Trishasti Shalaka Purusa Caritra Part 6

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

Page 401

ADDITIONAL NOTES
361 II, pp. 89, 348 (2. 3. 302). The Atmā. interprets āttavela
as pratikșamāna. II, p. 103, line 16. For prevented' read 'presented.' II, p. 113, n. 246 (2. 3. 621). Atmā, reads pramaviststau
for kramao. II, p. 199, n. 348 (2. 6. 367). Atmā. defines Sambara as
devaviseșa. PH says daityavićeșa, but gives no source.
It seems to me the name of an individual. II, p. 209 (2. 6. 523). Mr. Nambiar of the 0. I. staff has
suggested a better interpretation of the two mahāprāņas. Mahāprāņa is an aspirate consonant and in sandhi one
aspirate consonant will take the place of another. II, p. 254 (3. 2. 5). Pandit L. B. Gandhi suggests that this
Mahābala might refer to Hanumat's father, whose name was Pavanañjaya, sometimes shortened to Pavana. This
seems to me rather far-fetched. II, p. 328 (3. 7. 65). For“ with an extraordinary body," read
"solitary.” Though I can find no lexical authority for it, ekānga must mean 'alone, solitary. Cf. 4. 3. 79
and 5. 5. 199. III, p. 57 (4. 1. 821). I still think this śloka has a double
meaning. But jyotișmatām patiḥ is surely ‘sun’ rather
than the 'moon' of the ed. III, p. 68, n. 95 (4. 2. 59). Ātmā. interprets sankula (ā) as
‘chain.' Pk. sankala =śțngala, but Ātmā. keeps san
kula (ā). IV, p. 117 (7. 1. 152), p. 369. Two Gujarātis say that ul
lalat ' refers to a child, who is lying on its back, raising its legs. This is by analogy with Guj. ulaļavum, which,
they say, is regularly used in that connection. IV, p. 146 (7. 2. 436). Better: The great confer help even
with their lives, to say nothing of (mere) speech. IV, p. 156, lines 2 and 3 (7. 2. 573). Read: The powerful do
not seek wealth so much as victory. IV, p. 158, lines 5 and 6 (7. 2. 601). Read: “kings, so he
crazed (with pride) wishes a pūjā even from me.” 46 M