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ADDITIONS AND CORRECTIONS.
vii
Page 233, the last lino but one, for one thousand trees, road four thousand trees. 238, line 20, for 'in kálavan, line 19,' read 'in dharmmavan, line 93, as contrasted with
dharmaman, line 90. 246, text lines 22, 23, for adiy=& gaihika, read adiy-Agasihika. 247, text line 32-33.-It was not noticed that kurushvatha is not a correct form or
combination. If the akshara after kurushva is an imperfectly formed tlu, is it seemed to be, we can only conclude that the composer was using kuruskea atha, and, misled by the metre, carelessly combined them into kurushvatha instead of kurushu-útha. But it now seems more likely that the composer wrote krushra vai ; that the writer wrote kurushwa vé, omitting the subscript stroke which would turn ve into vai; and that the engraver'did not complete the v, and did not cut clearly
the superscript , of which some indications can be detected. text line 37, for mum-kottait=av[uo]d=ayudu, read mum-kottad=&vad-avudu. - Also, · for Bâņa-Dinišala, read Bân-[&]di-nikhiļa. I am indebted to the courtesy of
Mr. H. Krishna Sastri for this, and for several other suggestions, some of which I find it most convenient to acknowledge by connecting with them his initials in
brackets.-J. F. F. , 248, text line 42, for megi-gaydanos, read meyi-g[elydands; and in note 5 substitute Rend
mey-yeydund, which seems to mean, somehow or other, "did bo shrink?" . „ in the latter part of note 4, substitute In what follows, read gay-gondans, for kay
gondane, koy-gondane, key-kondane. Are is aro (4), 'hesitation, doubt.' ,, 249, text line 52, for dôle (li)t-asi, read dor-lat-âsi.-(H. K. S.) > > text line 62.-It might perhaps be better to take akhyana as a mistake for ikhyata,
and, further on, to analyse the text into dhátri par-dhriChri)teyeág8.-(H. K. S.) 250, note 14, for ji-nn, read jirnn. 252, text line 94, the correction of vâkyamgaļum into vákyamgaļam is not necessary.
(H. K. S.)
text line 99, for tavanidhiy-amt=ám, read tavanidhiyarn tâm.-(H. K. S.) .. text line 100, for idir-erdda, read idir-crddu" 1.- (H. K. S.) ., 255, line 1, "the congregation (of Sairas on the earth) has bein afflicted among the Jains
and Buddhists." There is a difficulty here in connection with the word utkata, qualifying samaya, which latter word may mcan either congregation' or time.' Mr. H. Krishna Sastri considers that, instead of connecting utkata with its meanings of uneven, difficult; intoxication, pride; affliction, it is better to take it in its meaning of mad, furious.' In this case, the translation would be there became a mad or furious congregation or time among the Jains and Buddhists;" or freely, "an opportunity arose for the Jains and Buddhists to
become furious (and aggressite)." 256, line 1, in accordance with the corracted reading in line 37 of the text, notified above, for
the devout Ganus Bana and Dinisala, and so many others, road Biņa and all the
other numerous devout Ganus. line 16 ff., "While the disciples were saying," oic. Mr. H. Krislına Sastri has sent au
interpretation of the first part of this verse, which has given the clue to a better rendering of it. Regarding arc-gays-gordane and moyi-gaydané, see the corrections, notified above, for text line 42, and notes 4 and 5, on page 248. In gondane, nodidane, geydané, and párdane, tho e, é, is the particle of questioning, not of omphasis It is better to take kúrpu in its meaning of sharpresa,' than in its moaning of valour.' The proper nominative for enutar is, of course, Rama.
