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INTRODUCTION
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Similarly, in Setu 3.44 (first line), Rāmadāsa reads anahia (anādhi), while others read anadhia (anādệta).' Here, Laţakana has the majority reading anadįta, a but mentions also the reading anādhi, which seems to occur only in Rāmadāsa among our commentators.
The Setutattvacandrikā, compiled about the middle of the seventeenth century, has at least two citations which seem to be from Lațakanamiśra's commentary. The expression chaavahana in Setu 3.6 is rendered by Kulapatha as chaya-vahana, taking chāya in the sense of lustre; and he also construes it as chayamapahantuti (i, e., as chāyāpaghna), taking chāya in the sense of shadow.3 SC which reproduces Kulanātha's gloss on the verse remarks that some here take chāya in the sense of dark. ness. - It is interesting to find that this interpretation is found in Laţakana, who renders chãā-vahaņa as chāyapaghna and explains it as timirāpahārin. Similarly, in explaining the double meaning of the word vihana in Setu 3.31, it is usual to take it first as equivalent to vidhana. SG on this verse remarks that some take vihaņa as vibhāna meaning asad bhana. It is noteworthy that the rendering vibhana is found in Laţakana, who explains it as pramāda, which means the same thing as asadbhana. If we assume Lațakanamiśra to be later than Rāmadāsa and earlier than SC, he may be placed about 1625 A.D.
Latakanamiśra seems to refer to Mudamalla's interpretation of Setu 2.1 where the ocean is described as the youth of Rāma's expedition. Mudamalla says that Rāma's enterprise has three stages (avastha), the events from the arrival at the
1 See Extracts 3.44, also 3.20. 2 Laţakana (text) has aņādi which is a mistake for anādhia. 3 See Extracts 3.6. 4 fag ....aFATTER TH128fa' SC 3.7. 5 See Extracts 3.31.
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