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INTRODUCTION
Kulanatha. He has utilized the work of previous commentators as shown by his many references to the views of kecit, kaścił etc. Occasionally he refers to sampradaya or the traditional interpretation, but his effort to improve upon it, some times called by him madunnitaḥ panthaḥ, is not always successful.' Neither of his explanations of the word nibaddha in Setu 14.9, for instance, is satisfactory; the traditional interpretation mentioned by him is better, and found also in SC.2
Ramadasa's commentary seems to have been unfavourably criticized by contemporary scholars; and he has a fling at 'villains that soil the spotless texture of a commentary with the ink of fault-finding.' He appeals to the learned public not to neglect his work because he was a prince devoted to the practice of arms, and declares that, in his family, i. e., the dynasty of the Sun, there appeared Manu, great savant and universal monarch, versed in arms.
Ramadasa in his gloss on Setu 8.44 quotes a Sanskrit prose writer named Badhira-kaviraja The Raghuvamsa (12.71) is quoted under Setu 12.78, and the Naișadhacarita (12.22) under 1.25, and a Samgitasara under 5.8. Among lexicons he quotes the Viśvaprakāśa frequently; and a few citations are also made from Saśvata, Dharani and the Haravali,"
Some of the explanations of Prakrit words and forms by Ramadasa are inaccurate. Ia Setu 15.58 he renders suvvaï (or suvvasi acc. to some mss.) as śrnoşi. In 4.53 his explanation of
1 See R on Setu 1.15, 48; 6.79; 8.45; 9.42, 78, 85, 88, 89; 10.29, 73, 75; 11.42; 13.80; 14.9 etc.
2 Mädhava's explanation of the word as avicchinna is the best. Cf. Pali nibaddham constantly, continually. PTS Dict. sub voce,
3 See R on Setu 1.45: 9.43, 80; 6.4; 10.52,
4 See Goldschmidt's footnote,
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