
21-23. Cp. the more detailed description in Te, on p. 10, as well as its different reading of 21.
33. The reading of Te ( see p. 10 ) is probably corrupt, not only because of its inferior sense, but as contradicting BeFi I 22 : ‘ayuktaṁ uktam bhavatā pippalādas taṁ abravit'.
38. Te 'bayāsihajāra’blunder: cp. BeFi I ‘sadaštisahasrāņi'.
40. Si 'veda kahai chai' absent in Te : cp. BeFi I 24 ‘smrtir esa sanātani'.
41-44. Absent in Te. The copyist of Si inadvertently repeats the text of 36-40 with slight variations.
46. The text of Te ‘aganaparavesa karaso to asatrī ānaso’is non-sense. The translation of Tessitori ‘Entrate nel fuoco (e, se non vi brucera ), conducete moglie' would presuppose ( i ) a lacuna in the manuscript from which Te is derived, ( ii ) the use of paravesa ('entrance') in the sense of Saṁskṛta praveśana ( 'introducing' ), and ( iii ) a custom of examining the bride by an ordeal before making her one's wife ( which Tessitori assumes, stating : “Si tratta evidentemente di una specie di agniparīksā'). From the reading of
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