Some Doubtful Readings in the Kuvalayamala
Summary
Anwitalal Thakur's article "Some Doubtful Readings in the Kuvalayamala" critically examines specific textual passages in the Prakrit work *Kuvalayamala*, suggesting alternative readings to resolve apparent inconsistencies. The author addresses four main doubtful readings. First, regarding the term *phara*, which appears in the context of fighting with a sword or shield, Thakur suggests it might be a misreading of *phalaka*. Second, in a verse describing a wicked man during the month of *Jut*, the word *acchaththali* is analyzed; Thakur argues the original reading was likely *acchaththali* or *acchaththali*, meaning 'having no hairs on the chest', a description supported by the *Satiyadratastra*. Third, the expression *mahamayahare^a* is considered doubtful, with the author proposing *maharatadhare^a* as a more appropriate reading, particularly since the chief described is a *Mahasvara* and a *Pashupata*, as explained by commentators like Jagaddhara and Rasabhadra. Fourth, the epithet *salaliya* is questioned in a passage describing a path for women drawing water, with Thakur arguing that *salaliya* is more fitting than *salaliya* to indicate slippery, wet, and delicate feet, suggesting the original text might have contained *salila* or *jala*. Throughout the article, Thakur references various sources and commentaries, including the *Prabodhacandrodayanataka* and the *Malatimandhava*, to support his textual emendations. Despite these critical observations, the author acknowledges the scholarly merit of the *Kuvalayamala* edition and hopes his suggestions will be considered for a future second edition.
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Conclusion
This article identifies several doubtful readings in the Kuvalayamala, suggesting critical emendations to enhance textual accuracy. Key findings include correcting the term *phara* to *phalaka* (shield) and proposing *nirmahṛdaya* (hairless on the chest) to describe a wicked man. The author also suggests *mahāvratadhara* instead of *mahamayahare*, linking it to the Pāśupata sect, and *salaliya* over *salaliya* for the water-drawing path. These corrections rely on manuscript variants and contextual clues from other texts, such as the *Sāradātantra* and *Prabodhacandrodaya*. While these suggestions do not diminish the importance of the original scholarly edition, they offer valuable insights for future revisions, particularly as the first edition is out of print.