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242
P. 205 t. The reading of the edition is entirely different, and at the same time unmetrical.
P. 207, 1. 34 (At'), up to p. 208, 1. 9 ('caravan'), viz., the whole passage treating of the bandits, is left out in the edition.
P. 208. The edition has akṛitárthasya mrityur bhayaya nálam, for the unlucky, death is not enough to cause fear. [C has akṛitárthasya mrityunayam.]
P. 209. Read, 'by a wrong conception.' This is the sense of vibhanga-jnána. The Rákshasa is indeed mistaken. Nilamani has changed the word, as he did not understand it; he prints vibhutvabalena jnátvá.
P. 209, 1. 24 ('In the '), up to 1. 33 (that'). This fanciful incident is discarded by Nilamani.
P. 210, 1. 12 ( One '), up to p. 212, 1. 22 (Tápasapura '), and p. 212, 1. 28 (saying '), up to p. 213, 1. 11 (caravan). Both passages are omitted by Nilamani on account of their Jain tendencies. To connect the following phrase he inserts atrántare kenacit before sárthaváhena. P. 213, 11. 14, f. The little phrase and . . . relations' is of course omitted by Nilamani in accordance with the preceding omissions.
P. 213, 1. 20, to p. 214, 1. 11. All omitted by Nilamani as not being of interest for anyone but a Jain.
P. 214, 1. 14 (Then '), up to 1. 22 ('time'). This incident is again omitted by Nílamani.
P. 214, 11. 24, 26, 29, and pp. 216-218. Read Chandrayaçá throughout for Chandrayaças; cf. Nilamani's note on p. 72 of his edition, and the note above on p. 116, 11. 18, 21.
P. 214, 1. 34 ('One day '), up to p. 215, 1. 37. Omitted in the edition. The whole incident is most interesting, not for its contents, but for its origin; for it is clearly made up of the two little stories related in the commentaries on Avaçyaka Niryukti,' ix., 139, 4 and 5. Most of the later Jaina tales, which seem to be original, are certainly of the same making, though generally this cannot be so strictly proved as in the present case.
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P. 216, 11. 37, f. Instead of 'did you show this want of discernment?' the edition has etat te kulocitam? [The translation should be, 'Is this becoming to your family?'-C. H. T.]
P. 217, 11. 2-7 (up to 'fire'), and 11. 11-20 (up to cave' and 'withdrawing his hand'). All wanting in the edition; as this double incident is very silly, one is inclined to think that Nilamani had access to some better MSS., not so overloaded with ridiculous episodes. Of course it may as well be that his taste has led him to discard the present passage.
P. 217, 1. 27, to p. 218, 1. 5 (up to 'faith'). Wanting in the edition. P. 218, 11. 14-16. This most silly exaggeration is also in the print. So, probably, also the other passage on which we passed our verdict (viz., p. 217, 11. 2-7; 11. 11-20) belonged to the original version. All this, however, shows that the story of Nala and Davadantí differs in style a great deal from the rest of the work; and this is another proof for its being a separate production, which has come in from some independent source not generally explored by Jain collectors. Also the simile (p. 218, 11. 17, f.), as Yamuná embraces Gangá,' and similar passages, betray an entirely different origin. Also the dodhaka on p. 222 points to the same fact, as the other tales have all Gáthás instead.
P. 219, 1. 26. Read Nishadha for Nishada.
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