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368
[681
sing. 681) आढता persents some difficulty. P gloss equates it with भणिताः and it perhaps presumes the basic reading as आणत्ता. सुजवेण gives better sense as an adjective of gefa. The last quarter of this gatha is short by two mātrās: we may read पत्ता मे जत्थ. 682 ) Literally अणिमज्जिय-कुट्टिमं would convey that the pavement was not washed. The second quarter is metrically defective, having 21 mātrās, instead of 18 as usual, af presents some difficulty; it is better to take it as ram. The additional 18 given in the footnote of P is to be read perhaps as era, full of fag? If we take it afana à, it gives better sense, but is redundant. 684) occurs only once here in this text: perhaps it stands for misread. + ... 686) The reading, if preferred to a, is quite normal in Apabhramsa for al; and its associate a is also found in the readings of this text. 688 ) विहीर sfer. VIII. iv. 193. 691) The PSM notes that is used in the sense of af. 696) Both the forms and are available (Pischel § 586). 697) is Mas. in Sanskrit.
LĪLĀVAI
701-26) Vacillating between life and death, I resolved to live only to save Mahānumati from dying, returned home heavy with sorrow, and conveyed everything to her. After hearing the sad episode from me, Mahanumati fell on the ground not knowing what to do. Somehow I. consoled her. She started pining for her beloved after remembering her various associations with him: how he was first seen by her, how he put the ring on her finger, and how he sent a love-letter through Madhavilată. She expressed her inability to live without the prince; and therefore she wished to die, never to be born again. I assured her that there were reasons to believe that her beloved was not dead, and that she could hope to meet him only if she lives. I requested her to propitiate Bhavani whereby her wishes would be fulfilled. She accepted my request and decided to dwell in the forest; and that is how, with the consent of the elders, we have come to stay here.'
701 ) Better महानुमतिः in the chāyā. 702 ) Expressions like मणे चिंतंती, मणम्मि धरिऊण, हियएण चिंतियं etc. are found in this text as well as in the story of Agadadatta by Devendra in his commentary on the Uttaradhyayana. 704) J reads दुव्वोच्चं = दुर्वाच्यम्; दुव्वोज्जं may stand for दुर्वाद्यम्, or it may stand for दुव्वोज्झं = दुह्यं or दुर्वहम् as at 122 above. Or even युष्माकं वैरिणामपि in the chāyā. 707) Are we to separate and take if (=qq) adverbially? 708) If we stick to the original reading जीवएस, then it can be equated with जीव + क + ईश, क being स्वार्थ addition. सि as noted above is merely for पादपूरणे; so we may read in the chāyā for af. 709) Or even aa, then. 710) तुम्हि Inst. pl. ; if Nom. pl., then णिप डिओ has the sense of णिपीडियवंतो. वीसरइ = विस्मरति or विस्मयंते ? 713) मरणमकाले कयं विहिणा appears to be idiomatic, if not cryptic : she means to say that she has duly decided for early suicide. 714) ter is Mas. in Sanskrit, but here Neu. arra Gen. sing. (also next gāthā). Pischel puts it in the square brackets (§ 415). 715) Or go can be taken as one word. 716) The Kumarapala-pratibodha (G. O. S) has a verse like this (p. 66): घरे अच्छंती सुहेण पिच्छिहिसि नियपई वच्छे । चिरकालाउ वि पावइ भद्दाई जणो हि जीवंतो ॥. 716 * 1 ) (P).
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