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one; and even if it would be linguistically acceptable for AMg., its occurrence in one dialect next to via, which is so much different, is in my opinion very suspect. Its occurrence in the MS of the archetype beside via can be explained through redactional interventions.
21 2 Ma, 3 Tp; 2 R; K, V, B, Y, P, G, 5; 7 T; S; 2 V) Missing in Bh.
ama ar pāuakavva kāmassa tatatattin
padhiu souṁ ca je na ānanti kun anti kaha te na lajjaṁti.
In Ma lacuna after kāma(ssa). amian R; K, V, B, Y; T; S -- vāyada Ma, pāada Tp; pāian R; pāada T; pāia S -- pathiin Ma, pathium Tp; v; pathidum T -- sodum P; T -- a K, V, va P; yi. T -- ja Ma -- ņa jāŋanti Tp; R; K, B, Y, P; T; S -- tattatatti R; taħttataṁtti K, tantatatattiñ V, tattaciỉtan B, tattattattin Y, tattatatti P; s', tattauttin s2 -- te kaha R, W, Y; te kaham K, B, P; te kaha S -- lajjiṁti To.
Those who do not know how to read and listen to (this) nectarlike Kāvya in Prākrit, but are solely
concerned with scholarly works (in Sanskrit) on love, .how can they not feel ashamed?
The readings adopted for, and my interpretation of, the compound in c differ from Weber's. The final member of the compound should read tattin, which word Deś in. V 20 translates with, among others, tatparatā 'being devoted'. Indeed it seems to have this meaning as well as that of 'worry, concern' (see Gathās 51, 272, 833 and 866). Turner, CDIAL -5683, derives tatti from Skt tapti 'heat'. For the development of the meaning, note especially Si. täta 'effort, aim' quoted there. The first member of the compound should read tamta (tantra), which has the pregnant meaning 'scholarly work in Sanskrit' here, thus opposing pāuak avva 'literary work in Prākrit'. The study of the latter is considered a necessary adjunct here to that of the former.
The form pāada (prāksta) found in Ma, Tp and I seems an independent
