Vajjalaggam

Author(s): Jayvallabh
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/001383/1

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PRAKRIT TEXT SERIES
XIV
JAYAVALLABHA'S
VAJJALAGGAM
PRAKRIT TEXT SOCIETY
AHMEDABAD-9
1969

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Prakrit Text Society Series, No. 14
GENERAL EDITORS : (1) P. L. VAIDYA (2) A. N. UPADHYE (3) H. C. BHAYANI
JAYAVALLABHA'S
VAJJALAGGAM
with
The Sanskrit Commentary of Ratnadeva
and
Introduction, English Translation, Notes and Glossary
by
Prof. M. V. PATWARDHAN, M.A.,
Poona.
PRAKRIT TEXT SOCIETY
AHMEDABAD-9
1969

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Published by
H. C. Bhayani, Secretary, Prakrit Text Society, Ahmedabad-).
Price Rs. 21.00
Available from
(1) Prakrit Text Society, Ahmedabad-9.
(2) Motilal Banarsidas, Varanasi.
(3) Munshiram Manoharlal, Delhi.
(4) Gurjar Grantharatna Karyalaya, Ahmedabad-1.
(5) Sarasvati Pustak Bhandar, Ratanpole, Ahmedabad-1. (6) Chaukhambha Vidyabhavan, Chawk, Varanasi,

Printed by S. R. Sardesai, B-A.,LL.B. Veda-Vidya Mudranalaya, 41 Budhwar Peth, Poona 2

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प्राकृत-ग्रंथ-परिषद् ग्रन्थाङ्क १४
जयवल्लहं नाम
वज्जालग्गं
रत्नदेवकृतसंस्कृतवृत्तिसंवलितम्
प्रा. माधव वासुदेव पटवर्धन, एम्. ए.
इत्यनेन भूमिका-आग्लानुवाद-टिप्पणीशब्दकोश-इत्यादिभिः सह संपादितम्
মাহিঙ্গা
प्राकृत ग्रन्थ परिषद्
अहमदाबाद-९

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प्रकाशकः
हरिवल्लभ भायाणी सेक्रेटरी, प्राकृत टेक्स्ट सोसायटी अमदाबाद ९
प्राप्तिस्थान:
मूल्य - रु.२१
( १ ) प्राकृत टेक्स्ट सोसायटी, अमदाबाद - ९ ( २ ) मोतीलाल बनारसीदास, वारणसी (३) मुन्शीराम मनोहरलाल, दिल्ली
( ४ ) गुर्जर ग्रन्थरत्न कार्यालय, अमदाबाद - १ ( ५ ) सरस्वती पुस्तक भण्डार, रतनपोळ, अमदाबाद -- १ (६) चौखम्बा विद्याभवन, चौक, वाराणसी

मुद्रक :- एस. आर. सरदेसाई वेदविद्या मुद्रणालय
४१ बुधवार पेठ, पूना - २

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Abbreviations
Preface
Introduction :
(i) Title of the Work
(ii) Name of the Author (iii) Name of the Commentator (iv) Extent of the Vajjalagga (v) Date of the Vajjalagga (vi) Sources of the Vajjalagga
(vii) Stanzas common to the Vajjalagga and (i) the Gathasaptasatī
(ii) the Chappanṇayagāhāo
CONTENTS
(viii) Stanzas from the Vajjalagga cited in Alamkara works
(ix) The Language of the Vajjalagga (x) The Threefold Subject-matter of the Vajjälagga (xi) The Literary Form and Merits of the Vajjalagga (xii) Description of the Mss. consulted (xiii) Index of Vajjās Text of the Vajjalagga with
Ratnadeva's Commentary
Additional Stanzas found in Ms C.
English Translation
Notes
Index of First Lines
Select Glossary
Errata

...
...
(v)
...
...
...
...

...
...
***
ix-xii
xii xiii
xiii-xv
XV xviii
xviii.xxiii
xxiii-xxvi
xxvi. xxix
...
xxix-xxxii xxxiii xliv
xliv xlvii
vi
vii-viii
ix-lxii
xlviii-liv
lv-lxii lxiii-lxiv
...
...
...
ww.
...
PAGE
...
3-215
216-267
271-414
417-608
609-624
625-636
637-638

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ABBREVIATIONS
Used in the Introduction and Notes. VL= Vajjālagga. PSM = Pāiasaddamahaạnava. DNM= Deśīnāmamālā of Hemacandra. PLM or PLNM= Pāialacchīņāmamālā of Dhanapäla.
H$ = Hemacandra's Sabdānušāsana. Weber (1870) = Über das Saptasatakam des Hāla (1870),
by Weber. Weber (1881)=Über das Saptaśatakam des Hāla (1881),
by Weber PG=Pischel's Grammatik der Prākrit Sprachen. ✓ = Verbal root in Sanskrit or Prākrit.
P= Parasmaipada. A = Atmanepada. U = Ubhaya pada.
...

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PREFACE
Work on the present edition of the Vajjalagga was started by me in the year 1961 at the instance of the Prakrit Text Society, as a part of the Society's plan to bring out new editions of ancient Prakrit literary works. I am grateful to Dr. A. N. Upadhye for having introduced me to the Prakrit Text Society and for having suggested to the Society that the work of editing the Vajjalagga be entrusted to me. Though in this way work on the present edition was started eight years back, much progress could not be achieved due to my preoccupation with teaching and administrative work in the Fergusson College, Poona. It was only in April-May-June 1965, that I found it possible to complete the press-copy of the text of the Vajjālagga and of the Sanskrit commentary of Ratnadeva, with the help of manuscripts lent to me by the L. D. Institute of Indology, Ahmedabad and the Bhandarkar Oriental Research Institute, Poona. The printing of the text and commentary was started in 1965. The writing of the English translation and explanatory notes progressed side by side with the printing of the text and commentary during 1965-1967.
Throughout the progress of this work, Dr. A. N. Upadhye took very keen interest and made very valuable suggestions to me regarding the general plan and contents of the work and regarding typography and get-up. He even volunteered to correct the proofs in the penultimate stage, in spite of his other multifarious academic pursuits and preoccupations. I am extremely thankful to him for all the trouble that he has taken and for the constant encouragement that he gave me for the execution of the work.
I am also deeply obliged to the Prakrit Text Society for having entrusted the present work to me, and to the L. D. Institute of Indology and the Bhandarkar Oriental Research Institute for having allowed me to use a number of manuscripts of the Vajjalagga for a pretty long time. My thanks are also due to Shri Sardesai of the Veda-Vidya Mudranalaya, Poona, for the nice printing of the book.
(vii)

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I am aware of the fact that in spite of my efforts to unriddle the meanings of a number of obscure stanzas in the text, I have not been able to give a satisfactory rendering and explanation of their exact sense. I shall be grateful if my readers send their suggestions, if any, in all such cases.
I must make mention of Prof. N. A. Gore's edition of the opening portion of the Vajjālagga (revised third edition 1948), containing the Prākrit text and Sanskrit chāyā (paraphrase) and an English introduction, translation and notes, which I could use so far as the first 300 stanzas were concerned. I must also express my thanks to the work of Dr. Julius Laber on the Vajjālagga, especially his introductory essay (Leipzig, 1913).
The present edition contains the text of the Vajjālagga, for the most part based on Laber's text (as printed in the Bibliotheca Indica edition, No. 227, Calcutta, 1944), with the commentary of Rataadeva, additional stanzas found in Ms C (received from the L. D. Institute of Indology) together with a Sanskrit gloss (not by Ratnadeva, but by some anonymous person), English translation, explanatory notes, alphabetical index of stanzas and a glossary of select words. The Bibliotheca Indica edition contains only the text with a Sanskrit chāyā,scanty extacts from Ratnadeva's commentary and a list of variant readings found in the manuscripts consulted by Laber, which list, however, extends only as far as stanza 192 in the copy available to me. Besides this material we have in the Bibliotheca Indica edition an English rendering of some portions of Laber's introductory essay in German. The present edition, which contains, besides an introduction, the Sanskrit commentary of Ratnadeva in full, an English translation, explanatory notes and a glossary, will, it is hoped, facilitate further study of the Vajjālagga.
Poona 1st May 1969.
M. V. PATWA'RDHAN
(viii)

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INTRODUCTION
(i) The Title of the Work.:
The name of the present work is found given in various forms in the different MSS as Vajjalaya, Vijjāhala, Viāhala, Vajjalagga, Bajjālagga, Vijjālagga, Padyalaya, Vidyalaya and Prajñālaya. Prof. H. D. Velankar ( Jinaratnakośa, Poona 1944, pages 236 and 340) mentions the name of the work as Vajralaya. Dr. R. G. Bhandarkar (Report on Search of Mss. 1883-84, p. 17) mentions the name as Vajjalaggā. Of all these diverse forms, Vajjalagga appears to be the one intended by the author, as is clear from Stanzas 3, 4, 5 and 795, where neither the form Vajjalaya nor Vijjahala would suit metrically. The form Vajjālae used in st. 794 is metrically faulty. It should be read as Vajjalagge or Sattasae (which is the reading in Ms A consulted by Laber; see Laber's German essay on the Vajjalagga, Leipzig, 1913, p. 4, foot-note 5). Vajjālaya, Vijjāhala, Vijjālagga and the Sanskrit equivalents Padyalaya, Vidyalaya, Prajñālaya and Vajralaya had probably their origin in the inability of those responsible for them to understand the meaning of the word Vajjā or lagga or both of them. Hence Vajjalagga was turned into Vajjalaya or Bajjalaya [ which was then equated with Padyalaya or Prajñālaya (storehouse of stanzas or of knowledge)], into Vijjālaya (which was then equated with Vidyalaya - storehouse of knowledge), into Viahala and Vijjahala (which latter perhaps stands for Vidyadhara - the receptacle of knowledge). The sense of Viahala and Vajralaya is obscure. The latter form is perhaps a wrong Sanskritisation of Vajjalaya. Bhandarkar's Vajjalagga appears to be only a variation of Vajjalagga with elongation of the final vowel.
The meaning of the name Vajjalagga has been explained by the author himself in stanza 4, as a collection of groups' of
1. In the Vajjalagga, there are a few vajjās (groups of stanzas) containing only one or two or three stanzas each, e. g. हेमंतबज्जा (No. 70 ) ( one stanza ); सरयवज्जा (No. 69 ) and वडवाणलवज्जा (No. 88) (two stanzas each); सोयारवज्जा (No. 3), लेहयवज्जा ( No. 52 ), सिसिर- वज्जा (No. 87), वडवज्जा (No 85), तालवज्जा (No. 86 ) and आइच्चवज्जा ( No. 92) (three stanzas each). The longest vajjā in the collection is (No. 50) with 25 stanzas.
(ix)

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VAJJĀLAGGAM
stanzas (gåthas) bearing on different topics, each group dealing with one single topic.' The word vajja has been explained by the author as well. The meaning of the word sa has not been however explained by the author. 1561 is the Präkrit equivalent of the Sanskrit word 7391.2 which primarily means the act of going or moving. Secondarily the word prat means the path or way on which or by which the act of going takes place. The commentator Ratnadeva (on st. 4) equates 25511 with qai (path or way, from the root qč to go or to move or to walk), which is semantically, if not phoneticallys, quite correct. The word 271 then conveys by lakşanā the sense of manner or behaviour, (cfthe words Hri, tiat, atto in Sanskrit). Finally the word 47911 conveys the sense of a group or section. Hemacandra (Deśīnāmamālā, VII. 32) records qfar the sense of 315mit (section or topic). In the Dhammapada groups of stanzas dealing with different topics are called als. The Nītiśataka of Bharıșhari and the Subhāṣitaniuktāvalī of Jablana are divided into sections called qalas. The different topical groups in Sãdhāraṇadeva's recension of Hāla's Gathāsaptaśati, in the Subhāşitāvali of Vallabhadeva and in the Subhāṣitaratnakośa of Vidyākaia are called 1. Teata 774 fauna 93T TETTI
तं खलु वज्जालग्गं वज्ज त्ति य पद्धई भणिया॥ St. 156 dealing with the 18 tree and St. 157 dealing with the cloud and the Cātaka bird are irrelevant in the context of the
ayam, unless we understand the former as indirectly glorifying the bounty of a noble master and the latter as indirectly criticising the belated generosity of a bad master. Similarly st. 249 is a misfit in the craft and st. 645 is a misfit in the fil 695571. Its proper place would be in the 257571. Stanzas 546-551, which appear at first sight to be misfits in the atsida7015ft can be understood as giving a warning to the young damsel against clever or shrewd men (Ts) in the matter of having any tender relations with them. Also st. 682-684 (51977571) appear to be out of place.
2. From the root to go or to move, with the Kft suffix (91) added in the sense of He or action, according to Pânin; III.3.98.
3. Phonetically the initial 9 of a Sanskrit word is never changed to in Prākrit.

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INTRODUCTION
by the name af. The word 71 standing for Sanskrit 737 is according to Pischelf to be understood in the sense of fame. He refers to Hemacandra's Dešināmamāla VII. 17 ( asari qa) for that sense. So according to Pischel Vajjālagga would mean a collection of stanzas of which the Vrajjā atsargement (groupwise or topical arrangement) is a distinguisting mark. It is, however, likely that the word (= 27 conveys the sense of TifaT, FRC, or 4779 (a collection or aggregate), though the word *5*2is neither found recorded in the dictionaries, nor used in Sanskrit literature in that sense. 7567133377 therefore perhaps stands for ASJAHE, a collection of 2531s or stanza.groups arrarged ore after another, each stanze-group dealir g with a separate topic. Viśvanātha (Sahityadarpaņa VI. 329) explains the word dat as HA171227 7:, which mears the grouping of star.zas similar in their general purport or dealing with one and the same topic.
From the manner in which the sense of the word Vajjālagga. is explained in st. 4, it would appear that the autor locks upon Vajjālag ga as a class-name given to any collection of stanzagroups dealing with different topics. In sienia 3 the author says. that he has compiled the Vajjālagga, called ty the specific name Jayavallaha, after collecting together choice groups of stanzas composed by different poets. This means that Vajiālagga is the
1. PG $ 12, note 4, p. 10.
2. Pāṇini (VII.2.18) mentions 27 as a past participle (from ✓at to stick, cling or adhere ) in the sense of HF (i,e. 195). According to Pāņini III.3.114, past participles can, when used in the neuter gender, convey the sense of action-nouns. There is thus no theoretical difficulty in understanding the past participle ga in the sense of tifat or 46. 3. कोशः श्लोकसमूहस्तु स्यादन्योन्यानपेक्षकः। व्रज्याक्रमेण रचितः स एवातिमनोरमः ।।
सजातीयानामेकत्र संनिवेशो ज्या यथा मुक्तावल्यादिः। grafi is the name by wbich Sadhāraṇadeva's recension of Häla's Gathā-saptaśati is knowa. 4. विविहकइविरइयाण गाहाणं वरव.काणि नग । रइयं वरनालगं विहिणा जयवरहं नाम ॥

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VAJJĀLAGGAM
general name, and Jayavallaha is the specific name given by the author to the present Vajjālagga. We do not, however, come across any other anthology in Prākrit bearing the general name vajjālagga in addition to some specific name given to it by its author. There is only one V ajjālagga known to Prākrit litera. ture and that is the present one named Jayavallaha by its author.
The name Jayavallaha given by the author to the present anthology in st. 3, is rendered by Ratnadeva as Jayavallatła, without any further explanation of the się nifcarce of itatrine.' Jayavallabha is perhaps to be taken as standing for vallakbajaya (with transposition of the two words in the Bahuvrihi compourd) and to be understood to mean "loving victory, fond of victory, victorious”. It is also possible to equate Jayavallak ha with Jagadvallabha and in that case it would mean "loved by or dear to the (whole) world."
(ii) Name of the Author:
Nowhere in the body of the VL do we get any indication regarding the name of the author or compiler of the anthology. It is, however, stated by the commentator Ratnadeva in his opening remarks on the first stanza, that a poet by name Jayavallabha, an eminent Śvetāmbara Jaina, compiled the present anthology. The commentator also tells us that though the poet Jayavallabha was himself well-versed in Sanskrit, he compiled the present anthology of Prākrit stanzas for the benefit of ordinary people who, though ignorant of Sanskrit, had an amorous or erotic bant of mind 3 Beyond this statement by the commenta
1. 34738 214 17:29 1
2. Prof. N. A. Gore ( Introduction p. iji ) supports this latter explanation of the title Jayavallabha as applying to the present anthology, and calls attention to the epithet 45marète ( he le ) appearing in st. 794,
3. ratartalo Teu am fa: drnd faiqah and Theftú 5749लोक्य, आत्मना संस्कृतपारंगतोऽपि प्राकृतगाथासंग्रहभिमं चकार ।

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INTRODUCTION
xiit
tor we have no other authority for holding that the name of the author of the present anthology was Jayavallabha. Prof. Velankar's Jinaratnakośa (Poona, 1944), contains an alphabetical register of Jaina works only and not of Jaina authors and hence it is not possible to know from it whether there were any other Jaina authors having this name. 2 According to Laber ( loc. cit. p. 6, footnote ), a Jayavallabha is mentioned as the author of a work called TITAT (in the author-index in Peterson's fourth Report, Bombay, 1894, p. XXXII), though according to Peterson himself this name Jayavallabha is a mistake for Jayakīrti. Jayavallabha, as the name of the author, perhaps means “fond of victory '' i.e. “ victorious.” Or Jayavallabha may be looked upon as standing for Jagad. vallabha“ dear to or loved by the (whole) world.''
If we accept the commentator's statement regarding the name of the author, we shall have to suppose that the author either gave his own name to the anthology compiled by him, or adopted the name of the anthology as a pen name for himself.
We do not know of any other work or works written by the author of the VL.
(iii) Name of the Commentator :
The name of the commentator on the VL is given as Ratna.. deya in the colophon of Ms E used by Laber ( Deccan College Library, No. 420) and in the colophon of Ms. I (Bhandarkar Oriental Research Institute Mss Library, No. 1358 of 1887-88 ) consulted by me. The colophon reads as follows : : 1. MS F however mentions Jayavallabha as the author of the present work, both in the beginning and the end. See infra, page lix.
2. Prof. Gore ( Introduction, p. iii-iv) remarks that the name Jayavalla bha is not altogether otherwise unknown among the Jainas, and that one Jayavallabha of Kharataragaccha is known to have copied in Samvat 1634 a manuscript of the achatica of the teacher wafaham fat as is seen from Peterson's Second Report, p. 128.

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VAJJÁLAGGAM
गच्छे पृथौ श्रीमति मानभद्रसूरिर्बभूव प्रथितः पृथिव्याम् । तदीयप हरिभद्रसूरिजशेऽखिलक्ष्मातललोकपूल्यः ।।१।। तच्छिष्यलेशोऽस्ति गुणानुरक्तः श्रीधर्मचन्द्रः सकल: कलाभिः ।
निपीय यद्भागमृतं सुधाया मनोहरं नो विबुधाः स्मरन्ति ॥२॥ विद्यालये प्राकृतेऽस्मिन् सुभाषितमणाविह । लिलेख लेखकश्छायां रत्नदेवश्च तद्विरा ॥३॥
शिखिग्रहामिचन्द्रे (= १३१३) हि प्रमिते वत्सरे परे ।
ग्रन्थोऽयं संख्ययाख्यातः सहस्रत्रितयं ननु ॥४॥ - Ms C (No. 824 of the L. D. Institute of Indology, Ahmedabad) used by me, however, gives the name of the commentator as Dhanasāra, both at the beginning and the end. Beginning:
श्रीअश्वसेनवसुधाधिपवंशरत्नं श्रीशारदां सुरनम कृपादपभाम् ।
नत्वा गुरूंश्च धनसारकविः प्रसन्न विद्यालयस्य विवृतिं विदधेऽर्थसाराम् ॥४॥ End:
ओ केशगच्छगगनाङ्गणभानुतुल्यश्रीसिद्धमूरिपदपंकज गधुर्यः । वृत्तिं चकार धनसारसुधीन्द्रचन्द्रो विद्यालयस्य विषमार्थपदप्रदीपाम् ।।१।। दस्रेषुवाणशशधरवर्षे (१५५३) चैवस्य शुद्धपञ्चम्याम् ।
विद्यालयस्य नीकां विदधे धनसारपाठकप्रवरैः ॥२॥ Thus according to the colophon of Ms E and Ms I, the name of the author of the commentary on the VL is Ratnadeva, who composed the commentary called chāyā on the Vajjā lagga at the request of Sri-Dharmacandra who was a disciple of Haribhadrasūri, who, as a successor of Mānabhadrasūri, held the office of high priest (or chief)of the Pộthu Gaccha. The colophon further says that the commentary was written by Ratnadeva in the year 1393 (probably of the Samvat era), which corresponds to 1337 A.D.' Ms C, however, gives the name of the author of the commentary (called विवृत्ति or वृत्ति) as Dhanasara, a disciple of Sri Siddhasūri, who was a distinguished member (perhaps, chief) of
1. In the commentary on st. 387, Ratnadeva quotes from the Haima-desiya-nāmamala [चुज्जमच्छरिए इति हैमदेशीयनाममालायां तृतीये काण्डे । (Desinamamala of Hemcandra III.14)]. This proves that Ratnadeva must have lived after Hemacandra, whose date is 1088 A. D. to 1188 A.D. The Amarakosa is quoted on two occasions viz, on st. 4 and st. 52.

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INTRODUCTION
XV
the Okeśa Gaccha. From stanza 4 at the commencement of the Ms it appears that Dhanasāra lived under a certain king called Aśvasena, since he pays his homage to that king. From stanza 2 of the colophon it appears that the commentary was written by Dhanasāra in the year 1552 (probably of the Samvat era), corresponding to 1496 A.D.
Ms.C shows many peculiarities regarding the sequence of the various sections in it, the additional stanzas inserted here and there and the commentary on them.All these peculiarities will be discussed later on (pp. lvi-lix) in the section dealing with the manuscript material consulted for the present edition of the VL. One can understand the motive behind the insertion of additional stanzas in the vulgate and even behind the improvisation of a Sanskrit gloss on the same. But one is at a loss to know who was responsible for changing the name of the commentator from Ratnadeva to Dhanasāra with a different age, patronage and spiritual ancestry or what was the motive in doing so. The various peculiarities shown by Ms C (to be discussed in the sequel) are such as to raise a doubt in one's mind regarding the statements made in it about the name, age, patronage and spiritual ancestry of the commentator. The only point in favour of Ms C is that it gene. rally follows the order as given in the ligtak stanzas in respect of those sections which are cominon to the vulgate and the TIETOIT stanzas.
(iv) Extent of the Vajjālagga:
The VL is a compilation of Prākrit stanzas, prepared after the model of Hāla's Gathāsaptaśatī, with this difference that whereas Hāla's Saptaśati is free from the topic-wise arrangement of the stanzas, the VL, as its name shows, is marked by topical arrangement of the stanzas.' It must have originally contained 700 stanzas just like Hāla's Saptaśatī. The last of the Gāhādāra stanzas quoted at the end of Ratnadeva's commentary on st. 8, (p. 5), speaks of the present anthology as FARU, i.e. a collection of 700 stanzas. This means that the author of the Gāhā dāra stanzas had before him only 700 stanzas in the VL. Laber (loc
1. See st. 3 (particularly the word afgm) and st. 4, and the remarks made earlier in the present introduction regarding the significance of the title Vajjālagga (supra pp. ix-x )

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xvi
VAJJĀLAGGAM
cit. p. 3, foot-note 5) notes, from Ms A consulted by him, the reading AES instead of afla in stanza 794. He also notes that MSS D and F have at the end the statement ana997 Antit. The reading 45113g must have been substituted for haag in st. 794, at a later time when the VL no longer contained only 700 stanzas, but had been already amplified beyond that limit. The Vulgate as determined by Laber and as printed in the Bibliotheca Indica edition and in the present edition with Ratnadeva's commentary, contains as many as 795 stanzas including the last two epilogue stanzas. Laber (loc. cit. pp. 37, 40) says that in the MSS consulted by him the number of stanzas fluctuates from 692 to 889.' Ms C (No.:824, L. D. Institute of Indology, Ahmedabad) consulted by me for the present edition has 789 out of the 795 stanzas of the vulgat
cate2 plus 201 additional stanzas, i.e. a total of 990 stanzas. The reason for this inflation is that anthologies by their very nature easily lend themselves to amplification by the insertion of stanzas not included by their original compilers, but regarded as apt and beautiful by later readers and scribes. That is how the original corpus of the VL of seven hundred stanzas
1. According to Laber ( loc. cit. pp. 5, 38), the total number of all the stanzas in the 8 manuscripts used by him comes to 1330, out of which only 389 are common to all the MSS, and only these 389 stanzas can be regarded as the genuine nucleus of the original Vajjālagga. Even among the remaining stanzas there
be several more which are equally genuine, but nothing definite can be said about them. Unfortunately Laber has not indicated which these 389 genuine stanzas are. In the case of Hāla's Saptaśatī, there are, according to Dr. Winternitz [ History of Indian Literature (German), Vol. III. p. 103 ), only 430 stanzas which occur in all the recensions of that anthology.
2. The section on äz (No. 29 ) with six stanzas is absent. in MS C.
3. 195 out of these 201 additional stanzas are printed in the Appendix, and 6 (ajatust495511) are printed in a footnote (p.lvi-lvii) in the section dealing with the MSS consulted for the present edition. Out of the 195 stanzas printed in the Appendix some (about 10 ) are very similar and some ( about 9 ) are alaost identical with those in the vulgate.

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INTRODUCTION
xvii
must have undergone inflation at the hands of people of subsequent times'.
Not only was there an addition to the original number (700) of the stanzas, but also the original number of Vajjās or sections went on increasing with the passage of time. To judge from the statement in st. 5 of the Gāhādāra stanzas, 2 the original Vajjā. lagga of 700 stanzas was divided into 48 sections only. The Vulgate as printed in the Bibliotheca Indica edition and in the present edition contains as many as 95 sections. This means that the original number of sections has been almost doubled in course of time. As shown in the notes on st. 8 (p. 419), out of the 48 Vajjās enlisted in the Gāhādāra stanzas, 43 can be clearly identified with those in the Vulgate. Two [viz, arafat No. 41 and q (clouds, rainy season) No. 47] have no corresponding Vajjās in the Vulgate Three (viz. #lata No. 35, almaq, No 43 and arafael No. 41) are doubtful in their identification corresponding perhaps to fequito No. 47, atomiRU No. 57 and
fenfgaar No. 58 respectively. It is possible that some of the 48 sections in the original Vajjālagga were split up into two each in course of time, thus adding to the number of the sections. For example the 924851 No. 18 in the original Vajjālagga may have been split up into 43761 No. 15 and 194771 No. 16 in the Vulgate,
The 49351 No. 46 in the original Vajjālagga may have been split up into #q&No. 28 and 9A17E51 No. 82 in the Vulgate® Similarly the 4942651 No. 45 in the original Vajjālagga may have been divided into qaf49841 No. 38 and 4f97a71 No. 45 in the Vulgate. Sections such as Peca No. 11, fate No. 12, at No. 13, afte No. 14. qəq No. 74, got No. 76, Jonat No. 77, TATT. No. 78, *** No. 80, FHSIDai No. 81, azaza No. 88,740176 No. 89. FESTIGT No. 90 and many others in the Vulgate, appear to have been absent in the original VL, but were newly incorporated in the Vulgate in course of time. The order too of the sections in the original Vajjālagga appears to have been considerably upset in the Vulgate.
It is further to be noted, that if the original VL contained only 48 sections and 700 stanzas, the average length of each sec
1. See Winternitz loc.cit. p. 103, 2. ...... FTESTIT I go agat ata qwas alga

Page #19

xviii
VAJJÁLAGGAM
tion must have been about 15 stanzas. But the average length of each section in the Vulgate (with 95 sections and 795 stanzas) is about 8. This means that in the original VL there must have been many more stanzas in many of its forty-eight sections than we have in the corresponding sections in the Vulgate.
(v) Date of the Vajjālagga :
The problem of the date of the VL is to be understood only in the sense of the probable period in which the VL was compil. ed by the author. An attempt is made here to define the upper and lower limits within which the compilation of the VL can be probably placed. Upper limit, internal evidence :
The only internal evidence that we get in the VL to indicate its upper limit is the reference to Hāla, King of Pratisthāna on the banks of the river Godā (= Godāvarī), which occurs in st. 468' and to the work of Susruta on medicine in st. 519.2 The Hāla referred to in st. 468 is in all probability king Hāla, who is identified with king Sālāhaņa or Sātavāhana or Sālivāhana, the compiler of the Gābāsattasai (Gathāsaptaśatī)in Prākrit and author of some stanzas included therein. He belonged to the Andhrabhţtya dynasty of kings, who, according to Vincent Smith, ruled over the Deccan from about 231 B.C, to about 225 A.C., and who had their administrative head-quarters at Pratişthāna (Baithana, according to the Greek writer Ptolemaios)'. According to the Purāņas, Hāla was the eleventh or seventeenth of the thirty kings in that dynasty. According to the Matsya Purāņa, king Sāta. vāhana ruled 297 years after the commencement of the Andhrabhrtya dynasty, i.e. approximately in the middle of the first century A.D. Weber (Introduction to the edition of Gāthāsas taśati 1881) discusses the whole question on the basis of the contents and language of the Gathāsaptaśatī, and comes to the conclusion 1. पुरिसविसेसेण सइत्तणाई न कुलकमेण महिलाणं ।
सग्गं गए वि हाले न मुयइ गोला पट्टाणं ॥ (सईवज्जा) 2. a clasiñ FSHETITIA fariaza i
FATHA Tunaan g Fee fer qasil (297471). 3. See Weber ( 1881), Introduction, p. XIII.

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INTRODUCTION
(on p. XXIII) that the work of Hala can be placed at the earliest in the third century A.D. According to Laber (loc. cit. p. 35 ff.) the VL contains 76 of the stanzas occurring in Hala's Gāthāsaptasati', which must have served as a model and inspiration to the author of the VL, in respect of the number of stanzas collected by him in his anthology, although so far as the topic-wise grouping of the stanzas in the form of vajjās is concerned, the author of the Vajjalagga could not have regarded Hala's collection as his model. The Suśruta (i.e, Suśruta's work on medicine) mentioned in st. 519 of the Vajjalagga refers undoubtedly to the Suśrutasamhita, an ancient well-known work on Indian medicine and surgery composed by Suśruta, who according to Winternitz2 "probably lived in one of the early centuries of the Christian era, not far removed from Caraka (another authority on Indian medicine, belonging to the second century A.D.)"
Upper limit, external evidence:
It was Dr. R. G. Bhandarkar, who first called attention to "some verses from the Gaüḍavaho" of Vakpatirāja, as having been observed by him in the VL. Dr. Bhandarkar does not how ever specify these verses from the Gaüdavaho. When I carefully examined the Gaüḍavaho from this point of view, I could come across only one stanza (No. 722) which corresponds to st. No.
xix
1. The occurrence of 76 stanzas from the Gathāsaptasati in the VL cannot by itself prove the posteriority of the latter te the former, for the author of the VL could be supposed to have derived them from some other source, and not necessarily from the Saptasati.
2. Loc. cit. Vol. III. p. 547.
3. Roport on the search for Sanskrit Manuscripts in Bombay Presidency, 1883-84. p. 17.

the

Page #21

VAJJALAGGAY
702 in the VL.' In addition to this stanza I could not trace in the Gaüqavaho any other stanza from the VL, although Dr. Bhandarkar says that he had observed "some verses from the Gaüdavaho" in the VL. The context in which st. 702 in the Vajjālagga occurs in the Gaüdavaho as st. 722, is that of a eulogy uttered by court.bards in honour of king Yaśovarman, and the stanza appears to form a genuine part of the context and cannot be said to have been borrowed by a poet like Vākpatirāja from some other source. The stanza therefore appears to have been derived by the author of the VL from the Gaüdavaho of Väkpatirāja (with two variations viz. azifa for ata and youfia for geg). As Vākpatirāja was a contemporary of king Yośovarman of Kanauj (Kanyakubja) and was patronised by him, his date can be definitely assumed to be the first half of the 8th century A.D.
1. When the text and English translation in the present edition were printed, I had not examined the Gaüdavaho in the light of Dr. Bhandarkār's remark. The text of the stanza ab printed in the present edition is corrupt in the third quarter and the commentary also is based on the corrupt reading. I couid not make out any sense from the second half of the stanza and I had to remark in a foot-note on p. 373, that the sense of the second half of the stanza is obscure. But when I found the corresponding stanza in the Gaüdavaho and consulted the Sanskrit commentary of Haripala, it became clear that for a dat in the third quarter is a corruption of are a Chile = fata $a HTT). I have given in the notes on st. 702 the correct explanation of the stanza in the light of this correct reading.
2. Stanza No. 722 in the Gaüdavaho is of a general nature i.e. a generalisation in support of the statement made in st. 721 about the fate by which Yasovarman's enemies were overtaken, while st. 723 is a culogy of the king. st. 721 : M bati na FTURHOOT 791 TA 2011
सेसा वि रिक जलहिं कहिं पिकिर के वि पडिपण्णा ।। st. 722 : Fruit est ut avea gresit sa yako!
बीयाहि व एकत्तो कुलाहि परिसा समुप्पण्णा ॥ st. 723 ; pour foreni post gasite Tera
ती नि पहुतणं वो पडदोसनिबज्जियं हि ॥

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INTRODUCTION
Since the VL. thus derives a stanza from the Gaüḍavaho its upper limit can be safely taken to be 750 A. D.'
Lower limit:
The lower limit of the date of the VL is fixed by the date 1393 Vikrama Samvat, corresponding to 1337 A. D., of the commentary of Ratnadeva. (Vide p. xiv, supra).
xxi
We can therefore place the VL between the two broad limits of 750 A.D. and 1337 A.D. In the present state of our knowledge it is not possible to fix the date with greater precision.
As remarked by Prof. Gore (loc. cit., Introduction p. vii), st. 13 of the VL is found quoted in the second Adhyāya of the Kāvyānuāśansa of Vägbhata, and st. 12 of the VL is found quoted in the Gāthāsāhasri of Shri Samayasundara Gaņi (p. 49, Bombay edition, 1940), in both cases without any mention of the VL as the source. The date of Vägbhața is the 13th century A.D. and that of Samayasundara Gani is 1650 A.D. As stated by Dr. Bhandarkar (loc. cit. p. 17), some stanzas from the VL are found quoted in the Kavyaprakāśa of Mammața (1150 to 1250 A. D.). Similarly a good many stanzas occurring in the VL are found cited in the Sarasvatikaṇṭhābharaṇa and in the Sṛmgaraprakāśa of Bhoja,the Dasarūpaka, the Alamkara-ratnākara of Sobhakara, the Kāvyānusāsana of Hemacandra, the Sahityadarpana of Visvanatha
1. The upper limit of 750 A. D. for the VL derives further support from the circumstance of the considerable influence of Apabhramsa on its language. See below (pp. xxxiii ff.), remarks on the language of the Vajjalagga and also Hermann Jacobi, Bhavisattakahā, München, 1918, Introduction pp. 53* ff, and in particular pp. 61*-62*.
2. Page 26, Kavyamālā No. 43, 1894. In addition to this I find two more stanzas from the VL quoted in Vägbhata's work: VL 284*3: Vägbhaṭa, Kāvyānuśāsana p. 37. VL 476
P. 41.

:
"
3. The Vṛtti on Hema candra's Sabdanusāsana, VIII.3.135 quotes a line from the VL, st. 87 (fag ag en ged), as illustration of the vicarious use of the Locative for the Instru mental in Prakrit.
39

an

Page #23

and even in the Dhvanyāloka of Anandavardhana'. But in none of these works is the VL mentioned as the source from which the stanzas in question have been cited. It is likely that these rhetori. cal and other works quoted the stanzas in question from some other anthology of Prākrit stanzas like the Saptaśati of Hāla or from some other source and not necessarily from the VL?. So long as
1. See infra, Stanzas from the Vajjālagga cited in Alam. kāra-works, p. xxix ff.
2. On going through the first 16 pages of Uddyotana-sūri's Kuvalayamālā ( edited by Dr. A. N. Upadhye, 1959, in the Singhi Jaina Granthamālā ), I noticed two stanzas common to the Kuvalayamālā and the VL. (i) Kuvalayamālā, p. 3, line 16 f :
मा दोसे च्चिय गेहह विरले वि गुणे पयासह जणस्स।
अक्खपउरो वि उयही भण्णइ रयणायरो लोए । Vajjālagga st. 748
मा दोसं चिय गेण्हह विरले वि गुणे पसंसह जणस्स ।
अक्खपउरो वि उवही भण्णइ रयणायरो लोए । (ii) Kuvalayamālā p. 12, line 24 f.
अत्थो विज्जा पुरिसत्तणाइँ अण्णाइँ गुणसहस्साई।
देवायत्ते कज्जे सव्वाइँ जणस्स विहडंति ।। Vajjala gga st, 120 : अन्थो विज्जा पुरिसत्तणं च अन्नाई गुणसहस्साई । दिव्वायत्ते कज्जे सवाई नरस्स विहडंति ॥
It is possible to find many more of such common stanzas in the Kuvalayamālā and the VL, if the whole of the former work is scrutinised carefully. Also in the Chappannayagāhão or the Gāthākośa edited by Dr. A. N. Upadhye in the journal of the Oriental Research Institute, Vol. XI. No. 4 ( June 1962 ) pp. 385 ff., we get as many as 16 stanzas showing from partial similarity to complete identity with their counterparts in the VL. But it cannot be said for certain whether the compiler of the VL derived the common stanzas from the Kuvalayamāla and the Chappa. nņayagāhão, or the authors of these two latter works derived them from the VL, or all the three derived them independently of one another from some common source Unknown to us. The same remark holds good in the case of VL stanzas Nos. 121 ( found in the story arafat) (Ghatage, Kabāņayatigam p. 11 (only the second half of the stanza ), 127 ( = 667), 284*4, 685 I found in the story of Taa) (Ghatage, op.cit. pp. 37, 31 and 42) and 64*5, 71 and 339 ( found in the story of SITECO ) (Jacobi, Ausg. Erz. st. 79,96 and 37).

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INTRODUCTION
xxiii
such stanzas quoted in thetorical works or found included in literary works are not accompanied by the remark that they are derived from the VL, they are of no use in determining the date of the VL.
(vi). Sources of the Vajjālagga :
The VL, just like the Gathāsaptaśatī of Hāla, is not an original and independent creation of a single author.' It is an anthology of Prākrit stanzas (gāthās), which, as stated by the author in st. 32, were selected by him from the works of different poets and put together in the form of a single collection, being arranged topically under a number of sections (vajjās). The author claims that the stanzas included by him in the present anthology are the best that he could lay his hands on (TIEJÚ ate.citoi). The word AEOT ("according to a definite plan, method or system”) used in st. 3 seems to refer to the topical grouping of the stanzas under different sections and to the presentation of the sections under the three broad groups, Dharma, Artha and Kama. Unfortunately the names of the authors of the different stanzas are nowhere mentioned either in the MSS of the text or in the commentary of Ratnadeva. Even though we may come to know
1. According to Winternitz ( loc. cit. p. 101 ), Hāla was not a mere compiler of an anthology, but a redactor (editor), who had great enthusiasm and regard for Prākrit poetry and who. was also poetically gifted as he has made the selection of the stanzas with great skill and refined taste, and he was responsible for giving to the stanzas collected by him the last poetical form and finish. The author of the VL may be similarly credited with redactorial activity in compiling the present collection. He has taken great pains to make a very good selection out of the innumerable Prākrit stanzas available to him and may have given to many of the gathās their peculiar poetical stamp or character. It is clear that he was responsible for composing the prologue (stanzas 1-5) and the epilogue ( stanzas 794, 795) and also someof the stanzas in the three introductory sections (सोयारवज्जा, गाहाal and 77955).
2., विविहकइविरइयाणं गाहाणं वरकुलाणि घेत्तण। रइयं वज्जालम्गं विहिणा जयवल्लहं नाम ॥ 3. raamste 94711 EETRI arag I st. 1.

Page #25

xxiv
VAJJĀLAGGAY
2
2
about the names of some of the authors of the stanzas common to the VL and the Gāthāsaptaśati from the traditional information recorded in the MSS of the text and commentaries of the Gathāsaptaśatī,' that does not add to our knowledge about those authors or their works and hence about the sources of the VL.
1. In the case of Hāla's Gathāsaptasats we find the names of the authors mentioned for about 130 out of the first 145 stanzas in the commentaries of Gamgādhara, Kulanāthadeva and Pītāmbara [ Weber (1881), Introduction, pp. LXII-LXVI ]. There are thirteen stanzas in the Vajjālagga which are also met with among the first 145 stanzas of the Gathāsaptašati. In the case of 10 out of these 13 common stanzas we have the names of their authors given in the three commentaries mentioned above, as shown below:
Vajjālagga Saptaśati Name of the author St. No, St. No.
Not mentioned. 206
119
Sālivāhana !or Hāla ). 207
120
Sālivāhana (or Hāla). 348
Manmatha. 354
45
Pravararāja. 365
46
Lampa (Lampața ?). 374
58
Asadrśa. 425
. 57
Gatalajja 462
38
Not mentioned. 464
36
Malloka (or Adivarāha). [ Weber (1881), p. LIII,
footnote 3 ] 59
Mugdhādhipa (or मुग्धदीप). 473
Not mentioned. 643
Anurāga. The stanza-index printed in the Kävyamālā edition (1933) of Gathāsaptaśati gives the names of authors (in Prākrit) in the case of as many as 398 out of the 700 stanzas in the collection and the names of 39 authors in the case of the stanzas common to the Vajjālagga and the Gäthäsaptaśati. The editor does not however
(Continued on page xxu >
53
465
70

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INTRODUCTION
XXV
We come across a number of stanzas in the VL which have very similar or identical openings, or very similar or identical conclusions', and which therefore appear to have formed homo
(Continued from page xxiv) clearly indicate the source on which this information is based. Perhaps it is based on the commentator Bhuvanapāla, who accordo ing to Winternitz ( loc. cit. p. 102) mentions the names of 384 authors.
Additional stanza No. 449*1 printed on page 255 refers to a.. certain poet called Lila, who is described as "fond a Prākrit' ( 34ËT ), and who is there said to have composed an excellent group of stanzas (atgeszt). It is not clear who this poet Lila was... The commentary on the stanza explains Lila by lilāyukta and पाइयसील by प्राकृतनिष्ठ. Does the reference to Lila mean that he was responsible for composing the group of stanzas 446–449 (979971)
1. (A) Stanzas with identical or very similar openings : (a) 68, 69 å fhm God. (b) 337, 338 antes TUTUS Pag sal. (c)...366, 367 : 55 qafe e gå. (d) 398-402 : & FIT PAS. (e) 410 : at lei tal fÀ #19; 411 : alla falfà faqafe. (f) 446-449 : ayat. (g) 451, 452: alty. (h) 780, 781 : satin am fagaruh
(B) Stanzas with identical second quarters : (a) 350. 351 : 31810 ME aqui. (b) 404, 405 : 3 Ar fafafatis.
(C) Stanzas with identical third quarters : 613, 615, 622,623, 624 : F1 STE HESHET.
(D) Stanzas with identical third and fourth quarters (i.e with identical second halves):
(a) 626, 629 : 63 f2515 HARI T U faziant. (b) 747, 756 : do gu Apa Jū a forat tot afegast.
(E) Stanzas with identical or very similar conclusions (i. e. with identical or very similar fourth quarters ):
(Continued on puge xxvi)

Page #27

xxvi
geneous groups even before they were incorporated in the VL, from already existing collections of which they must have formed organic parts, and in which they must have occurred as topically coherent groups. Further, stanzas containing Vocative forms like jaft (143), 4913 (701), FOIE (151), ART (154), qfi4a (155) would appear to have been derived by the author from some contexts where the stanzas in question were among others addressed to some lady or to some king. Laber (loc. cit. p. 4) says that in the case of nine of the stanzas in the VL (viz. 174, 249, 272, 327, 447, 448, 419, 453, and 529), the nouns (viz. DETTA, HATEA, sant, पिए, तरुणीहिं, हियय and धम्मिय) qualified by adjuncts used in those stanzıs are not expressed and have got to be supplied. This shows that these stanzas must have been derived from other collections in which subjects corresponding to the nouns qualified by the adjuncts were under description.
This is all that can be said about the sources of the VL. (vii) Stanzas common to the Vajjālagga and
(1) the Gāthāsaptaśati, and (ii) Chappaņņayagāhāo:
According to Laber (loc. cit. p. 36, footnote 1) there are 76 stanzas common to the VL and the Gathāsaptaśati (including the additional stanzas found in the various recensions other than the Vulgate in Gamgadhara's recension and printed by Weber in the 1881 edition on pages 372-508). On carefully going through Weber's edition, I found that one of the stanzas (st. 879 in Weber's edition) agrees with st. 494 in the Vajjālagga only in the second half, the first half being considerably different in the two
(Continued from page xxv) (a) 55, 56, 62, 274 : cato art fea9 3737a. (b) 122,125 : ATEN T IE . (c) 484, 490 : 37agui Ant. (d) 606, 608-610: Å FÅ 76. (e) 614, 618, 619 : que ven. (f) 678-680 : GĘ Pot faifa. 'tg) 698, 700 : aus HIQU. (b) 706, 707 : 36 798 $401 ti ) 772, 773 : A #Tatt fe.

Page #28

INTRRDUCTION
xxvii
collections. On the other hand I found six more stanzas common to the two collections, but not noted by Laber. Thus the total number of common stanzas comes to 82, out of which 61 are common between the Vulgate of the VL (as presented by Laber and as printed in the present edition with Ratnadeya's commentary) and the Vulgate of the Gāthāsaptaśati (as presented by Weber on pages 1-355 of the 1881 edition), and 21 are common between the Vulgate of the VL and the additional stanzas of the Tecensions of the Gāthāsaptaśati other than the Vulgate. I give below a list of all these 82 stanzas, the common stanzas not noted by Laber being marked with a star.
(VL = Vajjālagga; GSS = Gathāsaptaśati). VL GSS VL GSS VL GSŠ | VL GSS VL GSS
2 2 207 120 348 53 429* 220 496 669 17 815 208 598 353 374 430 371 533 555 34 250 212 173 354 45 432 194 556 286 35 319 213 951 361 935 438 17 557 163 52* 283 244 819 362 433 +39 198 607* 455 61 688 251 755 365 46 440 399 611 816 68 217 282 883 374 58 453 202 616 916 80 753 284 720 375 19) 454 401 633 575 95 752 307 671 377 208 457 472 637 311 102 284 308 395 378 206 462 38 643 70 114 282 312 268 381 475464 36 648 729 140 673 318 278 390 430 465 59 654 563 147 243 319 548 406 361 467 871 658 701 160 812 325 209 412 627 473 9 665* 247 189 820 333 829 413 181 476 197 195* 383 344 746 415* 861491 877 206 119 347 236 425 57 494 879
1. This stanza has been described as obscure in the English translation and notes. The reading in Weber ( 1881 ) is as follows:
जं तुह कज तं चिअ कज्ज मज्झ त्ति जं सया भणसि । ओ दूइ सच्चवयणे अज्ज सि पारं गया तस्स 1861॥
Continued on page xxviii

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xxviii
VAJJÁLAGGAN
The following stanzas are found to be common between the additional stanzaspe inted in the Appendix of the present edition (pp. 216 ff.) and the Gāthāsaptaśati :
VE | GSS / VL | GSŚ
64*3
704
161
284*3
445*1 445.5 496*9
884 844
223
349*3
887
Only partial similarity is noticed in the case of the following: five stanzas:
VL 1 GSS VL GSS
688
420
168 370
208
292
430
242
444
Continued from page xxvit The stanza is addressed by the Nāyikā to a female messenger who had all along been professing her steadfast loyalty to the Nāyikā by saying: "your task (cause) is my task, i. e. our interests are identical. I shall always do my best to promote your interests as if they were mine own''. But on this particular occasion, the female messenger who had been sent by the Nāyikā to appease the offended and indifferent Nāyaka and to bring him back to the Nāyikā, had herself a love intrigue with the Nāyaka. The Nāyikā therefore says ironically: "It appears that you have today translated your professions into action by actually usurping my place and thus proved the identity of your interests with mine, (in a different sense altogether). You have kept your word !" The wording of the stanza in the Vajjālagga appears to be corrupt, but it must have originally conveyed the same sense as st. 861 in the Gathāsaptaśati.

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INTRODUCTION
xxix
The following stanzas are found to be common between the VL and the Chappaņņayagāhão or the Gāthākośa edited by Dr. A. N. Upadhye in the Journal of the Oriental Institute, Vol. XI, No. 4, June 1962 pp. 385-402. On page 390 Dr. Upadhye lists 12 stanzas as being common to the two collections. Four more common stanzas were however noticed by me. I give below a list of these common stanzas, those not noticed by Dr. Upadhye being marked with the sign s.
Gk=Gāthākośa (Chappaņnayagāhão).
VL | GK | VL
GK I VL
GK
(= *90.:
1287
748
129
117
25
64*1 $64*2
88
84
+ Only partial agreement
149+
68
134
(viii)Stanzas from the Vajjālagga cited in Alamkāra Works:
Laber ( loc. cit. p. 4) says: "Because this (i.e. Hāla's antho. ogy) is the oldest and most famous work of this class of poetry which is known to us, it is already cited in Bāņa ( Harşacarita, Introductory stanza No. 13 ), and later on several stanzas from it are quoted in Alamkāra literature. [Weber (1881) pp. XLIII ff.). Of the Vajjālagga on the contrary there is no mention anywhere. Composed by a Svetā mbara Jaina, it appears to have remained confined to this narrow circle ( of Svetāmbara Jains )." It is true that the VL was not as lucky as the Gathā-saptaśati in the matter of being noticed and eulogised by reputed writers like Bāņa. We do, however, find a number of stanzas from the VL cited in

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XXX
VAJZALAGGAM
Alamkāra works like the Dhvanyaloka (Dhv.) of Anandavardhana. the Dhyanyâlokalocana (Dhvl.) of Abhinavagupta, the Sarasyatikaņķhabharaṇa (SkBh) and the Srmgāraprakāśa (SpP) of Bhoja, the Dasarūpaka (DR) of Dhananjaya, the Kāvyaprakāśa (KP) of Mammața, the Kāvyānuśāsana of Hemacar.dra (KH), the Alamkārai atnākara (AR) of Sobhākara, the Alamkārasarvasya (AS) of Ruyyaka, the Sahityadarpaņa (SD) of Viśvanātha and the Kāvyānuśāsana of Vāgbhata (KV).' But in none of these rhetorical works are the stanzas designated as having been quoted from the VL. In a good many cases the stanzas are also found in one or another of the various recensions of the Gathāsaptaśati. (GSS) of Hāla and hence it is difficult to say whether they have been quoted from the VL or from the Gathāsaptaśati or from some other work.
Below is given a list of 46 stanzas from the Vajjālagga (VL) found quoted in one or more of the Alamkára-works mentioned above :
VL st. Names of Alamkara Works
Remarks No. 13 KV.2 p. 26
Absent in GSŚ. 22 SkBh. IV. 189
Absent in GSS. 34 AR. st. 514
=GSŚ. 250. 35 AR. st. 62
=GSS, 319. 178*3 Dhv. III p. 214; DR. IV.34; KH. p.168 =GS$. 966.
1. Dhvanyaloka, Kāvyamālā Edition, Bombay 1935. Sarasvatīkaạthābharaṇa, Kāvyamālā Edition, Bombay 1934. Şşmgāraprakāśa, edited by Josyer, Mysore, 1955. Dasarūpaka, Nirnaya Sāgar Edition, Bombay, 1941. Kāvyaprakāśa, Zalakikar's edition, Poona, 1921. Kāvyānuśāsana of Hemacandra, Bombay, 1938. Alamkārasar vasva, Nirņaya Sāgar Edition, Bombay, 1939. Sāhityadarpaņa, Nirņaya Sāgar Edition, Bombay, 1931. Kāvyānuśāsana of Vagbhața, Kavyamālā Edition, Bombay, 1894.
2. Vāgbhața remarks on this stanza cited by him as an example of the fault called FATA-GFTCP :-27 STOT HAUETAT faqe सन्धितपुच्छप्रायं न स्वदते।

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212
213
p.
Dhv. II 130, 157; Śr.P. XII p. 487 Dhv. III p. 157; KP.X. (JISTK); KH. p. 63; AR. st. 447
284
SkBh. III.129, V.252; Sr.P. X p, 401 284*3 KV. 37 p.
313
Sk Bh. IV.90. 105; SrP. VIII p. 230, X p. 418, 421.
SṛP. VIJ p. 236; KPX (n);
AS. p. 85; KH. p. 368
315
333
347
SkBh. V. 262
SkBh. V. 328
349 3 AR. st. 513
365
ŚP. XX.892
367
AR. st. 260
SkBh. V. 254; SrP. XXIII. 71'
AR. st. 317
379
382
389 4 SkBh. V. 164
ŚṛP. VII. 236
ŚṛP. XIII. 604
413
420
SkBh. V. 341
SkBh. V. 149
ŚṛP. XIV. 665
INTRODUCTION
425
430
432
438
439 AR. st. 81
AS. p. 147; SD.X (¶¶K)

=GSS. 173.
=GSS. 951.
= GSS. 720.. =GSS. 884.
Absent in GSS
=GSS. 969.
=GSS. 829.
=GSS. 236.

XXXI
= GSS. 844.
=GSS. 46.
Absent in GSS.
Absent in GSS.
Absent in GSS
Absent in GSS.
=GSS. 181.
=GSS. 168 similarity of construction
= GSS. 57.
Absent in GSS.. =GSS. 194.
GSS. 178.
= GSS. 198.
1
1. Vāgbhata reads in the last quarter छइल पुरे (छइलपउरे ?) हयग्गामे instead of छद्दल्लजणसंकुले गामे. He remarks : क्वचिदपि अविधिप्रतिषेधे निषेधो यथाकभणियाइ कत्तो ॥ अत्र अस्मिन् विदग्धजनमये ग्रामे प्रच्छन्नकामुकं प्रति त्वया रतिर्न कर्तव्या इति कयाचित् कां (चित् ) प्रति निषेधः क्रियते ।
2. According to Dr. J. C. Jaina, fag, Vārā. nasi, 1961. p. 722.
3.
According to Dr. J. C. Jaina, op. cit. p. 720. 4. According to Dr. J. C. Jaina, op. cit. p. 704. 5. According to Dr. J. C. Jaina, op.cit. p. 777.

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«Xxxii
VAJJĀLAGGAM
440 SkBh. V. 205
= GSŚ, 399. 454*1 SkBh. III.73; SPX. p. 400
=GS$. 161. 464 SkBh. V.437
=GSŚ. 36. 467 DR. II.15; KH. p. 413
=GS$. 871, -476 SkBh. IV, 154, SșP. X p. 425; KV. p. 41'
=GSS. 197. -491 DR. II.29; SFP. VII. p. 247; KH. p. 54. =G55. 877, -494 SkBh. I. 181; SpP. IX. p. 355, KH. p. 67; SC. IV.
=GSS. 879. 496 Dhv. I. p. 24; KP. V; SD.I.,
AR, st. 449: KH. p. 53 =GSŚ. 669. 496*9 AR. st. 378
= GSS. 887. .538 SkBh. IV. 233; SșP. X. p. 427
Absent in GSŚ. 579 Dhvl. on Dhv. IV.52
Absent in GSS. 590 SkBh. II. 351; SțP. X. p. 384." Absent in GSS. 607 KP. IV; KH. p. 87.
= GSS. 455. 611 KP.V; KH.p. 52.
= GSŚ. 816. 616 SkBh. III. 142; Srp. X p. 395
= GS$. 916. 622 SkBh. 11.370; ŚrP. X p. 387; AR. st,559 Absent in GSS 637 AR. st. 240
= GSS. 311. 643 SkBh. IV.80,V.404; SrP. X p. 420 = GSŚ. 70. 686 SkBh. III.89, SrP. 3984
Absent in GSS. 733 SkBb. IV.9351
Absent in GSS. 1. Vägbhața cites this stanza as an example of Hy#14727. 2. Agreement in respect of second half only.
3. Both these works quote a Sanskrit paraphrase of the stanza in question as follows:. कुशलं राधे सुखितोऽसि कंस कंसः क नु सा राधा।
इति पारीप्रतिवचनैर्विलक्षहासो हरिर्जयति ।। The metre is faulty in the second quarter and the sense of gratyfaqqa: is obscure.
4. Only partial agreement with VL 686.
5. The SkBh. quotes an amplified Sanskrit paraphrase of the stanza in question, in the Sardūlavikridita metre as follows :
किं जातोऽसि चतुप्पथे यदि धनन्छायोऽसि किं छायया
संपन्नः फलितोऽसि कि यदि फलै: पूर्णोऽसि किं संनतः। हे सवृक्ष सहस्व संप्रति शिखाशाबाशताकर्षणक्षोभोन्मोटनभञ्जनानि जनतः स्वैरेव दुश्चेष्टितैः॥

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INTRODUCTION
xxxiii
(ix) The Language of the Vajjälagga :
According to Laber (loc. cit. p. 9 ) the language of the VL is essentially Jaina Māhārāștri, a name given by Hermann Jacobi (Kalpasūtra, p. 17; Ausg. Erz. p. XI f.) to that particular form of Māhārāștri Prākrit which was used by the Svetāmbara Jainas in their non-canonical prose and metrical works. According to Dr. Ghatage (Kahāņaya-tigam, Introduction, p. 63), it presents to us, along with the Prākrit stories preserved in Devendra's commentary on the Uttarādhyana-sūtra, the latest form of Jaina Māhācāştrī' of which the various Nijjuttis (old metrical com
1. The oaly traits of Jaina Māhārāştri that we come across in the VL are the following: -
(i) Preponderance of 79a (HS. VIII.1.180 3ui qua:). The vowel 27 or 371 remaining behind after the elision of the postvocalic F, I, 7, 1 , 7, 4, and attracts to itself a lightly pronounced (39759aTu ) as a hiatus-filler. See Pischel, PG $ 137 (p. 137). Fara occurs mostly after a preceding 3 or 41, but frequently also after a preceding 1, 3, 5 or at. This phenomenon is peculiar to Ardhamāgadhi and Jaina Māhārāśţrī and is absent in Maharastri works like गाथासप्तशती ana सेतुबन्ध.
(ii) Change of non-initial and intervocalic to "I and retention of initial I and of 7 forming part of a conjunct consonant other than 5, L, T. See Pisehel, P.G. $ 224 (p. 161).
(iii) Change of initial and postvocalic to 7 (rather than to om as in Māhārāştri). E.g. 97 (1), Badez4 (141), 550994 (281), Totgan (470), 480 ( 99) (512, 518), BITHE (533), (= faeit) (764).
(iv) Use of the expressions a emiat (9, 17, 128, 456, 668), Aromt (32, 40, 162, 331, 405, 614, 747, 756, and 2 amè (508, 533, 712). These expressions occur frequently in Jaina Māhātāștri. The 981fat has been effected here on the assumption that 7 is a medial and not an initial sound. See Piscbel, PG $ 170 (p. 127). According to Pischel a becomes a proclitic word here and is looked upon as the first member of a compound. Consequently in some printed editions of Jaina Māhārāștri works these expressions are printed with a hyphen between 7 and the following verbal form. In the गाथासप्तशती we get the expressions ण आणामि, ण aportet, fore, oat and op afila, without the qfa.
V.L...3

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xxxiv
VAJJALAGGAM
mentaries on Svetāmbara canonical works), Paümacariya and Vasudevahindi represent the oldest or archaic phase and the Samarãiccakahā of Haribhadra represents the classical stage. It shows, however, a number of traits peculiar to Apabhramśa, a fact which did not escape the notice of the commentator Ratnadeva, who says in the course of his comment on st. 705, regarding what he considers to be the use of the neuter word rayana (= ratna) in the masculine gender ( rayaņā, Nominative plural form) :
अयं ग्रन्थः प्रायेणापभ्रंशभाषानुसारी । अत एवापभ्रंशभाषायां कचित् नपुंसकेऽपि पुंस्वम् ।
In his commentary on st. 131, while accounting for the Genitive singular form हरह, Ratnadeva says : अत्र हरह इति अपभ्रंशे षष्ठया: स्थाने aga 547, implying thereby that the VL is under the influence of Apabhramśa. Apart from these two places Ratnadeva nowhere makes any mention of Apabhramśa influence on the language of the VL. There are, however, quite a number of places in this anthology where we see unmistakably the influence of Apabhram. śa. We may therefore very well describe the language of the VL as Jaina Māhārāștrī with a mixture of a good many Apabhramsa traits. Jacobi (Bhavisattakahā, Introduction, p. 61* says that Apabhramśa has exercised on the language of the VL a far greater influence than on the language of Paūmacariya, and this shows that the VL as a whole represents a later phase than the Paümacariya in the development of the Prākrit language. According to Dr. Ghatage (loc. cit. p. 63), the influence of Apabhramśa on the language of the VL "originates from the spoken languages (in all probability the mother-tongues of the writers)" which were closely related to Apabhramśa, and also from "the literary Apabhramśa, with which the writers were thoroughly acquainted”
1. Even Hemacandra seems to have noticed this tendency of the later phases of the Prākrit language to incorporate occasionally Apabhramsa traits. Under H$. VIII.4.447 (79744) he says : प्राकृतादिभाषालक्षणानां यत्ययश्च भवति, which provides among other things for the occasional incorporation of Apabhramba traits in Prākrit.

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INTRODUCTION
XXXV
Peculiarities of the Language of the Vajjālagga: I Phoaological : (A) Vowels :
The shortening of long vowels and the lengthening of short vowels (for metrical or other reasons) is already recognised by Hemacandra for Māhārāştri, in the following 17 sūtras of his Prākrit grammar : VIII.1.4; VIII. 1.27; VIII.1.67; VIII.1.70; VIII.1.8t; VIII.1.101; VIII.1.121; VIII.1.146; VIII.1.160; VIII. 3.8; VIII.3.21, VII 1.3.29; VIII.3.94; VIII.1.43; VIII.1.44 VIII.1.85; VIII.1.116.
The following two sūtras primarily occurring in the section on Apabhramśa in Hemacandra's Prākrit grammar are found occasionally to be holding good in the case of Mābārāștrī also according to HS. VIII.4.447 194294991 al 19 giraf 77979 Hafa 1) (1) VIII.4.410 and (2) VIII.4.411.
We find in the VL examples of all these sūtras. Only those cases which are not covered by the sūtras given above are mentioned below :(1) Shortening of long vowels, for metrical or other reasons : (i) Final 911, , and 3 of Nominative singular forms of feminine 311, & and sistems: Afg4 = Rental (366); qat (@EET) (589); ATATE TH-AFF ( = °7777) (256), #affor ( = darfrost) (317); 39 (= (337). (ii) Final 31 of Nominative plural forms of masculine 87 stems : 379( = 3741) (128). (iii) Final of No minative singular forms of masculine stems 43 (= ) (208). (iv) Final 5 of vocative singular forms of feminine 311 stems (into :) : 2895 ( = 375557) (296); $T (=5259) (352): yras (=gías) 474 (v) Final 8 of locative singular forms of masculine 2 stems and of verbal forms (Atmanepada Present first person singular (ipto 34) 0777 ( =' ) (204); 37412 ( = ufag) ira (264); Frage niigisu (Entfeier) (794); 474 ( = 4GÀ 1999) (377); o forma (= 27 fear) (393); j feat (= sino f€77) (495); frau (=ER ) (499);TEITA fea(sq8IHỮt fe44) (517); a (=Hà) (244).
(vi) Final of Nominative singular forms of masculine 34 stems (into 37) : 24 sa (= 17X560).

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Xxxvi
VAJJALAGGAM
(vii) Nasalised final vowels of indeclinable adverbs by dropping the nasal element : fa# (Laber's reading) ( = faza) (267); दीह (= दोह) (673); अवस्स (= अवस्स) (690).
(2) Lengthening of short vowels, for metrical reasons :
(i) Medial or final अ, ई or उ : साहिज्जई (= सहिज्जइ) भडेण (1771.. सुहाण सयखाणी (= सयखणी) (341, 782); °सारिसा (= सरिसा) (561, 577); घराघरं • = घरघरं) (701); निरावराहो (= निरवराहो) (732); नियई (= नियट्टई) (380); डहई (= डहई) (385); वीवाह (= विवाह) (492); वीसन्नो (= विसंशः) (764).
(ii) Medial and final vowels, by nasalisation :
सरिसंतरिसा (= सरिससरिसा) (275); अज्ज ( = अज्ज) (3773, 513), इहं ( = इह). (735).
(iii) Final vowel of the first member of a compound by duplication of the initial consonant of the following member: अपुत्व (= अपुव्व) (7); कुप्पाढय (= कुपाढय) (16*2); कुल्लेहय (= कुलेह य) (16*2) अहस गेण (असण) (346. 347); कुम्मुहुत्ते (= कुमुहुत्त) (380); अत्तत्त (= अनत्त) (399); सब्भाव ( = सभाव = स्वभाव) (532, 669); पम्मुको ( = पमुको) (585); मरुद्देस (=मरुदेस) (734) etc. ____I. Phonological : (B) Consonants:
Ki) Insertion of म् or म, र and व् to fill up the hiatus caused by the elision of an intervocalic consonant, or between the final vowel of a word and the initial vowel or consonant of the following word:
"जुज्झमाभिडिए (204) [ = "जुज्ज्ञ (= जुज्झे) आभिडिए]. एक्केकमवइवेढिअ° (429) (= एककेक-वइवेढिअ°). निरंधलेडि (593) (= नि-अंधलेहि. घिरत्थु (700) ( = धिअत्थु) (found in Pali and Ardhamagadhi also). आवइ (67) ( = आअइ = आयाति, according to Ratnadeva); आवए (769) (= आअए = आयाते), आविहिई (784) (आइहिइ). सुहब (365) (= सुहअ); उवहि (748, 751762 etc.) ( = उअहि) (58).! (ii)Change of म् to व् as in Apabhramsa: गामार >गमार>गवार (15)... (iii) Change of medial व् to य. तह च्चेय (= तह च्चेव) (197 etc.); नेय (= नेव) (273, 279 etc.); तहेय (= तहेव) (383). 1. See Jacobi, Bhavisattakaha, Introduction p. 24*-25*.

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INTRODUCTION
(iii) Change of medial to:
-समर ( = सबर = शबर) (62), HS. VIII. 1. 258); विम्हल = (विव्हल = विह्वल) (109) ; (a) (290, 321, 324, 352 etc.).'
(iv) Hardening of into as in Apabhramsa, in the case of the root रज्ज...
xxxvii
हा विरच्चति ( Reading in Mss B and C ) ( = विरज्यन्ते) (123);
जाव न बीओ राई (Laber's reading) (= रज्जई) (334); fa 3 (Laber's reading) = 3) (336);
1
रच्चावंते न रच्च ं (Laber's reading (= रङजावंति न रज्जहिं ) (549, 550). (Laber's reading) ( = मा रज्ज) (641).
(v) Simplification of conjuncts:
Flag (= gler) (54, 275, 331 etc.) HS. VIII. 4.388.
वेस ( = वेरस = द्वेष्य ) ( 560 ); वेसा ( = वेस्सा = वेश्या) (562 etc.) (vi) Simplification of conjuncts metri causa:
मणे ( = मध्णे = मन्ये) (73), (HS. VIII. 2. 207); विहल ( = विन्ड्ल) (116);
दुसह ( = दुस्सह) (385); सुसह (= सुरसइ) (653) ; समुह (= सम्मुह ) ( 712, 714); मिसण ( निहस्सण) (575); निहसिएण ) ( = निहस्सिएण (728) ; निहसणे ( = हिस्सणें ) (729) ; सण ( = सम्पुण्ण) (775, 785) ; कडिल ( = कडिल्ल) (788).
II. Morphological: (A) Declension :
(i) Deinflection of nominal forms-a):

Though it is true that the deinflection of nominal forms whenever it occurs in the VL is, in most cases, due to metrical considerations, it is a clear indication of the influence of Apabhramsa on the language of the VL. Even in Ardhamägadhi we come across sporadic instances of ceinflected nominal forms. In Apabhramsa, according to Hemacandra (VIII.4.344, 345), the terminations of the Nominative, Accusative and Genitive singular and plural are often dropped.
1. See Jacobi, op. cit. p. 62*; Pischel, PGS 261 (p. 181). 2. See Jacobi, op. cit. p. 30*.
3. According to Pischel, FG 206 (p. 148) fg stands for fa (from - to rub), being changed to according to HS. VIII.1.186. Pischel says that fan would yield the form निहंसण in Prakrit. See,
however,
a
in st. 768.

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Xxxviii
VAJJĀLAGGAM
I give below only a few examples of deinfected nomina forms for each of the different nominal cases occurring in the Vajjalagga:
(a) Nominative :
मज्झं पइ (= पई) कोयंडो (208); जह चंचु (= चंचू कीररस (337); सुयणसमागम (= °समागमो) वग्गी (655); दंडो तह च्चिय ट्ठिय (= ठिओ) (683);जह सक्खर (= सवखरो) तुलई खली (769); कडिलम्ह पडिभाइ ( = कडिलं अम्ह पडिभाइ) (788); जं न दिट्ट (= दि) पञ्चवखं (90*7); उन्नय (- उन्नया) नीया (128).
(b) Accusative:
जा जा डाला ( = जं जं डालं) लंबई (124) (Laber's reading); सेवा ( = सेव) सुहं कुणउ (160); पुहवी (Laber's reading .( = पुह वि) निएइ (198); (Cf. st.. 485, पुहवी = पुहविं, Laber's reading). दसिया (= दसिय) वि समीहए चंदो (268); उन्भेउ अंगुली (Laber's reading)(= अंगुवि) (463); मसि ( = मसि) मलिऊण न याणसि (508); एण्हि विरहावत्था (= विरहावत्थं) पुणो वहंती (545) (Laber's reading); अन्नस्स देई दिट्ठी (Laber's reading) (दिदा) (577).
अप्पा ( = अप्पं) परं न याणसि (712) (Laber's reading); पेच्छह गंभीरिमा (= गंभीरिम) तस्स (751); अप्पा (= अप्प) देंतेण (758). जह सक्खर तुलइ खली (= खाल) (769). (c) Instrumental :
गयवई= गयवईए) भणियं (373); कजल (= कज्जलेण) भरिउण दो वि हत्थाई (490); आसंति संगमासा (= संगमासाए) (726); जीसे गिम्ह पिवासा (= गिम्हपिवासाए) वलंति (763).
(d) Locative:जह बीयदियह (=बीयदियहे) सविलक्खलक्खिए (325); अंचल ( = अंचले) गहिओ य कुप्पसे कोस (369); अकाल ( = अकाले) घणभद्दवं कुणइ (400); पत्थावे गोट्ठिठिय (= गोट्टिटिए) (794).
In the case of the second and third passages it is also possible to regard the deinflected word as forming a compourd with the following word.
(ii) Occasional use of declensional forms as in Apabhrari.sa
(a) Nominative and Accusative singular forms of masculine and neuter अ stems, ending in उ (HS. VIII.4.331 : स्यमोरस्योत्):
सूलादिन्नु (= सूलादिनो) व (50); मुरउ (= मुरओ) व (52); बाणु (= बाणो) का (53); जु (-जो) (234); फुडु (फुड) (479,793}; अणुदिणु (=अणुदि) (772).

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(b) Instrumental singular forms of masculine and neuter ** stems, ending in (instead of 80) (HS. VIII.4.333 : fè and HŚ. VIII.4.342: Tat uitga ): SRE (=gcha) 999TU
(= ) (699); Faggota ( = FAU) (729);
atsagdarafos (651), ahaas (765) and EU JAIFSHATSU (768) must also be regarded as Instrumental singular forms with the nasal element dropped, though even the Locative case would yield the same sense (cause or reason) (afhfahHHT).
(c) The instrumental plural form of an 27 stem once ends in afe (instead of efč) (HS. VIII.4.335: AFREI): alfaficafe ( = aittenge) (764).
(d) The Ablative singular form of an 8 stem once ends in & (instsad of 1 or 29121);
Fiat Sfia #8 (= #let) SOTIECH (210). HS. VIII.4.336 (het) enjoins and gas Ablative singular terminations. We get the form #ta (instead of gorgby changing the final 8 or 3 into 3, according to HS. VIII. 4.329 (977oni tati: qasquiat).
(e) The Genitive singular form of an 3 stem occurs twice ending in (instead of 5):
309373 RTE (= ETIA) PR (131):90 Gauge (= TG) fyri) (756). According to HS.VIII.4.338, , at and are the Genitive singular terminations for a stems in Apabhramśa. We get the form TB (instead of KTET), by changing the final into , according to HŚ. VIII.4.329 (see above). In the Sanatkumārcarita also we get Genitive singular forms ending in.& (Jacobi, Sanatkumāracarita, Introduction, p. 12, Grammatik, $16).
(f) The Nominative singular form of the pronoun gər (= gaa), feminine gender, twice occurs as 8 (instead of BFT) (HS. VIII.4.362: gaa: sitjala ere et 5):
FATEH ST ( = CAI) 99€... GIVEA OF (= RAI) 978 (39).
(g) The Instrumental singular form of the second person pronoun you once occurs as 93 (instead of an) (H$. VIII.4.370 ; Zjf& SAT TÉ AP):
3. Pa qui ANIB agnfga 98 ( = 15) fondo (190).

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(h) The Genitive plural form of the pronoun ends in आहं (instead of एसिं or आणं) (HS. VIII. 4. 339 : आमो हं) : arg ( = md) fat quarat (31); ang (= ari) faa «fsasag (93).
(i) The Locative singular form of the pronoun (=) once ends in f1⁄2 (instead of fin) (HS. VIII.4.357:):
सुयणा तर्हि ( = तम्मि) पि काले ( 47 ) .
(j) The Locative singular form of the second person pronoun ga once occurs as T (instead of TM) (HS. VIII.4.370, see above) TE (=) gà (764). In the case of this form (Instrumental and Locative singular), the weak nasalisation provided for by Hemacandra has been done away with in the VL.
(=) twice
II. Morphological : (B) Conjugation: Tense and Mood forms:
(i) Present second person singular forms of verbs ending in fé (instead of fe) (HS. VIII.4.383). Hofte îã não kfg (Labers' reading) (= देसि ) (296) ; महुए कील पंथिय [Laber's reading (एहि = एसि )] (491). This reading may have been the result of joining the originally separate words मद्दु ( = मम) and एहि (= एसि, महु being the Genitive singular form as in Apabhramśa (HS. VIII.4.379) from the first person pronoun (cf. § (Laber's reading) (Ag) Afzal (st. 216)] and of being the present second person singular form, as in Apabhramsa, from the root (+), to come. aft पियहि (Laber's reading ) ( = पियसि ) पई (545).
(ii) The Present third person plural form of a verb twice ends in f (instead of fea) as in Apabhramśa (HS. VIII.4.382):
रज्जावति न रजहिँ ( = रज्जति) (549, 550)
(iii) The Imperative second person singular forms of verbs sometimes end in or as in Apabhramsa (HS. VIII.4.387.)
करिमरि करि ( = कर or करस) म अजुतं (640); मरु मरु ( = मारसु मारसु)मार ति भणतिया (320). In मरु मरु, मा has been shortened into म. मार is Imperative second person singular as in Mābārāṣṭri (HS. VIII.3. 175).
(iv) The Imperative third person singular form of a verb once ends in 3 (instead of 3). (According to HS. VIII.4.384, is the Imperative second person plural termination):
'घर (Laber's reading) (= धरउ) जु धरण समस्थो (234) .

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(v) The Apabhraí a form Eles (Future third person singular from the root हो) (HS. VIII.4.388) is found used frequently instead of होस्सइ (54, 275,331, 637 etc.).
II. Morphological : (C) Primary Derivatives :
(a) Gerund (Absolutive) forms sometimes end in , and एवि (instead of त्ता, उ, ऊण) as in Apabhramsa (HS. VIII.4. 439,440):
___ पसारेवि (205); उम्मेवि (234); समपिवि (343); लक्खेवि (410); चुंबेवि (475) सुमरि (487).
According to Pischel (PG, $588,p. 398) we come across forms dike लंथेवि, पेच्छवि, निसुणेवि , वज्जेवि, जालेवि etc. in Jaina Mahārāstri.
(b) Use of radical forms as past participles:Vपलोट्ट (319) : past participle पलोह (= पलोट्टिय) (24, 28); Vथक (= / स्था) (163) : past participle थक्क (= थक्किय) (182, 183),
अथक (=अत्यक्किय) (27). Vफुल्ल (स्फुट्) (238) : p. p. विष्फुल्ल (= विप्फुल्लिय) (210), उप्फुल्ल (उप्फुल्लिय (617). वोसट्ट (=विकस्) : p. p. वोस? (= वोसट्टिय) (249); / सुष्प (= स्वप्) (455): p. p. सुप (सुप्पिय) (455); /फिट्ट (/ अंश) (112,487, 495 etc.): p. p. फिट्ट ( = फिट्टिय) (345); Vफुट (= स्फुट) (450, 496*13) : p. p. फुट ( = फुट्टिय) (349*4, 793); Vतु (= / त्रुट्) (327) : p. p. तुट्ट (= तुट्टिय) (358);
चुक (= v भ्रंश (500, 524): p. p. चुक (=चुक्किय) (681). II. Morphological: (D) Secondary Derivatives :
(i) Pleonastic use of the Taddhita suffix & as in Aprbhramsa (HS. VIII.4.429): __ ता कीस मुडमुही (613, 615,622-624).
(ii) Formation of an abstract noun with the Taddhita suffix ई, not mentioned by Hemacandra. Cf. Sanskrit words like चातुरी, -माधुरी etc.:
माणविहूर्ण रुंदीइ छेडयं (789).
(iii) Formation of Denominatives from past participles : मुक्किय (219) from the Denominative root मुक made from the past pati•ciple मुक (%3D मुक्त).
सुत (717) from the Denominative root मुक made from the past participle मुक ( शुष्क).

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III, Lexical:
(i) Deśya or provincial (i.e. regional) words have been mentioned by the author in st. 28 as one of the characteristics of Prakrit poetry. In the VL we find a number of Deśya or Desi words (including Dhätvädeśas) most of which are included in the Glossary of select words printed at the end of the present edition. Most of these Deśï words are found recorded in Dhanapala's Paiyalacchīņāmamālā, Hemacandra's Deśīnāmamālā and in the Dhätvädeśa section (HS. VIII.4.1-259) and other parts of his Prakrit Grammar. There are however some Deśya words (including Dhätvädeśas), which are used in the VL, but are not found recorded in any of the works mentioned ahove. For example:
Nouns : चेलभ (277); डोर (327); ढलहलय (559, 31*7, 284*2); देखर (251); ढुंग ( 318*1); तलवग्ग (395) ; धुक्कोडिया ( 445 ) ; नहरण ( 51 ), पत्तला (635) ; पलोट्ट ( = प्रवृत्त) (24, 28); बलहट्टुअ (561) ; रुंदी (689); रुंप ( 206, 207); लुंचपहुँच (15, 16*1) ; वम्मल (636) ; वसेरय (492) ; सड्ढी (696); साथ (263*2); सुविसत्य ( = व्यभिचारि पुरुष) (482); हक (or हक्का) (181).
Dhātvādeśas : उम्मंथ ( 304, 312*4); घुरहुर (285) ; चाल (to speak) (81); छमच्छम (431, 373*1, 496*10); छंड (718) ; जोअ (3C0*2); झणझण (327); झंप (611); ढल (509); दुरुदुल (625) ; तुंग (295); थरथरथर, थरहर ( 109, 136, 235, 445*3); धगधग (3896); पलोट्ट ( = / प्रवृत्) (319) ; महम्म ( 520 ); रणझण (633); रुणरुण (240); विण (792) ; हल्ल (190) ; हलाव ( 389*4).
(ii) Words peculiar to Apabhramsa
जि (= एव) (70, 87) HS. VIII. 4. 420; कसरक्क ( = कुड्मल) (221); HS. VIII.4.423 records this word as, i.e., having the sense of the sound produced while chewing or eating something (). एमइ ( = एमेव = एवमेव ) ( 296 ), HS. VIII.4.420.
a) (628), HS. VIII.4.422.
वहिल ( IV Syntactical:
(i) Use of the Accusative for the Locative (HS. VIII.5.137); हृत्थं (Laber's reading ) ( = हत्थे ) गहिऊण (124) ; लग्गए कंठं ( = कंठे ) (561) ; पियवसहिं ( = पियवसहिम्मि ) पुत्ति दोवयं देहि (623).
(ii) Use of the Locative for the Instrumental (due to the influence of Apabhramsa, according to Jacobi, Ehavisattakahā, Introd. p. 60*) (HS, VIII.3.135) : तिसु तेसु ( = तिहि तेहि ) अलंकिया पुहबी (87).

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(iii) Use of Absolutive forms in the sense of Infinitive forms (see Jacobi, Bhavisattakaha, Introd. pp. 42*, 60* and 61*).
xliii
पढिऊण ( = पढिडं ( 31 ), जंपिटण ( = पिउं) (272), मलिऊण ( = मलिडं) (508), दाऊण (= दाउं) (677), हरिऊण ( = हरिउं) (677).
The use of Infinitive forms in the serse of Absolutive forms. is met with with in Ardhamagadhi and has been recognised by Hemacandra (HS. VIll.2.146). See VL 225, 261, 415, 503 etc.. Hemacandra does not however anywhere er join the use of Absolutive forms in the sense of Infinitive forms in the case of be Mähäräsṭri Prakrit. The origin of this peculiar usage is to found in Apabhramsa in which, as Pischel says (FG § 588, p. 398), the Absolutive is used in the sense of the Infinitive. According to Hemacandra (HS. VIII.4.441), the Infinitive forms in Apabhramsa are made by adding the terminations ofiq, eftqy, efa, efay, एवं, अण, अह and अहिं. Now the first four of these are really Absolutive terminations (HS. VIII. 4.439,44C). From this it follows that in Apabhramsa Absolutive forms ending in fcq,. एपिणु, एवि, एविणु can be used in the sense of infinitive forms. The use of Absolutive forms in the sense of Infinitive forms met with in the VL is thus clearly due to the influence of Apabhramsa. Dr. A. M. Ghatage (Karaṇayatigam, Introd. p. 62) regards this usage as due to confusion between Infinitive and Gerundial forms and as a feature of the older stage of Jaira Mäkäräṣṭī
(iv) Use of Active voice forms of verbs in a Passive sense : जनकहिउँ न सहिउं न चेव पच्छाई तरइ ( = तीरह) (121): गयकुंभवियारियमत्तिएहि जं जंगलं किण्इ ( = किणि ज्जइ) (205); वल्लह विओयदुवखं मरणेण विणा व वीसरई (= वीस: रज्जइ) (241) ; अम्हारिसाण दिट्ठे पियग्मि अप्पा वि वीसरई (= वीसरिउजर) (406). अद्धरस य अद्धयरं हरइ ( = हरिज्जइ) जराबालभावेण (Laber's reading) (666).

In the case of the first, second and fourth passages Ratnadeva paraphrases the verbal forms तरह, किणइ and वीसरह by तीर्यते, क्रीयते and fa respectively. But in the case of the third passage he paraphrases न वीसरs by न विस्मरति ( को वि जणो to be understood as the subject ).

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(v) Use of Passive or Impersonal verbal forms in an active sense :
ESTE (133); sumie (364, 413, 414, 555); HUSAIG (415); BESTE (513). These are all Imperative second person singular forms from the Passive bases of the roots F, 9.7, and respectively. The Passive base is made in Prākrit by adding a (59) or $55 to a root according to HS. VIII.3.160.
Pischel ( PG. $ 550, p. 376) deals with this peculiar use of the passive voice in the sense of the active voice and cites examples from Hāla's Gäthāsaptaśati. Weber calls this usage by the narne Deponens (or Deponentia ), which is given in Latin ard Greek to cases where Passive voice forms of verbs give passive meanings and assume active senses. Hemacandra seems to have taken cognisance of this peculiar usage in Prākrit in his Sūtra VIII.3.198 (HET = Fatra), according to which 3 or 571 can be inserted as an all-purpose intermediate element between a vowel-ending root and its proper temporal or modal temination and also as a termination by itself, in the sense of the Present, Future, Potential, Imperative, Benedictive etc. with a non-passive c.e. active meaning.
(vi) Use of the Present Active Participle as an action-denoting noun (nomen actionis). In Sanskrit and Prākrit we come across several cases where Past Participles and Potential Participles are used as action nouns. (Cf. Pānini IlI.3.114 ani mia 41: and . 3.113 targezet ES ). But the use of the Present Participle as an action-noun is not met with in Sanskrit or Prākrit so far as I know. In the VL, however, we come across one instarce ulere a Present Participle is used as an action noun : अइंसणेण अइसणेण दिढे aquirador ( = 37017352010) (346).
(x) The Threefold Subject matter of the Vajjālagga :
The author states in st. 1 that the suthäşıtas included by him in the anthology are XRISTA Tapi, i.e. concerned with the three goals or objects of human life, viz. Dhama (morality or righteousness), Artha (worldly success) and Kāma (pursuit and enjoyment of worldly pleasures), the fourth goal of human life, wiz. Mokşa ( liberation of the soul from the endless chain of birth

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and death ) being outside the scope of the anthology. If we examine carefully the contents of the VL, we see that the authorhas paid attention to these three objects of human life in selecting the stanzas and arranging them in the form of Vajjās. The. commentator Ratnadeva, however, says in the course of hisremarks on the first stanza, that the author bas compiled the present collection of Prākrit gathās for the benefit of ordinary people, who are ignorant of Sanskrit (tiesa facgfu ) and yet have a fascination for erotic matters (petrui Fahata). Thus, according to Ratnadeva, the subject matter of the VL, is primarily or mainly concerned with Kāma or enjoyment of carnal pleasures. Laber's remark ( loc. cit. p. 7), on which apparently Winternitz ( History of Indian Literature, Vol. III. p. 156) relies, that two thirds of the VL is concerned with Kāma, seems to have been based on Ratnadeva's judgement about the contents of the VL. But it seems that this view involves an overstatement of the facts of the case. It is true that in Hāla's Gathāsaptaśatī themain emphasis is on Kāma, and we find there a large number of stanzas with an expressed or implied erotic purport. Eut the situation is different in the case of the VL, which maintains a balance between Artha and Kāma, while Dharma occupies a sute ordinate position, as will be clear from the analysis attempted below.
The three opening sections (सोयार, गाहा and कन्व) in the VL ( with a total of 26 stanzas ) are of an introductory nature and carnot be classified as dealing either with Dharma, Artha or Kāma. Further there are four sections (67 frE, 6. 774, 70 TART, and 71 faffe), with a total of 10 stanzas), which are of a purely descriptive nature and cannot be included under Dharma, Artha or Kāma. The same is true of the prologue ( 5 stanzas) and the epilogue ( 2 stanzas ). Leaving all these seven sections and fortythree stanzas out of account, we have 88 sections and 752 stanzasas the real corpus of the VL. The foot-note will show how the 88 sections and 752 stanzas are distributed over the three goals

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'Dharma, Artha and Kama.' Out of the 88 sections and 752 "stanzas in the proper corpus of the VL, seven sections (63
stanzas ) are concerned with Dharma or morality, forty-seven "sections (347 stanzas) are concerned with Artha or wordly success
and thirty-four sections ( 342 stanzas ) are concerned with Kāma 'or erotic matters. The percentage of stanzas is 8:38 for Dharma,
1. Sections dealing with Dharma: 4 साजण, 6 मित्स, 7 नेह, - 48 सुघरिणी, 49 सई, 72 जरा, 78 गुणसलाहा. Seven sections, sixty-three * stanzas.
Sections dealing with Artha : 5 दुजण, 8 नीई, 9 धीर, 10 साहस, 11 दिव , 12 विहि, 13 दोण, 14 दारिद्द, 15 पहु, 16 सेवय, 17 सुहड, 18 धवल, 19 विंझ, 20 गय, 21 सीह, 22 वाह, 23 हरिग, 24 करह, 25 मालई, 26 इंदिदिर, 27 सुरतरुविसेस, 28 हंस, 29 चंद, 30 छइल्ल, 31 पंचम, 60 किविण, 73 महिला,74 फुवकयकम्म, -75 ठाण, 76 गुण, 77 गुणणिंदा, 79 पुरिसणिंदा, 80 कमल, 81 कमलणिंदा, 82 हंस- माणस, 83 चकवाय, 84 चदण, 85 वड, 86 ताल, 87 पलास, 88 वडवाणल,89 रयणायर
90 समुद्दणिंदा, 91 सुवण्ग, 92 आईच्च, 93 दीवय, 95 दोसिय. Forty-seven . sections, 347 stanzas.
Sections dealing with Kama: 32 नयण, 33, थण, 34 लावण्ण, :35 सुरय, 36 पेम्म. 37 माण, 38 पनसिय, 39 विरह, 40 अणंग, 41 पुरिसुल्लाव 42 पियाणुराय, 43 दूई, 44 ओलुग्गाविया, 45 पथिय, 46 धन्न, 47 हिययसंवरण, 50 असई, 51 जोइसिय, 52, लेहय, 53 विज्ज, 54 धम्मिय, 55 जंतिय, 56 मुसल, .57 बालासंवरण; 58 कुट्टिणीसिक्खावण, 59 वैसा, 61 उड्ड; 62 कण्ह, 63 रुद्द, 64 हियाली,
65 ससय, 66 वसंत, 68 पाउस, 94 पियोल्लाव. Thirty-four sections : 342 : stanzas.
Even in the case of some sections primarily concerned with Artha, such as विझ, गय, वाह, करह, मालई, इंदिदिर, सुरतरुविसेस, हंस and पंचम, there are a good many (about 44) stanzas suggestive of the erotic relations between men and women. On the other hand in the case of some sections primarily connected with Kāma, such as पेम्म, माण, पवसिय, विरह, अणंग, पुरिसुल्लाव, पियाणुराय, दूई ओलुग्गाविया, पंथिय, धन, 'हिययसंवरण, असई, बालासंवरण, कुट्टिणीसिक्खावण, वेसा, कण्ह, रुद्द, हियाली, वसंत and पाउस, there are a good many stanzas that are non-erotic. Both these kinds of stanzas would cancel each other, and the nett proportion of stanzas connected with Artha and of those connected with Kama would remain roughly the same, viz. 46 and 45 respectively.

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46.14 for Artha and 45.48 for Kama. We can therefore say that while Artha and Kāma are given almost equal importance, Dharma occupies a considerably subordinate position.
INTRODUCTION
A good many of the sections, dealing primarily with Dharma Artha or Kāma, also contain stanzas concerned with general Niti (worldly wisdom). Amongst the secrions dealing with Kama, we get a group of seven consecutive sections (0-6) and section 61, most of the stanzas in which are full of obscene thoughts. These eight sections may be called the pornographic core of the entire collection. In the whole of the VL ('ncluding the eight sections mentioned just now), we get a total of about 75 stanzas which may be said to be directly or suggestively descriptive of the sexual act or its accessories, antecedents, concomitants or consequents, and which may therefore be regarded as obscenc or indecent (). But there is one thing to be noted about these stanzas that the sense connected with sexual matters is in most cases suggested and not directly expressed.' Even in the case of Sanskrit anthologies like the सुभाषितावलि of वल्लभदेव, the सुभाषितरत्नकोश of विद्याकर and the more modern सुभाषितरत्नभाण्डागार, we come across sections dealing with erotic mers such as युत्रतिशरीरावयव, विरहिणीअवस्था, विरहिणीप्रलाप, दूतीवचन, अनुनय, जलकेलि, पानकेलि, सुरतक्रीडा, विपरीतरत असती etc. The Vajjalagga seems to have followed the same pattern.
1. In spite of the large number of erotic stanaas in the Gāthāsaptasati, Bāņa characterises that work as in st. 13 of his introduction to the Harṣacarita. means "not vulgar" Bāņa means to say that the stanzas in the Gāthās aptasati are not boorish or gross, but are highly refined, the erotic sense being always very delicately conveyed by suggestion. This is true of the VL also. Danḍin says in his Kävyādarśa (1.62-64) that an erotic idea if conveyed indirectly by suggestion is saved from vulgarity. Expressing an erotic idea directly is vulgar, but conveying it indirectly by suggestion is a sign of highly refined taste and culture. (कामं सर्वोऽप्यलङ्कारो रसमर्थे निषिञ्चति । तथाप्यग्राम्यतैवैनं भारं वहति भूयसा ॥ कन्ये कामयमानं मां न त्वं कामयसे कथम् । इति ग्राम्योऽयमर्थत्मा वैरस्याय कल्पते ॥ कामं कन्दर्पचाण्डालो मयि वामाक्षि निर्दयः । त्वयि निर्मत्सरो दिष्टयेत्यग्राम्यर्थे -रसावहः 11)

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VAJJÁLAGGAM
(xi) The Literary Form and Merit of the Vajjalagga :
Although the VL is a collection of stanzas arranged under different sections, each of the stanzas is an independent entity complete in itself, presenting forcefully and with epigrammatic terseness, within four short lines, a complete idea or situation in its most salient details, independently of the preceding or following stanzas. Such stanzas are called muktakas (isolates) in Sanskrit. Hāla's Gāthāsaptušati is also a collection of such isolates, not however topically grouped under different sections. . All the stanzas in the VL are without exception gathās i.e. quatrains composed in the Aryā metre, with 12, 18, 12 and 15. (sometimes 18) mitrās in the four quarters respectively. Arya (also called gātha ) is the special metre used in all Prākrit lyrical poetry and it appears to have primarily belonged to Prākrit poetry and to have been borrowed later on by Sanskrit (Jacobi, ZDMG Vol. 40, 1886, p. 336 ff.)
The introductory stanzas of the VL (1-31 ) give us an idea about the author's views on the nature, composition, recitation and appreciation of poetry. Prākrit poetry literature ( out of which the VL has been derived) is according to the author, essentially secular and predominantly erotic' (FT TTC, st. 29 ),
1. The commentator Ratnadeva says in his introductory remarks on st. 1, that the masses are erotic-minded (75froj 7779sta?), and hence the compiler, though well-versed in Sanskrit, prepared the present anthology of Prākrit stanzas. The remark of the commentator lends support to the view that (secular)
krit poetry was predominantly erotic. Govardhana (12th century A.D.), author of the Āryāsaptaśa ti in Sanskrit. also savs in st. 52, that he has carried over "bv force (ada) into Sanskrit the (erotic) muse, which till then had found its expression only in Prākrit'':
वाणो प्राकृतसमुचितरसा बलेनैव संस्कृतं नीता।
निम्नानुरूपनीरा कलिन्दकन्येव गगनतलम् ।। It must, however, not be forgotten that we have in Sanskrit. two important erotic poems, viz. the Srmgāraśa taka of Bhartphari and the Amaru-sataka of the poet Amaru, both of them considerably earlier than Govardhana.

