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APPENDIX ONE
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IV, p. 264, n. 166 (7. 6. 288). I came across an explanation for this in Handiqui's Naiṣadhacaritra, XVI, 199: (Kali) felt distressed when he saw him exposing himself to the dust raised by cows and scattered by the wind." Note by Prof. Handiqui, One of the recognized methods of bathing, known as 'wind-bath.' IV, p. 288 (7. 7. 253). For by avalokini (vidyā)."
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999
IV, p. 298, line 3 (7. 8. 16). For read "in a great kingdom." IV, p. 343, line 23 (7. 10. 124). For read, a plaster model.
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""
Avalokinya, saw," read saw
kingdoms nor in subjects"
"C
an image to be anointed
"
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For 7.6. 838 read 7. 6. 83.
IV, p. 370. VI, p. 81 (10. 4. 14). While the construction seems to call for a simple nominative here, Šālāyā does not seem quite normal as a name and it is possible that yã should be separated, though there is no need for a relative pronoun. VI, Mithyāduşkṛta, 10. 4. 35: 10. 6. 406: 10. 8. 95; 10.9. 179, 255; 10. 12. 270. This expression is difficult to translate. It includes more than the "I am sorry," of p. 83. It is an expression of repentance and wish that the fault had not been committed. Vs., p. 215, explains it as akṛtam iva.'
6
VI, p. 146 (10. 6. 127).
Alasamadhyena is rather perplexing, but I take it to mean without effort' on the part of the host.
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VI, p. 164 (10. 6. 399). The Abhi. 4. 296 explains tripadi as a fetter on the two front legs and one hind leg of an elephant, which would leave one leg free, his upraised one. A rutting elephant would be chained.
IV, p. 166 (10. 6. 432).
I.e., for as many days as he had lived
there.
VI, p. 175 (10. 7. 136). Meditations, see I,
For the 12 bhāvanās, Reflections or p. 448.
VI, p. 216 (10. 8. 383). Dramma must be here a coin of very small value, probably copper, since they were thrown away
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