DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.29591#0366
362
Charpentier, Uttaradhyayanasutram
course, that of Mahavlra. —• egakajjapavannandm: ekam kdryam
muktilaksanam phalam tadartham prapanndn pravrttdn ekakdrya-
prapanndn D.
17. The four kinds of straw are enumerated in averse given
by D. as: sail vlhl koddavardlagam ramie tandi ca (cp. SBE. XLV,
p. 121 n. 2). Of these vrlhi and soli mean ’rice’, Jcodrava is
Paspalum scrobiculatum’, while rdlaga- is unknown to me. The
aranye trndni seem to mean the same as kusatrndni in the text.
19. The correct reading seems to be kougd miyci, which is
given as a pdthdntara by S. D. explains it as kdutukdn mrgd
iva | mrgd ajatvdt ||, and the Avac. in B2 says: Jcautukdn mrgd
iva | mrgd ajatvdt j prdJcrtatvdd amitakautukd vd ||
20. The adrsydni bhutdni are said by the comm, to be the
Vyantara-gods. According to XXXVI, 204 (infra) the Vyantaras
are gods living in the woods, and ibid. 206 they are said to be
of eight species, viz. Pisaca, Bhuta, Yaksa, Raksasa, Kinnara,
Kimpurusa, Mahoraga and Gandharva. We find two forms of the
word: vantara- and vdnamantara-, which are by no means clear.
The analysis given by Jacobi SBE. XLV, p. 122 n. I seems to
be open to doubt, as vantara- can scarcely be anything but Set.
vy-antara- ’standing between, in the middle’; vdnamantara- is
more difficult. According to Leumann Aup. S. 151 and Pischel §
251 we find vdnavantara- and vdnavintara- in the Nayadh. besides
the common form vdnam0. This seems to show that we must suggest
an original form vdnavantara-, where the last part is really van-
tara- = vyantaravdina0 may probably be = Set. vcina0 in vdna-
prastha- (vdna- ’a forest’), as these gods are said to be living in the
woods. Elowever, this explanation is, of course, only conjectural.
22. To read Goyama-m-abbavi.
26. Cp. the excellent explanation of this verse in SBE. XLV,
p. 122 n. 3.
27. kalpo yatikriydkalapah D.
28. S. mentions the different reading panncie (= prajhayd)
instead of jjannd te.
29. S. himself seems to read mahcmuni, but he mentions
mahdjasd as a various reading.
32. ndmdvidhavikalpanam prakramdd ndndividliaprakaropaka-
ranaparikalpanam D.
35. Cp. SBE. XLV, p. 124 n. 1.
Charpentier, Uttaradhyayanasutram
course, that of Mahavlra. —• egakajjapavannandm: ekam kdryam
muktilaksanam phalam tadartham prapanndn pravrttdn ekakdrya-
prapanndn D.
17. The four kinds of straw are enumerated in averse given
by D. as: sail vlhl koddavardlagam ramie tandi ca (cp. SBE. XLV,
p. 121 n. 2). Of these vrlhi and soli mean ’rice’, Jcodrava is
Paspalum scrobiculatum’, while rdlaga- is unknown to me. The
aranye trndni seem to mean the same as kusatrndni in the text.
19. The correct reading seems to be kougd miyci, which is
given as a pdthdntara by S. D. explains it as kdutukdn mrgd
iva | mrgd ajatvdt ||, and the Avac. in B2 says: Jcautukdn mrgd
iva | mrgd ajatvdt j prdJcrtatvdd amitakautukd vd ||
20. The adrsydni bhutdni are said by the comm, to be the
Vyantara-gods. According to XXXVI, 204 (infra) the Vyantaras
are gods living in the woods, and ibid. 206 they are said to be
of eight species, viz. Pisaca, Bhuta, Yaksa, Raksasa, Kinnara,
Kimpurusa, Mahoraga and Gandharva. We find two forms of the
word: vantara- and vdnamantara-, which are by no means clear.
The analysis given by Jacobi SBE. XLV, p. 122 n. I seems to
be open to doubt, as vantara- can scarcely be anything but Set.
vy-antara- ’standing between, in the middle’; vdnamantara- is
more difficult. According to Leumann Aup. S. 151 and Pischel §
251 we find vdnavantara- and vdnavintara- in the Nayadh. besides
the common form vdnam0. This seems to show that we must suggest
an original form vdnavantara-, where the last part is really van-
tara- = vyantaravdina0 may probably be = Set. vcina0 in vdna-
prastha- (vdna- ’a forest’), as these gods are said to be living in the
woods. Elowever, this explanation is, of course, only conjectural.
22. To read Goyama-m-abbavi.
26. Cp. the excellent explanation of this verse in SBE. XLV,
p. 122 n. 3.
27. kalpo yatikriydkalapah D.
28. S. mentions the different reading panncie (= prajhayd)
instead of jjannd te.
29. S. himself seems to read mahcmuni, but he mentions
mahdjasd as a various reading.
32. ndmdvidhavikalpanam prakramdd ndndividliaprakaropaka-
ranaparikalpanam D.
35. Cp. SBE. XLV, p. 124 n. 1.