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INTRODUCTION
xlix
though other sentiments like the mirthful, the pathetic, the heroic, the marvellous etc., are not absent in it. Prākrit stanzas have varied emotional appeal (29790Mfait, st. 10). Because it is composed in the language commonly spoken by the masses' and because of its erotic nature and secular character, Prākrit poetry yields a fund of delight to its readers and listeners. That is why Prākrit poetry is styeld as amsta (nectar)2 in st. 2. Because of
tic nature of Prākrir poetry its knowledge is said to be a sine que non for one who professes to talk about erotic matters (st. 2) and for the full appreciation of the coquettish blandishments of beautiful young women (st. 9).
Some of the stanzas in this introductory portion (1-31 ) give us an idea about the author's conception of (Prākrit) poetry. Metrical form, charming expression, beauty of ideas, ornate emotional appeal and freedom from faults are stated here as the characteristics of Prākrit poetry (as they are of poetry in general). This conception of poetry conforms to the general view of writers on poetics. Composition of poetry is not an easy thing. The labours of a poet are detailed in st. 22-24. A poet must take extreme care in the use of grammatically correct and appro. priate words and in the exclusion of in-correct and inappropriate ones. He must pay due atcention to the requirements of the various literary styles (märga or riti ). He must secure an agreeable sound effect with the help of apt alliterations of single consonants and groups of consonants, and above all he must be very particular about the sense to be conveyed.
Prākrit gāthās have often a subtle, hidden meaning (feze st. 11 and 97434 st. 16 ), which can be comprehended only by persons endowed with superior intelligence and genuine literary taste and appreciation ( f st. 11 and 3 st. 14). This trait of Prākrit
1. Cf. the Commentator's remark on st. 29: Starefa प्राकृतमतिरिच्यते। आबालगोपालप्रसिद्धत्वात् सुगमत्वाच्च तस्य।
2. Cf. what Jñāneśvara says about the Marathi language in his exposition of the sixth Adhyāya of the Bhagavadgitā : #1411 giga ato garai 1 garāfe us for its i esiti chalal hoeft II (VI.14)
3. Cf. Bhojā, Sarasvatīkaņțhābharaṇa, 1.2: taaid Ioan $184. मलककारैरलङ्कतम् । रसा न्वितं कविः कुर्वन् कीर्ति प्रीतिच विन्दति ॥
V.L....4

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VAJJĀLAGGAM
poetry is in evidence in the case of most of the erotic stanzas included'in the VL and the Gāthāsaptaśati and also in the case of those cited in works on poetics as illustrations of Dkrani. The subtle, hidden meaning is conveyed by suggestion based on the use of ambivalent words ( #19170177ea) or ambivalert acticns and situations ( 8191 OET). This peculiarity of Prākrit poetry is called autora (st. 21) or fog (st. 27), and it consists in keeping the real intention (189797784) hidden behind a simple and unsophisticated exterior (Cf. st. 491-496).
The real test of the poetic quality of the utterarces of poets is their ability to charm or fascinate the mirds of cultured audi. ences ( Tigt st. 14), to thrill their bodies with joy ar.d to cause them to nod their heads in approval and admiration ( st. 26). Poetry must be effectively and charmingly recited. Corrşosition of poetry: is undoubtedly difficult, but even its flawless ard effective recitation ( GĖEU = pagal ) before cultured audierces is. equally difficult. Only such a public recitation of poetry ( 29FT. 487 ) can confer upon a composer the status and distincticn of a Prakrit poet (st. 5, 795 ). Prākrit gāthās are meant to be recited publicly in the assemblies of cultured men of literary taste (st. 14 ) according to their desire i.e. as directed by them (?f=3&TIET for soft, st. 794 ). Such cultured men alone are able to fathom and appreciate the subtle hidden beauty of poetry and not only to put their finger unerringly on the faults if any, but also to show how the faults can be got over by removing the faulty words and using flawless ones in their place (st. 26).
• Effective and pleasing recitation of Präkrit poetiy demands a high level of education and refinement on the part of the reciter. Reciters of Präkrit poetry must be leaired men acquainted with the sciences of prosody and grammar and with the technicue of recitation, of which last we get some idea from st. 27, which mentions the faults to be avoided in the recitation of poetry. These are : (i) failure to pause at the proper place (cæsuia), (ii) failure to convey the proper emotional atmosphere and appeal, (iii) disregard for propriety regarding the place and time of recitation, (iv) unwarranted nasalisation of scurds, (v) hasty recitation, (vi) facial distortions and (vii) viclation of the lan's of melody.

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INTRODUCTION
Stanzas 28 and 29 give some further details about Prakrit poetry, viz. (1) Prakrit poetry is marked by the use of desya (regional) words (of non-Sanskritic orgin); (2) it is sweet-sounding (perhaps because of the elision of single intervocalic consonants and the assimilation and simplification of conjunct consonants); (3) it is characterised by clarity or transpareney of sense; (4) it is graceful in its expression and ideation; (5) it is loved by young women.
It
The high praise of the Prakrit language and Prakrit poetry that we come across in some of these introductory stanzas is easily understandable since it comes from one who had a specially soft corner in his heart for them. But when partisans of Prakrit in their enthusiasm for that language, criticise and even denounce Sanskrit for its alleged harshness (compare st. 11, 31*3, 31*4 and Rājasekhara, Karpūra-Mañjarī, 1.7), it must be said that they exceed their limits and do an injustice to Sanskrit.

Laber (op. cit. p. 6) says that the introductory stanzas of the VL abound in artificialities or mannerisms (Künsteleien) of a later style and in this respect they differ as much from the stanzas constituting the main body of the VL as they do from the stanzas in Hala's anthology. By "artificialities or mannerisms of a later style", Laber undoubtedly means punning expressions which are found used in eight of the introductory stanzas (Nos. 8, 10, 12, 18, 20, 22, 23 and 24). It is true that the use of punning expressions is an artificiality or mannerism. But is is not absent from the main body of VL or from Hala's anthology. The number of stanzas in which punning expressions are used in the VL is about 200. In fact the use of punning expressions may be said to be an important trait of the language of both the VL and the anthology of Hala. The punning expressions have sometimes two denotational senses holding good of the two things that are being simultaneously described, such as the upamana and the upameya in similes and allied figures of speech. On other occasions, however, the punning expressions are intended to express by the power of direct denotation only one sense connected with the obvious, contextual situation and to

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VAJJALAGGAM
convey by suggestion a different sense connected with an implied. non-contextual situation. In the VL we find frequent use of both the kinds of pun, while in Hala's anthology the use of the denotative pun is less frequent than that of the suggestive pun. The VL shows many examples of unexpected and startling similes based on the use of the denotative pun. Such similes are always felt to be very artificial and unrealistic as there is no real similarity at their root at all and they present the appearance of a tourde force. For example: the poet is compared to a burglar (st. 22, 23); poetry is compared to the girdle of a woman (st. 20); the villain is compared to a nail-cutter ( st. 51), to a tabor ( st. 52), to an arrow (st. 53 ), to a snake ( st. 57, 58 ), to a lion (st. 60 ), to a dog (st. 61 ); a niggardly master is compared to the painted likeness of an elephant (st. 154), a harlot is compared to a lamp in a poor man's house and to a poet ( st. 560), to a cake of gram-flour ( st. 561 ), to a pair of tongs (st. 562 ), to a sword (st. 564), to a jewel-box( st, 565 ), to a rain-bow ( st. 567 ), to a garment ( st. 573), to a candana plant (st. 575) and to an ascetic (st. 578). Compare also stanzas 301-303 in the
GENI.
The VL abounds in figures of speech, the most commonly used being उपमा, रूपक, दृष्टान्त, अर्थान्तरन्यास, उत्प्रेक्षा, समासोक्ति, अप्रस्तुतप्रशंसा, ( mostly of the अन्योक्ति type ), तुल्ययोगिता, दीपक, कारकदीपक, अपह्नुति, काव्यलिङ्ग, निदर्शना, व्यतिरेक, विरोध and विकल्प. Of those which occur oceasionally are अर्थापत्ति (214 638 ), अतिशयोक्ति (196, 248, 315), विनोक्ति (263, 80*3, 300*3), विषम ( 80, 300*5), प्रहेलिका ( 371, 372), उत्तर (213), आक्षेप (438), पर्यायोक्त (442), समुच्चय (268, 464), तद्गुण (596), हेतु ( 782), अन्योन्य (75), निश्चय (643), कारणमाला (116), विनिमय (696). Slesa (pun) occurs only rarely as an independent figure (637, 769, 770, 771, 72*4) but very frequently in support of other figures like उपमा, रूपक, दीपक, समासोक्ति, अप्रस्तुतप्रशंसा and others.
So far as the Rasas are concerned, we get many examples of संभोगशृंगार and of विप्रलम्भशृंगार [ see in particular the गयवज्जा ( st. 190199) and the f(st. 236-252)]. The Karunarasa is in evidence chiefly in the f(st. 215.219) and the Virarasa chiefly in the (st. 162-178). The Bibhatsarasa is found in st. 50, 98, 177, 178. Humour based on irony is met with in stanzas like 139, 140, 141, 157. 477, 478, 480, 482, and also in

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INTRODUCTION
most of the stanzas of the al (st. 472-496) and 11 (st. 560-578). Subtle insinuations of erotic relatiors and attitudes (both physical and mental ) are found in वाहवज्जा, करहयज्जा, मालईवज्जा, (st. 235) fat (st. 252) and (st. 491-496).

lii
are
Although Jayavallabha, the compiler of the VL, was a Jaina by faith, as shown by the homage paid to the Suyadevi and the Omniscient Jina in st. 1 and as stated by the commentator Ratnadeva in his remarks on that stanza, there are in the VL only a few allusions to Jainism, while the allusions to the Brahmanical (Hindu) religion and Mythology are numerous. Laber (op. cit. p. 8) regards this as an evidence to show that Jayavallabha did not derive the stanzas in the collection from Jainistic literature. We can however regard this as an indication of a liberal mind free from narrow, sectarian outlook. The following are the allusions to Jainism in the VL: (1), the Omniscient Jina and Suyadevi, the goddess presiding over sacred learning ( st. 1): (2) वितरसप्प (व्यन्तरसर्प) (st. 58 ); (3) श्रीपर्वत and the सिद्धs (st. 487), (4) gmaka (gfaaka) (st. 152) and (5) Kaspaṇakas (st. 153). On the other hand the allusions to Hindu religion and mythology quite abundant. Only some of them are mentioned below: (1) the Hindu Trinity - Hari, Hara and Brahman ( st. 111 and 128 ); (2) worship of God Śiva (st. 290) and of his phallic image (st. 523, 531, 532*1 ); (3) Vāmanavatāra and Balibandha ( st. 172 ); (4) Vişņu reposing on the milk-ocean with Laksmi (st. 118); (5) the Sagara-mathana and its aftermath (st. 19, 32, 107, 131, 132, 258, 381, 747, 751; 755-760 ); (6) Brahman seated on the lotus growing out of the navel of Visņu (st. 611), and Garuda, son of Vinata and enemy of snakes, as the loyal attendant of Viṣṇu (st. 598); (7) Śiva riding a bull (st. 70, 290, 371 ) and his son Kārtikeya riding a peacock (st. 371); (8) Gauri (Pârvati) spoken of as fused with Siva and as forming a part of his body (st. 390, 609); (9) Śiva using the moon to adorn his head (st. 268,269, 371, 372, 488, (06, 656) and snakes and skulis as ornaments for his body (st. 578*1, 652*1); (10) one whole section (F, st. 590-605) is devoted to the description of the early life of Kṛṣṇa in Gokula, his exploits against the demons Ariṣṭa and Kesin and his tender relations with the Gopis in general and with Rādhā and Viśākhā

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VAJJALAOGAM
in particular. Kṛṣṇa is here identified with Keśava and Hari and is spoken of as पुराणपुरुष and त्रिभुवननमित, and Laksmi is referred to as his consort. All this points to the belief in the divine nature of Krsna and in his being an incarnation of Vişnu; (11) another whole section ( PTFT st. 606-610) deals with the private life of Siva and Pārvati.
Although the VL is, according to Jayavallabha himself, only a collection of Subhāṣitas composed by different poets, we find in it considerable literary merit, which confirms the claim of the author that he has included in the collection the best stanzas that he could lay his hands on. We must unhesitatingly credit Jaya. vallabha with literary judgement of a high order in selecting stanzas for his anthology and it is even likely that just like Hāla he was not a mere compiler but an editor who may have given to many of the stanzas their final form and finish and may even have composed some of them (e.g. the introductory stanzas 1.31) himself.
Jayavallabha says in st. 1 that he is presenting in his anthology the excellent utterances of wise people (सुयणाण सुहासिय वोच्छ ). Thus according to Jayavallabha the stanzas in the present collec. tion are Subhāṣitas. If we examine the nature of the stanzas, we find that a good many of them are gafas in the sense of apothegms or epigrams i.e. terse, pithy, instructive sayings on morality and worldly wisdom (e.g. stanzas in the FAFFH1, EST, #895571, casal, 1189571, 1751, gitaal etc. ). But there are besides these many other stanzas which are without any obvious didactic motive and are purely descriptive ( e.g. the stanzas in 17879521, $599551, 51, 799581, 1971, gfal, 4184351, 1951, diafraint, the sections on the seasons of the year etc.). These too are to be regarded as Subhāṣitas in the sense that they are clever wordpictures tersely presenting various things, ideas and situations, in an apt, appealing and convincing 'manner. Brevity and clever. ness are the most important features of all guferas, whether they are didactic or descriptive, or whether they are in prose or verse. They do away with all non-essential details and confining themselves only to the most salient, striking and essential points, convey to the readers (or listeners ) a very clear and vivid idea of the matter dealt with.

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INTRODUCTION
(xii) Description of the Manuscripts consulted for the present edition.
B-No. 825 of the L. D. Institute of Indology, Ahmedabad. 56 folios ( 111 pages of written matter ). Hand-made paper. • Size 102 " x 422. Complete. 15 lengthwise lines on every page and about 60 letters in every line. Legible Nagari characters. Text of the Vajjalagga with the Sanskrit commentary (called chāyā) of Ratnadeva, whose name is not however mentioned anywhere in the MS. The four stanzas in the colophon found in Laber's MS E and reproduced on p. xiv supra, are absent in this MS. Beginning :
Beginning : ओं नमः श्रीसरस्वत्यै । प्राकृतसुभाषितावल्या विद्यालयस्य च्छाया लिख्यते तत्र शास्त्रादौ श्वेताम्बरशिरोमणिर्नयवल्लभो नाम कवि : ... ... संस्कृत पारंगतोऽपि प्राकृतगाथा· संग्रहमिमं चकार । तत्रापि आद्यायां गायायां विघ्नप्रात्सारणाय निजसमुचित देवतां गाथापूर्वार्धन उत्तरार्धेन चामिषेयं ब्रूते ।
lv
End : इति पद्यालयच्छाया समाप्ता । संवत् ( १६५३) वर्षे ( letters erased with turmeric) मसितपक्षे अष्टम्यां भृगुवासरे अदम् अणहिल पुरपत्तने की ( letters erased · विद्यालयसूत्रवृत्तिलिलेख | धमार्थ कामन्त्रितयाशृंगारादिरसोचितः । ग्रन्थोऽयं संख्यया ख्यातः सहस्त्र ) त्रितयं ननु ॥
:
C— No. 824 of the L. D. Institute of Indology, Ahmedabad. .34 folios (67 pages of written matter ). Hand-made paper. Size 12ž" × 5Ô", complete. 24 to 20 lengthwise lines on every page and 75 to 78 letters in every line. Legible Nagari charac.ters. Text of the Vajjalagga with the Sanskrit commentary ( called विवृति or वृत्ति ) by Dhanasāra. For the peculiar nature of this MS see pp. xiv-xv above.
Beginning:
जयति जगति देवः क्यप्तदेवेन्द्रसेवः सुजनकमलहंसः सूर्यवंशावतंसः । जडिम जलधिमज्जज्जन्तुपोतायमानः प्रदिशतु कुशलं वः पार्श्वदेवः प्रसन्नः ॥१॥ हृदयकमलकोशे प्रातरुत्थाय मन्त्रम् उषसि जपति भक्या यः पुमानेव यस्याः । - स भवति बहुवादिवृन्ददपपनेता विवुधमनुजवन्द्या भारती नः पुनातु ||२|| विद्वन्मनः कमलकाननभानुतल्या: स्वच्छावबुद्धभुवनोदरदर्शिभावाः । प्रज्ञा प्रकर्षविजितान्यमतप्रवादाः सन्तु प्रसन्नमनसो गुरवो गुणज्ञाः ॥३॥
श्री अश्वसेन वसुधाधिपवंशरत्नं श्रीशारदां सुरनमस्कृतपादपद्माम् । नवा गुरूंश्च धनसारक वः प्रसन्नां विद्यालयस्य विवृतिं विदधेऽर्धसाराम् ||४|

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Stanzas 1 and 2 are written in the left hand margin, while stanzas 3 and 4 are written at the top of the first page. End : ओकेशगच्छगगनाङ्गणमानुतुल्यश्रीसिद्धसूरिपदपंकजभंगधुर्यः।
वृत्तिं चकार धनसारसुधीन्द्रचन्द्रो विद्यालयस्य विषमार्थपदप्रदीपाम् ॥१॥ दस्त्रेषुबाणशशधर (= १५५२) वर्षे चैत्रस्य शुद्धपञ्चम्याम् । विद्यालयस्य टीका विदधे धनसारपाठकप्रवरैः ।।२।। सूर्याचन्द्रमसावेतौ विश्वे यावर वकालतः। तावद् वृत्तिरसो जीयात् पठ्यमानान कोविदैः ।।३।।
Peculiarities of MSC :
(1) The commentary is ascribed in the MS to Dhanasārakavi, pupil of Śrisiddhasűri ( chief of the Okeśagaccha ), a contemporary ( perhaps a protege') of king Aśvasena, and belonging to the 15th century A. D.
(2) Although the total number of sections in MSC is the same as in the vulgate ( namely 95), MS.C does not have the चंदवज्जा ( No. 29), but has an additional section called बालासलोयवज्जा which is not found in the vulgate.
1. The arsa2 section is a group of six stanzas containing a flattering eulogy of a young damsel's physical charms. These six stanzas were omitte i inadvertently when the Appendix (p. 216 ff) containing the additional stanzas in Ms C. was printed. The Prākrit original of stanza No. 5 is not given in Ms C, but the original Prākrit can be restored from the Sanskrit paraphrase. These six stanzas found in Ms C are given below along with the Sanskrit gloss on them :
तुह तुंगपओहरविसमकोट्टमज्झटिओ कुरंगच्छि।
काही पुण व्व नूणं हरेण सह विगहमणंगो ॥१॥ हे कुरङ्गाक्षि तव तुङ्गपयोधरविषमकोट्टमध्यस्थितः सन् अनङ्गः कंदों हरेण शत्रुणा सह निश्चित पुनरपि विग्रहं कार्षीत् ( ? करिष्यति)। कतु ३.क्यते (? शक्नोति) इति भावः। अन्योऽपि यो राजा भवति स वैरिपराभवाद् दुर्गमधिरुह्य शत्रुणा सह विग्र विदधातीत्यर्थः ।
अवहत्थियभयपसरो नूणं पसयच्छि वम्महो इहि ।
हरजुज्झसहो वट्ट३ तुह तुंगपओहरारुढो ॥२॥ हे प्रसृताक्षि, इदानीं तव तुङ्गपयोधरारूढो मन्मथो हरसुद्धसहो वर्तते । कीदृक् ।

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INTRODUCTION
lvtis
(3) Out of the 95 sections, only 10 ( viz. sections 1-5 and 32, 33, 39, 94 and 95 ) are identical in their sequence in the vulgate and MSC.
(4) In respect of the sections which are common to the गाहादार stanzas and the vulgate, MSC closely follows the sequence of the गाहादार stanzas, there being only 17 cases where the sequence as given in the 1812I stanzas is upset by the interposition of sections not enlisted in the TIETEIT stanzas.
(5) Out of the first 64 sections in MS C, the order of 46 sections corresponds exactly to that in the ITETIT stanzas.
(6) The section बालसिलोय standing between the sections लायण्ण. and पियाणुराय seems to correspond to the section called बालकित्ती of the IGT 75 stanzas, which too stands there between the sections. लायोग and दइयाणुराय.
(7) The total number of additional stanzas appearing in MSC is 201, out of which 195 have been printed in the Appenनूनम् अपहस्तितभयप्रसरो अवगणितभयप्रचारः ।।
पायडियबाहुमूलं ओणामियथोरथणहरुछां।
दियहेण मा समप्पिय (? समप्पउ ?) तुह एयं चिहुरसंजमणं ॥३॥ हे शशिवदने, तवेदं चिकुरसंयमनं केशबन्धनं दिवसेन मा समाप्यतु समाप्तिमायात । कीदृशं चिकुरसंयमनम्। प्रकटीकतबाहुमूलम् । पुनः कीदृशम् । उन्नमितस्थूलस्तनभरोत्सङ्गम् ।।
सुहिउ त्ति जियई विद्धो मरद अविद्धो तुहच्छिवाणेण ।
इय सिक्खविया केण वि अउव्वमेयं धणुश्वेयं ॥४॥ हे मृगाक्षि, इदम् अपूर्व धनुदं त्वं केन शिक्षिता। किम् इदम् । यत् तवाक्षिबाणेन विद्धी जीवति। कथम्। . सुखितोऽहमिति । अपि पुनरविद्धो म्रियते। निलावण्योऽस्मीति (?) चिन्तनात् । कोऽप्यन्यो बाणेन विद्धो म्रियते, अविद्धो जीवति । तदत्र न ।।
निवडइ जहिं जहिं चिय तुज्झ मणो हरतरलतरलिया दिट्ठी।
सुंदरि तहि तहिं चिय अंगेतु वियंभए मयो ॥५॥ निपतति यत्र यत्र च तव मनोहरतरलतरलिता दृष्टिः, हे सुन्दरि तत्र तत्रापि च अङ्गेषु मदनो विजम्भते, मन्ये तव विषधरा दृष्टिः ।।५।।
ससिवयणे मा वच्चसु एस्थ तलायम्मि मयसिलंबच्छि।
मउलंताई न याणसि ससंकसंकाई कमलाई ॥६॥ शशिवदने मा व्रजस्व अत्र तटाकेऽपि हे मृगशावकाक्षि, मुकुलितानि न पश्यसि शशाङ्कशङ्कितानि कमलानि ॥

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Ayiii
VAJJALAGGAY
dix (p. 216 ff.) and 6 have been printed in the foot-note No I on page lvi. These additional stanzas are found inserted generally at the end of the various sections, but sometimes even at the beginning or in the middle. Sometimes it is found that they have no connection with the preceding or following stanzas and appear to have been inserted in the wrong place. Often even in the case of stanzas common to the vulgate and MS С, their sequence within a section as found in the vulgate is changed in MSC. Sometimes a stanza properly belonging to a particular section in the vulgate is found transferred to some other sectiton where it is out of place. At times a stanza here and there in che vulgate is found to be omitted in MS C. The whole of 3773 (No. 29. st. 264-269) is absent in MSC. Sometimes identical or almost identical stanzas appear in MSC in two different places, once in the portion common to MS С and the vulgate and again as additional stanzas inserted elsewhere.
(8) The additional stanzas in MS C are in most cases accompanied by a gloss in Sanskrit. The wording of the commentary in the case of stanzas common to the vulgate and MS C is identical except for occasional verbal changes of a minor nature. Sometimes, however, it is found that in the case of stanzas occurring identically or almost identically in two places, once in the portion common to MS.C and the vulgate and then again as additional stanzas inserted elsewhere, the wording of the commentary is different. Although now and then a stanza occurs identically or almost identically in two places in MS С, it is accompanied by a gloss when occurring in the portion common to MS.C and the vulgate, but it is either not accompanied by a gloss at all or is accompanied only by the remark ATAT or
TAD 1141 when occurring elsewhere as an additional stanza. The - converse of this is also met with in some cases.
All these peculiarities of MSC indicate that it has been prepared by some careless scribe who wanted to swell the volume of the vulgate by inserting here and there additional stanzas which he came across in other Prākrit anthologies or literary works and who improvised a Sanskrit gloss on them. But he did not care xto see in many places wliether the additional stanza or stanzas

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INTRODUCTION
lix
fitted in with the section or sections in which he inserted them. He does not appear to have been very sound of memory, since he inserted as additional stanzas gāthās which had already occur. Ted elsewhere in the collection in their appropriate places. ____F: No. 565 of the L. D. Institute of Indology, Ahmedabad. 36 folios ( 72 pages of written matter ). Hand-made paper. Size 101" x 43". 12-13 lengthwise lines on every page and about 40 letters in each line. Tolerably legible Nāgari characters. Prākrit Text only, The MS. opens as follows:
ओं नमः सर्वज्ञाय । विविहकइविरइयाओ गाहाओ बहुकुलाई वित्तणं। एयं वजालगं विहियं जयवल्लहबुहेण ॥ इक्किके पत्थावे जत्थ पटिजति पवरगाहाओ। तं पि हु वज्जालग्गं जयंति य पढममणियन्वं ॥ एवं वज्जालग्गं सम्व जो पढइ अवसरे पत्ते। पाइयकव्वस्स कई सो होही कित्तिमंतो य॥
This is followed by the गाहावज्जा, the first section called सोयार4551 being absent. The Ms. ends as follows:
विविहकइविरइयाणं गाहाणं बहुकुलाइ गहिऊणं । रइयं वजाउलयं बुहेण जयवलहं नाम ॥ बिंदाणनंदिएण (?) य मुणिणा जयवल्लहेण णामेणं । रहयं वज्जालग्गं विहिय जयवहं णाम ॥ इति जयवल्लहकृतं गाथाकोसं संपूर्णम् । श्रीरस्तु । शुभं भवतु लेखकवाचकयोः ।
This is followed by the TIETEIT stanzas printed on p. 5 of the present edition.
The following 15 sections are absent in the MS: किविण (60), उड्ड (61), रुद्द (63), ससय (65), वसंत (66), गिम्ह (67), पाउस (68), सरय (69), हेमंत (70, सिसिर (71), जरा (72), महिला (73), पुवकयकम्म (74), ठाण (75), दोसिय (95).
The following additional sections are found in the MS. : सूअर (= सूकर), सरह (= शरभ), immediately after the section on कण्ह (No. 62 in the vulgate ); पापालिया (= प्रपापालिका) immediately after the section on असई (No. 50 in the vulgate).
The sequence of the sections generally agrees with that in the vulgate, with the following exceptions :
(1) गुण, गुणणिंदा, गुणसलाहा and पुरिसाणंदा (Nos. 76-79 in the vulgate) appear between नीइ (No. 8) and धीर (No.9).
(2) कमल and कमलणिंदा (Nos. 80 and 81) stand between सुरतरु. क्सेिस and हंस (Nos. 27 and 28).

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VAJJALAGGAM
(3) KARIMA (No. 82) stands immediately after (No. 28), an rational arrangement.
(4) APE (No. 62) comes immediately after ŠA#M (No. 82).
(5) Sections 83 to 92 in the vulgate appear immediately after RT (No. 62).
(6) 4 (No. 29) appears immediately after 253 (No. 92), a rational arrangement.
(7) 9781a (No. 94) comes immediately after thrusia (No.41), a rational arrangement.
There are a number of additional stanzas inserted here and there in MS F, many of them being similar to or identical with the additional stanzas found MS С and printed in the appendix.A good many sections omit a number of stanzas occurring in the corresponding sections of the vulgate. Sometimes the original sections in the vulgate are split up in MS F into subsections: e.g. 99814 is given as a subsection of 4159 Ft (No. 9) and comprises stanzas 115.119 of the vulgate, TAFF1 and 297949571 are given as subsections of E39F51 (No. 17).
Though MS F agrees with MS C in respect of some of the additional stanzas, it differs from MS C and agrees in great measure with the vulgate in respect of the order of the sections.
G-MS belonging to the Bhandarkar Oriental Research Institute, Poona, being No. 744 of 1875-76, same as MS G used by Laber and described by him on page 43 of his Inaugural Disser-- tation on the Vajjālagga, and also on page 26 of the Introduction to the Bibliotheca Indica edition, 1944. 142 folios (284 pages. ) Hand-made paper. Size 11" x 6". Ten lengthwise lines on every page and about 55 letters in every line. Legible Nāgari script. Prākrit text of the Vajjālagga in the middle of each page and Sanskrit commentary ( of Ratnadeva ) above and below the Prākrit text. The name of the commentator is not mentioned anywhere in the MS. The four stanzas in the colophon cited on p. xiv supra are absent.
Beginning: TOTT 79: 1 FIFA halat az979 1991 Permata 11a atalarta Zasat 19 xfa: etc.

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INTRODUCTION
Ixi
End: a 9919743TAI AATAT fazlogain: 1 pacaa $90 ( = 1613 A.D. (? Jahtaa?)8838 (1874 A.D.). 391ECITÀ R (Refea) CHI
1-MS belonging to the Bhandarkar Oriental Research Institute, Poona; No. 1358 of 1884–87. 61 folios ( = 122 pages). Hand-made paper. Size 13" x 8". Twenty-six breadthwise lines on every page and 28-30 letters in every line. The text and commentary ( of Ratnadeva ) are written continuously in fairly legible hand.
Beginning : ओं नमः परमात्मने । श्रीसरस्वत्यै नमः । प्राकृतसुभाषितावल्या विद्यालयस्य छाया लिख्यते। तत्र शास्त्रस्यादौ श्वेताम्बरशिरोमणिर्जयवल्लभों नाम कविः etc.
End : गच्छे पृथौ श्रीमति मानभद्रसूरिः etc., same as the four stanzas quoted on p. xiv supra.
J-No. 3353 (551) of the L. D. Institute of Indology, Ahmedabad. 3+ folios ( 68 pages). Hand-made paper. Size 9"-3". Incomplete, with six ( 2, 10, 11.31, 32, 33 ) out of 34 folios missing. 16 lengthwise lines on every page and 52-56 letters in every line. Legible Nāgarī characters. Text and commentary are written continuously. The name of the commentator is not mentioned.
__Beginning ; श्रीगुरुर्जयति । प्राकृतसुभाषितावल्या विद्यालयस्य छायाधिकारः लिख्यते । 1977 DIETETIRI TERTAUF42941 AiH sa: etc.
The MS breaks off at the end of folios 34 in the midst of the stanza : fan afet riferi a faq quas Safir ( st. 674, 95774al ).
As six out of the 33 folios in MS.J are 'missing and as the MS breaks off after folio 34, as many as 30 complete sections (Vajjās) and parts of seven others are absent in the MS. The sequence of the sections in the portion available to us is exactly the same as in MSS B, G and I. But the commentary is found omitted in the case of many stanzas, such stanzas being accompanied by the remark सुगमम् , सुगमा or सुगमभेव. Many times the textual explanation in the commentary on a stanza is omitted and only the general remarks explaining the main idea in the stanza or some grammatical peculiarity in the stanza are given and vice

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Idi
VAJJÁLAGGAM
versa also. It therefore appears that the scribe has deliberately: tried to reduce the bulk of the MS. by doing away with the commentary altogether in the case of many stanzas and by curtailing the commentary in the case of several others. In the case of the remaining stanzas the commentary in MS.J is identical with that in MSS B, G, and I, except for minor verbal changes here and there.
In the present edition of the VL, I have followed mainly the text as printed in the Bibliotheca Indica edition ( 1944 ), making a few alterations here and there either o strength of the manuscripts consulted or as emendations demanded by grammar, metre or sense. The alteratiors made have been in most cases discussed in the explanatory notes.
-
-

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(xiii) INDEX OF VAJJĀS Name of Vajjā
Page Name of y Prologue
| 28. हंस (हंस) 1. सोयार (श्रोत)
29. चंद (चन्द्र) 2. गाहा (गाथा)
| 30. छइल्ल (विदग्ध) 3. कन्च (काव्य)
131. पंचम (पञ्चम) 4. सज्जण (सजन)
| 32. नयण (नयन) 5. दुजण (दुर्जन)
33. थण (स्तन) 6. मित्त (मित्र)
34. लावण्ण (लावण्य) 7. नेह (स्नेह)
35. सुरय (सुरत) 8. नीइ (नीति)
36. पेम्म (प्रेम) 9. धीर (धीर)
| 37. माण (मान) 10. साहस (साहस)
| 38. पवसिय (प्रोषित) . 97 11. दिव (देव)
| 39. विरह (विरह)
100 12. विहि (विधि)
40. अणंग (अनङ्ग) 105 13. दीण (दीन)
41. पुरिसुल्लाव (पुरुषोल्लाप) 107 14. दारिद्द (दारिय)
| 42. पियाणुराय (प्रियानुराग) 109 15. पहु (प्रभु) | 43. दूई (दूती)
111 16. सेवय (सेवक)
144. ओलुग्गाविया (अवरुग्णा) 114 17. सुहड (सुभट) | 45 पंथिय (पथिक)
119 18. धवल (धवल) 49. 46. ध (धन्य)
120 19. विंझ (विन्ध्य)
51 47. हिययसंवरण (हृदयसंवरण) 121 20. गय (गज)
48. सुघरिणी (सुगृहिणी) 123 21. सीह (सिंह)
49. सई (सती)
125 22. वाह (ब्याध)
5550. असई (असती) 23. हरिण (हरिण)
58 51. जोइसिय (ज्योतिषिक) 135 24. करह (करभ) 59 52. लेहय (लेखक)
138 23. मालई (मालती) 61 53. विज्ज (वैद्य)
139 26. इंदिदिर (इन्दिन्दिर) 6454. धम्मिय (धार्मिक) 142 27. सुरतरुविसेस (सुरतरुविशेष) 681 55. जंतिय (यान्त्रिक) 145
lxiii
128

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Page
Axiv
VAJJALAGGAM Name of Vajjā
Page Name of Vajjā 56. मुसल (मुसल) 146177. गुणणिंदा (गुणनिन्दा) 18) 57. बालासंवरण (बालासंवरण) 147 | 78. गुणसलाह (गुणश्लाघा) 190 58. कुट्टिणीसिक्खा (कुट्टिनीशिक्षा)150/79. पुरिसणिंदा (पुरुषनिन्दा) 191 59. वेसा (वेश्या)
15280. कमल (कमल) 192 60 किविण (कृपण) 15781. कमलजिंदा (कमलनिन्दा) 193 61. उड्ड (कूपखनक)
159 | 82. समाणस (हंसमानस) 195 62. कण्ह (कृष्ण)
160 83. चक्कवाय (चक्रवाक) 196 63. रुद्द (रुद्र) 165 | 84. चंदण (चन्दन)
197 64. हियाली (हृदयवती) 167 | 85. वड (बट)
198 65. ससय (शशक) 171 86. ताल (ताल)
199 66. वसंत (बसन्त) 172 87. पलास (पलाश)
200 67. गिम्ह (ग्रीष्म)
176 88. वडवाणल (वडवानल) 201 68. पाउस (प्रावृट् ) 1771 89. रयणायर (रत्नाकर) 202 69. सरय (शरद् ) 179 90. समुद्दणिंदा (समुद्रनिन्दा)
206 70 हेमंत (हेमन्त) 180 91. सवण्ण (सुवर्ण)
207 71. सिसिर (शिशिर) 18092. भाइच (भादित्य)
209 72. जरा (जरा) 181 93. दीवय (दीपक)
210 73. महिला (महिला) 183 94. पियोल्लाव (प्रियोल्लाप) 211 74. पुवकयकम्म (पूर्वकृतर्कम) 18395. दोसिय (दौषिक) 75. ठाण (स्थान)
185 96. पज्जंतगाहाजुयल 76. गुण (गुण)
1871
(पर्यन्तगाथायुगल) 215
213

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जय वल्ल हं ( जय वल्लभं ) नाम व ज्जा ल ग्गं
संस्कृतच्छायया, रत्नदेवविरचितवृच्या, आङ्ग्लभाषानुवादेन, टिप्पण्यादिभिश्व संवलितम् ।

Page #67

Page #68

व ज्जा ल गं
सव्वन्नुवयणपंकयणिवासिणिं पणमिऊण सुयदेवि।
धम्माइतिवग्गजुयं सुयणाण सुहासियं वोच्छं ॥१॥ 2) अमयं पाइयकव्वं पढिउं सोउं च जे न जाणंति ।
कामस्स तत्तवत्ति कुणंति ते कह न लज्जंति ॥२॥ 3) विविहकइविरइयाणं गाहाणं वरकुलाणि घेत्तण।
रइयं वज्जालग्गं विहिणा जयवल्लहं नाम ॥३॥
1) [सर्वज्ञवदनपङ्कज निवासिनीं प्रणम्य श्रुतदेवीम् । धर्मादित्रिवर्गयुतं सुजनानां सुभाषितं वक्ष्यामि ॥] श्रीगुरुर्जयति । प्राकृतसुभाषितावल्या विद्यालयस्य छाया लिख्यते । तत्र शास्त्रस्यादौ श्वेताम्बरशिरोमणिर्जयवल्लभो नाम कविः संस्कृते निष्प्रतिभं तथा च शृङ्गारिणं जनमवलोक्य, आत्मना संस्कृतपारंगतोऽपि प्राकृनगाथासंग्रह मिमं चकार । तत्राप्याद्यायां गाथायां विनप्रोत्सारणाय निजममुचित देवतां गाथापूर्वार्धन, उत्तरार्धेन चाभिधेयं बते । अहं कविः श्रुतदेवतां सरस्वती प्रणम्य सुभाषितं वच्मीति संबन्धः । किंविशिष्टां श्रादेवताम् । सर्वज्ञो जिनः, तस्य बदनपङ्कज निवासिनीम् । 'किंविशिष्टं सुभाषितम् । धर्मादि त्रिवर्गयुतम् । धर्मार्थकामानां त्रिवर्गः, तद्युतम् । इह सुभाषितमिति जातावेकवचनम् । यथा निष्पन्नो यव इति । तेन सुभाषितानि वच्मीत्यर्थः । केषाम् । सुजनानां सज्जनानां विदुषामिति यावत् ॥ १ ॥
2) [ अमृतं प्राकृतकाव्यं पठितुं श्रोतुं च ये न जानन्ति । कामस्य तत्त्ववातां कुर्वन्ति ते कथं न लजन्ते ॥] ते पुरुषाः कथं न लज्जन्ते। ते क इत्याह । ये अमृतम् अमृतमयं प्राकृतकाव्यं पठितुं श्रोतुं च न जानन्ति । तत्रापि कामस्य तत्त्ववार्ता कुर्वन्ति । ते कथं न लज्जन्ते। अयं भावः । प्राकृतकाव्यमजानानाः कामतत्त्ववार्ता निर्लज्जा एव कुर्वते, नेतरे ॥ २ ॥
3) [ विविधकविविरचितानां गाथानां वरकुलानि गृहीत्वा । रचितं व्रज्यालग्नं विधिना जयवल्लभं नाम ॥] विविधकविविरचितानां गाथानां चरकुलानि । कोऽर्थः। गाथावृन्दम् । गृहीत्वा वज्जालयं विरचितम् ।

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4) एक्कत्थे पत्थावे जत्थ पढिज्जंति पउरगाहाओ । तं खलु वज्जालग्गं वज्र त्ति य पद्धई भजिया ॥ ४ ॥ 5) एयं वज्जालग्गं सवं जो पढइ अवसरस्मि सया । पाइयकव्वकई सो होहिइ तह कित्तिमंतो यः ॥ ५ ॥ १. सोयारवज्जा [ श्रोतृपद्धतिः ]
6) दुक्खं कीरइ कव्वं कवम्मि कए पउंजणा दुक्खं । संते परंजमाणे सोयारा दुल्लहा हुंति ॥ १ ॥ 7) सक्कयमसक्कयं पि हु अत्थो सोयारसंगमवसेण । अप्पुवरसविसेसं जणेइ जं तं महच्छरियं ॥ २ ॥ 8) मुत्ताहलं व कव्वं सहावत्रिमलं सुवण्ण संघडियं । सोयारकण्णकुहरम्मि पयडियं पायर्ड होइ ॥ ३ ॥
विधिना शास्त्रप्रोक्तप्रकारेण । किंनाम । जयवल्लभं नाम प्राकृत काव्यमिति ॥३॥
[ 4 : ०.४
4 ) [ एकार्थे प्रस्तावे यंत्र पठ्यन्ते प्रचुरगाथाः । तत्खलु व्रज्या लग्नं व्रज्येति च पद्धतिर्भणिता || ] एकार्थे प्रस्तावे यत्र प्रचुरा गाथाः पठ्यन्ते, तत्खलु विद्यालयं नाम । 'वज्जा' इति पद्धतिर्भणिता । अथवा प्राकृतवशात पद्या पद्धतिः सरणिः । " सरणिः पद्धतिः पद्या" इत्यमरसिंहः ॥ ४ ॥
5) [ एतद्रज्याग्नं सर्वं यः पठत्यवसरे सदा । प्राकृत काव्यकविः स भविष्यति तथा कीर्तिमांश्च ॥ ] इदं विद्यालयं सर्वं यः पठति अवसरे सदा प्राकृत काव्यकविः स भविष्यति कीर्तिमांश्च तथा ॥ ५ ॥
6 ) [ दुःखं क्रियते काव्यं काव्ये कृते प्रयोजना दुःखम् | प्रयुञ्जाने श्रोतारो दुर्लभा भवन्ति ॥ ] दुःखं क्रियते काव्यं, काव्येऽपि कृते प्रयुञ्जना ( ? प्रयोजना, प्रयोगः ) दुःखम् । सति प्रयुञ्जके ( प्रयुञ्जाने, प्रयोजके ) श्रोतारो दुर्लभा भवन्ति || ६ ||
7 ) [ संस्कृतमसंस्कृतमपि खल्वर्थः श्रोतृसंगमवशेन । अपूर्वरस विशेष: जनयति यत्तन्महाश्चर्यम् ॥ ७ ॥ ]
8 ) [ मुक्ताफलमिव काव्यं स्वभाव विमलं सुवर्ण संघटितम् । श्रोतृकर्ण-:

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गाहावज्जा ___ २. गाहावज्जा [गाथापद्धतिः] . १) अद्धक्खरभणियाई नूणं सविलासमुद्धहसियाई।
अद्धच्छिपेच्छियाई गाहाहि विणा न नज्जति ॥१॥ 10) सालंकाराहि सलक्खणाहि अन्नन्नरायरसियाहिं।
गाहाहि पणइणीहि य खिज्जइ वित्तं अईतीहिं ॥२॥
कुहरे प्रपतितं (प्रकटितं) प्रकटं भवति ॥] मुक्ताफलपक्षे सुवर्णेन कनकेन सह संघटितम् । काव्यपक्षे, शोभनवर्णैः संघटितम् ॥ ८ ॥ ....
१ गाहाणं, २ कव्वाणं, ३ सज्जण, ४ पिसुणाण, ५ नीइ, ६ धीराणं । ७ सइ, ८ असइ, ९ घरणि, १० नेहाण, ११ छेय, १२ जंतीण, १३ मुसलाणं ॥ १ ॥ १४ धम्मिय, १५ वेज्ज, १६ निमित्तिय, १७ वेसाणं, १८ सेवयाण, १९ सुहडाणं। २० हरि, २१ मयण, २२ सुरय, २३ हिययालियाण, २४ वाहाण, २५ नयणाणं ॥ २ ॥ २६ सिहिणाणं, २७ ओलग्गावियाण, २८ दूईण, २९धन्न, ३० ससयाणं । ३१ पंचम, ३२ विओय, ३३ पिम्माण, ३४ माण, ३५ माणसंवरणयाणं ॥ ३ ॥ ३६ मालइ, ३७ भमर, ३८ गयाणं, ३९ करहय, ४० लायण्ण, ४१ बालकित्तीणं । ४२ दइयाणुराय, ४३ बालसंठवण, ४४ बालसिक्खाणं ॥ ४॥ ४५ पंथिय, ४६ हंस, ४७ घणाणं, ४८ वसंतयाणं च सत्तसइयम्मि । एवं अट्ठालीसा हवंति वज्जाउ नायबा ॥ ५ ॥'
9) [अर्धाक्षरभणितानि नूनं सविलाममुग्धहसितानि। अर्धाक्षिप्रेक्षितानि गाथा भिर्विना न ज्ञायन्ते ।।] अर्धाक्षिप्रेक्षितानि कटाक्षावलोकितानि ॥९॥
___ 10) सालङ्काराभिः सलक्षणाभिरन्यान्यरागरसिता( का)भिः । गाथाभिः प्रणयिनीभिश्च खिद्यते चित्तमनागच्छन्तीभिः ॥] गाथाभिः
'.. 1 These five gāthās are given in C after Stanza 5 (and in B after Stanza 8) and are introduced with the words 96H TIETETE भण्णइ। In F these gathās are given at the end of the Ms. being introduced with the words अथ प्रत्यनतरे गाथाः। '

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वज्जालगं
11) एयं त्रिय नवरि फुडं हिययं गाहाण महिलियाणं च । अणरसिएहि न लब्भइ दविणं व विहीणपुण्णेहिं ॥ ३ ॥ 12) सच्छंदिया सरूवा सालंकारा थ सरस उल्लावा । वरकामिणि व्व गाहा गाहिज्जंती रसं देइ ॥ ४ ॥ 13) गाहाण रसा महिलाण विग्भमा कइजणाण उल्लावा | कस्स न हरंति हिययं बालाण य मम्मणुलावा ॥ ५ ॥
[ 11: २३
प्रणयिनी मिश्र अनागच्छन्तीभिर्हृदयं खिद्यतं । उभयोः खण्डयोः श्लेषः किंविशिष्टाभिर्गाथाभिः । सालंकाराहिं । अलङ्कारशास्त्रसहिताभिः । तथा सलक्खणाहिं । लक्षणं व्याकरणं तत्संयुक्ताभिः । अन्यान्यरागर सिताभिः । प्रणयिनीभिरपि किं विशिष्टाभिः । सालङ्काराभिर्मण्डनसहिताभिः । सलक्षणाभिः । लक्षणानि सामुद्रिकोक्तानि । तथान्योन्यं परस्परं रागश्चित्तप्रीतिस्तेन रसिकाभिः T: || { 0 ||
11 ) [ एतदेव केवलं स्फुटं हृदयं गाथानां महिलानां च । अरसिकैर्न लभ्यते द्रविणमित्र विहीनपुण्यैः ॥ ] नवरि केवलम् । एयं चिय एतत् फुडं स्फुटम् | निश्चयं ( ? निश्चितं ) सत्यमेतत् । किं तदित्याह । गाथानां महिलानां च हृदयं प्रत्येकं भावं ( भावः ) चित्तं च, अरसिकैर्न लभ्यते । किं कैरिव इत्याह । द्रविणं धनमिव विहीनपुण्यैः पुण्यरहितैः । यथा अपुण्या: धनं सर्वत्र भ्रमन्तोऽपि न प्राप्नुवन्ति तथा नीरसाः पठन्तोऽपि बहुशो गाथाभिप्रायं न विदन्तीत्यर्थः ॥ ११ ॥
1
12) [ सच्छन्दस्का ( स्वच्छन्दिका ) सरूपा सालङ्कारा च सरसोल्लापा । वरकामिनीव गाथा गीयमाना ( गाह्यमाना ) रसं ददाति ॥ ] गाथा वरकामिनीव पठ्यमाना अनुभूयमाना च रसं ददाति । किंविशिष्टा । सच्छंदिया | गाथापक्षे छन्दः शास्त्रं तत्सहिता । कामिनीपक्षे छन्दानुवर्तनम् तथा सरूपा च सालङ्कारा च सरसोल्लापा च ॥ १२ ॥
i
13) [गाथानां रसा महिलानां विभ्रमाः कविजनानामुल्लापाः t कस्य न हरन्ति हृदयं बालानां च मन्मनोल्लापाः ||] गाथानां रसा महिकानां विभ्रमाः कविजनानामुल्लापा बालानां षोडशाब्दानां मुग्धानां मन्मनो

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गाहावज्जा 14) सव्वो गाहाउ जणो वीसत्यो भणइ सब्वगोट्ठीसु।
परमत्थो जो ताणं सो नाओ महछइलेहिं ॥६॥ गाहा रुअइ वराई सिक्खिज्जंती गवारलोएहि ।
कीरइ लुचपलुंचा जह गाई मंददोहेहिं ॥७॥ 16) गाहे भजिहिसि तुम अहवा लहुयत्तणं वि पाविहिसि।
गामारदंतदिढकढिणपीडिया उच्छुलहि व्व' ॥८॥ 17) गाहाणं गीयाणं तंतीसहाण पोढमहिलाणं।
ताणं चिय सो दंडो जे ताण रसं न याति ॥९॥ wwwwwwwwwwwwwwww ल्लापा मन्मनभाषणानि कस्य सचेतसो हृदयं न हरन्ति । अपि तु सर्वेषां मेव हृदयंगमा भवन्तीत्यर्थः ।। १३ ॥
14) [सर्वो गाथा जनो विश्वस्तो भणति सर्वगोष्ठीषु । परमार्थो यस्तासां स ज्ञातो महाविदग्धैः ॥] सर्वः सर्वगोष्ठीषु विश्वस्तो गाथाः पठति । तासां गाथानां यः परमार्थः स ज्ञातो महाविदग्धैः ॥ १४ ॥
15) [गाथा रोदिति वराकी शिक्ष्यमाणा ग्रामीणलोकैः। क्रियते लुश्वप्रलम्चा यथा गौर्मन्ददोग्धृभिः ॥ ] गाथा रोदिति वराकी। किं क्रियमाणा । प्रामीणलोकैरभ्यस्यमाना । तथा लुचप्रलुच्चा क्रियते यथा गौर्मन्ददोग्धृभिः ।। १५॥
16) [गाथे भक्ष्यसे त्वमथवा लघुत्वमपि प्राप्स्यसि । ग्रामीणदन्तदृढकठिनपीडिता इक्षुयष्टिरिव ॥ ] गाथे भक्ष्यसे त्वम् अथवा लघुत्वं प्राप्स्यसि । केव । ग्रामीणदन्तदृढकठिनपीडिता इक्षुष्टिरिव । यथेक्षुयष्टिभक्ष्यमाणा लघूभवति, तथा मुर्खेण पठयमाना गाथा लघूभवति । सर्वाक्षरानुच्चरणाद् इति ॥ १६ ॥
17) [गाथानां गीतानां तन्त्रीशब्दानां प्रौढमहिलानाम् । तेषामेव स दण्डो ये तेषां रसं न जानन्ति ॥ ] गाथानां गीतानां तन्त्रीशब्दान प्रौढस्त्रीणां ये रसं न जानन्ति तेषां स एव दण्डो यदेषां रसं न जानन्ति । कोऽर्थः । एतेषां रसमजानाना दैवहतका उदरंभरयो वैधेया इति ॥१७॥
1 Laber (शुनडि ब.

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[18 : २.१०18) छंद अयाण-माणेहि जा किया सा न होइ रमणिजा। किं गाहा अह सेवा अहवा गाहा वि सेवा वि ॥१०॥
३. कव्ववज्जा [काव्यपद्धतिः] 19) चिंतामंदरमंथाणमंथिए वित्थरम्मि अत्थाहे।
उप्पजंति कईहिययसायरे कव्वरयणाई ॥ १॥ 20) रयणुजलपयसोहं तं कव्वं जं तवेइ पडिवक्खं ।
पुरिसायंतविलासिणिरसणादामं मिव रसंतं ॥२॥ mmmmmmmmmmm
18) [ छन्दो (छन्दम् ) अजानद्भिर्या कृता सा न भवति रमणीया। किं गाथाथ सेवा, अथवा गाथापि सेवापि ॥] छन्दः छन्द:शास्त्रम् । पक्षे छन्दानुवर्तनम् । अजानानैः पुंभिर्या कृता सा न भवति रमणीया। किं गाथा अथवा सेवा । अथवा गाथापि सेवापि ।। १८ ॥ ___19) [ चिन्तामन्दरमन्थानमथिते विस्तृतेऽस्ताघे । उत्पद्यन्ते कविहृदयसागरे काव्यरत्नानि ॥] उत्पधन्ते कविहृदयसागरे काव्यरत्नानि । सागरधर्ममाह । किं विशिष्टे हृदयसागरे। चिन्तामन्दरमन्थानमथिते । विस्तारे । अस्ताघे । अतलस्पर्श अनाकलनीये च ॥ १९ ॥
___20) [रचनोज्ज्वल ( रत्नोज्ज्वल) पदशोभं तत् काव्यं यत् तापयति प्रतिवक्षः (प्रतिपक्षम् )। पुरुषायमाणविलासिनीरशनादामेव रसान्तम् ( रसत् )|| ] तत्काव्यं यत् तापयति प्रतिपक्षं दुर्जनम् । किंविशिष्टं काव्यम् । रचनोज्ज्वलपदशोभम् । रचनयोज्ज्वला पदशोभा यत्र तत्। किमिव । पुरुषायमाणविलासिनीरसनादामेव । पुरुषायमाणा विपरीतरतं कुर्वाणा या विलासिनी, तस्या यद् रसनादाम मेखलाकलापः, तदिव। यथा तत् प्रतिपक्षं सपत्नीलोकं तापयति । तच्चापि किंविशिष्टम् । रत्नोज्ज्वलपदशोभम् ॥ २०॥
1 Jadds the following words : किंलक्षणं तत् । रसंत रसमध्यम् । 2 Jadds: पुनः किंभूतम् । रसतं जल्पत् ।

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-24 : ३.६]
कव्ववज्जा 21) पाइयकव्वम्मि रसो जो जायइ तह य छेयभणिएहिं।
उययस्स य' वासियसीयलस्त तित्तिं न वच्चामो ॥ ३॥ 22) कह कह वि रएइ पयं मग्गं पुलएइ छेयमारुहइ ।
चोरो व्व कई अत्थं घेत्तूणं कह वि निव्वहइ ॥ ४ ॥ सद्दावसहभीरू पए पए किं पि किं पि चिंतंतो।
दुक्खेहि कह वि पावइ चोरो अत्थं कई कव्वं ॥५॥ 24) सद्दपलोदृ दोसेहि वजियं सुललियं फुडं महुरं ।
पुण्णेहि कह वि पावइ छंदे कव्वं कलत्तं च ॥ ६॥
21) प्राकृतकाव्ये रसो यो जायते तथा च च्छेकभणितैः । उदकस्य च वासितशीतलस्य तृप्तिं न व्रजामः । ] प्राकृतकाव्ये रसो यो जायते तथा छेकभणितैः । उदकस्य च वासितस्य सुगन्धीकृतस्य शीतलस्य तृप्तिं न बजामः ।पूरणगुणसुहितार्थानां कर्तरि षष्ठी। तेन, उदकेन तृप्ति न वजामः ।। २१ ।।
22) [ कथंकथमपि रचयति पदं मार्ग प्रलोकयति चछेकम् (छेदम् ) आरोहति । चोर इव कविरथं गृहीत्वा कथमपि निर्वहति ।। ] कविरर्थम् अभिधेयं कथमपि गृहीत्वा निर्वहति । कथंकथमपि विरचयति पदं चरणम् । मार्ग प्रलोकयति । छेदमारोहति। चोर इव । यथा दस्युः कयंकयमपि अर्थ द्रव्यं गृहीत्वा याति । कयंकथमपि विरचयति पदं चरणन्यानम् । मार्ग अलोकयति । छिद्रं छिण्डिकाम् ( ? ) आरोहति इति ।। २२ ।।
23) [ शब्दापशब्दभीरुः पदे पदे किमपि किमपि चिन्तयन् । दुःखैः कथमपि प्राप्नोति चोरोऽर्थं कविः काव्यम् ॥] कविः काव्यं, चोरोऽर्थं कथमपि दुःखैः प्राप्नोति । किंविशिष्टः । शब्दापशब्दभीहः । पदे पदे श्लोकचतुर्थांशे । पक्षे चरणधारणे। किनपि किनपि चिन्तयन् , कयं सकलवृतं विवास्यामि, कयमितोऽर्थं गृहीत्वा यास्यामि ।। २३ ।। . 24) [ शब्दप्रवृत्तं दोषैर्वर्जितं सुललितं स्फुटं मधुरम् । पुण्यैः कयमपि प्राप्नोति च्छन्दसि ( च्छन्दे ) काव्यं कलत्रं च ।।] कविः पुष्पैः काव्यं
1 I उययस्य व 2 I उदकस्येव वासितशीतलस्य.

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26)
बज्जालग्गं
[25: ३.५25) अणवरयबहलरोमंचकंचुयं जणियजणमणाणंदं ।
जं न धुणावइ सीसं कव्वं पेम्मं च किं तेण ॥ ७ ॥ सो सोहइ दूसंतो कइयणरड्याइ विविहकव्वाई।
जो भंजिऊण अवयं' अन्नपयं सुंदरं देइ ॥ ८॥ ___ अस्थक्को रसरहिओ देसविहीणोऽणुणासिओ तुरिओ।
मुहवंचणो विराओ एए दोसा पढंतस्स ॥९॥ 28) देसियसहपलोडं महरक्खरछंदसंठियं ललियं ।
फुडवियडपायडत्थं पाइयकन्वं पढेयव्वं ॥ १० ॥ छन्दसि, कलत्रं छन्दे छन्दानुवर्तने च पुण्यैः प्राप्नोति । किंविशिष्टमुभय मपि । शब्दप्रवर्तमानं, दोषैर्वर्जितं, सुललितं, स्फुटं, मधुरम् । उभयमफि काव्यं कलत्रं च ॥ २४ ।।
25) [अनवरतबहलरोमाञ्चकञ्चुकं जनितजनमनआनन्दम् । यन्न धूनयति शीर्ष काव्यं प्रेम च किं तेन ॥] यत्काव्यं प्रेम च शीर्ष शिरो न धूनयते, तेन काव्येन प्रेम्णा च किम् । अपि तु न किमपीत्यर्थः। किंविशिष्टम् । अनवरतबहलरोमाञ्चकञ्चुकं जनितजनमनआनन्दं काव्यं प्रेम च ।। २५ ॥
2.) [स शोभते दूषयन् कविजनरचितानि विविधकाव्यानि । यो भङ्क्त्वा अपदम् अन्यपदं सुन्दरं ददाति ॥] स शोभते कविजनरचितानि विविधकाव्यानि दूषयन् । स क इत्याह । यो भक्त्वा अपदम् अन्यपदं सुन्दरं ददाति । नान्यो मर्खः ।। २६ ।।।
27) [ अविरतो रसर हितो देशविहीनोऽनुनासिकस्त्वरितः । मुख-- वश्चनो विराग एते दोषाः पठतः । ] एते दोषाः पठतः पुरुषस्य भवन्ति । क इत्याह । अत्थक्को अखिन्नः । रसरहितः । देशविहीनः । अनुनासिकः । त्वरितः । मुखवञ्चनः । विरागः ।। २७॥
28) [ देशीयशब्दप्रवृत्तं मधुराक्षरच्छन्दःसंस्थितं ललितम् । स्फुट-. विकटप्रकटार्थ प्राकृत काव्यं पठनीयम् ।। ] देशीयशब्द प्रवर्तापकम् । मधुरा--
1 I कुवयं. 2 I adds पठनेपाक्षरभक्षकः.

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-32:४.१]
सज्जणवज्जा 29) ललिए महुरक्खरए जुवईजणवल्लहे ससिंगारे।
संते पाइयकव्वे को सक्कइ सक्कयं पढिडं ॥११॥ 30) अबुहा बुहाण मज्झे पढंति जे छंदलक्खणधिहणा।
ते भमुहाखग्गणिवाडियं पि सीसं न लक्खंति ॥ १२॥ पाइयकव्वस्स नमो पाइयकव्वं च निम्मियं जेण। ताहं चिय पणमामो पढिऊण य जे वि याणंति ॥ १३ ॥
४. सज्जणवज्जा [सज्जनपद्धतिः] 32) महणम्मि ससी महणम्मि सुरतरू महणसंभवा लच्छी।
सुयणो उण कहसु महं न याणिमो कत्थ संभूओ ॥१॥ क्षरच्छन्दःसंस्थितम् । ललितम् । स्फुट विकट प्रकटार्थं प्राकृतकाव्यं पठनीयम् ।। २८ ।।
29) [ ललिते मधुराक्षरे युवतिजनवल्लभे सशगारे । सति प्राकृतकाव्ये कः शक्नोति संस्कृतं पठितुम् ||] सति प्राकृतकाव्ये कः शक्नोतिः संस्कृतं पठितुम् । किंविशिष्टे प्राकृत काव्थे । ललिते, मधुराक्षरे, युवतिजनवल्लभे, सशृङ्गारे। कोऽर्थः। संस्कृतादपि प्राकृतमतिरिच्यते । आबाल-.. गोपालप्रसिद्धत्वात् सुगमत्वाच्च तस्य ।। २९॥
30) [अबुधा बुधानां मध्ये पठन्ति ये छन्दोलक्षणविहीनाः। ते. भ्रखगनिपातितमपि शीर्ष न लक्षयन्ति ।। ] बुधानां मध्ये येऽबुधाश्छन्दोलक्षणविहीनाः सन्तः पठन्ति, ते भ्रखगनिपातितमपि शीर्ष न लक्षयन्ति ।. कोऽर्थः । मूर्खान् अमनोज्ञतया छन्दोलक्षणविहीनं गाथादिकं पठतोऽव-. लोक्य पण्डिता अक्षिनिकोचनेन तानुपहसन्ति ॥ ३०॥
31) [प्राकृतकाव्याय नमः प्राकृतकाव्यं च निर्मितं येन । तेभ्य-. श्चैव प्रणमामः पठितुं च येऽपि जानन्ति ।।] प्राकृतकाव्याय नमः प्राकृतकाव्यं च निर्मितं येन तस्मै च नमः। तेभ्यश्च प्रणमामो ये पठितुं जानन्ति । प्राकृते चतुर्थ्याः स्थाने षष्ठी। अत्र सर्वेषां नमने समानत्वम् उक्तम् ॥ ३१॥
____32) [ मथने शशी मथने सुरतरुर्मथनसम्भवा लक्ष्मीः । सुजनः पुनः कथय मम न जानीमः क संभूतः ॥] मथने शशी समुत्पन्नः ।।

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वज्जालग्गं
[33:४.२33) सुयणो सुद्धसहावो मइलिज्जतो वि दुजणजणेण।
छारेण दप्पणो विय अहिययरं निम्मलो होइ ।।२।। 34) सुयणो न कुप्पड च्चिय अह कुप्पा मंगुलं न चिंतेइ ।
: अह चितेइ न जंपइ अह जपइ लजिरो होइ॥३॥ 35) दढरोसकलुसियस्स वि सुयणस्स मुहाउ विप्पियं कत्तो।
राहुमुहम्मि वि ससिणो किरणा अमयं चिय मुयंति ॥४॥ 36) दिवा हरति दुक्खं जपंता देति सयलसोक्खाई।
एयं विहिणा सुकयं सुयणा जं निम्मिया भुवणे ॥५॥ सुरतरुर्मथने । मथनसंभवा लक्ष्मीः । सुजनः पुनः कथय मम न जानीमः क संभूतः । एते पदार्थाः समुद्रमथनोत्पन्नाः परोपकारिणः । अयं पुनः -सुजनः सर्वेभ्योऽतिरिच्यते ॥ ३२ ॥
.33) [सुजनः शुद्धस्वभावो मलिनीक्रियमाणोऽपि दुर्जनजनेन । क्षारेण दर्पण इवाधिकतरं निर्मलो भवति ।। ] सुजनः शुद्धस्वभावो निर्मल'चित्तो मलिनीक्रियमाणोऽपि दुर्जनजनेन भस्मना दपणो मलिनी क्रियमाण इवाधिकतरं निर्मलो भवति ।। ३३ ।।
34)[सुजनो न कुप्यन्येवाथ कुप्यति पापं न . चिन्तयति। अथ चिन्तयति न जल्पत्यथ जल्पति लज्जिनो भवति ।।] सुजनो न कुप्यत्येव । • अथ कथंचन कुप्यति तदा अमंगलम् अनिष्टं न चिन्तयति । अथ चिन्नयति । जल्पति । अथ जल्पति तदा लज्जाशीलो भवति । हा धिग्मां यदहमेवमकरवम् ' इति ॥ ३४ ॥
35) [ दृढरोषकलुषितस्यापि सुजनस्य मुग्वाद्विप्रियं कुतः। राहुमुखेऽपि शशिनः किरणा अमृतमेव मुञ्चन्ति ।। ] सुजनस्य मुखाद् विप्रियं कुतः । किंविशिष्टस्यापि । दृढरोषकलुषितस्यापि । अमुमर्थम् अर्थान्तरद्वारेण साधयति । राहुमुखेऽपि शशिनः किरणा अमृतमेव मुञ्चन्ति । को भावोऽत्र । कदार्थतोऽपि सुजनो विप्रियाणि कर्तुं नालंभूष्णुः ।। ३५।।
___36) [ दृष्टा हरन्ति दुःखं जल्पन्तो ददति सकलसौख्यानि । एत"द्विधिना सुकृतं सुजना यनिर्मिता भुवने ॥] एतद्विधिना स्रष्टा सुकृतं ... 1 J.हा घिरमा यदि मयोक्तमेवम् . 2:J क्तुम् . । .......

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−40 ÷ ४.९ ]
सज्जणवज्जा
37 ) न हसंति परं नाथुवंति अप्पयं पियसयाइ जंपति । एसो सुयणसहावो नमो नमो ताण पुरिसाणं ॥ ६ ॥ 38) अकए वि कंए वि पिए पियं कुणंता जयभिम दीसंति । कयविष्पि विहुपियं कुणंति ते दुल्लहा सुयणा ॥ ७ ॥ 39) सव्वस्स एह पयई पियम्मि उप्पाइए पियें काउं । सुयणस्स एह पयई अकए बि पिए पियें काउं ॥ ८ ॥ 40) फरुसं न भणसि भणिओ वि हससि हसिऊण अंपसि पियाई सजण तुज्झ सहावो न याणिमो कस्स सारिच्छो ॥ ९ ॥
शोभनं कृतम्, यद्भुवने संसारे सुजना निर्मिताः । यतः किंविशिष्टास्ते. सुजना इत्याह । दृष्टाः सन्तो दु:खं हरन्ति । जल्पन्तो ददति सकलसौख्यानि ।। ३६ ।
१३०
37 ) [ न हसन्ति परं न स्तुवन्त्यात्मानं प्रियशतानि जल्पन्ति । एष सुजनस्वभावो नमो नमस्तेभ्यः पुरुषेभ्यः ॥ ] तेभ्यः पुरुषेभ्यो नमो नमः । येषां सुजनानामीदृक् स्वभावः । कीदृग् इत्याह । न हसन्ति परं विद्याविहीनम् । न स्तुवन्त्यात्मानं सकलगुणसंयुक्तम् । तथा कटु भाषिता अपि प्रियशतानि जल्पन्ति ॥ ३७ ॥
38 ) [ अकृतेऽपि कृतेऽपि प्रिये प्रियं कुर्वन्तो जगति दृश्यन्ते । कृत विप्रियेऽपि खलु प्रियं कुर्वन्ति ते दुर्लभाः सुजनाः ॥] अकृतेऽपि कृतेऽपि प्रिये प्रियं कुर्वन्तो जगति केचन दृश्यन्ते । कृतंविप्रियेऽपि पुंसि प्रियं कुर्वन्ति ये ते दुर्लभाः सुजनाः ॥ ३८ ॥
39) [ सर्वस्यैषा प्रकृतिः प्रिय उत्पादिते प्रियं कर्तुम् । सुजनस्यैषा प्रकृतिरकृतेऽपि प्रिये प्रियं कर्तुम् ॥ ]
40) [ परुषं न भणसि भणितोऽपि हससि हसित्वा जल्पसि प्रियाणि । सज्जन तव स्वभावो न जानीमः कस्य सदृक्षः ॥ ] परुषं न भणसि, परुषं भाषितो हससि, हसित्वा जल्पसि प्रियाणि । सज्जन तव : स्वभावो न जानीमः कस्य सदृक्षः ॥ ४० ॥

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पज्जालग्गं
[41:...41) नेच्छसि परावयारं परोषयारं च निश्चमावहसि।
अवराहेहि न कुप्पसि सुयण नमो तुह सहावस्स ॥१०॥ 42) दोहि चिय पज्जत्तं बहुएहि वि किं गुणेहि सुयणस्स ।
विज्जुप्फुरियं रोसो मित्ती पाहाणरेह व्व ॥ ११॥ 43) रे रे कलिकालमहागईद गलगजियस्स को कालो।
अज्ज वि सुपुरिसकेसरिकिसोरचलणं किया पुहवी ॥ १२॥ 44) दीणं अब्भुद्धरिउ पत्ते सरणागए पियं काउं।
अवरद्धेसु वि खमिउं सुयणो चिय गरि जाणे ॥ १३ ॥
41) [ नेच्छसि परापकारं परोपकारं च नित्यमावह सि । अपराधैर्न कुप्यसि सुजन नमस्तव स्वभावाय ।। ] सजन ममस्तव स्वभावाय । यतस्त्वं नेच्छसि परापकार, परोपकारं च नित्यमावहसि । तथा अपराधैरपि न कुप्यसि ॥ ४१ ॥
42) [ द्वाभ्यामेव पर्याप्तं बहुभिरपि किं गुणैः सुजनस्य । विधु• स्फुरितं रोषो मैत्री पाषाणरेखेव ॥] द्वाभ्यां गुणाभ्यामेव पर्याप्तं परिपूर्ण • सुजनस्य । बहुभिर्गुणैः किं प्रयोजनम् । किं तव्यमित्याह । विधुद्विलसितं
रोषो मैत्री पाषाणरेखा । कोऽर्थः । रोषः क्षणदृष्टनष्टः । मैत्री पाषाणरेखासदृशी। आमरणावधि इत्यर्थः ॥ ४२ ॥
___43) [ रे रे कलिकालमहागजेन्द्र गलगर्जितस्य कः कालः । अद्यापि -सुपुरुषकेसरिकिशोरचरणाङ्किता पृथ्वी॥] रे रे कलिकाल एव महागजेन्द्र, तव गलगर्जितस्य कः कालः, को नाम प्रस्तावः । किमिति। यतोऽद्यापि सत्पुरुष एव केसरिकिशोरः तच्चरणाङ्किता पृथ्वी वर्तते। इदमत्रेतिर'हस्यम्' । यथा केसरिणि सति मत्तस्यापि हस्तिनो विस्फूर्जितं न विलसति, तथा सत्पुरुषे भुवनमलंकुर्वति कलिकालविलसितं न परिस्फुरति ॥ ४३ ॥
44) [ दीनमभ्युद्धतुं प्राप्ते शरणागते प्रियं कर्तुम् । अपराद्धेष्वपि क्षन्तुं सुजन एव केवलं जानाति ॥ सुजन एव केवलं जानात्येतत्
1 B अवराहे वि. 2 Laber विज्जुप्फुरिओ. 3 I Jइदमत्र ऐतिह्यम्.

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__. -48 : ४.10]
सज्जणवज्जा 45) थे पुरिसा धरई' धरा अहवा दोहि पि धारिया धरणी।
उवयारे जस्स मई उवयरियं जो न पहुसई ॥१४॥ 46) पडिवजति न सुयणा अह पडिवजति कह वि दुक्खेहि।
पत्थररेह व्व समा मरणे विन अन्नहा होइ ॥ १५ ॥ 47) सेला चलंति पलए मज्जायं सायरा वि मेल्लंति।
सुयणा तहिं पि काले पडिवन नेय सिढिलंति ॥ १६ ॥ 48) चंदणतरु व्व सुयणा फलरहिया जइ वि निम्मिया विहिणा।
तह वि कुणति परस्थ निययसरीरेण लोयस्स ॥१७॥
कर्तुम् । किमित्याह । दीनमनाथमभ्युद्धर्तुम् । प्राप्ते शरणागते प्रिय कर्तुम् । अपराधवत्सु पुंसु क्षमितुं सुजनः खल्वलम् ॥ ४४ ॥
___45) [द्वौ पुरुषो धरति धराथवा द्वाभ्यामपि धारिता धरणी। उपकारे यस्य मतिरुपकृतं यो न विस्मरति ॥ ] द्वौ पुरुषौ धरा धरतु । को तावित्याह । उपकारे यस्य मतिः । यश्वोपकृतं न विस्मरति ॥ ४५ ॥
___46)[प्रतिपद्यन्ते न सुजना अथ प्रतिपद्यन्ते कथमपि दुःखैः । अस्तररेखेव समा मरणेऽपि नान्यथा भवति ॥] सुजना न प्रतिपद्यन्ते नाङ्गीकुर्वते । अथ कथमपि प्रतिपद्यन्ते, तदा दुःखैः कृच्छेग । तेषां प्रतिपत्तिः प्रस्तररेखासमा मरणेऽपि नान्यथा भवति । यदङ्गीकृतं तदन्यथा न भवति ॥ ४६॥
47) [शैलाश्चलन्ति प्रलये मर्यादा सागरा अपि मुश्चन्ति । सुजनास्तस्मिन्नपि काले प्रतिपन्नं नैव शिथिलयन्ति ।।] शैला अष्टौ कुलाचलाः प्रलये चलन्ति । सागराश्च प्रलये मर्यादां मुश्चन्ति । सुजनास्तस्मिन्नपि प्रलये प्रतिपन्नं नैव शिथिलयन्ति । उक्तं च । “दिग्गजकमठकुलाचलफणिपतिविधृतापि चलति वसुधेयम् । प्रतिपन्नममलमनसां न चलति पुंसां युगान्तेऽपि" इति ॥ ४७॥
48) [चन्दनतरुरिव सुजनाः फलरहिता यद्यपि निर्मिता विधिना। तथापि कुर्वन्ति परार्थं निजकशरीरेण लोकस्य ।। ] सुजना यद्यपि विधिना
1 BCJ धरउ. 2 Jनो उवयारं न विस्सरइ.

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: वज्जालग्गं
" [49:.५.१. .. ५. दुजणवजा [दुर्जनपद्धतिः] 49) हयदुज्जणस्स वयणं निरंतर बहलकज्जलच्छायं।
संकुद्धं भिउडिजुयं कया वि न हु निम्मलं दिटुं ॥१॥ 50) 'थद्धो वंकग्गीवो अवंचिओ विसमदिहिदुप्पेच्छो।
अहिणवरिद्धि व्व खलो सूलादिन्नु' व्व पडिहाइ ॥२॥ 51) नहमासभेयजणणो दुम्मुहओ अत्थिखंडणसमत्थो।
तह वि हु मज्झावलिओ नमह खलो नहरणसरिच्छो ॥३॥
फलरहिता विनिर्मिताः । क इव । चन्दनवृक्ष इव । तथापि निजशरीरेण लोकेषु परार्थं परोपकारं कुर्वते । यथा चन्दनतरुनिष्फलः, तथापि निजशरीरपेषणपङ्केन दाघार्तानां तापोपशान्तये भवति, तद्वद् दुर्गतोऽपि सुजनो दुःखितानां लोकानां निजशरीरेणेति ॥ ४८॥ .. 49) [ हतदुर्जनस्य वदनं निरन्तरं बहलकज्जलच्छायम् । संक्रुद्धं भृकुटियुतं कदापि न खलु निर्मलं दृष्टम् ।। ] हतदुर्जनस्य मुखं केनापि न खलु निर्मलं दृष्टम् । कि विशिष्टम् । निरन्तरं बहलकज्जलच्छायं सर्वदा रुष्टतरम् । संक्रुद्धं भृकुटियुतम् ।। ४९॥
50) [स्तब्धो वक्रग्रीवोऽवाञ्चितो विषमदृष्टिदुष्प्रेक्ष्यः । अभिनवर्द्धिरिव खलः शूलादत्त इव प्रतिभाति ] खलोऽभिनवर्द्धिः शूलादत्त इव प्रतिभाति । किं विशिष्टः । स्तब्धः । वक्रग्रीवः। अवाञ्चितोऽधोमुखः । विषमदृष्टिदुष्प्रेक्ष्यः । अभिनवर्द्धिशूलीप्रोतयोर पि विशेषणानीमानि कर्तव्यानि ॥ ५० ॥
51) [ नखमांसभेदजननो दुर्मुखो ( द्विमुखो) ऽर्थि-(ऽस्थि-) खण्डनसभर्थः । तथापि खलु मध्यावलितो नमत खलो नखलूसदृक्षः ॥] खलं नमत । यतः कीदृक् । नखमांसभेदजनकः । द्वयोरपि प्रीत्या मिलितयोनखमांसयोरिव, भेदनं वियोजन जनयतीति जनकः । दुर्मुखः । ( ? द्विमुखः ? ) पश्चादन्यत् पुरश्चान्यद्वादी। अस्तिखण्डनसमर्थः । परस्य अस्तिर्द्रव्यादिसमूहः, तत्खण्डने समर्थः। तथापि खलु मज्झावलिओ
1 Laber सूलाहिन्नु ( = शूलाभिन्नः or शूलभिन्नः ).

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--54 : ५.६ ]
दुज्जणवज्जा 52) अकुलीणो दोमुहओ ता महुरो भोयणं मुहे जाव ।
मुरउ व्व खलो जिण्णम्मि भोयणे विरसमारसइ ॥४॥ 53) निद्धम्मो गुणरहिओ ठाणविमुक्को य लोहसंभूओ।
विंधइ जणस्स हिययं पिसुणो बाणु व्व लग्गंतो॥५॥ 54) जम्मे विजं न हयं न हु होसइ जं च जम्मलक्खे वि।
तं जंपति तह च्चिय पिसुणा जह होइ सारिच्छे ॥६॥ मध्यात्र लिश्चित्तवक्रः । अत एव नहरणसरिच्छो नखल्लूसदृक्षः। सोऽपि नखमांसयोर्भेदनं छेदनं तज्जनकः । दुर्मुखकः ( ? द्विमुखकः ? )। अस्ति( ? अस्थि-) खण्डनसमर्थः । तथापि खलु मध्यावलितो मध्ये वक्रीकृतः॥५॥
52) [ अकुलीनो द्विमुखस्तावन्मधुरो भोजनं मुखे यावत् । मुरज इव खलो जीर्णे भोजने विरसमारसति ॥] ख्लो मुरज इव मर्दल इव भवति । गित्याह । अकुलीनो जारजातः । द्विमुखो द्विजिह्वः । तावन्मधुरो भोजनं मुखे यावत् । यावदेव भोजनादि दीयते तावन्मधुरो हृष्टः । जीणे भोजने विरसमारसति कर्णकटुभाषी । मर्दलोऽप्येवंविधः । अकुलीनोऽ-स्पृष्टभूमिः । यतोऽके धृत्वा वाद्यते । “मृदङ्गो मुरजो भेदास्त्वळ्यालिङ्गयोर्ध्वगास्त्रयः " इत्यमरसिंहः ॥ ५२ ॥
53) [ निर्धों गुणरहितः स्थान विमुक्तश्च लोभ-(लोह-) संभूतः । विध्यति जनस्य हृदयं पिशुनो बाण इव लगन् ॥] पिशुनो बाण इव लगन् जनस्य हृदयं विध्यति । उभयोः श्लेषमाह । निर्धर्मः पापी। पक्ष धर्मशब्देन धनुर्लभ्यते । धनुर्मुक्तः । तथा गुणाः सत्त्वसौजन्यादयस्तै रहितः । 'त्यक्तप्रत्यञ्चश्च । ठाणविमुक्को स्थान विमुक्तः । पक्षे स्थानानि आलीढवैशाखप्रत्यालीढादीनि तैर्विमुक्तश्च । लोभसंभूतः । लोहसंभूतश्चति ॥ ५३ ॥
54) [ जन्मन्यपि यन्न भूतं न खलु भविष्यति यच्च जन्मलक्षेऽपि । तज्जल्पन्ति तथैव पिशुना यथा भवति सदृक्षम् ॥ ] पिशुना जन्मन्यपि यन्न भूतं, न खलु भविष्य ति यज्जन्मलक्षेऽपि, तज्जल्पन्ति तथैव यथा भवति सदृक्षम् । अयमत्र भावः । यत् कदाचित् कचिन्न' संघटते, तद् घटमानमिव साक्षाउजल्पन्ति ।। ५४ ।।
1
क्वचिन्न भवति न संघटते।

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वज्जालग्गं
[55: ५.७55) गुणिणो गुणेहि विहवेहि विहविणो होंतु गम्विया नाम ।
दोसेहि नवरि गव्वो खलाण मग्गो च्चिय अउम्वो।।७।। 55) संतं न देंति वारेंति देतयं दिन्नयं पि हारति।
__ अणिमित्तवइरियाणं खलाण मग्गो च्चिय अउव्वो॥८॥ 57) परविवरलद्धलक्खे चित्तलए भीसणे जमलजीहे।
वंकपरिसक्किरे गोणसे व्व पिसुणे सुहं कत्तो ।।९।। 58) असमत्थमंततंताण कुलविमुक्काण भोयहीणाणं ।
दिवाण को न बीहइ वितरसप्पाण व खलाणं ।। १०
55) [ गुणिनो गुणैर्विभवैभिविनो भवन्तु गर्विता नाम । दोषैःकेवलं गर्वः खलानां मार्ग एवापूर्वः ।।। खलानां मार्ग एवापूर्वः । कथं ज्ञायते । गुणिनो गुणैर्गर्विता भवन्तु, विभविनो विभवैर्गर्विता नाम । केवलं दोषैर्गर्वः खलानाम् , अत एवापूर्वो मार्गः। अत्र' गुणवन्तोऽपि विभविनोऽपि गवं न विदधते गुण विभवः । तत्र दोषैः खला गर्व कुर्वत. इत्याश्चर्यम् ।। ५५ ॥
56) [ सन्न ददति वारयन्ति ददतं दत्तमपि हारयन्ति । अनि-. मित्तवरिणां खलानां मार्ग एवापूर्वः ।।] सदपि विद्यमानं न ददति । वारयन्ति ददतं पुरुषम् । दत्तमन्येनापि हारयन्ति, आच्छिद्य ग्राहयन्ति ।। अनिमित्तवैरिणां खलानां मार्गोऽपूर्वः ।। ५६ ।।
57) [ पर विवरलब्धलक्ष्ये चलचित्ते (चित्रले) भीषणे यमलजिह्वे । वक्रगमनशीले गोनस इव पिशुने सुखं कुतः ॥ ] पिशुने सुखं कुतो भवति । गोनसे सर्प इव । उभयोः श्लेषमाह । किंविशिष्टे । परस्य विवरं छिद्रं तत्र लब्धलक्ष्ये । पक्षे पर विवरम् अन्येन मूषका दिना कृतं विवरम् । चित्तलए नानाचित्ते, आश्चर्ययुक्ते । पक्षे चित्रले । भीषणे । युगलजिह्वे । वंकपरिसकिरे । सक्क गत्यर्थः । वक्रगमनशीले ॥ ५७ ॥
58) [असमर्थमन्त्रतन्त्रेभ्यः कुलविमुक्तेभ्यो भोगहीनेभ्यः। दृष्टेभ्यः को न बिभेति व्यन्तरसर्पेभ्य इव खलेभ्यः । ] दृष्टेभ्यः खलेभ्यः को ना
1 J यत्र.

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-61: ५.१३]
दुजणवजा 59) एयं चिय बहुलाहो जीविजइ जं खलाण मज्झम्मि ।
लाहो ज न डसिजइ भुयंगपरिवेढिए चलणे ।। ११ ।। 60) न सहइ अब्भत्थणियं असइ गयाणं पिपिद्रिमंसाई।
दळूण भासुरमुहं खलसीहं को न बीहेइ ।। १२॥ 61) मा वञ्चह वोसंभं पमुहे बहुकूडकवडभरियाणं ।
निव्वत्तियकज्जपरंमुहाण सुणयाण व खलाणं ।। १३॥
बिभेति । व्यन्तरसर्पेभ्य इव । किंविशिष्टेभ्य उभयेभ्यः । असमत्थमंततंताण । असमर्थानि मन्त्रतन्त्राणि येषु तेऽसमर्थमन्त्रतन्त्रास्तेभ्यः । कुलविमुक्काण कुलविमुक्तेभ्योऽकुलीनेभ्यः। पक्षे, अष्टौ नागानां कुलानि, तव्यतिरिक्तेभ्यः । भोगहीणाण । भोगहीनेभ्यः, पक्षे नि:फणेभ्यः ॥ ५८ ॥
59) [ एतदेव बहुलाभो जीव्यते यत् खलानां मध्ये। लाभो यन्न दश्यते भुजङ्गपरिवेष्टिते चरणे ॥] एतावदेव ( ? एतदेव ? ) बहुलाभ: खलानां मध्ये निवसद्भिर्यज्जीव्यते। अमुमर्थमर्थान्तरद्वारेण द्रढयति । लामो यन्न दश्यते पुमान् भुजङ्गपरिवेष्टिते चरणे ।। ५९ ॥
60) [न सहतेऽभ्यर्थनाम् (न सहतेऽभ्रस्तनितम् ) अनाति गतानामपि ( गजानामपि ) पृष्ठमांसानि । दृष्ट्वा भासुरमुखं खलसिंह को न बिभेति ॥] खल एव सिंहस्तं दृष्ट्वा को न बिभेति । सिंहसाधर्म्यमाह। खलो न सहतेऽभ्यर्थनकं, सिंहश्च न सहतेऽभ्रस्तनितं मेघगर्जितम् । अश्नाति गतानामपि पृष्ठमांसानि । गतेष्वन्यत्र पुंसु दुर्वचनं वक्ति। पक्षे, गजानामपि पृष्ठमांसान्यश्नाति भक्षयति । किंविशिष्टं खलसिंहम् । भासुरमुखं भीषणाननम् ।। ६०॥
61) [ मा व्रजत विश्रम्भं प्रमुखे बहुकूटकपटभूतानाम् । निर्तितकार्यपराङ्मुखानां शुनकानामित्र खलानाम् ।। ] मा व्रजत विश्वास शुनकानामिव खलानां प्रमुखे बहुकूटकपटभूतानां' निर्वर्तितकार्यपराङ्मुखानाम् । शुनकपक्षे, निर्वर्तितं कार्य सुरतं तत्र पराङ्मुखानाम् । स्वभाव एव तेषां, कृतसुरता योनिस्थितमेहना अपि पराङ्मुखा भवन्ति ॥ ६१ ।।
1 J बहुभिः कूटकपटै तानाम् ।

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२०
वज्जालगं
62 ) जेहिं चिय उन्भविया जाण पसाएण निग्गयपयावा । समरा डहंति विंझं खलाण मग्गो च्चिय अउव्वो ॥ १४ ॥ 63) सरसा विदुमा दावाणलेण उज्झति सुक्ख संवलिया । दुज्जणसंगे पत्ते सुयणो वि सुहं न पावेइ ॥ १५ ॥ 64) खलसज्जणाण दोसा गुणा य को वण्णिउं तरइ लोए । जइ नवरि नायराओ दोहिं जीहासहस्सेहिं ॥ १६ ॥
[62: ५.१४
६. मित्तवज्जा [ मित्रपद्धतिः ]
65) एकं चिय सलहिजइ दिणेसदियहाण नवरि निव्वहणं । आजम्म एकमेकेहि जेहि विरहो च्चिय न दिट्ठो ॥ १ ॥
62 ) [ यैरेवोर्ध्वकृता येषां प्रसादेन निर्गतप्रतापाः । शबरा दहन्ति विन्ध्यं खलानां मार्ग एवापूर्वः ॥ ] यैरेवोर्ध्वकृता, येषां प्रसादेन निर्गतप्रतापाः । य एवंविधास्ते शबरा दहन्ति विन्ध्यं पर्वतम् । खलानां मार्गोंऽपूर्वः ॥ ६२ ॥
63 ) [ सरसा अपि द्रुमा दावानलेन दह्यन्ते शुष्कसंवलिताः । दुर्जनसंग प्राप्ते सुजनोऽपि सुखं न प्राप्नोति ॥ ] सरसा आर्द्रा अपि द्रुमाः शुष्केण द्रुमेण संवलिताः संयुक्ताः सन्तो दह्यन्ते । दुर्जनसंगे प्राप्ते सुजनोsपि सुखं न प्राप्नोति । अत्र सुजन आर्द्रवृक्षसदृशः । दुर्जनः शुष्कतुल्यः ॥ ६३ ॥
64) [ खलसुजनयोदोषान् गुणांश्च को वर्णयितुं शक्नोति लोके । यदि केवलं नागराजो द्वाभ्यां जिह्वासहस्राभ्याम् ] खलसज्जनयोर्दोषान् गुणांश्च को वर्णयितुं तरह समर्थो भवति लोके । केवलं यदि नागराजो जिह्वासहस्राभ्यां द्वाभ्याम् ।। ६४ ।।
65) [ एकमेव लाप्यते दिनेश दिवसयोः केवलं निर्वहणम् । आजन्मैकैकाभ्यां याभ्यां विरह एव न दृष्टः ] एकमेव श्लाध्यते दिनेशदिवसयोर्निर्वहणम् । आजन्म एकैकाभ्यां यकाभ्यां विनिर्दिष्टः स्नेह इति । परस्परं विना न भवति ।। ६५ ॥
.

