Critical Introduction to Panhavagara

Author(s): Amulyachandra Sen
Publisher: Amulyachandra Sen

Page 41

- 34 Cuñcuyā ya Cūliya Konkanagā Meya-Palhava-Mālava-MahuraĀbhāsiyā Anakka - Cina - Lhāsıya - Khasa - Khāsıyä Nehura - Marahatta - Mutthiya - Āraba - Dobilaga - Kuhana - Kekaya - Hūna - Romaga - Ruru - Marugă, Cilāya - visaya - vāsi ya pāva - 5 matino, jalayara-thalayara - sanapphaôraga - kha
hayara-samdāsa- tonda - jivôvaghãya - jivi sanni ya asannino ya pajattā asubha - lessa - parināmā, ete anne ya eyam-adi karenti pânâtivāya-karanam | pāvā pāvâ
bhigamā pāya - rui pāna vaha - kaya - rai pānavaha - 10 rūvânutthānā pāņa vaha - kahāsu abhiramanta (tut.
thā pāyam karettu honti ya bahu - ppagāram Chap 2 – Here are named first some persons who are professionally or habitually given to false-speech such as thieves, spies, tax-collectors) etc In this connection are of interest the following terms, (sometimes in vedha metre) —
p 288 ~ Jiya-jūskarā ya gahıya-gahanā defeated as well as successful dice-players', kakka-kuruga-kāragā, Abh reads koguruga-ko, kalka-gurukam māyā, tat-kārakāh, this is plausible although it is surprising that Sk g should change into Prakrit k, whereas the alliteration in kakka-kuruga-kāragā kulingi speaks in favour of the retention of k in kuruga, but it is not clear what kuruga in that case should mean, the term ana-bala-bhaniyā is glossed as 'debtors, 1 e, those from whom demands are made by creditors, powerful on account of their dues', this is doubtful, perhaps bhaniyā has some original connection with the next term puvva-Vālıya-vayana-daccha, 'those who are clever in anticipating what another says' Abh's second explanation of this term is fanciful
Next are named the upholders of false philosophical doctrines, avara natthika-vādino vama-loka-vādi%) bhanantı etc First are
1) khandastakhhā, glossed here as sulkas pālāh but in chap 3 ( 44b) as kotta-palah
2) A term like natthika-vādino occurs very rarely, if at all, in the Canon, and vāma-lo yo not at all The different formations in vädıno and vādi are due possibly to metrical reasons, for if we read natthikka (1 e nästıkya) for nattlika, then we have a vedha in these words