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INTRODUCTION Hemacandra's citations from the poem are confined to phrases and sentences; but the reading vaạe in the line quoted from Setu 14.43 in his grammar (2.206) needs comment. This reading has been adopted by Goldschmidt in his edition, but it is not found in any of our commentators. Kulanātha, however, reads manye, that is, maņe, which occurs also in Gathasaptaśatı 2:11, 54.It is interesting to find that Bhuvanapāla in his commentary on GS reads vaņe for mane in the corresponding verses. His explanation of vane as a form of address (sakhi or even sakhe ) is, however, misleading, and even self-contradictory in one case. Weber, therefore, suggests that vane is most simply taken as coming from mane. Bhuvanapāla, according to Weber, was probably a native of Gujarat, and lived in the first half of the fourteenth century. In that case he may have found vane for mane in the text of the Gathāsaptasatı current in his part of the country. On similar grounds it may be surmised that the reading vane probably belonged to the recension of the Setubandha current in Western India, from which Hemacandra quoted the line in his grammar. It may be noted that the word appears to be rare, but occurs more than once in Uddyotana's Kuvalayamala composed in 779 A.D. at Jābālipura (Jalor) in Rajasthan.
1 See Extracts 14.43. 2 Cf. Setu 5.20, where the commentators take mane as manye. Rāmadása takes it also as
manasi. 3 NS ed, with comm. of Gangadhara has manne in 2.54, but Weber reads mane, The
form manne appears in GS 7.99 (NS; Weber 702) and in Setu 11.27, 49. 4 See GS 2.11, 54; 7.99 (NS), and Weber : Uber Bhuvanapala's Commentar zu Hala's
Saptašatakam. Indische Studien, Vol. 16, pp. 7,63, 107, 125. S Acc. to Hemacandra, the indecl. vane expresses sambhāvana, while mane conveys the
sense of vimarsa (2.207). But he points out that mane is explained by others as manye. 6 इय जं जं किंचि वणे सुन्दररूवं जणम्मि सयलम्मि ।
giao å fac T ay OTOT feroh3th ll. 20
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