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NOTES
347
(the temple of) Bhimeśvara Deva on the bank of plant the current of which flows into seven streams. The temple of gent is clearly mentioned below in gāthā No. 200. marad flowing in seven streams at its confluence is well known as Fittadt, see stag 11, 29.85, of fada (C. A. D. 838 ) and refra , 19,97, of Somadeva (between 1063 & 1081 A. D.). The variants of K are: age, FAG 37. 199) सप्तास्यासादित or सप्तास्यास्वादित. 200) B reads सच्छंद; P reads जच्छंद which according to the gloss means Fan. 201) Rather Prass as in 176 where, of course, the com. appears to presuppose the reading FR Fagr is another name of the demon बाण, because he received in gift three cities from शिव, ब्रह्मा and विष्णु. He was killed by शिव.' अन्धक-'A demon, son of कश्यप and दिति, with a thousand arms and heads, two thousand eyes and feet, and called 378€ because he walked like a blind man, although he saw very well. He was slain by fara when he attempted to carry off the पारिजात tree from स्वर्ग.' शिव wears as his garment the elephant's skin which belonged to an tg named 71, who acquir. ed such power that he would have conquered the gods, and would have destroyed the Munis had they not fled to Benares and taken refuge in a temple of fata, who then destroyed the stoc, and, ripping up his body, stripped off the (elephant) hide, which he cast over his shoulders for a cloak:' With his third eye fata 'reduced to ashes A, the god of love, for daring to inspire amorous thoughts of his consort qield while he was engaged in penance.' ATT with his body so destroyed is called अनङ्ग. गिरिसुता is पार्वती or देवी, the daughter of हिमवत and the wife of god ft. 201) Generally it means three Vedas, but because aay is already mentioned, it has to be differently interpreted. Note that the P. gloss and the com. offer different meaning of 147. Better
W a ter in the com. 203) Better read in the com. a ncag taiat qualifying PHORICAH. There is an उपमा here. 204) Why not render सितजटाभारविनत etc.? ओहामिय = S G, see 06 Tafel ( Bombay 1916), p. 178. 205) In these two gāthās we have a description of an aged 1514 ascetic : his hair was matted; his body was besmeared with white ashes; he was decked with a rosary of beads; he was seated on a ra; and he was nude. In reply to my enquiry whether Pāśupatas are associated with Drāksārāma (see the Intro. p. 55f.) my friend Mr. B. V. Krishnarao has kindly written to me thus (his letter of 19th Sept. 46 ): There is no Pāśupata Matha or Pāśupatas as such here. But the Pāśupata doctrines are carefully followed by a sect of Brāhmaṇas of the Godāvari East and West and Kistna districts, known as Arādhyas; and the inscriptions found here reveal the existence of a Pāśupata Matha here in by-gone times, before the 14th century A. D.” 207) Pischel has noted that only in 37 fairit ( 428 ); here, we get the form hittat, 210) #955= ea, see 152 above. 211) So far as sense is required 375 = 3973797 is a better reading. 213) As the reading stands, 397 SAAT TAGET ( according to B qara), qaat a sylvan lady. Or CTETT? HTĖ= re or ÅTTA. Compare with gathās 212-13 the following passage from the 21st, p. 134, ed. Peterson: विदितसकलवृत्तान्ता चोत्थाय सा कन्यका भिक्षाकपालमादाय तेषामायतनतरूणां तलेषु विचचार । अचिरेण तस्याः स्वयंपतितैः फलैरपूर्यत भिक्षाभाजनम् । आगत्य च तेषां फलानामुपयोगाय नियुक्तवती चन्द्रापीडम् । आसीच तस्य चेतसि । नास्ति खल्वसाध्यं नाम तपसा। मूकिमतः परमाश्चर्यं यत्र व्यपगतचेतना अपि
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