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INTRODUCTION
117 The extracts from Śrīnivāsa in the Setutattvacandrika and specially the available portion of the commentary of Lațakanamiśra have enough material to show that there were probably several recensions in North India as a whole, which were akin to that of Rāmadāsa in some respects, but divergent in others. Some of the readings of Rāmadāsa found neither in Kulanātha nor in the South Indians occur, for instance, in Śrīnivāsa : samvatta 10.22; sāņusaa 11.70; ohianta or ohijjanta' 12.42; vihatta 12.79. Again, in 9.25 Rāmadāsa reads ovatta ?, explained by him as avavarşa, vrsti for oattha or ovattha (apa-or avavrsta) found in other commentators. Here, too, Rāmadäsa agrees with Śrīnivāsa who reads ovalta and explains it as a deśī word meaning meghajalaseka. Similarly, in 11.1 Rāmadasa's reading cittavia is found also in Śrīoivāsa; it is an old reading noticed also by the South Indians. The materials at our disposal are, however, too scanty to give an adequate idea of Śrīnivāsa's text. He is earlier than Rāmadāsa, and seems to follow an older recension with independent features. Even in the meagre fragments of his interpretations available to us, it is not difficult to detect readings that do not appear in our commentators; e.g., kaleūņa (Lokanātha also) for tuleūņa 5.20, paricala for parimala 9.68, and vajjanta for majjhammi or bhajjanta 14.81. In 15.4 he reads sahā like the others for mahu found in Rāmadāsa; and in 15.74 reads pakkhante for the latter's reading panthaddhe.
1 The reading is found in this form in the extract from śriniyāsa in SC. 2 See Goldschmidt's footnote, but the more familiar ovastha appears in both G and NS
editions. 3 SC text has ovatta, obviously following Srinivāsa. In SC the verse number is 24.
DNI.152 has ova ha explained as meghajalaseka. 4 See Extracts 11.1. DN 3.12 has cittațhia (v.r. cittavia) in the sense of paritosita.
The Sadbhāṣācandrika of Lakşoridhara (p. 178) gives cittaviaa among irregular forms in the same sense.
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