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249
a glide. A fanciful derivation is found in Pischel § 255. Whatever its origin, the form is in any case also found in some NIA languages.
38( 74 Ma, 75 Tp; 36 Bh, 38 R; 35 K, B, Y, P, 36 V, 35 G, 5, TT; 394 T; 526 S) Missing in W.
diarassa asuddhamaņas - diahaṁ kahei rāmā-
sa kulavahū piaakuddaliniai nulaggasomitticariai.
daar aṁsa Ma, devaraassa Tp -- addhasuddhamanas sa Ma, asuddhaamanassa Tp; asuddao k, suddao y -- kulabahū R; kulavahuā k, kulabahuāY, P- nani Ma; niya Bh; nia K, W, B, Y, P -- kuddi Bha (odda Bh"); kudu K, P, kui B; kuddu S -- lihi(y)āin Bh; K (°āmin), B, P; lihiaāin T; lihiāin S; (R, X, Y) -- somitta Bh; saumitti k -- cariyāin Bh; cariānis K, cariāim B, P; T; S; (R, W, Y).
The good wife takes all day to tell her young brother-in-law, who has improper intentions, about the adventures of Sumitra's son, the devoted brother of Rāma, though these were drawn on the walls of their very own house.
The term kulavahū denotes a wife who by her behaviour avoids any harm or embarrassment to her husband's family. In this Gathā she tactfully deals with her husband's younger brother, devara, who misbehaves towards her. She does not expose his behaviour to the other members of the household which would only result in a quarrel between him and her husband and finally in a rift in the family (see Gathā 59). Instead she tells him edifying tales about the ideal devara Lakşmaņa. Thus she makes him understand she knows what he is up to. However, these tales were depicted on the walls of their own house, so the devara will already have been quite familiar with them. This and the fact that she takes the whole day for it should indicate to him that she is not at all averse from his company.
diara 'brother-in-law', husband's younger brother' goes back to Skt devara (see Var. I 34 and Hem. I 146). Otherwise Pkt has deara (see * 28). It is possible to recognize in this diara beside deara an early instance