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--69 : ६.५ ]
मित्तवज्जा 66) पडिव दिणयरवासराण दोण्डं अखंडियं सुहइ ।
सूरो न दिणेण विणा दिणो वि न हु सूरविरहम्मि ॥२॥ 67) मित्तं पयतोयसमं सारिच्छं जं न होइ किं तेण ।
अहियाएइ मिलंतं आवइ आवट्टए पढमं ॥३॥ 68) तं मित्तं कायव्वं ज किर वसणम्मि देसकालम्मि।
आलिहियभित्तिबाउल्लयं वन परंमुहं ठाइ ॥४॥ 69) तं मित्तं कायव्वं जं मित्तं कालकंबलीसरिसं।
उयएण धोयमाणं सहावरंगं न मेल्लेइ ॥५॥
66) [प्रतिपन्नं दिनकरवासरयोर्द्वयोरखण्डितं शोभते। सूर्यों न दिनेन विना दिनमपि न खलु सूर्यविरहे ।।] द्वयोर्दिनकरवासरयोरखण्डितं प्रतिपन्नं शोभते। तदेव दर्शयति । सूर्यो न दिनेन विना दिनमपि सूर्येण विना न भवति । पूर्वोऽप्यर्थोऽनेन गाथान्तरेणोद्वेलितः ।। ६६ ।। . 67) [ मैत्रं पयस्तोयसमं सदृक्ष यन्न भवति किं तेन । अधिकायते मिलदापद्यावर्तते प्रथमम् ।। मित्रं ( ? मैत्रम् ? ) पयस्तोयसमम् । सादृश्यं (? सदृशम् ? ) यन्न भवति किं तेन । अधिकायते मिलदेकीभवत् । आवर्ते प्रथमम् आयाति तोयम् ।। ६७ ॥
___68) [तन्मित्रं कर्तव्यं यत् किल व्यसने देशकाले। आलिखितभित्तिपुत्रक इव न पराङ्मुख तिष्ठति ।। ] तन्मित्रं कर्तव्यं यत् । किर इति किलार्थे । व्यसने देशकाले च । आलिखितं भित्तौ बाउल्लयं चित्रलिखितपुत्रक इव न पराङ्मुखं तिष्ठति । यादृग्विधो लिखित श्चित्रपुरुषः संमुखस्तद्वद्यो दुःखकाले संमुखं ( ? पराङ्मुखः? ) न भवति, पृष्ठं न प्रयच्छति ।। ६८ ॥
69) [तन्मित्रं कर्तव्यं यन्मित्रं कालकम्बलीसदृशम् । उदकेन धाव्यमानं स्वभावरङ्ग न मुञ्चति । ] तन्मित्रं कर्तव्यं यन्मित्रं कालकम्बलीसदृशम् । उदकेन धाव्यमानं स्वभावरङ्गं न मुञ्चति । यथा कृष्णः कम्बलः शतशः पानीयेन धौतः कृष्ण एव तथा यन्मित्रमापद्ग्रस्तमपि स्वभावं न मुश्चति ॥ ६९॥

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२२
वजालग्गं
70) सगुणाण निग्गुणाण य गरुया पालंति जं जि पडिवनं । पेच्छह वसहेण समं हरेण वोलाविओ अप्पा ॥ ६ ॥
71) छिज्जउ सीसं अह होड बंधणं चयउ सव्वहा लच्छी । पडिवन्नपालणे सुपुरिसाण जं होइ तं होउ ॥ ७ ॥ 72) दिढलोहसंक लाणं अन्नाण वि विविहपासबंधाणं । ताणं चिय अहिययरं वायाबंधं कुलीणस्स ॥ ८ ॥
७. नेह्ववज्जा [ स्नेहपद्धतिः ]
73) चंदो धवलिज्जइ पुण्णिमाइ अह पुण्णिमा वि चंदेण । समसुहदुक्खाइ मणे पुण्णेण विणा न लब्भंति ॥ १ ॥
[ 70: ६.६-
70 ) [ सगुणानां निर्गुणानां च गुरवः पालयन्ति यदेव प्रतिपन्नम् । प्रेक्षध्वं वृषभेण समं हरेणातिक्रामित आत्मा ॥ ] सगुणानां निर्गुणानां च गुरुका महान्तः प्रतिपन्नं यत् तत् प्रतिपालयन्ति, नेतरे क्षुद्राः । अत्र दृष्टान्तमाह । प्रेक्षध्वं वृषभेण समं सह हरेण आत्मा अतिक्रामितः । यथा हरः सप्तभुवनाधिपतिर्हस्त्यश्वादि परिहृत्य आगतं वृषभमङ्गीचकार तथा निर्गुणं सगुणमपि पुरुषं महान् प्रतिपद्यत इति ॥ ७० ॥
71 ) [ छिद्यतां शीर्षमथ भवतु बन्धनं त्यजतु सर्वथा लक्ष्मीः । प्रतिपन्नपालने सुपुरुषाणां यद्भवति तद्भवतु ॥ ] छिद्यतां शीर्ष मस्तकम् । अथवा भवतु बन्धनम् । त्यजतु सर्वथा लक्ष्मीः । प्रतिपन्नपालने सत्पुरुषाणां यद्भवति तद्भवतु । यद्यपि पूर्वोक्तम् अहमहमिकयोल्लसति तथापि प्रतिपन्नं कुर्वत एव महान्तः ॥ ७१ ॥
विविधपाशबन्धेभ्यः ।
73 ) [ चन्द्रो धवली क्रियते पूर्णिमयाथ पूर्णिमापि चन्द्रेण । समसुखदुःखानि मन्ये पुण्येन विना न लभ्यन्ते ॥ ] चन्द्रो धवली क्रियते पूर्णिमया अथ पूर्णिमापि चन्द्रेण । मणे इति अहं मन्ये । समसुखदुःखाः पुण्येन बिना न लभ्यन्ते । अमुमेवार्थमर्थान्तरेण प्रकटयति ॥७३॥
72) [ दृढलोहशङ्खलाभ्योऽन्येभ्योऽपि
तेभ्य एवाधिकतरं वाग्बन्धनं कुलीनस्य ॥ ]

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-78: ७.६]
नेहवजा 74) एकाइ नवरि नेहो पयासिओ तिहुयणम्मि जोण्हाए।
जा झिज्जइ झीणे ससहरम्मि वड्ढेइ वड्ढ़ते ॥२॥ *75) झिज्जइ झीणम्मि सया वड्ढइ वड्ढंतयम्मि सविसेसं।
सायरससीण छज्जइ जयम्मि पडिवन्नणिव्वहणं ॥३॥ 76) पडिवनं जेण समं पुव्वणिओएण होइ जीवस्स।
दूरट्ठिओ न दूरे जह चंदो कुमुयसंडाणं ॥४॥ 27) दूरट्ठिया न दूरे सज्जणचित्ताण पुव्वमिलियाणं ।
गयणट्टिओ वि चंदो आसासइ कुमुयसंडाई ॥५॥ 78) दिट्टे वि हु होइ सुहं जइ विन पावंति अंगसंगाई।
दूरढिओ वि चंदो सुणिव्वुई कुणइ कुमुयाणं ॥ ६॥
74) [ एकया केवलं स्नेह : प्रकाशित स्त्रिभुवने ज्योत्स्नया । या क्षीयते क्षीणे शशधरे वर्धते वर्धमाने ॥ ] एकया एव ज्योत्स्नया त्रिभुवने स्नेहः प्रकाशितः। या शशधरे खिन्ने खिद्यते (? क्षीणे क्षीयते), चर्धमाने वर्धते ॥ ७४ ॥
75) [क्षीयते क्षीणे सदा वर्धते वर्धमाने सविशेषम् । सागरशशिनो राजते जगति प्रतिपन्न निर्वहणम् ।। ] सागरश शिनो गति प्रतिपन्न निर्वहणं शोभते । योग्यतां भजते । कथम् । यत् सागरस्तस्मिन् क्षीणे क्षीयते, सदा सर्वदा वर्धमाने स्फीतीभवति, स्फायते ।। ७५ ।।
76) [प्रतिपन्न येन सम पूर्वनियोगेन भवति जीवस्य । दूरस्थितो न दूरे यथा चन्द्रः कुमुदपण्डानाम् ।। ] जीवस्य पूर्वनियोगेन पूर्वकृतकर्मणा येन समं प्रतिपन्नं भवति, स दूरस्थितोऽपि न दूरे। अत्र दृष्टान्तः । यथा चन्द्रः कुमुदखण्डानां कैरवाणां दूर स्थितोऽपि न दूरे भवति ।।७६।।
77) दूरस्थिता न दूरे सज्जन चित्तानां पूर्वमिलितानाम् । गगनस्थितोऽपि चन्द्र आश्वासयति कुमुदषण्डानि ।। ] पूर्वमिलितानां सज्जनचित्तानां दूर स्थिता न रं भवन्ति । दृष्टान्तमाह । गगनस्थितोऽपि चन्द्रः कुमुदखण्डान्याशास्ते विकाशयतीति यावत् ।। ७७ ।।
___78) [ दृष्टेऽपि खलु भवति सुखं यद्यपि न प्राप्नुवन्त्यङ्गसंगान् । दूरस्थितोऽपि चन्द्रः मुनिर्वृतिं करोति कुमुदानाम् ।।] दृष्टेऽपि सुखं

Page #89

२४
घजालग्गं
[79: ७..79) एमेव कह वि कस्स वि केण वि दिटेण होइ परिओसो।
कमलायराण रहणा किं कज्जं जेण वियसंति ॥७॥. 80) कत्तो उग्गमइ रई कत्तो वियसंति पंकयवणाई। सुयणाण जए नेहो न चलइ दूरठियाणं पि ॥ ८॥
८. नीइवज्जा [नीतिपद्धतिः] 81) जं जस्स मम्मभेयं चालिजंतं च दूमए हियर्य ।
तं तस्स कण्णकडुयं कुलेसु जाया न जपात ॥१॥ 8) संतेहि असंतेहि य परस्स किं जंपिएहि दोसेहिं ।
अत्यो जसो न लब्भह सो वि अमित्तो कओ होइ ॥२॥ भवति यद्यपि अङ्गसंगं न प्राप्नोति । दूरस्थितोऽपि चन्द्रः कुमुदानां सुष्टु निर्वृतिं सुखं, तात्त्विकतया विकाश, करोति ।। ७८ ।।।
79) एवमेव कथमपि कस्यापि केनापि दृष्टेन भवति परितोषः । कमलाकराणां रविणा किं कार्यं येन विकसन्ति ।। ] एवमेव मुधैव कथमपि कस्यापि केनापि दृष्टेन परितोषो भवति । कथं ज्ञायत इत्याह । कमलाकराणां पद्मखण्डानां रविणा सूर्येण किं कार्यं येन हेतुना ते विकसन्ति ।। ७९ ।।
80) [ कुत उद्गच्छति रविः कुतो विकसन्ति पङ्कजवनानि ।' मुजनानां जगति स्नेहो न चलति दूरस्थितानामपि ।। ] कुतः क्वोद्गच्छति रविः कुतश्च विकसन्ति पङ्कजवनानि । सुजनानां यत्र स्नेहो दूरस्थितानामपि न चलति ।। ८० ।।
81) [ यद्यस्य मर्मभेदम् उच्यमानं च दूनयति हृदयम् । तत्तस्य कर्णकटुकं कुलेषु जाता न जल्पन्ति ।। ] यद्यस्य मर्मभेदं चाल्यमानम् उच्यमानं यते हृदयम् । तत्तस्य कर्णकटुकं कुलेषु जाताः कुलजा न जल्पन्ति ॥ ८१ ।।
82) [ सद्भिरसद्भिश्च परस्य किं जल्पितैर्दोषैः । अर्थो यशो न लभ्यते स चामित्रः कृतो भवति ।। ] परस्य सद्भिरसद्भिरपि जल्पितैदोषैः कि प्रयोजनं, न किमपि । अर्थों यशो न लभ्यते, स चामित्रीकृतो भवति, शत्रुः कृतो भवतीत्यर्थः ।। ८२ ।।

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~86: ८.६ ]'
नीवजा
83) अप्प हियं कायव्वं जइ सक्कड़ पर हियं च कायव्वं । अपहियपरहियाणं अप्पहियं चैव कायव्वं ॥ ३ ॥ 84) पुरिसे सच समिद्धे अलियपमुके सहावसंतुट्टे ।
तवधम्मणियममइए विसमा वि दसा समा होइ ॥ ४ ॥ 85) सीलं वरं कुलाओ दालिद्दं भव्वयं च रोगाओ ।
विज्जा रज्जाउ वरं खमा वरं सुद्ठु वि तवाओ ॥ ५ ॥ 86) सीलं वरं कुलाओ कुलेण किं होइ विगयसीलेण । कमलाइ कद्दमे संभवंति न हु हुंति मलिणारं ॥ ६ ॥
83) [ आत्महितं कर्तव्यं यदि शक्यते परहितं च कर्तव्यम् । आत्महितपर हितयोरात्महितं चैव कर्तव्यम् ।। ] आत्महितं कर्तव्यं, यदि शक्यते कर्तुं तदा परहितं च कर्तव्यम् । आत्महितपर हितयोर्मध्ये आत्महितं कर्तव्यम् इयमेव नीतिः ।। ८३ ।।
२५.
84 ) [ पुरुषे सत्यसमृद्धेऽलीकप्रमुक्ते स्वभावसंतुष्टे । तपोधर्मनियममये विषमापि दशा समा भवति ।। ] एते गुणाः पुरुषे वर्तमानं दशावैषम्यं नाशयन्तीति भावः ॥ ८४ ॥
85) [ शीलं वरं कुलात् दारिद्र्यं भव्यं च रोगात् । विद्या राज्याद्वरें : क्षमा वरं सुष्वपि तपसः ॥ ] कुलाच्छीलं वरम् रोगाद् दारिद्र्यं वरम्,, अल्पव्ययं नीरोगत्वम् । वरं राज्याद्विद्या । सुष्ट्वपि तपसः क्षमा वरम् । अकुलोsपि यदि शीलवान्, दरिद्रोऽपि नीरोगो, भ्रष्टराज्यादपि ( ? भ्रष्टराज्योऽपि ) विद्यावान, प्रतप्ततपसोऽपि ( प्रतप्ततपस्कोऽपि ) क्षमावान् पुरुष: श्रेष्ठ इति भावः ।। ८५ ।।
86) [ शीलं वरं कुलात् कुलेन किं भवति विगतशीलेन । - कमलानि कर्दमे संभवन्ति न खलु भवन्ति मलिनानि ॥ ] पूर्वोक्तानां पदार्थानामाद्यं दृष्टान्तयति । शीलं वरं कुलात् । कुलेन किं भवति विगत --- शीलेन । कुतः । कमलानि कर्दमें संभवन्ति, न खलु भवन्ति मलिनानि । अतः शीलं कारणं न तु वंशः ॥ ८६ ॥

Page #91

२६
वजालग्गं
[87 : ८.७
87) जं जि खमेइ समत्थो घणवंतो जं न गव्वमुव्वहछ । जं च सविज्जो नमिरो तिसु तेसु अलंकिया पुहबी ॥ ७ ॥ 88 ) छंद जो अणुवट्टइ मम्मं रक्खर गुणे पयासेइ । सो नवर माणुसाणं देवाण वि वल्लहो होइ ॥ ८ ॥ 89) छणवंचणेण वरिसो नासह दिवसो कुभोयणे भुत्ते । कुकलत्तेण य जम्मो नासइ धम्मो अहम्मेण ॥ ९ ॥ ५०) छन्नं धम्मं पयडं च पोरिसं परकलत्तवंचणयं । गंजणरहिओ जम्मो राढाइत्ताण संपडइ ॥ १० ॥
87) [ यत् खलु क्षमते समर्थों धनवान् यन्न गर्वमुद्रहति । यच्च सविद्यो नम्रस्त्रिभिस्तैरलङ्कृता पृथ्वी ।। ] त्रिभिरेवालङ्कृता पृथ्वी । कैः -कैरित्याह । यत् क्षाम्यति समर्थः । धनवांश्च यद्गर्वं नोद्वहति । यच्च - सविद्यो नमिरो नम्रः ॥ ८७ ॥
I
1
४२) [ छन्दं योऽनुवर्तते मर्म रक्षनि गुणान् प्रकाशयति । स न केवलं मानुषाणां देवानामपि वल्लभो भवति ||] छन्दं योऽनुवर्तते । कोऽर्थः । स्वामिनं प्रति । स्वामी कथयति दक्षिणामपि पूर्वी दिशं यदा तदा यः -सेवकः स वक्ति " इयं पूर्वैत्र दिग् न दक्षिणा " । तथा वटो वटोऽयं न भवति, किंतु पिपल इति, तत्र पिपल एवेति वक्ति । इदं छन्दानुवर्तनम् । मर्म रक्षति, गुणान् प्रकाशयति । स न केवलं मनुष्याणां, देवाना - वल्लभो भवतीत्यर्थः ॥ ८८ ॥
89) [ क्षणवचनेन वर्षो नश्यति दिवसः कुभोजने भुक्ते । कुकलत्रेण च जन्म नश्यति धर्मोऽधर्मेण ।। ] क्षण उत्सवो दीपोत्सवादिः । तस्य - वञ्चनेनाकरणेन वर्षो नश्यति । दिवसः कुभोजने भुक्ते । जन्म कुकलत्रेण, अधर्मेण धर्मोऽपि नश्यति ॥ ८९ ॥
90 ) [ छनो धर्मः प्रकटं च पौरुषं परकलत्रवञ्चनम् । कलङ्करहितं जन्म भव्यात्मनां संपद्यते ॥ ] धर्मश्छन्नोऽप्रकटः । प्रकटं च पौरुषम् । परकलत्रवञ्चनम् । कलङ्करहितं जन्म | राढाइत्ताण भव्यात्मनां भाग्यवतामिति यावत् । भवति संपद्यते ।। ९० ।।

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..-95 : ९.५]
धीरवजा ९. धीरवज्जा [धीरपद्धतिः] 91) अप्पाणं अमुयंता जे आरंभंति दुग्गमं कज्ज।।
परमुहपलोइयाणं ताणं कह होइ जयलच्छी॥१॥ 92) सिग्धं आरुह कज्जं पारद्धं मा कहं पि सिढिलेसु ।
पारद्धसिढिलियाई कज्जाइ पुणो न सिज्झंति ।।२॥ 93) अच्छउ ता इयरजणो अंगे चिय जाइ पंच भूयाई।
ताहं चिय लज्जिज्जइ पारद्धं परिहरंतेण ॥३॥ 94) झीणविहवो वि सुयणो सेवइ रम्नं न पत्थए अन्नं ।
मरणे वि अइमहग्धं न विकिणइ माणमाणिकं ॥४॥ 95) बे मग्गा भुवणयले माणिणि माणुनयाण पुरिसाणं ।
अहवा पावंति सिरिं अहव भमंता समप्पंति ॥ ५॥
91) [ आत्मानममुञ्चन्तो य आरभन्ते दुर्गमं कार्यम् । परमुखा'चलोकिनां तेषां कथं भवति जयलक्ष्मीः ।। ] आत्मानममुञ्चन्तो य आरभन्ते दुर्गमं कार्यं परमुखावलोकिनां तेषां कथं जयलक्ष्मीर्भवति ।। ९१ ।।
92) [ शीघ्रमारोह कार्य प्रारब्धं मा कथमपि शिथिलय । प्रारब्धशिथिलितानि कार्याणि पुनर्न सिध्यन्ति ॥] शीघ्रमारभस्व कार्य, प्रारब्धं मा · कथमपि शिथिलय । प्रारब्धशिथिलितानि कार्याणि पुनर्न सिध्यन्ति ।।९२॥
93) [आस्तां तावदितरजनोऽङ्ग एव यानि पञ्च भूतानि । तेभ्य एव लज्ज्यते प्रारब्धं परिहरता ।। ] आस्तां तावदितरजनः । अङ्गस्थितानि यानि पञ्च भूतानि पृथिव्यप्तेजोवाय्वाकाशास्तेभ्य एव लज्ज्यते प्रारब्धं 'परिहरता त्यजता पुरुषेण ।। ९३ ।।
94) [क्षीणविभवोऽपि सुजन: सेवतेऽरण्यं न प्रार्थयतेऽन्यम् । मरणेऽप्यतिमहाघे न विक्रीणाति मानमाणिक्यम् || ] क्षीणविभवोऽपि सुजनः सेवतेऽरण्यं प्रार्थयते नान्यम् । मरणेऽप्यतिमहाघ न विक्रीणाति मानमाणि“क्यम् । धीरा दरिद्रिणोऽपि मरणभाजोऽपि मानं मुक्त्वान्यं न प्रार्थयन्त -इति भावः ॥ ९४ ॥
95) [द्वौ मार्गों भुवनतले मानिनि मानोन्नतानां पुरुषाणाम् । 'अथवा प्राप्नुवन्ति श्रियमथवा भ्रमन्तः समाप्यन्ते ॥] द्वावेव मार्गों भुवनतले

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वजालग्गं
[96 : ९.६96) बेण्णि वि हुँति गईओ साहसवंताण धीरपुरिसाणं ।
वेल्लहलकमलहत्था रायसिरी अहव पव्वज्जा॥६॥ 97) अहवा मरंति गुरुवसणपेलिया खंडिऊण नियजीहं ।
नो गंतूण खलाणं चवंति दीणक्खरं धीरा ॥७॥ अह सुप्पइ पियमालिंगिऊण उत्तुंगथोरथणवठे।
अह नरकरंककंकालसंकुले भीमणमसाणे ॥८॥ 99) अह भुंजइ सह पियकामिणीहि कच्चोलथालसिप्पीहिं।
अहवा विमलकवाले भिक्खं भमिऊण पेयवणे ॥९॥
मानिनि मानोन्नतानां पुरुषाणाम् । अथवा भ्रमन्तो ग्रामनगराटवीषु श्रियं प्राप्नुवन्ति, अथवा समाप्यन्ते म्रियन्त इत्यर्थः ।। ९५ ।।
95) [द्वे अपि भवतो गती साहसवतां धीरपुरुषाणाम् । विकसित-.. कमलहस्ता राजश्रीरथवा प्रव्रज्या ।। ] द्वे एव गती भवतः । केषाम् । साहसवतां धीरपुरुषाणाम् । के ते इत्याह । विकसितकमलहस्ता राजश्रीरथवा प्रव्रज्या ।। ९६ ।।
97) [ अथवा म्रियन्ते गुरुव्यसनप्रेरिताः खण्डयित्वा निज जिह्वाम्। नो गत्वा खलानां जल्पन्ति दीनाक्षरं धीराः ।। ] अथवा धीरा निजजिह्वां खण्डयित्वा गुरुव्यसनप्रेरिताः सन्तो म्रियन्ते, नो गत्वा खलानां पुरतो दीनाक्षरं देहीत्यादि जल्पन्ति ।। ९७ ।।
98) [ अथ सुप्यते प्रियामालिङ्गयोत्तुङ्गपृथुस्तनपृष्ठे । अथ नरकरङ्ककङ्कालसंकुले भीषणश्मशाने ||:] अथ पक्षान्तरे प्रियामालिङ्गयोत्तुङ्गविस्तीर्णस्तनपृष्ठे धीरेण सुप्यते। अथ नरकरङ्ककङ्कालसंकुले भीषणे श्मशाने ।। ९८ ॥
99) [ अथ भुङ्क्ते सह प्रियका मिनीभिः कच्चोलस्थालशुक्तिभिः । अथवा विमलकपाले भिक्षां भ्रान्त्वा प्रेतवने ॥ ] अथवा भुङ्क्ते प्रियकामिनीभिः साकं कच्चोलस्थालशुक्तिभिः । अथवा विमलकपाले भिक्षां भान्त्वा प्रेतवने भुङ्क्ते धीरः ।। ९९ ॥

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-104 : ९.१४]
धीरवजा 100) नमिऊण जं विढप्पइ खलचलणं तिहुयणं पि किं तेण ।
माणेण जं विढप्पइ तर्ण पि तं निव्वुई कुणइ ॥ १०॥ 101) ते धन्ना ताण नमो ते गरुया माणिणो थिरारंभा।
जे गरुयवसणपडिपेल्लिया वि अन्नं न पत्थंति ॥ ११ ॥ 102) तुंगो ञ्चिय होइ मणो मणंसिणो अंतिमासु वि दसासु ।
अत्यंतस्स वि रइणो किरणा उद्धं चिय फुरंति ॥ १२ ॥ 103) ता तुंगो मेरुगिरी मयरहरो ताव होइ दुत्तारो।
ता विसमा कज्जगई जाव न धीरा पवज्जंति ॥१३ ।। 104) ता वित्थिण्णं गयणं ताव च्चिय जलहरा अइगहीरा। .
ता गरुया कुलसेला जाव न धीरेहि तुलंति ॥१४॥
100) [ नत्वा यदय॑ते खलचरणं त्रिभुवनमपि किं तेन । मानेन यदय॑ते तृणमपि तन्निर्वृतिं करोति ।। ] खलचरणं नत्वा यत् त्रिभुवनम'प्यय॑ते, किं तेन त्रिभुवनेन । मानेन यत् तृणमप्यमंते तनिर्वृतिं सुखं करोति ।। १००॥
101) [ ते धन्यास्तेभ्यो नमस्ते गुरवो मानिनः स्थिरारम्भाः। ये गुरुव्यसनप्रतिप्रेरिता अप्यन्यं न प्रार्थयन्ते ।। १०१ ।।]
102) [ तुङ्गमेव भवति मनो मनस्विनोऽन्तिमास्वपि दशासु। अस्तमयमानस्यापि रवेः किरणा ऊर्ध्वमेव स्फुरन्ति ।। १०२।।]
103) [ तावत्तुङ्गो मेरुगिरिर्मकरालयस्तावद्भवति दुस्तरः। तावद्विषमा कार्यगतिर्यावन्न धीराः प्रपद्यन्ते ।। ] तावत्तुङ्गो मेरु गिरिर्मकरगृहस्तावद्भवति दुस्तरः । तावद्विषमा कार्यगतिर्यावद्धीरा न प्रतिपद्यन्ते। धीरा एवैतत् पूर्वोक्तं कर्तुमलंकर्मीणाः ।। १०३ ।।
104) [ तावद्विस्तीर्ण गगनं तावदेव जलधरा अतिगभीराः । 'तावद्गुरुकाः कुलशैला यावन्न धीरैस्तुल्यन्ते ॥] तावद्विस्तीणं गगनं तावदेव जलधरा अतिगभीराः, तावद्गुरुकाः कुलशैलाः, यावन धीरेस्तोल्यन्ते ।। १०४॥

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वजालग्गं
[105 : ९.१५-~
105) मेरू तिणं व सग्गो घरंगणं हत्थछित्तं गयणयल।
वाहलिया य समुद्दा साहसवंताण पुरिसाणं ॥ १५ ॥ 106) संघडियघडियाविघडियघडंतविघडंतसंघडिज्जंतं ।
अवहत्थिऊण दिव्यं करेइ धीरो समारद्धं ॥ १६ ॥
१०. साहसवज्जा [ साहसपद्धतिः] 107) साहसमवलंबंतो पावइ हिय इच्छियं न संदेहो।
जेणुत्तमंगमेत्तेण राहुणा कवलिओ चंदो ॥१॥ 108) तं किं पि साहसं साहसेण साहंति साहससहावा ।
जं भाविऊण दिव्वो परंमुहो धुणइ नियसीसं ॥२॥
105) [ मेरुस्तृणमिव स्वर्गो गृहाङ्गणं हस्तस्पृष्टं गगनतलम् । क्षुद्रनद्यः समुद्राः साहसवतां पुरुषाणाम् ।। ] साहसवतां पुरुषाणां मेरुस्तृणमिव, स्वर्गो गृहाङ्गण मिव, हस्तस्पृष्टं गगनतलं, समुद्राश्च क्षुद्रनद्य इव । को भावः । यथा तृणमाक्रम्यते तथा मेरुः । यथा गृहाङ्गणं तथा स्वर्गः। गगनतलं हस्तेन स्पृश्यते, समुद्राः क्षुद्रनद्य इव तीर्यन्त इति ॥ १०५ ।।
___106) [ संघटितघटितविघटितघटमान विघटमानसंघट्यमानम् । अपहस्स्य दैवं करोति धीरः समारब्धम् ।। ]
107) [ साहसमवलम्बमानः प्राप्नोति हृदयेप्सितं न संदेहः । यनोत्तमाङ्गमात्रेण राहुणा कवलितश्चन्द्रः ।। ] साहसमवलम्बमानः पुमान् प्राप्नोति हृदयेप्सितं न संदेहः । कथमेवं ज्ञायत इत्याह । येन कारणेनोत्तमाङ्गमात्रेण शिरःशेषेण राहुणा स्वभीनुना चन्द्रः कवलितः । अत्र साहसमेव प्रमाणम् । नो चेद् हस्तपादाद्यवयवसंयुक्तं चन्द्रं मूर्धमात्रो राहुः कथं कवलयितुमीष्टे ॥ १०७ ।।
___ 108) [ तत् किमपि साहसं साहसेन साधयन्ति साहसस्वभावाः । यद् भावयित्वा दैवं पराङ्मुखं धूनयति निज शिरः ।। ] साहससहायाः पुमांसः ताहसेन तत् किमपि साहसं साधयन्ति । यद् भावयित्वा दैवं पराङ्मुखं सच्छिरो निजं धूनयति “अहो अस्य साहसं यदेवमकार्षीत् " इति ।। १०८ ॥
1C साहससहाया

-For Private &Personal use Only

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-113 : १०.७]
साहसवज्जा
112)
109) थरथरइ धरा खुम्भंति सायरा होइ विम्हलो' दइयो।
असमववसायसाहससंलद्धजसाण धीराणं ॥३॥ 110) अगणियसमविसमाणं साहसतुंगे समारुहंताणं ।
रक्खइ धोराण मणं आसन्नभयाउलो दइवो ॥४॥ 111) तं किंपिकम्मरयणं धीरा ववसंति साहसवसेणं।
जं बंभहरिहराण वि लग्गइ चित्ते चमकारो॥५॥ धीरेण समं समसीसियाइ रे दिव्व आरुहंतस्स।
होहिह किं पि कलंकं धुव्वंतं जं न फिट्टिहिइ ॥ ६ ॥ 113) जह जह न समप्पइ विहिवसेण विहडंतकज्जपरिणामो।
तह तह धीराण मणे वड्ढइ बिउणो समुच्छाहो ।। ७॥
109) [ कम्पते धरा क्षुभ्यन्ति सागरा भवति विह्वलं दैवम् ।। असमव्यवसायसाहससंलब्धयशोभ्यो धीरेभ्यः ॥] धीरेभ्य एवं भवति । कथमित्याह । धरा पृथ्वी थरथरायते कम्पते । क्षुभ्यन्ति सागराः। भवति विह्वलं दैवम् । किंविशिष्टेभ्यो धीरेभ्यः । असमव्यवसायसाहसवद्भयः. ॥ १०९ ।।
110) [ अगणितसम विषमाणां साहसतुङ्गे समारोहताम् । रक्षति: धीराणां मन आसन्नभयाकुलं दैवम् ।। ]
111) [ तत्किमपि कर्मरत्नं धीरा व्यवस्यन्ति साहसवशेन । यदू ब्रह्महरिहराणामपि लगति चित्ते चमत्कारः ॥] तंत् किमपि कर्मरत्नं धीरा व्यवस्यन्ति साहसवशेन, यद् ब्रह्महरिहराणामपि चित्ते चमत्कारों लगति ।। १११ ॥
112) [धीरेण समं समशीर्षिकायां रे दैवारोहतः। भविष्यति कोऽपि कलङ्को धाग्यमानो यो न यास्यति ॥ ] रे दैव, धीरेण समं समसीसियाए स्पर्धया आरोहतस्तव कोऽपि कलङ्को भविष्यति यो धाव्यमानोऽपि न यास्यति ॥ ११२ ॥
___ 113) [ यथा यथा न समाप्यते विधिवशेन विघटमानकर्मपरिणामः । तथा तथा धीराणां मनसि वर्धते द्विगुणः समुत्साहः ॥] यथा यथा विधि-.
1C भिंभलो

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वज्जालग्गं
[ 114 : १०.८
___ 114) फलसंपत्तीइ समोणयाइ तुंगाइ फलविपत्तीए।।
हिययाइ सुपुरिसाणं महातरूणं व सिहराई ॥८॥ 115) हियए जाओ तत्थेव वड़िढओ नेय पयडिओ लोए।
ववसायपायवो सुपुरिसाण लक्खिज्जइ फलेहि'॥९॥ 116) ववसायफलं विहवो विहवस्स य विहलजणसमुद्धरणं ।
विहलुद्धरणेण जसो जसेण भण किं न पज्जत्तं ॥ १०॥ 117) आढत्ता सप्पुरिसेहि तुंगववसायदिन्नहियएहिं।
कज्जारंभा होहिंति निप्फला कह चिरं कालं ॥११॥
वशेन विघटमानः कार्यपरिणामो न समाप्यते, न पूर्णो भवति, तथा तथा धीराणां मनसि द्विगुणः समुत्साहो वर्धते ।। ११३ ॥
114) [ फलसंपत्त्या समवनतानि तुङ्गानि फल विपत्त्या । हृदयानि सुपुरुषाणां महातरूणामिव शिखराणि ।। । फलसंपत्त्या समवनतानि तुङ्गानि " फल विपत्त्या, सत्पुरुषाणां हृदयानि महातरूणामाम्रादीनां शिखराणीव भवन्तीत्यध्याहर्तव्यम् ।। ११४ ।।
115) [हृदये जातस्तत्रैव वर्धितो नैव प्रकटितो लोके । व्यवसायपादपः सुपुरुषाणां लक्ष्यते फलैः ।।] व्यवसायपादपः सुपुरुषाणां फलैः लक्ष्यते । अत्र फलं कार्यनिष्पत्तिः । किंविशिष्टो व्यवसायपादपः । हृदये जात उत्पनस्तत्रैव वर्धितो नैव प्रकटितो लोके । अन्यो यः पादपो भवति स जातमात्रो दृश्यते वर्धमानश्च । अयं तु व्यवसायवृक्षः फलैरेव ज्ञायते । अयं भावः। - सत्पुरुषाणां व्यवसाय: फलित एव ज्ञायते, न पूर्वमिति ।। ११५ ॥
116) [ व्यवसायफलं विभवो विभवस्य च विह्वलजनसमुद्धरणम् । विह्वलोद्धरणेन यशो यशसा भण किं न पर्याप्तम् ।। ] व्यवसायफलं विभवः । विभवफलं विह्वलजनसमुद्धरणम् । विह्वलोद्धरणेन यशो, यशसा भण किं न पर्याप्तम् अपि तु सर्वमपि संपूर्णम् ।। ११६ ॥
___117) [ आरब्धाः सत्पुरुषैस्तुङ्गव्यवसायदत्तहृदयैः । कार्यारम्भा भविष्यन्ति निष्फलाः कथं चिरं कालम् ।। ] सत्पुरुषैस्तुङ्गव्यवसायदत्त
1 Jफलेण

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-121 : ११.२ ]
दिव्ववज्जा 118) न महुमहणस्स' वच्छे मज्झे कमलाण नेय खीरहरे।
ववसायसायरे सुपुरिसाण लच्छी फुडं वसइ ।। १२॥ 119) तदियहारंभवियावडाण मित्तककज्जरसियाणं। रविरहतुरयाण व सुपुरिसाण न हु हिययवीसामो॥१३॥
११. दिव्ववज्जा [ दैवपद्धतिः] 120) अत्थो विज्जा पुरिसत्तणं च अन्नाइ गुणसहस्साई।
दिव्वायत्ते कज्जे सव्वाइ नरस्त विहडंति ॥ १॥ 121) सत्थत्थे पडियस्स वि मझेणं एइ किं पितं कज्ज।
जं न कहिउं न सहिउं न चेव पच्छाइउं तरइ ॥२॥
हृदयैः कार्यारम्भाः प्रारब्धाः कथं चिरकालं निष्फला भविष्यन्ति । अफि तु तत्क्षणादेव फलिष्यन्ति ।। ११७ ॥
___ 118) [न मधुमथनस्य वक्षसि मध्ये कमलानां नैव क्षीरनिधौ । व्यवसायसागरे सुपुरुषाणां लक्ष्मीः स्फुटं वसति ॥] लक्ष्मीन मधुमथनस्य वक्षसि वसति, न कमलानां मध्ये, नैव क्षीरनिधौ। स्फुटं व्यवसायसागरे सत्पुरुषाणां व्यवसाय एव सागरस्तत्र वसति ।। ११८ ।।।
___ 119) [तदिवसारम्भन्यापूतानां मित्रैककार्यरसिकानाम् । रविरथतुरगाणामिव सुपुरुषाणां न खलु हृदयविश्रामः ॥] तदिवसारम्भविशेषव्यापूतानां मित्रैककार्यरसिकानां सत्पुरुषाणां न खलु हृदयविश्रामः । केषामिव । र विरथतुरंगाणामिव । यथा सूर्यस्यन्दनसंप्रसक्तानाम् ( तुरगाणाम् ) अहर्निशं परिभ्रमतां विश्रामो नास्ति । तेषामपि किंविशिष्टानाम् । मित्रः सूर्यः, तस्यैककार्यरसिकानाम् ।। ११९ ॥
___120) [ अर्थों विद्या पौरुषं चान्यानि गुणसहस्राणि । दैवायत्ते कार्ये सर्वाणि नरस्य विघटन्ते ॥ १२० ।।]
121) [ शास्त्रार्थे पतितस्यापि मध्येनैति तत् किमपि कार्यम् । यत्न कथयितुं न सोढुं न चैव प्रच्छादयितुं शक्नोति ॥] स्वस्थार्थे पतितस्याफि
1 BCJ: ण हु महुमहसस

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वज्जालग्गं
[ 122 : ११.३
122) जइ विसइ विसमविवरं लंघइ उयहिं करेइ ववसायं ।
तह वि हु फलं न पावइ पुरिसो दिव्वे पराजुत्ते ॥३॥ 123) नग्धंति गुणा विहडंति बंधवा वल्लहा विरज्जति ।
ववसाओ न समप्पइ नरस्स दिव्वे पराहुत्ते ॥४॥ 124) जं जं डालं लंबइ हत्थे गहिऊण वीसमइ जत्थ।
___ सा सा तडत्ति तुदृइ नरस्स दिव्वे पराहुत्ते ॥५॥ 125) जं नयणेहि न दीसह हियएण वि जं न चिंतियं कह वि।
तं तं सिरम्मि निवडइ नरस्स दिव्वे पराहुत्ते ॥६॥
तत् किमपि कार्य मध्य एति, यत् कार्यं न कथयितुं, न सोढुं, न चैव प्रच्छादयितु तीर्यते समर्थ्यते ।। १२१ ॥
122) [ यदि विशति विषमविवरे लक्खयत्युदधिं कुरुते व्यवसायम् । तथापि खलु फलं न प्राप्नोति पुरुषो दैवे पराग्भूते ।। ] यदि विशति विषमविवरे, उदधिं लङ्घयति अतिक्रामति, कुरुते ब्यवसायं, तथापि दैवे पराङ्मुखे फलं पूर्वकृतस्य न प्राप्नोति पुमान् ।। १२२ ॥
123) [ नार्घन्ति गुणा विघटन्ते बान्धवा वल्लभा विरज्यन्ते । व्यवसायो न समाप्यते नरस्य दैवे पराग्भूते ।। ] नार्धन्ति गुणाः, विघटन्ते बान्धवाः, वल्लभा विरज्यन्ते । व्यवसायो न समाप्यते समाप्तिं याति नरस्य दैवे पराङ्मुखे ।। १२३ ॥
124) [यां यां शाखां लम्बते हस्ते गृहीत्वा विश्राम्यति यस्याम् । सा सा तटदिति त्र्युटयति नरस्य दैवे पराग्भूते ॥ ] दैवे पराङ्मुखे सति यां यां शाखामालम्बते हस्तेन गृहीत्वा यस्यां च विश्राम्यति सा सा शाखा नरस्य त्रुट्यतीति दैवविलसितमिदम् ॥ १२४ ॥
125) [ यन्नयनाभ्यां न दृश्यते हृदयेनापि यन्न चिन्तितं कथमपि । तत्तच्छिरसि निपतति नरस्य दैवे पराग्भूते ॥ ] यन्नयनाभ्यां नैव दृश्यते हृदयेनापि यन्न चिन्तितं कथमपि, तत्तच्छिरसि निपतति नरस्य दैवे परामुखे ॥ १२५॥

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३५
-129 : १२.४]
विहिवजा
१२. विहिवजा [विधिपद्धतिः] 126) खंडिजइ विहिणा ससहरो वि सूरस्स होइ अस्थमणं ।
हा दिव्वपरिणईए कवलिज्जइ को न कालेणं ॥१॥ 127) को एत्थ सया सुहिओ कस्स व लच्छी विराइ पेम्माई।
कस्स व न होइ खलणं भण को हुन खंडिओ विहिणा ॥२॥ 128) उन्नय नीया नीया वि उन्नया हुंति तक्खण च्चेव ।
विहिपरिणामियकज्ज हरिहरबम्हा न याति ॥३॥ 129) विहिणा जं चिय लिहियं नलाडवट्टीइ तेण दइवेण ।
पच्छा सो वि पसन्नो अन्नह करिउ न हु समत्थो॥४॥
126) [खण्डयते विधिना शशधरोऽपि सूर्यस्य भवत्यस्तमनम् । हा दैवपरिणत्या कवली क्रियते को न कालेन ॥ ] विधिना पुराकृतकर्मणा शशधरोऽपि खण्ड्यते, सूर्यस्य भवत्यस्तमनम् । हा खेदे । दैवपरिणत्या को न कालेन कवलीक्रियते। आस्तां तावन्मनुष्यादिः। यत्र सर्वकार्यसमर्थयो"दिन निशाकरयोरेवंविधो भवति विवर्तस्तत्र का कथा पुरुषादेः ।। १२६ ।। - 127) [ कोऽत्र सदा सुखितः कस्य वा लक्ष्मीः स्थिराणि प्रेमाणि । कस्य वा न भवति स्खलनं भण कः खलु न खण्डितो विधिना ॥] कोऽत्र जगति सदा सुखितः । कस्य लक्ष्मीः स्थिरा, कस्य प्रेमाणि स्थिराणि । कस्य वा स्खलनं न भवति । भण कः खलु विधिना न खण्डितः।।१२७॥
128) [ उन्नता नीचा नीचा अप्युन्नता भवन्ति तत्क्षणादेव । विधिपरिणामितकार्य हरिहरब्रह्माणो न जानन्ति ॥] उन्नता ये नीचा भवन्ति ते तत्क्षणादेव, नीचाश्चोन्नताः। विधिपरिणामितकार्य हरिहरब्रह्माणोऽपि न जानन्ति ।। १२८॥
129) [ विधिना यदेव लिखितं ललाटपट्टे तेन दैवेन । पश्चात्सोऽपि प्रसन्नोऽन्यथा कर्तुं न खलु समर्थः ॥] तेन दैवेन विधिना ललाटपट्ट्यां यल्लिखितं पश्चात्सोऽपि कथमप्याराधनेन प्रसन्नः सन् , अन्यथाकर्तुं न समर्थस्तल्लिखितम् ।। १२९ ।।

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[ 130 : १२.५
130) किं करइ किर वराओ साहसववसायमाणगरुओ वि । पुरिसो भग्गपयावो विहिणा विवरीयरूवेण ॥ ५ ॥ 131) बेणि वि महणारंभ पेच्छह जं पुण्वकम्मपरिणामो । उपज हरह विसं कण्हस्स घणत्थणा लच्छी ॥ ६ ॥ 132 ) विहिविहियं चिय लब्भइ अमयं देवाण महुमहे लच्छी । रणारम्मि महिए हरस्स भाए विसं जायं ॥ ७ ॥
३६
वज्जालग्गं
१३. दीणवज्जा [दीन पद्धतिः ]
133) पर पत्थणापवन्नं मा जणणि जणेसु परिसं पुत्तं । उरे विमा धरिज्जसु पत्थणभंगो कओ जेण ॥ १ ॥
130 ) [ किं करोति किल वराकः साहसव्यवसायमानगुरुरपि । पुरुषो भग्नप्रतापो विधिना विपरीतरूपेण || ] किं करोति वराक:किल साहसव्यवसायमानगुरुरपि । यतो विपरीतरूपेण विधिना भग्नप्रताप:: ॥ १३० ॥
1
131 ) [ द्वे अपि मथनारम्भे प्रेक्षध्वं यत् पूर्वकर्मपरिणामः । उत्पद्यते हरस्य विषं कृष्णस्य घनस्तनी लक्ष्मीः ।। ] प्रेक्षध्वं यत् पूर्वकर्मपरिणामः । मथनारम्भे द्वावेव हरहरौ विद्येते । तत्र मथनारम्भे कृते हरह इति ईश्वरस्य विषमुत्पद्यते, कृष्णस्य घनस्तनी लक्ष्मीः । अत्र हरह इति अपभ्रंशे षष्ठ्याः स्थाने ह इति रूपम् । पूर्वकर्मणा, समयोरपि पुरुषयोः पूर्वं कर्म परिणमति ।। १३१ ॥
132) [ विधिविहितमेव लभ्यतेऽमृतं देवानां मधुमथने लक्ष्मीः । रत्नाकरे मथिते हरस्य भागे विषं जातम् ।। ] गाथान्तरेण तमेवार्थमुद्वेलयति । विधिविहितमेव लभ्यते कथमित्याह । अमृतं देवानाम् । मधुमथने लक्ष्मीः संजाता । हरस्य भागे विषं जातम् ॥ १३२ ॥
7
133 ) [ परप्रार्थना प्रपन्नं मा जननि जनयेदृशं पुत्रम् | उदरेऽपि मा धारय प्रार्थनाभङ्गः कृतो येन || ] परमार्थना प्रपन्नं मा जननि जनयस्वे - दृशं पुत्रम् । उदरेऽपि मा धारय तं येन परप्रार्थनाभङ्गः कृतः ।। १३३ ॥

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---137: १३.५] .
दीणवजा
134) ता रूवं ताव गुणा लज्जा सच्चं कुलक्कमो ताव ।
ताव च्चिय अहिमाणो देहि त्ति न भण्णए जाव ॥२॥ 135) तिणतूला वि हु लहुयं दीणं दइवेण निम्मिय भुवणे ।
वारण किं न नीयं अप्पाणं पत्थणभएण ॥३॥ 136) थरथरथरेइ हिययं जीहा घोलेइ कंठमज्झम्मि ।
नासइ मुहलावण्णं देहि त्ति परं भणंतस्स ॥४॥ 137) किसिणिज्जति लयंता उयहिजलं जलहरा पयत्तेण ।
धवलीहुँति हु देता देतलयंतंतरं पेच्छ ॥५॥
___134) [ तावद्रूपं तावद्गुणा लज्जा सत्यं कुलक्रमस्तावत् । तावदेवाभिमानो देहीति न भण्यते यावत् ।।] तावद्रपं तावद्गुणास्तावल्लज्जा -सत्यं कुलक्रमस्तावत् । तावदेवाभिमानः। तावत् कथम् । यावद्देहीति न भण्यते पुरुषेण ।। १३४ ।।
___135) तृणतूलादपि खलु लघुर्दीनो दैवेन निर्मितो भुवने। वातेन किं न नीत आत्मानं प्रार्थनभयेन ।। ] तृणकर्पासादेरपि लघुर्दीनो याचको दैवेन निर्मितः। तृणतूलवद् यद् वातेन न नीयते, तत्र को हेतुः । आत्मनः प्रार्थनाभयेन । अयं याचको मामपि याचिष्यते नीतः सन्निति न नीयते . । १३५ ।।
___136) [ कम्पते हृदयं जिह्वा धूर्णते कण्ठमध्ये। नश्यति मुखलावण्यं देहीति परं भणतः ॥ ] परमन्यं देहीति भणतो याचकस्य थरथरायते कम्पते हृदयं, जिह्वा कण्ठमध्य इतततश्चलति, नश्यति मुखलावण्यम् ।। १३६ ॥
_137) [ कृष्णीभवन्ति गृह्णन्त उदधिजलं जलधराः प्रयत्नेन । धवलीभवन्ति खल ददतो ददद्गृह्णदन्तरं प्रेक्षस्व ।। ] ददल्लादन्तरं पश्य ददतो लातो गृह्णतश्चान्तरम् । तदेव दर्शयति । उदधिजलं लान्तो गृह्णन्तो जलंधराः कृष्णीभवन्ति खलु । तदेव ददतो वर्षन्तो धवलीभवन्ति । सजला: कृष्णा निर्जला धवला घना भवन्तीति स्वभावः ।। १३७ ।। ..

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B८
पजालग्गं
[ 138 : १४.११४. दारिदवज्जा [ दारिद्रयपद्धतिः] 138) दारिदय तुज्झ गुणा गोविजंता वि धीरपुरिसेहि।
पाहुणएसु छणेसु य वसणेसु य पायडा हुंति ॥१॥ 139) दारिदय तुज्झ नमो जस्स पसारण एरिसी रिद्धी।
पेच्छामि सयललोए ते मह' लोया न पेच्छंति ॥२॥ 140) जे जे गुणिणो जे जे वि माणिणो जे वियसंमाणा।
दालिद्द रे वियक्खण ताण तुमं साणुराओ सि ॥ ३॥ 141) दीसंति जोयसिद्धा अंजणसिद्धा वि के वि दीसति ।
दारिदजोयसिद्धं में ते लोया न पेच्छति ॥ ४॥
_138) [ दारिद्रयक तव गुणा गोप्यमाना अपि धीरपुरुषैः। प्राघूर्णकेषु क्षणेषु च व्यसनेषु च प्रकटा भवन्ति ॥ ] दारिद्रयक। अक्र. कप्रत्ययो नीचार्थः । अतो हे दारिद्रय नीच । तव गुणा धीरपुरुषैर्गोप्यमाना अपि प्रकटीभवन्ति । केषु । प्राघूर्णकेषु आगतेषु । क्षणेषु दीपोत्सवादिषु ।। व्यसनेषु च ।। १३८ ॥
139) दारिद्रयक तुभ्यं नमो यस्य प्रसादेनेदृश्यद्धिः । प्रेक्षे सकललोकांस्ते मां लोका न प्रेक्षन्ते ।। ] हे दारिद्रय तुभ्यं नमः । यस्य प्रसादेने-- दृश्यद्धिः संजाता। तामेव दर्शयति । सकललोकानहं पश्यामि । ते लोकाः खलु मां न पश्यन्ति ।। १३९ ।।
140) [ये ये गुणिनो ये येऽपि मानिनो ये विदग्धसंमानाः । दारिद्रय रे विचक्षण तेषां त्वं सानुरागमसि ।। ] ये ये गुणिनो ये चापि मानिनो ये विदग्धसंमानाः । दारिद्रय हे विचक्षण तेषां त्वं सानुरागमसि । अन्योऽपि यो विचक्षणो भवति स गुणमानवत्सु सानुरागः स्यात् ।।१४०॥ - 141) [ दृश्यन्ते योगसिद्धा अञ्जन सिद्धा अपि केचन दृश्यन्ते।
दारिययोगसिद्धं मां ते लोका न प्रेक्षन्ते ॥] दृश्यन्ते योगसिद्धा अञ्जन· सिद्धाश्च केचन दृश्यन्ते । दारिद्यमेव योगरतेन सिद्धं मां लोकास्ते न प्रेक्षन्ते ॥ १४१॥
1J में ..

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-145 : १४.८]
दारिदवज्जा 142) जे भग्गा विहवसमीरणेण वंक ठवंति पयमगं।
ते नूर्ण दालिहोसहेण जइ पंजलिज्जंति ॥५॥ 143) किं वा कुलेण कीरइ किंवा विणएण किं व स्वेण ।
घणरहियाणं सुंदरि नराण को आयरं कुणइ ॥६॥ 144) जाई रूवं विज्जा तिन्नि वि गच्छंतु कंदरे विवरे।
अत्थो च्चिय परिवडा जेण गुणा पायडा हुंति ॥७॥ 145) धम्मत्थकामरहिया जे दियहा निद्धणाण वोलीणा।
जइ ताइ गणेइ विही गणेउ न हु एरिसं जुत्तं ।। ८॥
____142) [ये भग्ना विभवसमीरणेन वक्र स्थापयन्ति पदमार्गम् । ते नूनं दारिद्र्यौषधेन यदि प्राञ्जलीक्रियन्ते ॥] ये भग्ना विभवसमीरणेन विभववातेन, वक्र स्थापयन्ति पदमार्गम् । कोऽर्थः । वक्र चलन्ति । ते नूनं दारिद्यौषधेन प्राञ्जलीभवन्ति । अन्येऽपि वातरुग्णा औषधेन पुनभवन्ति ।। १४२॥
143) [ किं वा कुलेन क्रियते किं वा विनयेन किं वा रूपेण । धनरहितानां सुन्दरि नराणां क आदरं करोति ।। ] किं वा कुलेन क्रियते किं वा विनयेन किं वा रूपेण । हे सुन्दरि धनरहितानां नराणां को नामादरं करोति ।। १४३ ॥
144) [ जाती रूपं विद्या त्रीण्यपि गच्छन्तु कन्दरे विवरे। अर्थ एव परिवर्धतां येन गुणाः प्रकटा भवन्ति ।। ] जातिर्विद्या रूपं त्रीण्यपि गच्छन्तु कन्दरे' विवरे। अर्थ एव परिवर्धतां येन गुणाः प्रकटीभवन्ति ।। १४४ ॥
145) [ धर्मार्थकामरहिता ये दिवसा निर्धनानामतिक्रान्ताः । यदि तान् गणयति विधिर्गणयतु न खल्वीदृशं युक्तम् ।।] "सुंदरं एयं" इति पाठः। धर्मार्थकामरहिता ये दिवसा निर्धनानामतिक्रान्ता, यदि तान् गणयति विधिर्गणयतु न खल्वीदृशं युक्तम् । “ सुंदरं एयं" इति पाठे न खल्विदं सुन्दरम् ।। १४५ ।। . 1Jहरे

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४०
वजालग्गं
146) संकुयह संकुयंते वियस वियसंतयम्भि सूरम्मि | सिसिरे रोरकुडुंब पंकयलीलं समुव्व ॥ ९ ॥
[ 146 : १४.९—
१५. पहुवज्जा [ प्रभुपद्धतिः ]
147 ) छज्जइ पहुस्स ललियं पियाइ माणो खमा समत्थस्स । जाणतस् य भणियं मोणं च अयाणमाणस्स ॥ १ ॥ 148) सच्छंदं बोलिज्जइ किज्जइ जं नियमणस्स पडिहाइ । अजसस्स न बीहिजद्द पहुत्तणं तेण रमणिज्जं ॥ २ ॥ 149) जम्मदिणे थणणिवडणभएण दिज्जति धाइउच्छंगे । पहुणो जंनीयरया मन्ने तं खीरमाहप्पं ॥ ३ ॥
146) [ संकुचति संकुचति विकसति विकसति सूर्ये । शिशिरे दरिद्रकुटुम्बं पङ्कजलीलां समुद्रहति ।। ] शिशिरे दरिद्रकुटुम्बं पङ्कजलीलां कमलसादृश्यं समुद्वहति । सूर्ये संकुचति सति अस्तमयमाने संकुचति । विकसति उद्गच्छति सूर्ये विकसति विकाशं लभते । हस्तपादं प्रसारयति शीताभावात् । कमलमपि संकुचति मुकुलीभवति, विकसति तस्मिन् विकसति पुष्यतीत्यर्थः ।। १४६ ।।
147 ) [ राजते प्रभोर्ललितं प्रियाया मानः क्षमा समर्थस्य । जानतश्च भणितं मौनं चाजानतः ।। ] प्रभोर्ललितं क्रीडितं शोभते । प्रियाया मानः क्षमा समर्थस्य । जानतो भणितमजानतो मौनम् । “छज्जइ” इति सर्वत्र सम्बध्यते ।। १४७ ।।
148) [ स्वच्छन्दं कथ्यते क्रियते यन्निजमनसः प्रतिभाति । अयशसो न भीयते प्रभुत्वं तेन रमणीयम् ।। ] प्रभुत्वं तेन हेतुना रमणीयं मनोऽभीष्टम् । कथम् । स्वच्छन्दमुच्यते सेवकानां गाल्यादिकं क्रियते । यन्निजमनसः प्रतिभाति अयुक्तकरणमेव । यदयशस्तस्मान्न भीयते ॥ १४८ ॥

149) [ जन्मदिने स्तन निपतनभयेन दीयन्ते धात्र्युत्सङ्गे । प्रभवो यन्नीचरता मन्ये तत्क्षीरमाहात्म्यम् ॥ ] प्रभवो यन्नीचरतास्तन्मन्ये क्षीरमाहात्म्यं स्तन्यकारणम् । कथमेवम् । यतः प्रभवो जन्मदिवसे तन्मातुः स्तननिपतनभयेन धात्री उपमाता तदुत्सङ्गे दीयन्ते । ये किल राज

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- 153: १६.३ ]
सेवयवजा
150) हिट्ठट्ठे जडणिवहं तह य सुपत्ताइ उत्तमंगेषु ।
जह होइ तरू तह जइ पहुणो ता किं न पज्जन्तं ॥ ४ ॥ १६. सेवयवज्जा [सेवकपद्धतिः ]
151) जं सेवयाण दुक्खं चारित्तविवज्जियाण नरणाह । तं होउ तुह रिऊणं अहवा ताणं पि मा होउ ॥ १ ॥ 152) भूमीसयणं जरचीरबंधणं बंभचेरयं भिक्खा । मुणिचरियं दुग्गयसेवयाण धम्मो परं नत्थि ॥ २ ॥ 153) जइ नाम कह वि सोक्खं होइ तुलग्गेण : सेवयजणस्स । तं खवणय सग्गारोहणं व विग्गोवयसरहिं ॥ ३ ॥ महिष्यामुत्पन्नास्ते कथं नीचा भवन्ति । परं धात्रीस्तन्यं पिबतां नीचत्वमेत्र भवति ।। १४९ ॥
150 ) [ अधोऽधो मूलनिवहं ( जडनिवहं ) तथा च सुपत्राणि ( सुपात्राणि ) उत्तमाङ्गेषु । यथा भवति तरुस्तथा यदि प्रभवस्तत् किं न पर्याप्तम् || ] यथा भवति तरुस्तथा यदि प्रभवो भवेयुस्तत् किं न पर्याप्तम् । कथम् । अधोऽधो जडनिवहं तथा च सुपत्राणि शोभनच्छदानुत्तमाङ्गेषु । धारयन्तीत्यध्याहार्यम् । प्रभवः पुनस्तरुभ्यः प्रतीपाः । अधोऽधः सुपात्राणि धारयन्ति । कोऽर्थः । सुपात्राणि विदुषस्तृणायापि न मन्यन्ते । उत्तमाङ्गेषु मूर्खवृन्दं सर्वथा संमानयन्तीत्यर्थः ।। १५० ।
I
I
151 ) [ यत्सेवकानां दुःखं चारित्र्यविवर्जितानां नरनाथ । तद्भचतु तव रिपूणामथवा तेषामपि मा भवतु ।। ] यत्सेवकानां दुःखं चारित्र्यविवर्जितानां नरनाथ, तदुःखं तत्र रिपूणां शत्रूगां भवतु, अथवा तेत्रा - मपि मा भवतु ।। १५१ ।।
152) [ भूमीशयनं जर चीरबन्धनं ब्रह्मचर्यं भिक्षा | मुनिचरितं दुर्गत सेवकानां धर्मः परं नास्ति ।। ] भूमीशयनं जर चीरधारणं ब्रह्मचर्यं भिक्षा, यावत् मुनिचरित्रं दुर्गत सेवकानां धर्मः परं नास्ति । मुनिचरित्रे सर्वं भवति । दुर्गत सेवकस्य च धर्ममृते ।। १५२ ।।
"
153) [ यदि नाम कथमपि सौख्यं भवति काकतालीयेन सेवकजनस्य । तत्क्षपणकस्वर्गारोहण मित्र व्याकुलभाव शतैः ॥ ] यदि नाम

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४२
वजालग्गं
[ 154 : १६.५154) ओलग्गिओ सि धम्मम्मि होज्ज एहि नरिंद वच्चामो।
___आलिहियकुंजरस्स व तुह पहु दाणं चिय न दिटुं॥४॥ 155) आसन्नफलो फणसो व्व नाह सयलस्स सेवयजणस्स।
अम्हं पुण पत्थिव पत्थिओ वि तालो तुम जाओ॥५॥ 156) फणसेण समं महिमंडलम्मिका तरुवराण समसीसी।
करिकुंभसच्छहं मग्गणाण जो देइ फलणिवहं ॥६॥
कथमपि सौख्यं सेवकजनस्य तुलाग्रेण काकतालीयन्यायेन भवति, तत् क्षपणकस्वर्गारोहण मिव विगोपकशतैः । अयं भावः। यथा संन्यासिनो मृतस्य श्राद्धैश्च तन्माहात्म्यान्नरविमानमारोहितस्य ददद्दानं वाद्यमानमर्दलं नीयमानस्य संरकाराय सुर्ख' भवति, तथा सेवकजनस्याहर्निशं सेवां कुर्वाणस्य । उक्तं च यतः । सेवया धन मिच्छद्भिः सेवकैः पश्य किं कृतम् । स्वातन्त्र्यं यच्छरीरस्य मूढैस्तदपि हारितम् ।। १५३ ॥
154) [ अवलग्नोऽसि धर्मे भूया इदानीं नरेन्द्र व्रजामः । आलिखितकुञ्जरस्येव तव प्रभो दानमेव न दृष्टम् ।। ] हे नरेन्द्र, अवलगितो धर्मे भूयाः । इदानीं व्रजामः । आलिखितकुञ्जरस्येव तव प्रभो दानं न दृष्टम् । यथा चित्रलिखितस्य कारस्य दानं मदजलं न भवति, तथा तवापीत्यर्थः ।। १५४ ॥
155) [ आसन्नफलो पनस इव नाथ सकलस्य सेवकजनस्य । अस्माकं पुनः पार्थिव प्रार्थितोऽपि तालस्त्वं जातः ।। 7 हे नाथ त्वं सर्वस्यापि सेवकजनस्य आसन्नफल: । क इव । पनस इव । हे पार्थिव प्रार्थितोऽपि स्वमस्माकं तालः संजातोऽसि । तालश्च शतवर्ष यावदेकदैव फलति ॥१५५।।
____156) [पनसेन समं महीमण्डले का तस्वराणां समशीर्षिका। करिकुम्भस दृक्षं मार्गणानां यो ददाति पल निवहम् || ] पनसेन समो पृथ्वीवलये का तरुवराणां स्पर्धा, यो मार्गणानां याचकानां करिकुम्भसदृक्ष फलनिवहं ददाति ॥ १५६ ।।
1J संस्कार्यमुखं

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४३
- 160 : १६.१० ]
सेवयवज्जा
157 ) वरिसिहिसि तुमं जलहर भरिहिसि भुवणंतराइ नीसेसं । तण्हासुसियसरीरे मुयम्मि वप्पीहयकुडुंबे ॥ ७ ॥ 158) देहि त्ति कह नु भण्णइ सुपुरिसववहारबाहिरं वयणं । से विज्जइ विणणं एस चिय पत्थणा लोए ॥ ८ ॥ 159) भुंजंति कसणडसणा अब्भंतरसंठिया गइंदस्स । जे उण विहरसहाया ते धवला बाहिर च्चेव ॥ ९ ॥ 160) तंबाउ तिनि सुपओहराउ चत्तारि पक्कलबइल्ला । निष्पन्ना रालयमंजरीउ सेवा सुहं कुणउ ॥ १० ॥
157) [ वर्षिष्यसि त्वं जलधर भरिष्यसि भुवनान्तराणि निःशेषम् तृष्णाशोषितशरीरे मृते चातककुटुम्बे ॥ ] वर्षियसि त्वं जलधर, पूरयिष्यसि भुवनान्तराणि निःशेषम् । क सति । तृष्णाशोषितशरीरे चातक-कुटुम्बे मृते सति ।। १५७ ।।
158) [ देहीति कथं नु भण्यते सुपुरुषव्यवहारबहिर्भूतं वचनम् । सेव्यते विनयेनैषैव प्रार्थना लोके ॥ ] कथं नु भण्यते देहीति सत्पुरुषव्यवहार बहिर्भूतं वचनम् । सेव्यते विनयेन एषैव प्रार्थना लोके लोकमध्ये - ।। १५८ ।।
159) [भुञ्जते कृष्णदशना अभ्यन्तर संस्थिता गजेन्द्रस्य । ये पुनर्विधुरसहायास्ते धवला बहिरेव || ] गजेन्द्रस्य मुखाभ्यन्तर स्थिताः कृष्ण-दशना भुञ्जते । ये पुनर्विधुरसहायास्ते धवला बहिरेव वर्तन्ते । अयमभावः । मलिनचित्ताः प्रभोरभ्यन्तर स्थिता विभवजातं भुञ्जते । ये पुन:: शुद्धस्वभावास्ते बहिः स्थिता एव केवलं क्लेशमनुभवन्ति ।। १५९ ।।
160) [ गावस्तिस्रः सुपयोधराश्चत्वारः समर्थवृषभाः । निष्पन्नाराहक मञ्जर्यः सेवा सुखं करोतु || ] सेवा सुखं करोतु । सेवया पर्याप्तम् । किमिति | गावस्तिस्रः सुपयोधराः, चत्वारश्च समर्था वृषभा:, निष्पन्ना रालकमञ्जर्य: । अयं भावः । धेनुवृषभरालकधान्येषु विद्यमानेषु सेवया ... लमित्यर्थः ।ः ।। १६० ।।
*

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"४४
वज्जालग्गं
[161 : १६.११161) सव्वो छुहिओ सोहइ मढदेउलमंदिरं च चश्वरयं । नरणाह मह कुटुंबं छुहछुहियं दुब्बलं होइ ॥ ११ ॥
१७. सुहडवज्जा [सुभटपद्धतिः] 162) जं दिजइ पहरपरव्यसेहि मुच्छागएहि पयमेकं ।
तह नेहस्स पयस्स व न याणिमो को समभहि ओ ॥१॥ 163) भग्गे वि बले वलिए वि साहणे सामिर निरुच्छाहे ।
नियभुयविक्कमसारा थक्कंति कुलुग्गया सुहडा ॥२॥ 164) वियलइ धणं न माणं झिज्जइ अंगं न झिजइ पयायो।
रूवं चलइ न फुरणं सिविणे वि मणंसिसत्थाणं ॥३॥
161) [सों धवलितः शोभते मठदेवकुलमन्दिरं च चत्वरम् । नरनाथ मम कुटुम्बं सुधाधवलितं (क्षुधाक्षुधितं) दुर्बलं भवति ।।] सर्वः छुहिओ सुधाधवलिनः शोभते मठदेवकुलमन्दिरं च चत्वरक चतुष्पथम् । अत्र शब्दच्छल:' । एकत्र छुहिओ धवलितः । अन्यत्र क्षुधितः बुभुक्षायुक्तः ।। १६१ ॥
162) [ यद्दीयते प्रहारपरवशैम गतैः पदमेकम् । तथा स्नेहस्य 'पदस्य वा न जानीमः किमभ्यधिकम् ।। ] यत् दीयते प्रहारपरवशैर्मु गतैः “पदं चरणविन्यास एकः । तथा स्नेहस्य पयसो वा न जानीमः किमभ्यधिकम् । स्नेहपानीययोर्मध्ये ।। १६२ ।।
163) [ भग्नेऽपि बले वलितेऽपि साधने स्वामिनि निरुत्साहे । निजभुजविक्रमसारास्तिष्ठन्ति कुलोद्गताः सुभटाः ।।] भग्ने बले, साधने 'चलिते पश्चाद्भूते, स्वामिनि निरुत्साहे, एवं समरसंमर्दै निजभुजविक्रमसाराः "कुलोद्गताः सुभटास्तिष्ठन्ति, नेतरे कातरा नीचाश्चेति ।। १६३ ।।
164) [ विगलति धनं न मानः क्षीयतेऽङ्गं न क्षीयते प्रतापः । रूपं चलति न स्फुरणं स्वप्नेऽपि मनस्विसार्थानाम् ।।] विगलति धनं न मानः, क्षीयतेऽङ्गं न प्रतापः क्षीयते । रूपं चलति न स्फुरणं तेजः, स्वने-ऽपि मनस्त्रिसार्थानां सुभटानाम् इति ।। १६४ ॥
1 Jअत्र शब्दे छलम्

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४५.
--168 : १७.७ 1
सुहडवज्जा
165) अवमाणिओ व्व संमाणिओ व्व नवसेवओ व कुविओ व्व । पहरs कयावराहो व्व निब्भओ को वि संगामे ॥ ४ ॥ 166) उयरे असिक परिए अंतोहे निवडियम्मि चलणेसु । भमइ भडो जसलुद्धो ससंकलो मत्तहत्थि व्व ॥ ५ ॥ 167) दाहिणकरेण खग्गं वामेण सिरं घरेइ निवडतं । अंतावेढियचलणो जाइ' भडो एकमेकस्स ॥ ६ ॥ 168) अज्ज वि विहरो सुपहू अज्ज वि पहरंति सुहडसंघाया । अज्ज वि मज्झत्था जयसिरी वि ता जीव मा वच्च ॥ ७ ॥
इव,
165 ) [ अपमानित इव संमानित इव नवसेवक इव कुपित इव प्रहरति कृतापराध इव निर्भयः कोऽपि संग्रामे ।। ] कोऽपि निर्भयः प्रहरति संग्रामे | अपमानित इव, संमानित इव, नवसेवक कुपित इव
कृतापराध इव ।। १६५ ।।
|
166 ) [ उदरेऽसिदारितेऽन्त्रौघे निपतिते चरणयोः । भ्रमति भटो यशोलुब्धः सशृङ्खलो मत्तहस्तीव ।। ] भटो भ्रमति । किंविशिष्ट इव े। सशृङ्खलो मत्तहस्तीव । किंविशिष्टः । यशोलुब्धः । क्व सति । उदरे खड्गदारितेऽन्त्रौघे चरणयोर्निपतिते । खगघातदारितोदर निपतितान्त्रमाला निगडितचरणः सुभटोsन्दुक क्षिप्तपादस्य मत्तहस्तिन उपमां धारयति ।। १६६ ।।
167) [दक्षिणकरेण खयं वामेन शिरो धारयति निपतत् । अन्वेष्टितचरणो याति भट एकैकस्य ॥ ] याति भट एकैकस्य प्रतिसुभटस्य । किंविशिष्टः । अन्त्रमालावेष्टितचरणः । पूर्वं किं करोति । दक्षिणकरेण खङ्ग, वामेन निपतत् परच्छिन्नं शिरो धारयति ।। १६७ ।।
3
168 ) [ अद्यापि विधुर: सुप्रभुरद्यापि प्रहरन्ति सुभटसंघाताः । । अद्यापि मध्यस्था जयश्रीरपि तस्माज्जीव मा व्रज ।। ] अद्यापि विधुरः प्रभुरचापि प्रहरन्ति सुभटसंघाताः । अद्यापि मध्यस्था जयश्रीरियं
1 J and Laber धाइ ( = धायइ = धावति ) 2 J कर्मभूत इव. 3J औपम्यम्

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:४६
पज्जालग्गं
[ 169: १७.८169) नेच्छइ सग्गग्गमणं कुवइ भडो सुरवहूहि निजन्तो ।
गरुयपडिवक्खपेल्लियसामियकजे अणिम्माए ॥ ८॥ 170) एक्को वि को विनियगोत्तभूसणो धरउ जणणिउयरम्मि।
जो रिउघडाण समुहो परंमुहो परकलत्ताणं ॥९॥ 171) वियर्ड सो परिसकउ सामिपसायं च सो समुव्वहउ ।
दुव्वारवेरिवारणणिवारणा जस्स भुयदंडा ॥१०॥ एक दंतम्मि पयं बीयं कुंभम्मि तइयमलहतो। बलिबंधविलसियं महुमहस्स आलंबए सुहडो॥ ११॥
172)
मत्स्वामिनं नालिङ्गति। अत एव हे जीव मा व्रजेति सुभटप्रकाण्डवचन*मिदम् ॥ १६८ ॥ - 169) [ नेच्छति स्वर्गगमनं कुप्यति भटः सुरवधूमिर्नीयमानः। गुरुकप्रतिपक्षक्षिप्तस्वामिकार्येऽनिर्मिते ।।] कश्चित्सुभटः स्वर्गगमनं नेच्छति। सुरवधूमिश्च नीयमानः स्वर्ग, ताभ्यः कुप्यति । क सति । गुरुप्रतिभटप्रेरितस्वामिकायेंऽनिर्मितेऽकृते सति । अयमत्र भावः। स्वामिकार्यकरणोत्थितयशःप्रसरं विहाय, गत्वरं स्वर्गतरुणीसुखं तृणायापि न मन्यत इति ॥१६९।।
170) [ एकोऽपि कोऽपि निजगोत्रभूषणो ध्रियतां जनन्युदरे । यो रिपुघटानां संमुखः पराङ्मुखः परकलत्रेभ्यः ।। ] एकोऽपि निजगोत्रभूषणं, तं जनन्युदरे धारयतु । यो रिपुघटानां संमुखोऽप्रयोद्धा । पराङ्मुखश्च परकलत्रेभ्यः । एतेनैतस्य शौर्यशीलशालित्वं व्यज्यते ।। १७० ।।
171) [ विकटं स परिकामतु स्वामिप्रसादं च स समुद्बहतु । "दुरिवैरिवारणनिवारणौ यस्य भुजदण्डौ ।।] स विकट परिशक्नोतु (१ परिष्वस्कतु), स्वामिप्रसादं च स समुहतु । दुर्वारवैरिवारणनिवारणौ यस्य भुजदण्डौ । यो दुःसहशत्रुसामज निवारणबाहुदण्डो भवति ॥ १७१ ।।
172) [ एक दन्ते पदं द्वितीयं कुम्भे तृतीयमलभमानः । बलि“बन्धविलसितं मधुमथनस्यालम्बते सुभटः ।।] सुभटो बलिबन्धविलसितं - महुमहस्स वामनमूर्विष्णोरालम्बते । किं कुर्वाणः सुभटः । एकं पदं चरण

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- 175 : १७.१४ ] .
सुहडवजा
173) चलचमरकण्ण चालिरविज्जिज्जतो भडो गईदेण । ओ सुवद्द सामिकयकज्जणिब्भरो दंतपलंके ॥ १२ ॥ 174) गाढासणस्स कस्स वि उयरे निहयस्स मंडलग्गेण । अर्द्ध महीइ पडियं तुरंगपिट्ठिट्ठियं अद्धं ॥ १३ ॥ 175) सम्भावे पहुहियए जीए सग्गे जसे जए सयले । ठविए रणम्मि सीसे कयकज्जो नच्चिओ सुहडो ॥ १४ ॥
विन्यासं दन्ते, द्वितीयं कुम्भे, तृतीयं पदमलभमानः । उक्तं च । एक्को पाउ पयाले बीओ बंभंडमंडलविलग्गो । तइओ रोसफुरंतो बलिबंधे वामणो जयइ ।। १७२ ॥
173 ) [ चलचामरकर्णचश्चलवीज्यमानो भटो गजेन्द्रेण । अहो - स्वपिति स्मामिकृतकार्यनिर्भरो दन्तपल्यङ्के ॥ ] ओ इति अहो | भटः - स्वपिति दन्तपल्यङ्के स्वामिकृतकार्येण निर्भरो निश्चिन्तः । किं क्रियमाणः । चलचमरौ यौ कर्णौ, ताभ्यां चालनशीलाभ्यां ( ? चलनशीलाम्यां ) -वीज्यमानः । केन गजेन्द्रेण हस्तिना । कोऽर्थः । हस्तिना कृतप्रहारोऽपि तद्दन्तमारूढः सन् मृत एव तिष्ठति । ज्ञायते किल कर्णचमरवीज्यमानः कृतस्वामिकार्यनिश्चिन्तः स्वपिति । अन्योऽपि यो नरः कृतस्वामिकार्यो -भवति, स निश्चिन्तः सन् पल्यङ्के चामरैर्वीज्यमानः शेते ।। १७३ ।।
·
174) [ गाढासनस्य कस्याप्युदरे निहतस्य मण्डलाग्रेण । अर्धं मह्यां पतितं तुरंगपृष्ठस्थितमर्धम् ॥ ] कस्यचित् सुभटस्यार्धं मह्यां पतितम् । यतः किंविशिष्टस्य । उदरे मण्डलाग्रेण खङ्गेन निहतस्य प्रहतस्य । अर्ध चतुरंगपृष्ठ स्थितम् । तत्र कारणमाह विशेषणद्वास । किंविशिष्टस्य । - गाढासनस्य । अनेन सुभटस्य योधित्व' शूरत्वमुक्तम् ॥ १७४ ।।
(175) [ सद्भावे प्रभुहृदये जीवे स्वर्गे यशसि जगति सकले । - स्थापिते रणे शिरसि कृतकार्यो नर्तितः सुभटः ।। ] सुभटो नर्तितः । किविशिष्टः । कृतकार्यः । क सति । सद्भावे प्रभुहृदये, जीवे स्वर्गे, यशसि जगति सकले, रणे शिरसि स्थापिते कृतकृत्यः । सद्भावं युद्धे निष्कपटत्वं 1 J योधरव

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वज्जालग्गं
[ 176:१७.१५176) छिन्ने रणम्मि बहुपहुपसायमालापडिच्छिरे सीसे।
उत्तिण्णगरुयभारं व नच्चियं नरवरकबंधं ॥१५॥ 177) पक्खाणिलेण पहुणो विरमउ मुच्छ त्ति पासपडिएण ।
गिद्धंतकडणं दूसह पि साहिज्जइ भडेण ॥ १६॥ 178) वच्छत्थलं च सुहडस्स रुहिरकुंकुमविलित्तयंगस्स ।
घरकामिणि व्व चुंबइ उरे निसन्ना सिवा वयणं ॥ १७ ॥
जानानः स्वामी हृष्टहृदयः कृतः । कृतयुद्धः सन् मृतः स्वर्गे जीवं स्थापयामास ! निःशङ्कयुद्धोत्थितकीर्तिप्रसरेण जगद् धवलयामास । मृतः सन् पतितशिरसा महीमानर्च । इति कृतकार्यों निष्कबन्धः सुभटो ननर्त । सुभटसहस्रमरणे रणे सुभटो नृत्यतीति बहुश्रुताः कथयन्ति । प्रायः सहस्र-- नाशे समरमुखे नृत्यति कबन्धः ॥ १७५ ॥
176) [छिन्ने रणे बहुप्रभुप्रसादमालाग्राहिणि शीर्षे । उत्तीर्णगुरुकभार मिव नर्तितं नरवरकबन्धम् ॥ ] नरवरकबन्ध नर्तितम् । उत्प्रेक्षते । उत्तीर्णगुरुकभारमिव । कथं ज्ञायते । रणे शीर्षे छिन्ने सति। किंविशिष्टे. शीर्षे । बहुप्रभुप्रसादमालाप्रतीक्षणशीले । अयं भावः। अनवरतप्राप्तस्वामिप्रसादवृन्दाप्यायितशरीरः सकलमेव कालं युद्धमेव वाञ्छते। ततश्च प्राप्तयुद्धः केन प्रकारेण स्वामिप्रसादानृण्यं यास्यामीति धिया विचिन्त्य तावद्युयुधे युधि, यावच्छिरो निपपात। ततश्च दत्तस्वामिप्रसाद उत्तीर्णशिरोभारः सन् ननर्तेव ॥१७६॥
177 [पक्षानिलेन प्रभोविरमतु मूछेति पार्श्वपतितेन । गृध्रान्त्रकर्षणं दुःसहमपि सह्यते भटेन ॥] भटेन गृधैरन्त्राकर्षणं दुःसहमपि सह्यते । किंविशिष्टेन'। स्वस्वामिपार्श्वपतितेन | किमिति जीवता सामर्थ्यवतापि सह्यत इत्याह । इति कथम् । प्रभोमूर्छा एतत्पक्षानिलेन विरमत्विति। एतेन स्वामिभक्तत्वं कोलीन्यं च दर्शितम् ।। १७७ ।।
178) [वक्षःस्थलं च सुभटस्य रुधिरकुंकुमविलिप्ताङ्गस्य । वरकामिनीव चुम्बत्युरसि निषण्णा शिवा वदनम् ॥] शिवा शृगाली:
1 J reads here and elsewhere किंभूत or कथंभूत for किंविशिष्ट.

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-181 : १८.३ ]
धवलवज्जा १८. धवलवज्जा [धवलपद्धतिः] 179) संचुण्णियथोरजुयप्पहारसंजणियगरुयकिणसोहो।
धवलस्स महाभरकडणाइ कंधो च्चिय कहेइ ॥१॥ 100) अह मरइ धुरालग्गो संचुण्णियसंधिबंधणो धवलो।
न हु पामरस्स विहुरे आरापरिघट्टणं सहइ ॥२॥ 181) अह तोडइ नियकंधं अह कइ गुरुभरम्मि दुव्वोज्झं।
धवलो धुरम्मि जुत्तो न सहइ उच्चारियं हकं ॥३॥
कस्यचित् सुभटस्योरसि निषण्णा वदनं चुम्ब ति। किंविशिष्टस्य । रुधिरमेव कुंकुमं तेन विलिप्ताङ्गस्य । वरका मिनीव । यथा वरकामिनी कुंकुमविलिप्ताङ्गस्य स्वक मितुः कामार्ता वदनं चुम्बति । अयं भावः । शस्त्रखण्डितशरीरस्रुतास्रप्लावितमुखवक्षःस्थलं सुभटमवलोक्य शृगाली रुधिरमांसलौल्यात् तदुपरि निपपात । अतोऽनुमीयते (? अत उपमीयते) वरकामिन्या सहेति ।। १७८ ॥
179) [ संचूर्णितपृथुयुगप्रहारसंजनितगुरुककिणशोभः। धवलस्य . -महाभरकर्षणानि स्कन्ध एव कथयति ॥] धवलस्य महाभराकर्षणानि स्कन्ध एव कथयति । किंविशिष्टः । संचूर्णितदीर्घयुगप्रहारसंजनितगुरुकिणशोभः । संचूर्णितश्चासौ विस्तीर्णयुगप्रहारसंजनितगुरुकिणशोभश्चति कर्मधारयः ।। १७९ ।। . 180) [ अथ म्रियते धुरालग्नः संचूर्णितसन्धिबन्धनो धवलः । न खलु पामरस्य विधुर आरापरिघट्टनं सहते ॥ ] अथ म्रियते धुरालग्नः संचूर्णितसन्धिबन्धनः। न खलु विधुरे पामरस्य आरापरिघट्टनं सहते धवलः ककुमान् ॥ १८० ॥
___181) [ अथ त्रोटयति निजस्कन्धमथ कर्षति गुरुभरे दुर्वाह्यम् । 'धवलो धुरि युक्तो न सहत उच्चारितं प्रेरणम् || ] अथ त्रोटयति निजस्कन्धम् , अथ कर्षति गुरुभरे दुर्वाह्य वस्तु । धवलो धुरि युक्तो न सहत उच्चारितं प्रेरणम् ॥ १८१ ॥

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183)
वज्जालग्गं
[182 : १८.४-- 182) चिक्कणचिक्खल्लचछुट्टचक्कथक्के भरम्मि जाणिहिसि।
अविसेसन्नय गहवइ परंमुहो जं सि धवलाणं ॥४॥ अमुणियगुणो न जुप्पइ' न मुणिज्जइ स य गुणो अजुत्तस्स।
थके भरे विसूरइ अउव्ववग्गं गओ धवलो॥५॥ 184) सो च्चिय सयडे सो च्चिय हलम्मि सो चित्रय वहेइ पिट्ठीए।
बहुगोधणो वि हलिओ नंदइ एक्केण धवलेण ॥६॥ 185) कत्तो लब्भंति धुरंधराइ धवलाइ भरसमत्थाई।
अइविहुरे गुरुभारं कइंति य लीलमत्ताए ॥ ७ ॥
182) [ चिक्कणकर्दममग्नचक्रस्थिते भरे ज्ञास्यसि । अविशेषज्ञ गृहपते पराङ्मुखो यदसि धवलेभ्यः ॥ ] गृहपतेऽविशेषज्ञ, यद् धवलेभ्यः पराङ्मुखोऽसि, तद् भरे ज्ञास्यसि । किंविशिष्टे भरे । चिक्कणः स्त्यान-. श्चासौ चिक्खल्लो कर्दमः, तत्र चहुई मग्नं यत् चक्रं, तेन थक्को स्थितः । तस्मिन्नेवं विधे भरे सति । कश्चनाविशेषज्ञस्त्यक्तविधुरे सहायभूतभृत्यः पश्चाद्व्यसनशतपतितकुटुम्ब एवमुच्यते॥१८२॥
183) [अज्ञातगुणो न युज्यते न ज्ञायते स च गुणोऽयुक्तस्य । स्थिते भरे खिद्यतेऽपूर्ववल्गां गतो धवलः॥] अज्ञातगुणोऽनसि न योज्यते । स च गुणस्तस्यायोजितस्य न ज्ञायते । धवलोऽपूर्ववल्गां गतोऽ-- पूर्वेण सह योजितो भरे स्थिते सति विसूरइ खिचते॥१८३ ॥
184) [ स एव शकटे स एव हले स एव वह ति पृष्ठे। बहुगोधनोऽपि हालिको नन्दत्येकेन धवलेन ॥] हालिको ग्रामणीबहुगोधनोऽप्येकेन धवलेन नन्दति, हृष्यति, समृद्धो भवति वा। कथम् । तदेव दर्शयति । स एव शकटेऽनसि, स एव हले, स एव वहति पृष्ठयाम् । अतः कारणादेको धवलः सकलमपि कार्यं गृहपतेः साधयतीत्यर्थः ॥१८॥
185) [ कुतो लभ्यन्ते धुरंधरा धवला भरसमर्थाः । अतिविधुरे गुरुभरं कर्षन्ति च लीलामात्रेण ॥] कुतो लम्यन्ते धुरंधरा भरसमा
1 I, J जुज्जइ

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.-189 : १९.४ ] विझवज्जा
१९. विझवजा [विन्ध्यपद्धतिः] 186) दंतच्छोहं तडवियडमोडणं सरसपल्लवुल्लिहणं ।
जइ विंझो च्चिय न सहइ ता करिणो कत्थ वच्चंति ॥१॥ 187) सा रेवा ताइ पाणियाइ ते च्चेव करिणिसंघाया।
सा सल्लइ सल्लइ गयवरस्स विझं मुयंतस्स ॥२॥ 188) विंझेण विणा वि गया नरवइभवणेसु गोरविज्जंति।
विंझो न होइ अगओ गएहि बहुएहि वि गएहिं ॥३॥ 189) गोमहिसतुरंगाणं पसूण सव्वाण जुज्जए ठाणं।
दङ्गइंदाण पुणो अह विंझो अह महाराओ ॥४॥
धवलाः । अत्र प्राकृते पुंस्त्वेऽपि नपुंसकत्वम् ' । यतस्तेऽतिविधुरे नधुत्तारे नधुच्चतटादौ गुरभरं लीलयैव कर्षन्ति । एवंविधा धवला दुर्लभाः ॥१८५॥
186) [दन्तक्षोभं तटविकटमोटनं सरसपल्लवोल्लेखनम् । यदि विन्ध्य एव न सहते तत् करिणः कुत्र व्रजन्ति ।। ] दन्तक्षोभं, तटविकटमोटनं. सरसपल्लवोल्लेखनं सरसपल्लवत्रोटनं यदि विन्ध्यो न सहते तदा
करिणः कुतो व्रजन्ति । न कुत्रापि ॥ १८६॥ - 187) [सा रेवा तानि पानीयानि ते चैव करिणीसंघाताः ।
सा सल्लकी शल्यायते गजवरस्य विन्ध्यं मुश्चतः ।। ] सा रेवा नर्मदा। तानि लोकोत्तराणि स्वादूनि पानीयानि । त एव स्नेहलाः करिणीसंघाताः। गणिकारिकावृन्दानि (?)। सा सरसपल्लवा सल्लकी गजवरस्य शल्यायते। किं कुर्वतः। विन्ध्यं मुञ्चतः । एते पदार्था विन्ध्योत्पन्नाः ।। १८७॥ .
188) [ विन्ध्येन विनापि गजा नरपतिभवनेषु गौरविता भवन्ति। विन्ध्यो न भवत्यगजो गजैर्बहुभिरपि गतैः ॥] विन्ध्येन विनापि गजा नरपतिभुवनेषु गौरव्यन्ते । विन्ध्योऽगजो न भवति गजैर्बहुभिरप्यन्यत्र गतैः। एतेन गजविन्ध्ययोरपि परस्परं शोभातिशयः ॥ १८८ ।।
189) [गोमहिषतुरंगाणां पशूनां सर्वेषां युज्यते स्थानम् । दग्धगजेन्द्राणां पुनरथ विन्ध्योऽथ महाराजः ।। १८९ ।।]
1J अत्र प्राकृते नपुंसकेऽपि पुंस्त्वम्

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वजलाग्गं
[190:२०.१२०. गयवज्जा [गजपद्धतिः] 190) वियलियमरण गयजोव्वणेण हल्लंतदंतमुसलेण ।
अज्ज वि वणं सणाहं जूहाहिव पइ जियंतेण ॥१॥ 191) अज्ज वि संभरइ गओ मज्जंतो सरवरम्मि लीलाए ।
जं करिणिकरग्गुम्मूलिएण पहओ मुणालेण ॥२॥ 192) मा सुमरसु चंदणपल्लवाण करिणाह गेण्ह तिणकवलं ।
जा जह परिणमइ दसा तं तह धीरा पडिच्छंति ॥३॥ 193) मा झिज्जसु अणुदियहं करिणिविओएण मूढ करिणाह ।
सोक्खं न होइ कस्स वि निरंतरं एत्थ संसारे ॥४॥
190) [ विगलितमदेन गतयौवनेन चलहन्तमुसलेन । अधापि वनं . सनाथं यूथाधिप त्वया जीवता ॥] हे यूथाधिप, अद्यापि त्वया जीवता वनं सनाथं सस्वामि । “पइ मइ " इति त्वया मयेत्यर्थे । किंविशिष्टेन । विगलितमदेन, गतयौवनेन, चलद्दशनमुसलेन ॥ १९० ॥
191) [ अद्यापि संस्मरति गजो मज्जन् सरोवरे लीलया। यत् करिणीकरामोन्मूलितेन प्रहतो मृणालेन ॥] अद्यापि गजः संस्मरति । किमिति । यत् प्रहतो मृणालेन । किंविशिष्टेन । करिणीकरामोन्मूलितेन । किं कुर्वन् । सरोवरे लीलया मज्जन् ।। १९१॥
192) [ मा स्मर चन्दनपल्लवानां करिनाथ गृहाण तृणकवलम् । या यथा परिणमति दशा तां तथा धीराः प्रपद्यन्ते ॥] मा स्मर चन्दनपल्लवानां करिनाथ गृहाण तृणकवलम् । या यथा परिणमति दशा तां तथा धीराः प्रतीच्छन्ति । चन्दनपल्लवान् परित्यज्य प्राप्तानि तृणानि भक्षयेत्यर्थः ॥ १९२ ॥
193) [मा क्षीयस्वानुदिवसं करिणीवियोगेन मूढ करिनाथ । सौख्यं न भवति कस्यापि निरन्तरमत्र संसारे ।। ] हे मूढ करिनाथ, अनुदिवसं करिणीवियोगेन मा खिद्यस्व । सौख्यं न भवति कस्याप्यनवरतमत्र संसारे ॥ १९३ ।।

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-198 : २०.९]
गथवजा 194) जायासुयविरहविसंतुलस्स जूहाहिवस्स विझम्मि ।
ते सरसपल्लवा सलईइ विसकवलसारिच्छा ॥५॥ 195) गरुयछुहाउलियस्स य वल्लहकरिणीसुहं भरंतस्स।
सरसो मुणालकवलो गयस्स हत्थे च्चिय विलीणो॥६॥ 196) तह नीससियं जूहाहिवेण चिरविलसियं भरतेण ।
करगहियं तिणकवलं हरियं जह झत्ति पज्जलियं ॥७॥ 197) विरहपलित्तो रे वरगहंद मा भंज सयलवणराई ।
उम्मूलिए वि विझे विरहावत्था तह च्चेय ॥८॥ 198) जूहाओ वणगहणं गहणाउ सरं सराउ गिरिसिहरं।
सिहराहितो पुहवि निएइ हत्थी पियाविरहे॥९॥
194) [जायासुतविरह विसंष्ठुलस्य यूथाधिपतेर्विन्ध्ये। ते सरसपल्लवाः सल्लक्या विषकवलसदृक्षाः ॥] विन्ध्ये यूथाधिपतेस्ते सरसपल्लवाः सल्लक्या विषकवलसदृक्षाः । कारण विशेषणद्वारेणाह। किंविशिष्टस्य यूथाधिपतेः । जायासुतविरह विसंष्ठुलस्य ॥ १९४ ॥
195) [गुरुक्षुधाकुलितस्य च वल्लभकरिणीसुखं स्मरतः। सरसो मृणालकवलो गजस्य हस्त एव विलीनः ॥ ] गजस्य सरसो मृणालकवलो हस्त एव विलीनो हस्त एव स्थितः । न तु भक्षितः । कारणमाह । वल्लभकरिणीसुखं स्मरतः। कदाचिद् अक्षुधितो भवेत् । गरुयछुहाउलियस्स वि बृहत्क्षुधाकुलितस्यापि ।। १९५॥
196) [तथा निःश्वसितं यूथाधिपेन चिरविलसितं स्मरता। करगृहीतं तृणकवलं हरितं यथा झटिति प्रज्वलितम् ॥ ] तथा निःश्वसितं यूथाधिपेन चिरविलसितं स्मरता, यथा करगृहीतं हरितमपि आर्द्रतृणकवलं झटिति प्रज्वलितम् ॥ १९६ ॥
.. 197) [ विरहप्रदीप्त रे वरगजेन्द्र मा भग्धि सकलवनराजीः । उन्मूलितेऽपि विन्ध्ये विरहावस्था तथैव ।। ] विरहप्रदीप्त रे वरगजेन्द्र मा भञ्जय सकलवनराजीः, यतो विन्ध्येऽप्युन्मूलिते विरहावस्था तथैव ।।१९७॥ . 198) [ यूथाद्वनगहनं गहनात्सरः सरसो गिरिशिखरम् । शिखरात्पृथिवीं पश्यति हस्ती प्रियाविरहे ।। ] हस्ती प्रियाविरहे यूथावन

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वज्जालग्गं
199) करिणिकरपियणवस र ससल्लई कवलभोयणं दंती । जद्द न मरइ सुमरंतो ता किं किसिओ वि मा होउ ॥ १० ॥
[
199:
२१. सीहवज्जा [सिंहपद्धतिः ]
200) किं करइ कुरंगी बहुसुएहि ववसायमाणरहिएहिं । एक्केण वि गयघडदारणेण सिंही सुहं सुवइ ॥ १ ॥ 201) जाइविसुद्धाण नमो ताण मइंदाण अहह जियलोए । जे जे कुलमि जाया ते ते गयकुंभणिद्दलणा ॥ २ ॥
: २०.१०
गहनं पश्यति, वाञ्छतीति यावत् । गहनात् सरः सरोवरम् | सरोवरा - गिरिशिखरम् । गिरिशिखरात् पृथ्वीं वाञ्छति । विरहासहनात् ( ? विरहा-सहनत्वात् ) कापि स्थितिं न भजते ॥ १९८ ॥
199) [ करिणीकरार्पित नव सरससल की कवलभोजनं दन्ती । यदि न म्रियते स्मरस्तदा किं ऋशितोऽपि मा भवतु ॥ ] दन्ती यदि न म्रियते तदा कृशोऽपि किं मा भवतु । किं कुर्वन् । स्मरन् । किं तत् । करिणी - करार्पितनवाई सल्लकी कालभोजनम् । अयमत्र भावः । आत्मवल्लभाशुण्डादण्डार्पितसल की कवलभोजनं स्मरतो मरणं संभवति का कथा कार्यस्येति ।। १९९ ।।

200 ) [ किं करोति कुरङ्गी बहुसुतैर्व्यवसायमानरहितैः । एकेनापि गजघटादारकेण सिंही सुखं स्वपिति ॥ ] व्यवसायमानरहितैर्ब हुसुतैः कुरङ्गी हरिणी किं करोति । तथा बहुसुतेष्वपि विद्यमानेषु मृगी न निर्भया भवति । सिंही पुनः सुखं स्वपिति, एकेनैव सुतेन सिंह किशोरकेण । यतः किंविशिष्टेन । गजघटादारकेण । अत एव निर्भया सिंही भवतीत्यर्थः ॥ २०० ॥

201 ) [ जातिविशुद्धभ्यो नमस्तेभ्यो मृगेन्द्रेभ्योऽहह जीवलोके । ये ये कुले जातास्ते ते गजकुम्भ निर्दलनाः ।। ] अहह इति अद्भुते । तेम्यो मृगेन्द्रेभ्यो नमो नमस्कारोऽस्तु | क्व । जीवलोके । किंविशिष्टेभ्यः । जातिविशुद्धेभ्यः । यतस्तेषां कुले ये ये जातास्ते ते गजकुम्भनिर्दलना: ॥ २०१ ॥

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--204 : २२.१]
वाहवजा 202) मा जाणह जह' तुंगत्तणेण पुरिसाण होइ सोंडीरं ।
मडहो वि मइंदो करिवराण कुंभत्थलं दलइ ॥३॥ 203) बेण्णि वि रण्णुप्पन्ना बज्झंति गया न चेव केसरिणो। संभाविज्जइ मरणं न गंजणं धीरपुरिसाणं ॥४॥
.. २२. वाहवजा [व्याधपद्धतिः] 204) एक्कसरपहरदारियमाइंदगइंदजुज्झमाभिडिए।
वाहि न लजसि नञ्चसि दोहग्गे पायडिजंते ॥१॥ near.
202) मा जानीत यया तुङ्गत्वेन पुरुषाणां भवति शौण्डीर्यम् । लघुरपि मृगेन्द्रः करिवराणां कुम्भस्थलं दलयति ।। ] पुरुषाणां तुङ्गत्वेन शौण्डीयं बलं भवति इति मा स्म जानीत । तुङ्गत्वेन न किमपि सिध्यति । मृगेन्द्रो लघुरपि करिवराणां हस्तिराजानां कुम्भस्थलं दारयति । केवलं तेज एव कारणं न तूच्चस्त्वम् । मडहो लघुः । देशीयपदमिदम् । अग्रेऽपि वक्ष्यति मालतीपद्धतौ यथा “मडहा मालइकलिया" (गाथा २३०) इति ॥ २०२।।
203) [ द्वावप्यरण्योत्पन्नौ बध्यन्ते गजा न चैव केसरिणः । संभाव्यते मरणं न कलङ्को धीरपुरुषाणाम् ।। ] बध्यन्ते गजा न चैव केसरिणः । उभयेऽपि किंविशिष्टाः । अरण्योत्पन्नाः । यतो मरणमेव संभाव्यते न गंजन विगोपकं धीरपुरुषाणाम् ।। २०३ ।।
___204) [ एकशरप्रहारदारितमृगेन्द्रगजेन्द्रयुद्धे प्रवृत्ते । व्याधि न • लज्जसे नृत्यसि दौर्भाग्ये प्रकट्यमाने ।। ] एकशरप्रहारदारितमृगेन्द्रगजेन्द्रयुद्धे प्रवृत्ते, हे व्याधि व्याधवनिते, न लज्जसे, यन्नृत्यसि । यतः दौर्भाग्ये प्रकटीक्रियमाणे। अयं भावः । एकशरप्रहारपातितसिंहगजं भर्तारमवलोक्य शौर्यवतो वनितास्मीति गर्वायमाणा व्याधवधूननत । तां च नृत्यन्ती समवलोक्य तत्सखी ब्रूते। हे मढे, त्वत्पतिश्चेत् त्वय्यासक्तो भवेत् ततः किं, बहुभिरपि शरप्रहारैर्हरिणं हन्ति । अत एव त्वय्यननुरक्तत्वाच्छक्तिक्षयाभावे गजेन्द्रमृगेन्द्रावकेनैव शरेण जघान । अतस्तव नर्तनं निजदौर्भाग्यप्रकटनाय प्रत्युतेदमिति। प्राकृते पहरपहारौं शब्दौ द्वावपि भवतः ।। २०४ ।।
1 B, C,G, I, Laber जई

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५६
वज्जालगं
205) कत्तो तं रायघरेलु विलसियं जं घरम्मि वाहस्स । गयकुंभवियारिय मोत्तिएहि जं जंगलं किणइ ॥ २ ॥ 206) अज्ज कयत्थो दियहो वाहवहू रूवजोव्वणुम्मइया । सोहग्गं धणुरुपच्छलेण रच्छासु विक्खिरइ ॥ ३ ॥ 207) ओ खिप्पर मंडलमारुएण गेहंगणाउ वाहीए । सोहग्गधयवडाइ व्व धणुर ओरुंपरिछोली ॥ ४ ॥ 208) जह जह व ंति थणा तह तह झिजंति पंच वत्थूणि । मज्झं पर कोयंडं पल्लिजुवाणा सवत्तीओ ॥ ५ ॥
[ 205 : २२.२
205) [ कुतस्तद्राजगृहेषु विलसितं यद्गृहे व्याधस्य । गजकुम्भविदारित मौक्तिकैर्यज्जांगलं क्रीयते ।। ] कुतस्तद्राजगृहेषु विलसितं यद् गृहे व्याधस्य वर्तते । कथम् । यद्गजकुम्भविदारितमौक्तिकैरुपलक्षितं मांसं क्रीयते ॥ २०५ ॥
206) [ अद्य कृतार्थो दिवसो व्याधवधू रूपयौवनोन्मत्ता | सौभाग्यं धनुरुल्लिखनच्छलेन रथ्यासु विष्किरति ।। ] अथ कृतार्थी दिवसो व्याधवधू रूपयौवनोन्मादिता सौभाग्यं धनुरुल्लिखनव्याजेन रथ्यासु विस्तृ-णोति । अयं भावः । तस्यामासक्तः शक्तिक्षयात् प्रत्यहं धनुस्तक भर्ता । तस्य च त्वगुत्करं कचवरं रथ्यायां निक्षिपति तद्वधूः । ज्ञायते किलात्मीयं सौभाग्यं लोकेषु दर्शयति ।। २०६ ॥
/
207) [ अहो क्षिप्यते मण्डलमारुतेन गेहाङ्गणाद्व्याधवध्वाः । सौभाग्यध्वजपटानी धनूरजस्त्वक्पक्तिः ॥ ] ओ अहो मंडलमारुरण मण्डलीवातेन धनूरजस्त्वक्पक्तिः क्षिप्यत उड्डीयते । कस्मात् । गेहाङ्गणात् । सौभाग्यध्वजपताकेत्र व्याधवध्वाः ।। २०७ ॥
208) [ यथा यथा वर्धेते स्तनौ तथा तथा क्षीयन्ते पञ्च वस्तूनि । मध्यं पतिः कोदण्डः पल्लियुवानः सपत्न्यः ॥ ] यथा यथा वर्धेते स्तनौ व्याधवध्वास्तथा तथा खिद्यन्ते ( ? क्षीयन्ते ) पञ्च वस्तूनि । कानि तानीत्याह । मध्यमुदरम् । पतिः । कोदण्डः । पल्लियुवानः । सपत्न्य: ॥ २०८ ॥

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-212 : २१.९]
वाहवज्जा 209) जह जह षड़ति थणा वियसइ मयणो सवम्महा दिट्ठी।
तह तह वाहजुवाणो दियहे दियहे धणुल्लिहइ ॥६॥ 210) जह जह न चडइ चावो उम्मिल्लह करह पल्लिणाहस्स।
तह तह सुण्हा विप्फुल्लगंडविवरुम्मुही हसइ ॥ ७ ॥ 211) दिन्नं थणाण अग्धं करिणीजूहेण वाहवहुयाए।
रंडत्तणं न पत्तं हे सुंदरि तुह पसाएण ॥ ८॥ 212) सिहिपेटुणावयंसा वहुया वाहस्स गबिरी' भमइ ।
गयमुत्तागहियपसाहणाण मज्झे सवत्तीणं ॥९॥
209) [ यथा यथा वर्धते स्तनौ विकसति मदनः समन्मथा दृष्टिः। तथा तथा व्याधयुवा दिवसे दिवसे धनुरुल्लिखति ।। ] दिवसे दिवसे : प्रतिदिवसम् ।। २०९।।
210) [ यथा यथा नारोहति चापो भ्रश्यते (संसते) करात् पल्लिनाथस्य । तथा तथा स्नुषा विफुल्लगण्डविवरोन्मुखी भवति ।। ] यथा.. यथा चापो न चटति, करह हस्तात् उम्मिल्लइ भ्रश्यति । कस्य । पल्लि- . नाथस्य । तथा तथा सुहा वधूर्विस्फुल्लगण्डपराङ्मुखी हसति । अचटित-.. प्रत्यञ्चं कराद् भ्रश्यच्च धनुद्देष्टा सुन्दरं मय्यासक्तोऽसौ प्रिय एवंविधामवस्था प्रापेति विकसितकपोलं पराङ्मुखी हसति ॥ २१० ।।
211) [ दत्तः स्तनयोरर्धः करिणीयूथेन व्याधवध्वाः । रण्डात्वं न प्राप्तं हे सुन्द रि तव प्रसादेन ।। ] करिणीजहेण हस्तिनीवृन्देन व्याधवध्वाः स्तनयोरघ दत्तम् । किमिति । हे सुन्दरि तव स्तनयोः पूजनं कुर्मः । तव प्रसाद तो रण्डात्वं न प्राप्तमस्माभिः। यदि त्वय्यनासक्तोऽ-. भविष्यत् तर्हि त्वद्भर्तास्मत्पतिम् एकेनैवेषुणाह निष्यत् । इदानीं त्वत्कुचप्रसादतो जीवद्धवाः स्म इति भावः ।। २११ ।।
212) [ शिखिपिच्छावतंसा वधूाधस्य गर्ववती भ्राम्यति । गजमुक्तागृहीतप्रसाधनानां मध्ये सपत्नीनाम् || ] व्याधस्य वधूर्गोंद्वहनशीला भ्राम्यति । क । मध्ये सपत्नीनाम् । किंविशिष्टानाम् । गजमुक्ताभिगृहीतप्रसाधनानाम् । सा च किंविशिष्टा। शिखिपिच्छावतंसा। तर्हि गर्वो--
1G गम्बिया

