Studien Zur Indologie Und Iranistik

Author(s): Gert Klingenschmitt, Albrecht Wezler, Michael Witzel
Publisher: Gert Klingenschmitt, Albrecht Wezler, Michael Witzel

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A Formal Type of Arrangement
connected with 52 and 53 by jnâ and rasa respectively. These gâthâ-s though, fall outside the limits I have set to this example.
49 is connected with 47 by pahia, with 34 and 38 by châht (see under 34) and with 50 by ni. While in 47 the traveller is bound to go away, in 49 there are hints at the hardship that the traveller meets on his way. (s: grísma-vrajyâ; I can only guess at how T interpreted this gâthâ so as to include it in the adaanâ-paddhati). In this case the formal connection is given an extra dimension in that 47 tells of the hardship a woman fears when she is left alone and 49 of the hardship that the traveller meets after he has left her.
50 is connected with 47 by ucchana and jîa and with 51 by jana, suhaucchaa and jarâ. Both 47 and 50 deal with separation; but in 47 the woman seeks a remedy to stay alive when left alone, while in 50 she begs the fever to take away her life.
While 50 and 51 have 3 words in common namely : jana, suhaucchaa and jarâ they differ in content. In 50 the woman is in a pitiful state and wants to give up life, but in 51 the woman, though feverish, is still strong enough to reject her husband.
In this sample portion one may come across with some clusters of gâthâ-s that seem to be linked together by their content, for instance: 35 up to including 39, each dealing with one of the opposites unfaithfulness and faithfulness, 43, 44 and 45 probably belong to one and the same theme, as do 46 and 47, and 32 and 33. Also some gâthâ-s seem to be linked together by opposition of content, like 35 and 36, 38 and 39 or 42 and 43. On the other hand it seems not possible to integrate in this way 34 with 35, 45 with 46 or 47 with 48 or 49 etc. All the gâthâ-s, though, are indeed formally integrated the recurrent words yielding the following pattern as given in scheme 1. Sometimes this formal connection is given an extra dimension by the content of the respective gâthâ-s, for instance : anna, mahilâ and guna connecting two gâthâ-s that belong to the same theme, namely 44 and 48, or pahia connecting two gâthâ-s, 47 and 49 each of which deals with different or complementory aspects of the theme of separation. More examples for this can be found in the discussion above.
It is sometimes difficult to decide whether a gâthâ is placed where it stands on the basis of a word or on the basis of its content. For instance 46 and 47 are formally
to think they beihe verse are aman, Elders' 1991, p. XXII,
a Ms. of the Vulgata-type where the names were written after the gâthâ, Bhuvana pâla made the mistake to think they belonged to the gâthâ they preceded. Names formed after an idea or word in the verse are also reported in other kośa-s, namely the Thera- and Therîgâthâ. (K. R. Norman, Elders' Verses I, London, 1969, p. XXII, section 6c, and Elders' Verses II, London, 1971, p. XXII, section 7c, d). It is also quite common in the Classical Tamil anthology Ettuttokai.