to the king. (4) The account given of the nurse of Upahāra- varman in Purvapithika differs in several points from that found in the original text of Dandin. (5) The daughter of Upahara- varman's nurse speaks of marriage overtures made to her by a Sabara and of her rescue from that plight through the efforts of a servant of the king of Mithila, an incident not mentioned in the Purvapithika. (6) The fact that Praharavarman, on hearing that his kingdom has been annexed by his nephews, sets out for Suhma in order to take military assistance from his sister's son, the king of Suhma, and enters a forest on his way, which has been described in Dandin's work, has not been mentioned in Purvapithikā. (7) So also the part of the story of Tärävali that she, while returning from Malaya mountain after paying her respects to Lopamudrā, saw an infant weeping in the cemetery at Vārāṇasī and came to know from Kubera that the infant was the son of Kantimati, is simply absent in the Purvapīṭhikā. Apart from these discrepancies, the current Pūrvapiţhikā lacks the grace and finish of the genuine text and contains unfelicitous errors of grammar and idiom." Again, it presents certain peculiarities of diction which we seldom find in Dandin's 1. Cp. DKC p. 105; PP p. 16 2. Cp. PP p. 14 with DKC p. 103 3. Cp. DKC p. 104 4. Cp. DKC p. 103; also cp. ASK p. 165 ff. 5. Cp. DKC pp. 126-7; in PVD, however, the incident occurs. 6. Keith saw a few more discrepancies in PP, e. g. (a) Acc. to Dandin, Viśruta is descended from the merchant Vaiśravana and is grandson of Sindhudatta (p. 202), but in PP, he is the grandson of Padmodbhava (pp. 4, 12). (b) The scene at the end of the current PP does not accord with the beginning of the text of Dandin. But while the second discrepancy is just negligible, the first is well explained away by the v. 1. Sindhudatta (for Sindhudatta), preferred in the text of Agashe's ed. (p. 139). 7. Cp. (a) grammatical errors like mahadabhikhya (p. 12); also cp. pp. 18, 53; pariksan (p. 40), uttartum (p. 9) etc., (b) redundant use of words, as of bhayaḥ for alliteration (p. 5), (c) loose diction as in bhasmikṛta- cetane makaraketane (p. 3) etc., (d) solecism as in the use of sahaya for sähayya (p. 7) etc.