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teje
वज्जालग्गं
[213 : २२.१०213) वाणियय हत्थिदंता कत्तो अम्हाण वग्यकित्तीओ।
उत्तुंगथोरथणवट्टसालमा जं वहू सुवह ॥१०॥ 214) वग्याण नहा सीहाण केसरा मोत्तिया गईदाणं । कत्तो वाणिय अम्ह मयचम्मपरिग्गहो नत्थि॥११॥
२३. हरिणवज्जा [हरिणपद्धतिः-] 215) हरिणा जाणति गुणा रणे वसिऊण 'गेयमाप्पं ।
ताणं चिय नत्थि धणं जीयं वाहस्स अप्पंति ॥१॥ 216) अम्हाण तिणंकुरभोयणाण न हु किंचि संचियं दविणं ।
मह मंसपिंडतुट्ठो जइ वच्चइ ता अहं धन्नो ॥२॥
द्वहनशीला कथम् । एता मत्तपत्नीः कामयमानस्त दिनेऽद्रवीभूतचित्तः शक्तिबाहुल्याद्न जान् हन्ति । गजशिरःपिण्डगलितमुक्ताफलैर्मण्डयति ताः। मय्यासक्तश्च क्षीणशक्तिस्त दिने मयूरं मारयति । तन्मयूर पिच्छावतंसका धन्याहमिति भावः ।। २१२ ॥
213) [ वाणिजक हस्तिदन्ताः कुतोऽस्माकं व्याघ्रकृतयः । उत्तुंगपृथुस्तनपसालसा यद्वधः स्वपिति ॥ ] वाणिजक कुतोऽस्माकं हस्तिदन्ताः कुतश्च व्याघ्रकृत्तयो व्याघ्रचर्माणि, यतो हेतोरुत्तुंगविस्तीर्णस्तनपसाळसा वधूः स्वपिति ।। २१३ ॥
214) [ व्याघ्राणां नखाः सिंहानां केसरा मौक्तिकानि गजेन्द्राणाम् । कुतो वाणिजास्माकं मगचर्मपरिग्रहो नास्ति ।। व्याघ्राणां नखाः सिंहानां केसरा मौक्तिकानि गजेन्द्राणां कुतो वाणिजास्माकं मृगचर्मपरि. "ग्रहोऽपि नासि । अत्रापि पूर्वोको भायो ज्ञातव्यः ।। २१४ ।।
____ 215) [हरिणा: जानन्ति गुगानरण्य उषित्वा गेयमाहात्म्यम् । तेषामेव नास्ति धनं जीवं व्याधस्यार्पयन्ति ।। २१५ ॥]
216) [ अस्माकं तृगाङ्कुरभोजनानां न खलु किमपि संचितं द्रविणम् । मम मांसपिण्डतुष्टो यदि व्रजति तदाहं धन्यः ॥] - अस्माकं 'तृणांकुरभोजनानां न खलु किमपि संचित द्रविणं वर्तते । यद्यसौ गायनो "व्याधो मम मांसपिण्डतुष्टो व्रजति तदाहं धन्यः ।। २१६ ।।
1G गीयमाहापं

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कर हवज्जा
217) एक्केण वि सरउ सरेण वाह किं बीयपण गहिरण । एकं पि वसइ जीयं हयास दोन्हं पि य सरीरे ॥ ३ ॥ (218) सरसल्लिएण भणियं कंधे घुणिऊण जुण्णहरिणेण ।
गिज्जउ पुणो वि गिज्जउ जाव य कंठडिओ जीवो ॥ ४ ॥ (219) घाएण मओ सद्देण मई चोज्जेण वाहवहुया वि ।
अवरंभिऊण धणुहं वाहेण वि मुक्किया' पाणा ॥ ५ ॥ २४. करहवज्जा [ करभपद्धतिः ]
220) कंकेल्लिपल्लवोव्वेल्लमणहरे जइ वि नंदणे चरइ । करहस्स तह वि मरुविलसियाइ हियए खुडुकंति ॥ १ ॥
(217) [ एकेनापि पूर्यतां शरेण व्याध किं द्वितीयेन गृहीतेन । एकोऽपि वसति जीवो हताश द्वयोरपि च शरीरे ।। ] हे व्याध, एकेनापि शरेण सरउ पूर्यतां, किं द्वितीयेन गृहीतेन । एकमेव जी ( ? जीवितं ) द्वयोरप्यावयोर्दम्पत्योः शरीरे वसति । हे हताश हता आशा येन तस्य
५९
संबोधनम् ।। २१७ ।
218) [ शरशल्यितेन भणितं स्कन्धं गीयतां पुनर्गीयतां यावच्व कण्ठस्थितो जीवः ।। ] स्कन्धं विधूय जीर्णहरिणेन । गीयतां पुनरपि गीयतां यावन्मम कण्ठस्थितो जीवः ।। २१८ ॥
धूत्वा जीर्ग हरिणेन । शरशल्पितेन भणितं
219) [ घातेन मृगः शब्देन मृगी आश्वर्येण व्याधववरपि । अष्टम्य धनुवेनापि मुक्ताः प्राणाः ।। ] घातेन मृगो मृत इत्यध्याहार्यम् । शब्देन म्रियमाणमृगशब्देन हरिणारटितेन मृगी मृता । चोजेण " अहो एतस्या मृग्या अपि प्रेमातिरेकः" इत्याश्चर्येण व्याधवधरपि । धनुरवष्टभ्य, " हरिणदम्पती तावन्मया मारितौ । मल्लभाप्येतयोः पश्वोरपि प्रेमातिरेकमवलोक्य मृता । एतया विना ममापि जीवितेन किं कर्तव्यम् " इति व्याधेनापि मुक्ताः प्राणाः || २१९ ।।
220) [ कलिपल्लवोद्वेलमनोहरे यद्यपि नन्दने चरति । करमस्य तथापि मरुविलसितानि हृदय आविर्भवन्ति ।। ] कङ्केलिलोद्वेल्लमनोहरे
1 C मुँनिया

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वज्जालग्गं
[221:२४.२-. 221) ते गिरिसिहरा ते पीलुपल्लवा ते करीरकसरका ।
लब्भंति करह मरुविलसियाइ कत्तो वणेथम्मि ॥२॥ 222) पुणरुत्तपसारियदीहकंधरो करह किं पलोएसि।
कत्तो लब्भंति मरुत्थलीउ दिव्वे पराहुत्ते ॥३॥ 223) दीहुण्हपउरणीसाससोसियासेसपीलुसयसिहरो।
कवलं पि न गेण्हसि करह मुद्ध किं चक्खियमपुव्वं ॥४॥ 224) उन्नयकंधर मा जूर करह ता धरसु किं चि चरिऊण ।
तुह जोग्गा अक्कमरुत्थलीइ' तुंगा तरू कत्तो ॥५॥
..
यद्यपि नन्दने चरति, तथापि करभस्य मरुविलसितानि मरुस्थले कण्टक-. जालभक्षणानि हृदय आविर्भवन्ति ।। २२० ।।
221) [ तानि गिरिशिखराणि ते पीलुपल्लवास्ते करीरकुड्मलाः। लम्यन्ते करभ मरुविलसितानि कुतो बनेऽत्र ।। ] तानि गिरिशिखराणि । प्राकृते नपुंसकेऽपि पुंस्त्वं वापि। ते पीलुपल्लवाः। ते करीरकसरका करीरकुड्मलस्वेच्छाभक्षणानि । एवंविधानि मरुविलसितानि कुतोऽत्र वने लभ्यन्ते । न कापीत्यर्थः ।। २२१ ।।
222) [ पुनरुक्तप्रसारितदीर्घकन्धरः करभ किं प्रलोकयसि । कुतो लम्यन्ते मरुस्थल्यो दैवे पराङ्मुखे ।। २२२ ॥]
223) [ दीर्घोष्णप्रचुरनिःश्वासशोषिताशेषपीलुशतशिखरः। कवलमपि न गृह्णासि करभ मुग्ध किमास्वादितमपूर्वम् ।।] दीर्घोष्णप्रचुरनि:श्वासशोषिताशेषपीलुशतशिखरो यत् कवलमपि न गृह्णासि हे मुग्ध करभ किमपूर्वं भवतास्वादितम् ।। २२३ ॥
: 224) [ उन्नतकन्धर मा खिद्यस्व करभ तावद् ध्रियस्व किंचिच्चरित्वा । तव योग्या अकमरुस्थल्यां तुङ्गास्तरवः कुतः ।।] उन्नतकन्धर हे करभ मा खिद्यस्व । तत् तस्माद् धरस्व किंचिच्चरित्वा । तव योग्या अर्कमरुस्थत्यस्ङ्गास्तरवः कुतो वर्तन्ते, अपि तु न सन्ति ।। २२४ ॥ 1 BC अकमरुस्थलीउ
तकन्धर मा लिङ्कास्तरवः कुतः ॥
तव योग्या

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मालईवज्जा
225) जं जीहाइ विलग्गं किंचि वरं मामि तस्स तं दिट्ठे । थुक्के चक्खिउं वणसयाह करहो धुयग्गीवो ॥ ६ ॥ 226) अन्नो पि न पत्ता पत्तलकरहे हि करह सा वेल्ली । को एसो तुज्झ गहो जं चितसि विंझसिहराई ॥ ७ ॥
२५. मालईबज्जा [ मालतीपद्धतिः ] 227) तह तुह विरहे मालइ महिमंडलवंदणिजमयरंदे । परिझीणं भ्रमरउलं जह जायं मसयवंद व ॥ १ ॥
225) [जिह्वायां विलग्नं किंचिद्वरं सखि तस्य तद्दृष्टम् । थूत्करोत्यास्त्राद्य वनशतानि करभो धुतग्रीवः ।। ] कश्चन युवा कांचना - पूर्वी तरुणीमवलोक्य विरुद्धामपि पूर्वरमितामनाकलय्य तामलभमानः शिरो धूयति । कारयति च । तं तादृशमत्रलोक्य सा रूपवती सखीं प्रति ते । हे मामि सखि, करभो धुतप्रीवो वनशतानि चक्खिउं आस्वादयितुं थूत्करोति । युक्तोऽयमर्थोऽथवा यद्विरुद्धमपि यस्य जिह्वायां लग्नम् । कोऽर्थः । यस्मै यद्रोचते तस्य तदेव वरम् इति भावः ॥ २२५ ॥ 226) [ अन्यैरपि न प्राप्ता कृशकरभैः करभ सा वल्ली । तव ग्रहो यचिन्तयसि विन्ध्यशिखराणि ॥ ] हे करभ, अन्यैरपि कृशकरभैरियं वल्ली न प्राप्ता । क एष तव ग्रहो यच्चिन्तयसि विन्ध्यशिखराणि । को भावः । इयं मत्सखी रन्तुम् अकुण्ठसौभाग्ययुक्तैरपि युवभिर्न प्रापे । त्वद्भाग्याच्च स्वयमप्यागतामिमां किमित्यवगणयसि यदन्यामवलोकयसि । को नाम तवाग्रह इति ध्वन्यते ।। २२६ ॥
:
क एष
9
227 ) [ तथा तव विरहे मालति महीमण्डलवन्दनीयमकरन्दे । "परिक्षीणं भ्रमरकुलं यथा जातं मशकवृन्दमिव ।। ] हे मालति जाति, तव विरहे, महीमण्डलवन्दनीयमकरन्दे तथा क्षीणं कृशीभूतं भ्रमरकुलं यथा · मशकवृन्दमिव जातम् इत्युत्तरार्धः । भावार्थस्त्वयम् | कांचन नायिका-मागत्य दूती वदति । हे महीमण्डल स्थितयुवप्रार्थनीय सौभाग्यवति त्वद्विरहे सकलमपि युवजातं तथा तानवमवलम्बते यथा द्वित्रिषु दिनेष्वनिष्टभाग्भविष्यति ।। २२७ ॥
"

६१
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वज्जालग्गं 228) वसु मालइकलिए निम्भरमयरंदपरिमलुग्गारे।
मुंचंतु छप्पया सेसकुसुमसेवाकिलेसस्स ॥२॥ 229) वियसंतु नाम गंधुद्धराउ सेसाउ कुसुमजाईओ।'
इंदिदिरस्स रणरणयकारणं मालइ च्चेव ॥ ३ ॥ 230) मडहं मालइकलियं महुयर दळूण किं पराहुत्तो।
एत्तो पसरइ भुवणंतराइ गंधो वियंभंतो॥४॥
228) [ वर्धस्व मालतीकलिके निर्भरमकरन्दपरिमलोद्गारे । मुञ्चन्तु षट्पदाः शेषकुसुमसेवाक्लेशम् ॥ ] हे मालतीकलिके निर्भरमकरन्दपरिमलोद्गारे वर्धस्व । किमिति । पुष्पितायां त्वयि षट्पदा अशेषकुसुमसेवाक्लेशान्मुच्यन्ताम् । अशेषकुसुमानि परित्यज्य त्वत्कुसुमान्येवास्वादयन्तु, इत्युत्तरार्धः भावार्थः पुनरेषः । हे तामरसाक्षि निर्भरयौवनरमणीये भवन्ती सर्वावयवरूढप्रौढयौवनामालोक्य सर्वेऽपि युवानस्त्वामेवाहमह मिकया वाञ्छन्तु । भविष्यत्प्रौढतारुण्यारूढां नायिका प्रति सखीवाक्यमिति ।। २२८ ॥
229) [ विकसन्तु नाम गन्धोद्धराः शेषाः कुसुमजातयः। इन्दिन्दिरस्य रणरणककारणं मालत्येव ।। ] विकसन्तु नाम गन्धोद्धराः शेषकुसुमजातयः । इन्दिन्दिरस्य भ्रमरस्य रणरणककारणं मालत्येव । अयमभिप्रायः । भवन्तु सर्वा अपि स्त्रियो, यूनः पुनः कस्यापि कर्णान्त विश्रान्तलोचना कुचयुगलपीड्यमानचिबुका, चम्पककलिकागौराङ्गी अवतीर्णतारुण्या युवती रणरणकहेतुर्भवति ॥ २२९ ।।।
230) [लची मालतीकलिकां मधुकर दृष्ट्वा किं पराङ्मुखः । इतः प्रसरति भुवनान्तराणि गन्धो विजृम्भमाणः॥] हे मधुकर लची मालतीकलिकामवलोक्य किं पराङ्मुखः संजातः । यत इतो मालत्या गन्धः प्रसरति। किं कुर्वाणः। भुवनान्तराणि विजृम्भमाणो व्याप्नुवन् । अयं भावः । कश्चिधुवानवतीर्णतारुण्यां नायिकामालोक्य तामकामयमानस्तत्सख्योच्यते। हे युवन् किं पराङ्मुखः संजातोऽसि । अस्याः स कोऽपि यौवनभरः समुल्लसिष्यति येन सकलनगरीनारीरप्यतिशयिष्यते ।। २३० ॥

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—234 : २५.८ ]
मालईवज्जा
231) मडहुल्लियाइ किं तुह इमीइ किं वा दलेहि तलिणेहिं । आमोए महयर मालईइ जाणिहिसि माहपं ॥ ५ ॥ 232) तह वासियं वणं मालईइ कुसुमेहि निम्भरं सरए ।
जह इत्थ तत्थ कत्थ वि भमरा दुक्खेहि लक्खते ॥ ६ ॥ 233 ) का समसीसी सह मालईइ सेसाण कुसुमजाईणं ।
जस्स वि गंधविलित्ता भसला भसलेहि पिज्जेति ॥ ७ ॥ 234) कलियामिसेण उन्भेवि अंगुलिं मालईइ महमहियं ।
धरउ' जु धरणसत्थो मह एंतो महुयरजुवाणो ॥ ८ ॥
231) [ लघुतया किं तवैतस्याः किं पत्रैस्तलिनैः । आमोदे मधुकर मालत्या ज्ञास्यसि माहात्म्यम् ॥ ] हे मधुकर, एतस्या लघुतया किं तव, किंवा तलिणेहिं विरलैः स्तोकैर्वा दलैः पत्रैः । यतोऽस्या आमोदेन माहात्म्यं ज्ञास्यसि । अयं भावः । कश्चन युवा संपूर्ण कुचयुगलां मुग्धां वामाक्षीमवलोक्य तत्सख्योध्यते । अस्याः सुरतपाण्डित्येन गुणातिशयं - ज्ञास्यसि । एतां मुग्धां लघ्वीं मा ज्ञासीरिति ॥ २३१ ॥
232 ) [ तथा वासितं वनं मालत्या कुसुमैर्निर्भरं शरदि । यथा तत्र कुत्रापि भ्रमरा दुःखैर्लक्ष्यन्ते ।। ] तथा वासितं मालत्या कुसुमैर्वनंनिर्भरम् । क । शरदि । यथा अत्र तत्र कुत्रापि भ्रमरा दुःखैर्लक्ष्यन्ते
६३
॥ २३२ ॥
233 ) [ का समशीर्षिका सह मालत्या शेषाणां कुसुमजातीनाम् । यस्यापि गन्धवलिप्ता भ्रमरा भ्रमरैः पीयन्ते ।। ] शेषाणां कुसुमजातीनां मालत्या सह का प्रतिस्पर्धा । यस्या गन्धविलिप्ता भ्रमरा भ्रमरैरेव पीयन्ते । गन्धवासिता भ्रमराः कुसुमान्येतानीति भ्रान्त्या भ्रमरैरास्त्राद्यन्ते । गन्धाति-शयोक्तिरियम् ॥ २३३ ॥
234 ) [ कलिका मिषेणोवकृत्याङ्गुलिं मालत्या कथितम् । धरतु यो घरणसमर्थो माम् आयन् मधुकरयुवा ।। ] कलिकाव्याजेनाङ्गुलिमूर्वीकृत्य मालत्या महमहियं कथितमिति संज्ञा । किमित्याह । यो धारयितु समर्थः स धारयतु मधुकरयुवा मां प्रत्यागच्छन् । भावोऽयम् । काचन नारी
1 B, C, G

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वज्जालगं
235) पक्खुक्खेवं नहसूइखंडणं भमरभर समुष्वहणं । उव सहद्द थरहरंती वि दुब्बला मालइ च्चेव ॥ ९ ॥
[ 235 : २५.९
२६. इंदिंदिरवज्जा [ इन्दिन्दिरपद्धतिः ]
236) इंदिदिर छप्पय भसल भमर भमिओ सि काणणं सयलं । मालइ सरिसं कुसुमं जइ दिट्ठे किं न ता भणसि ॥ १ ॥ 237) कत्थ वि दलं न गंधं कत्थ वि गंधो न पउरमयरंदो । एक्ककुसुमम्मि महुयर बे तिनि गुणा न लब्भंति ॥ २ ॥ 238) एकं महुयर हिययं तं चिय पुण मालईइ पडिरुद्धं । सेसा फुलंतु फलंतु पायवा को निवारेइ ॥ ३ ॥
सर्वाङ्गरूपवती सुभगा गर्वेण वक्ति । मद्रूप श्रियमवलोक्य यो युवा मामा- गच्छति तमेतं निवारयतु कश्वन यस्य शक्तिरस्ति ॥ २३४ ॥
235) [ पक्षोत्क्षेपं नखसूचिखण्डनं भ्रमरभरसमुद्वहनम् । पश्य सहते कम्पमानापि दुर्बला मालत्येव ॥ ] पक्षोत्क्षेपं नखसूचीखण्डनं भ्रमरभरसमुद्वहनं पश्य कम्पमानापि दुर्बला मालत्थेव सहते ॥ २३५ ॥
236) [ इन्दिन्दिर षट्पद मसल भ्रमर भ्रान्तोऽसि काननं सकलम् । मालतीसदृशं कुसुमं यदि दृष्टं किं न तदा भणसि || ] इन्दिन्दिर "षट्पद भसल भ्रमर त्वं भ्रान्तोऽसि काननं सकलं, मालती सदृशं कुसुमं यदि दृष्टं किं न तदा भणसि ॥ २३६ ॥
237) [ कुत्रापि दलं न गन्धः कुत्रापि गन्धो न प्रचुर मकरन्दः एककुसुमे मधुकर द्वौ त्रयो गुणा न लभ्यन्ते ॥ ] कुत्रापि दलं पत्रं न गन्धः । कुत्रापि गन्धो न प्रचुर मकरन्दः । एकस्मिन् कुसुमे हे मधुकर द्वौ यो वा गुणा न लभ्यन्ते ॥ २३७ ॥

238) [ एकं मधुकर हृदयं तदेव पुनर्मालत्या प्रतिरुद्धम् । शेषाः पुष्पन्तु फलन्तु पादपाः को निवारयति ॥ ] एकं मधुकरहृदयं, तदेव मालत्या : प्रतिरुद्धम् । मालतीं विना मधुकरहृदयं नान्यत्र रमते । अतः शेषाः पादपाः पुष्पन्तु फलन्तु, कस्तान्निवारयति ॥ २३८ ॥

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-243 : २६.८ ] इदिदिरवज्जा 239) मालइ पुणो वि मालइ हा मालइ मालइ त्ति जंपतो।
उव्विग्गो' भमइ अली हिंडतो सयलवणराई॥४॥ 240) रुणरुणइ वलइ वेल्लइ पक्खउडं धुणइ खिवइ अंगाई।
मालइकलियाविरहे पंचावत्थं गओ भमरो ॥ ५॥ 241) मालइविरहे रे तरुणभसल मा रुवसु निब्भरकंटं।
वल्लहविओयदुक्खं मरणेण विणा न वीसरइ ॥६॥ 242) जावन वियसइ सरसा वरइ न ईसं पि मालईकलिया।
अविणीयमहुयरोहिं ताव च्चिय पाउमारद्धा ॥७॥ 243) वियसंतसरसतामरसभसल वियसेइ मालई जाव।
ता जत्थ व तत्थ वजह व तह व दियहा गमिजंति ॥ ८॥
239) [ मालति पुनरपि मालति हा मालति मालतीति जल्पन् । उद्विग्नो भ्रमत्यलिहिण्डमानः सकलवनराजीः ॥ ] मालति पुनरपि मालति हा मालति मालतीति जल्पनु द्विग्नो भ्रमत्य लिहिण्डमानः सकलवनराजीः । अयं भावः । सकलगुणयुक्तां मालतीमनवलोकयन् सकला अपि पुष्पजातीस्तृणायापि न मन्यत इत्यर्थः ।। २३९ ।।
240) [रुणरुणायते वलति वेल्लति पक्षपुटं धुनोति क्षिपत्यङ्गानि । मालतीकलिकाविरहे पञ्चावस्थां गतो भ्रमरः ।। २४० ॥]
241) [ मालतीविरहे रे तरुणभ्रमर मा रोदीनिर्भरोत्कण्ठम् । वल्लभवियोगदुःखं मरणेन विना न विस्मयते ।। रे तरुण भ्रमर मा रोदीनिर्भरोस्कण्ठम् । वल्लभवियोगदुःखं मरणेन विना न विस्मरति ।। २४१ ।।
242) [ यावन्न विकसति सरसा वृणोति नेशमपि मालतीकलिका। अविनीतमधुकरैस्तावदेव पातुमारब्धा ।।] यावत्सरसा मालती न विकसति, ईसं पि न वरइ ईषदपि न वृणोति, अविनीतमधुकरैस्तावदेव पातुमास्वादयितुमारब्धा । अयं भावः । काचन नायिका अनवतीर्णतारुण्यापि प्रियः पातुमारब्धा । परकीयासती नायिका ॥ २४२ ॥
243) [ विकसत्सरसतामरसभ्रमर विकसति मालती यावत् । तावद्यत्र वा तत्र वा यथा वा तथा वा दिवसा गम्यन्ते ॥1 विकसत्सरस
_1 Gउविण्णो 2G चलइ

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बज्जालग्गं
[244: २६.९
244) छप्पय गमेसु कालं वासवकुसुमाइ ताव मा मुयसु ।
मन जियंतो पेच्छसि पउरा' रिद्धी वसंतस्स ॥९॥ 245) मा इंदिदिर तुंगसु पंकयदलणिलय मालईविरहे।
तुंबिणिकुसुमाइ न संपडति दिव्वे पराहुत्ते ॥ १०॥ 246) इयरकुसुमेसु महुयर दे बंध रई विमुंच रणरणयं ।
झायंतो च्चिय मरिहिसि कत्तो ते मालई सरए ॥ ११ ॥ 247) भमरो भमरो त्ति गुणोज्झिएहि कुसुमेहि लाइओ दोसो।
__ लहिऊण मालई पुण सो निउणो भमउ जइ भमइ ॥ १२॥
तामरसेषु स्थितो योऽसौ भ्रमरस्तस्य संबोधनम् । हे विकसत्सरसकमलभ्रमर, यावन्मालती विकसति तावद्यत्र तत्र यथा तथा दिवसा नीयन्ताम् ।। २४३ ॥
244) [षट्पद गमयस्व कालं वासवकुसुमानि तावन्मा मुञ्च । मन्ये जीवन् पश्यसि प्रचुरा ऋद्धीर्वसन्तस्य ॥] षट्पद गमयस्व कालं समयम् । वासवकसुमानि आटरूषकपुष्पाणि मा मुश्च । किमिति। मन्न मन्ये अहमिति । जीवन् प्रचुरचि वसन्तस्य पश्यसि ॥ २४४ ॥
245) [ मेन्दिन्दिर ताम्य पङ्कजदलनिलय मालतीविरहे। तुम्बिनिकुसुमानि न संपतन्ति दैवे पराग्भूते । ] हे भ्रमर मा तुंगसु मा भ्राम्य । तर्हि किं करोमीत्याह । मालतीविरहे पंकयदले कमलपत्रे निलय लग । यतो दैवे पराङ्मुखे तुम्बीकुसुमानि न संपद्यन्ते। आसतां चम्पककुसुमादीनि, अलाबुपुष्पाण्यपि न प्राप्यन्ते ॥ २४५॥
___ 246) [इतरकुसुमेषु मधुकर हे बधान रतिं विमुञ्च रणरणकम् । ध्यायन्नेव मरिष्यसि कुतस्ते मालती शरदि । ] दे इति प्रार्थनायां निपातः। हे मधुकर इतरकुसुमेषु बधान रति, विमुञ्च रणरणकम् । ध्यायन्नेव मरिष्यसि, कुतस्ते मालती शरदि ॥ २४६ ।।
247) [ भ्रमरो भ्रमर इति गुणोज्झितैः कुसुमैरारोपितो दोषः । लब्ध्वा मालती पुनः स निपुणो भ्रमतु यदि भ्रमति ॥ ] गुणोज्झितैः
1 G पवरा (प्रवरा)

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-250 : २६.१५] इंदिदिरवज्जा .248) कुंदलयामउलपरिट्ठिएण भरिऊण मालइविलासं।
तह नीससियं इंदिदिरेण जह सा वि पज्जलिया॥ १३ ॥ 249) वोसट्टबहलपरिमलकेय इमयरंदवासियंगस्स।
हियइच्छियपियलंभा' चिरा सया कस्स जायंति ॥१४॥ *250) वियलियदलं पि गंधोज्झियं पि विरसं पि मालईविडवं ।
भसलेहि नेय मुकं पढमरसं संभरतेहिं ।। १५॥
कुसुमैयों दोष आरोपितः, अयं भ्रमरो भ्रमणं करोतीति भ्रमर इति दोषो भ्रमर आरोपितो नेदं युक्तम् । निपुणो विदग्धोऽयं भ्रमरो मालतीं प्राप्य यदि भ्रमति, तर्हि भ्रमतु । परमन्यत्र न यातीति । अयं भावः । सकला अपि नारीदर्श दर्श परिभ्रमति, परमेकामपि न कामयते सर्वाङ्गसुन्दरीमलभमानः । एवं स्थिते काचन वक्ति। सर्वत्र परिभ्रमति, परं क्वापि स्थितिं न विधत्तेऽयम् इत्युपालभ्यते । तदुपालम्भनं श्रुत्वान्यः कश्चिद् ब्रूते । यदि मनोगतां सर्वगुणपरिपूर्णा प्राप्तोति, तर्हि न भ्राम्यतीति ॥ २४७ ।।
248) [ कुन्दलतामुकुलपरिस्थितेन स्मृत्वा मालतीविलासम् । तथा नि:श्वसितमिन्दिन्दिरेण यथा सापि प्रज्वलिता ॥] कुन्दलतामुकुलोपरिस्थितेनेन्दिन्दिरेण मालतीविलासं स्मृत्वा तथा निःश्वसितं यथा सापि कुन्दलता प्रज्वलिता ॥ २४८॥
249) [ विकसितबहलपरिमलकेतकीमकरन्दवासिताङ्गस्य । हृदयेप्सित प्रियालम्भाश्चिरात् सदा कस्य जायन्ते ।।] विकसितबहुलपरिमलकेतकीमकरन्दवासिताङ्गस्य भ्रमरस्य हृदयेप्सित प्रियालम्भाश्चिरात् सदा कस्य जायन्ते ।। २४९ ॥
250) [ विगलितदलोऽपि गन्धोज्झितोऽपि विरसोऽपि मालतीविटपः । भ्रमरैनैव मुक्तः प्रथमरसं संस्मरद्भिः ।।] मालतीविटपं भ्रमरैनैव मुक्तम् । कदाचित्सुन्दरं भवेदित्याह । विगलितदलं शटितपत्रमपि । गन्धोज्झितमपि, विरसमपि । तर्हि केन गुणेन न मुक्त मिति विशेषणद्वार
1 G वेलंमा ( for पियलंभा)

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ફૂટ
वज्जालग्गं
251) 'ढंखरसेसो वि हु महुयरेहि मुक्को न मालईविडवो । दरवियसियकलियामोयबहलिमं संभरता है ॥ १६ ॥
[ 251 : २६.१६
252) निबिडदल संठियं पि हु कलियं वियसाविऊण सविसे : जे पढमं तीइ रसं पियंति ते छप्पया छेया ॥ १७ ॥
२७. सुरतरुविसेसवज्जा [ सुरतरुविशेषपद्धतिः ] 253) वसिऊण सग्गलोए गंधं गहिऊण पारिजायस्स । रे भसल किं न लज्जसि चुंबतो इयरकुसुमाई ॥ १ ॥
कारणमाह । प्रथमरसं संस्मरता ( संस्मरद्भि: ) । अयमर्थः यथा कश्चन युवातिक्रान्ततारुण्यामपि गुणगणयुक्तां नारीं प्रथमोपभुक्ता न त्यजति. ॥ २५० ॥
251) [ पत्रपुष्परहितशाखाशेषोऽपि खलु मधुकरैर्मुक्तो न मालतीविटप: । दर विकसितकलिकामोदबाहुल्यं संस्मरद्भिः ॥ ] मधुकरैर्मुक्तो न मालतीविटपः । किंविशिष्टोऽपि । पत्रपुष्पादिरहितोऽपि खलु । को हेतुरिति विशेषणद्वारेणाह । ईषद्विकसितकलिकामोदबाहुल्यं संस्मर द्भिः
।। २५१ ।।
252) [ निबिडदलसंस्थितामपि खलु कलिकां विकास्य सविशेषम् । थे प्रथमं तस्या रसं पिबन्ति ते षट्पदाश्छेकाः ॥ ] ये षट्पदा भ्रमरा निबिडदलसंस्थितामपि कलिकां विकास्य सविशेषं यथा स्यात्तथा, प्रथमं. तस्या मालत्या रसं पिबन्ति ते छेका विदग्धाः । इदमैदं पर्यम् । यथा कश्चन कामुकः कांचनानवतीर्णतारुण्यां कयाचन युक्त्या सुरतक्षमां विधाय तामुपभुङ्क्ते स निपुणो भवेदिति ॥ २५२ ।।
253 ) [ उषित्वा स्वर्गलोके गन्धं गृहीत्वा पारिजातस्य । रे भ्रमर किं न लज्जसे चुम्बन्नितरकुसुमानि || हे भ्रमर स्वर्गलोक उषित्वा गन्धं गृहीत्वा पारिजातस्य वृक्षस्य, इतरकुसुमानि चुम्बन्न लज्जसे । अयं भावः । प्रधानस्थान स्थितां निबिडकुचयुगलभरनग्यमानमध्यां मध्यवयसं नारीं रमित्वा, इदानीमितरनारीः कामयमानो न लज्जसे हे युवन्नित्युपालम्भोक्तिः || २५३ ॥
1 C ढेकर

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-257:२८.१]
हंसवज्जा 254) कत्तो लवंगकलिया इच्छं पूरेइ छेयभसलस्स ।
अमरतरुमंजरिरसेण जस्स आणंदियं हिययं ॥२॥ 255) भमर भमंतेण तए अणेयवणगहणकाणणुद्देस।
दिहो सुओ य कत्थ वि सरिसतरू पारिजायस्स ॥३॥ *256) अमरतरुकुसुममंजरि वाउहया महुयरेण जं रसिया।
तल्लद्धरसेण कओ संकप्पो सेसकुसुमाणं ॥४॥
२८. हंसवज्जा [हंसपद्धतिः] 257) हंसो सि महासरमंडणो सि धवलो सि धवल किं तुज्झ ।
खलवायसाण मज्झे ता हंसय कत्थ पडिओ सि ॥१॥
254) [ कुतो लवङ्गकलिकेच्छां पूरयति च्छेकभ्रमरस्य । अमरतरमञ्जरीरसेन यस्यानन्दितं हृदयम् ।। ] कुतो लवङ्गकलिकेच्छां विदग्धभ्रमरस्य पूरयति, यस्यामरतरुमञ्जरीरसेन हृदयमानन्दितम् । सर्वगुणपरि'पूर्णायाः कर्णान्त विश्रान्तलोचनायाः सुरते सुखीभूतहृदयस्य यूनो हृदयं सामान्यनारीरतं यथा नानन्दति तथा केनचिदुच्यते ।। २५४ ।।
___ 255) [ भ्रमर भ्राम्यता त्वयानेकवनगहनकाननोद्देशम् । दृष्टः श्रुतश्च कुत्रापि सदृशतरुः पारिजातस्य ।। ] हे भ्रमर त्वया पारिजातस्य सदृशस्तरदृष्टः श्रुतः कुत्रापि । किं कुर्वता त्वया । अनेकवनगहनकाननोद्देशं भ्राम्यता ॥ २५५॥
___ 256) अमरतरुकुसुममञ्जरी वायुहता मधुकरेण यद्रसिता। तल्लब्धरसेन कृतः संकल्पः शेषकुसुमानाम् ।। ] अमरतस्कुसुममञ्जरी वायुहता यद्भमरेणास्वादिता, तल्लब्धरसेन मधुकरेण तेन शेषकुसुमानां संकल्पो नियमः कृतः ।। २५६ ॥
257) [हंसोऽसि महासरोमण्डनमसि धवलोऽसि धवल किं तव । खलवायसानां मध्ये तस्माद्धंस कुत्र पतितोऽसि ।। ] हंसोऽसि महासरोमण्डनमसि । त्वया विना तडागस्य कुतो लक्ष्मीः। धवलोऽसि, धवल कि तव कथ्यते। खलवायसानां मध्ये ततः कारणात् कुतः पतितोऽसि । अयमभिप्रायः । यथा कश्चिद् विपश्चित्प्रकाण्डः सकलपरिषन्मण्डनभूतः. सज्जनशिरोमणिर्दुर्जनसंसन्मध्यगतः केनचिदेवमुच्यते ।। २५७ ॥

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७०
वज्जालग
[258 : २८.२
258) हंसो मसाणमज्झे काओ जइ वसई पंकयवणम्मि | तह विह हंसो हंसो काओ काओ च्चिय वराओ ॥ २ ॥ 259 ) अहिणवघण उच्छलिया सवित्थरा' जइ वि पाउसवसेण । तह विहु किं सेविज्जइ वाहलिया रामहंसेहिं ॥ ३ ॥
260) बे वि सपक्खा तह बे वि धवलया वे वि सरवरणिवासाः ॥ तह विहु हंसबयाणं जाणिज्जइ अंतरं मरुयं ॥ ४ ॥ 261) नवणलिणमुणालुल्लोलमालियं हंस माणसं मोत्तुं ॥ लज्जाइ कह न मूओ सेवंतो गामवाद्दलियं ॥ ५ ॥
^^^^^^^^^
258) [ हंसः श्मशानमध्ये काको यदि वसति पङ्कजवने । तथापि खलु हंसो हंसः काकः काक एव वराकः ।। ] हंसः सितच्छदो यदि श्मशानमध्ये वसति, काकश्च पङ्कजवने, तथापि खल हंसो हंसः काकः काक एव वराकः ॥ २५८ ॥
259) [ अभिनवघनोच्छलिता सविस्तरा यद्यपि प्रावृड्वशेन । तथापि खलु किं सेव्यते क्षुद्रनदी राजहंसैः ॥ ] तथापि खलु किं क्षुद्रनदी हंसैः सेव्यते, यद्यप्येवंभूता संजाता । अभिनवघनोच्छलितात एव पउत्तरा चलद्बहुजला । केन । प्रावृड्वशेन ।। २५९ ॥
260) [ द्वावपि सपक्षौ तथा द्वावपि धवलौ द्वावपि सरोवर निवासी B तथापि खलु हंसबकयोर्ज्ञायतेऽन्तरं गुरुकम् ।। ] यद्यपि द्वावपि सपक्षौ, द्वावपि धवलौ द्वावपि सरोवर निवासौ, तथापि हंसबकयोमहदन्तरं ज्ञायत आकारदुरन्तत्वेनेति ॥ २६०॥
"
261) [ नवनलिनमृणालोल्लोलमालितं हंस मानसं मुक्त्वा । लज्जयर कथं न मृतः सेवमानो ग्रामक्षुद्रनदीम् ॥ ] हे हंस नवनलिनीमृणालोपलक्षिता उल्लोलास्तैर्मालितं मानसं सरो मुक्त्वा लज्जया कथं न मृतः । किं कुर्वाणः । सेवमानः । काम् । गामवाहलियं ग्रामजलनिर्गमनोद्भवनदीम् । इयं शृङ्गारे वर्तते । यथा कश्चन युवा कांचन विदग्धवनितां चलच्चमूरुचक्षुषमुपभुज्य निकृष्टां कामयमानः केनापि सख्यैवमुध्यते ।। २६१ ॥
1 B, C, G पउत्तरा ( पयउत्तरा )

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_265: २९.२ ]
चंदवज्जा
262) एक्केण य पासपरिट्ठिएण हंसेण होइ जा सोहा । तं सरवरो न पावइ बहुएहि वि ढिंकसत्थेहिं ॥ ६ ॥ 263) माणस सररहियाणं जह न सुहं होइ रायहंसाणं । तह तस्स वि तेहि विणा तीरुच्छंगा न सोर्हति ॥ ७ ॥
२९. चंदवा [ चन्द्रपद्धतिः ]
264) सव्वायरेण रक्खद तं पुरिसं जत्थ जयसिरी वसइ । अत्थमिय चंदबिंबे ताराहि न कीरए जोन्हा ॥ १ ॥ 265) जह जह बढेइ ससी तह तह ओ पेच्छ घेप्पइ मरण । वयणिज्जवज्जियाओ कस्स वि जइ हुंति रिद्धीओ ॥ २ ॥
262) [ एकेन च पार्श्वपरिस्थितेन हंसेन भवति या शोभा । तां सरोवरो न प्राप्नोति बहुभिरपि ध्वांक्षसार्थेः ॥ ] एकेनैव पार्श्वस्थितेन हंसेन भवति या शोभा, तां सरोवरो बहुभिरपि ढिकसाथैर्न प्राप्नोति ॥ २६२॥ 263) [ मानससरोरहितानां यथा न सुखं भवति राजहंसानाम् । तथा तस्यापि तैर्विना तीरोत्सङ्गा न शोभन्ते ।। ] यथा मानससरोवरर हितानां हंसानां सुखं न भवति, तथा तस्यापि मानसस्य तैर्विना तीरोत्सङ्गा न शोभन्ते ।। २६३ ॥
264) [ सर्वादरेण रक्षत तं पुरुषं यत्र जयश्रीर्वसति । अस्तमिते चन्द्रबिम्बे ताराभिर्न क्रियते ज्योत्स्ना ।। ] सर्वादरेण सर्वप्रयत्नेन तं पुरुषं रक्षत यत्र जयलक्ष्मीर्वसति । अमुमेवार्थमर्थान्तरेण साधयति । अस्तमिते चन्द्रमण्डले ताराभिज्योत्स्ना न क्रियत इति ॥ २६४ ॥
265) [ यथा यथा वर्धते शशी तथा तथाहो पश्य गृह्यते मृगेण ( मदेन ) । वचनीयवर्जिताः कस्यापि यदि भवन्त्यृद्धयः ॥ ] यथा यथा वर्धते शशी । 'ओ' इति अहो । पश्य गृह्यते मृगेण, मदेन च गर्वेण ॥ वचनीयवर्जिताः कस्यचिद् यदि भवन्त्यृद्धयः । न तु सर्वेषाम् । यथा यथा पुमान् अर्थेन गुणगणेन परिपूर्णो भवति तथा तथा गर्वायत इति । निर्मदो भाग्यवानेको न तु सर्वे लक्ष्मीपूरिता इति ।। २६५ ॥

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पज्जालग्गं
[266: १९.
266) जइ चंदो कि बहुतारपहि बहुपहि किं च तेण विणा।
जस्स पयासो लोए धवलेह महामहीवटुं॥३॥ 267) चंदस्स खओ न हु तारयाण रिद्धी वि तस्स नहु ताणं ।
गरुयाण चडणपडणं इयरा उण निश्चपडिया य॥४॥ 268) रयणायरम्मि जम्मो हरसिरतिलओ सहोयरा लच्छी।
विहडियकलाकलावो दसिया वि समीहए चंदो ॥५॥ 269) हरसिरसरणम्मि गओ लुकतो तह जडाण मज्झम्मि ।
तह वि गिलिज्जा चंदो विहिविहियं को निवारेह ॥६॥
266) [ यदि चन्द्रः किं बहुतारकाभिर्बहुभिः किं च तेन विना । यस्य प्रकाशो लोके धवलयति महामहीपृष्ठम् ।। ] यदि चन्द्रोऽस्ति किं. बहुतारकैः । बहुभिस्तैः किं च तेन विना, यस्य प्रकाश एव, आस्ता तावत् किरणनिकुरुम्बो, महन्महीवलयं धवलयति ॥ २६६ ॥
207) [चन्द्रस्य क्षयो न खलु तारकाणामृद्धिरपि तस्य न खलु तासाम् । गुरुकाणामारोहणपतनमितरे पुनर्नित्यपतिताश्च ।। ] चन्द्रस्य क्षयो न खलु तारकाणाम् । ऋद्धिपि तस्य न ल तेषाम् । महतां चटनपतनं, न क्षुद्राणाम् । इतरे पुनः क्षुद्राः पतिता एव । महतां हानिवृद्धी भवतः, क्षुद्राणां लघूनां सर्वदा हानिरेवेत्यर्थः ।। २६७ ।।
268, [ रत्नाकरे जन्म हरशिरस्सिलकः सहोदरा लक्ष्मीः । विघटितकलाकलापो दशामपि समीहते चन्द्रः ।।] सोऽयं चन्द्रो विघटितकलाकलापो द्वैतीयिको दशामपि वस्त्राञ्चलस्थितं तन्तुपुञ्जमपि समीहते वाञ्छति । लोकेभ्य इति शेषः । य एवंविधः । यस्य जन्म रत्नाकरे । यश्च त्रिभुवनतिलको ज्योत्स्नावत्त्वात् । सहोदरा लक्ष्मीः । एवंविधोऽपि विघटितकलाकलापो दशां समीहत इति ॥ २६८।।
239) [ हरशिरःशरणे गतो निलयंस्तथा जटानां मध्ये । तथापि गिल्यते चन्द्रो विधिविहितं को निवारयति ।।] तथापि चन्द्रो निजेगिल्यते, अर्यादाहुणा, यद्यपि हरशिरसि शरणं गतः। तत्रापि गतः
1 G महामहीव? ( महामहीपट्टम् ।

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- 273 : ३०.४ ]
छलवज्जा
३०. छद्दलवज्जा [ विदग्धपद्धतिः ]
270) नयरं न होइ अट्टालएहि पायारतुंगसिहरेहिं । गामो वि होइ नयरं जत्थ छइल्लो जणो वसइ ॥ १ ॥ -271) निवसंति जत्थ छेया ललियक्खर कव्वबंधणे कुसला । जाणंति वैकभणियं सुंदरि नयरं, न सो गामो ॥ २ ॥ 272) जो जंपिऊण जाणइ जंपियमत्तं च जाणए अत्थं । देसो तेण पवित्तो अच्छउ नयरं वसंतेण ॥ ३ ॥
: 273 ) गुरुविहवलंघिया' अवि आवइ पत्ता वि आउरमणा वि । सिविणंतरे विछेया नियकजं नेय सिढिलति ॥ ४ ॥
- संस्तथा च जटानां मध्ये लुक्कतो निलयन् । युक्तोऽयमर्थः । यद्यपि भर्गजटाटवीललाटपट्टे लिनाति तथापि राहुणा द्विषा निजेगिल्यते ॥ २६९॥
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9
270 ) [ नगर न भवत्यट्टालकैः प्राकारतुङ्ग शिखरैः । ग्रामोऽपि भवति नगरं यत्र विदग्धो जनो वसति || ] नगरं न भवत्यट्टालकैः प्रासादपङ्किभिः प्राकारतुङ्ग शिखरैः । ग्रामोऽपि भवति नगरं यत्र विदग्धो जनो वसति । अट्टालकप्राकार शिखरसंयुक्तं नगरं विदग्वजनवर्जितं ग्रामादप्यतिशेते । विदग्ध जनपवित्रितो ग्रामो नगरमधः कुरुत इति भावः ॥ २७० ॥ 271 ) [ निवसन्ति यत्र च्छेका ललिताक्षरकाव्यबन्धने कुरालाः । जानन्ति वक्रभणितं सुन्दरि नगरं, न स ग्रामः ।। ] हे सुन्दरि, तन्नगर, न स ग्रामो यत्र ध्छेका निवसन्ति । किंविशिष्टाः । ललिताक्षरकान्यबन्धने कुशलाः । तथा च वक्रभणितं जानन्ति, अन्योक्तीर्विदन्ति ॥ २७९ ॥
272 ) [ यो जलितुं जानाति जल्पितमात्रं च जानात्यर्थम् । देशस्तेन पवित्र आस्तां नगरं वसता ॥ ] यो विदग्धो जल्पितुं जानाति, अर्याद् त्रक्रमगितीः । जल्लित्रनप्यभिवेयं जानाति । देशो नीवृज्जनपद इति यात्रत् । वसना तेन पवित्र आस्तां तावन्नगरम् । एकस्तिन्नगरे विदग्धो वसति, सर्वमपि देशं मण्डयतीत्यर्थः ॥ २५२ ॥
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273 ) [ गुरुविमत्रता अप्यापदं प्राप्ता अप्यातुरमनसोऽपि । स्वप्नान्तरेऽपिच्छेका निजकार्यं नैत्र शिथिव्यन्ति ॥ ] स्वप्नान्तरेऽपि च्छेका
1 C गुरुने हलंघिया

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वजलाग्गं
[274:३०.५274) अन्नं धरति हियए अन्नं वायाइ कीरए अन्नं ।
छेयाण पत्थिवाण य खलाण मग्गो च्चिय अउव्वो ॥५॥ 275) छेयाण जेहि कजं न हु होसइ जेहि जम्मलक्खे वि।
दोहि पि तेहि सरिसंसरिस चिय हुँति उल्लावा ॥६॥ 276) सब्भावबाहिरेहिं तह कह वि पियक्खरेहि जपंति।
जह बंधव त्ति कलिउं लोए सीसेहि वुभंति ॥ ७ ॥ दिट्ठीतुलाइ भुवणं तुलंति जे चित्तचेलए निहियं । को ताण छेयवाणिज्जयाण भण खंडणं कुणइ ॥८॥
निजकार्य नैव शिथिलयन्ति । किंविशिष्टा अपि । गुरुविभवलङ्घिता अपि.. आपदं प्राप्ता अपि आपन्ना अपि, आतुरमनसोऽपि ।। २७३ ।।
___ 274) [ अन्यद्धरन्ति हृदयेऽन्यद्वाचि क्रियतेऽन्यत् । छेकानां पार्थिवानां च खलानां मार्ग एवापूर्वः ॥ ] अन्यद्धरन्ति हृदये, अन्यद् वाचि, अन्यत् कृत्ये कर्तव्ये । छेकानां पार्थिवानां खलानां मार्ग एवापूर्वः ॥२७४॥ . 275) [ छेकानां यैः कार्यं न खलु भविष्यति यैर्जन्मलक्षेऽपि । द्वाभ्यामपि ताभ्यां सदृशसदृशा एव भवन्त्युल्लापाः ।। ] छेकानां यैः कार्य भवति, यैश्च जन्मलक्षेऽपि कार्य न स्याद् द्वयोरपि तयोः सदृशसदृशा एवोल्लापा भवन्ति ।। २७५ ।।
276) [सद्भावबहिर्भूतैस्तथा कथमपि प्रियाक्षरैल्पन्ति । यथा। बान्धवा इति वलयित्वा लेके शीरह्यन्ते ॥] सद्भावबहिर्भूतैः प्रियाक्षरैस्तथा कथमपि जल्पन्ति, यथा बान्धवा एत इति लोके शिरोभिरुह्यन्तेधार्यन्ते ॥ २७६॥
___277) [ दृष्टितुलया भुवनं तुलयन्ति ये चित्ततुलापात्रे निहितम् । करतेषां छेकवणिजां भण रूण्डनं करोति ।।] ये छेका विदग्धा एव वणिजो भुवनं तुलं ति इयत्तया परिच्छिन्दन्ति । कया । दृष्टितुलया। किंविशिष्टं भुवनम् । निहितं स्थापितम् । क। चित्तचेलए चित्तमेक
1 G जम्मलक्खेहिं 2C दोहिं पि य तेहि समं सरिस च्चिय

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- 281, ३०.१९]
छलवज्जा
278) तं नत्थि तं न हूयं न हु होसह तं च तिहुयणे सयले । तं विहिणा विन विहियं जं न हु नायं छल्लेहिं' ॥ ९ ॥ 279) जह पढमदिणे तह पच्छिमम्मि फरुसाइ नेय जंपंति । अवो महाणुभावा विरज्जमाणा वि दुल्लक्खा ॥ १० ॥ 280) बहुकूडकवडभरियाण पुत्ति छेयाण जो पिडे पडइ । सो सुनो सुन्नमणो सिविणे वि न पावए सुक्खं ॥ ११ ॥ 281 ) जइ कह वि ताण छप्पन्नयाण' तणुयंगि गोयरे पडसि । ता थोरवसणदाहेकमंडिया दुक्करं जियसि ॥ १२ ॥
तुलापात्रं तस्मिन् । तेषां छेकवणिजां भण को नामं खण्डनं करोति को नाम तान् प्रतारयति ।। २७७ ।।
७५
278 ) [ तन्नास्ति तन्न भूतं न खलु भविष्यति तच्च त्रिभुवने सकले । तद्विधिनापि न विहितं यन्न खलु ज्ञातं विदग्धैः ।। ] तन्नास्ति: तन्न भूतं न खलु भविष्यति त्रिभुवने सकले, तद्विधिनापि न कृतं यन्न खल: ज्ञातं विदग्धैः अः ।। २७८ ।।
279) [ यथा प्रथम दिने तथा पश्चिमेपि परुषाणि नैव जल्पन्ति । अहो महानुभावा विरज्यमाना अपि दुर्लक्ष्याः ॥ ] यथा प्रथमदिने तथा पश्चिमेऽपि परुषाणि नैवं जल्पन्ति, अहो महानुभावाश्छेका विरज्यमाना: अपि दुर्लक्ष्याः ।। २७९ ॥
280) [ बहुकूटकपटभृतानां पुत्रि च्छेकानां जो पिटे पतति । सशून्यः शून्यमनाः स्वमेऽपि न प्राप्नोति सौख्यम || ] हे पुत्र, बहुकूटकपटभृतानां छेकानां जो पिडे पडइ यस्तद्वशीभवति, स शून्यः शून्यमनाः स्वमेऽपि न प्राप्नोति सुखम् ॥ २८० ॥
(281) [ यदि कथमपि तेषां षट्प्रज्ञानां तन्वङ्गि गोचरे पतसि । तद् महद्व्यसनदा हैकमण्डिता दुष्करं जीवस ।। ] हे तन्वनि, यदि कथ मपि तेषां छेकानां गोचरे पतसि, दृग्गोचरीभवसि, तदा उत्सृष्टवृषभ-... दाहैकमण्डिता दुष्करं जीवसि ।। २८१ ॥
1G, I छोह 2 C छेयल्लयाण

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७६
बजालम्मं
282) मा पुन्ति वंकवंकं जंपसु पुरओ छललोयाणं ।
हियए जं च निहितं तं पि हयासा मुणंति बुद्धीए ॥ १३ ॥ 283) लीलावलोयणेण वि मुणंति जे पुत्ति हिययपरमत्थं । ते कारिमवयारेहि कह नु छेया छलिजंति ॥ १४ ॥ 281 ) सहस त्ति जं न दिट्ठो सरलसहावेण जं न आलत्तो । उवयारो जं न कओ तं चिय कलियं छइलेहिं ॥ १५ ॥
...
३१. पंचमवजा [पञ्चमपद्धतिः ]
285) कंठ अंतरणिग्गयदर घोलि रघुरहुरंत हुंकारं । खलिरक्खरं पि मारइ पंथिय मा पंचमं सुणसु ॥ १ ॥
202) [ मा पुत्रि वकवकं जल्प पुरतश्छेकलोकानाम् । हृदये यच्च निहितं तदपि हताशा जानन्ति बुद्धया ॥ ] मा पुत्रि वकवकं जल्प पुतो विदग्धजनानाम् । एते हताशा हृदये निहितं हृद्रतं यद् भवति तदपि स्त्रबुद्धया जानन्ति । अनुक्तमपि ये जानते तेषां पुरतो वक्रभणितयः - काः ॥ २८२ ॥
[282 : ३०.१३
283) [ लीलावलोकनेनापि जानन्ति ये पुत्रि ते कृत्रिमोपचारैः कथं नु च्छेकारछल्यन्ते ।। ] हे पुत्र, ये विलोकनेनापि हृदयपरमार्थं विदन्ति जानन्ति ते छेका

मोपचारैः कथं नु प्रतार्यन्ते ॥ २८३ ॥
28+) [ सहसेति यन्न दृष्ट: सरलस्वभावेन यन्नालपितः । उपचारो यन्न कृतस्तदेव कलितं छेकैः ।। ] यत्स प्रियो झटिति न दृष्टः, सरलस्वभावेन यन्नापितः, उपचारो यच्च न कृनस्तदप्याकलितं विदग्धैः ॥ २८४ ॥
285) [ कण्ठाभ्यन्तरनिर्गतदरघूर्णन शीलघुरघुरायमाणढुङ्कारम् । स्खनशीलाक्षरमपि मारयति पथिक मा पञ्चमं श्रुणु ।। ] हे पथिक, पञ्चमरागं मा श्रावीः । यतः स्खलनशीलाक्षरमपि मारयति । तदेव स्खलनमुच्यते । कण्ठाभ्यन्तरान्निर्गतं च तदीत्रघुरघुरायमाणहुङ्कारम् । अत एव स्खलिताक्षरमपि मारयति ।। २८५ ।।

हृदयपरमार्थम् | विदुरा लीलाधूर्ताः कृत्रि

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-289 ; ३१.५ ]
286) घोलंततारवण्णुजलेण वरतरुणिकण्णलग्गेण । लोयणजयलेण व पंचमेण भण को न संतविओ ॥ २ ॥ 287 ) अन्ने वि गामराया गिज्जेता देति सयलसोक्खाई । एयस्स पुणो हयपंचमस्स अन्नो चमक्कारो ॥ ३ ॥ 288 ) अपण कज्जेण वि दीहरच्छि थोरयरदीहरणरणया । पंचमसरपसरुग्गा र गब्भिणा पंति नीसासा ॥ ४ ॥ 289 ) तं वंचिओ सि पिययम तीए बाहोहसंवलिज्जता । न सुया नीसासखलंतमंथरा पंचमतरंगा ॥ ५ ॥
पंचमवज्जा
286) [ घूर्णमानतारवर्णोज्ज्वलेन वरतरुणीकर्णलग्नेन । लोचनयुग--- लेनेव पञ्चमेन भण को न संतापितः ॥ ] भण कथय पञ्चमेन पञ्चमरागेण को न सन्तापितः । किंविशिष्टेन । वरतरुणीकर्णलग्नेन । पुनः किं विशिष्टेन घूर्णमानास्तारा ये वर्णा अक्षराणि तैरुज्ज्वलेन । केनेव सन्तापितः । लोचनयुगले नेव । यथा लोचनयुगलेन सर्वोऽपि जनः सन्तापितः । तेनापि किंविशिष्टेन । वरतरुणीकर्णलग्नेन कर्णान्तविश्रान्तेन । घूर्णमाना तारा. कनीनिका, तस्या वर्णस्तेनोज्ज्वलं भासुरं तेन तथा ॥ २८६ ॥
"
287 ) [ अन्येऽपि ग्रामरागा गीयमाना ददति सकलसौख्यानि । एतस्य पुनर्हतपञ्चमस्यान्यश्चमत्कारः || २८७ || ]
288) [आत्मकार्येणापि दीर्घाक्षि महत्तरदीर्घरणरणकाः । पञ्चमस्वरप्रसरोद्गारगर्भिता आयन्ति निःश्वासाः ।। ] हे दीर्घाक्षि, आत्मकार्येणापि विस्तीर्णतर दीर्घ रणरणकाः, पञ्चमस्वरप्रसरोद्वारगर्भिता आयान्ति निःश्वासाः ॥ २८८ ॥
289) [ त्वं वञ्चितोऽसि प्रियतम तस्या बाष्पौघसंवल्यमानाः । न श्रुता नि:श्वासस्खलन्मन्थराः पञ्चमतरङ्गाः ।। ] हे प्रियतम त्वं वञ्चितोऽसि,. यतः पञ्चमतरङ्गा न श्रुतास्त्वया । किंविशिष्टाः सन्तः । तस्या बाष्पौध-मिश्रीक्रियमाणाः । पुनः कीदृशाः । निःश्वास स्स्वलन्मन्थराः || २८९ ॥

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वजालग्गं
[ 290:३१.६
290) सुम्मइ पंचमगेयं पुज्जिज्जइ वसहवाहणो देवो।
हियइच्छिओ रमिज्जइ संसारे इत्तियं सारं ॥६॥
३२. नयणवज्जा [नयनपद्धतिः] - 291) नयणाइ समाणियपत्तलाइ परपुरिसजीवहरणाई।
असियसियाइ य मुद्धे खग्गाइ व कं न मारंति ॥ १॥ . 292) जत्तो नेहस्स भरो तत्तो निवडंति कसणधवलाई ।
चलचलयकोडिमोडणकराइ नयणाइ तरुणीणं ॥२॥ 293) सवियारसविन्भमरहसवसविसदृतमणहरुहामा।
मयणाउलाण दिट्ठी लक्खिज्जइ लक्खमझम्मि ॥३॥ 'mmmmmmmmmmm-~~
290) [ श्रूयते पञ्चमगेयं पूज्यते वृषभवाहनो देवः । हृदयेप्सितो रम्यते संसार एतावत्सारम् ॥ ] संसार एतावन्मानं सारम् । किं तदित्याह । ‘पश्चमगेयं श्रूयते । वृषभवाहनो देवः पूज्यते । हृदयेप्सितो रम्यते ॥२९॥
291) [ नयने समानीततीक्ष्णे (°तीक्ष्णौ) परपुरुषजीवहरणे "(°हरणौ )। असितसिते ( असितशितौ) च मुग्धे खङ्गाविव कं न मारयतः॥] हे मुग्धे, तव नयने कं न मारयतः । काविव । खड्गाविव । यथा
खङ्गौ मारयतः । अधुना श्लेषमाह । समानीते च पत्रले च तीक्ष्णाने, पर“पुरुषजीवहरणे असितसिते च । खगपक्षे पुंस्त्वेन व्याख्येयम् ।। २९१ ।।
__292) [ यतः स्नेहस्य भरस्ततो निपतन्ति कृष्णधवलानि । चञ्चलकोटिमोटनकराणि नयनानि तरुणीनाम् ।।] तरुणीनां नयनानि - यतः स्नेहस्य भरो भवति तत्र निपतन्ति कृष्णधवलानि । आत्मवल्लभं दृष्ट्वा * कटाक्षैः पश्यन्ति तरुण्यः । कटाक्षास्वसिताःसिताः । पुनः किंविशिष्टानि । ' चञ्चलकोटिमोटनकराणि || २९२ ।।
293) [ सविकारसविभ्रमरभसवशविकसन्मनोहरोदामा। मदना- कुलानां दृष्टिलक्ष्यते लक्षमध्ये ।। ] मदनाकुलानां दृष्टिर्लक्षजनमध्येऽपि लक्ष्यते । किंविशिष्टा । सविकारसविभ्रमरभसवश विकसन्मनोहरोद्दामा ।। २९३ ।।

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--297: ३२..]
नयणवजा 294) जत्तो विलोलपम्हलधवलाइ चलंति' नवर नयणाई।
आयण्णपूरियसरो तत्तो च्चिय धावइ अणंगो॥४॥ 295) कस्स न भिंदइ हिययं अणंगसरधोरणि व्व निवडंती।
षालाइ वलिय लोयणफुरंतमयणालसा दिट्ठी ॥५॥ 296) नयणाइ तुज्झ सुंदरि विसेण भरियाइ निरवसेसाई।
एमइ मारंति जणं अलज्जि किं कज्जलं देसि ॥६॥ 297) ईसिसिदिनकज्जलणीलुप्पलसच्छहेहि नयणेहिं ।
वग्महमत्ता बाला मइया इव भमइ उत्तहा ॥७॥ 294) [ यतो विलोलपक्ष्मलधवलानि चलन्ति केवलं नयनानि । आकर्णपूरितशरस्तत एव धावत्यनङ्गः ।।] यतो विलोलपक्ष्मलधवलानि चलन्ति केवलं नयनानि, तत्रैवाकर्णपूरितशरोऽनङ्गो धावति। तीक्ष्णप्रान्तानि दीर्घाणि धवलकृष्णानि नयनानि कामिनीनां दृष्ट्वानङ्गः कामिनः सकामान् करोति ।। २९४ ।।
__ 295) [ कस्य न भिनत्ति हृदयमनङ्गशरधोरणीव निपतन्ती । बालाया वलितलोचनस्फुरन्मदनालसा दृष्टिः ॥] कस्य न भिनत्ति हृदयमनङ्गशरराजिरिव निपतन्ती बालाया वलितलोचनस्फुरन्मदनालसा दृष्टिः । यत्र पुंसि बाला कटाक्षनिरीक्षणं करोति तस्य तामलभमानस्थ हृदयं द्विधेव भवति ।। २९५ ।।
296) [नयने तव सुन्दरि विषेण भृते निरवशेषे । एवमेव मारयतो जनमलज्जे किं कज्जलं ददासि ॥ ] हे सुन्दरि, तव नयने एवमेवान जिते
अपि जनं मारयतः । किंविशिष्टे । विषेण भृते निरवशेषे। हे अलज्जे • लज्जारहिते किं कज्जलं ददासि । निष्कज्जले अपि त्वदीये लोचने विषं भक्षितमिव पुरुषं मारयतः । इति कज्जलदानं पुनर्मुधैव ।। २९६ ।।
- 297) [ ईषदीषद्दत्तकज्जलनीलोत्पलप्तच्छायाभ्यां नयनाभ्याम् । मन्मथमत्ता बाला मृगीव भ्रमत्युत्तस्ता ।।] ईषदीषद्दत्तकज्जलाभ्यामत एव नीलोत्पलसदृक्षाभ्यां नयनाभ्यामुपलक्षिता बाला मन्मथमत्ता उत्तस्ता मृगीव भ्राम्यति ।। २९७॥
1 G वलति 2 G चलिय 3 C,G, I देहि

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वज्जालग्गं
[298 :३२:४298) केहि पिओ सरलेहि सज्जणो उज्जुएहि मज्झत्यो।
आयंबिरेहि रिउणो नयणाइ चउव्विहा हुंति ।। ८॥ 299) नयणाण पडउ वज्ज अहवा वज्जाउ वडिलं किं पि।
अमुणियजणे वि दिठे अणुरायं जाइ पार्वति ॥९॥ 300) धावति तम्मुहं धारिया वि वलियाइ तम्मि वलमाणे। जणसंकुले वि नच्चावियाइ तेणम्ह नयणाई ॥१०॥
३३. थणवज्जा [ स्तनपद्धतिः]. 301) ठड्डा खलो व्व सुयणो व्व संगया नरवइ व्व मंडलिया।
थणया तह दुग्गयचिंतियं व हियए न मायंति ॥१॥
298) [वक्रैः प्रियः सरलैः सज्जन ऋजुभिर्मध्यस्थः । आता रिपवो नयनानि चतुर्विधानि भवन्ति ।। ] नयनानि चतुर्विधानि भवन्ति ।। चतुर्विधत्वं कथयति । वः प्रियोऽवलोक्यते, सरलैः सज्जन ऋजुभिर्मध्यस्थः । आताप्रै रिपवोऽवलोक्यन्ते ।। २९८ ।।
299) [ नयनयोः पततु वज्रमथवा वनादधिकं किमपि । अज्ञातजनेऽपि दृष्टेऽनुरागं ये प्राप्नुतः ॥] नयनयोः पततु वनमथवा वज्रादधिकं किमपि पततु । किमिति । यतोऽज्ञातजनेऽपि दृष्टेऽनुरागं स्नेहं प्राप्नुतः । अयं भावः | काचन नारी दृष्टमात्रमपि मोहदायकं युवानं दृष्ट्वा तमलभमाना स्वनयने निन्दन्तीदमाहेति ॥ २९९ ॥
____300) [धावतस्तन्मुखं धारिते अपि, वलिते तस्मिन्वलति । जनसङ्कलेऽपि नर्तिते तेन मम नयने ॥] तेन यूना, हे सखि, अस्मन्नयने नर्तिते । क । जनसंकुले स्थाने । यतो धारिते अपि तन्मुखं धावतः । तस्मिन्वलति व्याघुटति, वलिते । सर्वाङ्गसुन्दरो युवासौ भाग्यपर्वतारूढो' यत्र यत्र जगाम तत्र तत्रैवास्मन्नयने जनसमक्षमेव लज्जां विहाय मन्त्रवशीकृते इव जग्मतुरित्यर्थः ।। ३०० ।।
301) [ स्तब्धौ खल इव सुजन इव संगतौ नरपतिरिव मण्डलितौ। स्तनौ तथा दुर्गत चिन्तेव हृदये न मातः ।। ] स्तनौ हृदये न मातः
1 G, I युवा सौभाग्यपर्वतारूढो

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---304 : ३३.४ ]
थणवज्जा
८१
302) अमुहा खलो ञ्च कुडिला मज्झं से किविणदाणसारिच्छा । थणया सप्पुरिसमणोरह व्व हियए न मायंति ॥ २ ॥
.303) तुलओ व्व समा मित्तो व्व संगया उन्नओ व्व अक्खलिया । सुयणो व्व सत्थहावा सुहडो व्व समुट्ठिया थणया ॥ ३ ॥ 304) समउत्तुंग विसाला उम्मंथियकणयकलससंकासा । कामणिहाणो व्व थणा पुण्णविणाण दुप्पेच्छा ॥ ४ ॥
1
अतिविस्तीर्णत्वात् । किंविशिष्टौ । स्तब्धौ खल इव, सुजन इव संगती, एकत्र मिलितौ । नरपतिरिव मण्डलितौ पारिमाण्डल्ययुक्तौ यथा नर'पतिर्मण्डलसंयुक्तो भवति । केव हृदये न मात: । दुर्गतचिन्तेव, यथा - दरिद्र चिन्ता हृदये न माति । दुर्गत मनोरथा बहवोऽपि निष्फला भवन्ती• त्यर्थः ।। ।। ३०१ ॥
302) [ अमुखौ खल इव कुटिलौ मध्येऽस्याः कृपणदानसदृक्षौ । स्तनौ सत्पुरुषमनोरथा इत्र हृदये न मातः ॥ ] खल इव कुटिलौ निर्मुखौ से तस्याः स्तनौ हृदये न मातः । क इव । सत्पुरुषमनोरथा इव । - यतस्तेऽतिदीर्घा भवेयुः । पुनः किंविशिष्टौ । मध्ये कृपणदानसदृक्षौ ॥ ३०२ ॥
303 ) [ तुले समौ मित्र मिव सङ्गतौ उन्नत इवास्खलितौ । सुजन -इव स्वस्थभावौ ( सत्स्वभावौ ) सुभट इव समुत्थितौ स्तनौ ॥ ] सुभटाविव -स्तनावुत्थितौ । कीदृशौ । तुलापात्रमिव समौ । मित्रमिव संगतौ । उन्नत इव उच्च प्रदेश इव अस्खलितौ । सुजन इव स्वस्थभावौ ॥ ३०३ ॥
304 ) [ समोत्तङ्ग विशालौ दग्धकनक कलशसङ्काशी । कामनिधानमिव स्तनौ पुण्यविहीनानां दुष्प्रेक्ष्यौ । ] स्तनौ कामनिधानमिव पुण्यविहीनानां दुष्प्रेक्षौ, यथा निधानं पुण्यविहीनानां न संपद्यते । कीदृशौ स्तनौ । समोत्तुंगविशालौ, उन्मथित कनक कलश संकाशौ । उन्मथितं दग्धम् ॥ ३०४ ॥
वल ६

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वजालग्गं
[ 305: ३३.५
305) उत्तुंगघणणिरंतरपक्काइयमाउलिंगसारिच्छा।
मारंति वासभूसियणहो व्व विज्जुजला थणया ॥५॥ 306) उबिबे थणहारे रेहइ बालाइ घोलिरो हारो।
हिमगिरिवरसिहराओ खलिओ गंगापवाहो व्व ॥ ६॥ मग्गं चिय अलहंतो हारो पीणुनयाणं थणयाणं ।
उबिबो भमइ उरे अँउणाणइफेणपुंजो व्व ।। ७ ।। 308) अज्झाइ' नीलकंचुयभरिउवरियं विहाइ थणवढें।
जलभरियजलहरंतरदरुग्गओ चंदबिंबो व्व ॥ ८ ॥
307)
.wwwwwwwwwwwwwwmmm
305) [ उत्तुंगघननिरन्तरौ पक्वीभूतमातुलिंगसदृक्षौ । मारयतो वर्षाभूषितनभ इव विधुदुज्ज्वलौ स्तनौ ॥ ] स्तनौ मारयतः । किंविशिष्टौ । उत्तुंगधन निरन्तरौ, पक्वीकृतमातुलिंगसदृक्षौ, विधुदुज्ज्वलौ। किमिव । वर्षाभूषितं यन्नभस्तदिव । तदपि किंविशिष्टम् । विद्युदुज्ज्वलं विद्युतोज्ज्वलमाकाशम् ॥ ३०५॥
306) [ उद्भटे स्तनभारे राजते बालाया घूर्णनशीलो हारः । हिमगिरिवर शिखरात् स्खलितो गङ्गाप्रवाह इव ॥ ] उद्विम्बे स्तनभारे राजते बालाया घूर्णनशीलो हारो मौक्तिकमयः । उत्प्रेक्षते। गङ्गाप्रवाह इव । किंविशिष्टः । स्खलितः । कस्मात् । हिमगिरिवर शिखरात् ॥३०६॥
___ 307) [ मार्गमेवालभमानो हारः पीनोन्नतयोः स्तनयोः । उद्विग्नो भ्रमत्युरसि यमुनानदीफेनपुञ्ज इव ।। ] उद्विम्बो' भ्रमत्युरसि यमुनानदीफेनपुञ्ज इव हारः पीनोन्नतयोः स्तनयोरुपरि मार्गमलभमानः शोभते ।। ३०७॥
308) [प्रौढयुवत्या नीलकञ्चुकभृतावशिष्टं विभाति स्तनपट्टम् । जलभृतजलधरान्तरदरोद्गतं चन्द्रबिम्ब मिव ।।] प्रौढयुवत्याः स्तनपहं विभाति । किंविशिष्टम् । नीलकञ्चुकभृतोद्धृतम् । उत्प्रेक्षते। जलभतजलधरान्तरदरोगतं चन्द्र विम्बमिव ।। ३०८ ॥
1 G, I here and elsewhere अज्जाए 2 G उद्विग्नो

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-312 : ३३.१२]
थणवजा 309) अमया मओ व्व समया ससि व्व हरिकरिसिरोव्व चक्कलया।
किविणब्भत्थणविमुहा पसयच्छि पओहरा तुज्झ ॥९॥ 310) अव्वो न हुंति थणया मज्झ सरीरे सवत्तिणा जाया।
आलिंगणे वि पत्ते दूरे वि पियं निवारेति ॥ १०॥ 311) थणजुयलं तीइ निरंतरं पि दळूण तारिसं पडियं ।
मा करउ को वि गव्वं एत्थ असारम्मि संसारे ॥११॥ 312) कह नाम तीइ तं तह सहावगरुओ वि थणहरो पडिओ।
अहवा महिलाण चिरं हियए को नाम संठाइ ॥ १२॥
309) [ अमृतमयाविव, समदौ ( समृगौ) शशीव, हरिकरिशिर इव वर्तुलौ । कृपणाभ्यर्थन विमुखौ प्रसृत्य क्षि पयोधगै तव ॥] हे प्रसृतिवदक्षिणी यस्याः सा प्रसृत्यक्षी, तस्याः संबोधनं, हे प्रसृत्य क्षि, तब स्तनौ शीतलत्वादमृतमयाविव । समदौ समृगौ शशिवत् । हरिकरिसिर व्व इन्द्रहस्तिकुम्भावित्र चक्कलया विस्तीर्णौ । कृपणाभ्यर्थन विमुखौ ॥ ३०९॥
310) [ अहो न भवतः स्तनौ मम शरीरे सपत्नौ जाती। आलिङ्गनेऽपि प्राप्ते दूरेऽपि प्रियं निवारयतः ।। ] अव्वो दुःखसूचनायां निपातः । अहो स्तनावेतौ न भवतः । किन्तु एतौ सपत्नीवज्जाती। किमिति । आलिङ्गनेऽपि प्राप्ते दूरेऽपि प्रियं निवारयतः । अयमभिप्रायः । कठिनोच्चविस्तीर्णकुचत्वाद्गाढालिङ्गन तस्या न संभवतीति ॥३१०॥
311) [ स्तनयुगलं तस्या निरन्तरमपि दृष्ट्वा तादृशं पतितम् । मा करोतु कोऽपि गर्वमत्रासारे संसारे ॥] तस्याः स्तनयुगलं तादृशं लोकोत्तरं निरन्तरतिघनमपि पतितमवलोक्य मा करोतु कोऽपि गर्वमस्मिन्नसारे संसारे ॥ ३११ ।।
___ 312) [ कथं नाम तस्यास्तत् तथा स्वभावगुरुरपि स्तनभरः पतितः । अथवा महिलानां चिरं हृदये को नाम संतिष्ठति ॥] कथं नाम तत् , तथा स्वभावगुरुरपि तस्याः स्तनभरः पतितः । अथवा महिलानां हृदये चिरं को नाम तिष्ठति । यत्र निजाङ्गादप्युत्पन्नौ कुचौ न तिष्ठतस्तत्रान्यस्य का कथा । बहुतरं कालं हृदये प्रेम्णा कमपि न धारयन्ति मृगाक्ष्यः ॥ ३१२॥

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४
वज्जालग्गं
(313 : ३४.१३४. लावण्णवजा [लावण्यपद्धतिः] 313) पल्लवियं करयलपल्लवेहि पप्फुल्लियं व नयणेहि।
फलियं मिव पीणपओहरेहि अज्झाइ लावणं ॥१॥ 314) तह चंपिऊण भरिया विहिणा लावण्णएण तणुयंगी।
जह से चिठुरतरंगा अंगुलिमग्ग व्व दीसंति ॥२॥ 315) अन्नं लडहत्तणयं अन्न च्चिय का वि बाहुलयछाया।
सामा सामन्नपयावइणो रेह च्चिय न होइ ॥३॥ 316) करचरणगंडलोयणबाहुलयाजहणमंडलुद्धरियं ।
अंगेसु अमायंतं रंखोलई तीइ लावणं ॥ ४॥
313) [ पल्लवितं करतलपल्लवैः प्रपुष्पितमिव नयनाभ्याम् । फलित मिव पीनपयोधराभ्यां प्रौढयुवत्या लावण्यम् ।। ] अज्झाए तरुण्या लावण्यं पल्लवितं संजातपल्लवमिव । कैः। करतलपल्लवैः। प्रफुल्लितं प्रोत्फुल्लित मिव नयनाभ्याम् । फलितमिव संजातफलमिव पीनपयोधराभ्याम् । पल्लवपुष्पफलानुकारं करतलनयनपयोधरं लावण्यवृक्षस्थेति ॥ ३१३ ॥
314) [ तथा निपीड्य भृता विधिना लावण्येन तन्वङ्गी। यथास्याश्चिकरतरङ्गा अगुलिमार्गा इव दृश्यन्ते ॥] तथा न्यश्चीकृत्य ( ? न्यक्कृत्य ) भता विधिना लावण्येन तन्वङ्गी, यथा से अस्याश्चिकुरतरङ्गा अङ्गुलिमार्गा इव दृश्यन्ते । मस्तकं हस्ते धृत्वा लावण्यभरणेऽतिप्रयत्नवतो विधेरङ्गुलिमार्गा इवास्याश्चिकुरतरङ्गाः शुशुभिरे ॥ ३१४ ॥
315) [ अन्यल्लटभत्वमन्यैव कापि बाहुलताछाया । श्यामा सामान्यप्रजापते रेखैव न भवति ।। ] अन्यल्लटभत्वमन्यैव कापि बाहुलताछाया, अत एवेयं श्यामाप्रसूता स्त्री सामान्यप्रजापते रेखैव न भवति। सामान्यप्रजापतिरिमां न ससर्ज ॥ ३१५॥
____316) [ करचरणगण्डलोचनबाहुलताजघनमण्डलोद्धृतम् । अङ्गेवमादितस्ततश्चलति तस्या लावण्यम् ।। ] तस्या अङ्गेष्वमाल्लावण्यं रिखोलइ ____ 1G उवरिय, I उच्चरियं 2G, I रिखोलइ

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-319 : ३५.१]
सुरयवज्जा 317) सामा नियंबगरुया थणजहणुव्वहणमंदसंचारा।
लक्खिजइ मयणणराहिवस्स संचारिणि कुडि व्व ॥५॥ 318): सेयच्छलेण पेच्छह तणुए अंगम्मि से अमायंतं। . लावण्णं ओसरइ व्व तिवलिसोवाणपंतीहि ॥६॥
३५. सुरयवजा [सुरतपद्धतिः ] 319) दळूण तरुणसुरयं विविहपलोडेतकरणसोहिल्लं ।
दीवो वि तग्गयमणो गयं पि तेलं न लक्खेइ ॥१॥
इतस्ततश्चलति । चकचकायते शरीर मिति भावः । किंविशिष्टं लावण्यम् । करचरणगण्डलोचनबाहुलताजघनमण्डलानि भूत्वोद्धृतम् । अन्यदपि पानीयादि निम्नानि स्थानानि संपूर्णीकृत्योद्धृतं सद् इतस्ततः प्रसरतीति ।। ३१६॥
- 317) [ श्यामा नितम्बगुरुका स्तनजघनोद्वहनमन्दसंचारा । लक्ष्यते मदननराधिपस्य संचारिणी कुटीव ॥] श्यामा मदननराधिपस्य संचारिणी जङ्गमा कुटीव (लक्ष्यते)। किंविशिष्टा। कटीप्रदेशगुरुका, स्तनजघनोद्वहनमन्दसंचारा ।। ३१७ ।।।
__318) [ स्वेदच्छलेन प्रेक्षध्वं तनुकेऽङ्गे तस्या अमात् । लावण्यमपसरतीव त्रिवलिसोपानपङ्क्तिभिः ।।] लावण्यमपसरतीव पश्यत, तस्या अङ्गेऽमात् । काभिः । त्रिवलीसोपानपक्तिभिः । केन । स्वेदच्छलेन । किंविशिष्टेऽङ्गे। तनुके। कृशाङ्गयष्टेः श्रमवशान्निःसरत्स्वेदपूरेण, अमा-. लावण्यमुपमीयते स्म ।। ३१८॥
- 319) [ दृष्ट्वा तरुणसुरतं विविधप्रवर्तमानकरणशोभायुक्तम् ।' दीपोऽपि तद्गतमना गतमपि तैलं न लक्षयति ।। ] दीपोऽपि तद्गतमना गतमपि तैलं न लक्षयति । किं कृत्वा । दृष्ट्वा । किम् । तरुणसुरतम् । तरुणश्च तरुणी च तरुणौ। सरूपाणामेकशेष एकविभक्तौ (पाणि नि, १.२.६४)। तरुणयोः सुरतम् । विविधप्रवर्तमानकरणशोभासंयुक्तम् । ॥३१९॥

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वजालग्गं
[320 : ३५.५320) मरुमरुमार त्ति भणतियाइ सुरयम्मि केलिसंगामे।
पासहिओ वि दीवो सहसा हलुप्फलो जाओ॥२॥ 321) सुम्मइ वलयाण रखो नेउरसहो वि निभरो जाओ।
कस्स वि घनस्स घरे महिला पुरिसत्सणं कुणइ ॥३॥ 322) दळूण रयणिमज्झे बहुविहकरणेहि निब्भर सुरयं ।
ओ धुणइ दीवओ विभिओ व्व पवणाहओ सीसं ॥४॥ 323) दंतण हक्खयमहियं निग्घायपडंतवलयणिग्योस।
वणसीहाण व जुझं वुत्तं तं तारिसं सुरयं ॥५॥
320) [ मरुमरुमार इति भणन्त्याः सुरते केलिसंग्रामे । पार्श्वस्थितोऽपि दीपः सहसा कम्पनशीलो जातः ॥] मरुमरुमार त्ति भणन्त्याः सुरते केलिसंग्रामे, पार्श्वस्थितोऽपि दीपः सहसा हल्लप्फलो कम्पनशीलो जातः ।। ३२० ॥
321) [श्रयते वलयानां रवो नूपुरशब्दोऽपि निर्भरो जातः । कस्यापि धन्यस्य गृहे महिला पुरुषकर्म करोति ।।] कस्यापि धन्यस्य गृहे महिला पुरुषत्वं करोति विपरीतरतं विदधाति । कथं ज्ञायत इत्याह । वलयानां रवः श्रूयते, नूपुरशब्दश्च निर्भरो जातोऽस्ति । अयं भावः । स्वभावसुरते वलयनूपुरयो रवौ न संगच्छेते। अतः कारणाद् द्वावपि श्रुत्वा कस्यापि धन्यस्य (गृहे ) पुरुषायितं क्रियमाणं वर्तत इत्यनुमीयते ॥३२१॥
____322) [ दृष्ट्वा रजनीमध्ये बहुविधकरणैर्निर्भरं सुरतम्। अहो धुनोति दीपो विस्मित इव पवनाहतः शीर्षम् ।।] दीपकः पवनाहतः सन् सीसं शिखां धुनोति । उत्प्रेक्षते। विस्मित इव । किं कृत्वा । रजनीमध्ये बहुविधकरणैः सुरतैर्नानासुरतैर्निर्भरं सुरतं दृष्ट्वा । अयं भावः । तरुणयोः करणपवित्रितं सुरतं दृष्ट्वा अहो अनयोः सुरतक्षमत्वाच्चातुर्यमतीवेति पवनाहतो दीपो निजं शिरो धूनयति स्मेति ।। ३२२॥
323) [ दन्तनखक्षतमहितं निर्घातपतद्वलयनिर्घोषम् । वनसिंहयोरिव युद्धं वृत्तं तत् तादृशं सुरतम् ।। ] तत्तादृशं सुरतं वृत्तं वनसिंहयो
1 G सहिये

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-327 : ३५.९ ] सुरयवज्जा 324) ओ सुम्मइ वासहरे विवरीयरयाइ पोढमहिलाए।
चलवलयकरप्फालणकणंतमणिमेहलासहो ॥६॥ 325) न वि तह पढमसमागमसुरयसुहे पाविए वि परिओसो।
जह बीयदियह सविलक्खलक्खिर वयणकमलम्मि ॥७॥ 326) सरहसरमणसमप्पणकलयलिरकणंतणिहुयसिकारं ।
लब्भइ कुलवहुसुरए थवक्कओ सयलसोक्खाणं ॥८॥ 327) झणझणइ' कणयडोरो तुट्टइ हारो गलंति रयणाई।
पंडवभडसंगामो आढत्तो पोढमहिलाए ॥ ९ ॥
युद्धमिव । कीदृशं सुरतम् । दन्तनखयोः क्षतं खण्डनं, तेन महितम् । दन्तनखक्षतयुक्तम. । निर्घातपतद्वलयनिर्घोषम् ।। ३२३ ॥
324) [ अहो श्रयते वासगृहे विपरीतरतायाः प्रौढमहिलायाः । चलवलयकरास्फालनक्वणन्मणिमेखलाशब्द: ॥ ] 'ओ' इति अहो । विपरीतरतायाः प्रौढमहिलाया वासगृहे चलवलयकरास्फालनक्वणन्मणिमेखलाशब्दः श्रूयत इति ॥ ३२४ ।।
___325) [ नापि तथा प्रथमसमागमसुरतसुखे प्राप्तेऽपि परितोषः । यथा द्वितीयदिवसे सविलक्षलक्षिते वदनकमले ।।] नापि तथा प्रथमसमागमसुरतसुखे प्राप्तेऽपि परितोषो भवति, यादृग् द्वितीय दिवसे सविलक्षलक्षिते वदनकमले परस्परमिति ॥ ३२५ ।। ____ 326) [ सरभसरमणसमर्पणकलकलशीलक्वणनिभृतसीत्कारम् । लभ्यते कुलवधूसुरते स्तबकः सकलसौख्यानाम् ।।] सरभसजधनसमर्पणकलकलशीलक्वणनिभृतसीत्कारं लभ्यते कुलवधूसुरते थवक्कओ सयलसोक्खाणं समूहः सकलसौख्यानाम् ।। ३२६ ॥
327) [ झणझणायते कनककाञ्ची त्रुट्यति हारो गलन्ति रत्नानि । पाण्डवभटसंग्राम आरब्धः प्रौढमहिलया ।। ] रणझणायते कनकदवरकः कनककाञ्ची, त्रुट्यति हारो, गलन्ति रत्नानि । पाण्डवभटसंग्राम आरब्धः
1G रणझण्ड 2G तेन सहितम् । दन्तनखक्षतयुतम् ।

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८८
वज्जालग्गं
328) रेहद्द सुरयवसाणे अद्धक्खित्तो सणेउरो चलणो । जिणिऊण कामदेवं समुग्भिया धयवडाय व्व ॥ १० ॥
[328 : ५:१
३६. पेम्मवज्जा [ प्रेमपद्धतिः ]
329) पेम्मं अणाइपरमत्थपयडणं महुमहो व्व बहुमेयं ।। मोहाणुरायजणयं अवो किं वंदिमो नित्र्यं ॥ १ ॥ 330 ) आलावणेण उल्लावणेण संगेण कोउहल्लेण ।
सोवाणपरहि व पियगुणेहि पेम्मं समारुहइ ॥ २ ॥ 331) आरंभो जस्स इमो आसन्नासाससोसियसरीरो । परिणामो कह होसइ न याणिमो तस्स पेम्मस्स ॥ ३ ॥ प्रौढमहिलया । यथा पाण्डवकौरवौ युद्धोद्यतौ किमपि न गणयतस्तथा सुरतसंमर्दे तौ दम्पती ।। ३२७ ।।
(328) [ राजते सुरतावसानेऽर्धोत्क्षिप्तः सनूपुरश्चरणः । जिल्ला कामदेवं समुवकृता ध्वजपताकेव || ] राजते सुरतावसाने सनूपुरश्चरणोऽर्धोक्षिप्त जिव्वा कामदेवम् ऊर्ध्वकृता ध्वजपताकेव ।। ३२८ ॥
I
329) [ प्रेमानादिपरमार्थप्रकटनं मधुमथन इव बहुभेदम् । मोहानुरागजनकमहो किं बन्दामहे नित्यम् ॥ ] प्रेम अनादिपरमार्थप्रकटनं, बहुभेदं मधुमथनमिव वन्दे नित्यम् । पुनः किंविशिष्टम् | मोहानुरागजनकम् । विष्णुपक्षे' सर्वाण्यपि विशेषणानि योक्तव्यानि ॥ ३२९ ॥
330) आटापनेनोल्लापनेन सङ्केन कौतुहलेन । सोपानपदैखि [ प्रियगुणैः प्रेम समारोहति ।। ] प्रेम स्नेहः सोपानपङ्क्तिभिरिव प्रियगुणैः समारोहति । कैस्तैरित्याह । आलापनेनोल्लापनेन सङ्गेन कौतूहलेन ॥ ३३० ॥ 331 ) [ आरम्भो यस्यायमासन्नाश्वासशोषितशरीरः । परिणामः: कथं भविष्यति न जानीमस्तस्य प्रेम्णः ।। ] यस्यारम्भ ईदृश आसन्नाश्वासशोषितशरीरः, तस्य प्रेम्णः परिणामः कथं भविष्यति इति वयं न जानीमः । प्रेम्णा श्वासतनूकरणादयः प्रथमं भवन्ति । तच्च पश्चाद्भवति वा न वा । संखि परिचिताः कस्य पुरुषाश्चञ्चलप्रेमाणो भवन्तीति बिभेमि ॥ ३३१ ॥
1 G, I विणुप्रेप: 2 G श्वासतनूतनूकरणादयः

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-335: : ३६.७ ]
पेम्मवज्जा
332) दाणं न देइ न करेइ चाडुयं कहइ नेय सब्भावं । दंसणमेत्तेण वि किं पि माणुसं' अमयसारिच्छं ॥ ४ ॥ 333) जत्थ न उज्जग्गरओ जत्थ न ईसा विसूरणं माणं । सम्भावचाडुयं जत्थ नत्थि नेहो तर्हि नत्थि ॥ ५ ॥ 334) दाडिमफलं व पेम्मं एक्के पक्खे य होइ' सकसायं । जाव न बीओ रजइ' ता किं महुरत्तणं कुणइ ॥ ६ ॥ 335 ) न तहा मारेइ विसं खज्जंतं पलसयं पिकवलेहिं । जह चक्खुरायरत्तं मारेइ सविब्भमं पेम्मं ॥ ७ ॥
332 ) [ दानं न ददाति न करोति चाटुकं कथयति नैव : सद्भावम् | दर्शनमात्रेणापि किमपि मानुषममृतसदृशम् ॥ ] दानं न ददाति न करोति चाटुकं कथयति नैव सद्भावं दर्शनमात्रेणैव भवति किमपि मानुषममृतसदृक्षम् । मनोऽभीष्ट एवमकुर्वन्नपि दर्शनमात्रेणैवामृतायते । प्रेम्णोविलसितमिदमिति ॥ ३३२ ॥
"
332 ) [ यत्र नोज्जागर को यत्र नेर्ष्या खेदो मानः । सद्भाव चाटुकं यत्र नास्ति स्नेहस्तत्र नास्ति ॥ ] यत्र नोज्जागरको यत्र नेर्ष्या खेदो मानश्च, सद्भावचाटुवाक्यं यत्र नास्ति, स्नेहोऽपि तत्र नास्तीति ॥ ३३३॥
334) [ दाडिमफलमिव प्रेमैकस्मिन्पक्षे भवति सकषायम् । यावन्न द्वितीयो रज्यते ( बीजं न रज्यते ) ताकि मधुरत्वं करोति ।। ] प्रेम दाडिमफलमिव । एकस्मिन्पक्षे सकषायं रुकोपम् । यावद् द्वितीयो न: रज्यते ताकि मधुरत्वं करोति । उभयोरपि क्षीरनीरयोरिव मिलितत्वात् प्रेमातिमधुरं भवति । दाडिमीपलमपि एकस्मिन् पक्षे सकषायं कषायरस - युक्तं भवति । यावद् बीजो न रज्यते तावत् कुतो माधुर्यं भवति । मधुरो रसो न भवतीति ।। ३३४ ।।
335) [न तथा मारयति विषं खाद्यमानं पलशतमपि कवलैः । यथा चक्षूरागरक्तं मारयति सविभ्रमं प्रेम ॥ ३३५ ॥ ]
1 I adds होइ after माणुसं 3 G जाव ण बीजउ रच्चइ

2
G, I एक पक्खेण होइ
4 I एकस्मिन् पक्षे भवति सकषायम् ।.. एकेन कृतं सकषायं सकोपम् ।

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वज्जालग
[ 336 : ३६.८
336) अच्वो जाणामि अहं अत्तणहियरण अनहिययाई । मा को विकह वि रज्जउ', दुक्खुव्वहणाइ पेम्माई ॥ ८ ॥ 337) अद्दिट्ठे रणरणओ दिट्ठे ईसा विडंबणा नाह ।
होइ न उज्जु व वंकं पेम्मं जह चंचु कीरस्स' ॥ ९ ॥ 338) अदिट्ठे रणरणओ दिट्ठे ईसा सुहट्ठिए माणं ।
दूरट्ठिए वि दुक्खं पिए जणे भण सुहं कत्तो ॥ १० ॥ 339 ) ताव च्चिय होइ सुहं जाव न कीरइ पिओ जणो को वि। पियसंगो जेहि कओ दुक्खाण समपिओ अप्पा ॥ ११ ॥
(336) [ अहो जानाम्यहमात्महृदयेनान्यहृदयानि । मा कोऽपि - कथमपि रज्यनु, दुःखोद्वहनानि प्रेमाणि ।। ] अब्बो दुःखे । जाना-म्यहमात्मनो हृदयेनान्यहृदयानि, मा कोऽपि कापि रज्यतु, दुःखोद्वहनानि प्रेमाणि ॥ ३३६ ॥
337) [ अदृष्टे रणरणको दृष्ट ईर्ष्या विडम्बना नाथ । भवति न विव व प्रेम यथा चञ्चू कीरस्य ॥ ] अदृष्टे प्रिये रणरणको दृष्ट ईर्ष्या बिडम्बना नाथ भवति । वक्रं प्रेम न ऋजु भवति यथा शुकचञ्चुः ॥ ३३७ ॥
338) [ अदृष्टे रणरणको दृष्ट ईर्ष्या सुखस्थिते मानः । दूरस्थितेSपि दुःखं प्रिये जने भण सुखं कुतः ॥ ] प्रिये जने भण कुतः सुखम् । कथम् । तदेव दर्शयति । अदृष्टे रणरणको, दृष्ट ईर्ष्या, सुखस्थिते मानो, - दूर स्थिते तस्मिन् दुःखम् ॥ ३३८ ॥
339) [ तावदेव भवति सुखं यावन्न क्रियते प्रियो जनः कोऽपि । 'प्रियसङ्गो यैः कृतो दुःखेभ्यः समर्पित आत्मा ॥] तावदेव सुखं भवति - यावन्न क्रियते प्रियो जनः कोऽपि । प्रियसङ्गो यैः कृतः (तैः ) दुखेभ्यः समर्पित आत्मा ॥ ३३९॥
1G, I, Laber रच्चउ

2 G, I जह कीरचंचु ब

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-344 : ३६.१६]
पेम्मवज्जा 340) दूरं गए वि कयविप्पिए वि अन्नत्थ बद्धराए वि।
जत्थ मणं न नियत्तइ तं पेग्मं परिचओ सेसो॥१२॥ 341) सो सुवइ सुहं सो दुक्खवज्जिओ सो सुहाण सयखाणी।
वाए मणेण कारण जस्स न हु वल्लहो को वि ॥ १३ ॥ 342) उल्लवउ को वि महिमंडलम्मि जो तेण नत्थि संणडिओ।
खरपवणचाडुचालिरदवग्गिसरिसेण पेग्मेण ॥ १४ ॥ 343) सो को वि न दीसइ सामलंगि एयम्मि दङ्ग्रहयलोए।
जस्स समप्पिवि हिययं सुहेण दियहा गमिज्जति' ॥१५॥ .344) अव्वो तहिं तर्हि चिय गयणं भमिऊण वीसमंतेण ।
बोहित्थवायसेण व हसाविया दडपेम्मेण ॥१६॥
340) [ दूरं गतेऽपि कृतविप्रियेऽप्यन्यत्र बद्धरागेऽपि । यत्र मनो न निवर्तते तत्प्रेम परिचयः शेषः ।। ३४० ।।]
341) [ स स्वपिति सुखं स दुःखवर्जितः स सुखानां शतखनिः । वाचि मनसा कायेन यस्य न खलु वल्लभः कोऽपि ।। ] स स्वपिति सुखं स दुःखवर्जितः स सुखानां शतस्य खनिर्वाचि मनसा कायेन यस्य न खलु “वल्लभः कोऽपि ।। ३४१ ॥
342) [ उल्लपतु कोऽपि महीमण्डले यस्तेन नास्ति संनटितः । खरपवनचाटुचलनशीलदवाग्निसदृशेन प्रेम्णा ।। ३४२ ।।]
343) [ स कोऽपि न दृश्यते श्यामलाङ्गयेतस्मिन् दग्धहतलोके । यस्य समर्प्य हृदयं सुखेन दिवसा गम्यन्ते ।। ३४३ ।।]
____344) [ अहो तत्र तत्रैव गगनं भ्रान्त्वा विश्राम्यता। यानपात्रवायसेनेव हासिता दग्धप्रेम्णा ।। ] बोहित्थं यानपात्रम् । अवो दुःखसूचनायाम् । तहिं तहिं चिय तत्र तत्रैव दुर्लभपुरुषे, विश्राम्यता दग्धप्रेम्णा हासितास्मि । किं कृत्वा विश्राम्यता। गगनं शून्यं भ्रान्त्वा । केनेव । बोहित्यवायसेणेव । यथा यानपात्रे स्थितो वायसो गगनमाकाशं 1 G गमिस्संति
2 G भमतेण

