Madhuvidya

Author(s): S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad

Page 668

ijd! Vol. IV No. 2
380
Mehandale
cluster. He should have explained the reasons for the two different treatments.
4) In historical phonology one misses a statement to the effect that intervocalic stops generally tend to disappear as in paa, pai etc., and in descriptive phonology a statement to say that two vowels may occur side by side without coalescence.
5) In morphology one expects to have a clear statement about the loss of the dative.
6) pp. 28-29 : The author notes ejjà as an optative marker and then, among the terminations, he gives zero term for 1st sg. and for 3rd sg. and pl. However, in the paradigm there, three forms are shown with a final short vowel -a (hāpejja) for which no statement is made.
7) Certain words are not taken care of in the notes which occur after the text of the verses. Thus the words pamkaa, in verse 1, tanti in verse 2, dunia in verse 3, tog- (tog-gaa > ivad-gata) in verse 5 are not explained. The last itern does not occur in the Glossary either. In verse 5, the use of the particle ma has not been explained.
8) The expression kämassa taitatamtim kuņamti (p. 35) is a difficult one. The commentator explains tattatamtim as tattyacintām, but it is difficult to relate tamti with cinta. It is, however, true that the word tamti occurs twice in the Sattasai (1.51, 3.73) where it means cintā "anxiety, thought'. Dr. Ananthanarayana suggests to derive tanti from tantri (Glossary under tattatamrim) but does not indicate how it can mean 'secrets of love'. One possibility could be to look upon tamti to have the same meaning as tantra. The expression then means "those who formulate the doctrine about the real state of love'.
9) The word pesio in verse 101 (p. 67) has not been explained. In the Glossary it is derived from preşita 'sent'. The derivation is possible, but not quite appropriate in the context. The explanation prave sita 'made to enter' would be more to the point. The first line of the verse means 'pride which was made to enter my heart by my friends having some how found on opening'.
As a matter of information it may be added that the Sattasai has been published with Marathi translation and notes by S. A. Jogalekar (1956) and with English translation by Radhagovinda Basak (1971.)
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