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INTRODUCTION.
LI
they are already under the bias of a particular commentary; and lastly whether a gāthā can be admitted in a particular context is sure to be a subjective criterionsin works like Pravacanasāra. It will be a reliable evidence that would make a particular gāthā of dubious authenticity, if the same găthā appears in some other works in a more fitting context; but that even is not conclusive, because so many traditional verses are likely to be independently inherited. Under these circumastances the safer way would be to indicate the contents and the general nature of these găthās in the longer recension and see what position they occupy in the text,
68 *3-4
Воок І 19 *I It is something like a gloss on the previous gāthā and does not
disturb the context very much. 52 *2 It is salutationary and comes at the end of a sub-section; it is not
unusual in Kundakunda's works to find a salutationary gāthā even in the middle, see for instance I, 82. These two come at the end of a sub-section; Arhat and Siddha
are defined, and salutations to Siddha are offered. 79 *5-6 The topic is continued by defining Deva; the second gāthā is
salutationary. 82 *7 Continuation of the salutation in the previous gātha. 92 *8-9 Concluding and partly benedictory gāthās. BOOK II
*1 The opening marigala which is almost indispensable. 43 * 2
When the author has said in the previous gāthā natthi padesa tti kālassa, one feels the necessity of further explanation, and it is
fulfilled by this gāthā. 53 *3 This gāthā gives the further divisions of four live-essentials mentioned
in the previous gāthā; the absence of this gāthā wonld not disturb
the text. 95 *4
This gāthā has some distant connection with the previous one; to a certain extent it disturbs the context; it is not included in Prabhācandra's commentary; and lastly it occurs in Gommatasāra, Karma
kānda 163 108 *5 Concluding salutation to Siddha etc.
BOOK III 17 *1-2 The point in the previous gāthā is amplified with an illustration; one
feels that they are quite suited to the context. " -20 *3-5 Explaining the significance of abstention from parigraha, arguments
against the use of clothing, gourd-bowl are put forth in these găthās. 24 *6-16 Discussing about non-attention towards the body, arguments against
women attaining liberation are set forth, and the ascetic emblem of a nun.is described.
