________________
245
The available variants seem to indicate that the peculiar position in the present text of kisa after, instead of what might be expected before, alimgasi was misunderstood. kisa was subsequently linked to palīvesi, as a result of which the word alimgasi lost its proper context, and the accusative mam made no longer any sense. alingas i was replaced by saan addhe, and the accusative maṁ by a genitive; e.g. me in Bh and R (side by side with accusative parāhuttim!). In this new sentence, kisa ...paltvesi, palTvia makes no sense. The word palTvia, which beside in Ma, Tp and I (and W) is also found in Bho, is therefore most likely a retention, even though in the adopted text the absolutive palTvium (Bho, v and S). would also fit well. The second line consists of two independent sentences, namely hiaan paliviań, 'my heart is already burnt (by you)', and anus aeņa paţthi palTvesi, '(now) you burn my back with your repentance.'
, 193
Y, 199 P, 189 G, 39 g,
36( 73 Ma, 74 Tp; 34 Bh, 36 R; 192 K, 191 ; 346 T; 410 S) Missing in B, W and x.
:
tujjhangarāasese- sā ira golātūhe
ņa sāmalt taha kharena somālā nhãā jau ūkas.eņa.
tumhangaasesena K, tujhao Y, P -- rāga S -- sāmila Ma -- teha Ma -- Śarena k -- somārā K, , Y, saumāra P; somārā S -- suiram Bh, R; să kira K, M, Y, P; T (kila); S -- godā K, goda S -- rūhe Ma, titthe Tp; rūhe R; K, lacuna in P; tîre T -- jambū Ma, Tp; K (mbū), B, P; T; S; (Bh, R, , Y).
They say that that dark and (taha) soft-skinned woman bathed herself in the Godāvart at the (same) bathing-place with the biting lotion of the jambū-treebark left over from your bath.
For the present position of the Gathā as 36, see above, p. 161.
janvūkasāa refers to the astringent juice extracted from the bark of the jambu-tree. Because of its astringent nature it must have hurt the woman who is expressly said to have a tender skin (somāla). The juice
