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PADMANANDI-PAÑOAVINIŠATI
52
541
intended all these texts to go together as one unit. Lastly, some verse or topic is repeated in different prakaranas. The author is a meditative poet, and naturally he expresses himself alike, if not identical, in various contexts.
The method of exposition in most of the prakaranas is of the nature of didactic anthology with the result that a verse here or there can be subsequently added. In some cases, the author himself has specified the number of verses in a prakarana; and if this is violated by the present text, it means that some verses are added later on. Some prakaranas are called aştakas : some of them, as the designation requires, have actually eight verses (XVII, XX, XXIV and XXV), while others have nine (V and XXVI) or ten (XIX) verses. The rounding of an astaka with a concluding verse seems to have become conventional; and the presence of the 10th verse in XIX JP is necessitated by the ritualistic details that the offering of eight dravyas is followed by arghya or puspāñjali, and rounded by the author's reference to himself and to the fruit of the pūjā or worship. There is a clear discrepancy, excepting in two cases, between the author's specification of the number of verses and the one found in the present text as noted below: Prakaraña Specified No.
Actual No. IIDU III AP
55 IV ES
80 XI NP
50 XII BR XXII EB XXIII PV
In some cases, the context itself may indicate that a verse is added later on, for instance, verse No. 11, in XXII EB. It is necessary that Mss. unaccompanied by the Sanskrit commentary and preferably from the south will have to be scrutinised for ascertaining the verses which are added later on despite author's specification of the number of verses. A careful study of three palm-leaf Mss. (in Kannada characters of the Ekatpa-saptati' shows that it has only 74 verses according to them; that verses Nos. 9, 53, 55, 74, 78 and 80 are not found in them; and that 79 is the last but one and 77 the concluding verse. It has to be admitted that even the Kannada Mss. have four verses more than the number specified by the author. It has to be seen whether some of them were uktaṁ ca to begin with, but got mixed up later in the text. The attempt of the Sanskrit commentary to call it Ekatvāsītiḥ, against verse 1) Verses 7 and 42 are almost identical. 2) These Mss. were studied by Dr. A. N. UPADHYE as early as 1930. One belongs to the Lakşmt
sena Matha, Kolhapur ; the second, to the Jaina Siddhānta Bhavana, Arrah; and the third, to the persoal collection of the late lamented Pt. APPASHASTRI, U dagaon (Dist. Kolhapur).
