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APPENDIX I
ADDITIONAL NOTES
P. 5 (2. I. 54). P. 10 (2. I. 104).
Cf. p. 299, where the same idea occurs. Probably gupyadguru is a deśī word. Additional MSS. have the same reading. P. II (2. I. 116). Śambi should be emended to śimbi, which does not mean 'bark,' as the ed. takes it, but 'pod.'
P. 40 (2. 2. 173). There is a parallel passage in Kalpasutra 28. KSK takes tvarita to designate mental haste and capala (the KS has cavalãe, instead of our cală) to designate physical haste. Instead of our yatana, KS has jayaṇãe, which it. interprets as 'jayinya, though anye vadanti' jayanāe=javanayā. Uddhuãe is interpreted as 'causing the trembling of all the parts of the body'; or, 'like the gati of a pile of dust penetrating the sky, raised up by a violent wind.' The KS has sigdhae (śīghrayā). Chekā is interpreted as 'skilful in warding off calamities.' Hemacandra's yatanā seems to be original with him.
P. 52 (2. 2. 357). Cf. Prabandhacintamani (Tawney, p. 49), where the king is awakened by the conch. Alberuni (Alberuni's India, I, p. 337) says "they beat the drum and blow a winding shell called 'sankha,' after a watch (3 hours)."
P. 64 (2. 2. 537).
Muni Jayantavijayaji explains sūtamātṛkā as follows: Under the old system of teaching the pupils were taught the alphabet in the form of poetry to assist memorizing, and each teacher used different poetry of his own composition. So here mätṛkā really means ' poetry.'
(
P. 68 (2. 3. 17). Smelling the head was formerly a method of demonstrating affection. It is, I believe, no longer There is an allusion to it also in the Maha
in use.
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