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Additions to Footnotes (supplied by W. Bollée)
269
items, such "hair-band" (between pp. 224 and 225) in stanza 11 further below, and Joshi 1967, pp. 172ff. For "mirror" in stanza 11 see Bollée 1988, p. 175, to which add Zachariae 1977, pp. 585ff.
The "powder for the lips" is 'lip-salve' (J. C. Jain 1984, p. 138), similarly Alsdorf 1958, p. 261. This translation is based on the commentary. Perhaps it is short for nandi-mukhali, an inferior kind of rice or grain (Prakash 1961, pp. 135 and 170.). In Pāli cunna can mean 'bath-powder', and the aromatic grass called nādi is recommended in Agnipurāna 224,27 (1957 Poona ed.) with other ingredients for the oil used by a king before his bath.
The word for "soup" is sūva which the scholiasts explain as patra-śākam because sūpa=dal, which does not need to be cut. Alsdorf 1958, p. 269 wonders whether sūka, as in Pāli as well, could be 'barley, kind of grass, etc.?' However, this is not ‘vegetable leaves' as Alsdorf translates it on p. 261. Prakash 1961 does not have the term. Could it be that *sāva <sāga (Pischel 8231) was 'corrected' to sūva? For sattha see Mahias 1985, p. 180.
For the colour in the garment coloured blue" the word is ānila, which means 'bluish'. Since a colour in fashion at that time may be meant, it is futile to speculate about its meaning. According to Nātyaśāstra 23, 59 goddesses should be equipped with dresses with the colour of the tail feathers of parrots (suka-piccha-nibhair vastraih). Karpūramañjari 2, 14 specifies this as rāa-sua-piccha-nila, namely, light blue, as depicted in Salim Ali: The Book of Indian Birds, Bombay 1977, illustration 113. In Rāmāyaṇa 7, 26, 18 (1930 Bombay ed.) the Apsaras Rambhã is nilam sa-toya-meghábham vastram samavagunthitā, and in Jātaka III 258, 21 the inauspicious nymph Kāļa-kanni has nila-vattha. See further Bollée 1988, p. 173.
Addition to fn. 43, p. 173: As Jaina do not care for "holy water" the other translators take it to mean a vessel too scoop water, see e.g., Bollée 1988, p. 173. Cf. udaharana in Satapathabrāhmana 9, 1, 2,6. Schubring may have thought of Hemacandra's Trişaştisalākäpuruşacaritra 10, 2, 67 where the gods, asuras, men and nāgas are said to worship Mahāvira's bathwater which various Indras had brought from tirthas.
Addition to fn. 44, p. 173: Despite Alsdorf 1958, p. 268, (vi)jānāti can mean 'to find, bring', as in Pāli, Samyuttanikāya I 174, 26: ingha me ... unhỏdakam jānāhi, 'find some hot water for me'.
Addition to fn. 45, p. 173: For the danta-kāştha used to clean the teeth see P. V. Kane: History of the Dharmaśāstra (Vol. II, Part I), Poona 1974 pp. 653-656; Dubois 1906, pp. 240f. Often small branches of the toothbrush tree (Salvadora persica Linn.) are used the effective constituents of which (e.g., fluoride, alkaloids, etc.) activate and heal the gums. Monks are not permitted to use this (Dasav. 3, 3 and 9).
Addition to fn. 46, p. 173: For "betel" see Morarjee 1974.
For the "chamber pot" see Ayār. 2, 10, 22 which has the more precise word pāyaya, Sk. pătraka, moreover, pratigraha. Therefore, in our context here a vacca-kūva, toilet bucket', may be meant.
The word for "bowl" (galana) in the bowl in which one dissolves natron", Jacobi 1895, p. 277 translates as pot', and Alsdorf 1958, p. 261 as 'vessel', but the word means 'dropping, flowing' (Monier-Williams) and thus
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