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241
Also Sthúlabhadra's story is printed both ways by Jacobi in bis edition of the Pariçishtaparvan. And so is Cánakya's. A Prákpit version of the tale about Kálikácárya (in prose and verse) is printed and translated by Jacobi in the · Zeitschrift der Deutschen Morg. Ges.' vol. xxxiv., pp. 247-318. Two metrical versions in Prákrit are published with & glossary in the same journal (vol. xxxvii., pp. 493-520) by
Leumann. .: P. 191, 11. 29, f. These two lines are apparently not in the Sanskrit text. At any rate, only what precedes ought to be in smaller type.
P. 192*. The passage is an áryá = Ávaçyakaniryukti ii. 1284. Read:
Magaha-Varadáma-Pabhása-Sindhu-Khandappavdya-Timisaguha
Satthim vása-sahasse oyavium ágao Bharaho. Jacobi's passage has been corrected by Leumann in the Wiener Zeitschrift für die Kunde des Morgenlandes,' vi., p. 44, note. There it has been pointed out that the whole story has been treated as well in the comments on Ávaçyaka-niryukti üi, 128", as in the seventh Upánga of the canon.
P. 193*+ I. Smaller type should have been used to indicate verses in the original.
Pp. 195-231. It is not surprising that the tale of Nala and Davadantí is added only as a second and last Appendix (wanting altogether with the first Appendix in Bendall's MS.). The story has been noticed by Jain novelists only in quite modern times. It was probably an innovation that the author of our Kathákoça, or the writer that supplemented it (if the author has not done so himself), added the story to the general stock of Jain tales. It is printed from the Kathakoca' in the Sahityaparicaya,' part ii., pp. 52-93, Calcutta, 1881, published by Nilamaņi Mukhopadhyaya Nyáyálankára. I owe the Sahityaparicaya' to the extreme kindness of Dr. Reinhold Rost, who gave me the two little books (part i. and part ii.) during my last stay in London (in 1892). The same little volume prints also (on pp. 37-51) from the Kathakoca' the story of Lalitánga. As the editor has added some valuable notes 13 at the bottom of the pages, the translator of the Kathakoca' might have spared some trouble by referring to it. [I am glad to acknowledge here that I have derived much advantage from this book, though perhaps I have not made as good use of it as I ought to have done.-C.H. T.) Sometimes, however, difficult or incorrect readings are changed by Nílamaņi; so for atih kutrápi neshyate (see above on page 1617) he prints natih iutrápi cobhate, and for vate Vararucir yathá he puts (see translation, p. 164*) vate yakshadayo yathá.
P. 195, 1. 20. Read Nishadha for Nishada. Pp. 196, 197. These two pages are much shortened in the edition. P. 198. The second verse on this page is omitted in the edition. [P. 201. Add to second footnote: It was, no doubt, Pachísí,' See Daca Kumára Charita,' ed. Bühler, p. 47, 1. 21.-C. H. T.]
13 He goes, however, astray sometimes when he tries to explain particular Jain terms ; so his note on avadhijnána (at the bottom of p. 78) is wrong, and displays, as a Jain would say, soine vibhanga-jnána (see note on p. 209*). Also the rendering of the word avadhijnána by limited knowledge,' which has been adhered to throughout the present translation, cannot be accounted for. It ought to be limit-knowledge' at least, but this would not do, as limit is not exactly the same as avadhi. As the case stands, it is better to say Avadhi-knowledge, and to refer the reader to the different passages where the word occurs, so that he may ace in which application it is used.
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