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बजालग्गं [345 : ३६.१७-- 345) जाए माणप्पसरे फिट्टे नेहे गयम्मि सम्भावे।
अब्भत्थणाइ' पेम्मं कीरंतं केरिसं होइ ॥ १७ ॥ 346) अईसणेण अइदंसणेण दिढे अणालवंतेण ।
माणेण पवसणेण य पंचविहं झिज्जए पेम्मं ॥ १८ ॥ 347) अहंसणेण बालय सुठु वि नेहाणुबद्धमणसाणं ।
हत्थउडपाणियाइ व कालेण गलंति पेम्माणि ॥ १९ ॥ 348) पेम्मस्स विरोहियसंधियस्स पञ्चक्खदिविलियस्स।
उययस्स व तावियसीयलस्स विरसो रसो होइ ॥२०॥
भ्रान्त्वा तत्रैव स्तम्भादौ विश्रमता जनो हास्यते (? विश्राम्यन् जनं हासयति )। इदमत्र तात्पर्यम् । काचिन्नारी कस्मिंश्चिदुर्लभेऽनुरक्ता तमलभमाना मानमवलम्व्य पुनरन्यं वाग्छन्ती पुनस्तत्रैवानुरक्ता सती जनान् . हासयति ॥ ३४४ ॥
345) [याते मानप्रसरे भ्रष्टे स्नेहे गते सद्भावे। अभ्यर्थनया प्रेम क्रियमाण कीदृशं भवति ॥ ] जाते मानप्रसरे गते स्नेहे गते सद्भावे, अभ्यर्थनया क्रियमाणं प्रेम कीदृग् भवति ।। ३४५ ।।
___346) [ अदर्शनेनातिदर्शनेन दृष्टेऽनालपता। मानेन प्रवसनेन च पञ्च विधं क्षीयते प्रेम ॥ ] पञ्च विधं पञ्चप्रकारं क्षीयते प्रेम । तदेव दर्शयति । अदर्शनेनातिदर्शनेन दृष्टेऽनालपता, मानेन प्रवसनेन च ॥३४६ ।।
347) [ अदर्शनेन बालक सुष्ट्व पि स्नेहानुबद्धमनसोः। हस्तपुटपानीयानीव कालेन गलन्ति प्रेमाणि || ] हे बालक, अदर्शनेन सुष्ठ्वपि स्नेहानुबद्धमनसोर्दम्पत्योः कालेन प्रेमाणि गल न्ति, यान्तीत्यर्थः । कानीव । हस्तपुटस्थपानीयानीव । यथा सुदढं धृतान्यपि हस्तपुटस्थपानीयानि बिन्दुना बिन्दुना चिरेण गलन्त्येव ।। ३४७ ।।
- 348) [अंग्णो विरोधित्संधितस्य प्रत्यक्षदृष्टव्यलीकस्य । उदकस्येक तापितशीतलरय विरसो रसो भवति ।। ] प्रेग्ण एवं विधस्य रसोऽत्यासक्ति
1 I अब्भत्थणेण

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--351 : ३७.२ ]
माणवज्जा
349) ताव य पुत्ति छल्लो' जाव न पेम्मस्स गोयरे पडछ । नेहेण नवरि छेयत्तणस्स मूला खणिजंति ॥ २१ ॥
३७. माणवजा [ मानपद्धतिः ]
350) अलियपयंपिरि अणिमित्तकोवणे असुणि सुणसु मह वयणं । एकग्गाहिणि सोक्खेकबंधवं गलइ तारुण्णं ॥ १ ॥
351) अग्धाहि महुं दे गेण्ह चंदणं असुणि सुणसु मह वयणं । माणेण मा नडिज्जसु माणसिणि गलइ छणराई ॥ २
९३
विरसो भवति । कीदृशस्य । । विरोधितसंधितस्य । पूर्वं विरोधितं पश्चात्संधितं, तस्य । पुनः कीदृशस्य । प्रत्यक्षदृष्टव्यलीकस्य । प्रत्यक्षं दृष्टं - व्यलीकमप्रियं यत्र तस्य साक्षात्कृताप्रियस्य । कस्येव । उदकस्येव तापितशीतलस्य । यथा तापितशीतलस्योदकस्य रसो विरसो भवति । पूर्वं तापित पश्चाच्छीतलं, पश्चात्कर्मधारयः ।। ३४८ ।।
349) [ तावच्च पुत्रि विदग्धो यावन्न प्रेम्णो गोचरे पतति । स्नेहेन केवलं छेकत्वस्य मूलानि खन्यन्ते || ] तावदेव हे पुत्रि विदग्धः कथ्यते यावत् स्नेहगोचरो न भवति । यतः नवरि केवलं प्रेम्णा छेकत्वस्य - मूलान्युत्खन्यन्ते ।। ३४९ ॥
350) [ अलीकप्रजल्पिन्यनिमित्तकोपनेऽनाश्रव आकर्णय मम वचनम् । एकप्राहिणि सौख्यैकबान्धवो गलति तारुण्यम् ।। ] हे अनाकर्णनशीले, आकर्णय मम वचनम् । हे अलीकप्रजल्पनशीले, हे अनिमित्तकोपने, हे एकग्राहिणि, सौख्यैकबान्धवं गलति तारुण्यम् । सखीशिक्षोक्तिरियम् । अथवा भर्तुः कृतापराधस्य || ३५० ॥
351 ) [ आजिघ्र मधु हे गृहाण चन्दनमनाश्रवे शृणु मम वचनम् । मानेन मा नटयस्व मनस्विनि गलति क्षणरात्रिः ॥ ] ' दे ' इति प्रार्थनायां निपातः । हे असुणि (अनाश्रवे ), मद्वचनं शृणु । किं तदित्याह । मधु मद्यमाजघ्र पिबेति यावत् । तथा गृहाण चन्दनम् । मानेन मा नट्ये: ( नव्यस्व ) । हे मनस्विनि, गलत्यतिक्रामत्युत्सवरात्रिः । अयं भावः ।
1G, Iछल्लो

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वज्जालग्गं
[ 352 : ३७.३352) ए दइइ मह पसिज्जसु माणं मोत्तूण कुणसु पसिओसं ।
कयसेहराण सुम्मइ आलावो झत्ति गोसम्मि ॥३॥ 353) निद्दाभंगो आवंडुरत्तणं दोहरा य नीसासा।
जायंति जस्स विरहे तेण समं केरिसो माणो॥४॥ 354) नइपूरसच्छहे जोव्वणम्मि दियहेसु निश्चपहिएसु।
अणियत्तासु वि राईसु पुत्ति किं दड्रमाणेण ॥५॥
कश्चन युवा कांचनान्यां स्त्रियं गते दिवस उपभुज्य द्वितीयदिनरात्रौ कौमुद्याद्युत्सवे मानमवलम्ब्य स्थितां वामाक्षी मद्यपात्रपुष्पाद्युपभोगवस्त्वानीय तामनुनयन्निदमाह ।। ३५१ ।।
___352) [हे दयिते, मम प्रसीद मानं मुक्त्वा कुरु परितोषम् । कुक्कुटानां श्रूयत आलापो झटिति प्रभाते ।। ] 'ए' इति प्रार्थनायाम् । हे दयिते मह्यं प्रसीद, प्रसन्ना भव। मानं मुक्त्वा परितोषं कुरु । किमित्येवं याचसे, किं तव याति, एतावता किं भवदस्ति-इत्याह । कयसेहराणं कुक्कुटानाम् आलापः शब्दः, गोसे प्रभाते झटिति श्रूयते । प्रभातं भवतीत्यर्थः । अत एव मानं मुक्त्वात्मीयं कार्यं विधेहीति भर्तुरुक्तिः । गोसे प्रभाते इति देशीयं पदम् ।। ३५२ ।।।
353) [ निद्राभङ्ग आपाण्डुरत्वं दीर्घाश्च निःश्वासाः । जायन्ते यस्य विरहे तेन समं कीदृशो मानः ॥] तेन समं कीदृशो मानो यस्य. विरह एतावद्भवति । निद्राभङ्ग आपाण्डुरत्वं दीर्घाश्च निःश्वासा इति सखीशिक्षोक्तिर्नायिकां प्रति ॥ ३५३ ।।
354) [ नदीपूरसदृशे यौवने दिवसेषु नित्यपथिकेषु । अनिवृत्तास्वपि रात्रिषु पुत्रि किं दग्धमानेन ॥] हे पुत्रि, किम् अमुना दग्धमानेन । यतः । नदीपूरसदृक्षे यौवने, दिवसेषु नित्यपथिकेषु नित्यगत्वरेषु, अनिवृत्तासु रात्रिषु । ता एव रात्रयो न ह्यावर्तन्ते। यौवनं च नदीपूरवत् । यथा नदीपूरः समायाति, पुनर्मुहूर्तेन विनिवर्तते तद्वद्यौवनम् । दिवसाश्च त एव नायान्ति पूर्ववत् ॥ ३५४ ॥

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-358 : ३७.९]
माणवजा 355) जइ माणो कीस पिओ अहव पिओ कीस कीरए माणो।
माणिणि दो वि गईदा एक्कक्खंभे न बझंति ॥ ६॥ 356) माणिणि मुएसु माणं जइ वि पिओ सुट्ठ वल्लहो तुज्झ ।
__ कारणवसेण कूवो न नमइ मुद्धे तुला नमइ ॥७॥ 357) माणं अवलंबंती मरिहिसि मुद्धे वसंतमासम्मि।
माणो पुणो वि किज्जइ छणदियहा दुल्लहा हुंति ॥ ८॥ 358) मा पुत्ति कुणसु माणं दइओ हिययम्मि निठुरसहावो।
कंदलिसरिसं पेम्मं ढसत्ति तुझे न संघडइ ॥ ९ ॥
355) [ यदि मानः कस्मात् प्रियोऽथवा प्रियः, कस्मात् क्रियते मानः । मानिनि द्वावपि गजेन्द्रावेकस्तम्भे न बध्येते ॥] यदि मानः किमिति प्रियोऽथवा प्रियस्तर्हि किमिति क्रियते मानः । हे मानिनि, द्व.. गजेन्द्रावेकस्तम्भे न बध्येते। गजेन्द्रतुल्यौ मानभर्तारौ प्रतीहि, इति. सखीशिक्षोक्तिः ॥ ३५५ ।।
356) [ मानिनि, मुञ्च मानं यद्यपि प्रियः सुष्टु वल्लभस्तव । कारणवशेन कूपो न नमति मुग्धे तुला नमति ।। ] हे मानिनि, मुञ्च मानं यद्यपि प्रियः सुष्ठु वल्लभस्तव । यतो हे मुग्धे कारणवशेनात्मकार्येण कूपो न नमति, तुला नमति । तुला जलोदञ्चनघटीकाष्ठदवरकं यस्याग्रे ' ढेंकुली' इति कथ्यते ।। ३५६ ॥
___ 357) [ मानमवलम्बमाना मरिष्यसि मुग्धे वसन्तमासे। मानः पुनरपि क्रियते क्षण दिवसा दुर्लभा भवन्ति ।। ] हे मुग्धे, मानमवलम्बमाना वसन्तमासे मरिष्यसि । मानः पुनरपि क्रियते, उत्सवदिवसा दुर्लभा भवन्ति ।। ३५७ ॥
358) [ मा पुत्रि, कुरु मानं दयितो हृदये निष्ठुर स्वभावः । कन्दलीसदृशं प्रेम झटिति त्रुटितं न संघटते ॥] हे पुत्रि, मानं मा कार्षीः । किमिति । यतो दयितो हृदये निष्टुरस्वभावः । तस्मिंश्च तादृग्विधे प्रेम. कन्दलसदृशं झटिति त्रुटितं न संघटते ।। ३५८ ॥

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वज्जालग्गं
[359:३७.१०
359) दढणेहणालपरिसंठियस्स सब्भावदलसुयंधस्स।
पेम्मुप्पलस्स माए माणतुसारो चिचय विणासो ॥१०॥ 360) मुय माणं माण पियं पियसरयं जाव वच्चए सरयं ।
सरए सरयं सुरयं च पुत्ति को पावइ अउण्णो ॥११॥ . 361) तुंगो थिरो विसालो जो रइओ माणपव्वओ तीए।
सो दइयदिठिवज्जासणिस्स घायं चिय न पत्तो ॥१२॥ 362) पायवडिओ न गणिओ पियं भणंतो वि विप्पियं भणिओ।
वच्चंतो न निरुद्धो भण कस्स कए कओ माणो ॥ १३॥
359) [ दृढस्नेहनालपरिसंस्थितस्य सद्भावदलसुगन्धस्य । प्रेमोत्पलस्य मातर्मानतुषार एव विनाशः ॥ ] प्रेमैवोत्पलं कमलं तत्क्षणादेव त्रुटनशीलत्वादतिकोमलत्वाच्च तस्य । हे मातः, मान एव तुषारो हिमं विनाशः विनाशकारी, दाहकत्वात् । अन्यदपि कमलं तुषारेण दह्यते । रूपकालंकारेण प्रेम्ण उत्पलसादृश्यं विशिनष्टि । किंविशिष्टस्य । दृढस्नेहनालपरिसंस्थितस्य, सद्भावदलसुगन्धस्य । अत्र गाथायां स्नेहप्रेम्णोरक्यार्थत्वात् ( ? एकार्थत्वात् ) चिन्त्यम् । अथवोभयोर्दम्पत्योर्मरणावसानः परस्परानुरागः प्रेम । स्नेहश्च दानमानाद्यादिना भवति ।। ३५९ ॥
____360) [ मुञ्च मानं मानय प्रियं प्रियसरका यावद्रजति शरद् । शरदि सरकं सुरतं च पुत्रि कः प्राप्नोत्यपुण्यः ॥] हे पुत्रि, मानं मुञ्च, प्रियं मानय, यावच्छरद्बजति । किमिति । यतः शरत्काले सुरतं सुरां च कोऽपुण्यः प्राप्नोति ।। ३६० ।।।
____361) [ तुङ्गः स्थिरो विशालो यो रचितो मानपर्वतस्तया । स दयितदृष्टिवनाशने_तमेव न प्राप्तः ॥] तया यो मानपर्वतो रचितः । किंविशिष्टः । तुङ्गोऽत्युचैः । स्थिरो दृढः । विशालो विस्तीर्णः । स मानपर्वतो दयितदृष्टिवज्राशनेर्घातं न प्राप्तः। दयितस्य दृष्टिदर्शनं स एव स्फोटकत्वाद्वजाशनिस्तस्य घातं न प्राप्तवान् । कोऽर्थः । यन्नायिका मानं रचितवती ( तत् ) तावत् , यावद्वल्लभो दृष्टिगोचरं नेयाय । आगते तस्मिन्काकनाशं नष्टः ।। ३६१ ॥
____ 362) [ पादपतितो न गणितः प्रियं भणन्नपि विप्रियं भणितः । ब्रजन्न निरुद्धो भण कस्य कृते कृतो मानः ।।] हे सखि, भण कथय

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" -365:३८.१] पवसियवजा 363) माणं हु तरिम किज्जइ जो जाणइ विरहवेयणादुक्खं ।
अणरसियणिव्विसेसे किं कीरइ पत्थरे माणो॥१४॥ 364) उज्जग्गिरस्स तणुयत्तणस्स सुसियस्स दीहरुण्णस्स।
एयाण उरं दारुण पुत्ति माणं कुणिज्जासु ॥ १५ ॥
३८. पवसियवज्जा [प्रोषितपद्धतिः] 365) कल्लं किर खरहियओ पवसिहिइ पिओ त्ति सुव्वइ जणम्मि
तह वड भयवइ निसे जह से कल्लं चिय न होइ॥१॥
कस्य कृते कृतो मानः । यतः पादपतितो न गणितः, प्रियं भणन्नपि विप्रियं भणितो व्रजन्नपि न निरुद्ध इति । काचित्खण्डिता प्रातरागतं प्रियं दृष्ट्वा मानमवललम्बे । तां च मानवतीमवलोक्य " प्रिये प्रसीद, नाहं भूयोऽप्येवं करिष्यामि " इति चरणयोः पतन वाचा निर्धाटितः ( निस्सारितः )। ततः सोऽपि मानं स्वीकृत्य निर्गच्छंस्तया दीर्घमानवत्या न निषिद्धः। पश्चाद् दुःसह विरहवेदनादूनमानसा सख्यागत्यैवमूचे ।। ३६२ ।।
363) [ मानः खलु तस्मिन् क्रियते यो जानाति विरहवेदनादुःखम् । अरसिकनिर्विशेषे किं क्रियते प्रस्तरे मानः ॥ ३६३ ।।]
364) [ उज्जागरस्य तनुत्वस्य शोषितस्य दीर्घरुदितस्य । एतेषामुरो दत्त्वा पुत्रि मानं कुर्याः ॥ ] हे पुत्रि, एतेषामुरो हृदयं दत्त्वा, एतास्वीकृत्येत्यर्थः। मानं कुर्या: । केषामित्याह । उज्जागरस्य, तनुत्वस्य, शोषितत्वस्य, दीर्घरुदितस्य ।। ३६४ ॥
365) [ कल्यं किल खरहृदयः प्रवत्स्य ति प्रिय इति श्रूयते जने। तथा वर्धस्व भगवति निशे यथा तस्य कल्यमेव न भवति ॥] किर किल श्रयते खरहृदयो निरनुकम्पः कल्लं प्रातरेव प्रवत्स्यति प्रिय इति श्रयते जने। अतः कारणाद् हे निशे रात्रि तथा वर्धस्व भगवति, यथा 'से' इति तस्य प्रातरेव न भवति। प्रियं प्रवत्स्यमानं श्रुत्वा दुःसहविरहवेदनापीडिता रात्रिमेवं प्रार्थयते ॥ ३६५ ॥
वल.

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पज्जालग्गं
[ 366 : ३८.१366) जइ वञ्चसि वच्च तुम को वारइःतुज्झ सुहव' जैतस्स ।
तुह गमणं मह मरणं लिहिय पसत्थी कयंतेण ॥२॥ 367) जइ वचसि वञ्च तुम एहि अवऊहणेण न हु कज्जं ।
पावासियाण मडयं छिविऊण अमंगलं होइ ॥ ३ ॥ 368) वसिऊण मज्झ हियए जीयं गहिऊण अज्ज चलिओ सि ।
सहवासहरविडंबण गंगम्मि गओ न सुज्झिहिसि ॥४॥ ____365) [ यदि व्रजसि व्रज त्वं को वारयति तव सुभग यातः । तव गमनं मम मरणं लिखिता प्रशस्तिः कृतान्तेन ।। ] हे (प्रिय), यदि व्रजसि व्रज त्वम् । को नाम वारयति सुभग गच्छतस्तव । अतः कारणात् त्वद्गमनं मम मरणम् इति प्रशस्तिलिखिता कृतान्तेन । त्वयि गते क्षणमपि न जीविष्यामीति भावः ।। ३६६ ॥
___367) [ यदि व्रजसि व्रज त्वम् इदानीमवगृहनेन न खलु कार्यम् । प्रवासिनां मृतकं स्पृष्ट्वामङ्गलं भवति ॥] हे प्रिय यदि व्रजसि तदा व्रज त्वम् । इदानीमवगृहनेन न खलु कार्यम् । किमिति । प्रवसतां मृतकं स्पृष्ट्वामङ्गलं भवति । मृतकस्पर्शी ह्यनिष्टाय, विशेषतः प्रवसतः। अयं भावः । तव गमने मम प्राणा गता इव वर्तन्ते। अतो मृतामिव मां मा स्पाक्षीः । किमुक्तं भवति। यदि मदिष्टमिच्छसि तर्हि मा यासीरिति ॥३६७ ।।
368) [ उषित्वा मम हृदये जीवं गृहीत्वाध चलितोसि । सहवासगृह विडम्बन गङ्गायां गतो न शोत्स्यसि ॥ ] हे प्रिय, मम हृदय उषित्वा जीवं गृहीत्वाध चलितोऽसि । रे सहवासगृह विडम्बन गङ्गायामपि गतो न शुद्धिष्यसे (? शोत्स्यसि )। अन्योऽपि यः कापि वृक्षादौ तिष्ठति तत्र च कंचित्कालमुषित्वा पश्चात्तस्योपद्रवादिकं विधाय यदि याति, तदा सहवासगृहस्य विडम्बनं त्रोटनादिकं कुर्वन् पापी भवति । स च गङ्गायामपि गतः कृतप्रायश्चित्तोऽपि न शुध्यति । तथा त्वमपि महृदयवासमासाचेदानीं जीवं गृहीत्वाध चलितः कुतः कृतस्नानोऽपि शुद्धि प्राप्स्यसि । तस्मान्मां मा त्याक्षीरिति ।। ३६८।।
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-372 : ३८.८ ]
पवलियवज्जा
-369) जर वञ्चसि वच्च तुमं अंचल गहिओ य कुपसे कीस । पढमं चिय सो मुच्चइ जो जीवइ तुह विओरण ॥ ५ ॥ (370) न मए रुष्णं न कयं अमंगलं होंतु सयलसिद्धीओ । विरहग्गधूमकडुयाइयाइ' पयलंति नयणाई ॥ ६ ॥ 371) रेससिवाहणवाहण मा पवससु परिसम्म कालम्मि । सेलसुया सुयवाहणघणसद्दो जत्थ उच्छलइ ॥ ७ ॥ 372) रे ससिवाहणवाहण वारिज्जतो न ठासि जइ सुहय । ता लच्छिवासवासं अम्हाणं वच्च दाऊण ॥ ८ ॥
369) [ यदि व्रजसि व्रज त्वमञ्चले गृहीतश्च कुप्यसि कस्मात् । प्रथममेव स मुच्यते यो जीवति त्वद्वियोगेन || ] यदि व्रजसि व्रज त्वम्, अञ्चले गृहीतः किमिति कुप्यसि । प्रथममेव स मुच्यते यस्तव वियोगे जीवति | अहं तु न तथेति ।। ३६९ ॥
370 ) [ न मया रुदितं न कृतममङ्गलं भवन्तु सकल सिद्धयः | विरहाग्निधूमकटुकीकृते प्रगलतो नयने ।। ] न मया रुदितं न कृतममङ्गलं भवन्तु अत एव तत्र सकलसिद्धयः । तर्हि अक्ष्णि पानीयं कुतो दृश्यत इत्याह । विरहाग्निधूमकटुकीकृते नयने प्रगलतः, किं करोमि ॥ ३७० ॥
371) [रे शशिवाहनवाहन मा प्रवसेदृशे काले । शैलसुतासुतचाहनघनशब्दो यत्रोच्छलति ॥ ] रे शशिवाहनवाहन । शशिनो वाहनम् ईश्वरस्तद्वाहनं वृषभ: । अतो रे मूर्ख । मा प्रवसेदृशे काले । यत्र काले शैलसुनायाः पार्वत्याः : सुतः षण्मुखः, तस्य वाहनं मयूरः, तस्य घनः शब्द उच्छति । प्रावृट्काल इत्यर्थः । वर्षासु सर्वोऽपि प्रवासी निजगृहे वनितया सह ता अतिवाहयति । त्वं तु प्रत्युत तास्वेव व्रजसि । अत एव वृषभोऽज्ञ इति सम्बोधनम् || २७१ ॥
-
372) [रे शशिवाहनवाहन वार्यमाणो न तिष्ठसि यदि सुभग । - तदा लक्ष्मीवासवासमस्मभ्यं व्रज दवा || ] हे शशिवाहनवाहन, अशृङ्ग
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१००
१६ वज्जालग्गं
[373 :३८.९
373) इह पंथे मा वच्चसु गयवइ भणियं भुयं पसारेवि । पंथिय पियपयमुद्दा मइलिज्जइ तुज्झ गमणेण ॥९॥
३९. विरहवज्जा [विरहपद्धतिः] 374) अज्जं चेय पउत्थो उज्जागरओ जणस्स अज्जेय ।
अज्जेय हलद्दीपिंजराइ गोलाइ तूहाई ॥१॥ 375) अज्जं चेय पउत्थो अज्जं चिय सुन्नयाइ जायाई।
रच्छामुहदेउलचच्चराइ अम्हं च हिययाई ॥२॥
वृषभ, सभग, वायमाणोऽपि यदि न तिष्ठसि. तदास्मभ्यं लक्ष्म्या वास: कमलं तस्य वासः पानीयं तद् दत्वा व्रजेति ।। ३७२ ।।
373) [ अस्मिन्पथि मा व्रज गतपतिकया भणितं भुजं प्रसार्य ।। पथिक प्रियपदमुद्रा मलिनी क्रियते तव गमनेन ॥] हे पथिक अस्मिन् पथि मा व्रजेति गतपतिकया भुजं प्रसार्य भणितम् । प्रियपदमुद्रा, गतस्य प्रियस्य चरणलाञ्छनं, तव गमनेन मलिनीकियते, प्रोयत इत्यर्थः । अयं भावः । गतस्य प्रेयसश्चरणमुद्रां पश्यन्ती जीवामीति वियोगिनीवाक्यम् ।। ३७३।।
374) [ अद्यैव प्रोषित उज्जागरो जनस्याद्यैव । अद्यैव हरिद्रापिञ्जराणि गोदावर्यास्तटानि ॥ ] अद्यैव प्रोषितोऽचैव जनस्योज्जागरोऽधैका हरिद्रापिञ्जराणि गोदावर्यास्तटानि । अयं भावः । काचन नारी तत्क्षणादेव प्रोषितं प्रियं दृष्ट्वा विरहासहत्वात् प्रलपितुमिदमारब्धवती । तस्मिन् मप्रिये प्रोषिते जनस्याद्योज्जागरो चौरभयत्वात् । तेन सुभटेन विना को नाम रक्षां करोति । अद्यैव हरिद्रापिञ्जराणि गोदावर्यास्तटानि । तस्मिन् सति सर्वा अपि नार्य आत्मवपूंषि हरिद्रापिञ्जराणि प्रत्यहं चक्रुस्तं कामुकाः । इदानीं च तस्मिन्प्रोषिते किमनेन हरिद्रारागेणास्माकमिति गोदावर्यां तत्क्षणादेव गत्वाक्षालयन्निति नदीतटपीतत्वम् । तूहं तटम् ॥ ३७४ ।।
375) [ अद्यैव प्रोषितोऽद्यैव शून्यानि जातानि । रथ्यामुख देवकुलचत्वराण्यस्माकं च हृदयानि ॥ ] अद्यैव प्रोषितोऽद्यैव शून्यानि जातान्यस्महृदयानि । न केवलं तानि रथ्यामुखदेवकुलचत्वराणि । अयं भावः ।

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-378 : ३९.५]
विरहवज्जा 376) अज्जं चिय तेण विणा इमीइ आयंबधवलकसणाई ।
जच्चंधमोत्तियाइ व दिसासु घोलंति नयणाई ॥३॥ 377) अज्जं गओ त्ति अजं गओ त्ति अज्ज गओत्ति लिहिरीए ।
पढम च्चिय दियहृद्धे कुड्डो रेहाहि चित्तलिओ ॥ ४ ॥ 378) अवहिदियहागमासंकिरीहि सहियाहि तीइ लिहिरीए ।
दो तिन्नि तह च्चिय चोरियाइ रेहा फुसिज्जंति ॥५॥
पूर्व नगरनार्यस्तद्पदिदृक्षया लालसाः सत्यो यत्र यत्र गमनागमनं स मप्रियो विधत्ते स्म तत्र तत्रैव रथ्यामुखदेशे देवकुलचत्वरेष्वादावेवागत्यास्थुः । इदानीं तु तस्मिन् प्रोषिते महृदयेन साकं शून्यान्यभूवन्निति निजपुरुषरूपसौभाग्यप्रकटनोक्तिः ॥ ३७५ ॥
376) [ अद्यैव तेन विनतस्या आताम्रधवलकृष्णे। जात्यन्धमौक्तिके इव दिक्षु घूर्णतो नयने ।। ] अथैव तेन विना दिक्षु धूर्णतो नयने । के इव । जात्यन्धमौक्तिके इव । कस्याः । एतस्याः। किंविशिष्टे नयने । आताम्रधवलकृष्णे। इति नयनसामीच्यम्'। मौक्तिकयोश्चेदमेव विशेषणं दोषप्रकटनाय । कोऽर्थः । तस्यास्तेन पत्या विना आरक्तसितासितप्रान्तमध्ये नयने सर्वत्र परिभ्रमतः, परं कापि न पश्यतः । मौक्तिकमपि कूटं त्यक्तं सत् सर्वत्र पतितं न कोऽपि गृह्णाति ।। ३७६ ।।
____377) [ अद्य गत इत्यद्य गत इत्यद्य गत इति लिखनशीलया। प्रथम एव दिवसाधं कुडयं रेखाभिश्चित्रितम् ॥ ] अद्यैव गतः, अद्यैव गतः, अधैव गत इति रेखा लिखनशीलया प्रथम एव दिवसार्धे मध्याह्न एव कुडयं रेखाभिश्चित्रितम् । अयं भावः । कस्याश्चिद्विरहासहनशीलाया नायक 'एतावत्सु दिवसेष्वागमिष्यामि लग्न' इति कृत्वागमत् । तस्मिन् गतवति तत्क्षणादेव एकैकस्य दिवसस्य भ्रान्त्या खटिकयाद्यैव गत इति परःसहस्रा रेखा मुहूर्त एव चकार । इत्यात्मनो विरहमोग्ध्यप्रकटनम् ॥ ३७७ ॥
378) [ अवधिदिवसागमाशङ्कनशीलाभिः सखीभिस्तस्यां लिखनशीलायाम् । द्वे तिस्रस्तथैव चौरिकया रेखाः प्रोञ्छयन्ते ॥] तस्यां
1G, I नयनसामीप्यम् 2 G, I लग्नम्

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१०२
वज्जालग्गं
[ 379 : ३९.:379) 'कइया गओपिओ', 'पुत्ति अज', 'अज्जेव' कह दिणा होति'।
'एक्को', 'ए। हमेत्तो' भणिउं मोहं गया बाला ॥६॥ 380) तह कह वि कुम्मुहुत्ते नियट्टई वल्लहो जियंताणं ।
जह फुडियसिप्पिसंपुडदल व बीयं न संघडइ ॥ ७ ॥ 381) विरहेण मंदरेण व हिययं दुद्धोदहिं व महिऊण ।
उम्मूलियाइ अव्वो अम्हं रयणाइ व सुहाई ॥८॥
लिखनशीलायामवधिदिवसागमशङ्कनशीलाभिः सरवी भिट्ठे तिस्रो रेखास्तथैव चौरिकया प्रोञ्छ्यन्ते। अयं भावः । अवधिदिवसावसानशङ्किताम्. (? शङ्किनीभिः ) एतस्यामनिष्टं भावीति रेखाश्चौर्येणोन्मृज्यन्ते। सखी-- कर्मेदम् ।। ३७८ ॥
379) [ 'कदा गतः प्रियः', 'पुत्रि अद्य', · अद्यैव कति. दिनानि भवन्ति' । 'एकम् ', 'एतावन्मात्रम् ' भणित्वा मोहं गता. बाला ॥] कदा गतः प्रियः । पुत्रि अद्य । अद्य इत्यनेन कति दिनानि भवन्ति । एकम् । एकमेतावन्मानं भवेदिति भणित्वा मोहं मता बाला । काचिद्विरहवेदनया दूना मातरमालापयन्तीति मुमोह । कदा मतः प्रियो मम हे मातः । तदाम्बा भणति, अद्येति । पुनः सा-अद्य इति कति दिनानि भवन्ति । पुनरम्बा-एकम् । पुनः पुत्री-एकमेतावदिति । अहो एकस्य दैर्घ्यमिति भणित्वा मुमोह ॥ ३७९॥
380) [ तथा कथमपि कुमुहूर्ते निवर्तते वल्लभो जीवताम् । यथा स्फुटितशुक्तिसंपुटदलमिव द्वितीयं न संघटते ॥] तथा कथमपि कुमुहूर्ते जीवतां वल्लभो निवर्तते । तथा कथम् । यथा स्फुटितशुक्तिसंपुटदल मिक द्वितीयं न संघटते ।। ३८० ।। .
381) [ विरहेण मन्दरेणेव हृदयं दुग्धोद धिमिव मथित्वा । उन्मूलितान्यहो अस्माकं रत्नानीव सुखानि ॥] अध्वो इति दुःखसूचनायाम् । अस्माकं सुखान्युन्मूलितानि । केन | विरहेण । किं कृत्वा । हृदयं मथित्वा ।
1G, जेण

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-384 : ३९.११]
विरहवज्जा
382) अज्जं पुण्णा अवही करेसु मुहमंडणं पयतेण । अज समप्पर विरहो इंते वि पिए अहंते' वि ॥ ९ ॥ 383) खणमेतं संतावो सेओ सीयं तहेव रोमंचो ।
अवो दूसहजिज्जो पियविरहो संणिवाओ व्व ॥ १० ॥ 384) उण्हुण्हा रणरणया दुप्पेच्छा दूसडा दुरालोया ।
संघच्छरसयसरिसा पियविरहे दुग्गमा दियहा ॥ ११ ॥
किमिव मथित्वा कान्युन्मूलितानि केन । दुग्धोदधिं मथित्वा मन्दरेण रत्नान्युन्मूलितान्युत्थापितानि ।। ३८१ ।।
|
382) [ अवधि: कुरुध्व मुखमण्डनं प्रयत्नेन । अथ समाप्यते विरह आयत्यपि प्रियेऽनायत्यपि ।। ] हे सखि, अद्य पूर्णोऽवधिः । प्राकृतेऽपि कापि पुंलिंगे स्त्रीलिंगम् । कुरुष्व मुखमण्डनम् प्रयत्नेन । अद्य समाप्यते विरह आगच्छत्यनागच्छति वा प्रिये । कोऽर्थः । काचन विरहासहा कथिताव धिदिवसेsपि प्रियमनागतं मत्वा मरणेच्छुरित्यवादीत् । मण्डनादिकं कुरुष्व तावत् । अद्य विरह उभयथापि समाप्तिं यास्यति । यदि प्रियोऽद्यागात् तर्हि दिष्ट्या मण्डनम् । उत नायासीत् तदान्त्यमण्डनं भावीति ।। ३८२ ॥
:
383) [ क्षणमात्र संतापः स्वेदः शीतं तथैव रोमाञ्चः । अहो दुःसहनीयः प्रियविरहः सन्निपात इव ।। ] अहो दुःसहनीयः प्रियविरहः संन्निपात इव । तदेव दर्शयति । क्षणमात्रं सन्तापस्तथा स्वेदः शीतं च तथैव रोमाञ्चः । एते विरहोत्थाः सात्त्विका भावा भवन्ति । संनिपाते तु विकृताः ।। ३८३ ॥
384 ) [ उष्णोष्णा रणरणककारिणो दुष्प्रेक्ष्या दुःसहा दुरालोकाः । संवत्सरशतसदृशाः प्रियविरहे दुर्गमा दिवसाः ॥ ] प्रियविर हे दिवसा दुःसहा ( ? दुर्गमा) भवन्ति । कीदृशाः । उष्णोच्णाः । रणरणका रणरणककारिणः । दुष्प्रेक्षा, दुःसहा, दुरालोकाः संवत्सरशतसदृशाः ।। ३८४ ।।
1 G येते वि पिए भयंते वि

१०३
2 IT:

,

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१०४
वजालग्गं [385 : ३९.१५- . 385) मयणाणिलसंधुक्खियणेहिंधणदुसहदूरपज्जलिओ।
डहई सहि पियविरहो जलणो जलणो च्चिय वराओ ॥१२॥ 386) थोरंसुसलिलसित्तो हियए पजलइ पियविओयम्मि।
विरहो हले हयासो अउव्वजलणो कओ विहिणा ॥ १३ ॥ 387) विसहरविसग्गिसंसग्गदूसिओ डहइ चंदणो डहउ ।
पियविरहे महचोज्जं अमयमओ जं ससी डहइ ॥ १४॥ mmmmmmmmmm
385) [ मदनानिलसंधुक्षितस्नेहेन्धनदुःसहदूरप्रज्वलितः। दहति सखि प्रिय विरहो ज्वलनो ज्वलन एव वराकः ॥] हे सखि प्रिय विरहो दहति। किंविशिष्टः। मदनानिलसंधुक्षित'स्नेहेन्धनदुःसहो दूरमत्यर्थ प्रज्वलितः। अत एव ज्वलनो ज्वलन एव वराकः ।। ३८५ ।।
386) [ स्थूलाश्रुसलिलसिक्तो हृदये प्रज्वलति प्रियवियोगे। विरहो हले हताशोऽपूर्वज्वलनः कृतो विधिना ॥ ] हे हले सखि, विरहो हृदथे प्रज्वलति । कदा। प्रियवियोगे। किविशिष्टो विरहः। थोरंसुसलिलसित्तो दीर्घाक्षिजल( ? स्थूलाश्रुजल )सिक्तः। अत एवापूर्वी विधात्रा ज्वलनो विरचितः । यः किल ज्वलनः स जलसिक्तो विध्याति, अयं तु प्रत्युत जाज्वल्यते हृदये ॥ ३८६ ।।
337) [ विषधरविषाग्निसंसर्गदूषितो दहति चन्दनो दहतु । प्रियविरहे महाश्चर्यममृतमयो यच्छशी दहति ॥ ] हे सखि, विषधरविषाग्निसंसर्गदूषितश्चन्दनो दहति । दहतु । योऽग्नेरुत्पन्नः स दाहकत्वाद दहत्येव । तत्स्वभाववासितत्वात्तस्य। प्रियविरहे महचोज्जं महदाश्चर्यम् । चोज्जं आश्चर्यम् इति देशीयपदम् । 'चुज्जमच्छरिए' इति हैमदेशीयनाममालायां तृतीयकाण्डे ( ३. १४ ) । यदसावमृतमयश्चन्द्रो दहति । चन्द्रः सर्वदा शीतलो दुग्धाब्धेरुत्पन्नश्च । असावेव यद्दहति एतदाश्चर्यम् ।। ३८७ ।।
1 G, I मदनानलसंधुक्षितः 2G मम यदसावमृतमयश्चन्द्रो दहति (मम दहति = मां दहति)

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-390 : ४०.१]
भणंगवज्जा 388) ओसरसु मयण घेत्तण जीवियं हरहुयासगुच्चरियं ।
पियविरहजलणजालावलीहि सहस त्ति डज्झिहिसि ॥१५॥ 389) जेहिं सोहम्गणिही दिट्ठो नयणेहि ते च्चिय रुवंतु ।
अंगाइ अपावियसंगमाइ ता कीस झिज्जति ॥१६॥
४०. अणंगवजा [अनङ्गपद्धतिः] 390) अन्नो को वि सहावो वम्महसिहिणो द्वला हयासस्स।
विज्झाइ नीरसाणं हियए सरसाण पज्जलइ ॥ १॥
388) [ अपसर मदन गृहीत्वा जीवितं हरहुताशनोचरितम् । प्रियविरहचलनज्वालावलीभिः सहसा धक्ष्यसे ।। ] हे मदन, अपसर मम शरीरादिति योज्यम् । जीवितं गृहीत्वा। किंविशिष्टं जीवितम् । हरहुताशनोद्धृतम् । प्रियविरहज्वलनज्वालावलीभिः सहसा धक्ष्यसे । अयं भावः । विरहकरालिनान्मच्छरीरान्मदनो दूरीभवतु। अन्यथा हरनयनहुताशनप्लुष्टो जीवितशेषः समुद्भूतः' ( ? समुद्भुतः ) इदानीं तु विरहज्वालामालाज्वलितो मा वराकोऽनङ्गो म्रियतामिति विरहाग्निप्राचुर्यवर्णनम् ॥३८८ ।।
389) [ याभ्यां सौभाग्यनिधिईयो नयनाम्यां ते एव रुदताम् । अङ्गान्यप्राप्तसंगमानि तत् कस्मात् क्षीयन्ते ।। ] हे सखि, यकाम्यां नयनाम्यां स सौभाग्यनिधिदृष्टस्ते एव रुदताम् । अङ्गानि त्वप्राप्तसंगमानि किमिति क्षीयन्ते । अयं भावः । तं सुभगयुवावतंसमालो कयन्त्याः सर्वेऽप्यवयवा दुःखिता भवन्ति । तत् कुतः कारणात् । येन यद्वस्तु लब्धं तद्विरहे स एव रोदिति । अन्ये किमिति दुःखायन्ते । इत्यात्माङ्ग'पीडाप्रकटनम् ।। ३८९ ॥
390) [अन्यः कोऽपि स्वभावो मन्मथशिखिनः सखि हताशस्य । वीध्यते नीरसानां हृदये सरसानां प्रज्वलति ।। ] अहो कोऽपि स्वभावो मन्मथशिखिनः सखि हताशस्य । कथं, तदेव दर्शयति । नीरसानां
1 G हरयासणुष्व रयं, I हरहुयासणुद्धरियं 2G समुदत 3 B, C,G, I अव्यो

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१०६
वजालग्गं
[ 391 : ४०.१
391) दिट्ठी दिप्पिसरो पसरेण रई रईइ सब्भावो । सब्भावेण य नेहो पंच वि बाणा अणंगस्स ॥ २ ॥ 392) उवरि महं चिय वम्मह पंच वि बाणा निसंस रे मुक्का । अनं उण तरुणिजणं किं हणिहिसि चावलट्ठीए ॥ ३ ॥ 393) इच्छाणियत्तपसरो कामो कुलबालियाण किं कुणइ । सीहो व्व पंजरगओ अंग च्चिय झिज्जर बराओ ॥ ४ ॥ 394) ए कुसुमसरा तुह डज्झिहिंति मा भणसु मयण न हु भणियं ॥ पियविरहतावतविए मह हियए पक्खिवंतस्स ॥ ५ ॥
हृदये विध्याति, सरसानां प्रज्वलति । अग्नेस्तु स्त्रभावो, नीरसेषु काष्ठादिषु प्रज्वलति । सरसेषु च विध्याति । अस्य पुनः प्रतीपत्वम् । अत एवापूर्वी मन्मथाग्निः || ३९० ॥
391 ) [ दृष्टिर्दृष्टिप्रसरः प्रसरेण रती रत्या सद्भावः । सद्भावेन च स्नेहः पश्चापि बाणा अनङ्गस्य ] दृष्टिस्तदनु दृष्टिप्रसरः प्रसरेण रतिः, रत्या सद्भावः, सद्भावेन च स्नेहः, पञ्चापि बाणा अनङ्गस्य || ३९१ ॥
392 ) [ उपरि ममैव मन्मथ पञ्चापि बाणा नृशंस रे मुक्ताः । अन्यं पुनस्तरुणीजनं किं हनिष्यसि चापयष्टया ।। ] ममैवोपरि हे मन्मथ पश्चापि बाणा नृशंस घातक रे मुक्ताः । अन्यं तरुणीजनं किं चापयष्ट्या हनिष्यसि । अन्योऽपि यस्त्यक्तसर्वबाणो भवति, स धनुषैव युध्यते ।। ३९२|| 393) [ इच्छानिवृत्त प्रसरः कामः कुलबालिकानां किं करोति । सिंह इव पञ्जरगतोऽङ्ग एव क्षीयते वराकः ।। ] कामः कुलबालिकानां कुलपुत्रीणां किं करोति । सिंह इव पञ्जरस्थोऽङ्ग एव क्षीयते वराकः । किं विशिष्टोऽनङ्गः । इच्छानिवृत्तप्रसरः । कुलबालिकाः कामं हृदय एव मारयन्तीति भावः ॥ ३९३ ॥
394 ) [ हे कुसुमशरास्तव धक्ष्यन्ते मा भण मदन न खलु भणितम् । प्रिय विरहतापतप्ते मम हृदये प्रक्षिपतः ] रे मदन मा भणेति न खलु त्वया भणितम् । किमित्याह । तव कुसुमान्येव शरा धक्ष्यन्ते । किं कुर्वतस्तव । मम हृदये प्रक्षिपतः । किंविशिष्टे हृदये । प्रियविरहतापतप्ते ॥ ३९४ ॥
1

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398:४१..]
पुरिसुल्लाववज्जा 395) महरा मयंककिरणा महुमासो कामिणीण उल्लावो'।
पंचमसरस्स गेओ तलवग्गो कामदेवस्स ॥ ६॥ 396) वम्मह पसंसणिज्जो सि वंदणिज्जो सि गुणमहग्यो सि।
गोरी हरस्स देहद्धवासिणी जेण निम्मविया ॥७॥ सच्चं अणंग कोयंडवावडो सरपछुत्तलक्खो सि। तरुणीचलंतलोयणपुरओ जइ कुणसि संधाणं ॥८॥
४१. पुरिसुल्लाववज्जा [पुरुषोल्लापपद्धतिः] 39) कह सा न संभलिजइ जत्थ वि निवसंति पंच वत्थूणि ।
वीणावंसालावणिपाराषयकोइलालवियं ॥१॥
397)
395) [ मदिरा मृगाङ्ककिरणा मधुमासः कामिनीनामुल्लापः । पञ्चमस्वरस्य गेयः सेवकवर्गः कामदेवस्य || ] मदिरा, मृगाङ्ककिरणा, मधुमासः, कामिनीनामुल्लापः, पञ्चमस्वरस्य गीतं तलवर्गः सेवकलोक: कामदेवस्यैतत् ॥ ३९५ ॥
396) [ मन्मथ प्रशंसनीयोऽसि वन्दनीयोऽसि गुणमहा?ऽसि । गौरी हरस्य देहार्धवासिनी येन निर्मिता ।। ३९६ ।।] - 397 ) [ सत्यमनङ्ग कोदण्डव्यापृतः शरप्रभूतलक्ष्योऽसि । तरुणी-. चलल्लोचनपुरतो यदि करोषि संधानम् ॥] सत्यं कोदण्डव्यापृतः कोदण्डयुक्तोऽसि, शरप्राप्तलक्ष्योऽसि, तरुणीचलल्लोचनपुरतो यदि सन्धान करोषि रे मदन । अयं भावः । तावदेव कामः स्वपरवशी दम्पती मारयति यावत्कामिनीकटाक्षबाणपूगपूरिताङ्गो न भवति । पश्चात्सोऽपि तादृग्विधः स्वैरेव बाणैर्मार्यते प्रत्युतेति ।। ३९७ ।।
398 ) [ कथं सा न संस्मयते यत्रापि निवसन्ति पञ्च वस्तूनि । वीणावंशालापिनीपारावतकोकिलाल पितम् || ] कथं न सा संस्मर्यते यत्र निवसन्ति पञ्च वस्तूनि । वीणा, वंशः, आलापिनी वीणा विशेषः, (पारावतः),.. कोकिला एतेषां शब्दः। या वीणावंशालापिनी कलरवकोकिलास्वरा. वर्तते ।। ३९८ ।। 1G उल्लावा
2 I आलावनि

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-२०८
बजालग्गं
[ 399 : ४१.२.
399) कह सा न संभलिजइ जा सा अत्तत्तकणयतणुलोहा।
तिवलीतरंगमज्झा हरइ मणं वरमइंदाणं ॥२॥ 400) कह सा न संभलिजइ जा सा नवणलिणिकोमला बाला।
कररुह तणु छिप्पंती अकाल घणभद्दवं कुणइ ॥३॥ -401) कह सा न संभलिजइ जा सा घरबारतोरणणिसण्णा।
हरिणि व्व जूहभट्ठा अच्छा मग्गं पलोयंती' ॥४॥ 402) कह सान संभलिज्जइ जा सा नीसाससोसियसरीरा।
आसासिज्जइ सासा जाव न सासा समप्पंति ॥५॥
399) [कथं सा न संस्मर्यते या सातप्तकनकतनुशोभा । त्रिवलीतरङ्गमध्या हरति मनो वरमतीन्द्राणाम् ।।] कथं न सा संस्मर्यते
या सादग्धकनकतनुशोभा, त्रिवलीतरङ्गमध्या हरति मनो वरमइंदाणं । “चरा मतिर्येषां ते वरमतयो मुनयस्तेषामिन्द्राः स्वामिनस्तेषां मुनीश्वराणाम् ।। अथवा सत्पुरुषाणाम् ।। ३९९ ।।
.400) [ कथं सा न संस्मर्यते या सा नवनलिनीकोमला बाला । कररुहै: तनुं स्पृशन्ती अकाले धनभाद्रपदं करोति ॥ ] कथं न सा संस्मर्यते या सा बाला नवनलिनीकोमला कररुहैस्तनं स्पृशन्ती अकालेऽप्रस्तावे ज्येष्ठाषाढादौ घनभाद्रपदं करोति ।। ४०० ।।
___401) [ कथं सा न संस्मर्यते या सा गृहद्वारतोरणनिषण्णा । हरिणीव यूथभ्रष्टा आस्ते मार्ग प्रलोकयन्ती ।। । कथं न सा संस्मर्यते या सा गृहद्वारतोरण निषण्णा यूथभ्रष्टा हरिणीव मार्ग प्रलोकयन्ती-कदा मम भर्ता समागमिष्यतीति-तिष्ठति ।। ४०१ ।।
402) [ कथं सा न संस्नयते या सा निःश्वासशोषितशरीरा । आश्वास्यते श्वासा यावन्न श्वासाः समाप्यन्ते ॥ ] कथं न सा संस्मयते या सा निःश्वासशोषितशरीरा, आश्वास्यते सासा यावच्छ्वासा न समाप्यन्ते ।।४०२॥
1G, I पुलोयंती

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-406 : ४२.४ ] . पियाणुरायवजा
४२. पियाणुरायवज्जा [प्रियानुरागपद्धतिः] 403) मुहराओ च्चिय पयडइ जो जस्स पिओ किमेत्थ भणिएण।.
साहेइ अंगणं चिय घरस्स अभंतरे लच्छि ॥१॥ 404) डझंति कढंति समूससंति ओ माइ सिमिसिमायति ।
जीवंति जीवसेसा जे रमिया पोढमहिलाहिं ॥२॥ 405) कंपति वलंति समूससंति ओ माइ सिमिसिमायति ।
अंगाइ तस्स पुरओ न याणिमो कह धरिज्जंति ॥३॥ 406) नीससिउक्कंपियपुलइएहि जाणंति नच्चिउं धन्ना।
__ अम्हारिसीण दिहे पियम्मि अप्पा वि वीसरइ ॥४॥ mmmmmmmmmmmmmm
403) [ मुखराग एव प्रकटयति यो यस्य प्रियः किमत्र भणितेन । कथयत्यङ्गणमेव गृहस्याभ्यन्तरे लक्ष्मीम् ।। ] मुखराग एव प्रकटयति यो यस्य प्रियः किमत्र भणितेन । अमुमर्थमर्थान्तरेण साधयति । अङ्गणमेव: कर्तृ कथयति गृहस्याभ्यन्तरस्थितां लक्ष्मीम् ॥ ४०३ ।।
404) [दह्यन्ते क्वथ्यन्ते समुच्छ्वसन्त्यही सिमिसिमायन्ते ।। जीवन्ति जीवशेषा ये रमिताः प्रौढमहिलाभिः ।। ] ' ओ ' इति अहो । माइ हे मातः । ये प्रौढ महिलाभी रमितास्ते जीवशेषा जीवन्ति , जीव एव केवलं तेषु तिष्ठति । कथं ज्ञायत इत्याह । दह्यन्ते, क्वथ्यन्ते। समुच्छ्वसन्ति, सिमिसिमायन्ते ।। ४०४ ॥
405) [ कम्पन्ते वलन्ते समुच्छ्वसन्त्यहो मातः सिमिसिमायन्ते । अङ्गानि तस्य पुरतो न जानीमः कथं धार्यन्ते ॥ ] हे मातस्तस्य पुरतोऽङ्गानि कथं धार्यन्त इति वयं न जानीमः | यतोऽङ्गानि तस्मिन् प्रेयसि दृष्टे कम्पन्ते, बलन्ति, समुच्छ्वसन्ति, सिमिसिमायन्ते । कोऽर्थः । प्रियं दृष्ट्वा मदङ्गानि इमामवस्थामालम्बन्त इति ॥ ४०५ ॥
406) [ निःश्वसितोत्कम्पितपुलकितैर्जानन्ति नर्तितुं धन्याः । अस्मादृशीनां दृष्टे प्रिय आत्मापि विस्मयते ॥ ] धन्याः स्त्रियो निःश्वासोकम्पितपुलकितैर्तितुं जानन्ति । अस्मादृशीनां पुनदृष्टे प्रेयस्यात्मापि विस्मयते । कोऽर्थः । प्रियं दृष्ट्वा धन्याः स्त्रियो निःश्वसितोत्कम्पित- .

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वजालग्गं
[407 : ४२.५
407) अच्छउ ता फंससुहं अमयरसाओ वि दूररमणिज्ज।
दसणमेत्तेण वि पिययमस्स भण किं न पज्जत्तं ॥५॥ "403) अच्छउ ता लोयणगोयरम्मि पडि रण तेण जं सोक्खं ।
आयण्णिए वि पियसहि पिए जणे होइ निव्वाणं ॥६॥ "409) हत्थफंसेण वि पिययमस्स जा होइ सोक्ख संपत्ती।
सा सरभसगाढालिगिए वि इयरे जणे कत्तो ॥७॥ 410) ता किं करेमि माए लोयणजुयलस्स यसहावस्स।
एकं मोत्तूण पिय लक्खेवि न लक्खर लक्खं ।। ८॥
"पुलकितानि कुर्वन्ति। वयं पुनरात्मानमेव काहं, कुतस्तिष्ठामीति विस्मरामः ।। ४०६ ।।
407) [ आस्तां तावत्स्पर्शसुखममृतरसादपि दूररमणीयम् । दर्शनमात्रेणापि प्रियतमस्य भण किं न पर्याप्तम् ।। ] तिष्ठतु तावत्स्पर्शसुखममृतरसादपि दूररमणीयमत्यर्थं रमणीयम् । दर्शनमात्रेणापि प्रियतमस्य भण कथय किं न पर्याप्तम् ।। ४०७ ।।
408) [ आस्तां तावल्लोचनगोचरे पतितेन तेन यत्सुखम् । आकर्णितेऽपि प्रियसखि प्रिये जने भवति निर्वाणम् ॥] हे प्रियसखि प्रिये जन आकर्णितेऽपि निर्वाणं सुखं भवति । आस्तां तावल्लोचनगोचरे "पतितेन तेन । अयं भावः । लोचनगोचरमनागतस्यापि प्रियस्य नामा- कर्णनमपि सुखं करोति ।। ४०८ ।।
409) [ हस्तस्पर्शनापि प्रियतमस्य या भवति सौख्यसंपत्तिः । “सा सरभसगाढालिङ्गितेऽपीतर स्मिञ्जने कुतः ।।] हे सखि प्रियतमस्य हस्तस्पशेनापि या सुखसंपत्तिर्भवति, सा सरभसगाढालिङ्गितेऽपीतरस्मिञ् जने कुतः । प्रियतमहस्तस्पशोऽप्यन्यजनगाढालिङ्गनादप्यतिरिच्यत : इति भावः । असती नायिका ।। ४०९ ।।
___410) [ तत् किं करोमि मातर्लोचनयुगलस्य हतस्वभावस्य । एकं - मुक्त्वा प्रियं लक्षयित्वा न लक्षयति लक्षम् ॥ ] ततः किं करोमि मात
तस्वभावस्यामुष्य लोचनयुगलस्य । किमिति । यत एकं प्रियं मुक्त्वा

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-+13 : ४३.१]
दुईवज्जा 411) ता किं करेमि पियसहि पियस्स सोहग्गभारभमिरस्स।
रायंगणं व खुब्भह जस्स घरं दूइसंघेहिं ॥९॥ 412) तह तेण वि सा दिवा तीए तह तस्स पेसिया दिली। जह दोण्ह वि समयं चिय निव्वत्तरयाइ जायाई ॥ १०॥
४३. दूईवज्जा [ दूतीपद्धतिः] 413) दूइ तुम चिय कुसला कक्खडमउयाइ जाणसे वोत्तं ।
कंडुइयपंडुरं जह न होइ तह तं कुणिज्जासु ॥१॥
लक्ष्पेऽपि दृष्टिगोचरेऽपि लक्षं जनान्नैव लक्षयति । लक्षमपि जनाननालोक्य प्रियमेवायलोकयति लोचनयुगलम् ।। ४१० ॥
411) [ तत् किं करोमि प्रियसखि प्रियस्य सौभाग्यभारभ्रमणशीलस्य । राजाङ्गणमिव क्षुभ्यति यस्य गृहं दूतीसंधैः ॥] ततः किं करोमि प्रियसखि प्रियस्य सौभाग्यभारभ्रमणशीलस्य । अपि तु न किमपि । यतो यस्य गृहं वासस्थानं दूतोसंधैः क्षुभ्यते । किमिव । राजाङ्गणमिव । यथा राजाङ्गणं दूतसंधैरन्यराजप्रेषितैर्दूतैः क्षुभ्यते । अयं भावः । यं सुभगयुवावतंसं सर्वा अपि नार्यों दूतीः प्रेषयित्वा ( ? प्रेष्य ) प्रत्यहं कामयन्ते तत्र मादृशो जनस्य मानवैरी कथमवकाशं लभतामिति ॥ ४११ ॥
412) [ तथा तेनापि सा दृष्टा तया तथा तस्य प्रेषिता दृष्टिः । • यथा द्वयोरपि सममेव निर्वृत्तरतानि जातानि ।। ] तेनापि तथा सा दृष्टा
तयापि तस्य प्रेषिता दृष्टिस्तथा, यथा द्वयोरपि सममेवैककालमेव निर्वृत्तर• तानि जातानि । युवा तया कटाक्षितस्तेनापि सा कटाक्षिता, यथा • गाढालिङ्गनं विनापि सुरतसुखमन्वभूतामिति भावः ।। ४१२ ।।
413) [ दूति त्वमेव कुशला कठिनमृदूनि जानासि वक्तुम् । कण्डूयितपाण्डुरं यथा न भवति तथा त्वं कुर्याः ॥] हे दूति त्वमेव कुशला कठिनमृदूनि जानासि वक्तुम् । कण्डूयितपाण्डुरं यथा न भवति तथा त्वं कुर्याः । यथा स्वयमेव प्रियमभिससारेषेति लघुतां यथा न यामि, कार्य च यथा सिध्यतीति । कण्डूयितपाण्डुरं ( ? कण्डूयितं पाण्डुरं ) यथा न संपद्यत इति ॥ ४१३ ॥

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૨૨
वजालग्गं
[+14:४३.५414) कित्तियमेत्तं एवं एसावत्था उ सहि सरीरस्स ।
महिला महिलाण गई जं जाणसि तं कुणिज्जासु ॥२॥ 415) जं तुह कज्ज भण तं मह त्ति जं जाणिउं भणेज्जासु।
ओ दुइ सञ्चवयणेण तं सि पारं गया अज्ज ॥३॥ 416) तिलयं विलयं विवरीय कंचुयं सेयभिन्न सव्वंगं ।
पडिवयणं अलहंती दुई कलिऊण सा हसिया ॥४॥ 417) जइ सो न एइ गेहं तो दूइ अहोमुही तुमं कीस ।
सो होही मज्झ पिओ जो तुज्झ न खंडए क्यणं ॥५॥
414)[ कियन्मात्रमेतदेषावस्था तु सखि शरीरस्य । महिला महिलानां गतिर्यज्जानासि तत्कुर्याः ॥] हे सखि कियन्मात्रमेतत्, एषावस्था तु शरीरस्य । महिला महिलानां गतिर्यज्जानासि तत्कुर्याः । मम भर्तुः परःसहस्रा अपराधाः । तेषु सत्सु यदि मानमवलम्बेय तर्हि शरीरस्येयमवस्था । अतः कारणादेवंविधे व्यतिकरे त्वमेव मम शरणम् । येन केन प्रकारेण स आगच्छ ति तद् विदधीथा इति भावः ।। ४१४ ॥
___415) [ यत्तव कार्य भण तन्ममेति यज्ज्ञातुं भणेः । हे दूति सत्यवचनेन त्वमसि पारं गताद्य ।। 1 यत्तय कार्यं तन्मह्यं भण। यज्ञातुं तद्भणेः । ओ दूइ हे दूति, सत्यवचनेन त्वं पारं गतासि अद्य ॥४१५॥
416 ) [ तिलकं विलयं विपरीतं कञ्चुकं स्वेद भिन्नं सर्वाङ्गम् । प्रतिवचनमलभमाना दूती कल यित्वा सा ह सिता ।। ] तिलकं विलयं, विपरीतं कञ्चुकं, स्वेद भिन्नसर्वाङ्गम् । प्रतिवचनमलभमाना कोपेनः 'एवमकार्षीहें दूति ' इति कल यित्वा वा हसिता ।। ४१६ ॥
417 ) [ यदि स नैति गेहं तद् दूति अधोमुखी त्वं कस्मात् । स भविष्यति मम प्रियो यस्तव न खण्डयति वचनं ( वदनम् )|| हे दृति यदि स न गेहमेति, ततस्त्वं किमित्यधोमुखी भवसि । स भविष्यति ममः प्रियो यस्तव वचनं न खण्डयति, तवादेशं करिष्यति । अयं भावः । कयाचिन्नायिकया प्रेषिता दूती प्रियं प्रति, तत्रैव तेन सह सुरतसुखमनुभय खण्डिताधरा, एवं विधं मुखं कथं तस्यै दर्शयामीत्यधोमुखी आगतवती । तां च तथाविधामवलोक्य नायिका प्रकारान्तरेण प्रतिभिनत्ति । हे सखि)

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-421 : ४३.९] दुईवज्जा
११३ 418) दूइ समागमसेउल्लयंगि दरल्हसियसिचयधम्मिल्ले।
थणजहणकवोलणहक्खएहि नाया सि जह पडिया ॥६॥ 419) इय रक्खसाण वि फुडं दूइ न खज्जंति दूइया' लोए।
अह एरिसी अवस्था गयाण अम्हं वसे जाया ॥७॥ 420) अच्छउ ताव सविन्भमकडवखविक्खेवजंपिरी दुई।
तग्गामकुडिलसुणहिल्लया वि दिट्ठा सुहावेइ ॥ ८॥ 421) वेल्लहलालाववियक्खणाउ अडयणपउत्तिहरणाओ।
__ सो रण्णो नो गामो जत्थ न दो तिनि दुईओ॥९॥
किमित्यधोमुखी भवसि । यस्तव वदनमोष्ठं खण्डयति स मम प्रियः कथम् । त्वां सेवमानो मम वैर्येवेति भावः ॥ ४१७ ॥
418) [दति सनागमस्वेदार्टाङ्गि ईषत्रस्त सिचयकेशपाशे। स्तनजघनकपोलनखक्षतैर्शातासियथा पतिता ।। ] हे समागमस्वेदार्दाङ्गि, ईषत्रस्तवस्त्रकेशपाशे, स्तनजघनकपोलनखक्षतेख़तासि यथा त्वं पतितासि । सुरतोद्भूतस्वेदाम्, ईषत्स्रस्तवस्त्रकेशपाशाम् अवलोक्य काचन दूती प्रतिभिनत्ति ॥ ४१८ ।। . 419) [ एवं राक्षसानामपि स्फुटं दूति न खाद्यन्ते दूतिका लोके। अथेदृश्यवस्था गतानामस्माकं वशे जाता ||] एवं राक्षसानामपि स्फुटं दूतका लोके । अथेदृश्यवस्था गतानामस्माकं वशे जाता ।। ४१९ ।।
___420) [आस्तां तावत्स विभ्रमकटाक्ष विक्षेपजल्पनशीला दूती। तद्ग्रामकुटिलशुनक्यपि दृष्टा सुखयति ।। ] तिष्ठतु तावत्सविभ्रमकटाक्षक्षेपोपलक्षितजल्पनशीला दूती, तद्ग्रामकुटिलशुनक्यपि दृष्टा सुखयति ॥४२०॥
421) [ कोमलालापविचक्षणा असतीप्रवृत्तिहारिण्यः । तदरण्यं न ग्रामो यत्र न वे तिस्रो दूत्यः ॥] यत्र न द्वे तिस्रो दूत्यः सन्ति, सोऽरण्यं न तु ग्रामः । किंविशिष्टा दूत्यः । विकसदालापविचक्षणा असतीप्रवृत्तिहारिण्यः । वेल्लहलं विह सितम् । अडयणा असती ॥ ४२१ ॥
1 G दूअया 2 1 विकसितम्

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११४
वज्जालग्गं
[422: ४४.१४४. ओलुग्गावियावज्जा [अवरुग्णापद्धतिः] 422) तुह गोत्तायण्णणवियडरमणपज्झरियरसजलेणं व।
रइमंदिरम्मि बाला अब्भुक्खंती परिब्भमइ ॥ १ ॥ 423) तुह संगमदोहलिणीइ तीइ सोहग्गविंभियासार।।
नवसियसयाइ देतीइ सुहय देवा वि न हु पत्ता ॥२॥ 424) तुह अन्नेसणकजम्मि सुहय सा हरिसवियसियकवोला।
जं जत्थ नत्थि तं तत्थ मग्गमाणी चिरं भमिया ॥३॥ 425) अगणियसेसजुवाणा बालय वोलीणलोयमजाया।
अह सा भमइ दिसामुहपसारियच्छी तुह करण ॥४॥
422) [ तव गोत्राकर्णन विकटरमणप्रसुतरसजलेनेव । रतिमन्दिरे बालाभ्युक्षन्ती परिभ्रमति ॥] हे नायक त्वद्गोत्राकर्णन विकटकटिस्थलप्रस्नुतरसजलेनेव रतिमन्दिरे बालाभ्युक्षणशीला परिभ्रमति । अयं भावः । तव नामाकर्णनेनापि गृहमध्ये द्रवीभूत चित्ता परिभ्रमन्त्यपि द्रवति ।।४२२।।
423) [ तत्र सङ्गमदोहदवत्या तया सौभाग्य विजम्भिताशया। उपयाचितकशतानि ददत्या सुभग देवा अपि न प्राप्ताः ।। ] तव सङ्गमे दोहदवत्या तया सौभाग्यविजृम्भिताशया, नवसितशतानि ददत्या सुभग देव्यपि न प्राप्ता । यत् पूणे मनोरथे देवादिभ्यो दीयते तन्नवसितम् ॥४२३॥
___424) [ तवान्वेषणकार्ये सुभग सा हर्षविकसितकपोला । यद्यत्र नास्ति तत्तत्र मार्गयन्ती चिरं भ्रान्ता ।।] तवान्वेषणकार्ये सरभस विकसितकपोला यद्यत्र नास्ति तत् तत्र मार्गयन्ती चिरं भ्रमिता हे सुभग ।।४२४॥
425) [अगणितशेषयुव जना बालकातिक्रान्तलोकमर्यादा । अथ. सा भ्रमति दिङ्मुवप्रसारिताक्षी तव कृते ।। ] हे बालक असौ सा मत्सखी अगणितशेषयुवजनातिक्रान्तलोकमर्यादा त्वत्कृते दिङ्मुखप्रसारिताक्षी भ्राम्यति । समस्तानपि यूनस्तृणवत् त्यक्त्वा सुभगमौलिचडामाणिं त्वामेवान्वेषयन्ती परिभ्रमति ॥ ४२५ ॥

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429:४४.८] ओलुग्गावियावज्जा 426) नयणाइ तुह विओए घोलिरबाहाइ सुहय तणुईए।
हिययट्टियसोयडयासधूमभरियाइ व गलंति ॥५॥ 421) वइमग्गपेसियाई तीए नयणाइ तम्मि वोलीणे।
अज वि गलति पडिलग्गकंटयाइ व्व ओ सुहय ॥६॥ 428) संभरिऊण य रुपणं तीइ तुम तह विमुक्कपुकारं।
निय जह सुहियस्स वि जणस्स ओ निवडिओ बाहो ॥७॥ 429) एकेकमवइवेढियविवरंतरतरलदिन्नणयणाए।
तइ वोलते बालय पंजरसउणाइयं तीए ॥८॥
426) [नयने तव वियोगे घूर्णनशीलबाष्पे सुभग तन्व्याः । हृदयस्थितशोकहुताशधूमभते इव गलतः ।। हे सुभग, तस्यास्तन्व्या नयने त्वद्वियोगे हृदयस्थितशोकहुताशधूमभते इव गलतः । किंविशिष्टे नयने । प्रसारितबाष्पे । त्वद्वियोगशोकाग्निधूमपूरपिहिते इव नयने वहतोऽनवरतम् ॥ ४२६॥
427 ) [वृतिनार्गप्रेषिते तस्या नयने तस्मिन्नतिक्रान्ते । अद्यापि गलतः प्रतिलग्नकण्टके इव हे सुभग ।। ] हे सुभग तस्या नयने तस्मिन्नतिक्रान्तेऽद्यापि गलतः । किं विशिष्टे । वृति विवरमार्गप्रेषिते । उत्प्रेक्षते । अक्षिणी' प्रतिलग्नकण्टके इव प्रतिलग्नकण्टककर्करे ( इव ) भवतः । तदा गलतः । सा तं युवानमवलोकयितु वृतिपिछद्रेष्वक्षिणी प्रक्षिप्तवती । तस्मिंश्चातिक्रान्ते विरहासहत्वादक्षिप्रतिलग्नकण्टकत्वादिवानवरतं रोदितीति ॥ ४२७ ॥
428) [ संस्मृत्य च रुदितं तया त्वां तथा विमुक्तपूत्कारम् । निर्दय यथा सुखितस्यापि जनस्याहो निपतितो बाष्पः ॥] हे निर्दय त्वां संस्मृत्य तया तथा विमुक्तपूत्कारं रुदितं, यथा सुखितजनस्य पार्श्वस्थितस्य दयितस्यापि जनस्याहो निपतितो बाष्पः ॥ ४२८ ॥
429) [एकैकवृतिवेष्टितविवरान्तरतरलदत्तनयनया। त्वय्यतिक्राम! बालक पञ्जरशकुनवदाचरितं तया ।।] त्वय्यतिक्रान्ते हे बालक, तया
1G, I अक्षिणी चेत् प्रतिलग्नकण्टके भवतः तदा गलतः ।

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वज्जालग्गं
[430:४४.९० 430) नयणभंतरघोलंतबाहभरमंथराइ दिट्ठीए।
पुणरुत्तपेच्छिरीए बालय ता किं न भणिओ सि ॥९॥ 431) सुहय गयं तुह विरहे तिस्सा हिययं पवेविरं अन्ज ।
करिचलणचंपणुच्छलियतुच्छतोयं मिव दिसासु ॥१०॥ 432) सा तइ सहत्थदिनं अज्ज वि ओ सुहय गंधरहियं पि।
उज्वसियणयरघरदेवय व्व ओमालयं' वहइ ॥ ११॥
पञ्जरशकुनायितं पञ्जरस्थितशकुनवत् आचरितम् । किंविशिष्टया तया । एकैकस्य वृतिवेष्टकस्य' विवरान्तरतरलदत्तनयनया। त्वामवलोकयितुं दत्तवृतिविवरनयनया पञ्जर स्थितशकुनवत् संजातमिति भावः ॥४२९ ॥
430) [ नयनाभ्यन्तरघूर्णद्वाष्पभरमन्थरया दृष्टया । पुनरुक्तप्रेक्षणशीलया बालक ततः किं न भणितोऽसि ॥ ] हे बालक ततः किमिति न भणितोऽसि । केन साधनेनेत्याह । दृष्टया । किं विशिष्टया दृष्टया । नयनाभ्यन्तरपूर्णद्वाष्पभरमन्थरया । पुनरुक्तं पुनः पुनः प्रेक्षणशीलया । किमिति न भणितोऽसि । त्वामवलोकयन्त्या त्वद्विरहाश्रुपातकलुषितया पुनः पुनः प्रेषितया दृष्टया भणितोऽस्येव ।। ४३० ॥
431) [सुभग गतं तव विरहे तस्या हृदयं प्रवेपनशीलमध । करिचरणाक्रमणोच्छलिततुच्छतोय मिव दिक्षु ।। ] हे सुभग त्वद्विरहे ( तस्याः ) प्रकम्पनशीलं हृदयं दिक्षु गतम् । किमिव । करिचरणाघातोच्छलितं स्तोकं तोयं प्रकम्पनशीलं सद् यथा दिक्षु याति ।। ४३१ ॥
432) [ सा त्वया स्वहस्तदत्तामद्याप्यहो सुभग गन्धरहितामपि । उद्वासितनगरगृहदेवतेवावमालिकां वहति ।।] हे सुभग, सा बाला त्वया स्वहस्तदत्ताम् । 'ओ' इत्यहो, ओमालियं अवमालिकां पुष्पमाला वहति । कदाचिच्छुभगन्धा भवेत्तर्हि वहतु नामेत्याह । गन्धरहितामपि । केव । उद्वासितनगरगृहदेवतेव । त्वद्दत्तां मालिकां त्वत्समर्पितस्थपनिकामिव( ? ) त्वत्संगमैषिणी वहतीत्यर्थः ॥ ४३२ ।।
1 G ओमालियं 2 I वृतिवेष्टितविवरान्तर

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-436:४४.१५] ओलुग्गावियावज्जा 433) तह झीणा तुह विरहे अणुदियह सुंदरंग तणुयंगी।
जह सिढिलवलयणिवडणभएण उब्भियकरा भमइ ॥ १२॥ 434) तुह विरहतावियाए तिस्सा बालाइ थणहरुच्छंगे।
दिजंती अणुदियहं मुणालमाला छमच्छमइ ॥ १३ ॥ 435) सा तुज्झ कर गयमयविलेवणा तह षणेकसाहारा।
जाया निहय जाया मासाहारा पुलिंदि व्व ॥१४॥ 436) हत्थट्ठियं कवालं न मुयइ नूणं खणं पि खट्टगं।
सा तुह विरहे बालय बाला कावालिणी जाया ॥१५॥
433) [ तथा क्षीणा तव विरहेऽनुदिवसं सुन्दराङ्ग तन्वङ्गी। यथा शिथिलवलयनिपतनभयेनोर्वीकृतकरा भ्राम्यति ॥ ] हे सुन्दराङ्ग त्वद्विरहेऽनुदिवसं सा तनुकाङ्गी तथा क्षीणा, यथा शिथिलवलयनिपतनभयनोवीकृतकरा भ्राम्यतीत्यतिशयोक्तिः ॥ ४३३ ॥
434) [तव विरहतापितायास्तस्या बालायाः स्तनभरोत्संगे। दीयमानानुदिवसं मृणालमाला छमच्छमायते ॥] त्वद्विरहतापिताया स्तस्याः स्तनभरोत्सङ्गेऽनुदिवसं दीयमाना मृणालमाला छमछमायतेऽग्नौ पतितावस्तुवत् ॥ ४३४ ॥
435) [ सा तव कृते गतमदविलेपना ( गजमदविलेपना) तथा पानीयकस्वाहारा ( वनैकस्वाधारा)। जाया निर्दय जाता मासाहारा ( मांसाहारा ) पुलिन्दीव ।। ] हे निर्दय, सा तव कृते जाया मासाहारा, मासे आहारो यस्याः सा तथा, जाता । केव । पुलिन्दीव शबरजायेव । उभयोः श्लेषः । गयमयविलेवणा, गतमद्यविलेपना, पक्षे गजमद एव विलेपनं यस्याः शबरपुरन्ध्याः । तथा वणेक्कसाहारा, वनं पानीयमेवैकः स्वाहारो' यस्याः, पानीयपानशीला न तु भोजनादि । पक्षे वनैकस्वाधारा' काननैकरुचिः ॥ ४३५ ॥
436) [ हस्तस्थितं कपालं न मुञ्चति नूनं क्षणमपि खट्वाङ्गम् । सा तव विरहे बालक बाला कापालिनी जाता ॥ ] हे बालक, सा बाला
1 G आहारो 2G वनैकसाधारा

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बजालगं [437: 1.16437) तह झीणा जह मउलियलोयणउडविहाडणे वि असमत्था।
सक्किहिइ दुक्करं घरगयं पि दटुं तुमं बाला ॥१६॥ 438) नाहं दुई न' तुमं पिओ त्ति को एत्थ मज्झ वावारो।
सा मरइ तुज्झ अजसो त्ति तेण धम्मक्खरं भणिमो ॥ १७॥ 439) बहुसो वि कहिजंतं तुह वयणं मज्झ हत्थसंदिळं।
न सुयं ति जंपमाणी पुणरुत्तसयं कुणइ अज्झा ॥१८॥
वद्विरहे कापालिनी जाता। तत्साधयं विशेषणद्वारेण विशिनष्टि । नूनं निश्चितं हस्तस्थितं कपालं न मुञ्चति, अनवरतं ललाटदत्तहस्ता त्वन्मार्ग मार्गयन्ती तिष्ठति । तथा क्षणमपि खट्वायामङ्गं न मुञ्चति, रात्रावपि खट्वायां न शेते। कापालिकाप्येवंविधा भवति। हस्तस्थितं कालं मस्तकखण्ड न मुञ्चति भिक्षार्थम् । तथा खट्वाङ्गमायुधविशेषं न मुञ्चति ॥ ४३६ ॥
437) [ तथा क्षीणा यथा मुकुलितलोचनपुटविघटनेऽप्यसमर्था । शक्ष्यति दुष्करं गृहगतमपि द्रष्टुं त्वां बाला ॥ ] तथा बाला क्षीणा यथा मुकुलितलोचनपुटविघटनेऽप्यसमा सती त्वां द्रष्टुं गृहगतमपि दुष्करं शक्ष्यति ॥ ४३७ ॥
433) [ नाहं दूती न वं प्रिय इति कोऽत्र मम व्यापारः । सा म्रियते तवायश इति तेन धर्माक्षरं भणामः ।। ] हे नायक, नाहं दूती। तस्यैव' प्रवक्तिकोऽत्र( ? )मम व्यापारः । तर्हि किमिति भणसीत्याह । सा म्रियते तबायशउकितः । तेन धर्माक्षरं भणामः ॥ ४३८ ॥
439) [बहुशोऽपि कथ्यमानं तव वचनं मम हस्तसंदिष्टम् । न श्रुतमिति जल्पन्ती पुनरुक्तशतं करोति प्रौढयुवतिः ॥] अज्झा प्रौढयुवतिः । देशीयपद मिदम् । न श्रुत मिति जल्पमाना मम हस्तमंदिष्टं त्वद्वचनं बहुशोऽपि कथ्यमानं सन्न श्रत मिति जल्पन्ती ॥ ४३९ ।।
1 G तसस य पवत्तको इत्थ मह वावारो। I तस्स व पवत्तिको इत्थ मह वावारो। 2G, I अज्जा 3G तस्यैव प्रवर्तकोऽत्र मम व्यापारः। तस्यैव प्रवक्तिकोऽत्र (?) मम व्यापार

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-443 : ४५.४] पंथियवज्जा
४५. पंथियवजा [पथिकपद्धतिः] 440) मज्झण्हपत्थियस्स वि गिम्हे पहियस्स हरइ संतावं। ...
हिययट्ठियजायामुहमयंकजोण्हाजलुप्पीलो' ॥१॥ 441) मा उण्हं पियसु जलं विरहिणिविरहाणलेण संतत्तं ।
एत्थ सरे ए पंथिय गयवइवहुयाउ मज्जविया ॥२॥ 442) को देसो उव्वसिओ को वसिओ सुहअ जत्थ चलिओ सि ।
ओ पहिय पंथदीवय पुणो तुमं कत्थ दीसिहिसि ॥३॥ "443) दिट्ठो सि जेहि पंथिय जेहि न दिट्ठो सि बे वि ते मुसिया।
एक्काण हिययहरणं अन्नाण वि निष्फलं जम्मं ॥ ४॥ 440) [ मध्याह्नपस्थितस्यापि ग्रीष्मे पथिकस्य हरति संतापम् । हृदयस्थितजायामुखमृगाङ्कज्योत्स्नाजलोत्पीडः ॥] पथिकस्य प्रीष्मे मध्याहे प्रस्थितस्यापि संतापं हरति । कोऽसौ । हृदयस्थितजायामुखमृगाङ्कज्योस्नाजलोत्पीडः । कदाहं जायां द्रक्ष्यामीति जायामेव चिन्तयंस्तन्मुखचन्द्रचन्द्रिकाप्यायितशरीरो ग्रीष्भमध्याहे धर्म मर्माविधमपि न गणयतीस्यर्थः ।। ४४० ॥
441) [ मोष्णं पिब जलं विरहिणीविरहानलेन संतप्तम् । अत्र सरसि रे पथिक गतपतिवध्वो मज्जिताः ।। रे पथिक, अत्र सर सि बढ्यो गतपतिवध्वो मज्जिताः । मोष्णं पिब जलं विरहिणीविरहानलसंतप्तम् का ४४१ ॥
442) [ को देश उद्वासितः को वासितः सुभग यत्र चलितोऽसि । हे पथिक पान्थदीपक पुनस्त्वं कुत्र द्रक्ष्यसे ।। ] ओ इति प्रार्थनायाम् । हे पथिक पान्थदीपक को देश उद्वासितो यं परित्यज्यागतोऽसि । हे सुभग कश्च वासितो यत्र चलितोऽसि, आत्मचरणपद्धत्या यं पवित्रीकरिष्यसि । एवंविधस्त्वं पुनः कुत्र द्रक्ष्यसे । इति काचन परकीया नायिका कंचन पान्थं सस्पृहमालपत् ॥ ४४२ ॥
443) [ दृष्टोऽसि यैः पथिक यैर्न दृष्टोऽसि उभयेऽपि ते मुषिताः। एकेषां हृदयहरणमन्येषामपि निष्फलं जन्म | ] हे सुभग यैदृष्टोऽसि,
1G जलप्पूरो, I जलापूलो

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૨૦
बज्जालग
444) खरपवणचा डुचालिरकंठट्ठियदिश्न कपडो पहिओ । दयासतुरिओ अजुडीणो व्व पडिहार ॥ ५ ॥
445 ) दइयादंसण तिण्हालुयस्स पहियस्स चिरणियत्तस्स | नयरासने धुक्कोडिया वि हियए न मायंति ॥ ६ ॥
४६. धनवज्जा [ धन्यपद्धतिः ]
446 ) ते धन्ना गरुयणियंबबिंबभारालसाहि तरुणीहि । फुरियाहरदर गग्गरगिराहि जे संभरिज्जति ॥ १ ॥ 447) ते धन्ना कढिणुत्तं गथोरथणवीढभारियंगीहिं । सम्भावणेहउक्कंठिरीहि जे संभरिज्जति ॥ २ ॥
[ 444: ४५५
यैश्व न दृष्टोऽसि, तौ द्वावपि मुषितौ । कुत इत्याह । एकेषां हृदयहरणं यैर्नयनातिथितां नीतस्तेषां मनोलुण्टाकोऽभूः । यैश्च न दृष्टस्तेषामन्येषां त्वादृशं युवरत्नं पुनरपश्यतां जनुनिष्फलमजनीति ॥ ४४३ ।।
444 ) [ खरपवन चाटुचलनशीलकण्ठ स्थितदत्तकर्पटः पथिकः ॥ दयितादर्शनत्वरितो ऽर्धोडीन इव प्रतिभाति ॥ ] खरपवनचाटुचालनशील:कण्ठस्थितो. दत्तः कर्पटो येन । अत एव अर्धोडीन इव पथिको भाति । किंविशिष्टः । दयितादर्शनत्वरितः । पवन प्रेरितोभयपार्श्व स्थित कर्पट मिषात् पक्षाभ्यामुड्डीन इव लक्ष्यते स्म पान्थ इति ॥ ४४४ ॥
445) [दयितादर्शन तृष्णालो ः पथिकस्य चिरनिवृत्तस्य । नगरा-सन्ने संशया अपि हृदये न मान्ति | ] पथिकस्य धुक्कोडिया कथं जीवन्तीं मृतां वा प्राणेश्वरीं द्रक्ष्यामीति हृदये धुगधुगितानि संशया न मान्ति :: नगरासने । किंविशिष्टस्य । दयिता दर्शन तृष्णालोः । पुनश्चिर निवृत्तस्य बहुकालव्याघुटितस्य ॥ ४४५ ॥
446) [ ते धन्या गुरुनितम्ब बिम्बभारालसाभिस्तरुणीभिः । स्फुरिताधर दरगद्गदगीर्भिर्ये संस्मर्यन्ते ॥ ] ते धन्या य एवंविधाभिस्तरुणीभिः संस्मर्यन्ते । कीदृशीमिः । गुरुनितम्ब बिम्बभारालसाभिः स्फुरिताधरगद्वद1 गीर्भिः ॥ ४४६ ॥
447) [ ते धन्याः कठिनोत्तुङ्ग विस्तीर्णस्तनपीठभारिताङ्गीभिः । सद्भाव स्नेहोत्कण्ठनशीलाभियें संस्मर्यन्ते ।। ] ते धन्या ये संस्मर्यन्ते त

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-450 : ४७.१ ]
हिययसंवरणवज्जा
448 ) ते धन्ना ताण नमो ते श्चिय जीवंति वम्महपसाया । ईसिल्हसंतणीवीउलाहि जे संभरिज्जति ॥ ३ ॥ 449) ते धन्ना समय गइंदलीललीलायरीहि अणवरयं । छणवासरस सहरवयणियाहि जे संभरिज्जति ॥ ४ ॥
४७. हिययसंवरणवज्जा [ हृदयसंवरणपद्धतिः ] 450 ) झिज्जउ हिययं फुट्टंतु लोयणा होउ अज्ज मरणं पि । मयणाणलो वियंभउ मा माणं मुंच रे हियय ॥ १ ॥
णीभिः कठिनोत्तुङ्ग विस्तीर्णस्तनपीठमा रिताङ्गीभिः । अकृत्रिमप्रेमोत्कण्ठन-शीलाभिः ॥ ४४७ ॥
448) [ ते धन्यास्तेभ्यो नमस्त एव जीवन्ति मन्मथप्रसादात् । ईषत्स्रंसमान नीवीव्याकुलाभिर्ये संस्मर्यन्ते ॥ ] ते धन्यास्तेभ्यो नमस्त एकमन्मथ प्रसादाज्जीवन्ति ये संस्मर्यन्ते ईषत्स्रंसमाननीवी' व्याकुलिताभिर्वनिताभिः । संस्मरणमात्रे नीवीबन्धस्रंसनं कामोद्दीपन विभावनम् ॥ ४४८॥
१२.
449) [ ते धन्याः समदगजेन्द्रलीलालीलाचरी भिरनवरतम् | क्षणवासरशशधरवदनाभिर्ये संस्मर्यन्ते ॥ ] ते धन्या ये प्रोषिता एवंविधाभिः संस्मर्यन्ते । कीदृशीभिः । समदो मत्तो योऽसौ गजेन्द्रस्तस्य लीला चलनेतद्वत् लीलया चलन्तीभिर्मत्तगजेन्द्रगमन चलनशीलाभिः । तथा पूर्णिमाचन्द्रवदनाभिः । एवंविधाभिरनवरतं ये संस्मर्यन्ते त एव धन्या नान्ये । यतस्ताः सर्वोऽपि स्मरति, न पुनस्ताः स्मरन्ति कंचन । अत एव तेषां : धन्यत्वम् । न रत्नमन्विष्यति मृग्यते हि तत् ।। ४४९ ॥
450) [ क्षीयतां हृदयं स्फुटतां लोचने भवत्वद्य मरणमपि । मद- . विजृम्भतां मामानं मुश्च रे हृदय || ] काचित् खण्डिता मानमवलम्बमाना विरहावस्थामसहमाना च स्वहृदयं संवृणोति । खिद्यतु ( ? क्षीय -- ताम् ) हृदयं, तेन विना स्फुटतां लोचने, मरणमध्यद्य भवतु मम । मद-नानलो विजृम्भतां, तथापि हे हृदय मानं मा त्याक्षीः ॥ ४५० ॥
1 G, I नीव्याकुलाभि: ( नीवी + आलाभिः )

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१२२
पज्जालग्गं
[451:४७.१451) हा हियय झीणसाहस वियलियमाहप्पचिंत भज्जेसि।
जत्थ गओन गणिज्जसि तत्थ तुमं बंधसे नेहं ॥२॥ 452) हा हियय कि किलम्मसि दुल्लहजणगरुयसंगमासाए ।
अघडंतजुत्तिकजाणुबंधकरणे सुहं कत्तो ॥३॥ 453) अप्पच्छंदपहाविर दुल्लहलाहं जणं विमग्गंतो'।
आयासं व भमंतो मुह व्व केणावि खजिहिसि ॥४॥ 454) डज्झसि डझसु कट्टसि कसु अह फुडसि हियय ता फुडसु।
जेण पुणो न कयाइ य अन्नासत्ते मई कुणमि ॥५॥
___451) [ हा हृदय क्षीणसाहस विगलितमाहात्म्यचिन्त भज्यसे । न्यत्र गतं न गण्यसे तत्र त्वं बध्नासि स्नेहम् ।। ] हा हृदय क्षीणसाहस विगलितमाहात्म्यचिन्त भक्ष्यसि । यत्र गतः ( ? गतं ) त्वं न गण्यसे तत्र त्वं बध्नासि प्रेम । काचित् कंचन वाञ्छन्ती तेनाप्यगणिता हृदयं प्रतीदमाहेति ।। ४५१ ॥
452) [ हा हृदय किं क्लाम्यसि दुर्लभजनगुरुसंगमाशया । अघटमानयुक्तिकार्यानुबन्धकरणे सुखं कुतः ।। ] हा खेदे हृदय किं क्लाम्यसि, दुर्लभजनगुरुसङ्गमाशया। अघटमानयुक्तिकार्यानुबन्धकरणे सुखं कुतः॥४५२॥
___453) [ आत्मच्छन्दप्रधावनशील दुर्लभलाभं जनं विमार्गयत् । आकाशमिव भ्रमन्मुधैव केनापि खादिष्यसे ।। ] हे हृदय, अप्पच्छंदपहाविर, स्वतंत्रप्रधावनशील दुर्लभलाभं जनं विमार्गयन् मुधैवाकाशं शून्य भ्रमत् केनापि खादिष्यसे । मुधैव केनापि परिभ्रमज् ज्ञास्यसे ॥ ४५३ ॥
454) [ दह्यसे दह्यस्व, क्वथ्यसे क्वथ्यस्व, अथ स्फुटसि हृदय तत्स्फुट । येन पुनर्न कदापि चान्यामक्ते मतिं करोषि ॥ ] हे हृदय दह्यसे दह्यस्त्र, क्वथ्यसे, कथ्यस्व अथ स्फुटसि तदा स्फुट । कुतः कारणात् । येन पुनर्न कदाप्यन्यासक्ते मतिं करिष्यसि । अन्यासक्तं जनं कामयमानस्य भवत एवं भवतु वरम् ।। ४५४ ।।
1 I विमगत (Vocative)

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सुघरिणीवज्जा
४८. सुधरिणीवजा [ सुगृहिणीपद्धतिः ]
455 ) भुंजह भुंजिय सेसं सुप्पर सुत्तम्मि' परियणे सयले । -पढमं चेय विबुज्झइ घरस्स लच्छी न सा घरिणी ॥ १ ॥ 456) तुच्छं तवणिं पि घरे घरिणी तह कह वि नेइ वित्थारं । जह ते वि बंधवा जलणिहि व्व थाहं न याणंति ॥ २ ॥ 457 ) दुग्गयघरम्मि घरिणी रक्खंती आउलत्तणं परणो ।
पुच्छि दोहलसद्धा व्ययं चिय दोहलं कहद्द ॥ ३ ॥ 458) पत्ते पिपाहुणए मंगलवलयाइ विक्किणंतीए ।
दुम्म घरिणी कुलवालियाइ रोवाविओ गामो ॥ ४ ॥
455) [ भुङ्क्ते भुक्तशेषं स्वपिति सुप्ते परिजने सकले । प्रथममेव विबुध्यते गृहस्य लक्ष्मीर्न सा गृहिणी ।। ] भुङ्क्ते भुक्तशेषं मुक्तावशेषं, परिजने सकले सुप्ते स्वपिति, प्रथममेव सर्वेषु जागरितेषु प्रातरुत्तिष्ठति । एवंविधा या गृहिणी भवति सा लक्ष्मीर्गृहस्य न तु गृहिणीति ।। ४५५ ॥
१२३
456) [ तुच्छं भक्ष्यकणमपि गृहे गृहिणी तथा कथमपि नयति विस्तारम् । यथा तेsपि बान्धवा जलनिधेरित्र तलं न जानन्ति ॥ ] गृहिणी तवणि व्ययं तुच्छमपि तथा विस्तारं नयति, यथा तेऽपि बान्धवास्तत्सहोदराः स्ताघं न प्राप्नुवन्ति । क इव । समुद्र इव । यथागताः पान्थास्तस्य स्ताघं न प्राप्नुवन्ति ॥ ४५६ ।।
457 ) [ दुर्गतगृहे गृहिणी रक्षन्त्याकुलत्वं पत्युः । पृष्टदोहदश्रवोदकमेव दोहदं कथयति ।। ] दुर्गतगृहे गृहिणी दरिद्रकुटुम्बिनी पृथ्दोहदश्रद्धा, उदकमेव दोहदं निवेदयति । किं कुर्वती । पत्युराकुलत्वं रक्षन्ती । क । गृहे । पत्या तुभ्यं किं रोचत इत्यन्तर्वत्नी पृष्टा । दरिद्रशिरोमणिरयमिति उदकमेव मह्यं रोचत इति निवेदितवती । अनेन तस्या सुगृहिणीत्वं व्यज्यते ॥ ४५७ ॥
458) [ प्राप्ते प्रियप्राघूर्णके मङ्गलवलयानि विक्रीणत्या | दुर्गतगृहिणीकुलबालिका रोदितो ग्रामः ॥ ] दुर्गतगृहिणी च सा कुछबालिका
1G, I: सुम्मि
2 I सर्वेवजागरितेषु

