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INTRODUCTION
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The 3rd foot of the 26th gāthā in the Jalore edition is 'navarimaņāţthiyakālo'. Its Sanskrit cháyä is: 'navaraṁ anävartitaḥ kälah'. 'Anăvartita' word is translated into Hindi as 'aparivartanīya'. In fact, in Prakrit 'aņāţthiya' word is not in use. Moreover, Rathodji has not understood the meaning. All the manuscripts utilised by me yield the correct reading viz. 'navarimanatthiyakālo'. The Prakrit form of the Sanskrit word 'anavasthita' is 'anavatthiya'. By the rule of the elision of a consonant (vyañjanalopa) we get 'anaaţthiya' and by the rule of the conjunction of the vowel in the elided consonant (luptavyañjanasvarasandhiniyama) we obtain 'anatthiya' which means 'changing'. The meaning intended here is that in the ara (= a division of a Time Cycle) called susamasusama this Bharatakşetra is very similar to the ten Kuruksetras--the only difference being that in the Bharataksetra there is changing Time. This instance too shows carelessness on the part of Rathodji in editing the text.
The first foot of the 32nd gāthā in the Jalore edition is 'dese dese ya suramma'. In its place all the manuscripts utilised by me yield the reading 'dese dese ya suhā' which is original and fits well in the context. The fact that Rathodji has not cared to examine old manuscripts is quite evident here.
The 4th foot of the 35th gāthā of the Jalore edition is 'rosoposovaeso va'. The Sanskrit chāyā given there is 'rosaḥ poṣaḥ apadešo vā'. And it is translated into Hindi as 'äkrosa, poșana aur paraspara upakara-apakāra adikā vyavahāra' (that is, acts of being angry, nourishing, and mutually helping or harming etc.). In fact, the old manuscripts yield the reading 'dāso veso va peso vā'. Put into Sanskrit it becomes dāso dvesyo vă presyo vā'. This instance proves absence of sincerity, patience and care on the part of Rathodji.
The second foot of the 36th găthā of the Jalore edition contains the reading 'virūvitanū' which is corrupt and metrically defective. Rathodji has given its Sanskrit chāyā as 'virüpitanu'. Then he translates it in Hindi as 'visista sundara śarīradhārī (that is, possessing a body extraordinarily beautiful). But in the old manuscripts I have come across the correct reading, viz. niruyatanu (Sk. nirujatanavah). The 3rd foot of this very gāthā in that edition contains the reading 'vamga-vali-paliyarahiya'. Its Sanskrit chāyā is 'vanka-vali-palitarahitah' and its Hindi translation is 'vāmka-tedha svetakeśa ādi sārīrika dosom se rahita' (that is, free from bodily defects viz. crookedness, white hairs etc.). In place of this reading, the old manuscripts available to me yield the correct readnig, viz. cammavali-paliyarahiya. It means 'free from wrinkles
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