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INTRODUCTION
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comes strong (i.e. efficacious)'. Viva (Sk. iva) particle expressing simile does not go well with this first half. If the reading contained in the o manuscript were not available to me, I too would have been puzzled. This shows that it is essential for a scholar to consult older and older manuscripts.
2. In the 37th gāthā (p. 67) there occurs mamattavaTM as an epithet of a good pupil. Dr. Cailat has also found it in some manuscripts. But she has not accepted it in the body of the text edited by her. She has simply given it in a foot-note as a variant. She has accepted the reading samattavan in its place. But it is fact that the reading mamattavam is yielded by all the manuscripts except T (that is, the manuscript whose reading Dr. Cailat has accepted) and that its meaning 'loving to elders' is also in harmony with the context.
3. In our edition the 161st gāthā is as follows: ekko ham natthi me kož, natthi vä kassai ahań / na tam pekkhåmi jassā'ham, na tań pekkhami jo mahań // 161 // (p. 83). In Dr. Cailat's edition the fourth quarter is as follows: na so bhāvo u jo mahań. Besides Dr. Cailat's edition, this reading is available in o manuscript alone. We consider the reading accepted in our edition to be original because it goes well with the first three quarters as also because it is yielded by the oldest manuscript. Even Dr. Cailat would have accepted it if it were available to her.
Regarding readings at the first and the third place, Dr. Cailat could not obtain any manuscript yielding readings accepted by us. Hence it is quite natural that she could not accept the readings accepted by us. She has prepared the critical edition with meticulous care and great pains; she deserves our praise. Regarding the reading at the second place, I would like to say that the reading accepted by me is more cogent in the context than the one accepted by Dr. Cailat as also that it is yieldet by all the manuscripts I utilised.
4. Ganivijjāpairinaya : This Prakirnaka is referred to in the Nandisutra and the Pakșikasūtra. It is described in the Cūrni on the Nandisūtra as follows: sabalavuddhāulo gaccho gano, so jassa atthi so ganī, vijja tti nānam, tam ca joisa-nimittagatan natum pasatthesu ime kajje kareti, tam jaha-1 pavvāvanā, 2 sāmäiyārovana, 3 uvatthāvanā, 4 sztassa uddesa-samuddesā'nunnāto, 5 ganārovaṇam, 6 disūnunni 7 khettesu ya niggama-pavesā, emaiya kajjā jesu tihikarana-nakkhatta-muhutta-jogesu ya je jattha karanijjā te jattha'jjhayane vannijjanti tamajjhayanaṁ ganivijja (Nandisuttam with Cūrni, published by Prakrit Text Society, p. 58). The meaning of the passage is as follows: Gana means a group of munis including bālamunis and yrddhamunis. That muni in whose control or cor::. mand the group is, is called ganī. Vidyā means knowledge. That
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