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१२४
वज्जालग्गं [459 : ४८.५-. 459) बंधवमरणे वि हहा दुग्गयघरिणीइ वि न तहा रुण्णं ।
अप्पत्तबलिविलक्खे वल्लहकाए समुडीणे ॥५॥ 460) अमुणियपियमरणाए वायसमुडाविरीइ घरिणीए।
रोवाविजइ गामो अणुदियहं बद्धवेणीए ॥६॥ 461) डिभाण भुत्तसेसं छुहाकिलंता वि देइ दुहियाणं ।
कुलगोरवेण वरईउ रोरघरिणीउ झिजति ॥७॥ च दुर्गतगहिणीकुलबालिका तया ग्रामो रोद्यते स्म । किं कुर्वत्या । मङ्गलवलयान्यविधवात्वसूचकानि वलयानि विक्रीणानया । क सति । प्रियश्चासौ प्राधर्णकश्च प्रियप्राघूर्णकस्तस्मिन् प्राप्त आगते । प्राघूर्णकमागतं वीक्ष्य मङ्गलवलयान्यपि विक्रीणानां दरिद्रकुटुम्बिनीमवलोक्य धिगिदं दारिद्रयमस्या वराक्या इति सकलग्रामो रोदितीत्यर्थः ।। ४५८ ।।
___459) [ बान्धवमरणेऽपि हहा दुर्गतगृहिण्यापि न तथा रुदितम् । अप्राप्तबलिविलक्षे वल्लभकाके समुड्डीने ।। ] दुर्गतगहिण्या बान्धवमरणेऽपि' नैव तथा रुदितम् । हहेति खेदे । यथाप्राप्तबलिविलक्षे वल्लभकाके समुड्डीने । अयं भावः । वल्लभागमनार्थं पृष्टः काकः किल स्वरचेष्टाविशेषेण तदागमनं कुशलम्' अचक्थत् । तत्पूजार्थं बल्यर्थं तत्किमपि नास्ति येन बलिं संपाद्य तस्मै निवेदयति । पश्चात्तस्मिन्नुड्डीने अहो अहं दुर्भगशिरोमणिर्यदस्मै प्रियशकुनसूचकाय कवलमपि न न्यवेदय मिति तारस्वरं रुरोद ॥ ४५९ ।।
460) [अज्ञातप्रियमरणया वायसमुड्डायिन्या गहिण्या। रोधते ग्रामोऽ-- नुदिवसं बद्धवेण्या ।।] गहिण्यानुदिवसं ग्रामो रोद्यते । किं कुर्वत्या तया । वायसं काकम् उड्डायनशीलया। विशेषणद्वारा रोदनकारणमाह । किंवि-. शिष्टया गृहिण्या। अज्ञात प्रियमरणया । अयमर्थः । अहो पत्युर्मरणवार्तामजानानाया अस्या वरावया " भोः काक, उड्डयस्व मम भर्तागमिष्यति"" इति दशां पश्यन्तो ग्रामस्था लोका रुरुदुः । वायसमागतं वीक्ष्य प्रोषितपतिभ्रात्रादयः स्त्रिय एवं कुर्वन्तीति तासां स्वभावः ॥ ४६० ॥
461) [ डिम्भानां भुक्त.शेषं क्षुधाक्लान्तापि ददाति दुखितेभ्यः । कुलगौरवेण वरावयो दरिद्रगृहिण्यः क्षीयन्ते ।। ] दुर्गतगृहिणी डिम्भाना
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-464 : ४९.२] . सईवजा
१२५ 462) अहियाइमाणिणो दुग्गयस्स छाहिं पइस्स रक्खती। नियबंधवाण जूरइ घरिणी विहवेण पत्ताणं ॥८॥
४९. सईवज्जा [सतीपद्धतिः] 463) उम्मेउ अंगुलिं सा विलया जा मह पई न कामेइ ।
सो को वि जंपउ जुवा जस्स मए पेसिया दिही ॥१॥ 464) चञ्चरघरिणी पियदसणा वि तरुणी पउत्थवइया वि।
असईसइज्झिया' दुग्गया वि न हु खंडियं सीलं ॥२॥ भक्तशेषं क्षुधाक्लान्तापि दुःखितेभ्यो ददाति यतः, वराक्यो रोरगहिण्यः क्षीयन्ते ।। ४६१ ।।
462) [ अभिजातिमानिनो दुर्गतस्य च्छायां पत्यू रक्षन्ती । निजबान्धवेभ्यः क्रुध्यति गृहिणी विभवेन प्राप्तेभ्यः ।। ] गहिणी निजबान्धचेम्यः ईर्ध्यति । किंविशिष्टेभ्यः । विभवेन गृहं प्राप्तेभ्यः । किं कुर्वती। पत्युश्छायां पतिशोभा रक्षन्ती। किं विशिष्टस्य पत्युः । आभिजात्यमानिनः । दुर्गतस्य मम पत्युर्दारिद्रयेण भोजनादिपूजामकुर्वतो मानहानिस्तेषु बान्धवेष्वागतेषु मा भूदिति तानपि द्वेष्टि इति सत्कलत्रत्वम् ॥ ४६२ ॥
463) [ ऊर्वीकरोत्वगुलिं सा वनिता या मम पतिं न कामयते । स कोऽपि कथयतु युवा यस्य मया प्रेषिता दृष्टिः ॥] विलया वनिता सागुलिमूर्वीकरोतु, या मम पतिं न कामयते । स कोऽपि कथयतु युवा यस्य मया प्रेषिता दृष्टिः । अस्मिन्नगरेऽमू: सर्वा अपि कामिन्यो मत्कमितारं कामयन्ते । अहं तु न कमपीति अर्यो यदि मृषा तदा वदतु कोऽपीत्यर्थः। ." वनिताया विलया" इति प्राकृतसूत्रेण (हेमचन्द्र ८.२.१२८) निपातः ।। ४६३ ॥
464) [चत्वरगृहिणी प्रियदर्शनापि तरुणी प्रोषितपतिकापि । असतीप्रातिवेश्मिका दुर्गतापि न खलु खण्डितं शीलम् ।। ] चत्वरगृहिण्यपि चतुष्पथगृहस्थितापि । तया न खलु खण्डितं शीलम् । कदाचिद्रूपवती न भवेत्तदा को नाम कामयते ताम् । अतः प्रियदर्शनापि । यद्यपि तादृश्यपि कदाचिदनवतीर्णतारुण्या भवेत् । तरुणी । तरुण्यपि कदाचिन्निकटवर्ति- 1 G असईसहज्जिया 2 G जात्यभिमानिनः, I आभिजात्याभिमानिनः

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१६
वज्जालग्गं
[455: ४९. -
465 ) असरिसचित्ते दियरे सुद्धमणा पिययमे विसमसीले । न कहइ कुटुंबविहडणभरण तणुयायए मुद्धा ॥ ३ ॥ 466) घरवावारे घरिणी वेसा सुरयम्मि कुलवह सुयणे । परिणमज्झम्मि सही विहुरे मंति व्व भिच्चो व्व ॥ ४ ॥ 467) कुलवालियाइ पेच्छह जोन्वणलावण्णविन्भमविलासा | सव्वे वि अग्गचलिया पियम्मि कयणिच्छए गंतुं ॥ ५ ॥ 468) पुरिसविसेसेण सइत्तणाइ न कुलकमेण महिलाणं । सग्गं गए विहाले न मुयइ गोला पट्टा ॥ ६ ॥ भर्तृका भवेत् । प्रोषितपतिकापि । सतीप्रातिवेश्मिका भवेत्तदा शीलं न खण्डयति । असतीप्रातिवेश्मिका । कदाचिदीश्वर गृहिणी भवेत् । द्रव्यार्थं विरुद्धमप्याचर्यते दुर्गतापि । एतेषु शीलखण्डनहेतुषु सत्स्वपि न खण्डितं शीलं सतीत्वात् ।। ४६४ ॥
465 ) [ असदृश चित्ते देवरे शुद्धमनाः प्रियतमे विषमशीले । न कथयति कुटुम्बविघटन भयेन तनूभवति मुग्धा || ] काचिन्मुग्धा सतीमतल्लिका न कथयति पत्युः पुरतो मनोगतम् । क्व सति । असदृश चित्ते देवरे, प्रिये च विषमशीले । सा च शुद्धमनाः कुटुम्ब विघटनभयेन । अयमर्थः । काचिदात्मीय देवर मशुद्धमनसे तामेव च रिरंसुमवलोक्या पत्युः पुरस्तात्तदुदुश्चेष्टितम्, “ अनयोर्भ्रात्रोर्विघटनं मा भूयाद् " इति नः कथयति । केवलं तच्चिन्ताचान्तचेतास्तनूभवतीत्यर्थः || ४६५ ॥
1
466) [ गृहव्यापारे गृहिणी वेश्या सुरते कुलवधूः सुजने । परिणतिमध्ये सखी विधुरे मन्त्री भृत्य इव ।। ] गृहव्यापारे गृहिणी । वेश्यातुल्या सुरते । कुलवधूः सुजने । परिणतिमध्ये वृद्धावस्था मन्त्रीव भृत्य इव ॥। ४६६ ॥
।
467 ) [ कुलपालिकाया प्रेक्षध्वं यौवनलावण्यविभ्रमविलासा: सर्वेऽप्यग्रचलिताः प्रिये कृतनिश्चये गन्तुम् ॥ ] कुलबालिकाया विभ्रमलाव -- यौवन विलासाः सर्वेऽप्यग्रचलिताः प्रिये गन्तुं कृतनिश्चये ।। ४६७॥
468 ) [ पुरुषविशेषेण सतीत्वादि न कुलक्रमेण महिलानाम् । स्वर्गं गतेऽपि हाले न मुश्चति गोदा प्रतिष्ठानम् || ] पुरुषविशेषेण सतीत्कं

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-471 : ४९.९] . सईवजा 469) इहपरलोयविरुद्धण कण्णकडुएण गरहणिज्जेण ।
उभयकुलदूसणिज्जेण दूइ किं तेण भणिएण ॥ ७ ॥ 470) जइ सो गुणाणुराई गुणन्नुओ मह गुणे पसंसेइ ।
पढमं चिय जइ असई गुणगणणा का तह च्चेय ॥ ८॥ 471) जइ उत्तमो' वि भण्णइ मह पुरओ सो वि सुयणु अणुदिय।
मामि न उत्तम'पुरिसा परस्स दाराइ पेच्छंति ॥९॥
न कुलक्रमेण महिलानाम् । स्वर्ग गतेऽपि हाले सातवाहने गोला गोदावरी पइठाण (प्रतिष्ठानं ) नाम नगरं न मुञ्चति । यथा पुरुषश्चेच्छीलवान् स्त्र्यपि शीलवती । यदि सातवाहनस्य कोऽपि गुणोऽभूत् तदा तस्मिन्स्वर्ग गतेऽपि प्रतिष्ठानं नगरम् अद्यापि न त्यजति ( गोदावरी) यथा काचित्सती भर्तरि मृतेऽपि पतिस्थानं न मुञ्चति ।। ४६८ ।।
469) [ इहपरलोकविरुद्धेन कर्णकटुकेन गर्हणीयेन । उभय कुलदूषणीयेन दूति किं तेन भणितेन ।। ] हे दूति किं तेन भणितेन । किंवि-- शिष्टेन । इहपरलोकविरुद्धेन, कर्णकटुकेन गर्हणीयेन, उभयकुलदूषणीयेन । अयमर्थः । काचन दूती केनचित् पुंश्चलेन प्रेरिता सतीमतल्लिकामागत्यामुकं. भजस्वेत्युक्तवती । तां चैवं ब्रुवाणां सती प्रत्युत्तरयति ॥ ४६९ ॥
470) [ यदि स गुणानुरागी गुणज्ञो मम गुणान् प्रशंसति । प्रथममेव यद्यसती गुणगणना का तथा चैव ॥ ] यदि स गुणानुरागी गुणज्ञो. मम गुणान् बहु मन्यते, अहं चासती भवेयं यदि, तदा मम क इमे. गुणाः ॥ ४७० ॥ . 471) [ यद्युत्तमोऽपि भण्यते मम पुरतः सोऽपि सुतन्वनुदिवसम् । मामि नोत्तमपुरुषाः परस्य दारान् प्रेक्षन्ते ।। ] काचन सती, " असावुत्तमस्त्वद्गुणान् बहु मन्यते” इति ब्रुवाणां दूती प्रत्युत्तरयति । यदि त्वया अनुदिवसं मम पुरतो हे सुतनु "उत्तमः सः" इति भण्यते, तदा हे मामि हे सखि य उत्तमपुरुषास्ते परदारान् न पश्यन्ति ।। ४७१ ।।
1 I उत्तिम

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२२८ वजालग्गं
[472. : ५०.१५०. असईवजा [असतीपद्धतिः] ___472) नियडकुडंग' पच्छन्नदेउलं बहुजुवाणसंकिणं ।
थेरो पइ त्ति मा रुवसु पुत्ति दिना सि सुग्गामे ॥१॥ 473) मा रुवसु ओणयमुही धवलायतेलु सालिछेत्तेसु ।
हरियालमंडियमुहा नड व्व सणवाडया जाया ॥२॥ • 474) पुष्वेण सणं पच्छेण वंजुला दाहिणेण वडविडवो।
पुत्तिइ पुण्णेहि विणा न लब्भर एरिसो गामो॥३॥
472) [ निकटनिकुञ्ज प्रच्छन्नदेवकुलं बहुयुवसंकीर्णम् । स्थविरः “पतिरिति मा रुदिहि पुत्रि दत्तासि सुग्रामे ॥] हे पुत्रि मा रोदीः । ‘कथमिति । मम पतिः स्थविरः । यदि स्थविरस्तथापि मा रोदीः। किमिति। दत्तासि शोभनग्रामे । कथम् । निकटकुडंगं निकटगहनप्रदेशः । लताभिश्छन्नप्रदेशः कुडंग इत्यभिधीयते । प्रच्छन्नदेवकुलम् । बहुयुवसंकीर्णम् । कोऽर्थः । एतेषु सत्सु तव का नाम चिन्ता । केनापि मनोऽभीष्टेन यूना सह रतं कुर्वीथा इति ॥ ४७२ ।।
473) [ मा रुदिावनतमुखी धवलीभवत्सु शालिक्षेत्रेषु । हरितालम"ण्डितमुखा नटा इव शणवाटका जाताः ॥ ] हे पुत्रि धवलीभवत्सु शालि. क्षेत्रेषु नतमुखी मा रोदीः । कुतः । शणवाटका हरितालमण्डितमुखा नटा इव संजाताः । अयं भावः । काचन स्वैरिणी पक्वेषु शालिक्षेत्रेषु मम सुरतस्थानं क्षेत्रं लविष्यते । एतत्पश्चात् सुरतस्थानं क्व भावीति रुदत्यन्यया सख्यागत्य " किमिति रोदिषि, तव सुरतस्थानान्तरमेते शणवाटाः पुरुषद्वयसा संजाताः सन्ति " इति मा रोदनं कार्षीरिति न्यवारि ॥ ४७३ ॥
474) [ पूर्वेण शणः पश्चाद् वञ्जुला दक्षिणेन वटविटपः । पुत्रिके पुण्यैर्विना न लभ्यत ईदृशो ग्रामः ।। ] हे पुत्रि, ईदृशो ग्रामो न लभ्यते पुण्यैर्विना । पूर्वेण पूर्वस्यां ( दिशि ) शणः शणवाटः । पच्छेण पाश्चात्यभागेन वंजुला वेतसवृक्षाः । दक्षिणेन भागेन ग्रामस्य वटविटपः ।। ४७४ ॥ - 1 1 °कुटुंगं 2 I adds : अत्यद् व्याख्यानान्तरम् ईदृशीनां गाथानां श्रीत्रिभुवनपालविवृ
तितः छेकोक्तिविचारलीलया ज्ञेयम् । यतोऽहं लेखक एव ।

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- 477: ५०.६ ]
असईवजा
475) पेक्खह महाणुचोजं काणाघरिणीइ जं कथं कजं । 'चुंबेवि' न लहु नयणं झडत्ति' नीसारिओ जारो ॥ ४ ॥ 476) पउरजुवाणो गामो मधुमासो जोव्वणं पई थेरो ।
जुण्णसुरा साहीणा असई मा होउ किं मरउ ॥ ५ ॥ 477) देवाण बंभणाण य पुत्ति पसाएण पत्तियं कालं । न हु जाओ अह घरे कइया वि सद्दत्तणकलंको ॥ ६ ॥
475) [ प्रेक्षध्वं महाश्वर्यं काणगृहिण्या यत् कृतं कार्यम् । चुम्बित्वा न लघु नयनं झटिति निःसारितो जारः ।। ] प्रेक्षध्वं महदाश्चर्यं काणगृहिण्या यत् कृतं कार्यम् । चुम्बित्वा काणस्याक्ष्येकं लघु निःसारितो जारः । काचिदसती अन्येन सह सुरतसौख्यमनुभवन्ती यावत्तिष्ठति तावदक्ष्णा काणस्तत्पतिः समाजग्मिवान् । तत उक्त्वा' "अयं मम प्रियतमः समागतोऽहं धन्या" इति तस्य द्वितीयमक्षि सरभसं चुम्बति स्म । तावज्जारो निः ससारेति भावः ॥ ४७५ ॥
476) [ प्रचुरयुत्रको ग्रामो मधुमासो यौवनं पतिः स्थविरः । जीर्णसुरा स्वाधीनासती मा भवतु किं म्रियताम् ॥] असती मा भवतु, किं म्रियताम् । यतो यत्र (सा) वसति स ग्राम: प्रचुरतरुणः । ग्रामो भवतु, यदि तरुणा न भवन्ति, न असती । प्रचुरतरुणः । प्रचुरतरुणोऽपि भवतु, यदि मधुमासो न स्यात् । सोऽपि भवतु, यदि न तारुण्यम् । तदप्यास्तां, यदि न पतिः स्थविरः । पतिरपि वर्षीयान् भवताद्, यदि जीर्णसुरा स्वाधीना न भवति, पुराणं मद्यमात्मवशे यदि न स्यात् । एवंभूतेषु कामोद्दीपकेषु बहुषु प्रकारेषु यथसती न भवेत्तदा मरणं शरणं मन्येत ॥ ॥ ४७६ ॥
1
१२९
477 ) [ देवानां ब्राह्मणानां च पुत्रि प्रसादेनैतावन्तं कालम् । न खलु जातोऽस्माकं गृहे कदाचिदपि सतीत्वकलङ्कः ॥ ] हे पुत्र, अस्मद्गृहे देवानां ब्राह्मणानां च प्रसादत एतावत्कालं न खलु जातः सतीत्वकलङ्कः, इयं सतीति कलङ्कः ॥ ४७७ ॥
21 झडित्ति,
11 चुबेविणु,
4 I मरणं शरणं नान्यत् ।
वल ९

3 I तत उत्थाय

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१३०
वज्जालग्गं
[478 : ५०.५
479)
478) सट्ठीइ होइ सुहवा सएण रंभत्तणं च पावेइ ।
पुण्णे जारसहस्से इंदो अद्धासणं देइ ॥७॥ जइ फुडु एत्थ मुयाणं जम्मफलं होइ कि पि अम्हाणं ।
ता तेसु कुडंगेसु ह' तेण सम तह नुकीलेजा ॥८॥ 480) जो जं करेइ पावइ सो तं सोऊण निग्गया असई ।
रमियव्वं तेण समं तत्थ जइच्छाइ ता एम्हि ॥२॥ 481) असईहि सई भणिया नियं होऊण कण्णमूलम्मि ।
नरयं वचसि पावे परपुरिसरसं अयाणती ॥१०॥
___478) [ षष्टया भवति सुभगा शतेन रम्भात्वं च प्राप्नोति । पूर्णे जारसहस्र इन्द्रोऽर्धासनं ददाति ।।] षष्टया जारैः सुभगा भवति, शतेन जारै रम्भात्वं प्राप्नोति, पूर्णे जारसहस्र इन्द्रोऽर्धासनं ददाति । पुंश्चलीत्वधर्मातिशयादिति ।। ४७८ ।।
479) [ यदि स्फुटमत्र मृतानां जन्मफलं भवति किमप्यस्माकम् । तत्तेषु निकुञ्जेषु हा तेन समं तथा खलु क्रीडेयम् ॥ ] यदि स्फुटमत्र मृतानामस्माकं किमपि जन्मफलं भवति, ततस्तेष्वेव गह्वरप्रदेशेषु 'नु' इत्यहो, तथा इहजन्मवत् ( तेन समं ) क्रीडेयम् ॥ ४७९ ॥
___480) [ यो यत्करोति प्राप्नोति स तच्छत्वा निर्गतासती । रन्तव्यं तेन समं तत्र यदृच्छया तद् इदानीम् ॥ ] यो यत्करोति प्राप्नोति स तद् इति श्रुत्वा निर्गतासती, रन्तव्यं तेन समं मया तत्र यदृच्छया, तत इदानीमपि रम्यते ।। ४८० ।।
481) [ असतीभिः सती भणिता निभृतं भूत्वा कर्णमूले । नरक व्रजसि पापे परपुरुषरसमजानाना ॥] असतीभिः सती भणिता निभृतं, भूत्वा कर्णमूले, कर्णे लगित्वेत्यर्थः । किम् उक्ता । नरकं व्रजसि पापे 'परपुरुषरसमजानाना ॥ ४८१ ।।
1I

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-:485:५०.१४ ]
असईवजा
१३१
482) जत्थ न खुज्जयविडवो न नई न वणं न उज्जडो गेहो।
तत्थ भण कह वसिज्जइ सुविसत्थविवज्जिए गामे ॥ ११ ॥ 483) रे रे विडप्प मा मुयसु दुज्जणं गिलसु पुण्णिमायंदं ।
अमयमयं भुंजंतो हयास दीहाउओ होसि ॥१२॥ 484) छिन्नं पुणो वि छिज्जउ महुमहचक्केण राहुणो सीसं ।
गिलिओ जेण विमुको असईणं दूसओ चंदो ॥ १३ ॥ 485) तं किं पि कह वि होहिइ लब्भइ पुहवि वि हिंडमाणेहिं ।
जेणोसहेण चंदो जीरिज्जइ पुण्णिमासहिओ ॥१४॥
wwwwwwwwwwxxx
482) यत्र न कुब्जकविटपो न नदी न वनं न निर्जनं गेहं । तत्र भण कथमुष्यते सुविश्वस्त विवर्जिते ग्रामे ।। ] यत्र न कुब्जकवृक्षो, न नदी, न वनं, नोद्वसं गृहं, तत्र कथय कथमुष्यते सुसार्थवर्जिते ग्रामे पुंश्चलरहित इत्यर्थः ।। ४८२ ॥
483) [ रे रे राहो मा मुञ्च दुर्जन गिल पूर्णिमाचन्द्रम् । अमृतमय भुञ्जानो हताश दीर्घायुभविष्यसि ।। ] रे रे राहो मा मुञ्च दुर्जनममुं पूर्णिमाचन्द्रम् । गिल । केवलं न मम कार्यमेतत् , तवापि लाभो भविता । कथम् । अमृतमयममुं भुञ्जानो हताश दीर्घायुभविष्यसि । अतो गिलेति ।। ॥ ४८३ ॥
484) [ छिन्नं पुनर पि च्छिद्यतां मधुमथनचक्रेण राहोः शिरः । गिलितो येन विमुक्तोऽसतीनां दूषकश्चन्द्रः ।। ] राहोः शिरश्छिन्नमपि पुनश्छिद्यताम् । केन । मधुमथनचक्रेण सुदर्शनेन । येन राहुणा गिलितोऽपि विमुक्तोऽसतीनां दृषकश्चन्द्रः ॥ ४८४ ॥
485) [तत्किमपि कथमपि भविष्यति लभ्यते पृथ्वीमपि हिण्डमानैः । येनौषधेन चन्द्रो जीर्यते पूर्णिमासहितः ॥] तत् किमपि कथमपि भविष्यति लभ्यते पृथिवीं हिण्डमानैर्येनौषधेन पूर्णिमासहितश्चन्द्रो जीर्यते ॥ ॥४८५॥

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वज्जालगं
[ 486: ५०.१५
486) किं विहिणा सुरलोए एक्का वि न पुंसलि त्ति निम्मविया । साहीणो जेण ससी न बोलिओ नीलरंगस्मि ॥ १५ ॥ 487) पसरइ जेण तमोहो फिट्टइ चंदस्स चंदिमा जेण । तं सिद्ध सुमरि सिरिपव्वयाउ आणोसहं किंपि ॥ १६ ॥ 488) मा पत्तियं पि दिज्जसु पुंसलि सिविणे वि कामडहणस्स | जो अम्हाण अमित्तं चंदं सीसे समुव्वहइ ॥ १७ ॥ 489 ) असणं विप्पिय रे गव्वं मा वहसु पुष्णिमायंद | दीसिहिसि तुमं कइया जह भग्गो वलयखंडो व्व ॥ १८ ॥
१३२
486) [ किं विधिना सुरलोक एकापि न पुंश्चलीति निर्मापिता । स्वाधीनो येन शशी न निमज्जितो नीलरङ्गे ।। ] किं विधात्रा सुरलोक एकापि पुंश्चली न कृता यया ( शशी ) स्वाधीन आत्मायत्तो नैकट्यवशात्र मजितो नीलरंगे नीलीरागे' ।। ४८६ ॥
487) [ प्रसरति येन तमओघो भ्रश्यति चन्द्रस्य चन्द्रिका येन । तत्सिद्ध स्मृत्वा श्रीपर्वतादानयौषधं किमपि ।। ] प्रसरति येन तमओघोऽन्धकारनिकुरुम्बो, याति च चन्द्रस्य चन्द्रिका येन, तदौषधं श्री पर्वतात् स्मृत्वानय किमपि हे सिद्ध । श्रीपर्यंत : ' सर्वेषामौषधानां स्थानं, तत्र सिद्धा एव व्रजन्ति ।। ४८७ ॥
488) [ मा पत्रिकामपि दद्या: पुंश्चलि स्वप्नेऽपि कामदहनस्य । योऽस्माकम मित्रं चन्द्रं शीर्षे समुद्वहति ।। ] हे पुंश्वलि, स्वमेsपि कामदहनस्येश्वरस्य पत्रिकामपि मा दद्याः । ईश्वरः पत्रिकया न पूजनीयो द्विषन्नः । योऽयमीश्वरोऽस्माकम मित्रं चन्द्रं शिरस्युद्वहति ॥ ४८८ ॥
489) [ असतीनां विप्रिय रे ग मा वह पूर्णिमाचन्द्र । त्वं कदापि यथा भग्नो वलयखण्ड इव ॥ ] रे असतीनां विप्रिय चन्द्र ग मा वहस्व । कदापि त्वं द्रक्ष्यसे । कथम् । यथा भग्नो वलयखण्ड इव ||४८९ ॥
1 I adds : एतेन सर्वाभिः पुंश्चलीभिः स्वात्मानो मलिनीकृताः सन्तीति भावः । 2 I श्रीपर्वतो हिमवत्पर्वतः ।

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-492:५०.२१] असईवज्जा
१३३ 490) अव्वो धावसु तुरियं कज्जल भरिऊण बे वि हत्थाई।
दिट्ठो कूवावडिओ असईणं दूसओ' चंदो ॥ १९ ॥ 491) मह एलि कीस पंथिय जइ हरासि नियंसणं नियंबाओ।
साहेमि कस्स पुरओ गामो दूरे अहं एका ॥२०॥ 492) अत्ता बहिरंधलिया बहुविहवीवाहसंकुलो गामो।
मज्झ पई य विएसे को तुज्झ वसेरयं देइ ॥२१॥ __490) [ अहो धाव त्वरितं कजलेन भृत्वा द्वावपि हस्तौ । दृष्टः कूपापतितोऽसतीनां दूषकश्चन्द्रः ।। ] अहो त्वरितं धाव कजलेन भत्वा द्वावपि हस्तौ । अयं चन्द्रः कूपपतितो दृष्टः । किं विशिष्टः । असतीनां दूषकः । चन्द्रमसः प्रतिमां कूपान्तःस्थामवलोक्य तदुपरि विरुद्धमनाः काचन स्वैरिणी "कज्जलेनामुं मलिनीकुरु येन ज्योत्स्नाजालं न विकिरति" इति सखीमुवाचेत्यर्थः ।। ४९० ।।
___491) [ मामेत्रि कस्मात्पथिक यदि हरसि निवसनं नितम्बात् । कथयामि कस्य पुरतो ग्रामो दूरेऽहमेका ।। ] हे पथिक किमिति मामेषि मामागच्छसि । यदि नितम्बान्निवसनं हरसि, आच्छिन सि, तदा कस्य पुरतः कथयामि । यतो ग्रामो दूरे ऽहमेका । अयमर्थः । मां प्रत्यागच्छन्किमिति बिभेषि । नितम्बाद्वस्त्रमपि यदि गलासि तदा कस्याग्रतः कथयाम्यहम् । आगमनं तावद् दूरे तिष्ठतु, मन्नीवीबन्धमुन्मोच्य तथा रमस्व यथा मनोऽभीष्टम् । दवीयसो ग्रामा दिदानी कोऽपि नागमिष्यतीति स्वयमेव याचनं पुंश्चल्या ।। ४९१ ।।
492) [ श्वश्रर्बधिरान्धा बहुविधविवाहसंकुलो ग्रामः । मम पतिश्च विदेशे कस्तव वासं ददाति ।। ] हे पथिक तब को नाम वासं ददाति । यतः श्वश्रूर्ब घिरान्धा, ग्रामश्च बहुविवाहसंकुलो, मम पतिश्च विदेशे, अतः को नाम उत्तरं ददाति । अयं भावः । श्वश्रस्तावन्न पश्यति, न शणोति । ग्रामलोकश्च गृहे गृहे विवाहव्यग्रः, मम पतिश्चात्र नास्ति । तस्मात्सर्वतोऽपि भीति परित्यज्य सकलां रात्रिं रमस्वेति भङ्गयोक्तवती काचन कुलटा ।। ४९२ ॥
1 G, I दूहओ 2 I बहिरंधलया

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वज्जालग्गं
[ 493 : ५०.२२
494)
493) जणसंकुलं न सुन्नं रूसइ अत्ता न देइ ओआसं । ता वच्च पहिय मा मग्ग वासयं एत्थ मज्झ घरे ॥ २२ ॥ कह लब्भइ सत्थरयं अम्हाणं पहिय पामरघरम्मि । उन्नयपओहरे पेच्छिऊण जइ वससि ता वससु ॥ २३ ॥ 495 ) वस पहिय अंगण च्चिय फिट्टउ ता तुज्झ वसणदोहलओ इहगामे हेमंतो नवरं गिम्हस्स सारिच्छो ॥ २४ ॥
१३४
493) [ जनसंकुलं न शून्यं रुष्यति श्वश्रुर्न ददात्यवकाशम् । तज पथिकमा मार्गय: बासकमत्र मम गृहे ॥ ] हे पथिक, एतत्स्थानं जनसंकुलं, न शून्यम् । तव वासेऽनवकाशः । अत एव अत्ता श्वश्रू रुष्यति, न ददात्यवकाशं तव स्वप्तुम् । ततो व्रज, मा मार्गय वासकमत्र मम गृहे । इति प्राकृतोऽर्थः । भावार्थस्त्वयम् । हे पथिक, एतत्स्थानं जनसंकुलं न वर्ततेऽत एव शून्यमेतत् । अत्ता ( श्वश्रूः ) न रुष्यति, ददाति स्वप्तुमवकाशम् । तदा मा व्रज, किंतु वासं याचस्वात्र मम गृहे ॥ ४९३ ||
/
494) [ कथं लभ्यते स्रस्तरकं ( स्वस्थरतं ) अस्माकं पथिक पामरगहे | उन्नतपयोधरान् ( उन्नतपयोधरौ ) प्रेक्ष्य यदि वससि तद्वस॥ ] हे पथिक, अत्र का लभ्यते स्रस्तरकमस्माकं पामरगृहे । उन्नतान् पयोधरान् मेघान् दृष्ट्वा यदि वससि ततो वस । इति प्राकृत: ( अर्थ: ) । भावार्थस्वयम् । हे पथिक, अस्माकं पामरगृहे ग्रामीणगृहे सत्थरयं स्वस्थरतं प्राप्यते । अत्र कोऽर्थः । आत्मानं प्रति ग्रामीणत्वव्याजेन च्छेकमतल्लिका सुरतचातुर्यं प्रकटयति । तयोन्नती पयोधरौ मामकीनौ चिबुकोत्तम्भनरुची दृष्ट्वा यदि वससि ततोऽवश्यं वस । मया सह रमस्वेति प्रकारान्तरेण शब्दश्लेषेण प्रकटयति ॥ ४९४ ॥
495) [ बस पथिकाङ्गण एव भ्रश्यतु तावत्तत्र वसनदोहदः । इह ग्रामे हेमन्तः केवलं ग्रीष्मस्य सदृक्षः ॥ ] हे पथिक, अङ्गण एव वस । ततस्तव वसनदोहदो गच्छतु । नवरं केवलमत्र ग्रामे हेमन्तो ग्रीष्मसदृक्षः | कोऽर्थः । यद्यत्र वत्स्यसे तदा मत्कुचोष्मणा गतशीतो गतामपि रात्रिं न ज्ञास्यत इत्यर्थ: ।। ४९५ ॥

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-498 : ५१.२] जोइसियवज्जा
१३४ 496) इत्तो निवसइ अत्ता पत्थ अहं एत्थ परियणो सयलो।
ए पहिय रत्तिअंधय मा मह सयणे निमज्जिाहास ॥२५॥
५१. जोइसियवज्जा [ज्योतिषिकपद्धतिः] 497) दीहरखडियाहत्थो जोइसिओ भमइ नयरमज्झम्मि ।
जाणइ सुक्कस्स गई गणइ जइ गणावए को वि॥१॥ 498) जोइसिय मा विलंबसु खडियं घेत्तूण गणसु मह तुरियं ।
अंगारए पणढे सुक्कस्स गई तह च्चेय ॥२॥
496) [इतो निवसति श्वश्रूरत्राहमत्र परिजनः सकलः । हे पथिक रात्र्यन्ध मा मम शयने निमंक्ष्यसि ] इतो निवसति स्वपिति अत्ता श्वश्रः । अत्राहम् । इतः परिजनः सकलः । हे रात्र्यन्ध पथिक मा मम शयने निमंक्ष्यसि । काचनाङ्गल्या सकलपरिजनस्वापस्थान(दर्शन)व्याजेन पथिकस्य सुरताय समागच्छतो निशीथे आत्मनः स्थानं निवेदितवती ।। ४९६ ।।
497) [ दीर्घखटिकाहस्तो ज्यौति षिको भ्राम्यति नगरमध्ये । जानाति शुक्रस्य गतिं गणयति यदि गणयति कोऽपि ।। ] ज्यौतिषिको नगरमध्ये भ्राम्यति । किंविशिष्टः । दीर्घखटिकाहस्तः। जानाति शुक्रस्य गतिं भार्गवस्यातिचारम् । अस्मिन् राशौ नक्षत्रे शुक्रो गतो गमिष्यति गच्छतीति । अतो यदि कोऽपि गणयति कथयेति प्रतिपादयति, तदा गणयतीत्यक्षरार्थः । भावार्थस्त्वयम् । दीर्घशेफो नगरमध्ये भ्राम्यति, शुक्रस्य सप्तमधातोर्गतिं स्तम्भनं कर्तुं जानाति । अतः कारणाद्यदि काचन याभ्यति तदा याभयतु । शुक्रस्तम्भनेन तस्याः सुरतसुखं पूरयामीत्यर्थः ।। ४९७ ॥
___498) [ ज्यौतिषिक मा विलम्बस्व खटिकां गृहीत्वा गणय मम त्वरितम् । अङ्गारके ( अङ्गरते ) प्रनष्टे शुक्रस्य गतिस्तथैव ॥] ज्योतिषिक मा विलम्बस्व । मम गणय त्वरितम् । किं कृत्वा । खटिकां गृहीत्वा । अङ्गारके भौमे, पक्षे अगरते । प्रनष्टे । शुक्रस्यः मतिः शुक्रातिचारस्तथैवास्ते ॥ ४९८ ॥

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१३६
वजालगं
[ 499: ५१.३
499) अत्थि घर च्चिय गणओ विचित्तकरणेहि निडुरं गणइ । न जाणइ सुक्कगईं तेणाहं तुह घरे पत्ता ॥ ३ ॥ 500 ) जोइसिय कीस चुक्कसि विचित्तकरणाइ जाणमाणो वि । तह कह वि कुणसु सिग्धं जह सुकं निश्चलं होइ ॥ ४ ॥ 501) विवरीए रबिंबे नक्खत्ताणं च ठाणगहियाणं । न पडइ जलस्स बिंदू सुंदरि चित्तट्ठिए सुक्के ॥ ५ ॥
499) [ अस्ति गृह एव गणको विचित्रकरणैर्निष्ठुरं गणयति । न खलु जानाति शुक्रगतिं तेनाहं तव गृहे प्राप्ता ।। ] अस्ति गृह एव गणकः । विचित्रकरणैः, विचित्राणि यानि करणानि बवबालवादीनि सप्त, तैर्निष्ठुरं गणयति । परं न खलु जानाति शुक्रस्य गतिं शुक्रातिचारं, तेनाहं तत्र गृहे प्राप्तास्मीति । भावार्थस्त्वयम् । अस्ति गृहे एव गणको विचित्रकरणैर्नानाबन्धैर्निष्ठुरं गणयति । परं न खलु जानाति शुक्रस्तम्भनं, तेनाहं तव गृहे प्राप्तास्मीति । त्वं तथा कुर्वीथा यथा शुक्रो निश्चलः ( शुक्रं निश्चलं ) स्यादिति ॥ ४९९ ॥
1
500 ) [ ज्यौतिषिक किं प्रमाद्यसि विचित्रकरणानि जानानोऽपि । तथा कुरु कथमपि शीघ्रं यथा शुक्रो ( शुक्रं ) निश्चलो (निश्चलं) भवति ॥ ] ज्यौतिषिक किमिति भ्रमसि विचित्रकरणानि जानानोऽपि । तथा कथमपि कुरु शीघ्रं यथा शुक्रो निश्चलो भवति । पक्षे शुक्रं सप्तमो धातुर्वीर्यमिति ।। ५०० ॥
501 ) [ विपरीते रवि बिम्बे (रतिबिम्बे ) नक्षत्राणां (नखक्षतानां ) च स्थानगृहीतानाम् । न पतति जलस्य (बीजस्य ) बिन्दुः सुन्दरि चित्रास्थे (चित्तस्थे ) शुक्रे ॥ ] विपरीते रविबिम्बे पक्षे रतिबिम्बे । नक्षत्राणां नखक्षतानां च । न पतति जलस्य बिन्दु:, हे सुन्दरि, चित्रास्थे शुक्रे भार्गवे । पक्षे जलस्य बीजस्य, चित्तस्थे शुक्रे वीर्ये ॥ ५०१ ॥

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-505:५१.९]. जोइसियवजा ___502) विउलं फलयं थोरा सलायया' तु पि गणय कुसलो सि ।
तह वि न आओ सुक्को सच्चं चिय सुन्नहियओ सि ॥६॥ 503) उज्झउ सो जोइसिओ विचित्तकरणाइ जाणमाणो वि।
गणिउ सयवारं मे उहह धूमो गणंतस्ल ॥७॥ 504) जइ गणसि पुणो वि तुमं विचित्तकरणेहि गणय सविसेसं।
सुक्ककमेण रहियं न हु लग्गं सोहणं होइ ॥ ८॥ 505) मोत्तूण करणगणियं अंगुलिमेत्तेण जइ वि सो गणइ ।
अइणि उणो जोइसिओ कडुइ नाडीगयं सुक्कं ॥९॥
502) [विपुलं फलकं दीर्घा शलाका त्वमपि गणक कुशलोऽसि । तथापि नागतः शुक्रः सत्यमेव शून्यहृदयोऽसि ।। ] विपुलो विस्तीर्णः फलकः', थोरा प्रौढा शलाका, त्वमपि गणक कुशलोऽसि । तथापि नागतः शुक्रः सत्यमेव शून्यहृदयोऽसि । विस्तीर्णं रतिमन्दिर, दीर्घश्च प्रजापतिस्त्वमपि कुशलो यभने प्रवीणः । तथापि यन्न शुक्र समायातं, न द्रवीभतोऽसि, तज्जाने शून्यहृदयोऽसि ॥ ५०२ ॥
503) [ दह्यतां स ज्यौतिषिको विचित्रकरणानि जानानोऽपि । गणयित्वा शतवारं ममोत्तिष्ठति धूमो गणयतः ॥ ] विचित्रकरणानि जानानोऽपि दह्यतां स ज्यौतिषिकः । मम शतबार गणयित्वा धून उत्तिष्ठति गणयतस्तस्येति ॥ ५०३ ॥
504) [ यदि गणयसि पुनरपि त्वं विचित्रकरणैर्गणय सविशेषम् । शुक्रक्रमेण रहित न खलु लग्नं शोभनं भवति ।। ] हे गणक, यदि गणयसि पुनस्त्वं, विचित्रकरणैः सविशेषं गणय । शुक्रगमनेन रहित न खलु लग्नं शोभनं भवति ।। ५०४ ॥
505) [ मुक्त्वा करणगणितमङ्गुलिमात्रेण यद्यपि स गणयति । अतिनिपुणो ज्यौतिषिकः कर्षति नाडीगतं शुक्रम् ।। ] करणगणितं मुक्ता, अंगुलिमात्रेण अंगुलिरेखाभिर्यदि गणयति, तदा अतिनिपुणो ज्यौ तिषिक आकर्षति नाडीगतं शुक्रम् ।। ५०५ ॥
1G, I सलाइया, 2 G, I सुक्कगमणेण 3 I फलपट्टकः

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१३८
वज्जालग्गं [506:५१.१०-. 506) भणिओ वि जइ न कुप्पसि जई न तुम होसि कूडजोइसिओ।।
ता कीस तुज्झ जाया अन्नेहि गणावए दियहं ॥१०॥ 507) अंगारयं न याणइ न हु बुज्झइ हत्थचित्तसंचारं।
इय माइ कूडगणओ कह जाणइ सुक्कसंचारं ॥ ११ ॥
५२. लेहयवज्जा [ लेखकपद्धतिः] 508) मसि मलिऊण न याणसि लेहणि गहिऊण मूढ खलिओ सि ।।
ओसरसु कूडलेहय सुललियपत्तं विणासिहिसि ॥१॥ 509) ढलिया य मसी भग्गा य लेहणी खरडियं च तलवटूं।
धिद्धित्ति कूडलेहय अज वि लेहत्तणे तण्हा ॥२॥
____506) [भणितोऽपि यदि न कुप्यसि यदि न त्वं भवसि. कूटज्योतिषिकः । तत् किं तव जायान्यैर्गणयति दिवसम् ।। ] भणितोऽपि. यदि न कुप्यसि, यदि त्वं न भवसि कूटज्योतिषिकस्ततः किमिति तव. जायान्यैर्गणयति दिवसम् । यदि त्वं सभ्यग्यब्धं जानासि, तदा किमित्यन्येन याभयति । तस्मात्त्वमकुशलः ।। ५०६ ।।
507) [ अङ्गारकं न जानाति न खलु बुध्यति हस्तचित्रासंचारम् (हस्तचित्रसंचारम् ) । इति मातः कूटगणकः कथं जानाति शुक्रसंचारम् ॥] अङ्गारकं भौम, ( पक्षे ) अङ्गरतं, न जानाति, न खलु बुध्यति हस्तचित्रासंचारम् । हस्त चित्रयोश्च संचारः कुक्कोकप्रणीतोऽत्र बोद्धव्यः । ग्रन्थगौरवभयान्न लिख्यतेऽत्र । इति हे मातः, अयं कूटगणकः शुक्रसंचारं भार्गवसंचार शुक्रस्तम्भनं कथं जानाति ।। ५०७ ॥
508) [ मषी मर्दितुं न जानासि लेखनी गृहीत्वा मूढ स्खलितोऽसि । अपसर कूटलेखक सुललितपत्रं विनाशयिष्यसि ।। ] मषी मर्दितुं न जानासि लेखनी गृहीत्वा मढ स्खलितोऽसि अतोऽपसर कूटलेखक, सुललितपत्रं विनाश यिष्यसि । कश्चिद् यब्धुम् अनिपुणः कयाचिन्नायिकया एवमुच्यते ।। ५०८ ।।
509) [ स्खलिता च मषी भग्ना च लेखनी भग्नं च तालपत्रम् ( तलपट्टम् ) । धिधिगिति कूटलेखकाद्यापि लेखकत्वे तृष्णा ।। ] ढलिता

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१३९
-513 : ५३.३ ] विज्जवजा 510) पिठुलं मसिभायणयं अत्थि मसी वित्थरं च तलवÉ ।
अम्हारिसाण कज्जे हयलेहय लेहणी भग्गा ॥३॥
५३. विज्जवज्जा [वैद्यपद्धतिः ] . ___511) विज्ज न एसो जरओ न य वाही एस को वि संभूओ।
उवसमइ सलोणेणं विडंगजोयामयरसेणं ॥१॥ 512) सच्चं जरए कुसलो सरसुप्पन्नं य लक्खसे वाहिं।
एयं पुणो वि अंगं विज विडंगेहि पन्नत्तं ॥२॥ 513) पुक्कारयं पउंजसु बालाइ रसुब्भवाइ वाहीए।
अज्जं अणज्ज निल्लज्ज विज्ज पेजाइन हु कज्जं ॥३॥ मषी, भग्ना लेखनी, खरटितं च तालपत्रम् । धिग् धिक् कूटलेखक, अद्यापि लेखकत्वे तृष्णा । अन्यच्च, स्खलिता मषी वीर्य, भग्ना लेखनी शेफः, खरटितं तलपत्रं शय्याप्रच्छादनपटम् । धिग् रे कुटकार्यकर्तः, अद्यापि यभने. तव तृष्णा ।। ५०९।।
510) [ पृथुलं मषीभाजनमस्ति मषी विस्तृतं च तालपत्रम् ( वराङ्गम् ) । अस्मादृशीनां कार्ये हतलेखक लेखनी भग्ना ॥ ] हे हतलेखक, पृथुलं मषीभाजनं, मषी चास्ति, विस्तीर्णं तालपत्रम् । अस्मादृशीनां. कार्ये तव लेखनी भग्ना। लिख्यत उल्लिख्यते भगमनयेति लेखनी ॥ ५१०॥
511) [ वैद्य नैष ज्वरो न च व्याधिरेष कोऽपि संभूतः । उपशाम्यति सलवणेन विडङ्ग ( विटाङ्ग ) योगामृतरसेन ॥ ] हे वैद्य नैष ज्वरो, न च कोऽपि संभूतो व्याधिः । किंतु अयं ज्वरो विडंगयोग एवामृतरसस्तेनोपशाम्यति । किंविशिष्टेन तेन । सलवणेन । भावार्थश्वायम् । अयं. सलावण्यविटाङ्गयोग एवामृतरसस्तेनोपशाम्यति ॥ ५११ ।।
512) [ सत्यं ज्वरे कुशलः स्वरसोत्पन्नं च लक्षसे व्याधिम् । इदं पुनरप्यङ्ग वैद्य विडङ्गैः प्रज्ञप्तम् ॥ ] सत्यं ज्वरे कुशलः सरसोत्पन्नं च. लक्षसे व्याधिम् । इदं पुनरङ्गं वैद्य विटाङ्गैः प्रज्ञप्तं पुनर्नूतनीसंजातम् ॥ ॥ ५१२॥
___513) [ पुक्कारयं ( पुंस्कारकं ) प्रयुङ्व बालाया रसोद्भवस्य व्याधेः। अद्यानार्य निर्लज्ज वैद्य पेयया न खलु कार्यम् || ] अद्य अनार्य

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१४०
वजालग्गं
[514 : ५३.४514) सामा खामा न सहेइ मद्दणं विज किं वियप्पेणं ।
अग्गंगुलीइ दिजउ अवलेहो माउलिंगस्स ॥४॥ 515) पुक्कारएण विजय निविण्णा तुह य दीहसासेण ।
मा वारिज्जउ बाला भुंजउ अन्नं जहिच्छाए ॥५॥ 516) गहवासुएण भणियं अउव्वविज्जत्तणं यासेणं
जेण पञ्जइ पुक्कारयं पि पन्नत्तियाणं पि॥६॥ 517) विज तुहागमण च्चिय मुक्का जरएण किं न परिमुणसि।
ता नियसु मज्झ अंगे संपइ सेओ समुप्पन्नो ॥७॥
निर्लज्ज वैद्य, बालाया रसोद्भवाया व्याधेः पुकारयं ओषधि विशेष प्रयु‘ट्व । किंतु पिज्जाए पेयया न खलु कार्यम् ॥ ५१३ ।।
514) [ श्यामा क्षामा न सहते मर्दनं वैद्य किं विकल्पेन । अग्रा. गुल्या दीयतामवलेहो मातुलिंगस्य ( मातृलिंगस्य ) ॥ श्यामा क्षामा न सहते मर्दनं, वैद्य किं विकल्पेन, अग्राङ्गुल्या क्रियतामवलेहो मातुलिंगस्य । अंगमर्दनं न सहते । लिंगस्य अङ्गुल्या अवलेहः क्रियताम् ।। ५१४ ।।
515) [ पुक्कारयेण वैद्य निर्विण्णा तव च दीर्घश्वासेन । मा वार्यतां बाला भुङ्क्तामन्नं ( अन्यं ) यथेच्छम् ॥ ] पुकारएण वैद्य निर्विण्णा तव दीर्घश्वासेन । मा वार्यतां बाला, भुङ्क्तामन्नं यदृच्छया । पक्षे अन्यं विटम् ।। ५१५॥
____516) [ गृहपतिसुतेन भणितमपूर्ववैद्यकं हताशेन । येन प्रयुङ्क्ते पुक्कारयं (पूत्काररतम् ) अपि प्रज्ञप्तिकानामपि ॥ ५१६॥ गृहपतिसुतेन अपूर्ववैद्यकं भणितमस्ति हताशेन । येन प्रयुङ्क्ते पुकारयं पन्नत्तियाणं वि । पक्षे पूत्काररतं' प्राप्तानामपि ।
517) [ वैद्य तवागमन एव मुक्ता बरेण किं न जानासि । तत् ‘पश्य ममाने संप्रति स्वेदः समुत्पन्नः ।। ] हे वैद्य तवागमन एवाहं मुक्ता ज्वरेण किं न जानासि । ततः पश्य मदने संप्रति स्वेदः समुत्पन्नः । ज्वरो यदा मुश्चति, तदा स्वेदो भवति । पक्षे, त्वदागमनजन्मा प्रस्वेदः समुल्लला. साधुना ॥ ५१७ ।।
1 G फूत्काररतम्

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—521 : ५३.११ ]
विज्जवज्जा
518) विज्जय अन्नं वारं मह जरओ सयरपण पन्नत्तो । जइ तं नेच्छसि दाउं ता किं छासी विमा होउ ॥ ८ ॥ 519) बालं जराविलंगि कलमहरपलाविणिं नियंतस्स ।
विजस्स सूसुओ सूसुओ वि सहसत्ति पन्नहो ॥ ९ ॥ 520) मोत्तूण बालतंतं तह य वसीकरण मंततंतेहिं ।
सिद्धत्थेहि महम्मइ तरुणी तरुणेण विज्जेण ॥ १० ॥ 521 ) अन्नं न रुश्चइ च्चिय मज्झ पियासाइ पूरियं हिययं । नेहसुरयल्लयंगे तुह सुरयं विज्ज पडिहाइ ॥। ११ ॥
518) [ वैद्यान्यं वारं मम ज्वरः शतरयेण ( शतरतेन ) प्रज्ञप्तः । यदि तत् नेच्छसि दातुं तत् किं तक्रमपि ( षडशीतिरपि ) मा भवतु ॥ ] वैद्य अन्यं वारं मम सयरएण औषधेन प्रज्ञप्तः ( यर: ) । यदि तन्नेच्छसि दातुं तत् किं छासी तक्रमपि मा भवतु । पक्षे, शतस्य रतम् । छासीवि षडशीतिरपि मा भूत् ॥ ५९८ ॥
"
१४१.
519) [ बालां ज्वराविलाङ्गीं कलमधुरप्रलापिनीं पश्यतः । वैद्यस्य सुश्रुतः सुश्रुतोऽपि सहसा प्रनष्टः ॥ ] वैद्यस्य सुश्रुतोऽपि सुश्रुतो वैद्यकसंहिता प्रनष्टो विसस्मार । कथम् सहसति झटिति । किंविशिष्टस्य वैद्यस्य । बालां ज्वराविलाङ्गीं कलमधुरप्रलापिनीं पश्यतः । एतां बालाम् एवंविधरोग रुग्णां कथमुपचरिष्यामीति वैद्यस्य पण्डितस्यापि चिन्ता समुदपादि । बालां ज्वराविलाङ्गीं पश्यतः सुश्रुतो नष्टः ॥ ५१९ ॥
520) [ मुक्त्वा बालतन्त्रं तथा च वशीकरणमन्त्रतन्त्रैः । सिद्धार्थैः प्रहण्यते तरुणी तरुणेन वैद्येन ॥ ] मुक्त्वा बालतन्त्रं, तथा वशीकरणमन्त्र-तन्त्रैः, सिद्धार्थैः महम्मइ तरुणी तरुणेन वैद्येन ॥ ५२० ॥
521) [ अन्नं ( अन्यत् ) न रोचत एव, मम पिपासया ( प्रिया - शया ) पूरितं हृदयम् । स्नेहसुरतार्द्राङ्गे तत्र सुरतं वैद्य प्रतिभाति ।। ] अन्नम् अन्यच्च न रोचत एव । मम पिपासया प्रियाशया स्नेहसुरतार्द्राङ्गे तब सुरतं वैद्य प्रतिभाति ।। ५२१ ॥
पूरितं हृदयम् ।..
1 G तुं (त्वम् )

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वज्जालग्गं
[522:५४.१
५४. धम्मियवज्जा [धार्मिकपद्धतिः] 522) जो धम्मिओ न पावइ कुरयं मंदारयं च मुग्गरयं ।
सो गहियकरंडो च्चिय कत्तो धुत्तीरयं' लहइ ॥१॥ 523) धुत्तीरएण धम्मिय जइ इच्छसि लिंगपूरणं काउं।
ता एज्जसु मज्झ 'परोहडम्मि सूरम्मि अत्थमिए ॥२॥ 524) धुत्तीरयस्स कज्जे गहिराणि परोहडाइ वच्चंतो।
धम्मिय सुरंगकाओ कुरयाण वि नवरि चुक्किहिसि ॥३॥
522) [ यो धार्मिको न प्राप्नोति कुरबकं (कुरतं ) मन्दारकं (मन्दारतं) च मुद्गरकम् ( मुग्धारतम् )। स गृहीतकरण्ड एव ( गृहीतकराण्डक एव ) कुतो धत्तरकं ( धूर्तारतं )] लभते ।। यो धार्मिको न प्राप्नोति कुरबकं मन्दारकं, मुग्गरकं, स गृहीतकरण्ड एव कुतो धत्तरकं 'लभते । अन्यच्च । ( यः) कुरतं, मन्दारतं, मुग्धारतं न प्राप्नोति स गृहीत" करण्ड' एव कुतो धूर्तारतं लभते ।। ५२२ ॥
523) धत्तरेकण (धूर्तारतेन ) धार्मिक यदीच्छसि लिङ्गपूरणं कर्तुम् । 'तत आगच्छ मम गृहपश्चाद्भागे सूर्येऽस्त मिते ।। ] हे धार्मिक, धत्तरकेण यदीच्छसि लिङ्गस्येश्वरस्य पूरणं कर्तुं, तत आगच्छ मम गृहपश्चाद्भागे सूर्येऽस्त मिते। अन्यच्च । धूर्तारतेन हे धार्मिक लिङ्गपूरणं प्रजापतिपूरणं कर्तुं ( यदीच्छसि ), तदा मम गृहमागत्य पश्चात् सूर्येऽस्तमिते सुरतसुखमनुभूयाः ॥ ५२३ ॥
524) [ धत्तूरकस्य (धूर्तारतस्य ) कार्ये गभीरान् गहपश्चाद्भागान् व्रजन् । धार्मिक सुरङ्गकात् कुरबकेभ्योऽपि ( कुरतेभ्योऽपि ) केवलं भ्रंशिध्यसि ॥ धत्तरकस्य कार्ये गभीराणि परोहडाणि (परगहपश्चाद्भागान्) व्रजन् धार्मिक सुरंगाकार्ये कुरवकाण्यपि चुकिहिसि न प्राप्स्यसि। धूर्तारतस्य निमित्तं गंभीरान् गृहपश्चाद्भागान् व्रजन् सुरतकार्ये कुरतान्यपि न प्राप्स्यसि ॥ ५२४॥
1 Here and in the following gāthās of this section, G has धत्तूरय, धत्तूरएण, धत्तूरयस्स, धत्तूरयाग, धत्तूरयाइ, धत्तरएहिं. Only in 526 and 529,G reads धुत्तीरएसु and धुत्तीरयं respectively. 2 Here and in subsequent gathās I reads पुरोहड for परोहड. 3G गृहीतकरराण्ड

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. - 528 : ५४.७ ]
धम्मियवज्जा
525 )
धुत्तीरयाण कज्जेण धम्मिओ परपरोहडे भमइ । अनेहि विलुप्तं निययारामं न लक्खेइ ॥ ४ ॥ 526) घेत्तूण करंडं भमइ वावडो परपरोहडे नूणं । धुत्तीरसु रत्तो एक पि न मेल्लए धम्मी ॥ ५॥ 527) सुलहाइ परोहडसंठियाइ धुत्तीरयाणि मोत्तूणं ।
कुरयाण कर रणं पेच्छह कह धम्मिओ भमइ ॥ ६ ॥ 528 ) कंचीरएहि कणवीरएहि धुत्तीरएहि बहुए है ।
जइ इच्छसि देहरयं धम्मिय ता मह घरे एज्ज ॥ ७ ॥
ww
525) [ धतूराणां (धूर्तारतानां ) कार्येण धार्मिको परगृहपश्चाद्भागान् भ्रमति । अन्यैर्विलुप्यमानं निजारामं न लक्षयति ॥ ] धत्तरकाणां कार्ये धार्मिको भ्रमति परोहडशतानि । अन्यैर्विलुप्यमानं निजारामं न लक्ष- यति । धूर्तारतानां कृते परोहडशतानि परिभ्रमति । आत्मन आरामम् आत्मनो जायाम् अन्येन रम्यमाणां न लक्षयति ।। ५२५ ॥
526) [ गृहीत्वा करण्डं भ्राम्यति व्यापृतः परगृहपश्चाद्भागान् नूनम् । धतूरकेषु ( धूर्तारतेषु ) रक्त एकमपि ( एकामपि ) न मुञ्चति धर्मी || ] गृहीत्वा करण्डं भ्राम्यति व्यावृतः परपरोहडान्नूनम् । धत्तूरकेषु रक्त एकमपि न त्यजति धर्मी । ( धूर्तारतेषु रक्त एकामपि न त्यजति धर्मी । ) पक्षे -गृहीतकाण्ड: ।। ५२६ ॥
१४३
527) [ सुलभान् गृहपश्चाद्भागसंस्थितान् धत्तूरकान् ( धूर्तारतानि ) मुक्त्वा । कुरकाणां (कुरतानां ) कृतेऽरण्यं प्रेक्षध्वं कथं धार्मिको भ्रमति ॥ ] • सुलभानि परोहडसंस्थितानि धत्तरकपुष्पाणि मुक्त्वा, कुरबकाणां निमित्तं "पश्यत कथं धार्मिको भ्रमति । धूर्तारतानि सुलभानि । कुरतकृते || ५२७|| 528 ) [ कंचीरकैः ( काचीरतैः ) करवीरकै : ( कन्यारतैः ) - धत्तूरकैः ( धूर्तारतैः ) बहुभिः । यदीच्छसि देवगृहं ( देहरतं ) धार्मिक - तन्मम गृह आगच्छेः ।। ] हे धार्मिक, करवीरकैर्धत्तर कैर्बहुभिर्यदि चेद् देवगृह मिच्छसि ततो मम गृह आगच्छ ॥ कैः । कांचनारकुसुमैः, पुनर्बडुभिः कणवीरकुसुमैः पुनरपि बहुभिर्धत्तूर कुसुमैः । पक्षान्तरे । काञ्चीरतैः
.
।
Į

1

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वजालग्गं
[529:५५४529) मंदारयं विवज्जइ कुरयं परिहरह चयइ भंगरयं ।
धुत्तीरयमलहंतो गहियकरंडो गणो भमइ ॥ ८॥ 530) वियसियमुहाइ वण्णुज्जलाइ मयरंदपायडिल्लाई।
धुत्तीरयाइ धम्मिय पुण्णेहि विणा न लब्भंति ॥९॥ 531) एक्केण विजह धुत्तीरएण लिंगस्स उवरि लग्गेण ।
मंदारयाण धम्मिय कोडीइ न तं सुहं होइ ॥१०॥ 532) सिसिरमयरंदपज्झरणपउरपसरतपरिमलुल्लाई।।
कणवीरयाइ गेण्हसु धम्मिय सब्भावरत्ताई ॥ ११ ॥
कन्यारतै—रितैर्बहुभिहरतं कर्तुं यदीच्छसि तदा मम गृहमागच्छेरि ति स्वैरिणीवाक्यम् ।। ५२८ ।।
529) [ मन्दारकं ( मन्दारतं ) विवर्जयति, कुरबकं ( कुरतं ) परिहरति, त्यजति भृङ्गारकं ( भंगरतम् ) । धत्तूरकं ( धूर्तारतम् ) अलभमानो गहीतकरण्डो ( गृहीतकराण्डो ) गणो भ्रमति ॥] मन्दारकं विवर्जयति, कुरवकं परिहरति, भृङ्गरकं भृङ्गराजं त्यजति । धत्तुरकमलभमानो गहीतकरण्डको गणो धार्मिकपेटकः परिभ्रमति । पक्षे । मन्दारतं, कुरतं, भंगरतं धूर्तारतम् । गृहीतं कराभ्यामण्डकं मुष्को येन स करगृहीतसाधनः ।। ५२९ ॥
530) [ विकसितमुखानि वर्णोज्ज्वलानि मकरन्दप्रकटानि । धत्तरकाणि (धूर्तारतानि ) धार्मिक पुण्यैर्विना न लभ्यन्ते ।। ] धत्तरककुसुमानि पुण्यैर्विना न लभ्यन्ते । कीशि । विकसितमुखानि पुष्पितानि, वर्णोज्ज्वलानि, मकरन्दप्रसिद्धानि । अथ च धूर्तारतानि हसितमुखानि, वर्णेन शरीरकान्त्योज्ज्वलानि, मकरन्दप्रकटानि ।। ५३० ॥
531) [ एकेनापि यथा धत्तुरकेण ( धूर्तारतेन ) लिङ्गस्योपरि लग्नेन । मन्दारकाणां ( मन्दारतानां ) धार्मिक कोट्या न तत्सुखं भवति ।। हे धार्मिक हे देवपूजक, एकेनापि धत्तूरकपुष्पेण लिङ्गस्योपरि लग्नेन यथा सुखं भवति तथा मन्दाराणामपि कोट्या सुखं न भवति । अन्यच्च । एकेन्द्र

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१४५
-535 : ५५.३ ] जतियवज्जा
५५. जंतियवज्जा [यान्त्रिकपद्धतिः] 533) जंतिय गुलं विमग्गसि न य मे इच्छाइ वाहसे जंतं ।
अरसन्न किन याणसि न रसेण विणा गुलं होइ ॥१॥ वियडा वि जंतवाया मउओ नालो रसाउलो उच्छ्र।
लट्ठी वि' सुप्पमाणा किं जंतिय ऊणयं वहसि ॥ २॥ 535) सद्दालयं सरूवं वित्थिण्णं वररसं सुमदसहं ।
जंपरिसयं जंतं तत्थ सुहं जंतिओ लहइ ॥३॥ धूर्तारतेन विदग्धालिङ्गनेन लिङ्गलग्नेन साधनस्पृष्टेन यत् सुखं भवति, तन्मन्दारतेन मुग्धानां सुरतेन कुतः । अपि तु न क्वापि ।। ५३१ ।।
532) [ शिशिरमकरन्दप्रक्षरणप्रचुरप्रसरत्परिमलयुक्तानि । करवीराणि ( कन्यकारतानि ) गृहाण धार्मिक स्वभावरक्तानि (सद्भावरक्तानि) ।।] हे धार्मिक, शिशिरमकरन्दप्रक्षरणप्रचुरप्रसरत्परिमलयुक्तानि करवीराणि गहाण स्वभावरक्तानि प्रकृत्या रक्तानि । साविकभावभावितप्रस्रवद्रवत्पानीयानि कन्यकारतानि सद्भावानुरक्तानि गहाणामूनि ।। ५३२ ॥
533) [ यान्त्रिक गुडं बिमार्गयसे न च ममेच्छया वहसि यन्त्रम् । अरसज्ञ किं न जानासि न रसेन विना गुडो भवति ।।] हे यान्त्रिक । यन्त्रेण चरति यान्त्रिकः । गुलं मधुरतामिच्छसि, ममेच्छया यन्त्रं न वहसि । अतः कारणाद् हे अरसज्ञ, किं न जानासि रसेन विना गुलं न भवति । अन्यच्च । हे मैथुनकर्तः, द्रवीकरणं त्वं वाञ्छसि । ममेच्छया यन्त्रं न वहसि । अरसज्ञ किं त्वं न जानासि शोभनमैथुनेन विना गुलं मधुरत्वं विचित्रद्रवत्वं' कुतो भवति । अपि तु न स्यात् ॥ ५३३ ॥
534) [ विकटा अपि यन्त्रपादा मृदुको नालो रसाकुल इक्षुः । यष्टिरपि सुप्रमाणा किं यान्त्रिकोनकं वहसि ॥] विकटा यन्त्रपादा, मृदुको नालो, रसाकुल इक्षुः । यष्टिरपि सुप्रमाणा, अतो हे यान्त्रिक, किम् ऊनं वहसि ।। ५३४ ॥
535) [ शब्दालयं सरूपं विस्तीर्णं वररसं सुमर्दसहम् । यद् ईदृशं यन्त्रं तत्र सुखं यांन्त्रिको लभते ॥ ५३५ ।। ]
1 G य, 2 G जइ, 3 चित्तद्रवत्वम् वल १०

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१४६
वज्जालग्गं
[536: ५५४
536) तह जतिएण जंतं अकंतं नेहणिब्भररसेण ।
जह पढमं चिय कुंडी भरिया एक्केण घाएण ॥४॥ 537) तं जंतं सा कंडी सो उच्छ बहलपत्तलच्छाओ।
पीलावय तुज्झ गुणो अज्ज वि ऊणो रसो जाओ॥५॥
५६. मुसलवज्जा [मुसलपद्धतिः] 538) चंदणवलियं दिढकंचिबंधणं दीहरं सुपरिमाणं ।
होइ घरे साहीणं मुसलं धन्नाण महिलाणं ॥१॥ 539) थोरगरुयाइ 'सुंदरकंचीजुत्ताइ हुँति नियगेहे।
धन्नाण महिलियाणं उक्खलसरिसाइ मुसलाई ॥२॥
536) [ तथा यान्त्रिकेण यन्त्रमाक्रान्तं स्नेह निर्भररसेन । यथा प्रथममेव कुण्डी भृतैकेन घातेन ॥ ] तथा यान्त्रिकेण यन्त्रमाक्रान्तं स्नेह निर्भररसेन, यथा प्रथममेव एकेनैव घातेन कुण्डी भृता ।।५३६॥
537) [ तद्यन्त्रं सा कुण्डी स इक्षुर्बहलपत्रलच्छायः । पीडक तक गुणोऽद्याप्यूनो रसो जातः ॥ तद्यन्त्रं लोकोत्तरं यन्त्रं, सा कुण्डी, स इक्षुर्बहलपत्रलच्छायः । हे यान्त्रिक तव गुणोऽयं यद् अद्याप्यूनो रसो. जातः ।। ५३७ ।।
538) [ चन्दनवलितं दृढकाञ्चीबन्धनं दीर्घ सुपरिमाणम् । भवति गृहे स्वाधीनं मुसलं धन्यानां महिलानाम् ॥ ] धन्यानां स्त्रीणां गृहे स्वाधीन मुसलं भवति । क्व । गृहे । किकिं विशिष्टम् । चन्दनवलितं, दृढकाञ्चीबन्धन, दीर्घ सुपरिमाणम् ॥ ५३८ ॥
539) [ स्थूलदीर्घाणि सुन्दरकाञ्चीयुक्तानि भवन्ति निजगेहे ॥ धन्यानां महिलानामुदखलसदृशानि मुसलानि ॥] धन्यानां महिलानाम् उदूखलसदृशानि मुसलानि भवन्ति । किंविशिष्टानि । स्थूलदीर्घाणि सुन्दरकाञ्चीयुक्तानि लोहमयकटकयुक्तानि । क । निजगेहे ॥ ५३९ ।।
1 G, I, Laber सुंदरि ( Vocative Singular)

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बालासंवरणवज्जा
१४०
540) मुहभारियाइ सुट्ठ वि सुठु वि कंची दिढनिबद्धाई । अन्नाहि पहु जुण्णुक्खलम्मि भज्जंति मुसलाई ॥ ३ ॥ 541 ) भमिओ चिरं असेलो गामो मइ सहियओ सयं वारं । गेहुक्खलपरिमाणेण मामि मुसलं चिय न दिहं ॥ ४ ॥ 542 ) भद्दमुहमंडणं चिय दरपिहुलं तह य कंचिसोहिलं । अनेसि पिय' मुसलं पडिछंदं तेण वच्चामो ॥ ५ ॥
५७. बाला संवरणवजा [ बालासंवरणपद्धतिः ] 543) जस्स तुमं अणुरत्ता सो तुज्झ य मंदहणेहओ पुत्ति । न हु दिज्जइ ताली दीहरच्छि एक्केण हत्थेण ॥ १ ॥
540) [ मुखभारिकाणि सुष्ठुपि सुष्ठुपि काञ्च्या दृढनिबद्धानि । अन्याभिरपि खलु जीर्णोदूखले भज्यन्ते मुसलानि ॥ ] मुखगुरूणि, सुष्ठुपि काञ्च्या दृढबद्धानि, अन्याभिरपि जीर्णोदूखले भज्यन्ते मुसलानि ॥ ५४० ॥
541 ) [ भ्रान्तश्विरमशेषो ग्रामो मया सख्यः शतवारम् । गेहोदूखलपरिमाणेन सख्यो मुसलमेव न दृष्टम् ।। ] हे सख्यः, अशेषो ग्रामो मया चिरं भ्रान्तः । कथम् । शतं वारान् । हे मामि गेहोदूखलयोग्यं मुसलं न दृष्टम् । अयं भावः । सर्वमपि ग्रामं भ्रान्तास्मि । परम् आत्मभगयोग्यं कस्यापि साधनं न दृष्टमिति ॥ ४१ ॥
542) [ भद्रमुखमण्डनमेवेपत्पृथुलं तथा च काञ्चीशोभितम् । अन्येषामपि मुसलं प्रतिच्छन्दं तेन व्रजामः ।। ] अहं ( ? वयं ) तेन व्रजाम: । अन्येषामेव मुसलं प्रतिच्छन्दं महे नास्ति । किं विशिष्टम् । भद्रमुखमण्डनम् | दर ईषत्पृथुलम् । तथा च कवीशोभितम् ।। ५४२ ।।
543 ) [ यस्य त्वमनुरक्ता स तव च मन्दस्नेहः पुत्रि । न खलु दीयते तालिका दीर्घायेकेन हस्तेन ।। ] यस्य त्वमनुरक्ता स त्वयि हे पुत्रि मन्दस्नेहः, न खलु दीयते तालिका दीर्घादयेकेन हस्तेन ॥ ५४३ ॥
1 I चिय

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१४८
वजालग्गं
[54+ : ५७.२544) जत्थ गओ तत्थ गओ सामलि सीहो न जुप्पइ हलम्मि।
सप्पुरिसो वि तह च्चिय पुंससु नयणाइ मा रुणं ॥२॥ 545) तइया वारिजंती पियसि' पई उल्लिरीहि अच्छीहिं ।
एहि विरहावत्थं पुणो वहंती किलामिहिसि ॥३॥ 546) मा रुवसु पुत्ति छेयाण अग्गए खिजिहिति नयणाई।
न हु खिजइ ताण मणं सेल्लं मिव सलिलपूरेणं ॥४॥ 547) दाणं न देति बहुलं नेहं दरिसंति नेय रज्जंति।।
गेण्हंति न देति मणं पुत्ति च्छेया दुराराहा ॥५॥
544) [ यत्र गतस्तत्र गतः श्यामले सिंहो न युज्यते हले । सत्पुरुषोऽपि तथैव प्रोञ्छ नयने मा रुदितम् ।। ] श्यामले यत्र गतस्तत्र गतः सिंहः । किम् । हले न युज्यते । सत्पुरुषोऽपि तथैव । अत एव नयने प्रोञ्छ । मा रुद्यताम् । काचन खण्डिता मानमवलम्ब्य यावत् स्थिता, तावदागत्य भानुनीतापि मानं न तत्याज । ततः सोऽपि मानं जगृहे । एवंविधे व्यतिकरे काम ( ? कोप) परवशो यावन्न पतिर्मानं त्यजति तावद्रोदितुं प्रवृत्ता सती सख्योच्यत एतावदिति ।। ५४४ ॥
545) [ तदा वार्यमाणा पिबसि पतिमाभ्यामक्षिभ्याम् । इदानीं विरहावस्था पुनर्वहन्ती क्लमिष्यसि ॥ ] तदा वार्यमाणापि त्वं पति उल्लिरीहि रोदनाभ्यामक्षिभ्यां पिबसि पश्यसीति यावत् । इदानीं विरहावस्थां पुनर्वहमाना क्लमिष्यसि ।। ५४५ ॥
546) [ मा रुदिहि पुत्रि च्छेकानामग्रे खेत्स्येते नयने । न खलु खिद्यते (क्षीयते ) तेषां मनः शैल इव सलिलपूरेण ॥ ] मा रोदीः पुत्रि च्छेकानामने, यतो नयने तव रोदनेन खेत्स्यते । न खलु तेषां मनः खेत्स्यते क्षीयते, शैल इव पर्वतो यथा सलिलपूरेण । त्वद्रोदनेन तेषां छेकानां मनो न दूयते । प्रत्युत कृतकरोदनेन मां प्रतारयत्येषेति मन्यन्ते ॥ ५४६।।
547) [ दानं न ददति बहुलं स्नेहं दर्शयन्ति नैव रज्यन्ते । गृह्णन्ति न ददति मनः पुत्रि च्छेका दुराराधाः ॥] हे पुत्रि च्छेका दुरा
1G, I, Laber पियहि 2G, I सिंहः किं हले युज्यते। 3G, I अग्रत: which presupposes the reading अग्गभो.

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-551 : ५७.९] बालासंवरणवजा
१४९ 548) रज्जति' नेय कस्स वि रत्ता पसयच्छि न हु विरज्जति'।
दिणयरकर व्ध छेया अदिद्वदोसा वि रज्जंति ॥ ६॥ 549) रजावंति न रजहिं. हरति हिययं न देति नियहिययं ।
छेया भुयंगसरिसा डसिऊण परंमुहा होति ॥ ७ ॥ 550) रज्जावंति न रज्जहिं देति असोक्खं न दुक्खिया हुंति ।
असुयषिणय त्ति पम्हि दुक्खाराहा जए छेया ॥८॥ 551) रत्ते रत्ता कसणम्मि कसणया धवलयम्मि तह धवला।
फलिहमणि व्व छइल्ला हुंति जणे पुत्ति संपुण्णा ॥९॥
राध्याः । अथवा दुःखेनारुह्यन्ते दुरारोहाः । कथं तदेव दर्शयति ॥ दानं न ददति, बहुलं स्नेहं दर्शयन्ति, नैव रज्यन्ते, परेषां मनो गृहन्ति, न त्वात्मनो ददति । अत एव दुराराध्याः ।। ५४७ ॥
548) [ रज्यन्ते नैव कस्मिन्नपि रक्ताः प्रसृताक्षि न खलु विरज्यन्ते । दिनकरकरा इत च्छेका अदृष्टदोषा अपि रज्यन्ते ॥] रज्यन्ते नैक कस्मिन्नपि, हे प्रसृताक्षि नैव रक्ताः सन्तो विरज्यन्ते । दिनकरकरा इव च्छेका दृष्टदोषा विरज्यन्ते । दिनकर किरणपक्षे, दृष्टा दोषा रात्रियैस्ते ॥ ५४८ ।।
549) [ रञ्जयन्ति न रज्यन्ते हरन्ति हृदयं न ददति निजहृदयम् । छेका भुजङ्गसदृशा दष्टा पराङ्मुखा भवन्ति ॥ ५४९ ॥]
550) [ रञ्जयन्ति न रज्यन्ते ददत्यसौख्यं न दुःखिता भवन्ति । अश्रुतविनया इतीदानी दुःखाराध्या जगति च्छेकाः ॥ ] रञ्जयन्ति न रज्यन्ते, ददत्यसौख्यं, न दुःखिता भवन्ति । अमुणेमि जाण इण्हि (?) येषामिदानी दुःखाराध्या जगति च्छेकाः ॥ ५५० ॥
___551) [ रक्ते रक्ताः कृष्णे कृष्णा धवले तथा धवलाः । स्फटिकमणिरिव च्छेका भवन्ति जने पुत्रि संपूर्णाः ॥ ] हे पुत्रि च्छेकाः संपूर्णाः स्फटिकमणिरिव भवन्ति । कथं तदेव दर्शयति । रक्तेऽनुरक्तजने रक्ताः,
1 G, I, Laber रच्चंति, विरच्चंति, विरच्चति 2 I रच्चावति 3 I रच्चाहिं 4 I प्रसत्यक्षि

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१५०
वज्जालग्गं [552 : ५८.1५८. कुट्टिणीसिक्खावजा [कुट्टिनीशिक्षापद्धतिः] 552) दरहसियकडक्ख णिरिक्खणाइ सिंगारकम्ममसिणाई।
एयाइ पुणो सिक्खसु निरुवमसोहग्गदइयाई ॥१॥ 553) मग्गंती मूलियमूलियाइ मा भमसु घरहरं पुत्ति।
छंदाणुवत्तणं पिययमस्स एयं वसीकरणं ॥२॥ 554) भूसणपसाहणाडंबरेहि मा खिवसु' पुत्ति अप्पाणं ।
रजिज्जइ जेण जणो अन्न च्चिय ते अलंकारा ॥३॥ 555) अन्नासत्ते वि पिए अहिययरं आयरं कुणिज्जासु।
उद्धच्छि वेयणाइ विनमंति चरियाइ वि गुणेहिं ॥४॥
कृष्णे दुष्टहृदये कृष्णाः , धवले शुद्धहृदये धवलाः । मणिरप्येवंविधो भवति ।। ५५१ ।।
552) [ ईषद्ध सितकटाक्षनिरीक्षणानि शङ्गारकर्ममसृणानि । एतानि पुनः शिक्षस्व निरुपमसौभाग्यदायकानि ॥] हे पुत्रि, ईषद्धसितकटाक्षनिरीक्षणानि शृङ्गारकर्ममसृणा नि, एतानि पुनः शिक्षस्व निरुपमसौभाग्यदायकानि ।। ५५२ ।।
5:3) [ मार्गयमाणा मलिका मूलिका मा भ्रम गहगहं पुत्रि । छन्दानुवर्तनं प्रियतमस्यैतद्वशीकरणम् ।। ] मार्गयमाणा मलिका ओषधीः, मम भर्ता कथं वश्यो भवतीति, गृहं गृहं मा भ्राम्य हे पुत्रि । छन्दानुवर्तनं प्रियतमस्यैतद्वशीकरणम् । छन्दानुवर्तनम् -" इदं कृष्णं कृष्णं प्रियतम ननु श्वेतमथवा, गमिष्यामो यामो, भवतु गमनेनाथ भवतु" इत्यादि वर्तनम् ।।५५३॥
554) [ भूषणप्रसाधनाडम्बरैर्मा क्षिप पुत्र्यात्मानम् । रज्ज्यते येन ‘जनोऽन्य एव तेऽलङ्काराः ॥] भूषणप्रसाधनाडम्बरैर्मा क्षपयात्मानम् । रज्यते येन जनोऽन्य एव तेऽलङ्काराः ।। ५५४ ।।
555) [ अन्यासक्तेऽपि प्रियेऽधिकतरमादरं कुर्वीथाः । ऊर्ध्वाक्षि वेदना अपि नमन्ति चरिता अपि गुणैः ॥ ] अन्यासक्ते प्रियेऽधिकतरमादरं कुर्वीथाः । ऊर्ध्वाक्षि हे प्रसृताक्षि....दुःखमपि चरित्रगुणैनमनशीला भवन्ति ।। ५५५ ॥
1G, I खबसु

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-559:५८.८ ] कुट्टिणीसिक्खावज्जा 556) न विणा सब्भावेणं घेप्पइ परमत्थजाणओ लोओ।
को जुण्णमंजरं कजिएण वेयारिउं तरइ॥५॥ 557) जेण विणा न वलिज्जइ' अणुणिज्जइ सों कयावराहो वि।
पत्त विनयरदाहे भण कस्स न वल्लहो अग्गी ॥६॥ 558) अव्वो जाणामि अहं तुम्ह पसारण चाडुयसयाई।
एक नवरि न जाणे निण्णेहे रमणपज्झरणं ॥ ७॥ 559) ताव च्चिय ढलहलया जाव च्चिय नेहपूरियसरीरा।
सिद्धत्था उण छेया नेहविहूणा खलीहुंति ॥ ८॥
556) [ न विना सद्भावेन गृह्यते परमार्थज्ञो लोकः । को जीर्णमार्जारं कांजिकेन विकारयितुं शक्नोति ॥] हे पुत्रि, परमार्थं जानानो लोको विना सद्भावेन न गृह्यते । कथमेवं ज्ञायत इत्याह । को जीर्णमार्जार वृद्धौतुं कांजिकेन प्रतारयितुं शक्नोति ।। ५५६ ॥
557) [ येन विना न स्थीयतेऽनुनीयते स कृतापराधोऽपि । प्राप्तेऽपि नगरदाहे भण कस्य न वल्लभोऽग्निः ।। ] येन विना न स्थीयते, अनुनीयते स कृतापराधोऽपि । अमुमर्थमर्थान्तरेण द्रढयति । प्राप्ते नगरदाहे तथापि भण कस्य न वल्लभोऽग्निः । कृतनगरदाघोऽपि पाचनार्थं सर्वकार्यार्थं पुनरवलोक्यते ( अग्निः ) तथा विहितापराधोऽपि प्रेयान् इति ।। ५५७ ॥
___558) [ अहो जानाम्यहं तव प्रसादेन चाटुकशतानि । एकं केवलं न जाने निःस्नेहे रमणप्रक्षरणम् ।। ] अहो जानाम्यहं युष्मत्प्रसादेन चाटुशतानि । एकं केवलं न जाने निःस्नेहे' प्रिये द्रावणम् ॥ ५५८ ॥
559) [ तावदेव मृदुका यावदेव स्नेहपूरितशरीराः । सिद्धार्थाः पुनश्छेकाः स्नेहविहीनाः खलीभवन्ति ।। 7 तावदेव ढलहला मृदुका यावदेव स्नेहपूरितशरीराः । सिद्धार्थाः सर्षपाः पुनः सिद्धार्थाः कृतकृत्याश्च स्नेह विहीना: खलीभवन्ति । सर्षपाश्च तैलं विना खलीभवन्ति पिण्याकं भवन्तीत्यर्यः ॥ ५५९ ।।।
1 B विविज्जइ( ? जिविज्जइ = जीविज्जइ) 2 I निन्नेह 31 निःस्नेह प्रियद्रावणम्

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वज्जालग्गं
[560 ५९.१५१. वेसावज्जा [वेश्यापद्धतिः] 550) अहिणि व्व कुडिलगमणा रोरहरे दीवय व्व निण्णेहा।
सुकइ व्व अत्थलुद्धा वेसं दळूण वंदामि ॥ १॥ वण्णड्डा मुहरसिया नेहविहूणा वि लग्गए कंठं ।
पच्छा करइ वियारं बलहट्टयसारिसा वेसा ॥२॥ 552) सहइ सलोहा घणघायताडणं तह य बाणसंबंधं ।
कुंठि व्व पउरकुडिला वेसा मुट्ठीह संवहइ ।।३॥
560) [ अहिरिव कुटिलगमना दरिद्रगृहे दीपक इव निःस्नेहा । सुकविरिवार्थलुब्धा वेश्यां दृष्ट्वा वन्दे ।। ] वेश्यां दृष्ट्वा वन्दे नमस्करोमि दूरत एव । यतः कीदृशी सा । अहिनी सर्पिणी तद्वत् कुटिलगमना वक्रगमनशीला वक्रगतिः । तथा रोरगृहे दरिद्रालये दीपक इव नि:स्नेहा । दरिद्रगृहदीपः प्रायेण तैलरहितो भवति । तद्वत् नि:स्नेहा प्रेमवर्जिता । तथा अर्थलुब्धा. सुकविरिव । यथा सुकविरथोंऽभिधेयस्तत्र लुब्धः' ॥ ५६० ॥
561) [ वर्णाढ्या मुखरसिका स्नेह विहीनापि लगति कण्ठम् ।। पश्चात् करोति विकारं चणकरोटिकासदृक्षा वेश्या॥] वेश्या बलह टुयसारिसा चणकरोटिकासदृक्षा । उभयोः श्लेषमाह । वर्णाढ्या पीतच्छवित्वात् , मुहरसिया मुखे रसिका, “आगच्छ प्राणनाथ मां दासी किमिति दृशापि न संभावयसि " इति । पक्षे मुखर सिका, भक्ष्यमाणा स्वादुर्भवति । स्नेह विहीनाफि लगति कण्ठम् । कृत्रिमप्रेमप्रकटना कण्ठे लगति । चणकपूपलिकाफि. स्नेह विहीना तैलादिरहिता कण्ठे तालुनि लगति, अतिरूक्षत्वात्तस्याः । पश्चात् करोति विकारं, निर्द्रव्यं पुरुषं कृत्वा विकारं कुर्वन्ति वेश्याः, निष्कासयन्तीत्यर्थः । रोटिकापक्षे पश्चाद्विकारम् उदराध्मानाजीर्णातिसारादिकं. करोति ॥ ५६१ ॥
___562) [ सहते सलोभा ( सलोहा ) घनघातताडनं तथा च बाणसंबन्धम् । संदं शिकेव प्रचुरकुटिला वेश्या मुष्टया संवहति ।। ] वेश्या
1 G, I add : तद्वदियमपि अर्थे द्रव्ये लुब्धा ।

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-565 : ५९.४] वेसावज्जा
१५३ 563) जाओ पियं पियं पह एक विज्झाइ तं चिय पलित्तं ।
होइ अवरडिओ च्चिय वेसासत्थो तिणग्गि ब्व ॥४॥ 564) निम्मलपवित्तहारा बहुलोहा पुलइएण अंगेण ।
खग्गलइय व्य वेसा कोसेण विणा न संवहइ ॥५॥ 565) धणसंचया' सुगुज्झा निबद्धलोहा भुयंगमहणिज्जा।
मंजूसिय व्व वेसा ठाणं चिय लोहवित्तस्स ॥६॥
मुष्टया संवह ति। किंविशिष्टा । सलोहा सलोभा । घनघातताडनं सहते ।। अत एव कुंठि व्व संदं शिकेव प्रचुरकुटिला मुष्टया संवहति ॥ ५६२ ।।
563) [ यातः प्रियं प्रियं प्रति एक निर्वापयति तमेव प्रदीप्तम् । भवत्यपरस्थित एव वेश्यासार्थस्तृणाग्निरिव ।।] वेश्यासार्थस्तृणाग्निरिव भवति । जाओ पियं पिय पइ । एकं विध्याति, तं वि अपलित्तं तदपि. अप्रज्वलितम् अपरस्थितोऽपि तृणाग्निरिव । यथा तृणाग्निरेकं विध्याति प्रदीप्तं सत् , अप्रज्वलिते अपरस्मिन् स्थितो भवति प्रज्वलितत्वात् ॥५६३।।
564) [ निर्मलपवित्रहारा ( °धारा ) बहुलोभा ( 'लोहा ) पुलकितनाङ्गेन । खङ्गलतिकेव वेश्या कोशेन विना न संवहति ॥ ] खगलतेव वेश्या कोशेन भाण्डागारेण, द्रव्येणेति यावत् । पक्षे कोश: प्रत्याकारः । तेन विना न संवहति, न वशीभवति । किंविशिष्टा । निर्मलपवित्रहारा बहुलोभा पुलकितेनाङ्गेन । खड्गयष्टिरपि कीदृक् । निर्मलपवित्रधारा, बहुलोहा प्रचुरायस्का, पुलकितेन संजातरोमाञ्चेनाङ्गेन । परद्रव्यं दृष्टोत्कण्टकितशरीरा ॥ ५६४ ॥
565) [ धनसंचया सुगुह्या निबद्धलोभा ( निबद्धलोहा ) भुजंगमहनीया । मंजूषिकेव वेश्या स्थानमेव लोभवित्तस्य ( लोह वित्तस्य )|] वेश्या मंजूषिकेव । किं विशिष्टा । धनसंचया । पक्षे धनसंचयो यस्याम् । निबद्धलोहा निबद्धलोभा । पक्षे, प्राकृते पूर्वनिपातः, लोहनिबद्धा । भुजंग
1G, I घणसंचया, 2 G अप्रज्वलितं प्रज्वलति, अपरस्मिन् स्थितो भवति । 3G, I धनसंचया। पक्षे धनः संचयो यस्याम् ।

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१५४
वज्जालग्गं
566 ) न गणेइ रूववंतं न कुलीणं नेय रूपसंपन्नं । वेसा वाणरिसरिसा जत्थ फलं तत्थ संकमइ ॥ ७ ॥ 567) अन्नन्नरायरसियं आसन्नपओहरं गुणविहूणं । ठ सहायक साहिययं सुरधणु व ॥ ८ ॥ 568 ) कवडेण रमंति जणं पियं पयंपंति अत्थ लोहेण । ताण नमो वेसाणं अप्पा वि न वल्लहो जाण ॥ ९ ॥ 569 ) कुललंछणं अकित्ती अत्थस्स खओ असीलसंवासो । गंतुं चिय वेसहरं न जुज्जए पंडियजणस्स ॥ १० ॥
[566: ५९.७
महनीया षिङ्गसेवनीया। पक्षे, भुजंगैर्महनीया । लोभ एव वित्तं, लोभद्रव्यस्य स्थानम् । पक्षे, लोह' मेव वित्तं, तस्य स्थानमेव ॥ ५६५ ॥
566) [ न गणयति रूपवन्तं न कुलीनं नैव रूपसंपन्नम् । वेश्या वानरीसदृशी यत्र फलं तत्र संक्रामति ॥ वेश्या वानरीसदृक्षा यत्रैव फलं तत्रैव संक्रामति । कथम् । न गणयति रूपवन्तम्, अरूपं वा, न कुलीनं नैव रूपसंपन्नम् || ५६६ ।।
567 ) [ अन्यान्यरागरसिकमा सन्नपयोधरं गुणविहीनम् । स्तब्धं स्वभाववक्रं वेश्याहृदयं सुरधनुरिव ॥ ] वेश्याहृदयं सुरधनुरिवेन्द्रचापमित्र । अधुना श्लेषः । किंविशिष्टम् । अन्यस्मिन्नन्यस्मिन्योऽसौ रागस्तेन रसितं, नानाजनरा गि । पक्षे, अन्योऽन्यो योऽसौ रागः पंचवर्णत्वात् । अन्योन्यरागरक्षितम् । तथा आसन्नौ पयोधरौ स्तनौ यत्र । पक्षे, आसन्नास्तन्निकटवर्तिनः पयोधरा मेघा यत्र तत् । गुणविहीनम् । गुणा ऋजुत्वादयः । पक्षे शिञ्जिनीरहितम् । स्तब्धमुभयमपि । स्वभाववक्रमनृजु ।। ५६७ ॥
568 ) [ कपटेन रमयन्ति जनं प्रियं प्रजल्पन्त्यर्थलोभेन । ताभ्यो नमो वेश्याभ्य आत्मापि न वल्लभो यासाम् || ] ताभ्यो वेश्याभ्यो नमो यासामात्मापि न वल्लभः । कोऽर्थः । आत्मानं द्रव्यलोभेन कुष्ठिनेऽप्यर्पयन्ति । कपटेन रमन्ते जनम् । अर्थलोमेन प्रियं प्रजल्पन्ति ॥ ५६८ ॥
569) [ कुललाञ्छनमकीर्तिरर्थस्य क्षयोऽशीलसंत्रासः । गन्तुमेव वेश्यागृहं न युज्यते पण्डितजनस्य ॥ ] पण्डितजनस्य विद्वल्लोकस्य वेश्यागृहं
1 G, I लोभ एव वित्तं तस्य स्थानमेव

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-573 : ५९.१४ ]
वेसावज्जा
570) संपत्तियाइ कालं गमेसु सुलहाइ अप्पमुल्लाए ।
देउलवाडयपत्तं तुट्टणसीलं अइमहग्वं॥ ११ ॥ 571) वेसाण कवडसयपूरियाण सम्भावणेहरहियाणं ।
अत्थरहिओन रुञ्चइ पञ्चक्खो कामदेवो वि ॥ १२॥ अत्थस्स कारणेणं चुंबति मुहाइ वंकविरसाई।
अप्पा वि जाण वेसो को ताण परो पिओ होइ ॥ १३ ॥ 573) सुपमाणा य सुसुत्ता बहुरूवा तह य कोमला सिसिरे ।
कत्तो पुण्णेहि विणा वेसा पडिय व्य संपडइ ॥ १४ ॥
572)
गन्तुमपि न युज्यते, सर्वदोषाविष्करणात् । के के दोषा इत्याह । कुललाछनमकीर्तिरर्थक्षयोऽशीलसंवासः ॥ ५६९ ॥
570) [ बालया कालं गमय सुलभयाल्पमूल्यया । देवकुलवाटकपत्रं त्रुटनशीलमतिमहाघम् ॥] 'हे पुत्रि संपत्रिकया त्वं कालं गमय । किंविशिष्टा संपत्रिका । सुलभा सुप्रापा । पुन: किंविशिष्टा । अल्पमूल्या। हे पुत्रि देवकुलवाटकपत्रं त्रुटनशीलं त्रुटितत्परम् अतिमहाघु बहूमूल्यमित्यर्थः ॥ ५७० ॥
571) [ वेश्याभ्यः कपटशतपूरिताभ्यः सद्भावस्नेहर हिताभ्यः । अर्थरहितो न रोचते प्रत्यक्षः कामदेवोऽपि ।। ] वेश्याभ्यः कपटशतपूरिताभ्यः सद्भावस्नेहर हिताभ्योऽर्थरहितः प्रत्यक्षं कामदेवोऽपि न रुच्यते ( ? रोचते )। आस्तां कुरूपः ।। ५७१ ॥
572) [ अर्थस्य कारणेन चुम्बन्ति मुखानि वक्त्रविरसानि । आत्मापि यासां द्वेष्यः कस्तासां परः प्रियो भवति ॥] अर्थस्य कारणेन चुम्बन्ति मुखानि वक्त्रविरसानि । यासामात्मापि द्वेष्यः । यद्यात्मा द्वेष्यो न भवेत् तदा कुरूपान् कुष्ठिनोऽपि कथं भजन्ते । आत्मात एव द्वेष्यः । कस्तासां परोऽन्यः प्रियो भवति ॥ ५७२ ॥
573) [ सुप्रमाणा च सुसूक्ता ( सुसूत्रा) बहुरूपा तथा च कोमला शिशिरे । कुतः पुण्यैर्विना वेश्या पटकेव संपतति ।।1 वेश्या पटीव साटिकेव कुतः पुण्यैर्विना शिशिरे संपद्यते । किंवि शिष्टा पटी। सुप्रमाणा सुस्थाना नातिदीर्घा नातिकृशा । सुसूत्रा बहुरूपा तथा च कोमला ।
1 G, I omit the whole of the commentary on the gāthā.

