268 Journal of the Asiatic Society of Bengal. [June, 1910. 



here, that every page of Dr. Belloni's manuscript which I ex- 

 amined made me more and more convinced that the Yoga-S'as- 

 tra with its commentary is a book fit rather to be edited by 

 a Jaina than by a non-Jaina, however erudite he might happen 

 to be. So I continued my work as energetically as ever. In 

 the matter of adopting the text and the variants I have followed 

 the Indian method. The Indian Pandits as a rule adopt the 

 authoritative and the traditional readings for their text, and 



in this they are guided first by the reading handed down by 



Guruparampara (i.e., by successive generations of teachers), and, 

 secondly, by citations of passages made in other works. For 

 instance, many of the passages in the Yoga-Sastra occur ver- 

 batim in the Mahavira-Carita (a work of great value and 

 merit written by Hemacandra before the Yoga-Sastra) and 

 other works written before or after the Yoga-Sastra by Hema- 

 candra and various other writers. I have always adopted 

 that reading in my text, which is both traditionally known to 



me as the original, and in which I had the support of the ma- 

 jority of works collated (these are thirteen in number as will be 

 seen in the sequel). 



*J3*W«C, page 2, line 4 of my edition, was found invariably 



in all my manuscripts with the exception of the one marked ^r 

 (for the designation of manuscripts: vide the critical notice 



appended to this rejoinder) which has qrTOtiir — and this I have 

 given as a variant in the footnote ; both these words mean the 

 same thing and both of them equally suit the context. 



Then comes my reading ^Tif^, page 4, line 17. This is the 

 reading to be met with even in the Mahavlra-Carita (2nd 

 Sarga, 67th Sloka, Trisasti-Salaka-earitra, Tenth Parva, leaf 13, 

 Jaina-Dharma-Prasaraka Sabha's edition. As regards this 

 work of Hemacandra, vide Peterson's Fifth Report on the 

 Search of Sanskrit Manuscripts in Bombay Circle, pp. 4 — 7, 

 April 1892— March 1895) where it is cited by the author from 

 his Yoga-Sastra. All the manuscripts which I have got of this 

 latter book contain 9T?f ^ : , which is happier aud more sensible. 



Now of fsr% in the Sloka <j^tofspi *T ^T^\^ zftt fwtffaott i 



T^f g^ ft# ftrerr *pft * W*ma?pq[ R <?<£ II (page 15, line 11) which 



when translated runs thus : — "Let not my glance terrible like 

 poison go anywhere else, with the object in view, he drank the 

 ambrosia of quietitude putting his mouth into a hole." The 



word fk% thus means tc into a hole." I cannot see what the 

 word *r# would mean in the present Sloka. Neither do I find it 

 in any of my manuscripts of the Yoga-Sastra and of the Maha- 

 vlra-Carita, where it occurs in the 269th Sloka of the 3rd 

 Sarga. It occurs also in the same Katha by the great Hari- 



bhadra Suri, in his AvaSyaka Vrtti in the line crr% €r fa# 3^ 



