________________ 412 A. WEZLER SANSKRIT PRANABHRT 413 56. 75. 76. Note that the expression kaurijaran. "a particular method of sitting" which Monier-Williams, A Sanskrit-English Dictionary, is rather an adjective to which asana has to be added by association. In my view pranablirt at Manu 8.295 and 296 also does not include man; but the problems posed by these two verses, or rather, the whole section 8.293-296, have to be reserved for another occasion. 60. 61. 62. 63. 65. Katre's rendering of tisya is problematic at least as regards the clymology on which see B. Forssman, 'Apaosa, der Gegner des Tistriia', KZ 82 (1968), p. 37-61. Cf. Paribhasa 34 in Nagesa's Paribhasendusekhara (ed. Kielhorn p. 591., transl. Kielhorn p. 171ff.) and see Kaitata's Pradipa (NSPed.) II 70 a 5ff. Cf. also Nagesa's Uddyota (NSP-ed.) II 70 a 29-31: na hy etesv iti I apomayah prana (ChU 6.7.1] iti sruter adbhir vina glayamanaprana eva loke pranina ilyucyante, idam eva pujyalvani bhasye 'irabhavacchabdenocyata iti bhava) 11. The reference is to the NSP-edition. Uddyota II 70 a 31f.: loke prana iti vyavaharasyapy abhavad aha - tadadhineti I. For I do not want to contend that the semantic development which is clearly recognizable, can only be accounted for by this assumption. Especially because the context is that of the lack of respect which is due to God Vayu. Brhadaranjakopanishad in der Madhjasidina-Recension, St. Petersburg 1889, p. 38. CI. SB(K) 3.2.10.2. Note that in early Pali verses panabhu | bhuta means "living being" (cf. Vin. I 3.27ff.*, AN III 213.21*), but that human beings (Ja V 79.17ff.*), men and women (JA IV 494.26ff.*) and plants (Sn 146) are included or may be referred even to in the first place. Cf. ChU 6.7.1 for the idiom pranam vi-cchid. It is not at all probable that one and the same word should denote lizards in general and a very peculiar family of the infraordo. Inguania at the same time. But I can't enter here into a discussion of the meaning of krkalasa. O.c. (fn. 62), p. 18. Scil. mrtyoh! Read yebhir? Viz. in 2.4.12, 3.2.25, 3.3.69, 1.2.73 and 5.3.51 respectively. The discussion of the sulra in the Mbhasya is of particular interest in that it allows us to look at the actual treatment of cattle in those days (1 252.13/s.): ayam api yogah sakyo 'vaktum / katham gava imas caranti aja imas caranti I gava ulkalitapumska vahaya ca vikrayaya ca / striya evavafisyante /! Quite evidently Panini uses the expression gramyapasu and not pranabhi, because the difference between domestic and wild (forms of animals is of relevance here and because the character common to both is not denoted by pranablint. Sce section 1.2 above. 66. 67. 70. 72. 73. 74.
