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388
Annals BORI, LXXI (1990)
not attested outside PB and KśS. (der sonst nicht in der Sanskrit-Literatur bekannt ist ).
2. p. 26: According to Falk Yajñikadeva on the KŚS 15.3.32 gives the information that the quivers received by Pālāgala are each filled with three arrows (mit je drei Pfeilen gefüllte Lederköcher). This is not correct. What the commentator tells us is that the Pālāgala receives three quivers filled with arrows (tisra işupurņāś carmatūnyah). The number three' thus restricts the number of quivers and not that of arrows. The remark of Yajñikadeva has therefore nothing to do with tissdhanya- of the BaydhśS 18. 24. The meaning of that word ' a bow and three arrows' can be obtained from the MS 4. 5.9 (cited by Falk pp. 26-27) and the explanation provided by the commentators on the TS 1. 8. 19. 1 (tissbhir işubhir yuktam dhanuḥ). Just as there could be a unit consisting of a bow and three arrows (in a quiver ), there could be others where the quivers contained more or less than three arrows. When, for example, in the Mahābhārata war different heroes shoot at Abhimanyu different numbers of arrows the reason could be that their individual quivers had that number of arrows (7.36. 15 ff.).
3. p. 26, f. n. 49: According to Falk, bá navān VS 16.9 refers to the quiver. This is possible, but in the present context it seems to refer to Rudra. In the first half of the stanza the god is requested to loosen the string from the two ends of his bow and to throw away the arrows held by him in his hand (yáś ca te lid sta işavah ). The second half of the stanza is intended to convey that the god conceded the request. It is therefore better to translate vísal yo banavāni utá as the one with the arrows (in his hand, viz. the god Rudra ) is (now) without the arrows'.
4. p. 27: It is not clear why Falk translates pünyajanma as 'some one born (anew) at a sacrifice' (jemand bei einem Ritual (neu) geboren wurde ) when it simply means 'one whose origin is holy. Also there is here no question of something being produced at a ritual. The bow and the arrows are supposed to have come out of Makha's left and righ thands. Makha also means sacrifice'. Because the bow and the arrows together (işudhanyasa. mühah ) are yajñájanma therefore they are considered panyajanma.
5. p. 51, f. n. 135: The Baudhốs 18.24 has the subject in the plural ( te ye ... upetya (read upetah?)... nopeyuh), but Falk renders it in the singular (Wer ... betrieben hat, möge ... nicht tun ).
6. p. 52: The Nidānasūtra 6. 1 runs as ye tu khalu janmanā kanişthā ye ho vayaseti / ye janmanety àhus tān kanişthā ity acakşate. It does not become immediately clear what distinction Falk wants to make when he ren.
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