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१५६
वज्जालग्गं
574) कुडिलत्तणं च कन्तणं च वचत्तणं असचं च । अनाण हुंति दोसा वेलाण पुणो अलंकारा ॥ १५ ॥ 575) सरसा निहसणसारा गंधड्डा बहुभुयंगपरिमलिया' । चंदणलय व्व वेसा भण कस्स न वल्लहा होइ ॥ १६ ॥ 576 ) मा जाणह मह सुहयं वेसाहिययं समम्मणुलावं ।
सेवाललित्तपत्थरसरिसं पडणेण जाणिहिसि ॥ १७ ॥ 577) एक्कं खायइ मडयं अनं च कडक्खरक्खियं धरछ । अन्नस्स देइ दिहिं मसाणसिवसारिसा वेसा ॥ १८ ॥
साटिकापि सुप्रमाणा, सुसूत्रा, बहुरूपा पीतनीलरक्त कृष्ण शुभ्रैर्वणैर्वयिता. कोमला ॥ ५७३ ॥
[574:५९.१५-
574) [ कुटिलत्वं च वक्रत्वं च वञ्चकत्वमसत्यं च । अन्येषां भवन्ति दोषा वेश्यानां पुनरलङ्काराः ।। ] कुटिलत्वं हृदयकौटिल्यं, वक्रत्वं वक्रोक्तिभनत्वं वञ्चकत्वं प्रतारणत्वम्, असत्यं च एते दोषा अन्येषां सामान्यानां लोकानां भवन्ति । वेश्यानां पुनरलङ्कारा मण्डनानि भवन्ति ।। ५७४ ॥
"
575) [सरसा निघर्षणसारा गन्धाढ्या बहुभुजङ्गपरिमृदिता । चन्दनलतेव वेश्या भण कस्य न वल्लभा भवति ॥ ] सरसा निघर्षणसारा गन्धाढ्या बहुभुजङ्गपरिमृदिता चन्दनलतेव वेश्या भण कस्य न वल्लभा भवति । चन्दनलतापि सरसा, निघर्षणसारा, गन्धाढ्या, बहुसर्पवेष्टिता, एवंविधा कस्य न वल्लभा भवति, दाहोपशामकत्वात् तस्याः || ५७५ ॥
576) [ मा जानीत मम सुभगं वेश्याहृदयं समन्मनोल्लापं । शैवाललिप्तप्रस्तरसदृशं पतनेन ज्ञास्यसि ।। ] मा जानीत मम सुभगं वेश्याहृदयं । समन्मनोल्लापम् | शैवाल लिप्तपाषाणसदृशं पतनेन ज्ञास्यसि । यथा शैवालबद्ध-प्रस्तरपतनं दुःखाय संपद्यते, तथा वेश्याहृदय विश्वासः ।। ५७६ ।।
1
577 ) [ एकं खादति मृतकमन्यं च कटाक्षरक्षितं धारयति । अन्यस्य ददाति दृष्टिं श्मशान शिवासदृशी वेश्या || ] वेश्या श्मशान शिवा
IG बहुभुयंगपरिवरिया ( बहुभुजङ्गपरिवृता )

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.-580 : ६०.२] किविणवज्जा 578) गहिऊण सयलगंथं मोक्खं झायंति तग्गयमणाओ।
वेसा मुणिसारिच्छा निच्चं चिय कवलियाहत्था ॥ १९ ॥
६०. किविणवजा [कृपणपद्धतिः] 579) नहु कस्स वि देति धणं अन्नं देतं पितह निवारंति ।
अत्था किं किविणत्था सत्थावत्था सुयंति व्व ॥१॥ 580) निहणंति धर्ण धरणीयलम्मि इय जाणिऊण किविणजणा।
पायाले गंतव्वं ता गच्छउ अग्गठाणं पि॥२॥
सदृक्षा, शगालीतुल्या । कथं, तदेव दर्शयति । एकं मृतकम् आत्मवशीकृतं मृतकप्रायमिव खादति, अनवरतं भक्षयति । अन्यं चाजिगमिषं व्यसनिनं कटाक्षर क्षितं धारयति, एनमपि ग्रहीष्यामीति । अन्यस्य ददाति दृष्टिम्, अस्य नगरस्यासौ धनी यद्यागच्छति तदात्मवशमानयामीति दृष्टिं ददाति', श्वः परश्वः कं मृतकं भक्षयिष्यामीति ॥ ५७७ ।।
578) [ गृहीत्वा सकलग्रन्थं मोक्षं ध्यायन्ति तद्गतमनसः । वेश्या मुनिसहक्षा नित्यमेव कवलित( कपालिका )हस्ताः ।। वेश्या मुनिसदृश्यः । कथं, तदेव दर्शयति । गृहीत्वा सकलग्रन्थमर्थ, मोक्षं तस्माद् व्यसनिनो ध्यायन्ति । किंविशिष्टाः । तद्गतमनसः । पुनः किंविशिष्टाः । नित्यमेव कवलितहस्ताः कवलितुमेव भक्षितुमेव हस्तौ यासां ताः। मुन. योऽप्येवंविधाः । सकलग्रन्थं शास्त्रं गृहीत्वा कण्ठस्यं विधाय, आगमादिकं ज्ञात्वा, मोक्षं शिवं ध्यायन्ति । तद्गतमनसस्तस्मिन्मोक्ष एव गतं मनो येषां ते तथा । नित्यं कपालिकाहस्ताः ।। ५७८ ।।
579) [ न खलु कस्यापि ददति धनमन्यं ददतमपि तथा निवारयन्ति । अर्थाः किं कृपणस्थाः स्वस्थावस्थाः स्वपन्तीव ॥ ] न खलु कस्यापि ददति धनं,धनं ददानमन्यं निवारयन्ति । अर्थाः किं कृपणस्थाः शास्त्रावस्थाः ( ! स्वस्थावस्थाः ) श्रूयन्ते ( ? स्वपन्ति ) इव ।। ५७९ ।।
____580) [ निखनन्ति धनं धरणीतल इति ज्ञात्वा कृपणजनाः । पाताले गन्तव्यं तद्गच्छत्वग्रस्थानमपि ॥] कृपणजना इति ज्ञात्वा धनं धरणीतले ___ 1G, I add अत एव श्मशानशिवासदृक्षा रूपाजीवा । सापि एक मृतकं भक्षयति । अन्यच्च कटाक्षनिरीक्षितं विधत्ते । अन्यस्य च दृष्टिं ददाति ।

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१५८
वज्जालग्गं [581 : ६०.३581) करिणो हरिणहरवियारियस्स दीसंति मोत्तिया कुंमे ।
किविणाण नवरि मरणे पयड च्चिय हुंति भंडारा ॥३॥ 582) परिमुसइ करयलेण वि पेच्छइ अच्छीहि तं सया किविणो।
आलिहियभित्तिबाउलयं व न हु भुंजिउं तरह ॥ ४॥ 583) पुच्छिज्जंता नियपरियणेण पयडंति नेय तं अत्थं ।
संतं पि धणं नत्थि त्ति जे भणंति' ते महाधीरा ॥५॥ 584) अत्थं धरंति वियला न देति पूयंति सयलभूयाई।
पुण्णक्खएण झिजइ न संपया चायभोपण ॥६॥ निक्षिपन्ति । इति किम् इत्याह । अमीभिः ( ? अस्माभिः ) पाताले गन्तव्यं ततोऽग्रतोऽपि गच्छतु ।। ५८० ।।
581) [ करिणो हरिनखरविदारितस्य दृश्यन्ते मौक्तिकानि कुम्भे । कृपणानां केवलं मरणे प्रकटान्येव भवन्ति भाण्डागाराणि ।।] हरिनखरविदारितस्य करिणः कुम्भे मौक्तिकानि दृश्यन्ते । कृपणानां मरणे प्रकटानि भवन्ति भाण्डागाराणि केवलम् ।। ५८१ ।।
582) [ परिमृशति करतलेनापि पश्यत्यक्षिभ्यां तत्सदा कृपणः । आलिखित भित्तिपञ्चालिकामिव न खलु भोक्तुं शक्नोति ॥ ] कृपणस्तद् धनं करतलेन प्रोञ्छति, अक्षिभ्यां पश्यति सदा सर्वदा । आलिखितभित्तिचित्रपुत्रिकामिव न खलु भोक्तुं प्रभवति ।। ५८२ ॥
583) [ पृच्छ्यमाना निजपरिजनेन प्रकटयन्ति नैव तमर्थम् ।। सदपि धनं नास्तीति ये भणन्ति ते महाधीराः ॥ ] निजपरिजनेन पृच्छयमाना अर्थं नैव प्रकटयन्ति । सदपि विद्यमानमपि धनं नास्तीति ये भणन्ति ते महाधीराः कथ्यन्ते । विद्यमानमपि धनमपलपितुं न शक्यत इति भावः ॥ ५८३ ॥
584) [ अर्थं धरन्ति विकला न ददति पूजयन्ति सकलभूतानि । पुण्यक्षयेण क्षीयते न संपत् त्यागभोगाभ्याम् ॥ ] विकला अर्थं धरन्ति, न ददति, पूजयन्ति भूतानि मम धनं क्वापि मा गच्छत्विति । यतः संपत् पुण्यक्षयेण क्षीयते, न त्यागभोगाम्याम् ॥ ५८४ ॥
1 B, C, G, I, Laber जे भयंता महाधीरा

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१५९
Winnnn
-588 : ६१.३ ]
उडवज्जा 585) देमि न कस्स वि जंपइ उद्दारजणस्स विविहरयणाई।
चाएण विणा वि नरो पुणो वि लच्छीइ पम्मुक्को ॥७॥
६१. उड्डवज्जा [कूपखनकपद्धतिः] 586) छुहइ दढं कुद्दालं अइगमणे आउलं व पेल्लेइ ।
विलिहइ दो वि तडीओ आणइ हियपाणियं उड्डो॥१॥ 587) सिरजाणुए' निउत्तो उड़ो हत्थेण खणणकुसलेण ।
कुद्दालेण य रहियं कह उड्डो आणए उययं ॥२॥ 588) निद्दयकुद्दालयमझ बहुलुच्छलंतजलसोत्तं।
उड्डो लद्धप्फरिसो भरियं पि न मेल्लए वाविं ॥३॥ 585) [ ददामि न कस्यापि वदति उदारजनस्य विविधरत्नानि ।। त्यागेन विनापि नरः पुनरपि लक्ष्म्या प्रमुक्तः ॥ ] ददामीति धनं न कस्याप्यग्रत उदारजनस्य निवेदयति । कानि । विविधरत्नानि । त्यागेन विनापि नरः पुनरपि लक्ष्म्या प्रमुक्तः ॥ ५८५ ॥
586) [ क्षिपति दृढं कुद्दालमतिगमन आकुलमिव प्रेरयति । विलिखति द्वे अपि तटयावानयति हृदयेप्सितपानीयं खनकः ॥ ] उड्डो तडागखनकः । दृढं यथा स्थात् तथा कुद्दालं कुशीं भमौ प्रक्षिपति । अतिगमन आकु-- लमिव प्रेरयति । विलिखति द्वे अपि तटयौ, आनयति हृदयेप्सितं पानीयम् । यथा कामी साधनं विनिक्षिप्य द्वे तटयौ भगस्य विलिख्य, हृदयेप्सितं. पानीयमानयति द्रावयतीत्यर्थः ॥ ५८६ ॥
587) [ शिरोजानुके नियुक्तः खनको हस्तेन खननकुशलेन । कुद्दालेन च रहितं कथं खनक आनयत्युदकम् ॥ ] कथम् उड्ड आनयति उदकम् । किंविशिष्टः । शिरोजानुके नियुक्तः । हस्तेन खननकुशलेन, कुद्दालेन रहितम् ॥ ५८७ ॥
588) [ निर्दयकुद्दालकमध्यबहुलोच्छलज्जलस्रोतसम् । खनको लब्धस्पशों भृतामपि न त्यजति वापीम् ॥] उड्डो लब्धस्पर्टी भृतामपि वापी न त्यजति, पुनश्चिखनिषति । किंविशिष्टां वापीम् । निर्दयकुद्दालकम'ध्यबहुलो
1G,I सिरि जाणुए 2 G, I Laber कुद्दालयहत्थमज्झ 31 निर्दयकुद्दालहस्तकमध्य

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-१६०
वजालग्गं
[589. : ६१४.589) कुद्दालघायघणताडणेण पज्झरइ वसुह न हु चोज। सो उड्डो जस्स वि दसंणेण वडवा जलं देइ ॥४॥
६२. कण्हवज्जा [कृष्णपद्धतिः] 590) 'कुसलं राहे' 'सुहिओ सि कंस' कंसो कहि' 'कहिं राहा'।
इय बालियाइ भणिए विलक्खहसिरं हरिं नमह ॥१॥ 591) तं नमह जस्स गोट्टे मयणाणलतावियाउ गोवीओ।
पायडकंठग्गहमग्गिरीउ रिटं पसंसति ॥२॥
च्छलज्जलस्रोतसम् । यथा कश्चन कामुको लब्धसुखो निर्दयालिङ्गनबहुलोच्छलद्रेतसं नारी द्रवीभूतामपि पुनरालिङ्गति ।। ५८८ ॥
____589) [ कुद्दालघातघनताडनेन प्रक्षरति वसुधा न खल्वाश्चर्यम् । स "खनको यस्य दर्शनेन वडवा जलं ददाति ॥ ] वसुधा पृथ्वी कुद्दालघातघनताडनेन यत् प्रक्षरति, तन्न खल्वाश्चर्यकारि । स उड्डो यस्य दर्शनेनैव वडवा जलं ददाति । अयमर्थः । नारी द्वादशांगुलिप्रमाणलिंगदृढघातेन यत् प्रस्रवति तन्नाश्चर्यकारि । यस्य दर्शनेनैव द्रवति स कामुकः कुशलः ।। ५८९ ॥
590) [ 'कुशलं राधे' 'सुखितोऽसि कंस ' ' कंसः क्व ' 'क्व "राधा' । इति बालिकया भणिते विलक्षहसनशीलं हरिं नमत ।। ] कुशलं राधे, सुखितोऽसि कंस, कंसः क्वात्र, क्वात्र राधा । इति बालिकया भणिते विलक्षहसनशीलं हरिं नमत । अयमर्थः । कयाचन इति गोत्रस्खलिते हरिरुक्तिप्रत्युक्तिकया एवमुच्यते स्म । हरिः कांचन गोपबालिकां राधानाम्नालपति स्म । 'कुशलं राधे' । तर्हि सा क्रोधाविष्टा ' सुखितोऽसि कंस' इति हरि प्रत्यवादीत् । ततो भगवान् सचमत्कारं परावृत्य ' कंसः क्वात्र' इति पप्रच्छ । ततः सा, 'राधिकापि कात्र' इति प्रत्युत्तरमदादिति ॥५९०॥
591) [तं नमत यस्य गोष्ठे मदनानलतापिता गोप्यः । प्रकटकण्ठग्रहमार्गणशीला अरिष्टं प्रशंसन्ति ॥ ] तं नमत हरिं, यस्य हरेगोष्ठे -मदनानलतापिता गोप्योऽरिष्टं वृषभासुरं प्रशंसन्ति । यतः प्रकटकण्ठग्रहण

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-594 : ६२.५]
कण्हवजा 592) कण्हो जयइ जुवाणो राहा उम्मत्तजोव्वणा जयइ ।
जउणा बहुलतरंगा ते दियहा तेत्तिय' च्चेव ॥३॥ 593) तिहुयणणमिओ वि हरी निवडइ गोवालियाइ चलणसु ।
सचं चिय नेहणिरंधलेहि दोसा न दीसंति ॥४॥ 594) कण्हो कण्हो निसि चंदवजिया निबिडवेडिसा जउणा।
भमरी होहिसि जइ, लहसि पुत्ति वयणस्स गंधेण ॥५॥
मार्गणशीलाः । धन्योऽसि वृषभराज यदागमनव्याकुलतयामुष्य सुभगयुवावतंसस्य हरेः सकलजनप्रत्यक्षमेव गाढकण्ठग्रहम् अलप्स्महि ॥ ५९१ ॥
592) [ कृष्णो जयति युवा राधोन्मत्तयौवना जयति । यमुना बहुलतरङ्गा ते दिवसस्तावन्त एव ।। ] कृष्णो जयति युवा, राधोन्मत्तयौवना जयति । यमुना बहुलतरङ्गा ते दिवसास्त एवाभवन् । कोऽर्थः । कृष्णः कपाटवक्षाः पुरार्गलादीभुजः कमलदलनेत्रः । राधिकापि चम्पककलिकागौरागी, कठिनकुचयुगलनिरुद्धवक्षःस्थला, कमलमृणालबाहुवल्लिर्मुखचन्द्रचन्द्रिकाभयादिव लग्नतमोनिकुरुंबकेशपाशा । द्वावप्येतौ यमुनायां चिरं चिक्रीडतुर्येषु दिवसेषु ते तादृशा दिवसास्तदानीमभूवन्न तु इदानीमिति॥ ५९२ ॥
593) [ त्रिभुवननमितोऽपि हरिनिपतति गोपालिकायाश्चरणयोः । सत्यमेव स्नेहान्र्दोषा न दृश्यन्ते || ] त्रिभुवन मितो हरिनिपतति गोपालि. कायाश्चरणयोः । अहो आश्चर्यम् । अथवा सत्यमेव स्नेहान्धैर्दोषा न दृश्यन्ते । हरिस्त्रिभुवननतोऽपि " अहं किमिति नीचगोपालिकाचरणयोनिपतामि" इति जानानोऽपि स्नेहपाशयन्त्रितः पतत्येव ।। ..९३ ॥
594) [ कृष्णः कृष्णो निशा. चन्द्रवर्जिता निबिडवेतसा यमुना । भ्रमरी भविष्यसि यदि, लभसे पुत्रि वदनस्य गन्धेन ।।] काचन गोप्यम्बा कस्याश्चित् कृष्णविरहार्दिताङ्गया गोप्या अग्रे कृष्णलाभोपायं निवेदयति । कृष्णस्तावत्कृष्णस्तापिच्छच्छविः । निशा च चन्द्रवर्जिता । स्वभावत एव
. 1 G, I ततिओ च्चेव ( तत्तिय च्चेव) 2G, I ते दिवसास्तादृशा एवाभूवन् । मतु इदानीं सन्ति।
वल ११

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[ 595 : ६२.६
595) केसिवियारणरुद्विरुल्लकुप्परुग्धसण लंछणग्धवियं । न मुएइ कण्ह जुण्णं पि कंचुयं अज्ज वि विसाहा ॥ ६ ॥ 596) राहाइ कवोलत लुच्छलंत जोण्हाणिवायधवलंगो । रहर हसवावडाए धवलो आलिंगिओ कण्हो ॥ ७ ॥
१६२
I
तावज्जनार्दनो भिन्नाञ्जनचयोपमः, तत्रापि सूचिभेद्यान्धकारप्राग्भारभरिता रात्रिः । अपरं च । यदि पन्थास्त्रुटितो' भवेत् तदा भगवान्न प्राप्यत एवे - त्याह- निबिडवेतसा यमुना । सा च कालकाया कालजला कालियव्यालकुलं यमुना निरन्तरतरणिनिरुद्धसरणिः । अत एवाह । हे पुत्र भ्रमरी भव यदि वदनगन्धेन - भगवतः किल वदनोच्छ्रासः कमलकिञ्जल्कपुञ्जसब्रह्मचारी वर्तते तेन वदनगन्धेन यदि निजचित्तचौरं तम् उभयथाप्यनङ्गजनकं प्रामोषीति ॥ ५९४ ॥
―
ww
वज्जालगं
595) [ केशि विदारणरुधिरार्द्रकूर्परोद्धर्षणलाञ्छनार्चितम् । न मुञ्चति कृष्ण जीर्णमपि कञ्चुकमद्यापि विशाखा ।। ] हे कृष्ण । विशाखा गोपीभेदः । जीर्णमपि कञ्चुकमद्यापि न त्यजति । अमोचने कारणमाह । केशिनस्तुरंगदानवस्य यद्विदारणं, तेन यद्रुधिरं, तेनार्दो योऽसौ कूर्परः - 'कुहणी इति लोके - तस्योद्वर्षणेन यल्लाञ्छनं तेनार्चितम् । केशिदानवमारणरुधिरार्द्रकूपर लाञ्छनार्धितम् । दानव रुधिराक्तकूर्परगाढा लिङ्गनजनित लाञ्छनं कञ्चुकमद्यापि न त्यजति विशाखा । एतेन दानवारेर्नारायणस्य सुभटप्रकाण्डस्य वल्लभास्मीति गर्वायते स्म ।। ५९५ ।।

596) [ राधया कपोलतलोच्छलज्ज्योत्स्ना निपातधवलाङ्गः । रतिरभसव्यापृतया धवल आलिङ्गितः कृष्णः ।। ] कयाचिद् गोप्या रतिरभसव्यापृतया कृष्णोऽपि धवल आलिङ्गितः । किंविशिष्टः । राधायाः कपोलतलोच्छलज्ज्योत्स्नानिपातधवलाङ्गः । एतेन राधाकपोलतलयोश्वाकचवयं वर्ण्यते स्म ॥ ५९६ ॥
1 G, I यदि पन्थाः स्थपुटितो ( uneven, full of ups and downs) भवेत्
,

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-599 : ६९.१०]
कण्हवज्जा
597 )
धवलं धवलच्छीप महुरं महुराउरीइ मज्झम्मि । तकं विकंतीप कण्हो कण्हो त्ति वाहरिओ ॥ ८ ॥ 598) सच्चं चेय भुयंगी विसाहिया कण्ह तण्हडा होइ । संते विविणयतणए जीए धुम्माविओ तं सि ॥ ९ ॥ 599 ) केसव पुराणपुरिसो सच्चं चिय तं सि जं जणो भणइ । जेण विसाहियाए भमसि सया हत्थलग्गाए ॥ १० ॥
1
597) [ धत्रलं धत्रलाक्ष्या मधुर मथुरापुर्या मध्ये | तक्रं विक्रीणत्या कृष्णः कृष्ण इति व्याहृतम् ॥ ] कयाचिच्चञ्चलाक्ष्या' मधुरं यथा स्यात् तथा मथुरापुर्यामध्ये धवलं श्वतं तत्रं मथितं विक्रीणानया कृष्णः कृष्ण इति व्याहृतम् । एतेन किमुक्तं भवति । भगवति गतचित्ता धवलमपि त कृष्णमिति भगवतो नाम गृह्णाति स्मेति ॥ ५९७ ॥
१६३
1
I
598) [ सत्यमेत्र भुजङ्गी विशाखा कृष्ण तृष्णका भवति । सत्यपि विनतातनये यया धूर्णितस्त्वमसि ॥ ] हे कृष्ण', एव निश्वयेन विशाखातव कल - सत्यं भुजङ्गी । किंविशिष्टा । विषाधिका । विषेणाधिका विषाधिका । सत्यं भुजङ्गीति को भावः । भुजङ्गीति प्रोक्तेन सिद्धं सत्यमे - तद् रहस्यम् । यया त्वं सर्वदापि घूर्णितोऽसि । किंविशिष्टस्त्वम् । स्वाधीनविनतातनयः । विनतायास्तनयो विनतातनयो वैनतेयो गरुडः । यस्य भगवतो वाहनं गरुडस्तस्य भुजङ्गी किं करोति । यस्य नामसंकीर्तनेनैव कुलनागा धनं ( निधनं ) प्रयान्ति, तस्मिन् गरुडे वाहने विद्यमानेऽपि सा विशाखा भुजङ्गी भगवन्तं त्वां घूर्णयति । तदा सा विशाखा नाम तव कलत्रं कथं सत्यं भुजङ्गी न । अत एव सत्यं भुजङ्गी ॥ ५९८ ॥
599 ) [ केशव पुराणपुरुषः सत्यमेव त्वमसि यज्जनो भणति । येन विशाखया भ्रमसि सदा हस्तलग्नया || ] हे केशव' हे वासुदेव जनो
1 G, I धवलाक्ष्या 2 G, I present the following abridged version of the commentary हे कृष्ण सत्यं विशाखा भुजंगी एव सर्पिण्येव, बिलासिन्येव । यया विनतातनये गरुडे सत्यपि त्वं घूर्णापितोऽसि । 3 The commentary on this gāthā runs as follows in B, G, I हे केशव सत्यमेव त्वं पुराणपुरुषोऽसि यज्जनो भणति । येन हेतुना भ्राम्यसि सदा हस्तलग्नया विशाखया यष्टया, अथ च विशाखया गोपीभेदेन सदा हस्तलग्नया परिभ्रमति । एतेन कसारातिर्निमेषान्तरमपि विशाखां गोपीं न परित्यजति, अतिवाल्लभ्यात् तस्या इत्यर्थः ।

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१६४
वज्जालगं
[ 600 : ६२.११
600) किसिओ सि कोस केसव किं न कओ धन्नसंगहो मूढ । कत्तो मनपरिओसो विसाहियं भुंजमाणस्स ॥ ११ ॥
601 ) विहडउ मंडलिबंधो भज्जउ रासो न मुच्चए कण्ह । नवसिय सहि लद्धो तुह हत्थो मज्झ हत्थेण ॥ १२ ॥ 602) कण्हो देवो देवा वि पत्थरा सुयणु निम्मविज्जंति । अंसूहि न मउइज्जति पत्थरा किं व रुग्णेण ॥ १३ ॥
लोक इति भणति । इतीति किम् । अयं पुराणपुरुषः डोलत्करः ( ? ), तत्सत्यमेव त्वं पुराणपुरुषः । येन कारणेन विशाखया यष्ट्या हस्तलग्नय परिभ्रमसि । ये पुराणपुरुषा भवन्ति, ते यष्टिमवलम्ब्य परिभ्रमन्तीति
1 भावः ॥ ५९९ ॥
।
600 ) [ क्रशितोऽसि कस्मात्केशव किं न कृतो धन्यासंग्रहो ( धान्यसंग्रहो ) मूढ । कुतो मनः परितोषो विशाखिकां विषाधिकं ) भुञ्जानस्य ॥ ] हे मूढ मूर्ख केशव किमिति कृशोऽसि । किं न कृतो धान्यसंग्रहः । कुतो मनः परितोषो विसाधितं भुञ्जानस्य । पक्षे । किमिति कृशोऽसि । किं न कृतो धन्यानां संग्रह: । विशाखिकां गोपीमुपभुञ्जानस्य कुतो मनः परितोषः । रुच्यं वस्तु यथा यथा भुज्यते तथा तथा तृष्णा वर्धतेतराम् । यो नित्यं विसाधयति' तस्य कुतो मनः परितोषः ॥ ६०० || 601 ) विघटतां मण्डलीबन्धो भज्यतां रासो न मुध्यते कृष्ण । उपयाचितकशतैर्लब्धस्तव हस्तो मम हस्तेन ।। ] काचिद् गोपी कथयति । हे कृष्ण मण्डलीबन्धो विघटतु । रासो भज्यताम् । न मुध्यते तव हस्तो मम हस्तेन नवसियस एहि लद्धो । पूर्णे मनोरथे यद् देवेभ्यो दीयते तत् नवसितम् । नवसितानां शतेन लब्धो मम हस्तेन तव हस्तः । परितुष्टदेवाद् वरसहस्रेण प्राप्तं हस्तं तावकीनं न मुखामीति ॥ ६०१ ।।
602) [ कृष्णो देवो देवा अपि प्रस्तराः सुतनु निर्माध्यन्ते । अश्रुभिर्न मृदूक्रियन्ते प्रस्तराः किं वा रुदितेन ॥ ] काचिगोपी खण्डिता मानमवलम्ब्य सुचिरं रुदती कयाचन सख्यैवमुध्यते । हे सुतनु कृष्णो देवः कथ्यते । देवाश्च प्रस्तरा निर्मायन्ते । अत एवाश्रुभिर्न मृदूभवन्ति प्रस्तराः । 1 G विशोधयति

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- 606: ६३.१ ]
रुद्द वज्जा
603) महुरारजे वि हरी न मुयइ गोवालियाण तं पेम्मं । खंडति न सप्पुरिसा पणयपरूढाइ पेम्माई ॥ १४ ॥ 604) सच्चं चिय चवइ जणो अमुणियपरमत्थ नंदगोवालो | थणजीवणो सि केसव आभीरो नत्थि संदेहो ॥ १५ ॥ 605) संभरसि कण्ह कालिंदिमजणे मह कडिल्लपंगुरणं । एहि महुरारज्जे आलवणस्सावि संदेहो ॥ १६ ॥
६३. रुद्दवजा [ रुद्रपद्धतिः ]
606) रइकलहकुवियगोरीचलणा हयणिवडिए जडाजूडे । निवडतचंद रुंभणविलोलहत्थं हरं नमह ॥ १ ॥
किं वा रुदितेन । पाषाणसदृशहृदयोऽयं न तव रोदनैर्मृदुहृदयो भवति ॥ ६०२ ॥
१६५.
603 ) [ मथुराराज्येऽपि हरिर्न मुञ्चति गोपालिकानां तत्प्रेम । खण्डयन्ति न सत्पुरुषाः प्रणयप्ररूढानि प्रेमाणि ।। ] हरिगपालिकानां तत् प्रेम न मुञ्चति । क । मथुराराज्ये प्राप्ते । युक्तोऽयमर्थः । ये सत्पुरुषास्ते प्रणय प्ररूढानि प्रेमाणि न खण्डयन्ति ॥ ६०३॥
604 ) [ सत्यमेव वदति जनोऽज्ञातपरमार्थो नन्दगोपालः । स्तन्यजीवनोऽसि केशवाभीरो नास्ति संदेहः ॥ ] ॥ ६०४ ॥
605 ) [ संस्मरसि कृष्ण कालिन्दीमज्जने मम कटीवस्त्रप्रावरणम् | इदानीं मथुराराज्य आलपनस्यापि संदेह: ॥ ] काचन बाल्यक्रीडासखी गोपी -कृष्णमुपालभते । हे कृष्ण कालिन्दीमज्जने यमुनाजलक्रीडायां मवस्त्रपरिधानं यत् त्वया भ्रमेण मदूवस्त्र परिहितम् । ( तत् स्मरसि किम् | ) इदानीं मथुराराज्ये त्वया प्राप्ते सति, आलपनस्यापि संदेहः || ६०५ ॥
1
}
606) [रतिकलह कुपितगौरी चरणाहतनिपतिते जटाजूटे। निपतचन्द्ररोधन विलोलहस्तं हरं नमत ||] रतिकलह कुपितगौरीचरणाहत निपतिते' जटाजूटे, अत एव निपतच्चन्द्रधारण विलोलहस्तं हरं नमत || ६०६ ॥
1 I चरणाइतिनिपतिते

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१६६
607 ) परिहासवासछोडणकर किसलयरुद्धणयणजुयलस्स । रुइस्स तइयणयणं पव्त्रइपरिचुंबियं जयइ ॥ २ ॥ 608) संझासमए परिकुविय गोरिया मुद्दविहडणं विउलं । अद्धुम्मिलपलोयंत 'लोयणं तं हरं नमह ॥ ३ ॥ 609 ) चंदाहयपडिबिंबाई' जाइ मुक्कट्टहासभीयाए । गोरी माणविहडणघडंतदेहं हरं नमह ॥ ४ ॥ 610 ) नमिऊण गोरिवयणस्स पल्लवं ललिय कमलसरभमरं । कयरइमयरंदकलं ललियमुहं तं हरं नमह ॥ ५ ॥
वज्जालगं
607) [ परिहासवासोमोचनकर किसलयरुद्ध नयनयुगलस्य । रुद्रस्य तृतीयनयनं पार्वतीपरिचुम्मितं जयति ।। ] रुद्रस्य तृतीयं नयनं जयति सर्वोत्कर्षेण वर्तते । किं विशिष्टम् । पव्वइपरिचुंबियं पार्वत्या परिचुम्बितं परि समन्ततोभावेन चुम्बितम् । चुम्बने कारणमाह । परिहासेन खेलनेन यद् वासरछोटनं तस्मात् कारणात् कर किसलयाभ्यां रुद्धं नयनयुगलं यस्य रुद्रस्य । अयमर्थः । खेलया गौर्यूरुमूल नितम्ब बिम्बकुचयुगला दिदिदृक्षुरीश्वरो वसनग्रन्थिच्छोनमकार्षीत् । तस्मिन् कृते ममाङ्गयष्टिं मासौ पश्यत्वित्यबलात्वादन्यत् कर्तुमपारयन्ती तस्यैव नयनयुगलं पाणिनलिनयुगलेन पिदधे । पश्चादेकं कृतेऽपि तार्तीयललाटलोचनेन मां द्रक्ष्यतीत्युपायान्तरमपश्यन्ती तन्नयनम् अनिस्तेति' ( ? ) ।। ६०७ ॥
- 608 ) [ सन्ध्यासमये परिकुपितगौरीमुद्राविघटनं विपुलम् | अर्धोमीलप्रलोकयल्लोचनं तं हरं नमत || ] ।। ६०८ ॥
[ 607 : ६३.२
609) [ चन्द्राहतप्रतिबिम्बाया यस्या मुक्ताट्टहासभीतायाः । गौर्या मानविघटन घटमान देहं हरं नमत ।। ] हे लोका हरं नमत । किंविशिष्टं हरम् । मानविघटनघटमान देहम् । कस्याः । गौर्याः । किंविशिष्टायाः । मुक्ताट्टहासभीतायाः । चन्द्राहतप्रतिबिम्बाया यस्याः ।। ६०९ ।।
610) [ नत्वा गौरीवदनस्य पल्लवं ललितकमलसरोभ्रमरम् । कृतरतिमकरन्दकलं ललितमुखं तं हरं नमत || ] ललितमुखं तं हरं नमत
3 G अनिस्त
1 G लोयंत 2G वंदा हयपडिबिंगाए 4 G चण्डाहतप्रतिबिम्बाया

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-613:६४.३] हियालीवज्जा
६४. हियालीवजा [हृदयवतीपद्धतिः] 611) विवरीयरया लच्छी बंभं दहळूण नाहिकमलत्थं ।
हरिणो दाहिणणयणं रसाउला कीस झंपेइ ॥१॥ 612) ढक्कसि हत्थेण मुहं जं जंपसि अणिमिसं पलोयंतो।
हसिरं च वहसि वयणं तुह नाह न निवुया दिट्ठी॥२॥ 613) जइ सा सहीहि भणिया तुज्झ मुहं पुण्णचंदसारिच्छं ।
ता कीस मुद्धडमुही करेण गंडस्थलं पुसइ'॥३॥
किंविशिष्टम् | कृतरतिमकरन्दकलम् । नत्वा गौरीवदनस्य (पल्लव) ललितकमलसरोभ्रमरम् ॥ ६१०॥
611) [ विपरीतरता लक्ष्मीब्रह्माणं दृष्ट्वा नाभिकमलस्थम् । हरेदक्षिणनयनं रसाकुला कस्मास्पिदधाति ॥] विपरीतरता लक्ष्मी भिकमलस्थितं ब्रह्माणं दृष्टया हरेर्नारायणस्यैव दक्षिणं नयनं रसाकुला सती कथं पिदधाति । इदमुत्तरमत्र कथयन्ति पूर्वविदः । लक्ष्मीः किल कामार्ता ब्रह्माणमपि नाभिकमलस्थितं दृष्टा सुरतसुखं त्यक्तुमपारयन्ती लज्जामज्जद्वदनकमला कथमसौ परमेष्ठी मामेवंकुर्वाणां द्रक्ष्यतीति चिन्ताचान्तचित्ता, "हुँ ज्ञातम् , अस्य भगवतो नयनद्वयी किल सूर्याचन्द्रमसौ। तर्हि यत्र सूर्यस्तत्र कमलं विकसति, तस्मिंश्चास्तमयमाने पयोजमपि संकुचति । अतो नाभिपाथोरुहं नारायणदक्षिणनयनसूर्याच्छादनेन संकुचेदिति (दक्षिण )नयनं पिदधे भगवत्युदधिजेति ।। ६११॥
612) [छादयसि हस्तेन मुखं यज्जल्पस्यनिमिषं प्रलोकयन् । हसनशीलं च वहसि वदनं तव नाथ न निर्वृता दृष्टिः ।। ] पिदधासि यद् हस्तेन मुखम् , अनिमिषं प्रलोकयन् यज्जल्पसि, हसनशीलं यद्वदनं वहसि, हे नाथ तव न निर्वृता दृष्टिः । एतावता सापराधो भवानिति ।। ६१२॥
613) [ यदि सा सखीभिर्भणिता तव मुखं पूर्णचन्द्रसदृक्षम् । तत् कस्मान्मुग्धमुखी करेण गण्डस्थलं प्रोञ्छति ॥] यदि सा सखीभिरेवं भणिता। कथम् । हे सखि तव मुखं पर्णिमाचन्द्रसदृक्षम् । इदानीं ततः
1G, I फुसइ 2G संकुचत्तिति

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वज्जालगं
614) अच्छी हि पई सिहिणेहि दियवरं गुरुवणं नियंबेण । तिनि वि जूरेइ वहू न याणिमो केण कज्रेण ॥ ४ ॥
615 ) जइसा पइणा भणिया तिलयं विरपमि अत्तणो (? अत्तणा) तुज्झ । ता कीस मुद्धमुही हसिऊण परम्मुही ठाइ ॥ ५ ॥ 616) हियर रोगिण्णं पायपहारं सिरम्मि पत्थंतो । तह उत्ति पिओ माणसिणीइ थोरेंसुअं रुण्णं ॥ ६ ॥
१६८
किमिति सा मुग्धमुखी स्वकरेण गण्डस्थलमुत्पुंसयति । इदमुत्तरम् । मम मुखं तावत् केतकी कर्पूरधूलिधवलं, पूर्णिमाचन्द्रश्च मृगलक्ष्मदूषितः । ततो मम गण्डस्थले कुतस्त्यं कज्जलं लगितं, यन्मुखमृगाङ्कलक्ष्मणानुमिमीत इयमिति ॥ ६१३ ॥
[ 614 : ६४.४
614 ) [ अक्षिभ्यां पतिं स्तनाभ्यां द्विजवरं गुरुजनं नितम्बेन | त्रीण्यपि निन्दति वधूर्न जानीमः केन कार्येण || ] अक्षिभ्यां पतिं, स्तनाम्यां द्विजवरं, गुरुजनं श्वशुरादि नितम्बेन त्रीण्यपि जूरेइ निन्दतीति यावद् वधूः, तद्वयं न जानीमः केन कार्येणेति । आभ्यां स्तनाभ्यां निरुद्धत्वाद् हृदयस्य, अमुष्य ब्राह्मणस्य नमस्कारसूचकं मम शिरोनमनं न भवतीति किमित्यागादसाविति । अमुना नितम्बेन दुर्वहेण मम त्वरितं गमनं न संगच्छते श्वशुरादेः स्पर्शः कथं रक्षितव्य इति ॥ ६१४ ॥
1
615 ) [ यदि सा पत्या भणिता तिलकं विरचयाम्यात्मनस्तव ( विरचयाम्यात्मना तत्र ) । तत् कस्मान्मुग्धमुखी हसित्वा पराङ्मुखी तिष्ठति ॥ ] यदि सा पत्या भणिता । इति किम् ( किमिति ) । आत्मनस्तव तिलकं विरचयामि ततः सा मुग्धमुखी किमिति हसित्वा पराङ्मुखी भवति । इदमुत्तरम् । पतिस्तस्यास्तिलककरणव्याजेन मुखं चुचुम्बिषति । सा च "अहमिदानीमृतुमत्य स्मि, पश्य रुधिराक्तं मम वासः" इति पराङ्मुखीभूय दर्शनम् ।। ६१५ ॥
"
616) [ हृदये रोषोद्गीर्णं पादप्रहारं शिरसि प्रार्थयमानः । तथैवेति प्रियो मनस्थिन्या स्थूलाश्रुकं रुदितम् ॥ ] हृदये रोषोद्गीर्णं रोषादुत्थापितं पादप्रहारं भर्ता शिरसि प्रार्थयमानः, तथैव यथा मम मनसि शङ्काभूत् तथैव नान्यथेति स्थूलाश्रु यथा स्यादेवं रुदितम् । अयं भावः । अस्य
"

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-619 : ६४.९]
हियालीवज्जा 617) तं दळूण जुवाणं परियणमज्झम्मि पोढमहिलाए।
उप्फुल्लदलं कमलं करेण मउलाइयं कीस ॥७॥ 618) हंतूण वरगइंदं वाहो एक्केण नवरि बाणेण।
धुवइ सरं पियइ जलं तं जाणह केण कज्जेण ॥८॥ 619) कुंकुमकयंगरायं पडिहत्थपओहरी करंगच्छी।
सयणम्मि नावगृहइ रमणं भण केण कज्जेण ॥९॥
हृदयेऽन्या निवसति, तस्याः पादप्रहारमसौ सहिष्यते नो वेति, यावदुत्थापयति अहाँ पादं तावच्छिरसि प्रत्यैच्छत् । ततस्तथेति नान्यथा मम शङ्का। इतः परं किं करोमीति स्थूलाश्रुभी रुरोद । यतः, रुदितमुचितमस्त्रं योषितां विग्रहेषु ।। ६१६ ॥
617) [तं दृष्ट्वा युवानं परिजनमध्ये प्रौढमहिलया। उत्फुल्लदलं कमलं करेण मुकुलीकृतं कस्मात् ॥] प्रौढयुवत्या परिजनमध्ये तं लोकोत्तर युवानं दृष्टा, उत्फुल्लदलं कमलं करेण मुकुलीकृतं कुतः कारणात् । भावोऽयम् । परिजनमध्यस्थितं पूर्वमेव याचितसुरतं वल्लभमव टोक्य कथं प्रत्युत्तरयामीति करेण कलितं लीलान लिनं मुकुलयामास । सूर्यास्तमनेऽमूनि मुकुलीभविष्यन्ति, ततः परं त्वया समागन्तव्यम् इति कमलमुकुलने हेतुः ।। ६१७ ।।
618) [हत्वा वरगजेन्द्रं व्याध एकेन केवलं बाणेन । धावति शरं पिबति जलं तज्जानीत केन कार्येण ॥] व्याध एकेनैव बाणेन वरगजेन्द्र हत्वा शरं धावति, जलं' च पिबति, तज्जानीत केन कार्येण । अयं भावः । एकेनैव बाणेन वरगजेन्द्रहनने मम शक्तिरस्ति । मा जानातु कोऽपि विषाक्तेन शरेणामुं मत्तहस्तिनं जघानेति । शरप्रक्षालनपिबनं ( ? शरप्रक्षालनजलपानं ) प्रत्ययाय', विषाक्तशरजले पीते ममैवापि मृत्युभवतीति ॥६१८॥
619) [ कुङ्कुमकृताङ्गरागं परिपूर्णपयोधरा कुरङ्गाक्षी। शयने नावगहति रमणं भण केन कार्येण || ] कुंकुमकृताङ्गरागं रमणं शयने नावगह ति कुंभिकुंभपयोधरा कुरङ्गाक्षी, तद्भण केन कार्येण । कुंकुमरागोऽप्यङ्ग-. स्पर्शसुखान्तराय आवयोर्मा भूदिति ॥ ६१९ ॥
1I तज्जलम् , 2 I शरप्रक्षालनमपि जनप्रत्ययाय

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२७०
वज्जालग्गं
[620 : ६४.१.
620) सालत्तयं पयं ऊरुपसु तह कज्जलं च चलणेसु।
पट्टीइ तिलयमालं वहंत कह से रयं पत्तो ॥१०॥ 621) अहिणवपेम्मसमागमजोव्वणरिद्धीवसंतमासम्मि।
पवसंतस्स वि पइणो भण कीस पलोइयं सीसं ॥ ११ ॥ 622) जइ देवरेण भणिया खग्गं घेत्तूण राउले वञ्च ।
ता कीस मुद्धडमुही हसिऊण पलोअए सेज्जं ॥ १२॥ 623) जइ सासुयाइ भणिया पियवसहिं पुत्ति दीवयं देहि।
ता कीस मुडमुही हसिऊण पलोयए हिययं ॥ १३॥
620) [ सालक्तकं पदमोंस्तथा कज्जलं च चरणयोः । पृष्छे. तिलकमालां वहन् कथं तस्या रतं प्राप्तः ॥ ] सालक्तकं पदं चरणविक्षेपमोर्वहन् , तथा कज्जलं च चरणयोः, पृष्ठयां तिलकमालां वहस्तस्या रतं सुरतं कथं प्राप्तोऽसि । एतेन तस्याः सर्वबन्धवेत्तृत्वं व्यज्यते ॥ ६२० ॥
621) [ अभिनवप्रेमसमागमयौवनर्द्धिवसन्तमासे । प्रवसतोऽपि पत्युर्भण कस्मात् प्रलोकितं शीर्षम् ॥ ] अभिनवप्रेमसमागमे यौवनऋद्धौ वसन्तमासे, एषु सत्सु प्रवसतः प्रियस्य तया प्रलोकितं शिर इति कुतो भण । उच्यते । अभिनवप्रेमसमागमो द्वयोरपि यौवनर्द्धिर्वसन्तमासे सति कथमसौ वृषभो न, यदेवं विधां मां परित्यज्य याति देशान्तर मिति शंगे अस्य शिरसि स्तो नो वा, इति शिरोऽवलोकनम् ।। ६२१ ।।
622) [ यदि देवरेण भणिता, खड्गं गृहीत्वा राजकुले व्रज । तत् कस्मान्मुग्धमुखी हसित्वा प्रलोकयति शय्याम् ।।] यदि देवरेण “खङ्गं गृहीत्वा राजकुले व्रज हे प्रजावति " इति भणिता, ततः किमिति सा मुग्धमुखी हसित्वा शय्यामालुलोके । इदमुत्तरमत्र । कौचिद् राजपुत्री विद्यते । तयोः कनिष्ठेन, प्रजावती " राजकुले राजसेवार्थ मम भ्रातुःस्थाने ब्रज" इत्युक्ता सती, अद्यामुना देवरेण विपरीतरतं मम शय्याप्रच्छादनपटस्थितचरणकुङ्कुमलाञ्छनेन ज्ञात्वा मद्भातुः कार्य त्वया कृतम् इत्यज्ञासीत् (?)। ( मद्भातुः कार्यं त्वया क्रियतामित्याज्ञापितम् ।)॥ ६२२ ॥
623) [ यदि श्वश्वा भणिता प्रियवसतौ पुत्रि दीपकं देहि । तत् कस्मामुग्धमुखी हसित्वा प्रलोकयति हृदयम् ॥ ] यदि " हे पुत्रि प्रियवसतौ

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-626 : ६५.२]
ससयवज्जा 624) जह सा सहीहि भणिया तुज्य पई सुन्नदेउलसमाणो।
ता कीस मुद्धडमुही अहिययरं गव्वमुव्वहइ ॥ १४ ॥
६५. ससयवज्जा [ शशकपद्धतिः] 625) दुरुदुल्लंतो रच्छामुहेसु वरमहिलियाण हत्थेसु।
खंधारहारिससओ व्व पुत्ति दइओ न छुट्टिहिइ ॥१॥ 6:6) तिलतुसमेत्तेण वि विप्पिएग तह होइ गरुयसंतावो।
सुहय विवज्जइ ससओ चम्मच्छएण वि वराओ॥२॥
दीपकं देहि " इति श्वश्वा भणिता, ततः किमिति सा मुग्धमुखी हसित्वा प्रलोकयति हृदयम् । इयं श्वश्रूर्मम हृदये दीपकं दापयति । प्रियस्य वासस्तावन्मम हृदये। तस्मिश्च दीपकः कथं दीयत इति हृदयावलोकनम् ॥ ६२३ ॥
624) [ यदि सा सखीभिर्भणिता तव पतिः शून्यदेवकुलसमानः। तत् कस्मान्मुग्धमुखी अधिकतरं गर्वमुद्वहति ॥ ] यदि " तव पतिः शून्यदेवकुलतुल्यः" इति सखीभिर्भणिता, ततः किमिति सा मुग्धमुखी अधिकतरं गर्वमुद्वहति । इदमत्र बीजम् । आभिर्मम भर्ता रन्तुं याचितः । ततस्ताः सुभगाः अहं नपुंसकोऽस्मीत्युत्तरयामास । ततो धन्याहं यस्या भर्तान्या न कामयत इति गर्वमुवाह ॥ ६२४ ।।
625) [ परिभ्रमन् रध्यामुखेषु वरमहिलानां हस्तेषु । स्कन्धावार-- हारिशशक इव पुत्रि दयितो न मोक्ष्यते ॥ ] रथ्यामुखेषु वरमहिलियाणा हत्थेसु वरस्त्रीणां हस्तेषु परिम्रमन् हे पुत्रि दयितो न छुट्टिहिइ है। किंविशिष्टः । खंधारहारिससओ व स्कन्धावारमध्यगतशशक इव । यथा कटकमध्य आगतः शशकः क्वापि न छुट्टति, तथा वरवनितादृष्टिगोचरीभूतस्तव भापीति ॥ ६२५ ॥
626) [ तिलतुषमात्रेणापि विप्रियेण तथा भवति गुरुसंतापः । सुभग विपद्यते शशकश्चर्मच्छेदेनापि वराकः ।। ] तिलतुषमात्रेणापि विप्रियेण तथा भवति संतापः । हे सुभग शशकश्चर्मच्छेदेनापि विपद्यते । विप्रियेणाफि विनाशकत्वात् ॥ ६२६ ॥

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वजालग्गं
[627 : ६५.३
627) इह इंदधणू इह मेहगज्जियं इह सिहीण उल्लायो।
पहिओ हारी ससओ व्व पाउसे कह न भालेइ ॥३॥ 628) जा इच्छा का वि मणोपियस्स तग्गय मणम्मि पुच्छामों।
ससय वहिल्लो सि तुमं जीविज्जइ अन्नहा कत्तो॥४॥ 629) अलिएण व सच्चेण व गेण्हसि नाम पि दङ्गमणस्स।
सुहय विवज्जइ ससओ चम्मच्छेएण वि वराओ॥५॥
६६. वसंतवज्जा [वसन्तपद्धतिः ] 630) वणयतुरयाहिरूढो अलिउलझंकारतूरणिग्योसो।
पत्तो वसंतराओ परायवरघुट्ठजयसहो ॥१॥ 627) [ इहेन्द्रधनुरिह मेघगर्जितमिह शिखिनामुल्लापः । पथिको हारी शशक इव प्रावृषि कथं न पश्यति ।। ] अत्रेन्द्रधनुरत्र मेघगर्जितम् अत्र शिखिनामुलापः । पथिको हारी शशक इव प्रावृट्काले कथं न पश्यति । प्रावृट्काले शशकपथिको दुःखिनौ भवतः ॥ ६२७ ॥
___ 628) [ येच्छा कापि मनः प्रियस्य तद्गतं मनसि पृच्छामः । शशक शीतोऽसि त्वं जीव्यतेऽन्यथा कुतः ॥ ] येच्छा कापि मनःप्रियस्य तद्गतं मनसि पृच्छामः । हे शशक त्वरितोऽसि त्वं, जीव्यतेऽन्यथा कुतः ।।६२८॥
629) [ अलीकेन वा सत्येन वा गृह्णासि नामापि दग्धगमनस्य । सुभग विपद्यते शशकश्चर्मच्छेदेनापि वराकः ।। ] अलीकेन वा सत्येन वा गृह्णासि नामापि दग्धगमनस्य । हे सुभग शशकश्चर्मच्छेदेनापि विपद्यते वराकः । प्रेमारूढं वचनेनैव कमलनालवत् त्रुट्यति, अतिकोमलत्वात् ॥ ६२९ ॥
630) [ वनकतुरगाधिरूढोऽलिकुलझङ्कारतर्य निर्घोषः । प्राप्तो 'वसन्तराजः परभृतवरघुष्ट जयशब्दः ।।] वसन्तराजः प्राप्तः । राजत्वमेव विशेषणैर्विशिनष्टि । वनतुरगाधिरूढः । अन्योऽपि यो राजा भवति स तुरगाधिरूढो भवति । अलिकुलझङ्कारतूर्यनिर्घोषः । परभृतवरघुष्टजयशब्दः 'परभृतेन वरो घुष्टो जयशब्दो यस्य सः । अन्योऽपि यो राजा भवति स 'बन्दिभिः शब्दितजयशब्दो भवति ।। ६३० ।।
___1G, I कह णु भालेइ 2G, I पेच्छामो

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-63+ : ६६.५]
वसंतवज्जा 631) परिधूसरा वि सहयारमंजरी वहउ मंजरीणामं ।
नीसेसपसूणपरम्मुहं कयं जीह भमरउलं ॥२॥ 632) उब्भिज्जइ सहयारो वियसइ कुंदो य वियसइ असोओ।
सिसिरपरिणामसुहियं' उम्मीलं पंकयं सहसा ॥३॥ 633) रुंदारविंदमंदिरमयरंदाणंदियालिरिंछोली।
रणझणइ कसणमणिमेहल व्व महुमासलच्छीए ॥४॥ 634) संधुकिज्जइ हियए परिमलआणंदियालिमालाहिं।
उल्लाहि वि दिसिमणिमंजरीहि लोयस्स मयणग्गी ॥५॥ mmmmmmmmm
631) [ परिधूसरापि सहकारमञ्जरी वहतु मञ्जरीनाम | निःशेष-- प्रसूनपराङ्मुखं कृतं यया भ्रमरकुलम् ।। ] सहकारमंजरी आम्रमंजरी परिधूसरापि मंजरीनाम वहतु, यया भ्रमरकुलं षट्पदवृन्दं निःशेषप्रसूनपराङ्मुखं कृतम् । यावत् सहकारमंजरी संजाता तावत् सकलमपि पुष्पजातं परित्यज्या तस्यामेव पतति ( भ्रमरकुलम् ) ।। ६३१ ॥
632) [ उद्भिद्यते सहकारी विकसति कुन्दश्च विकसत्यशोकः । शिशिरपरिणामसुखितम् उन्मीलितं पङ्कजं सहसा ॥] उद्भवति सहकारो विकसति कुन्दो विकसति चाशोकः, शिशिरपरिणामसुखितमुन्मीलितं पङ्कजं सहसा । अन्योऽपि यः शिशिरमतिकामति स विकसति ।।६३२॥
633) [ विशालारविन्दमन्दिरमकरन्दानन्दितालिपङ्क्तिः । रण-. झणति कृष्णमणिमेखलेव मधुमासलक्ष्म्याः ।। ] विस्तीर्णकमलमन्दिरमकरन्दा-. नन्दिता भ्रमरपक्तिः रणझणति । उत्प्रेक्षते । मधुमासलक्ष्म्याः कृष्णमणिमेखलेव ॥ ६३३ ।।
634) [ संघुक्ष्यते हृदये परिमलानन्दितालिमालाभिः । आर्दाभि-- रपि दिङ्मणिमञ्जरी मिलोकस्य मदनाग्निः ॥ ] लोकस्य हृदये मदनाग्निः संधुक्ष्यते । काभिः। परिमलानन्दितालिमालाभिः। दिङ्मणिमंजरीभिरार्दाभिः ॥ ६३४ ॥
1 G रहिय, 2 G उम्मिलं, 3G, I उद्गच्छति

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२७४
वज्जालग्गं
[ 635 : ६६६
635 ) गहिऊण चूय मंजरि कीरो परिभम पत्तलाइत्थो । ओसरसु सिसिरणरवर लद्धा पुषी वसंतेण ॥ ६ ॥ 636) किं करइ तुरियतुरियं अलिउलघणवम्मलो य सहयारो । पहियाण विणासासंकिय' व्व लच्छी वसंतस्स ॥ ७ ॥ 637 ) लंकालयाण पुत्तय वसंतमासम्मि लद्धपसराणं । आवीय लोह्रियाणं बीहेइ जणो पलासाणं ॥ ८ ॥
635 ) [ गृहीत्वा चूतमञ्जरी कीरः परिभ्रमति प्रतीहारः । अपसर शिशिरनरवर लब्धा पृथिवी वसन्तेन ।। ] कीरः शुकश्चन मञ्जरीं गृहीत्वा, अत एव पत्तलात्यो प्रतीहाररूपी परिभ्रमतीव । किमर्थम् । हे शिशिरनरपतेऽ- पसर वसन्तेन लब्धा पृथ्वी । अधुना तवानवसरः । वसन्तो गलगर्जितं ' करिष्यतीति ॥ ६३५॥
636) [ किं करोति त्वरितत्वरितमलिकुलघन शब्दश्च सहकारः । पथिकानां विनाशाशङ्कितेत्र लक्ष्मीर्वमन्तस्य ॥ ] किं त्वरितत्वरितम् अलिकुलघनशब्द : सहकारः करोति । पथिकानां जीवविनाशाशङ्कितेव लक्ष्मीर्वसन्तस्य ॥ ६३६ ॥
"L
637 ) [ लङ्कालयेभ्यः पुत्रक वसन्तमासे ( वसान्त्रमासे ) लब्धप्रसरेभ्यः । आपीतलोहितेम्यो बिभेति जनः पलाशेभ्यः ।। ] हे पुत्रक, जनः पलाशेभ्यः पलाशकुसुमेभ्यो बिभेति । केभ्य इव । पलाशानां पलमश्नन्तीति ★ पलाशा राक्षसास्तेभ्यः ( इव ) । किंविशिष्टेभ्य उभयेभ्यः । लंकालयाणं लङ्कायां शाखायाम् आलयो येषां तेभ्यः । पक्षे, लङ्कायां रावणपुर्यामालयो येषां ते तथा ( तेभ्यः ) | नगरीशाखयोर्लङ्का " इति विश्वप्रकाशः । पुनः किंविशिष्टेभ्यः । वसन्तमासे लब्धप्रसरेभ्यः । पक्षे, वसान्त्रमासे लब्धप्रसरेभ्यः । राक्षसा हि वसान्त्रमांसानि जग्ध्वा पुष्टा भवन्ति । पुनरपि किंविशिष्टम्यः । आपीतलोहितेभ्यः । आ समन्तात् पीतानि लोहितानि यैः, तेभ्यः । - पक्षे, आ समन्ततोभावेन पीतम् आस्वादितं रुधिरं यैस्ते, तेभ्य इति । वसन्ते हि पलाशानि पलाशकुसुमानि दृष्टा पलाशेभ्यः ( राक्षसेभ्यः ) इव पलाशेभ्यः ( पलाशकुसुमेभ्यः ) बिभ्यतीति ।। ६३७ ॥
1 G, I जियविणासासंकिय व
2 G omits गल

-

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- 640 :६६.११ ।
वसंतवज्जा
638 ) एको चिय दुव्विसहो विरहो मारेइ गयवई भीमो । किं पुण गद्दियसिलीमुहसमाद्दवो फग्गुणो पत्तो ॥ ९ ॥ 639) होस किल साहारो साहारे अंगणकिम बते' ॥ पत्ते वसंतमासे वसंतमासाइ सोसेइ ॥ १० ॥
640) किंकरि करि म अजुत्तं जणेण जं बालओ त्ति भणिओ सि । घवलत्तं देतो कंटयाण साहाण मलिणत्तं ॥ ११ ॥
१७५
638 ) [ एक एव दुर्विषहो विरहो ( विरथो) मारयति गतपतिकाः ( गजपतीन् ) भीमः । किं पुनर्गृहीतशिलीमुखसमाधत्रः फाल्गुनः प्राप्तः ॥ ] एक एव विरहो वियोगस्तावन्मार पति गतपतीर्गतपतिकाःस्त्रीः । किं विशिष्टः । दुर्विषः, पुनर्भीमो रौद्रः । किं पुनः फाल्गुनमासः प्राप्तः । किंविशिष्टः । गहिय सिलीमुहसमाहवो गृहीताः शिलीमुखा भ्रमरा येन स गृहीतशिलीमुखः । माधवेन चैत्रेण सह वर्तत इति समाधवः । गृहीतशिलीमुखश्चासौ समाधवश्च गृहीतशिलीमुखसमाधत्रः । फाल्गुनः प्राप्तः । विरहस्तावन्मारयति प्रोषित'पतिकाः । तत्रापि चेत् स मधुकरसहितः सचैत्रमासः फाल्गुनमासः । तस्मिन्नत्युद्दीपनत्वाद्विरहस्य । अथ च एक एव विरथो रथरहितो दुःसह भीमो वृकोदरस्तावन्मारयति गजपतीन् हस्तिराजान् । किं पुनः फाल्गुनोऽर्जुनः : प्राप्तो न मारयति । किंविशिष्टः । गहियसिलो मुहसमाहवो । गृहीताः शिली- मुखा बाणा येन । तथा सह माधवेन वर्तत इति समाधत्रः । गृहीतशिलीमुखवासी समाधवश्च स तथा । भीमो वृकोदरो गजपतीन् मारयत्येकः । तत्रापि घृतकाण्डकोदण्डो भगवत्सारथिरर्जुनश्चेत् प्राप्तो भवेदिति श्लेषः ॥६३८ ॥
639) [ भविष्यति किल साधार: सहकारेऽङ्गणे वर्धमाने । प्राप्ते वसन्तमासे वसान्त्रमांसानि शोषयति ॥ ] काचिद्विरहिणी आम्रवृक्षमुष्ट्वा पश्चात्तस्मिन्वर्धमाने प्रलपति । किलेति संभावनायाम् । सहकारेऽङ्गणत्रिषये वर्धमाने सति किल कोऽपि साधारः सहधारोऽयं भविष्यति । वसन्तमासे प्राप्तेऽसौ सहकारो वसान्त्रमांसानि शोषयति मम ॥ ६३९ ।।
640 ) [ किंकरि कुरु मायुक्तं जनेन यद्वालक इति भणितोऽसि । धवलत्वं ददानः कण्टकानां शाखानां मलिनत्वम् || ] किंकरि मा कार्षीर2 G, I सहाधारत्वं
1 G, I बहुते,

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१७६
वज्जालगं
[ 641 : ६६.१२–
641 ) मा रज्ज' सुइंजणए सोहंजणए य दिमत्तम्मि | भज्जिहिसिय साहसिया सा हसिया सव्वलोपण ॥ १२ ॥
६७. गिम्हवजा [ ग्रीष्मपद्धतिः ]
642 ) अवरेण तव सूरो सूरेण य ताविया तवइ रेणू । सूरेणपरेण पुणो दोहिं पि हु ताविया पुहवी ॥ १ ॥ 643) गिम्हे दवग्गिमसिमइलियाइ दीसंति विझसिहराई | आससु पउत्थवइप न हुंति नवपाउसम्भाई ॥ २ ॥
युक्तम् । जनेन त्वं यद् बालक इति भणितोऽसि । किं कुर्वंस्त्वम् । कण्टकानां धवलत्वं ददानः पत्राणां च मलिनत्वम् ।। ६४० ।।
641) [ मा रज्य शुभंजनके शोभाञ्जनके च दृष्टमात्रे | भक्ष्य इति साहसिका सा हसिता सर्वलोकेन || ] मा रज्य शुभंजनके शोभाञ्जनके' च दृष्टमात्रे | अस्मिन् दृष्टेऽपि त्वं मंक्ष्यस इति सा साहसिका सर्वलोकेन हसिता ॥ ६४१॥
1642 ) [ अपरेण तपति सूर्यः सूर्येण च तापिता तपति रेणुः । सूर्येणापरेण पुनर्द्वाभ्यामपि खलु तापिता पृथिवी ।। ] अपरेण उत्तरायणेन * सूर्यस्तपति । सूर्येण तापिता रेणुस्तपति । सूर्येण अपरेण ग्रीष्मेण च द्वाभ्यामपि तापिता पृथ्वी तपति ।। ६४२ ॥
643 ) [ ग्रीष्मे दवाग्निमषीमलिनीकृतानि दृश्यन्ते विन्ध्यशिखराणि । आश्वसिहि प्रोषितपतिके न भवन्ति नवप्रावृडभ्राणि ।। ] हे प्रोषितपतिके आश्वसिहि । न भवन्ति नवप्रावृडभ्राणि प्रावृट्कालीनमेघाः । तर्हि किमेतदित्याह । ग्रीष्मे दवाग्निमषीमलिनीकृतानि दृश्यन्ते विन्ध्यशिखरिशिखराणि । काचित्प्रोषितपतिका ग्रीष्मोद्भवव ह्रिदग्ध विन्ध्यशिखराणि दृष्ट्वा प्रावृट्कालो मम कालरूपी अयं समाजग्मिवानिति श्वासधौताधरा सख्या (6 न भवन्ति घनाघना एते " इत्यूचे ।। ६४३ ॥
2 G, I सौभाग्यजनके
1 G, I Laber रच 3 G, I omit उत्तरायणेन

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4647 : ६८.२ ]
पाउसवज्जा 644) डहिऊण निरवसेसं ससावयं सुक्खरुक्खमारूढो।
कि सेसं ति दवग्गी पुणो वि रणं पलोएइ ॥ ३ ॥ •645) मूलाहिंतो साहाण निग्गमो होइ सयलरुक्खाणं ।
साहाहि मूलबंधो जेहि कओ ते तरू धना ॥४॥
६८. पाउसवज्जा [प्रावृट्पद्धतिः] (646) भग्गो गिम्हप्पसरो' मेहा गज्जंति लद्धसंमाणा।
मोरेहि वि उग्घुहूँ पाउसराया चिरं जयउ॥१॥ 647) कक्खायपिंगलच्छो कसणंगो चडुलविज्जुजीहालो।
पहियरिणीइ दिलो मेहो उक्कापिसाओ व्व ॥२॥
644) [ दग्ध्वा निरवशेष सश्वापदं शुष्कवृक्षमारूढः । किं शेषमिति न्दवाग्निः पुनरप्यरण्यं प्रलोकयति ।। ] दवाग्निः पुनरप्यरण्यं प्रलोकयतीव । कथमिति । किं शेषमिति । किंविशिष्टः । शुष्कवृक्षमारूढः । किं कृत्वा । सश्वापदं सजीवं वनं निरवशेषं दग्ध्वा । मया तावदशेषजीवसहितं वनं भस्मीकृतम् । इदानीं शेषं किमिति वर्तत इत्युच्चैः शुष्कं तरुमारूढ इति प्रतीयते स्म वनवह्निरिति ।। ६४४ ॥
645) [ मूलेभ्यः शाखानां निर्गमो भवति सकलवृक्षाणाम् । शाखाभिर्मलबन्धो यैः कृतस्ते तरवो धन्याः ॥] सकलतरूणां मूलात् ( ? मूलेभ्यः ) शाखा निर्गमो भवति । शाखाभिरेव मूलबन्धो यैः कृतस्ते सरवो धन्याः । अग्नय इत्यर्थः (!)॥ ६४५ ॥ .
646) [भग्नो ग्रीष्मप्रसरो मेघा गर्जन्ति लब्धसंमानाः । मयूरैरप्युघुष्टं प्रावृडाजश्चिरं जयतु ।। ] भग्नो ग्रीष्मप्रसरो मेघा गर्जन्ति लब्धसंमानाः । मयूरैरप्यु ष्टं चुकूजे एवं, प्रावृडाजश्चिरं जयतु ॥ ६४६ ॥
647) [ कषायपिङ्गलाक्षः कृष्णाङ्गश्चटुलविधुजिह्वः । पथिकगृहिण्या दृष्टो मेघ उल्कापिशाच इव ||] पथिकगृहिण्या मेघ उल्कयोपलक्षितः पिशाच इव दृष्टो ददृशे । किंविशिष्टो मेघः । कषायपिङ्गलाक्षः, कृष्णाङ्गः। चटुलविद्युदेव जिह्वा विद्यते यस्य सः ॥ एवंविधो मेघः । पिशाचपक्षे, चटुला विद्युदिव जिह्वा यस्येति ।। ६४७ ॥
1 I गिंभष्पसरो वल १२

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१७८
वजालग्गं
648 ) गज्जंति घणा भग्गा य पंथया पसरियाउ सरियाओ । अज्ज वि उज्जुसीले पियस्स पंथं फ्लोपसि ॥ ३ ॥ 649 ) अणुझिज्जिरीउ आलोइऊण पहियस्स पहियजायाओ । धारामोक्खणिहेणं मेहाण गलंति असूणि ॥ ४ ॥ 650 ) उच्च उच्चावियकंधरेण भणियं व पाउसे सिहिणा । के के इमे पउत्था मोत्तूण घरेसु घरिणीओ ॥ ५ ॥ 651 ) जा नीलजलहरोदार 'गज्जिए मरह नेय तुह जाया । ता पहिय तुरियतुरियं वह वह उल्लवर कलकंठी ॥ ६ ॥
648 ) [ गर्जन्ति घना भग्नाश्च पन्थानः प्रसृताः सरितः । अद्यापि ऋजुशीले प्रियस्य पन्थानं प्रलोकयसि ॥ ] काचिन्मुग्धविरहिणी निरन्तरं वर्षति वारिदे, सरित्सूभयकूलंकषासु सतीषु, आत्मीयप्राणेश्वरस्यागमनं वाञ्छन्ती कयाचित् सख्यैवमुच्यते । अद्यापि ऋजुशीले प्रियस्य पन्थानमवलोकयसि, यतो गर्जन्ति घनाः पन्थानश्च भग्नाः सरितो दूरं प्रसृताः ॥ ६४८ ॥
"
649) [ अनुक्षयणशीला आलोक्य पथिकस्य पथिकजायाः । धारामोक्षनिभेन मेघानां गलन्त्यश्रूणि ।। ] मेघानां गलन्त्यभ्रूणि । न कृत्वा । धारामोक्षनिभेन धारामोक्षणव्याजेन । किं कृत्वा । अवलोक्य | काः । पथिकजायाः प्रोषितभर्तृकाः । किंविशिष्टा दृष्ट्वा । अणु झिज्जिरीओ अनुक्षीण (? अनुक्षयण ) शीलाः । यथा यथा वयं धारा मुञ्चामस्तथा तथामू रोदनधारा मुवन्ति । अस्माननुकुर्वन्ति चक्षुर्भ्याम् अमूर्वराक्यः किल । दयया जलधाराच्छलेन घनाघना अपि घनं रुरुदुः || ६४९ ॥
650 ) [ उच्चैरुच्चीकृतकन्धरेण भणितमिव प्रावृट्काले शिखिना । केक इमे प्रोषिता मुक्त्वा गृहेषु गृहिणीः ॥ ] इमे के के गृहिणीगृह एव परित्यज्य प्रोषिता इति शिखिना मयूरेण भणितमिव । किं विशिष्टेन । उच्चमत्यर्थ मूव कृतकन्धरेण ॥ ६५० ॥
जाया ।
651 ) [ यावन्नीलजलधरोदारगर्जिते म्रियते नैव तव तावत्पथिक त्वरितत्वरितं वह वहेत्युलपति कलकण्ठी ॥ ] हे पथिक,
2G, Iपूरप्रसृताः
1
[ 618 : ६८.३
t
I 'जलहोराल

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-654 : ६९.२]
सरयवज्जा
१०५
652) अमुणियपयसंचारा दीसंति भयंकरा भुयंग व्य ।
विसविसमा दुलंघा मेहा महिमंडले लग्गा ॥७॥
६९. सरयवजा [शरत्पद्धतिः] 653) सुसइ व पंकं न वहति निझरा बरहिणो न नश्छति ।
तणुआयंति नईओ अथमिर पाउसरिंदे ॥१॥ 654) उयह तरुकोडराओ गच्छंती पूसयाण' रिंछोली।
सरए जरिओ व दुमो पित्तं व सलोहियं वमइ ॥२॥
यावत्तव जाया न म्रियते । क सति । नीलजलधरोदारगर्जिते सति । तावत् त्वरितत्वरितं वह वहेत्युल्लपति कलकण्ठी ॥ ६५१ ॥
652) [ अज्ञातपदसंचारा दृश्यन्ते भयंकरा भुजगा इव । विषविषमा दुर्लद्ध्या मेघा महीमण्डले लग्नाः || ] अज्ञातपदसंचारा दृश्यन्ते मेघा भुजंगा इव भयं करा; । न ज्ञातः पदानां संचारो येषु । अहिपक्षे, ( न ज्ञातः पदानां संचारो ) येषां ते। किंविशिष्टाः । महीमण्डले लग्ना जलप्राग्भारभरितत्वात् पृथ्वीस्पृशः ॥ ६५२ ॥
653) [ शुष्यतीव पङ्को, न वहन्ति निर्झरा, बर्हिणो न नृत्यन्ति । तनूभवन्ति नद्योऽस्तभिते प्रावृटकालनरेन्द्रे ॥] प्रावृड्नरेन्द्रेऽस्तमित एवं जातम् । कीदृगित्याह । शुष्यतीव पङ्कम् । निर्झरा न वहन्ति । बर्हिणो न नृत्यन्ति । नधश्च तनुकायन्ते । यथा कस्मिंश्चित् प्रधानपुरुषे विनष्टे शोकतनुतनुकृशादयो ( ? शोकात्तनुकृशत्वादयो ) भवन्ति तत्परिवारस्य ॥६५३।।
654) [ पश्यत तहकोटराद्गच्छन्ती शुकानां पक्तिः । शरदि ज्वरित इव द्रुमः पित्तमिव सलोहितं वमति ॥] पश्यत तरकोटरान्निर्गच्छन्ती शुकानां पक्तिः । उत्प्रेक्षते । शरदि ज्वरितो द्रुमः पित्तं सलोहितं वमति । शुकशरीरहरितत्वेन चंचाश्च लौहित्येन सलोहितं पित्तमिवोत्प्रेक्षते (! सलोहितं पित्तमुत्प्रेक्ष्यते ) ॥ ६५४ ।।
IC,I उवह,
2 I पूसुयाण

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१८०
वज्जालग्गं
[655 ७०.१.: ७०. हेमंतवज्जा [ हेमन्तपद्धतिः] 655) जाणिज्जइ न उ पियमप्पियं पि लोयाण तम्मि हेमंते ।
सुयणसमागम वग्गी निच्चं निच्चं सुहावेइ ॥१॥
७१. सिसिरवज्जा [शिशिरपद्धतिः] 656) डझंतु सिसिरदियहा पियमप्पियं जणो वहइ ।
दहवयणस्स व हियए सीयायवणक्खओ जाओ॥१॥ 657) अवधूयअलक्खणधूसराउ दीसति फरुसलुक्खाओ।
उय सिसिरवायलइया' अलक्खणा दीणपुरिस व्व ॥२॥ 658) चोराण कामुयाण य पामरपहियाण कुक्कुडो रडइ ।
रे पलह रमह वाहयह वहह तणुइज्जए रयणी ॥३॥
655) [ ज्ञायते न तु प्रियमप्रियमपि लोकानां तस्मिन्हेमन्ते । सुजनसमागम इवाग्निनित्यं नित्यं सुखयति ।। ] ज्ञायते न प्रियमप्रियं तस्मिन् हेमन्ते लोकानाम् । सुजनसमागम इवाग्निर्नित्यं नित्यमधिकं सुखयति॥६५५॥
656) [ दह्यन्तां शिशिरदिवसाः प्रियमप्रियं जनो वहति । दशवदनस्येव हृदये सीतातपनक्षयो जातः ।। ] शिशिरदिवसा दह्यन्ताम् । प्रियमप्रियं जनो वहति । दशवदनस्येव हृदये सीतातपनक्षयो जातः ।।६५६॥
657) [ अवधूतालक्षणधूसरा दृश्यन्ते परुषरूक्षाः । पश्य शिशिरवातगृहीता अलक्षणा दीनपुरुषा इव || ] शिशिरवातगृहीता दीनपुरुषस्येव अलक्षणानीव । उय पश्य । किंविशिष्टाः। अवधूतलक्षणधूसरा दृश्यन्ते परुषाः स्निग्धाः ।। ६५७ ।।
658) [ चौराणां कामुकानां पामरपथिकानां च कुक्कुटो रटति । रे पलायध्वं, रमध्वं, वाहयत, वहत, तनूभवति रजनी॥] कुक्कुटो रटत्येवम् । केषामित्याह । चौराणां, कामुकानां, पामराणां,' पथिकानां च । रे चौराः पलायचं, तनूभवति रजनी । रमध्वं कामुकाः । वाहयत क्षेत्राणि
1IG सिसिरवाउलइया 2 [ वाहह 3G, I add कर्घकाणां after पामराणाम्

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–662; ७२.४]
जरावजा
७२. जरावज्जा [ जरापद्धतिः ]
660 )
659 ) ता धणरिद्धी ता सुंदरतणं ता वियड्डिमा लोए । जा तरुणीयणकडुयत्तणाइ न हु हुंति पलियाई ॥ १ ॥ न तहा लोयम्मि कडक्खियम्मि न हु जंपियं तह च्चेय । जह जह' तरुणीयणलोयणेसु सीसे पडंताणं ॥ २ ॥ रमियं जहिच्छियाए धूलीधवलम्मि गाममज्झमि । डिंभत्तणस्स दियहा य णं कया जरयदियह व्व ॥ ३ ॥ 662 ) संकुइयकंपिरंगो ससंकिरो दिन्नसयलपयमग्गो । पलियाण लज्जमाणो न गणेइ अइत्तर दिनं ॥ ४ ॥
661 )
१८१
पामराः । हे पथिका वहत मार्गम् । तनुकायते रजनीति पदं पदं प्रति योज्यम् ॥ ६५८ ॥
659) [ तावद्धनऋद्धिस्तावत्सुन्दरत्वं तावद्विदग्धता लोके । यावत्तरुणीजन कटुकत्वानि न खलु भवन्ति पलितानि ॥ ] ॥ ६५९ ।।
1
660) [ न तथा लोके कटाक्षिते न खलु जल्पितं तथैव । यथा यथा तरुणीजनलोचनेषु शीर्षे पतत्सु ।। ] न तथा लोके कटाक्षितेन न खलु जल्पितं तथा, यथा तरुणीजन लोचनेषु शीर्षे पतताम् || ६६० ॥
661 ) [ रमितं यथेप्सितं धूलीधवले ग्राममध्ये । डिम्भत्वस्य दिवसाश्च ननु कृता जरादिवसा इव ।। ] डिम्भत्वस्य दिवसा ननु कृता जरदिवसै: ' ( ? जरादिवसा इव ) । धूलिधवले ग्राममध्ये यथेप्सितं रमितं क्रीडितम् ॥ ६६१ ॥
662) [ संकुचितकम्पनशीलाङ्गः शङ्कनशीलो दत्तसकलपदमार्गः । पलितेभ्यो लज्जमानो न गणयति अतीते दत्तम् ||] संकुचितकम्पनशीलाङ्गः, शङ्कनशीलो', दत्तसकलपदमार्गः पलितेभ्यो लज्जमानो न गणयति । अयि इति आमन्त्रणे । दत्तमिति न गणयति ॥ ६६२ ॥
1 G omits जह 2 I जरद्दिवसैः 3 I सशङ्कनशीलः

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૩૮૨
[ 663 : ७२.५
663) वम्महभक्खणदिग्वासही अंगं च कुणइ जरराओ । पेच्छह निडुरहियओ पहि सेबेइ तं कामो ॥ ५ ॥ 664) उज्झ विसयं परिहरसु दुक्कयं कुणसु नियमणे धम्मं । ठाऊण कण्णमूले इटुं सिट्ठे व पलिएण ॥ ६ ॥ 665 ) जीयं जलबिंदुसमं उप्पज्जर जोव्वणं सह जरार ।
दिया दियहेहि समा न हुंति किं निडुरो लोओ ॥ ७ ॥ 666 ) वरिससयं नरआऊ तस्स वि अद्वेण हुंति राईओ । अद्धस्स य अद्धयरं हरइ जरा बालभावो य ॥ ८ ॥ 667 ) को एत्थ सया सुहिओ कस्स व लच्छी थिराइ पेम्माई | कस्ल व न होइ पलियं भण को न हु खडिओ बिहिणा ॥ ९ ॥
वज्जालगं
663 ) [ मन्मथभक्षण दिव्यौषध्याङ्गं च करोति जराराजः । प्रेक्षध्वं निष्ठुरहृदय इदानीं सेवते तं कामः || ६६३ ॥ ]
664) [ उज्झ विषयं परिहर दुष्कृतं कुरु निजमनसि धर्मम् । स्थित्वा कर्णमूल इष्टं कथितमित्र पलितेन ॥ ] कर्णमूले स्थित्वा इष्टं कथितमिव पलितेन वार्द्धकेन । इति कथम् । विषयम् उज्झ त्यज, दुष्कृतं परिहर परित्यज, निजमनसि धर्मं कुरु । इति कर्णमूले लगित्वा कथितमिव । पूर्वं हि जरा कर्णमूल एव समागच्छति ।। ६६४ ॥
दिवसैः
665 ) [ जीवितं जलबिन्दुसममुत्पद्यते यौवनं सह जरया । दिवसा : समा न भवन्ति, किं निष्ठुरो लोकः ।। ] जीवितं जलबिन्दुसममुत्पयौवनं जरया समम् । दिवसा दिवसैः समा न भवन्ति । किं लोको निष्ठुरः ।। ६६५ ।।
666 ) [ वर्षशतं नरायुस्तस्याप्यर्धेन भवन्ति रात्रयः । अर्धस्य चार्धतरं हरति जरा बालभावश्व || ] वर्षशतं नरायुस्तस्याप्यर्धेन भवन्ति रात्रयः । अर्धस्यार्धतरं हरति जरा बालभावश्च ॥ ६६६ ॥
667 ) [ कोऽत्र सदा सुखितः कस्य वा लक्ष्मीः स्थिराणि प्रेमाणि । कस्य वा न भवति पलितं भण को न खलु खण्डितो विधिना ॥ ] कोऽत्र जगति सदा सुखितः कस्य लक्ष्मीः स्थिरा, कस्य प्रेमाणि स्थिराणि । कस्य च न भवति पलितं, भण कः खलु न खण्डितो विधिना ।। ६६७॥
"

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-671: ७४.१] . महिलावजा
७३. महिलावजा [ महिलापद्धतिः] 668) गहचरिय देवचरियं ताराचरियं चराचरे चरियं ।
जाणति सयलचरियं महिलाचरियं न याति ॥१॥ 669) बहुकूडकवडमरिया मायारूवेण रंजए हिययं ।
महिलाए सम्भावं अज वि बहवो न याति ॥२॥ 670) घेप्पड मच्छाण पए आयाले पक्खिणो य पयमग्गो ।
एकं नवरि न घेप्पइ दुल्लक्खं कामिणीहिययं ।। ३ ॥
७४. पुवकयकम्मवजा [ पूर्वकृतकर्मपद्धतिः] 671) इह लोए चिय दीलइ सम्गो नरओ य किं परत्तेण।
__ धणविलसियाण सग्गो नरओ दालिदियजणाणं ॥१॥
..., 668) [ ग्रहचरितं देवचरितं ताराचरितं चराचरे चरितम् । जानन्ति सकलचरितं महिलाचरितं न जानन्ति ॥] ग्रहचरित्रं, देवचरित्रं, ताराचरित्रं, चराचरचरित्रं, जानन्ति सकलचरित्रं, महिलाचरित्रं न जानन्ति बुधाः ॥ ६६८ ॥
669) [ बहुकूटकपटभृता मायारूपेण रञ्जयति हृदयम् । महिलायाः सद्भावमयापि बहवो न जानन्ति ॥ ६६९ ।।]
670) [ गृह्यते मत्स्यानां पयस्याकाशे पक्षिणश्च पदमार्गः । एक केवलं न गृह्यते दुर्लक्ष्यं कामिनीहृदयम् ॥ ] गृह्यते मत्स्यानां पदमार्गः । क्व । पयसि जले । तथा पक्षिणः पदमार्ग आकाशे गगने गृह्यते । एकं न परं गृह्यते । किं तत् । दुर्लक्ष्य कामिनीहृदयम् । जलचरस्य मत्स्यस्य पयसि चरणविक्षेपोऽपि, आकाशे पक्षिणोऽपि ग्रहीतुं शक्यते । न पुनः कूटकपटचित्तायाः स्त्रियो हृदयम् ॥ ६७० ॥ ... 671)[ इह लोक एव दृश्यते स्वगों नरकश्च किं परलोकेन । धनविलसितानां स्वों नरको दरिद्रजनानाम् ॥ ] इह लोक एव दृश्यते स्वर्गों नरकश्च किं परत्रेण । कथं, तदेव दर्शयति । धन विलसनशीलानां स्वों, दारिद्रयमुद्रितजनानां नरकः । ये धनिनो धर्मादिषु पदार्थेषु धनं नियुञ्जते
11 जाणंति 2G दालिद्दय'

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*
वजालगं
[672: ७४,२
672) विहडंति सुया विहडंति बंधवा विहडेइ संचिओ अत्थो । एकं नवरिन विडइ नरस्त पुण्वक्कथं कम्मं ॥ २ ॥
673) अवहरइ जं न विहियं जं विहियं तं पुणो न नासेर । अणिउणो नवरि विही सित्थं पि न वड्डि देइ ॥ ३ ॥ 674 ) जं चिय विहिणा लिहियं तं चिय परिणमइ सयललोयस्स ॥ इय जाणिऊण धीरा विहुरे विन कायरा हुंति ॥ ४ ॥ 675 ) पाविजइ जत्थ सुहं पाविजइ मरणबंधणं जत्थ । तेण तर्हि चिय निज्जइ नियकम्मगलत्थिओ जीवो ॥ ५ ॥
त एव स्वर्गिणः । ये च प्रत्यहं देहीत्यक्षरवदनचुंचवस्त एवं नार किकाः स्वर्गनरकौ हि नामरूपिणौ ॥ ६७१ ॥
672) [ विघटन्ते सुता विघटन्ते बान्धवा विघटते संचितोऽर्थः । एकं केवलं न विघटते नरस्य पूर्वकृतं कर्म ॥ ] विघटन्ते सुता, विघटन्ते बान्धवा, विघटते संचितोऽप्यथ, नवरि केवलम् एकं पूर्वकृतं कर्म नरस्य न विघटते ।। ६७२ ॥
673 ) [ अपहरति यन्त्र विहितं यद्विहितं तत्पुन नाशयति ॥ अतिनिपुणः केवलं विधिः सिक्थनपि न वर्धितुं ददाति ॥ ] विधिर्यन्न कृतं तापहरति ( ? विधिर्यन्न कृतं तदपहरति ) । यत् कृतं तत् पुनर्न नाशयति । अत एवातिनिपुणः सिक्थमपि वर्धितुं न ददाति ॥ ६७३ ॥
674 ) [ यदेव विधिना लिखितं तदेव परिणमति सकललोकस्य | इति ज्ञात्वा धीरा विधुरेऽपि न कातरा भवन्ति ||] यदेव विधिना पूर्व - कृतकर्मणा लिखितं तदेव परिणमति सकललोकस्य, इति ज्ञात्वा धीरा विधुरेsपि न कातरा भवन्ति ॥ ६७४ ||
675 ) [ प्राप्यते यत्र सुखं प्राप्यते मरणबन्धनं यत्र । तेन तत्रैव नीयते निजकर्मगलहस्तितो जीवः ।। ] यत्र सुखं प्राप्यते यत्र मरणबन्धन प्राप्यते तेन तत्रैव निजकर्मणा गलहस्तितो नीयते । यत्र मरणं भवति तत्र किं कोऽपि याति । परं निजकर्मणा बलात्कारेण अवश: । संस्तत्रैक नीयते ॥ ६७५ ॥

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•679: ७५.२ ]
ठाणवजा
676) ताकि भएण किं चिंतिएण कि जरिएण बहुएण।
जइ सोश्चेव वियंभइ पुव्वकओ पुण्णपरिणामो ॥ ६॥ 677) को दाऊण समत्थो को वा हरिऊण जस्स जं विहियं ।
परिणमइ फलं पुत्तय पुश्वकम्माणुसारेण ॥७॥
७५. ठाणवज्जा [स्थानपद्धतिः] 678) रायंगणम्मि परिसंठियस्स जह कुंजरस्स माहप्पं ।
विझसिहरम्मि न तहा ठाणेसु गुणा विसङ्गृति' ॥१॥ 679) अज्झाकवोलपरिसंठियस्स जह चंदणस्स माहप्पं ।
मलयसिहरे वि न तहा ठाणेसु गुणा विसटृति ॥२॥
676) [ तत् किं भयेन किं चिन्तितेन किं खिन्नेन बहुना । यदि स एव विज़म्भते पूर्वकृतः पुण्यपरिणामः ।। ] ततः किं भयेन, किं चिन्तितेन, किं खिन्नेन बहुना, यदि पूर्वपुण्यपापकृतः परिणामो विजम्भते स एव ॥ ६७६ ॥
677) [ को दातुं समर्थः को वा हाँ यस्य यद्विहितम् । परिण-. मति फलं पुत्रक पूर्वकर्मानुसारेण ।।] यस्य यद्विहितं तत् को वा दातुं. वा हर्तुं समर्थः । हे पुत्रक पूर्वकर्मानुसारेण फलं परिणमति ।। ६७७ ।।
678) [ राजाङ्गणे परिसंस्थितस्य यथा कुञ्जरस्य माहात्म्यम् । विन्ध्य शिखरे न तथा स्थानेषु गुणाः प्रसरन्ति ।। ] राजाङ्गणे परिसंस्थितस्य कुञ्जरस्य यथा माहात्म्यं तथा विन्ध्यशिखरे न । यत्रोत्पन्नं वस्तु तत्र तथा न शोभते यथान्यत्र स्थाने शोभतेतराम् । अत एव स्थानेष्वाकरेषु गुणाः विसदृति विघटन्ते ।। ६७८ ।।
679) [ प्रौढयुवतिकपोलपरिसंस्थितस्य यथा चन्दनस्य माहात्म्यम् । मलय शिखरेऽपि न तथा स्थानेषु गुणाः प्रसरन्ति ।। ] प्रौढयुवतीकपोल-. स्थितस्य श्रीचन्दनस्य यथा माहात्म्यं, तथा मलयाचल शिखरे न। स्थानेषु गुणा विघटन्ते विजृम्भन्ते ॥ ६७९ ॥
1c विवढेति 2 I पूर्वकृतः पुण्यकृतः पुण्यपरिणामः

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૬
[ 680 : ७५.३
680) वरतरुणियणपरिसंठियस्स जह कज्जलस्स माहं । दीवसिहरे वि न तहा ठाणेसु गुणा विसति ॥ ३ ॥ 681 ) के साण दंतण हठक्कुराण बहुयाण बहुयणे तह य । थणयाण ठाणचुकाण मामि को आयरं कुणइ ॥ ४ ॥ 682 ) ठाणं न मुयद्द धीरो ठक्कुरसंघस्स दुद्रुवग्गस्स । ठतं पि' देह जुज्झं ठाणे ठाणे जसं लहइ ॥ ५ ॥ 683) गहियविमुक्का तेयं जणंति' सामाइणो नरिंदाणं । दंडो तह च्चिय ट्ठिय आमूलं हणइ टंकारो ॥ ६ ॥ 684) उयहिवडवाणलाणं परोप्परुल्हवण सोसणमणाणं । अमुनियमज्झपजलणाण वइयरो जिणद्द जियलोए ॥ ७ ॥
बजालग्गं
680) [ चरतरुणीनयनपरिसंस्थितस्य यथा कज्जलस्य माहात्म्यम् । • दीपशिखरेऽपि न तथा स्थानेषु गुणाः प्रसरन्ति ।। ] वरतरुणीनयन स्थितस्य कज्जलस्य यथा माहात्म्यं, तथा न दीपशिखरे । स्थानेषु गुणा विजृम्भन्ते ॥ ६८० ॥
681 ) [ केशानां दन्तनखठकुराणां वधूकानां वधूजने तथा च । - स्तनानां स्थानभ्रष्टानां सखि क आदरं करोति ।। ] हे मामि सखि, केशानां, दन्तानां, नखानां, ठकुराणां वधूनां बहुजने ( वधूजने ) तथा च स्तनानां सर्वेषामपि स्थानभ्रष्टानां को नामादरं करोति । अपि तु न - कोऽपि ॥ ६८१ ॥
682 ) [ स्थानं न मुञ्चति धीरष्ठकुरसंघस्य दुष्टवर्गस्य । तिष्ठदपि - ददाति युद्धं स्थाने स्थाने यशो लभते ।। ] धीरः स्थानं न मुञ्चति । कस्य । -रसंघस्य दुष्टवर्गस्य । तिष्ठदपि युद्धं ददाति, स्थाने स्थाने यशो लभते ।। ६८२ ।
683) [गीत विमुक्तास्तेजो जनयन्ति सामाजिका नरेन्द्राणाम् । - दण्डस्तथैव स्थित आमूलं हन्ति टणत्कारः || ६८३ ।। ]
684 ) [ उदधिवडवानलल्योः परस्पर निर्वापणशोषणमनसोः । अज्ञातमध्यप्रज्वलनयोर्व्यतिकरो जयति जीवलोके ॥ ६८४ ॥ ]
1G तिठ्ठे पि 2 I जिणंति

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–688 : ७६.४ ]
गुणवज्जा
७६. गुणवज्जा [ गुणपद्धतिः ]
(685) जइ नत्थि गुणा ता किं कुलेण गुणिणो कुलेण न हु कज्जं । कुलमकलंकं गुणवज्जियाण गरुयं चिय कलंकं ॥ १ ॥ *686) गुणहीणा जे पुरिसा कुलेण गव्वं वदंति ते मूढा । वसुप्पनो वि धणू गुणरहिए नत्थि टंकारो ॥ २ ॥ 687) जम्मंतरं न गरुयं गरुयं पुरिसस्स गुणगणारुहणं ।
मुत्तालं हि गरुयं न हु गरुयं सिप्पिसंपुयं ॥ ३ ॥ 688) खरफरुसं सिप्पिउडं रयणं तं होइ जं अणग्धेयं ।
जाई किं व किज गुणेहि दोसा फुसिज्जति ॥ ४ ॥
ܐ
685) [ यदि न सन्ति गुणास्तत् किं कुलेन, गुणिनः कुलेन न खलु कार्यम् । कुलमकलङ्कं गुणवर्जितानां गुरुक एव कलङ्कः ॥ ] यदि न सन्ति गुणास्ततः किं कुलेन । गुणिनो गुणवतः कुलेन न खलु कार्यम् । गुणवर्जितानां नराणाम् अकलङ्कमपि कुलं गुरुतरः कलङ्कः । निर्गुणस्य कुलीनस्यापि कुलं कलङ्काय भवतीत्यर्थः ॥ ६८५ ।।
686) [ गुणहीना ये पुरुषाः कुलेन गर्भं वहन्ति ते मूढाः । वंशो - स्पन्नमपि धनुः गुणरहितं नास्ति टणत्कारः ॥ ] गुणहीना ये पुरुषाः कुलेन " अहं कुलीनोऽस्मि " इति गर्वं वहन्ति ते मूढा मूर्खाः । कथमेवं ज्ञायत इत्याह । तदेव पश्य । वंशोत्पन्नेऽपि धनुषि गुणरहिते नास्ति टणस्कारः । यद्यपि कुलोत्पन्नस्तथापि गुणरहितस्तृणाय भवति । यथा गुणरहितं धनुः पिंजनादतिरिष्यते ( ? ) ॥ ६८६ ॥
687 ) [ जन्मान्तरं न गुरु गुरु पुरुषस्य गुणगणारोहणम् । मुक्ताफलं हि गुरु न खलु गुरु शुक्तिसंपुटकम् ॥ ] जन्मान्तरं न गुरु, पुरुषस्य गुणगणारोहणं गुरु । अमुमेत्रार्थमर्थान्तरेण विवृणोति । मुक्ताफलं स्फुटं गुरु, न पुनस्तदुत्पत्तिस्थानं शुक्तिसंपुटम् || ६८७ ॥
688 ) [ खरपरुषं शुक्तिपुटं रत्नं तद्भवति यदनम् । जात्या किमिव क्रियते गुणैर्दोषाः प्रोञ्छयन्ते ॥ ] अतिशयेन परुषं शुक्तिपुर्ट

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वजालग्गं
[689:७६.५
689) जं जाणइ भणइ जणो गुणाण विहवाण अंतरं गरुयं ।
लब्भइ गुणेहि विहवो विहवेहि गुणा न घेप्पंति ॥५॥ 690) ठाणं गुणेहि लब्भइ ता गुणगहणं अवस्स कायव्वं ।
हारो वि नेय पावई गुणरहिओ तरुणिथणवढे ॥ ६॥ 691) पासपरिसंठिओ वि हु गुणहीणे किं करेइ गुणवंतो।
जायंधयस्स दीवो हत्थकओ निष्फलो च्चेय ॥७॥ 692) परलोयगयाणं पि हु पच्छत्ताओ न ताण पुरिसाणं ।
जाण गुणुच्छाहेणं जियंति वंसे समुप्पन्ना ॥८॥
भवति । तदुत्पन्नं च रत्नं च तद्भवति यदनय॑म्' । जात्या किमिव क्रियते,. गुणैर्दोषाः प्रोञ्छ्यन्ते ॥ ६८८ ।।।
689) [ यज्जानाति भणति जनो गुणानां विभवानामन्तरं गुरुकम्। लभ्यते गुणैर्विभवो विभवैर्गुणा न गृह्यन्ते ।। ] यज्जानाति भणति जनो गुणानां विभवानां च महदन्तरम् । विभवो गुणैर्लभ्यते, विभवेन गुणा न गृह्यन्ते, न लभ्यन्त इति ।। ६८९ ॥
690) [ स्थानं गुणैर्लभ्यते तद्गुणग्रहणमवश्यं कर्तव्यम् । हारोऽपि नैव प्राप्नोति गुणरहितस्तरुणीस्तनपट्टम् ॥] स्थानं गुणैर्लभ्यते, ततो गुणग्रहणमवश्यमेव कर्तव्यम् । एतदेव दृष्टान्तेनोपोद्बलयति । हारोऽपि -आस्तां तावत् सचेतनः पुरुषः-नैव प्राप्नोति गुणरहितस्तरुणीस्तनपट्टम् ।। ६९० ॥
691) [ पार्श्वपरिसंस्थितोऽपि खलु गुणहीने किं करोति गुणवान्। जात्यन्धकस्य दीपो हस्तकृतो निष्फल एव ॥ ] पार्श्व परिसंस्थितोऽपि गुणहीने किं करोति गुणवान् । जात्यन्धस्य दीपो हस्तकृतो निष्फल एव ॥ ६९१ ॥
692) [ परलोकगतानामपि खलु पश्चात्तापो न तेषां पुरुषाणाम् । येषां गुणोत्साहेन जीवन्ति वंशे समुत्पन्नाः ।। ] येषां गुणोत्साहेन कुलोत्पन्ना अपि पुरुषाजीवन्ति, तेषां पुरुषाणां परलोकगतानामपि खलु न पश्चात्तापः । . 11 यदनर्धेयम्

