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text as a whole (as Salomon observes, p.187). In the Pali, the verse has been appended instead to Pa. 14 (pabhassarāni ... duve), but there it would be intrusive, since Ga. 16-17 (Pa. 14 and 16) will have been placed together on the strength of their identical structure (disvā, eko care) and their inclusion of the basically synonymous words prabhasvara and citra. In that case, a naive arrangement of the material in Gandhari (two simple groupings: twice * dispă in Ga. 16-17; and thrice *sahāya- in 25-27) contrasts with a sophisticated arrangement in Pali, where a new juxtaposition of disvā ... duve with dutiyena saha ... pekkhamāno (Pa. 14-15) is used as a bridge linking the sahāya verses (11-13) with a new pair of kāmagunesu verses (16-17): Pa. 11-13 sahāya ... pahaya
Ga. 25-27 Pa. 14 disvā ... duve
Ga.16 Pa. 15 dutiyena saha ... pekkhamāno Ga.40 Pa. 16 kāmagunesu disvā
Ga. 17 Pa. 17 kāmagunesu disvā
(not in Ga.) The appearance of Pa. 15 after 14 (so separating 13 sahāyafrom 15 saha, and 14 pabhassarāni from 16 citrā ) is surprising, but it is at least consistent with the introduction of the new item 17 after 16. The reason for connecting 14 with 16 (synonyms pabhassara and citra, reinforcing disvā ) would seem to have been forgotten, just as 15, the basis of Niddesa's explanation of khuggavisāna, has lost its status as part of the text's framework, 6. As catchword for Ga. 16 * dispa suvarnasa ..., the Uddana used the significant term prabhasvarani; but for Ga. 17 kama hi citra ..., it probably had kama (Salomon, p.193f), in keeping with its more normal practice of using the first word or phrase of the verse. Ga. 25-27, the three sahāya- verses, are also identified by their openings. Salomon considers * dispa a plausible conjecture, in lieu of expected -spa or -spa, on the strength of a possible trace of such a spelling in Ga. 17c, but he admits that the cvidence, a remnant on the edge of a fragment, is far from compelling
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