________________
Annals BORI, LXXI (1990)
thing) for salt, (his) cows become something' (dessen Kühe werden etwas), but "Hence if one gives salt in exchange for something, (these what he gives, viz, salt) are bulls ".
390
12. p. 83: For Gedeihen' we cannot have bhūyamsa by the side of puşti and posa, but bhayastva.
13 p. 84 and f. n. 260: Falk looks upon ténasmiml loke dhrtó híranyam abhyavarohati as one sentence and translates: thereby he descends in this world secure on the gold (-plate) (damit steigt er in dieser Welt sicher auf die Gold (-Platte) ab). But actually we have here two sentences tina... dhrtáh and hiranyam abhyavarohati thereby he becomes firm in this world. (Then) he descends on the gold (plate)'. This construction is made quite clear by the KS 14.8 and the Sat. Br. 5. 2. 1, where for the second act there is a separate section (20) which reads átha hiranyam abhyavarohati.
14. p. 87, f. n. 270: Medhătithi not on Manu 7. 3. but 8. 3.
15. p. 91 From Draupadi's stanza Mbh. 2. 62. 9 one cannot say that a woman stepping into the Sabha could be looked upon as a prostitute (Eine Frau in der Sabha könnte also als Hure angesehen werden. Dies meint auch Draupadi im Mbh...). What Draupadi wants to emphasize is that there is a long-standing custom according to which virtuous women are not forced to go to the Sabha to seek justice. But if she was (as is the case with Draupadi), that in itself will not mean that she was a prostitute. Karpa, no doubt, calls Draupadi a bandhaki (2. 61. 35), but that is for a different reason. That has nothing to do with her presence in the Sabha. The grounds for which Drau. padi did not wish to go to the Sabha are different (2. 60, 25, 29).
16. p. 99 According to the JB 3. 72 a gambler shares with an eunuch and a prostitute one third of the grief not of this world alone, as Falk states (ein Drittel der Sorge dieser Welt), but one-third of the total grief of all the three worlds together. [Falk's upavesayan to be corrected to nyavesayan ].
17. p. 100: Falk says that while dealing with the ritual game of dice the texts avoid the use of the word kitava and, instead, use the derivatives of the root div-. In support he refers to the ApDS 2. 25. 13 where the word used for gamblers is not kitaväḥ but divitärah. However there is nothing in the context of the ApDS to show that preparations are afoot, not for a profane, but a ritual game.
18. pa 102: Falk looks upon vaibhitaka as a patronym of the vibhitaka tree and considers Vibhitaka to be the name of the father of the tree, who, according to him, is Rudra. But vaibhi taka- may simply have svärthe -a Juffix,
Madhu Vidya/690
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