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-696 : ७७.४ ] गुणणिंदावज्जा
७७. गुणणिंदावज्जा [ गुणनिन्दापद्धतिः ] 693) मुत्ताहलं व पहुणो गुणिणो किं करइ वेहरहियस्स।
जत्थ न पविसइ सूई तत्थ गुणा बाहिर च्चेय ॥१॥ 694) पियकेलिसंगमोसारिएण हारेण चिंतिय एयं ।
अवसररहिया गुणवंतया वि दूरे धरिज्जंति ॥२॥ 695) ता निग्गुण च्चिय वरं पहुणवलं भेण जाण परिओसो।
गुणिणो गुणाणुरूवं फलमलहंता किलिस्संति ॥ ३॥ 696) निग्गुण गुणेहि नियणिग्गुणत्तणं देहि अम्ह सडीए ।
कलिकाले किं कोरइ गुणेहि पहुणो न घेप्पंति ॥ ४ ॥
ये गुणवन्तस्ते मृता अपि जीवन्ति । अहो धन्या एते पुरुषा येषां पूर्वजा गुणगणालंकृता अभूवन्निति ।। ६९२ ।।
693) [ मुक्ताफलमिव प्रभोर्गुणिनः किं करोति वेधरहितस्य । यत्र न प्रविशति सूची तत्र गुणा बहिरेव ।। ] वेधरहितस्य प्रभोर्गुणिनः किं कुर्वन्ति( ? करोति ) यथा मुक्ताफलस्य वेधरहितस्य । यत्र न प्रविशति सूची तत्र गुणा बहिरेव ॥ ६९३ ।।
694) [ प्रियके लिसंगमोत्सारितेन हारेण चिन्तितमेतत् । अवसररहिता गुणवन्तोऽपि दूरे ध्रियन्ते ॥] प्रियकेलिसंगमे सुरतक्रीडाप्रस्तावे उत्सारितेन हारेण चिन्तितम् । किमित्याह । अवसररहिता गुणवन्तोऽपि दूरे ध्रियन्ते । यद्येवं नास्ति तर्हि कथं यैरस्माभिस्तरुणीकुचकलशयोभूषा जनिता ते वयमपि गुणिनो दूरे ध्रियामहे ॥ ६९४ ।।
695) [ तन्निर्गुणा एव वरं प्रभुनवलम्भेन येषां परितोषः । गुणिनो गुणानुरूपं फलमलभमाना: क्लिश्यन्ति ॥ ] ततो निर्गुणा एव वरं प्रधान, येषां निर्गुणानां प्रभुनवलम्भेन परितोषः। गुणिनः पुनर्गुणानुरूपं फलमलभमानाः क्लिश्यन्ति ।। ६९५ ।।
696) [ निर्गुण गुणैर्निजनिर्गुणत्वं देह्यस्मभ्यं विनिमयेन । कलिकाले किं क्रियते गुणैः प्रभवो न गृह्यन्ते ॥ ] हे निर्गुण गुणैर्निजनिर्गुणत्व

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१९०
वजालग्गं
[697 : ७७.५697) सव्वत्तो वसइ घरा संति नरिंदा गुणा वि अग्धंति ।
ता किं सहति गुणिणो अणायरं अथवंताणं ॥५॥
७८. गुणसलाहावज्जा [ गुणश्लाघापद्धतिः] 698) जस्स न गेण्हति गुणा सुयणा गोट्ठीसु रणमुहे सुहडा।
नियजणणिजोव्वणुल्लरणेण किं तेण जाएण ॥१॥ 699) किं तेण जाइएण वि पुरिसे पयपूरणे वि असमत्थें ।
जेण न जसेण भरियं सरि ब्व भुवणंतरं सयलं ॥२॥ 700) देसे गामे नयरे रायपहे तियचउकमग्गे वा।
जस्स न पसरइ कित्ती घिरत्थु किं तेण जाएण ॥३॥ 701) किं तेण आइएण व किंवा पसयच्छि तेण व गएण ।
जस्स कए रणरणयं नयरे न घराघरं होई ॥४॥
मस्मभ्यं देहि । कया । सडीए द्रव्यविनिमयेन । यतः कलिकाले कि क्रियते, गुणैः प्रभवो न गृह्यन्ते ॥ ६९६ ॥
697) [ सर्वतो वसति धरा सन्ति नरेन्द्रा गुणा अप्यन्ति । तत् किं सहन्ते गुणिनोऽनादरमर्थवताम् ॥ ] सर्वतो धरा वसति, नरेन्द्राः सन्ति, गुणा अप्यय॑न्ते । ततः किं सहन्ते गुणिनोऽनादरमर्थवताम् । यदि सर्वत्र वासः, सर्वत्र नरेन्द्राः, सर्वत्र गुणाः पूज्यन्ते ।। ६९७ ॥
698) [ यस्य न गृहन्ति गुणान् सुजना गोष्ठीषु रणमुखे सुभटाः । निजजननीयौवनोच्छेदकेन किं तेन जातेन ॥ ६९८ ।।]
699) [ किं तेन जातेनापि पुरुषेण पदपूरणेऽप्यसमर्थेन । येन न यशसा भूतं सरिद्वद् भुवनान्तरं सकलम् ॥ ] किं तेन जातेनापि पुरुषेण पदपूरणेऽप्यसमर्थेन, येन यशसा सकलं सरिद्वद् भुवनान्तरं न भृतम् ।। ६९९ ॥
700) [ देशे ग्रामे नगरे राजपथे त्रिकचतुष्कमार्गे वा। यस्य न प्रसरति कीर्तिर्धिगस्तु किं तेन जातेन ।। ७०० ।।]
701) [ किं तेनागतेन वा किं वा प्रसृताक्षि तेन वा गतेन । यस्य कृते रणरणको नगरे न गृहे गृहे भवति ।। ] किं तेनागतेन वा किं वर

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१९१
-705 : ७९.४ ] पुरिसणिंदावज्जा
७९, पुरिसणिदावज्जा [ पुरुषनिन्दापद्धतिः] 702) उड़ वच्चति अहो वयंति मूलंकुर व भुवणम्मि ।
विज्जाहियए कत्तो कुलाहि पुरिसा समुप्पन्ना ॥१॥ 703) नियकम्मेहि विनीयं उच्च पुरिसा लहंति संठाणं ।
सुरमंदिरकूवयरा उद्धमुहा य वच्चंति ॥२॥ 704) एकम्मि कुले एक्कम्मि मंदिरे' एककुक्खिसंभूया।
एक्को नरसयसामी अन्नो एक्कस्स असमत्थो॥३॥ 705) सज्जणसलाहणिज्जे पयम्मि अप्पा न ठाविओ जेहिं ।
सुसमत्था जे न परोवयारिणो तेहि विन किं पि॥४॥
प्रसृताक्षि तेन गतेन (वा)। यस्य कृते रणरणको न गृहे गृहे भवति ।। ७०१॥
___702) [ ऊर्व ब्रजन्त्यधो व्रजन्ति मूलाङ्कुरा इव भुवने। विद्याधिके कुतः कुलात् पुरुषाः समुत्पन्नाः ॥] पुरुषा ऊर्ध्वं व्रजन्ति अधो व्रजन्ति मूलाकुरा इव भुवनतले । विद्याधिके कुतः कुलात् पुरुषाः समुत्पन्नाः ।।७०२।।
703) [ निजकर्मभिरपि नीचमुच्चं पुरुषा लभन्ते संस्थानम् । सुरमन्दिरकूपकरा ऊर्ध्वाधोमुखाश्च व्रजन्ति ।। ] निजकर्मभिरेव पुरुषा नीचमुच्चं संस्थानं लभन्ते । क इव । सुरमन्दिरकूपकरा ऊर्ध्वाधोमुखा वजन्ति। कूपस्थिततुला रिक्तभृता सती नीचोच्च स्थान प्राप्नोति ।। ७०३॥.
___704) [ एकस्मिन् कुल एकस्मिन् मन्दिर एककुक्षिसंभूतौ । एको नरशतस्वाम्यन्य एकस्यासमर्थः ।।] एकस्मिन् गृहे, एकस्मिन् कुले, एकस्यां कुक्षौ समुभूती द्वौ भवतः । तन्मध्य एको नरशतस्वामी, अन्यश्चैकस्यापि भर्तुं न समर्थः ।। ७०४ ॥
705) [ सज्जनश्लाघनीये पद आत्मा न स्थापितो यैः । सुसमर्था ये न परोपकारिणस्तैरपि न किमपि ।। 1 सज्जनश्लाधनीये पद आत्मा यैारोपितस्तैः किमपि प्रयोजनं नास्ति । ते निरर्थका इत्यर्थः । न केवलमेते । सुष्टु समर्था अपि ये न परोपकारिणो भवन्ति, तैश्चापि किम् । परोपकारं
1G, I एक्कम्मि घरे एक्कम्मि कुले 2G किं चि

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वज्जालग्गं
कमलवज्जा | कमलपद्धतिः ]
706) sिsकय कंटयाणं पयडियकोसाण मित्तसमुहाणं । मामि गुणवंताणं कह कमले वसउ न हु कमला ॥ १ ॥ 707 ) अन्नन्न'लग्गकयपत्तपरियणे निहयगुरुजडाजाले ।
-१९२
८०.
मित्तालोयणसुहिए कह कमले वसउ न हु कमला ॥ २ ॥ 708) पयडियको सगुणडे तद्द य कुलीणे सुपत्तपरिवारे ।
[ 706 : ८०.१
एवंविहे वसंती कमले कमले कयत्था सि ॥ ३ ॥ 709 ) जडसंवाहियफहसत्तणस्स निण्डवियणियगुणोहस्स रे कमल तुज्झ कमला निवसइ: रत्ताण पत्ताण ॥ ४ ॥
कर्तुमलंकर्मीणा ये न कुर्वन्ति ( परोपकारं ) तैरपि न किमपि । - तेषामजननिरेव भवतु ।। ७०५ ।।
706) [ अधः कृतकण्टकानां प्रकटितकोशानां मित्रसंमुखानाम् । • सखि गुणवतां कथं कमले वसतु न खलु कमला ॥ ] अधः कृतकण्टकानां प्रकटितकोशानां - कोशोऽत्र कमलान्तर्वर्तिनी कर्णिका -सूर्यसंमुखानां - गुणवतां हे मामि साख, एवंविधे कमले कथं कमला न वसति । अपि तु - वसत्येव । अयमर्थः । अधः कृतदुर्जने, प्रकटितभाण्डागारे, सुहृत्संमुखे • गुणवति पुंसि कथं न श्रीर्वसति । अपि त्वलंकरोत्येव ।। ७०६ ।।
"
707) [ अन्योन्यलग्नकृतपत्र ( पात्र ) परिजने निहतगुरुजटाजाले । मित्रालोकनसुखिते कथं कमले वसतु न खलु कमला ।। ७०७ ||]

708) [ प्रकटितकोशगुणाढये तथा च कुलीने सुपत्रपरिवारे । एवंविधे वसन्ती कमले कमले कृतार्थासि ।। ] प्रकटितकोशगुणाढये तथा च : कुलीने पृथ्वीलीने सुपत्रपरिवारे, एवंविधे कमले वसन्ती हे कमले लक्ष्मि - कृतार्थासि ।। ७०८ ॥
709 ) [ जडसंवाहितपरुषत्वस्य निहुतगुणौघस्य । रे कमल तब - कमला निवसति रक्तानां पत्राणाम् ।। ७०९ ।। ]
1 C, G, I Laber अन्नाण

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१९३
--710 : ८१.३ ]. कमलवजा 710) जह पलहिगुणा परछिद्दछायणे' तह नु कमल जइ तुज्झ ।
ता इह सयले लोए का उवमा तव ठविज्जति ॥५॥
८१. कमलर्णिदावज्जा (कमलनिन्दापद्धतिः) .711) अलियालावे वियसंत कमल कलिओ सि रायहंसेहि।
ता सुंदरं न होही तुज्झ फलं कालपरिणामे ॥१॥ 712) अप्पं परं न याणसि नूर्ण सउणो सि लच्छिपरियरिओ।
उज्जलसमुहो पेच्छह ता वयणं पि हुन ठावेइ ॥२॥ 713) लच्छीए परिगहिया उडमुहा जइ न हुँति ता पेच्छ ।
जेहिं चिय उडविया तं चिय नालं न पेच्छति ॥ ३ ॥
710) [ यथा कासगुणा: परच्छिद्रच्छादने तथा नु कमल यदि तव । तद् इह सकले लोके का उपमास्तव स्थाप्यन्ते ।। ] यथा पलहिगुणा कासगुणाः परच्छिद्राच्छादने, तथा अहो यदि तव भवन्ति, तत इह अस्मिन् सकले लोके का उपमास्तव स्थाप्यन्ते । अपि तु सर्वोपमापात्रं भवसि ।। ७१०।।
711) [ अल्यालापे विकसत् कमल कलितमसि राजहंसैः। तत् सुन्दरं न भविष्यति तव फलं कालपरिणामे ॥ ] अल्यालापे विकसद्धे कमल कलितोऽसि ( ? कलितमसि ) राजहंसैः । ततस्तव फलं परिणामे कालपरिणामे सुन्दरं न भविष्यति ।। ७११॥
712) [ आत्मानं परं न जानासि नूनं सगुणोऽसि लक्ष्मीपरिचरितः। उज्ज्वलसंमुखः प्रेक्षधं तद्वदनमपि खलु न स्थापयति ।। आत्मानं परं च न जानीषे । नूनं सपुण्योऽसि लक्ष्म्या परिकरितः। उज्ज्वलसमूहः ( ? उज्ज्वलसंमुखः ) पश्यत, तद्वदनमपि न खलु स्थापयसि ।। ७१२॥
713) [ लक्ष्या परिगृहीता ऊर्ध्वमुखा यदि न भवन्ति तत्प्रेक्षस्व । यैरेवोर्वीकृतानि तान्येव नालानि न प्रेक्षन्ते ।। ] हे पंकज, लक्ष्मीपरिगृहीता यचूर्ध्वमुखा न भवन्ति ततः पश्यैतानि कमलानि यैरेवोर्वीकृतानि तान्येव नालानि न पश्यन्ति ।। ७१३ ॥
1G परछिद्दछायणा 2C,G, I अप्पा
वल १३

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१९४
[714:69.8
714) लच्छिणिलयत्तणुत्ताणवयण गुणिणो स्याणुलग्गस्स । नियणालस्स वि विमुद्दो ता पंकय कस्स समुहो सि ॥ ४ ॥ 715) वड्डावियकोसो जं सि कमल परिसोसिएहि पत्तेहिं ।
अच्छउ ता लच्छिवओ तं चिय नामं पि हारिहिसि ॥ ५ ॥ 716) मितो सूरो कयपत्तपरियरो लच्छियालओ कमलो ।
पयहीणस्स सहारो केणावि न सक्किओ निमिस ॥ ६ ॥ 717) सरसाण सुरपरिसंठियाण कमलाण कीस उवयारो । उक्खयमूला सुक्खंतपंकया कह न संठविया ॥ ७ ॥
बज्जलगं
714 ) [ लक्ष्मीनिलयनत्वोत्तानवदन गुणिनः सदानुलग्नस्य । निजनालस्यापि विमुखं तत् पङ्कज कस्य संमुखमसि ।। ] हे पंकज, लक्ष्मीनिलयनोत्तानवदन, गुणिनः सदानुलग्नस्य एवंविधस्य निजनालस्यापि विमुखस्ततोऽन्यस्य कस्य संमुखो भविष्यसि । अपि तु न कस्यापि । यः खलु लक्ष्म्यालिङ्गितः स यद्यात्मीयानपि प्रति निष्फलः, स परान् प्रति कथं सफलो भविष्यतीति ।। ७१४ ।।
715) [ वर्धितकोशं यदसि कमल परिशोषितैः पत्रैः । आस्तां तालक्ष्मी पदं तदेव नामापि हारयिष्यसि ॥ ] यद् हे कमल वर्धितकोशोऽसि । कैः । परिशोषितैः पत्रैः । आस्तां तावलक्ष्मीस्थानं, तदेव नामापि । हारिष्यसि ( ? हारयिष्यसि ) ।।७१५ ||
716) [ मित्रं सूर्यः, कृतपत्रपरिकरं लक्ष्म्यालयः कमलम् । पयोहीनस्य ( पदहीनस्य ) साधारः केनापि न शक्तो निमित्रम् || ] कमलस्य कि सूर्यो मित्रम् । तच्च कृतपत्रपरिग्रहम् । लक्ष्म्यालयम् ( लक्ष्म्यालयः ) । पयोहीनस्य सधारः ( ? साधारः ) केनापि कर्तुं न शेके निमिषमात्रमपि ॥ ७१६ ॥
717 ) [ सरसानां सूर्यपरिसंस्थितानां कमलानां कीदृगुपकारः । उत्खातमूलानि शुष्यत्पङ्कानि कथं न संस्थापितानि ।। ] सरसानां सूरपरिसंस्थितानां कमलानां कीदृगुपकारः । जानामि यदि सूर्य उत्खातमूलानि शुष्यत्पङ्कानि संस्थापयति ।। ७१७ ॥

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-721 : ८२.४ ] .
हंसमाणसवज्जा
८२. हंसमाणसवजा ( हंसमानसपद्धतिः ) 718) छडिजाइ हंस सरं कत्तो वासो परम्मुहे दिव्वे ।
जावन ठवेहचलणे कूडबओ मत्थए एहि ॥१॥ 719) पढम चिय जे विगया घणागमे साहु ताण हंसाणं ।
जेहि न दिलु उच्चासणट्रियं खलबयकुडुंबं ॥२॥ 720) इयरविहंगमपयपंतिचित्तला जत्थ पुलिणपेरंता ।
तत्थ सरे न हु जुत्तं वसियवं रायहंसाणं ॥३॥ 721) विविहविहंगमणिवहेण मंडियं पेच्छिऊण कमलवणं ।
मुकं माणभरिएहि माणसं रायहंसेहिं ॥ ४॥
718) [ त्यज्यते हंस सरः कुतो वासः पराङ्मुखे दैवे । यावन्न स्थापयति चरणौ कूटबको मस्तक इदानीम् ।। ] हे हंस सरस्त्यज्यते । यतः कुतो वासः पराङ्मुखे दैवे । यावन्न स्थापयति चरणौ मस्तके कटबक इदानीम्। अयं भावः । कश्चिन्मनस्वी क्वापि मूर्खप्रधाने ग्रामे वसन् केनचिदेवमुच्यते ॥ ७१८ ॥
719) [ प्रथममेव ये विगता धनागमे साधु तेषां हंसानाम् । यैर्न दृष्टमुच्चासन स्थितं खलबककुटुम्बम् ।।] प्रथममेव ये गता मानसं घनागमे, साधु तेषां हंसानाम् । किमित्येवमुच्यते। यैर्न दृष्टं खलबककुटुम्बकम् -उच्चासनस्थितम् । वरमन्यत्र गमनं विदुषां', न तु मूर्खस्य मूखैः क्रियमाणः सत्कारो दृष्टः ॥ ७१९ ।।।
720) [ इतरविहङ्गमपदपङ्क्तिचित्रिता यत्र पुलिनपर्यन्ताः। तत्र सरसि न खलु युक्तं वसितव्यं राजहंसानाम् ।।] इतरविहङ्गमपदपङ्क्तिचित्रिता यत्र पुलिनपर्यन्ताः, तस्मिन्नेवं विधे सरसि न खलु युक्तं राजहंसानामुषितुम् ।। ७२० ।।
721) [ विविधविहङ्गमनिवहेन मण्डितं प्रेक्ष्य कमलवनम् । मुक्तं मानभृतैर्मानसं राजहंसैः ।। ] राजहंसैर्मानसं सरो मुक्तम् । किविशिष्टैः । मानभतर्मनस्विभिः । किं कृत्वा । प्रेक्ष्य । किंविशिष्टम् । विविधविहङ्गमनिवहम ण्डितं कमलवनम् ।। ७२१ ॥
1G, I विदुषः 2 I उषितम्

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१९६
वज्जालग
८३. चक्कवायवज्जा (चक्रवाकपद्धतिः ) 722 ) अद्धत्थमिए सूरे जं दुक्खं होइ चक्कवायरल । तं होउ तुह रिऊण अहवा ताणं पि मा होउ ॥ १ ॥ 723) भूमीगयं न चत्ता सूरं दट्ठूण चक्कवाएण ।
जीयग्गल व्व दिन्ना मुणालिया विरहभीषण ॥ २ ॥ 724 ) अग्गि व्व पउमसंड चिय व्त्र नलिणी मडो व्व अप्पा णं चक्केण पियाविरहे मसाणसरिसं सरं दिहं ॥ ३ ॥ 725 ) आसासिज्जइ चक्को जलगयपडिबिंब दंसणासाए ।
तं पि हरंति तरंगा पेच्छह निउणत्तणं विहिणो ॥ ४ ॥
722 ) [ अर्धास्तमिते सूर्ये यद् दुःखं भवति चक्रवाकस्य । तद्भवतु तव रिपूणामथवा तेषामपि मा भवतु ।। ] अर्धास्तमिते सूर्ये यद् दुःखं भवति चक्रवाकस्य तद्भवतु तव रिपूणाम् अथवा तेषामपि मा भवतु । सूर्यास्तमने किल चक्रवाक्या सह वियोगप्रारम्भः । इतः परं सकलामपि रात्रिं जीवितेश्वर्या सह वियोगदुःखमनुभविष्यामीति चिन्तागृहीतस्य. चक्रवाकस्य दुःखमिति ।। ७२२ ।।
"
[ 722: ८३.
723) [ भूभिगतं न त्यक्ता सूर्यं दृष्ट्वा चक्रवाकेण । जीवार्गलेव दत्ता मृणालिका विरहभीतेन ।। ] भूमिगतं सूर्यं दृष्ट्वा विरहभीतेन चक्रवाकेण मृणालिका न त्यक्ता । तर्हि किं कृता इत्याह । जीवार्गला दत्तेव । अयमर्थः । मृणालिकां भक्षयंश्चक्रवाकः सूर्यास्तमनमालोक्य कथं प्रियाविरहवेदनाव्यतिकरं सोढास्मीति चञ्चूस्थितामपि मृणालिकामर्गलाप्रायां जीवगमनभयादिव न मुमोचेति ॥ ७२३ ॥

724 ) [ अग्निरिव पद्मषण्डं चितेव नलिनी मृतक इवात्मा खलु । चक्रेण प्रियाविरहे श्मशानसदृशं सरो दृष्टम् ॥ ] चक्रेण चक्रवाकेण सरः श्मशानसदृशं दृष्टम् । श्मशानसादृश्यमाह । श्मशाने किल अग्न्यादयो भवन्ति । अग्निरिव पद्मषण्डं, चितेव नलिनी, मृतकमित्र आत्मानं (? मृतक ( आत्मा ) । दृष्टमिति सर्वत्र संबध्यते ।। ७२४ ॥
725) [ आश्वास्यते को जलगतप्रतिबिम्बदर्शनाशया । तामपि हरन्ति तरङ्गाः प्रेक्षध्वं निपुणत्वं विधेः ।। ] आश्वास्यते चक्रो जलगत

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728 : ८४.] चंदणवज्जा
१९७ 726) आसंति संगमासा गर्मति रयणिं सुहेण चक्काया।
दियहा न य हुँति विओयकायरा कह नु वोलंति ॥५॥ *727) अलियं जंपेइ जणो जं पेम्म होइ अत्थलोहेण ।
सेवालजीवियाणं कधणं चक्कवायाणं ।। ६ ।।
८४. चंदणवज्जा (चन्दनपद्धतिः) 728) सुसिएण निहसिएण वि तह कह वि हु चंदणेण महमहियं ।
सरसा वि कुसुममाला जह जाया परिमलविलक्खा ॥१॥
प्रतिबिम्बदर्शनाशया, तामपि हरन्ति तरङ्गाः कल्लोलाः । अत एव पश्यत निपुणत्वं विधेः । चक्रवाकः किल ' इयं मम प्राणवल्लभा' इति स्वकीयं प्रतिबिम्बं जलस्थितमवलोक्य उदश्वसीत् । तत्रापि हतविधिपरिणामेन' तदात्मप्रतिबिम्बम् अम्बुनि गतम् ऊर्मय एव विनाशयन्ति ॥ ७२५ ॥
726) [ आसते संगमाशया गमयन्ति रजनीं सुखेन चक्रवाकाः । दिवसा न च भवन्ति वियोगकातराः कथं नु व्यतिक्रामन्ति ॥] चक्रचाकाः संगमाशया आसते, रजनीं गमयन्ति सुखेन, दिवसा न च भवन्ति वियोगकातराः कथम् नु अतिक्रामन्ति ।। ७२६ ॥
727) [ अलीकं जल्पति जनो यत् प्रेम भवत्यर्थलोभेन । शैवालजीविकानां कुतो धनं चक्रवाकाणाम् ।। ] जनोऽलीकं मृषा जल्पति, यत् प्रेम अर्थलोभेन भवति । अर्थनिमित्तं स्नेहो भवतीति यत् कथयति तन्मृषा । तदेव दृष्टान्तेन साधयति । शैवालजीविकानां चक्रवाकाणां कुतो. धनम् ॥ ७२७ ॥
728) [ शोषितेन निर्षितेनापि तथा कथमपि खलु चन्दनेन प्रसृतम् । सरसापि कुसुममाला यथा जाता परिमलविलक्षा ।।] तथा कथमपि चन्दनेन महम हितम् । किंविशिष्टन । शोषितेन निघर्षितेनापि । यथा सरसापि सुगन्धापि कुसुममाला पुष्पस्रक परिमलविलक्षा जाता ।। ७२८ ॥
1 G परिणमने, I परिणमनेन

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१९८
वज्जालगं
[ 729 : ८४.२
729) परसुच्छेयपहरणेण निहसणे नेय उज्झिया पयई । चंदण संनयसीसो तेण तुमं बंदर लोओ ॥ २ ॥ 730 ) उत्तमकुलेसु जम्मं तुह चंदण तरुवराण मज्झम्मि | दुज्जीहाण खलाण य निच्चं चिय तेण अणुरन्तो ॥ ३ ॥ 731) एक्को चिय दोसो तारिसस्स चंदणदुमस्स विहिघडिओ | जीसे दुट्ठभुयंगा खणं पि पासं न मेल्लुंति ॥ ४ ॥ 732) बहुतरुवराण मज्झे चंदणविडवो भुयंगदोसेण । छिज्झइ निरावराहो साहु व्व असाहुसंगेण ॥ ५ ॥
८५. वडवज्जा (वटपद्धतिः )
733) जाओ सि कीस पंथे अहवा जाओ सि कीस फलिओ सि अह फलिओ सि महादुम ता सउणविडंबणं सहसु ॥ १ ॥
729) [ परशुच्छेदप्रहरणेन निघर्षणेन नैवोज्झिता प्रकृतिः । चन्दन संमतशीर्षस्तेन त्वां वन्दते लोकः ॥ ] परशुच्छेदप्रहरण निघर्षणैर्नैव त्यक्त प्रकृतिः । हे चन्दन संनत शिरास्तेन त्वां वन्दते लोकः' ।। ७२९॥
730) [ उत्तमकुलेषु जन्म तव चन्दन तरुवराणां मध्ये | द्विजिह्वानां खलानां च नित्यमेव तेनानुरक्तः ॥ ] हे चन्दन तरुवराणां मध्ये तवोत्तम -- कुलेषु जन्म | द्विजिह्वानां खलानां च तेन हेतुना त्वमनुरक्तोऽसि । प्रकारान्तरेणोपालम्भः ।। ७३० ।।
731 ) [ एक एव दोषस्तादृशस्य चन्दनद्रुमस्य विधिघटितः । यस्य दुष्टभुजङ्गाः क्षणमपि पार्श्वं न मुञ्चन्ति ।। ] तादृशस्य चन्दनद्रुमस्यैक एव दोषो विधिकृतो, यस्य दृष्टभुजङ्गाः क्षणमपि पार्श्व न मुञ्चन्ति ।। ७३१ ॥ 732) [ बहुतरुवराणां मध्ये चन्दनविटपो भुजङ्गदोषेण । छिद्यते निरपराधः साधुरिवासाधुसङ्गेन । ] बहुतरुवराणां मध्ये चन्दनवृक्षो भुजङ्गदोषेण यते निरपराधः साधुरिवासाधुसङ्गेन ।। ७३२ ।।
733 ) [ जातोऽसि कस्मात्पथि, अथवा जातोऽसि कस्मात्फ लितोऽसि । अथ फलितोऽसि महाद्रुम तच्छकुन विडम्बनां सहस्व ।। ] हे 1 G I add : खण्डनेऽपि निघर्षणेऽपि नतशिरास्त्वम्, अतो भवन्तं लोको वन्दते ।

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-737:८६..]
तालवज्जा
१२९
734) नीरस-करीर-खरसारसंकुले विसमसमिमरुहेसे।
का होज्ज गई पहियाण जं सि धडपायव न होतो ॥२॥ 735) भूमीगुणेण वडपायवस्स जह तुंगिमा इहं होइ।। तह विहु फलाण रिद्धी होसह बीयाणुसारेण ॥३॥
८६. तालवज्जा ( तालपद्धतिः) 736) किं ताल तुज्झ तुंगत्तणेण गयणद्धरुद्धमग्गेण ।
छुहजलणताविएहि वि उपहेप्पसि जंन पहिएहिं ॥१॥ 737) छायारहियस्स निरासयस्स दूरयरदावियफलस्स।
दोसेहि समा जा का वि तुंगिमा तुज्झ रे ताल ॥२॥ महाद्रुम किमिति पथि जातोऽसि । यदि जातस्तदा किमिति फलितोऽसि । अथ चेत्फलितस्तदा शकुन विडम्बनां सहस्त्र ।। ७३३ ।।
734) [ नीरसकरीर-खर-खदिरसंकुले विषमशमीमरुदेशे। का भवेद्गतिः पथिकानां यदसि वटपादप न भवन् ।। ] नीरसा ये करीराः खराश्च ये खदिरास्तैः संकुले । तथा विषमाः शम्यो यत्रासौ विषमशमिः ( ? विषमशमीकः )। एवंविधो यो मरुदेशस्तस्मिन् नीरसकरीरतीक्ष्णखदिरसंकुले विषमशमीमरुदेशे । तत्र हे वटपादप का गतिर्भवेत् पथिकानां यदि त्वं नाभविष्यः ।। ७३४ ॥
735) [ भूमिगुणेन वटपादपस्य यदि तुङ्गत्वमिह भवति । तथापि खलु फलानामृद्धिर्भविष्यति बीजानुसारेण ।। ] भूमिगुणेन वटपादपस्य यदि तुंगिमा तुङ्गत्वं भवति, तथापि फलानामृद्धि/जानुसारेण भवित्री । यद्यपि भूमिगुणेन वटवृक्षो ह्रस्वः संजातस्तथापि फलप्राचुर्य तथा भविष्यति येन. सर्वेऽपि प्राणिनः सुखिता' भविष्यन्ति ॥ ६३५ ॥
736) [ किं ताल तव तुङ्गत्वेन गगनार्धरुद्धमार्गेण । क्षुधाज्वलनतापितैरप्युपगृह्यसे यन्न पथिकैः ।। ] हे ताल तव तुंगत्वेन किं गगनार्धरुद्धमार्गेण' । क्षुधाज्वलनतापितैरुपगृह्यसे यन्न पथिकैः ।। ७३६ ॥
737) [ छायारहितस्य निराश्रयस्य दूरतरदर्शितफलस्य । दोषैः सम यत् किमपि तुङ्गत्वं तव रे ताल ॥ ] रे ताल या' कापि तव तुंगिमा
1I सुहिताः 2G गगनावरुद्धमार्गेण which presupposes the reading गयणावरुद्धमग्गेण . 31 यः कोऽपि तुगिमा तुगत्वं स दोषैः समस्तुल्यः ।

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२००
वजालग्गं
[738 : ८६.३738) जेहिं नीओ वद्धि तालो संघसलिलदाणसेवाए।
तस्सेव जो न फलिओ सो फलिओ कह नु अन्नस्स ॥३॥
८७. पलासपज्जा (पलाशपद्धतिः) 739) मउलंतस्स य मुक्का तुज्झ पलासा पलास सउणेहि ।
जेण महुमाससमए नियवयणं झत्ति सामलियं ॥१॥ 740) अच्छउ ता फलणिवह फुल्लणदियहम्मि कलुसियं वयणं ।
इय कलिऊण पलासो झड त्ति मुक्को सपत्तेहिं ॥२॥ 741) दट्टण किंसुया साहा तं बालाइ कीस वेलविओ।
अहवा न तुज्झ दोसो कोन हु छलिओ पलासेहिं ॥३॥ तुङ्गत्वं, सा दोषैः समा तुल्या । छायारहितस्य, निराश्रयस्य दूरतरदर्शितफलस्य ।। ७३७ ॥
738) [ यैर्नीतो वृद्धिं तालः शतसलिलदानसेवया । तस्यैव यो न फलितः स फलितः कथं न्वन्यस्य ।। ] यैर्वृद्धि नीतस्तालः शतसलिलदानसेवया, तस्यैव यो न फलितः स फलितः कथं न्वन्यस्य ।। ७३८ ॥
739) [ मुकुलयतश्च मुक्तास्तव पलाशाः पलाश शकुनैः । येन मधुमाससमये निजवदनं झटिति श्यामलितम् ।। ] मुकुलयतोऽपि रे पला. शवृक्ष शकुनैस्तव पलाशा मुक्ताः । येन हेतुना त्वया मधुमाससमये वसन्ते निजं वदनं श्यामलितम् । अयं भावः । यः कोऽपि धनी भवति, स वृद्धिं व्रजन् याच्यमानश्चेद् वदनचन्द्रं कोपकलङ्कितं विधत्ते तस्याशां याचकास्त्यजन्ति ।। ७३९ ।।
740) [ आस्तां तावत्फलनिवहः पुष्पणदिवसे कलुषितं वदनम् । इति कलयित्वा पलाशो झटिति मुक्तः स्वपत्रैः ।। ] आस्तां तावत् फलनिवहः । फुल्लनदिवसेऽपि कलुषितं वदन मिति कलयित्वा पलाशो झटिति मुक्तः स्वपत्रैर्निजच्छदैरेव । अयगर्थः । यः कोऽपि मुखं कलुषितं विधत्ते शुभवचनदानेऽपि, आस्तां दानप्रस्तावः,स स्वकीयैरेव पात्रैस्त्यज्यते ।।७४०॥
741) [ दृष्टा किंशुक शाखास्त्वं बालया कस्माद् वञ्चितः । अथवा न तव दोषःको न खलु छलितः पलाशैः ।। ] दृष्टा हा इति खेदे (१)।

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२०१:
--744 : ८८.१] क्डवाणलवज्जा 742) गुरुविहववित्थरुत्थंभिरे वि किविणम्मि अत्थिणो विहला।
भण फलिए वि पलासे मणोरहा कस्स जायंति ॥ ४॥ 743) सञ्चं पलास जं फुल्लिओ सि फलिओ सि रहणिउंजेसु।।
जा होज्ज सुखज्जफलो मणं पिता तुज्झ को मुल्लो ॥५॥
८८. बडवाणलवज्जा (वडवानलपद्धतिः) 744) सोसणमई उ निवससु वडवाणल मुणइ जाव न समुहो।
जाव य जाणिहिइ फुडं ता न तुम नेय भुवणयलं ॥१॥
त्वं बालया किमिति प्रतारितः । अथवा न तव दोषः, को नाम न ‘च्छलितः पलाशैः' ।। ७४१ ।।
742) [ गुरुविभव विस्तरोत्तम्भनशीलेऽपि कृपणेऽर्थिनो विफलाः । भण फलितेऽपि पलाशे मनोरथाः कस्य जायन्ते ॥ ] गुरुविभव विस्तरोत्तम्भ"नशीलेऽपि कृपणेऽर्थिनो याचका विफला निष्फला एव । भण कथय फलितेऽपि पलाशे मनोरथाः कस्य जायन्ते, मह्यं दास्यतीति । गुरुलक्ष्मीलक्षितोऽपि कृपणः कमपि न कृतार्थिनं करोति ॥ ७४२ ।।
743) [ सत्यं पलाश यत्पुष्पितोऽसि फलितोऽसि रहोनिकुञ्जेषु । यदि भवेः सुखायफलो मनागपि, तत् तव किं मूल्यम् ।। ] हे पठाश रहोनिकुञ्ज पुष्पितोऽसि फलितोऽसि सत्यं, यदि त्वं सुखाद्यफलो भत्रे नागपि, 'ततस्तव किं मूल्यम् । अपि तु अनोऽसि ॥ ७४३ ॥ .
____744) [ शोषणमतिस्तु निवस वडवानल जानाति यावन्न समुद्रः । यावत्समुद्रो ज्ञास्यति स्फुटं तावन्न त्वं नैव भुवनतलम् ।।] हे वडवानल, और्वाग्ने, तावत्वं शोषणमतिरेव निवस, यावत्समुद्रो न जानाति । यावत् समुद्रो ज्ञास्यति, तावत् त्वं नैव भुवनतलमिदम् । अयमाशयः । कश्चिद् दुष्टो दौष्टयं तावत्करोति यावदन्यः सत्पुरुषस्तत् निगृहीतकोपाटोपभ्रकुटिलतालं. कृतललाटो न जानाति । तेन च ज्ञातेन तदानी (न) दुष्टो न चान्यः कोऽपि ॥ ७४४ ॥
1G, I add : लंकालयाग पुत्तय इत्यादिवसन्तवर्णनेनैव व्याख्याता गाथा (Gatha No. 637 ) अत्र द्रष्टव्या ।

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२०२
वज्जालग्गं [745: ८८.१745) का समसीसी तियसिंदयाण पडवाणलस्स सरिसम्मि।
उपसमियसिहिप्पसरो मयरहरो इंधणं जस्स ॥२॥
८९. रयणायरवज्जा (रत्नाकरपद्धतिः) 746) रयणायरेण रयणं परिसक्कं जइ वि अमुणियगुणेण ।
तह वि हु मरगयखंडं जत्थ गयं तत्थ वि महग्धं ॥१॥ 747) जलणिहिमुक्केण वि कुत्थुहण पत्तं मुरारिवच्छयलं ।
तेण पुण तस्स ठाणे न याणिमो को परिधिओ ॥२॥ 748) मा दोसं चिय गेण्हह विरले वि गुणे पसंसह जणस्स।
अक्खपउरो वि उवही भण्णइ रयणायरो लोए ॥३॥
745) [ का समशीर्षिका त्रिदशेन्द्राणां वडवानलस्य सदृशे । उपशमित शिखिप्रसरो मकरालय इन्धनं यस्य || वडवानलस्य त्रिदशेन्द्राणां का स्पर्धा । यस्य वडवानलस्य इन्धनं समिद् मकरगृहं समुद्र उपश मित-शिखिप्रसरः । वडवाग्निना सह स्पर्धा कथम् आदधताम् इन्द्रादयो देवाः, यस्योपशमितशिखिग्रसरः समुद्र एवेन्धनम् । सकलवह्निविध्यापकस्तावत्समुद्रस्तमपि यो ज्वालयतीति ।। ७४५ ॥
746) [ रत्नाकरेण रत्नं परिमुक्तं यद्यप्यज्ञातगुणेन । तथापि खल्लु. मरकतखण्डं यत्र गतं तत्रापि महाघम् ॥] रत्नं रत्नाकरेणाज्ञातगुणेन यदि त्यक्तं, तथापि मरकतखण्डं यत्र गतं तत्रापि महाघम् । अयमाशयः । यदि केनापि मूर्खशिरोमणिना ग्रामीणग्रामणिना कश्चिद् विपश्चित्प्रकाण्डस्त्यक्तः, सोऽन्यत्र गतः सकलनरनाथमूर्धवन्दनीयचरणः किं न भविष्यतीति॥७४६॥
747) [ जलनिधिमुक्तेनापि कौस्तुभेन प्राप्त मुरारिवक्षःस्थलम् । तेन पुनस्तस्य स्थाने न जानीमः कः प्रतिष्ठापितः । ] जलनिधिमुक्तेनापि कौस्तुभेन प्राप्तं मुरारिवक्षःस्थलम् । तेन समुद्रेण पुनस्तस्य स्थाने को नाम परिस्थापित इति वयं न विद्मः ॥ ७४७ ॥
748) [ मा दोषमेव गहीत विरलान पि गुणान् प्रशंसत जनस्य । अक्षप्रचुरोऽप्युदधिः भण्यते रत्नाकरो लोके ॥ मा दोषमेव गृहीत, स्तोकानपि गुणान जनस्य प्रशंसत । कथम् । यथा अक्षः कपर्दकभेदः,

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२
.
-752: ८९..] रयणायरवजा 749) वेलामहल्लकल्लोलपेल्लियं जइ वि गिरिणई पत्तं ।
अणुसरइ मग्गलग्गं पुणो वि रयणायरे रयणं ॥४॥ 750) लच्छीइ विणा रयणायरस्स गंभीरिमा तह च्चेव।
सा लच्छी तेण विणा भण कस्ल न मंदिरं पत्ता ॥५॥ 751) बडवाणलेण गहिओ महिओ य सुरासुरेहि सयलेहिं । .
लच्छीह उवहि मुक्को पेच्छह गंभीरिमा तस्स ॥६॥ 752) जलणं जलं च, अमियं' विसं च, कण्हो सदाणवो च्चेव।
खीरोयहि तुज्झ तहा परमहिमा अहियअहिययरो ॥७॥
तत्प्रचुरोऽपि यद्यप्युदधिः, अक्षाः प्रचुरा यस्मिन् सोऽस्त्युदधिः, तथापि लोके रत्नाकर इति कथ्यते ॥ ७४८ ॥
749) | वेलामहाकल्लोलग्रेरितं यद्यपि गिरिणदीं प्राप्तम् । अनुस.. रति मार्गलग्नं पुनरपि रत्नाकरे रत्नम् ॥ ] वेलामहदूर्मिप्रेरितं यद्यपि गिरिणदीं प्राप्त तथा ( ? तथापि, मार्गलग्नं पुनरपि रत्नाकरे रत्नमनुसरति । यद्यपि केनापि मुहूर्तवशेन कुतोऽपि नगरात् क्वापि पल्लयादौ विद्वान्, पात्रम् आगच्छति तथापि मार्गलग्नस्तत्रैवायाति ॥ ७४९ ।।
___750) [ लक्ष्या विना रत्नाकरस्य गम्भीरता तथैव । सा लक्ष्मीस्तेन विना भण कस्य न मन्दिरं प्राप्ता || ] लभ्या विना रत्नाकरस्य तथैव, गम्भीरिमा । सा च लक्ष्मीस्तेन विना कस्य न मन्दिरं प्राप्ता । अपि तु शुनीव गहे गृहे परिबभ्रामेति रत्नाकरस्य महत्त्वकथनम् ॥ ७५० ।।
____ 751) [ वडवानलेन गृहीतो मथितश्च सुरासुरैः सकलैः । लक्ष्म्योदधिर्मुक्तः प्रेक्षध्वं गम्भीरता तस्य ॥ 1 उदधिः समद्रस्तावद् वडवानलेन. गृहीतः, तथा सुरासुरैर्मथितः, अन्यच्च लक्ष्म्या विमुक्तः, तथापि तस्योदधेर्गम्भीरिमाणं पश्यत । अयमाशयः । यः कोऽपि पुरुषसिंहः कष्टां दशां प्राप्तः. केनापि याच्यमानः संपत्त्यक्तोऽपि भवति, स आत्मीयं गाम्भीर्य न त्यजतीति ।। ७५१ ॥
752) [ ज्वलनो जलं चामृतं विषं च कृष्णः सदानवश्चैव । क्षीरोदधे तव तथा परमहिमाधिकाधिकतरः ।।] हे क्षीरोदधे, ज्वलन
1G अमयं

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२०४.
वजालगं
[753 : ८९.८० 753) रयणेहि निरंतरपूरिएहि रयणायरस्स न हु गव्यो।
करिणो मुत्ताहलसंसए वि मयविष्भला' दिट्ठी॥८॥ 754) अणवरयं देतस्स वि तुमुति न सायरे वि रयणाई ।
पुण्णक्खएण खिजानहु लच्छी चायभोपहिं ॥९॥ 755) रयणायरस्सन हु होइ तुच्छिमा निग्गएहि रयणेहिं।
तह वि हु चंदसरिच्छा विरला रयणायरे रयणा ॥ १०॥ 756) रयणायरचत्तेण वि पत्तं चंदेण हरह तिलयत्तं ।
तेण उण तस्स ठाणे न याणिमो को परिद्वविओ ॥११॥
.( ? जलनः ) तत्रैव जलम् , अमृतं विषं च, कृष्णः सदानवः । तव महिमा तथापि अधिको अधिकतर एव । कोऽप्येकत्र वैरिसंघान् परस्परं स्थापयितुं किं कोऽपि शक्नोति त्वाम् ऋते ।। ७५२ ॥
___753) [ रत्नैर्निरन्तरपूरितै रत्नाकरस्य न खलु गर्वः । करिणो मुक्ताफलसंशयेऽपि मद विह्वला दृष्टिः ॥ ] रत्ननिरन्तरपूरितै रत्नाकरस्य न खल्लु गर्वोऽस्ति । करिणो हस्तिनः पुनर्मुक्तानां संशयेऽपि सन्ति नो वा मुक्ताफलानीति संशये सति-मद विह्वला दृष्टिः ।। ७५३ ।।
754) [ अनवरतं ददतोऽपि न खलु त्रुट्यन्ति सागरेऽपि रत्नानि । पुण्यक्षयेण क्षीयते न खलु लक्ष्मीस्त्यागभोगाभ्याम् ।। ] अनवरतं ददतोऽपि रत्नाकरस्य न खलु क्षीयन्ते रत्नानि । पुण्यक्षयेण क्षीयते लक्ष्मीन खल्लु त्यागभोगाभ्याम् ।। ७५४ ।।
755) [ रत्नाकरस्य न खलु भवति तुच्छत्वं निर्गतै रत्नैः । तथापि खलु चन्द्रसदृक्षाणि विरलानि रत्नाकरे रत्नानि ।। ] रत्नाकरस्य न खलु भवति तुच्छत्वं निर्गतै रत्नैः । यद्यप्येवमस्ति, तथापि चन्द्रसदृक्षाणि विरलानि रत्नाकरे रत्नानि । अयं ग्रन्थः प्रायेण अपभ्रंशभाषानुसारी। अत्र च अपभ्रंशभाषायां कचिन्नपुंसकेऽपि पुंस्त्वमिति ।। ७५५ ।।
756) [ रत्नाकरत्यक्तेनापि प्राप्तं चन्द्रेण हरस्य तिलकत्वम् । तेन पुनस्तस्य स्थाने न जानीमः कः प्रतिष्ठापितः ।।] रत्नाकरपरित्यक्तेनापि
1G, I मयभिंभला 2G अधिकाधिकतर एव

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-760 : ८९.१५] रयणायरवज्जा
२०५: 757) जइ विहु कालवसेणं ससी समुदाउ कह वि विच्छुडिओ।
तह वि हु तस्स पयावं( ? पयासो)आणंदं कुणइ दूरे वि॥१२॥ 758) रयणाइ सुराण समप्पिऊण वडवाणलस्स छुहियस्स।
अप्पा (? अप्पं ) देतेण तए समुद्द मुइंकियं भुवणं ॥ १३ ॥ 759) अस्थि असंखा संखा धवला रयणायरस्स संभूया।
नहु ताण सहलद्धी जा जाया पंचजन्नस्स ॥ १४ ॥ 760) जाएण तेण धवलीकओ सि नृणं समुह संखेण ।
अत्थित्तणेण हत्थं पसारियं जस्स कण्हेण ॥ १५॥
प्राप्तं चन्द्रेण हरस्य तिलकत्वम् । तेन पुनस्तस्य स्थाने को नाम परिस्थापित इति वयं न विद्मः ।। ७५६ ।।
757) [ यद्यपि खलु कालवशेन शशी समुद्रात् कथमपि वियोजितः।' तथापि खलु तस्य प्रतापः ( ? प्रकाशः ) आनन्दं करोति दूरेऽपि ।।] यद्यपि शशी चन्द्रः समुद्रात् कालवशेन कथमपि विच्छुटितः, तथापि तस्य प्रतापम् ( ? प्रतापः, प्रकाशः ) आनन्दं दूरेऽपि करोति ।। ७५७ ।।
758) [ रत्नानि सुरेभ्यः समर्प्य वडवानलाय क्षुधिताय । आत्मानं ददता त्वया समुद्र मुद्राङ्कितं भुवनम् ।। ] रत्नानि चन्द्रलक्ष्मीकौस्तुभपारिजातमदिरोच्चैःश्रवऐरावणधन्वन्तरिप्रभृतीनि सुरासुरेभ्यः' समर्प्य वडवानलस्य क्षुधितस्यात्मानं ददता हे समुद्र त्वया भुवनं जगन् मुद्राङ्कितम् । अयमर्थः ।। यथा कोऽपि वदान्यः पात्रेभ्यः सर्वमपि वसुजातं. विश्राण्य, कस्मैचनः विशिष्टायच्छेकायात्मानमर्पयन् सकलजगन्मण्डलमात्मयशसा पूरयति, जीमूत-- वाहनवत् ।। ७५८ ।।
___759) [ सन्ति असंख्याः शंखा धवला रत्नाकरस्य संभूताः । न खलु तेषां शब्दलब्धिर्या जाता पाञ्चजन्यस्य ।।] सन्ति असंख्याताः शंखाः । किंवि-. शिष्टाः । धवलाः । पुनः किंविशिष्टाः । संभूताः। क । रत्नाकरे । न खलु तेषां शब्दलब्धिर्या जाता पाञ्चजन्यस्य श्रीविष्णुकरवदनपवित्रितस्य ।।७५९।।
760) [ जातेन तेन धवलीकृतोऽसि नूनं समुद्र शंखेन । अर्थित्वेन हस्तः प्रसारितो यस्य कृष्णेन ॥ ] हे समुद्र तेन शंखेन जातेन धवली...
11 पुराणसुरेभ्यः 2 I वस्तुजातम् 3G I अवशिष्टाय याचकाय

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२०६
पज्जालग्गं
-[761 : ९०.१९०. समुदणिंदापजा (समुद्रनिन्दापद्धतिः) *761) साहीणामयरयणो अमरमरोरं च भुवणमकरंतो।
उल्लसिरीहि न लजसि लहरीहि तरंगिणीणाह ॥१॥ 762) रयणायर ति नामं वहंत ता उवहि किं न सुसिओ सि।
मज्झे न जाणवत्ती अत्थत्थी जं गया पारे॥२॥ 763) उघहि लहरीहि गव्विर गजंतो किं न दीह सुसिओ सि ।
जीसे गिम्हपिवासा वलंति वि परम्मुहा पहिया ॥३॥ 764) सायर लज्जाई कहं न मुओ चिंताइ कह न पीसनो।
पइ हुंते बोहत्थियहि कओ जलसंगहो अन्नो ॥४॥
कृतोऽसि । नूनं निश्चयेन । यस्यार्थित्वेन कृष्णेन हस्तः प्रसारितः, हे “समुद्र, अमुं शंखं मह्यं वितरेति।। ७६० ।।
761) [ स्वाधीनामृतरत्नोऽमरमदरिद्रं च भुवनमकुर्वन् । उल्लसनशीलाभिर्न लज्जसे लहरीभिस्तरङ्गिणीनाथ ।। ] हे तरङ्गिणीनाथ, उल्लसनशीला भिर्लहरीभिरूमिभिरुपलक्षितो न लज्जसे । किं कुर्वन् । अमरं देवसमूहं ( ? ) भुवनम् अदरिदं चाकुर्वन् । किंविशिष्टः । स्वाधीनामृतरत्नः। यः कश्चिद् विभवप्राचुर्य निर्जितधनदः परम् अददानः किमपि, स एवमुच्यते ॥ ७६१ ॥
762) [ रत्नाकर इति नाम वहस्तद् उदधे किं न शुष्कोऽसि । मध्ये न यानवर्तिनोऽर्थार्थिनो यद्गताः पारे ।। ] रत्नाकर इति नाम वहन् तत उदधे किं न शुष्कोऽसि । मध्ये न यानवर्तिनो अार्थिनो यद्गताः पारे ।। ७६२ ॥
763) [ उदधे लहरीभिर्गोंद्वहनशील गर्जन् किं न दीर्घ शुष्कोऽसि । यस्माद् ग्रीष्मपिपासा वलन्तेऽपि पराङ्मुखाः पथिकाः । ] उदधे -लहरीभिर्गोंद्वहनशील, गर्जन् किं न शुष्कोऽसि । कथम् । दीर्घम् -अत्यर्थम् । यस्माद् ग्रीष्म पिपासायाः पराङ्मुखाः पथिका व्याघुटन्ते ॥७६३॥
764) [सागर लज्जया कथं न मृतश्चिन्तया कथं न विषण्णः । त्वयि सति प्रवहणस्थितैः कृतो जलसंग्रहोऽन्यः ।। ] हे सागर लज्जया कथं

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२०७
-767 : ९१.१]
सुवण्णवजा 765) बद्धो सि तुमं पीओ सि पुब्वयं लंधिओ सि तं उवहि।
किं गजसि अलियजए न लजसे उयहि किं भणिमो॥५॥ 766) निद्धोयउदयकंखिर पंथिय मा वञ्च सायरो एस।
जत्थ नियत्तइ तण्हा अन्न श्चिय ते सरुहेसा ॥६॥
९१. सुवण्णवजा (सुवर्णपद्धतिः) 767) जलणपवेसो चामीयरस्स कह सहि न जुज्जए काउं।
हृद्धी जस्स परिक्खंति पत्थरा नवरि गुणणिवहं ॥१॥
न मृतोऽसि । कथं च चिन्तया न विषण्णोऽसि । यतस्त्वयि पानीयनिधौ सत्यपि बोहित्थियहि यानपात्रस्थितैर्जलसंग्रहोऽन्यश्चके। यो जलानां निधिर्भवति तस्मिन् विद्यमाने को नाम जलसंग्रहं विधत्ते ।। ७६४ ।।
____765) [बद्धोऽसि त्वं पीतोऽसि पूर्व ल धितोऽसि त्वमुदधे । किं गर्जस्यलीकजये न लज्जस उदधे किं भणामः ।। ] बद्धोऽसि त्वं पर्वतैः । पीतोऽसि त्वम् अगस्तिना । तथा ल धितोऽसि वानरादिभिः । एवंविधस्त्वम् उदधेऽलीकजगति (? अलीकजये) किं गर्जसि । उदधे त्वं न लजसे । किं पुनः पुनर्भणामः ।। ७६५ ।।
766) [ निर्धीतोदककांक्षणशील पथिक मा व्रज सागर एषः । यत्र निवर्तते तृष्णान्य एव ते सरउद्देशाः ॥] हे पथिक, उदकाकांक्षणशील मा व्रज, अयं सागरः । यत्र निवर्तते तृष्णा, अन्य एव ते सरउद्देशाः । कश्चित्पथिकः पिपासाकुलो जलं वाञ्छन् समुद्रस्य जलं पश्यन् उत्तालः (१) समायातः । तं तथाविधमागच्छन्तमवलोक्य केनचिदुच्यत इति ।। ७६६ ॥
767) [ ज्वलनप्रवेशश्चामीकरस्य कथं सखि न युज्यते कर्तुम् । हा धिग्यस्य परीक्षन्ते प्रस्तराः केवलं गुणनिवहम् ।। ] ज्वलनप्रवेशश्चामीकरस्य कथं सखि न युज्यते कर्तुं, हा धिग् यस्य नवरि केवलं गुणनिवहं प्रस्तराः परीक्षयन्ति । तस्य तादृग्विधस्य सुवर्णस्य पाषाणाः कथं परीक्षां विदधत इति कृत्वा ज्वलनमेव प्रविवेश लज्जामज्जद्वदनो मानी ।। ७६७ ।।
1 I तह उयहे

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२०८
बजालग्गं
[768 :९१.२.
768) अलणडहणेण न तहा पत्थरघसणेण खंडणे तह य ।
गुंजाहलसमतुलणे जं दुक्खं होइ कणयस्स ॥२॥ 769) जूरिज्जइ किं न जर किं न जरा आवए अकालम्मि ।
जह सक्खर तुलइ खली निरक्खरो कंचणं खंडं ॥३॥ 770) नाराय निरक्खर लोहवंत दोमुह' य तुज्झ किं भणिमो।
गुंजाइ समं कणयं तोलंतो कह न लजेसि ॥४॥ 771)
जह कणयं तह पडिमाणपत्थरं पेच्छ तुलइ नाराओ। अहवा निरक्खराणं गुणदोसवियारणा कत्तो ॥५॥
768) [ ज्वलनदहनेन न तथा प्रस्तरघर्षणेन खण्डने तथा च । गुजाफलसमतुलने यद् दुःखं भवति कनकस्य ।। ] कनकस्य ज्वलनदहनेन तथा प्रस्तरघर्षणेन खण्डनेन तथा दुःखं न भवति, गुंजाफलसमतुलने यद् दुःखं ( भवति)। मानी जनश्छेदनदाह निघर्षणादिकं परं सहते । न । पुनरसमानजनेन सह साम्यम् ।। ७६८ ।।
769) [ खिद्यते किं न जगति किं न जरागच्छत्यकाले । यथा साक्षरस्तुल्यति खटिकां निरक्षरः काञ्चनं खण्डम् ।। ] कथं न खिद्यते जगति किं न जरागच्छत्यकाले, यथा साक्षरस्तुलयति खटिका, निरक्षरश्च काश्चनं खण्डम् ।। ७६९॥
770) [ नाराच निरक्षर लोहवन् द्विमुख च तव किं भणामः । गुञ्जाफलेन समं कनकं तोलयन् कथं न लज्जसे ।। ] हे नाराच, निरक्षर, लोभवन् , दुर्मुख, निरक्षर, लोहवन् , दुर्मुख तव किं भणामः । [ हे नाराच निरक्षर, लोहवन् ( लोभवन् ) द्विमुख तव किं भणामः । । गंजाफलेन समं कनक तोलयन् कथं न लज्जसे । यथा कश्चिदसमीक्ष्यकारी निरक्षरो लोभवान् दुर्मुखो ( ? द्विमुखो) मूर्खेण नीचेन समं सत्पुरुषं विद्वांसं करोति स एवमुच्यते, असमंजसमसहमानेन ।। ७७० ॥
771) | यथा कनक तथा प्रतिमानप्रस्तरं पश्य तोलयति नाराचः। अथवा निरक्षराणां गुणदोषविचारणा कुतः ॥ ] यथा कनकं तथा मान
1G, I दुम्मुहय 2 I गुंजाहलसमकणयं

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775 : ९३.१]
दीवयवज्जा
९२. आइश्चवज्जा (आदित्य पद्धतिः )
772) भमिओ सि भमसि भमिहिसि अणुदिणु' पासम्मि मेरुसिहरस्स । जह पावसि कंचणमालयं पि ता सूर सूरो सि ॥ १ ॥ 773) वियलियतेपण वि ससहरेण जह दंसिओ दिने अप्पा | तह जह रयणी तुमं ता सच्वं सूर सूरो सि ॥ २ ॥ (774) उयणं भुवणक्कमणं अत्थमणं एकदिवस मज्झम्मि' ।
सूरस्स वितिनि दसा' का गणणा इयरलोयस्स ॥ ३ ॥
९३. दीवयवज्जा ( दीपकपद्धतिः )
775) सउणो नेहसउण्णो लोइल्लो लोयलोयणाणंदो । नासियत मोहपसरो किं सुयणो नेह' जोइक्खो ॥ १ ॥ प्रस्तरं पश्य तोलयति नाराचः । अथवा निरक्षराणां मूर्खाणां गुणदोत्रविचारणा कुतः ।। ७७१ ॥
"
772) [ भ्रान्तोऽसि भ्रमसि भ्रमिष्यस्यनुदिनं पार्श्वे मेरुशिखरस्य । -यदि प्राप्नोषि काञ्चनमात्रकमपि तत् सूर्य शूरोsसि ।। ] भ्रान्तोऽसि भ्रमसि भ्रमिष्यसि । क । मेरुशिखरस्य पार्श्वे । यदि प्राप्नोषि कांचनमाषकमपि, तदा हे सूर सूर्य, शूरोऽसि । अमुष्मान्मेरोर्लवमपि सुवर्णं ।
- लप्स्यसे ।। ७७२ ।
२०९
773 ) [ विगलिततेजसापि शशधरेण यथा दर्शितो दिन आत्मा । तथा यदि रजन्यां त्वं तत्सत्यं सूर्य शूरोऽसि ॥ ] विगलिततेजसापि शशधरेण यथात्मा दर्शितो दिने, तथा यदि रजन्यां त्वं दर्शयसि, तदा हे - सूर्य सत्यं शूरोऽसि ॥ ७७३ ॥
सूर्यस्यापि
774) [ उदयनं भुवनाक्रमणमस्तमनमेक दिवसमध्ये । तिस्रो दशा: का गणनेतरलोकस्य ॥ ] उदयो भुवनाक्रमणं तथा चास्तमनमेवं तिस्रो गतयो यत्र सूर्यस्य तत्रेतरलोकस्य कीटतुल्यस्य का गणना ॥ ७७४ ॥

न
775) सगुण : स्नेहसंपूर्ण आलोकवाँलोकलोचनानन्दः । नाशिततमओघ प्रसरः किं सुजनो नेह ज्योतिष्कः ॥ ] सगुणः सवर्तिकः, तैल1 G, I अणुदिण 2 G, I तह य एक्कदियहम्मि 3 I गई 4 I नेय ( = नैव)
वल १४

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२१०
पज्जालग्गं
[776 ९३.१
776) जोइक्खो गिलइ तमं तं चिय उग्गिलइ कज्जलमिसेणं ।।
अहवा सुद्धसहावा हियए कलुसं न धारेति' ॥२॥ 777) निययालपसु मलिणा कुणंति मलिणत्तणं जइच्छाए ।
गुणणेहकंतिजुत्तय न जुज्जए तुज्झ जोइक्ख ॥३॥ 778) नियगुणणेहखयंकर मलिणं निययालयं कुर्णतस्स।
जोइक्ख तुज्झ छाया परिचत्ता तेण सुयणेहि ॥ ४ ॥
संपूर्णः, आलोकवान् , लोकलोचनानन्दनः, नाशिततमओघप्रसरः, एवंविधः किं सुजनः, नहि नहि ज्योतिष्कः । ज्योतिर्विद्यते यस्मिन्निति. ज्योतिष्को दीपः। सुजनोऽप्येवंविधो भवति । सगुणः, प्रेमसंपूर्णः, आलोकवान् , लोकलोचनानन्दनः, नाशिततमओघप्रसरः ।। ७७५ ॥
776) [ज्योतिष्को गिलति तमस्तदेवोद्गिरति कज्जलमिषेण । अथवा शुद्धसभावा हृदये कलुषं न धारयन्ति ॥ ] ज्योतिष्को गिलति तमस्तदेवोद्गिरति कज्जलमिषात् । अथवा शुद्धस्वभावा हृदि कलुषं न धारयन्ति ।। ७७६ ॥
___777) [ निजालयेषु मलिनाः कुर्वन्ति मलिनत्वं यथेच्छम् । गुणस्नेहकान्तियुक्त न युज्यते तव ज्योतिष्क ॥ ] मलिना निजालयेषु मलिनत्वं यदृच्छया कुर्वते । न तु खच्छचित्ताः । अत एव ज्योतिष्क उद्योतकर हे दीप गुणस्नेहकान्तियुक्त, तव निजालये मलिनत्वं कर्तुं न युज्यते ।। ७७७ ।।
778) [ निजगुणस्नेहक्षयंकर मलिनं निजालयं कुर्वतः । ज्योतिष्क तव च्छाया परित्यक्ता तेन सुजनैः ।। ] निजगुणस्नेहक्षयंकर ज्योतिष्क निजालयं निजस्थानं मलिनं कुर्वतस्तव च्छाया तेन हेतुना सुजनैः परित्यक्ता। विद्वांसः किल दीपच्छायां न गृह्णन्ति । दीपच्छाया गजच्छाया' खरच्छाया तथैव चेति ।। ७७८ ।। 1 G, I धारंति
2 I लोइल्लो आलोकयुक्त उद्योतयुक्त इति यावत् 3G निजच्छाया, 4 G, I खगच्छाया

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-782 : ९४.३] . पियोलाववजा
२११ 779) किं तुज्य पहाए किं गुणेण किं दीव तुज्झ नेहेण ।
छायं जस्स विसिहा दूरे वि चयंति निदंता' ॥५॥
९४. पियोलावषजा (प्रियोल्लापपद्धतिः) 780) एकेण विणा पियमाणुसेण बड्डयाइ हुँति दुक्खाई। ..
आलस्सो रणरणओऽणिहा पुलओ ससज्झसओं ॥१॥ 781) एक्केण विणा पियमाणुसेण सब्भावणेहभरिएणं'।
जणसंकुला वि पुहवी अव्वो रणं व पडिहाइ ॥२॥ 782) सो कत्थ गओ सो सुयणवल्लहो सो सुहाण सयखाणी।
सो मयणग्गिविणासो सो सो सोसेइ मह हिययं ॥३॥ .
779) [ किं तव प्रभया किं गुणेन किं दीप तव स्नेहेन । छायां यस्य विशिष्टा दूरेऽपि त्यजन्ति निन्दन्तः ।। ] किं तव प्रभया, किं गुणेन किं स्नेहेन, छायां यस्य विशिष्टा दूरेऽपि त्यजन्ति निन्दन्तः ।। ७७९ ॥
780) [एकेन विना प्रियमानुषेण बहूनि भवन्ति दुःखानि । आलस्यं रणरणकोऽनिद्रा पुलकः ससाध्वसः ।। ] एकेन प्रियमानुषेण विना बहूनि दुःखानि भवन्ति । आलस्य, रणरणकः, अनिद्रा, पुलकः, ससाध्वसः । सह साध्वसेन वर्तत इति तथा ।। ७८० ।।
781) [ एकेन विना प्रियमानुषेण सद्भावस्नेहभृतेन । जनसंकुलापि पृथ्वी, अहो अरण्य मिव प्रतिभाति ।।] एकेनापि विना प्रियमानुषेण सद्भावस्नेहमयेन जनसंकुलापि पृथ्वी अहो अरण्य मिव प्रतिभाति ॥७८१।।
782) [ स कुत्र गतः स सुजनवल्लभः स सुखानां शतखनिः । स मदनाग्निविनाशः स स शोषयति मम हृदयम् ।। ] स प्रियः कुत्र गतः । स सुजनवल्लभः । सुजनश्चासौ वल्लभश्च सुजनवल्लभः । स सुखानां शतस्य खानिः । स च मदनाग्निविनाशकः । स स एवं विधो मम वल्लभो विरहे मम हृदयं शोषयति ॥ ७८२ ।। 1G निंदंति 21 ससज्झो य
3 1 °मयएण, I°मइएण 4G निन्दन्ति
Is सुजनाना 5 I adds सुजनानां वल्लभ:

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શર
वज्जालग्गं
[783 : ९४.४
783) सो होहि को वि दिणो जत्थ पिओ बाहुपंजरविलीणो । ररहसखेयखिनो निज्झरह पवासदुक्खाई ॥ ४ ॥ 784) आविहिर पिओ चुंबिहिद्द निठुरं चुंबिऊण पुच्छिहिर । दइए कुसल त्ति तुमं नमो नमो ताण दिवसाणं ॥ ५ ॥ 785) धन्नं तं चेव दिणं सा रयणी सयललक्खण सउण्णा । अमयं तं पि मुहुतं जत्थ पिओ झत्ति दीसिहि ॥ ६ ॥ 786 ) दूरयर देसपरिसंठियस्स पियसंगमं महंतस्स । आसाबंधो च्चिय माणुसस्स अवलंबए जीवं ॥ ७ ॥
783 ) [ तद्भविष्यति किमपि दिनं यत्र प्रियो बाहुपञ्जर विलीनः । रतिरभसखेद खिन्नो निःक्षरति प्रवासदुःखानि ॥ ] स भविष्यति कोऽपि दिवसो यत्र प्रियो बाहुपञ्जरे विलीनः रतिरभसखेद खिन्नः प्रवासदुःखानि निर्झरतीव प्रक्षरतीव ।। ७८३ ॥
784 ) [ एष्यति प्रियश्चुम्बिष्यति निष्ठुरं चुम्बित्वा प्रक्ष्यति । दयिते कुशलेति त्वं नमो नमस्तेभ्यो दिवसेभ्यः ॥ ] आगमिष्यति प्रियश्चुबिष्यति मुखं, चुम्बित्वा प्रक्ष्यति । कथमिति । हे दयिते कुशलिनी त्वं वर्तसे । येषु दिवसेषु, नमो नमस्तेभ्यो दिवसेभ्यः ॥ ७८४ ॥
,
785) [ धन्यं तदेव दिनं सा रजनी सकललक्षणसंपूर्णा । अमृतं सोऽपि मुहूर्तो यत्र प्रियो झटिति द्रक्ष्यते ।। ] तदेव दिन धन्यं, सा रजनी सकललक्षणसंपूर्णा । अमृतं सोऽपि मुहूतों यत्र प्रियो झटिति द्रक्ष्यते ॥ ७८५ ॥
786) [ दूरतरदेशपरिसंस्थितस्य प्रियसंगम काढूक्षतः | आशाबन्ध एव मानुषस्यावलम्बते जीवम् ॥ ] दूरतरदेशपरिसंस्थितस्य प्रियसंगममभिलपत आशाबन्ध एव मानुषकस्य स्त्रीलोकस्य जीवमवलम्बते । स्त्रीजनस्य विरहिण आशाबन्ध एव जीवं निर्गच्छन्तमवलम्बते ।। ७८६ ॥
3 G, I अमियं
1 G, I मुहं 4 G हिययं

2 I जिहि दिवसेहिं णमो णमो ताणं 5 G, I add मयेति शेषः

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-790 : ९५.३ ] दोसियवज्जा
२१३ 787) हिययट्ठिओ वि सुहवो तह विहु नयणाण होइ दुप्पेच्छो।
.पेच्छह विहिणा न कया' मह हियए. जालयगवक्खा ॥ ८॥
___९५. दोसियषज्जा (दौषिकपद्धतिः) 788) दीहं लण्हं बहुसुत्तरुंदयं कडियलम्मि सुहजणयं ।
तह वासं च महग्धं दोसिय कडिलम्ह पडिहाइ ॥ ६ ॥ 789) माणविहूर्ण रुंदीइ छोडयं सिलधोयगयछायं।
जं वसणं न सुहावइ मुय दूरं नम्मयाडे तं ॥२॥ 790) पम्मुहसुत्तं अट्ठीसुहावहं जणियरायपुलइल।
दोसिय दिज्जंतं पि हु नारंगं अम्ह पडिहाइ ॥३॥
____787) [ हृदयस्थितोऽपि सुभगस्तथापि खलु नयनयोर्भवति दुष्प्रेक्षः। प्रेक्षवं विधिना न कता मम हृदये जालकगवाक्षाः ॥] हृदयस्थितोऽपि सुभगस्तथापि लोचनयोर्भवति दुष्प्रेक्ष्यः, प्रेक्षत (प्रेक्षध्वं ) विधिना स्रष्ट्रा न कृता मम हृदये जालकगवाक्षाः। विरहिणीप्रलापत्वान्न शब्दपौनरुक्त्यम् ॥ ७८७ ॥
788) [ दीर्घ श्लक्ष्णं बहुसूत्रविशालं कटितले सुखजनकम् । तथा वासश्च महाघु दौषिक कटिवस्त्रं मम प्रतिभाति ।। ] हे दोसिय' तथाविधं कडिल्लं अधोवस्त्रम् अस्मभ्यं प्रतिभाति, रोचते। किं विशिष्टम् । दीर्घ तथा श्लक्ष्णं मृदु, बहुसूत्रविस्तीर्ण, कटितटे सुखजनकम् । तथा वासश्च महाय॑म् । अयमाशयः । एवंविधां स्त्रियमस्मभ्यं योजयेति गम्यम् ||७८८॥
789) [ मानविहीनं विस्तारेण त्यक्तं शिलाधौतगतच्छायम् । यद्वसनं न सुखयति मुञ्च दूरं नर्मदातटे तत् ।। ] मानविहीनं रंदत्वेन ह्रस्वं, शिलाधौते गतच्छायं गतशोभ, यद् वसनं वस्त्रं न सुखयति त दूरं मुश्च नर्मदातटे । अयमाशयः यत् , कश्चन कामी एवंविधं स्त्रीरत्नमलभमानो यदि न प्राप्नोति, तदैवं वक्ति ॥ ७८९ ।।
790) [ प्रमुखसूत्रमस्थिसुखावहं जनितरागपुलकवत् । दौषिक दीयमानमपि खलु नारङ्गं मग प्रतिभाति ॥ ] हे दोसिय वसनविक्रेतः,
1 I किया 2 I adds वसनविक्रेत: after दोसिय

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२१४
वजालन
[791 : ९५..791) जे पक्खालियसारं जं गल्यं चेव खममहन्छ ।
ते दोसिय अम्हाणं दंसिज्जउ कि वियारेण ॥४॥ 792) दोसिय घणगुणसारं सुविणीय सुट्छु सोहसंजणयं ।
दसहि मा कुण खेयं तं अम्हं जणइ परिओसं ॥५॥ 793) जह पढमे तह दीसइ अवसाणे साडयस्स निव्वहणं ।
तं फुड अम्ह नियंबे दोसिय फुझे पि पडिहाइ॥६॥ wwwwwwww
पम्मुहसुत्तं पराङ्मुखसूत्रम् ( ? प्राङ्मुखसूत्रम् ) अस्थिसुखजनकं जनितरागपुलकितम् , एवंविधं दीयमानमपि अरङ्ग' रङ्गरहितं चेत् तदा कस्यापि न प्रतिभाति, न रोचते । अयमाशयः। सुसूत्रमस्थिस्पर्शसुखकारि जनितप्रीतिपुलकितं दीयमानमपि स्त्रीरत्नं रंगरहितं चेत् तदा यथा कस्यापि न रोचते तद्वदिदमपि ।। ७९० ॥
791) [ यत्प्रक्षालितसारं यद् गुरुकं चैव क्षममहाघ च। तद् दौषिकास्माकं दर्थतां किं विचारेण ] यत् सारं, यद् गुरुकं, महन् महा च । हे दोसिय (दौषिक ), तद् दर्श्यतां किं विचारेण ।। ७९१ ।।
___792) [ दौषिक धनगुणसारं सुविनीतं सुष्टु शोभासंजनकम् । दर्शय मा कुरु खेदं तदस्माकं जनयति परितोषम् ॥] हे दोसिय ( दौषिक ), घनगुणसारं सुविनीतं सुष्ठुशोभाजनकं यद् वस्त्रं तद् दर्शय । मा अन्यदर्शनेन खेदं कार्षीः । यतस्ताद्दग्विधमस्माकं जनयति परितोषम् ॥७९२॥
____793) [ यथा प्रथमे तथा दृश्यतेऽवसाने शाटकस्य निर्वहणम् । तत् स्फुटं मम नितम्बे दौषिक स्फुटितमपि प्रतिभाति ।। ] यथा प्रथमे तथावसाने यस्य शाटकस्य निर्वहणं दृश्यते, तत् शाटकं स्फुटितमपि स्फुटं निश्चितम् अस्मन्नितम्वे प्रतिभाति।। ७९३ ।।
1GI अरंग रंगरहितम् अमांजिष्ठमिति यावत् , न प्रतिभाति न रोचते।

-

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२१५
-795 : ९६.२] पज्जंतगाहाजुयलं
९६. पर्जतगादाजुयल (पर्यन्तगाथायुगलम्)
- अह पज्जंतगाहाजुयलं भण्णइ'।। 794) इय कइयणेहि रइए वज्जालए सयललोयहिहिर।
पत्थावे गोद्विद्विय इच्छियगाहा पढिज्जंति ॥१॥ 795) एयं वज्जालग्गं ठाणं गहिऊण पढइ जो को वि।
नियठाणे पत्थावे गुरुत्तणं लहइ सो पुरिसो॥२॥ ~~~~~~~mmmarrior
794)] [अथ पर्यन्तगाथायुगलं व्याख्यायते।] [इति कविजनै रचिते व्रज्यालये सकललोकाभीष्टे । प्रस्तावे गोष्ठीस्थित ईप्सितगाथाः पठ्यन्ते ।। इति पूर्वोक्तप्रकारेण, कविजनैर्विरचिते वज्जालये सकललोकाभीष्टे, प्रस्तावे गोष्ठीस्थित ईप्सितगाथाः पठ्यन्ते ।। ७९४ ।।
____795) [ एतद् व्रज्यालग्नं स्थानं गृहीत्वा पठति यः कोऽपि । निजस्थाने प्रस्तावे गुरुत्वं लभते स पुरुषः ॥ ] एतद् वजालग्गं पद्यालय, स्थानं गहीत्वा पठति यः कोऽपि निजस्थाने प्रस्तावे, गुरुत्वं लभते स पुरुष इति ॥ ७९५ ॥
इति पद्यायलयच्छाया समाप्ता ।
1 B, G, I omit this sentence 2 B,C,I सयललोयरमणीए 4 Gadds विद्यालयवृत्तिः
3GI गोष्ठीस्थितैः

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वज्जालग्गं
115*1
APPENDIX Additional gāthās found in MS. C..
(N. B. The first Arabic figure at the left hand shows the serial number of the gāthã after which the additional gatha is found in Ms. C. The second Arabic figure with a prefixed star shows the serial number of the additional gāthā itself. )
गाहावजा। 15*1) गाहा रुअइ अणाहा सीसे काऊण दो वि हत्थाओ।
सुकई हि दुक्खरइया सुहेण मुक्खो विणासेइ ॥१॥ 16*1) कुप्पाढएहि कुल्लेहएहि अत्थं अयाणमाणेहि।
नयरि व्व छत्तभंगे लुंचपलुंचीकिया गाहा ॥१॥ वाससएण वि बद्धा एक्का वि मणोहरा वरं गाहा। लक्खणरहिया न उणो कोडी वि खणद्धमेत्तेण ॥२॥
16*2)
15*1) [ गाथा रोदित्यनाथा शीर्षे कृत्वा द्वावपि हस्तौ। सुकविभिर्दुःखरचिता सुखेन मूर्यो विनाशयति ] ।। १५*१॥
____ 16*1) [ कुपाठकैः कुलेखकैरर्थमजान द्भिः । नगरीव च्छत्रभङ्गे लुश्चप्रलुचीकृता गाथा ।। ] कुपाठकैः कुलेखकैरर्थमजानानैर्गाथा लुण्ट्यते । केव। नगरीव । यथा नगरी छत्रभङ्गे सति लुञ्चप्रलुञ्चीक्रियते लुण्टयतः इत्यर्थः ॥ १६*१॥
16*2) [ वर्षशतेनापि बद्धा एकापि मनोहरा वरं गाथा। लक्षण-- रहिता न पुनः कोटिरपि क्षणार्धमात्रेण ।। ] एकापि गाथा वरम् । किंविशिष्टा गाथा। वर्षशतेनापि बद्धा । पुनः किंविशिष्टा। मनोहरा । विश्वेषां मनो हरतीति मनोहरा । लक्षणरहिता गाथाकोट्यपि क्षणार्धमात्रेण बद्धा न वरं न श्रेष्ठा । किंविशिष्टा गाथा । लक्षणरहिता। लक्षणं व्याकरण तेन रहिता। अथवा छन्दोऽलंकार विरुद्धा ॥ १६*२॥

Page #282

-31*3] कम्ववज्जा
२१७ 18*1) गाहाहि को न हीरइ पियाण मित्ताण को न संभरइ। दूमिजद को न वि दूमिएण सुयणेण रयणेण ॥१॥
कव्ववजा। 31*1) सरसा वि हु कव्वकहा परिओसं जणइ कस्स वि मणम्मि ।
वियसंति न सयलतरू वरतरुणीचरणफासेण ॥१॥ 31*2) अणुसरइ मग्गलग्गं अज्ज वि कइमहुयराण रिंछोली।
ताण छइल्लाण नमो पाइयकइगंधहत्थीणं ॥२॥ 31*3) डज्झउ सकपकव्वं सक्कयकव्वं च निम्मियं जेण ।
वंसहरम्मि पलित्ते तडयडतट्टत्तणं कुणइ ॥३॥
___ 18*1) गाथाभिः को न ह्रियते प्रियाणां मित्राणां को न संस्मरति । दूयते को नापि दूनेन सुजनेन रत्नेन ।। ] गाथाभिः को न ह्रियते । गाथाः कस्य मनो न हरन्तीत्यर्थः । प्रियाणां मित्राणां को न स्मरति । सुजनेन दूनेनापि पुनः को वा न द्यते । किंप्रकारेण सुजनेन । रत्नेन । रत्नभूतेन सर्वगुणाधारेणेत्यर्थः ।। १८ १ ।।
31*1) [ सरसापि खलु काव्यकथा परितोषं जनयति कस्यापि मनसि । विकसन्ति न सकलतरवो वरतरुणीचरणस्पर्शन ।। ] हु निश्चिम्त । सरसापि काव्यकथा कस्यापि स्वल्पस्य मनसि परितोषं जनयति । अमुमेवार्थ कविदृष्टान्तेन द्रढयति । सकलतरवः समस्तवृक्षा वरतरुणीचरणस्पर्शेन न विकसन्ति । यतः “पादाहतः प्रमदया विकसत्यशोकः" न त्वपरे ।। ३१*१॥ ..
31*2) [ अनुसर ति मार्गलग्नमद्यापि कविमधुकराणां पङ्क्तिः । तेषां छेकानां नमः प्राकृतकविगन्धहस्तिनाम् ॥ ] तेभ्यश्छेकेभ्यो नमो नमस्का-. रोऽस्तु । प्राकृतत्वाच्चतुर्थीस्थाने षष्ठी। किंप्रकारेभ्यश्छेकेभ्यः । प्राकृत-. कविगन्धहस्तिभ्यः । गन्धहस्तित्वादद्यापि कविमधुकराणां रिछोली श्रेणि-. मार्गलग्नं यथा भवति तथानुसरति ।। ३१२ ॥
31*3) [ दह्यतां संस्कृतकाव्यं संस्कृतकाव्यं च निर्मितं येन । वंश-. गृहे प्रदीप्ते तडतडशब्दं करोति ।।] संस्कृतकाव्यं दह्यतु प्रज्वलतु ।।

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२१८ वनालग्गं
[ 31*431*4) पाइयकव्वुलावे पडिवयर्ण सकरण जो देह ।
सो कुसुमसत्यरं पत्थरेण दलिउं विणासह ॥४॥ 31*5) छंदेण विणा कव्वं लक्खणरहियम्मि सक्कयालावं ।
रूवं विणा मरहो तिणि वि सोहं न पावंति ॥५॥ 31*6) तं किं वुश्चइ कव्वं तेण करणावि विडिओ अप्पा ।
एक्कसुय व्व कुटुंबे हत्था हत्थे न जं भमइ ॥६॥ 31*7) अइचंपियं विणस्सइ दंतच्छेएण होइ विच्छायं ।
ढलहलयं चिय मुच्चइ पाइयकव्वं च पेम्मं च ॥७॥
संस्कृतकाव्यं येन निर्मितं सोऽपि दह्यतु । यतो वंशगृहे प्रदीप्ते सति, प्रज्वलिते सति त्रिटत् त्रिटत् त्राटकं (?) शब्दं करोति । एतावता संस्कृतकाव्यं न किमपि प्राकृतकवित्वाग्रतः ॥ ३१*३ ॥
31*4) [प्राकृतकाव्योल्लापे प्रतिवचनं संस्कृतेन यो ददाति । स कुसुमस्रस्तरं प्रस्तरेण दलित्वा विनाशयति ॥ ] यः पण्डितः प्राकृतकाव्योल्लापे सति प्रतिवचनं संस्कृतेन ददाति, स कुसुमस्रस्तरं कुसुमसंस्तारकं प्रस्तरेण दृषदा दलितुं भक्तुं ( ? दलित्वा भङ्क्त्वा ) विनाशयति ।।३१*४॥
31*5) [ छन्दसा विना काव्यं लक्षणराहित्ये संस्कृतालापः । रूपं विना गवस्त्रीण्यपि शोभां न प्राप्नुवन्ति ।। ] एते त्रयोऽपि शोभा न प्राप्नुवन्ति । एते के के । छन्दसा विना काव्यम् । लक्षणरहिते संस्कृतालापः । रूपं विना मरः ।। ३१ ५ ।।
____31*6) [ तत् किमुच्यते काव्यं तेन कृतेनापि विनटित आत्मा । एकसुत इव कुटुम्बे हस्ताद्धस्ते न यद् भ्रमति ।। ] तत् काव्यं किम् उच्यते । तेन कविनापि आत्मा विनटितो विडम्बितः । यस्य काव्यं हस्तास्तं न भ्रमति ।। ३१६ ॥ ___31*7) [ अतिनिपीडितं विनश्यति दन्तच्छेदेन भवति विच्छायम् । शिथिलं चैव मुच्यते प्राकृतकाव्यं च प्रेम च ॥ ] अतिचम्पितं विनश्यति। दन्तच्छेदेन विच्छायं भवति । अतः कारणात् प्राकृतकाव्यं च प्रेम स्नेहश्च हलहलं शिथिलमेव मुच्यते ॥ ३१७ ॥

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-46*4] सज्जणवजा
२१९ . सज्जणधज्जा। 48*1) खुहइन कडुयं जंपइ लेइ न दोसे गुणे पयासेइ ।
रूसंताण न रूसइ दक्खिण्णमहोयही सुयणो ॥१॥ 48*2) सुयणस्स होइ सुक्खं न तेत्तियं जेत्तियं दुहं होइ ।
जं जं पिच्छइ दुहियं तं तं अणुसोयमाणस्स ॥२॥ 48*3) होति परकज्जणिरया नियकज्जपरंमुहा फुडं सुयणा।
चंदो धवलेइ माहिं न कलंकं अत्तणो फुसइ ॥३॥ 48*4) सच्चुचरणा पडिवनपालणा गरुयभारणिव्वहणा।
धीरा पसन्नवयणा सुयणा चिरजीवणा होतु ।। ४ ।। ____48*1) [ क्षुभ्यति न कटुकं जल्पति लाति न दोषान् गुणान्प्रकाशयति । रुष्यतां न रुष्यति दाक्षिण्यमहोदधिः सुजनः ॥] सुजनः सहते' कटु न जल्पति, दोषान् न लाति गुणान् प्रकाशयति, रोषयतामुपरि रोषं न कुरुते सुजनो दाक्षिण्यमहोदधिः ।। ४८*१ ॥
48*2) [ सुजनस्य भवति सौख्यं न तावद्यावद् दुःखं भवति । यं यं प्रेक्षते दुःखितं तं तमनुशोचतः ।। ] सुजनस्य तावत् सौख्यं न भवति यावद् दुःखं भवति । सुजनस्य दुःखं कुतः । यं यं दुःखितं पश्यति तं तम् अनुशोचमानस्य ॥ ४८*२॥
___48*3) [ भवन्ति परकार्यनिरता निजकार्यपराङ्मुखाः स्फुटं सुजनाः । चन्द्रो धवलयति महीं न कलङ्कमात्मनः प्रोञ्छति ।।] सजनाः परकार्यनिरता भवन्ति निजकार्यपराङ्मुखा भवन्ति । अमुमेवार्थ कविदृष्टान्तेन द्रढयति । चन्द्रो महीं पृथ्वी धवलयति, आत्मकलङ्कं न स्फेटयति ।। ४८*३ ॥
48*4) [ सत्योच्चरणाः प्रतिपन्नपालना गुरुकभारनिर्वहणाः । धीराः प्रसन्नवदना: सुजनाश्चिरजीवना भवन्तु ।। ] एवंविधाः सुजनाश्चिरजीवना भवन्तु, चिरकालं नन्दन्तु । के ते। सत्योच्चरणाः । सत्यमुद्गारो विद्यते येषां ते सत्योच्चरणाः । पुनः किंप्रकारास्ते। प्रतिपन्नपालनाः । प्रतिपन्नम् अङ्गीकृतं पालयन्ति इति प्रतिपन्नपालनाः। पुनरपि किंप्रकाराः । गुरुकभार निर्वहणाः। गुरुकं भारं निर्वहन्तीति गुरुकभार
1. The commentator seems to have read Free for go in tbe
text.

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वज्जालग्गं
148*5--
48*5) विहवक्खए वि सुयणो सेवा रण्णं न जंपए दीणं । . मरणे वि महग्घयरं न विक्कर माणमाणिकं ॥५॥
दुजणवज्जा। 64*1) तं नत्थि घरं तं नत्थि देउलं राउलं पि तं नथि।
जत्थ अकारणकुविया दो तिन्नि खला न दीसंति ॥१॥ 64*2) खलसंगे परिचत्ते पेच्छह तिल्लेण जं फलं पत्तं।
मियणाहिसुरहिवासियपहुसीसं उवलहंतेण ॥२॥ 64*3) धन्ना बहिरंधलिया दो श्चिय जीवंति माणुसे लोए।
न सुणंति पिसुणवयणं खलस्स रिद्धीन पेच्छंति ॥३॥ निर्वहणाः । पुनरपि किंप्रकाराः। धीरा धृतिमन्तः । पुनरपि प्रसन्न-- वदनाः। प्रसन्न वदनं येषां ते प्रसन्नवदनाः सदा प्रहसितवदनाः ।।४८*४॥
48*5) [ विभयक्षयेऽपि सुजनः सेवतेऽरण्यं न जल्पति दीनम् । मरणेऽपि महार्यतरं न विक्रीणीते मानमाणिक्यम् ।। ] विभवक्षयेऽफि दरिद्रभावेऽपि अरण्यं सेवते परं दीनं न जल्पति । मरणेऽपि प्राणत्यागेऽपि सति मानमाणिक्यं न विक्रीणाति । किंप्रकारं मानमाणिक्यम् । महार्घतरम् अतीव बहुमूल्यम् ॥ ४८*५ ॥
__64*1) [ तन्नास्ति गृहं तन्नास्ति देवकुलं राजकुलमपि तन्नास्ति । यत्राकारणकुपिता द्वौ त्रयः खला न दृश्यन्ते ॥ ] सुगमा ॥ ६४*१ ।।
____6+*2) [ खलसङ्गे परित्यक्ते प्रेक्षध्वं तैलेन यत् फलं प्राप्तम् । मृगनाभिसुरभिवासितप्रभुशीर्षम् उपलभमानेन ॥ ] पेच्छह अवलोकयत खलसङ्गे विप्रमुक्ते परित्यक्ते सति तैलेन यत् फलं प्राप्तम् । किंप्रकारेण तैलेन । मृगनाभिसुर भिवासितप्रभुशीर्षम् उपलभता प्राप्तवता । मृगनाभिः कस्तूरिका, तस्या यत् सौरभं, तेन सौरभेण वासितं यच्छीषं तत्प्राप्तवता । अन्येऽपि ये खलसङ्गं परित्यक्ष्यन्ति ते सर्वेषामपि मस्तकारूढा भविष्यन्ति । एतावता खलसङ्गः परिहर्तव्यः ॥ ६४*२ ॥
64*3) [ धन्यौ बधिरान्धौ द्वावेव जीवतो मानुषे लोके। न शृण्वन्ति पिशुनवचनं खलस्य ऋद्धीन प्रेक्षन्ते ॥] मनुष्यलोके बधिरान्धलौ धन्यौ
1. Cf. Gatha No. 94.
-

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-~72*1] मित्तवज्जा
२२१ 64*4) आरंभ च्चिय चडुयारयाण निप्पन्नकजविमुहाणं । .
मंडलसुरयाण व दुज्जणाण मग्गो च्चिय अउवो ॥४॥ 64*5) पयडियपयावगुणकित्तणेण लज्जंति जे महासत्ता। इयरा पुण अलियपसंसणे वि अंगे न मायंति ॥ ५॥
मित्तवज्जा। 72*1) सुरसरिपूरं वडविडवितुंगिमा सुयणलोयपडिवनं ।
पढम चिय ते लहुया पच्छा जायंति गरुयाई॥१॥
सन्तौ जीवतः । कथं बधिरान्धलौ क्वापि धन्यौ वयेते । यतः पिशुनवचनं न शण्वन्ति, अत एव बधिरा धन्याः । तथा अन्धलाः खलस्य ऋद्धीने प्रेक्षन्ते । अत एव द्वावपि धन्यौ ।। ६४*३ ॥
64*4) [ आरम्भ एव चाटुकारकाणां निष्पन्नकार्यविमुखानाम् । मण्डलसुरतानामिव दुर्जनानां मार्ग एवापूर्वः ॥ ] दुर्जनानां मार्ग एवापूर्वो विपरीतः । कथम् । आरम्भ एव चटुकारकाश्चटुवाक्यानि वदन्ति । चटुवाक्यरतानामित्यर्थः । पुनः किंप्रकाराणां दुर्जनानाम् । निष्पन्नकार्यविमुखानाम् । निष्पन्ने कार्ये विमुखा निष्पन्नकार्यविमुखास्तेषां निष्पन्नकार्यविमुखानां दुर्जनानाम् । केषामिव । मण्डलसुरतानामिव श्वानमैथुनानामिव । किंप्रकाराणां मण्डलसुरतानाम् | आरम्भ एव चटुकारकाणाम् । आरम्भ एव चटुभावं कुर्वन्तीति आरम्भचटुकारकाः, तेषाम् । पुनरपि किंप्रकाराणां मण्डलसुरतानाम् । निष्पन्नकार्यविमुखानाम् । तेऽपि श्वानो निष्पन्ने कार्य विमुखा भवन्ति । दुर्जना अपि निष्पन्ने कार्ये विमुखा भवन्ति ॥६४*४॥
64*5) [ प्रकटितप्रतापगुणकीर्तनेन लज्जन्ते ये महासत्त्वाः । इतरे "पुनरलीकप्रशंसनेऽप्यङ्गे न मान्ति ॥ ] ये महासत्त्वास्ते प्रकटितप्रतापगुणकीर्तनेन लज्जन्ते । लज्जापरायणा भवन्ति । इतरे नीचा अलीकप्रशंसनेनापि अङ्गे न मान्ति पुनः ।। ६४*५ ।।
72*1) [ सुरसरित्पूरं वटविटपितुङ्गता सुजनलोकप्रतिपन्नम् । प्रथम चैव ते लघुका पश्चाद् गुरुकाणि ॥] सुगमेयम् ॥ ७२*१ ॥
1.Cf. Gatha No. 61.

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રરર
वज्जालग्गं
[72-272*2). अहिढे रणरणओ दिढे ईसा अदिट्ठए माणो।
दूरं गए वि दुक्खं पिर जणे सहि सुहं कसो' ॥२॥ 72*3) अज्जाहं पुष्फवई तुम पि रे चुंबणसयण्हो।
तह चुंब जह न छिप्पसि भणिऊण समप्पिओ अहरो॥३॥ 72*4) हत्थे ठियं कवालं न मुयइ वराई खणं पि खट्टंग।
सा निहय तुज्झ कए बाला कावालिणी जाया ॥४॥ 72*5) कीरइ समुहतरणं पविसिज्जइ छयवहम्मि पज्जलिए।
आयामिज्जइ मरणं नत्थि दुलंघं सिणेहस्स ॥५॥
___72*2) [ अदृष्टे रणरणको दृष्ट ईर्ष्या अदृष्टे मानः । द्रं गतेऽपि दुःखं प्रिये जने सखि सुखं कुतः ॥ ] हे सखि प्रिये जने सुख कुतः ।। अदृष्टे सति रणरणक औत्सुक्यम् । यतः श्रीहेमसूरियादेरौत्सुक्यम् । ( ? ) रणरणरणको.... ( ? ) दृष्टे सति ईषा वाञ्छा । दूरं गते सत्यपि दुखम् । अतः कारणात् प्रिये जने सौख्यं स्वल्पम् ॥ ७२२ ।।
72.3) [ अद्याहं पुष्पवती त्वमपि रे चुम्बनसतृष्णः । तथा चुम्ब यथा न स्प्रशसि भणित्वा समर्पितोऽधरः ।। 1 हे सुभग अद्याहं पुष्पवती ऋतुमती वर्ते। त्वमपि चुम्बनसतृष्णो वर्तसे । तथा चुम्ब यथा स्पर्शों न भवति ।।७२३॥
72*4) [ हस्ते स्थितं कपालं न मुञ्चति वराकी क्षणमपि खट्वाङ्गम् । सा निर्दय तव कृते बाला कपालिनी जाता ।। ] हे निर्दय तव कृते सा बाला कापालिनी जाता, योगिनी बभूव । कथम् । कपालं हस्ते स्थितम् । यतश्चिन्तातुरो गलकहस्तं ( ? कपाले हस्तं ) करोति । सा वराकी क्षणमपि खट्वाङ्गं न मुञ्चति । खट्वाया अङ्गं खट्वाङ्गम् । चिन्तातुरः प्राणी खटामवलम्बते । द्वितीयोऽर्थः । अन्यापि या कापालिनी योगिनी भवति सा हस्तस्थितं कपालं बिभर्ति । योगिनी अन्यापि क्षणमपि खटाङ्गं रक्षाकोलिकां न मुञ्चति । सा वियोगिनी तव स्त्री एवंविधा जाता ॥ ७२ ४ ।।
72*5) [ क्रियते समुद्रतरणं प्रविश्यते हुतवहे प्रज्वलिते। आकाम्यते मरणं नास्ति दुर्लध्यं स्नेहस्य ॥ ] सुगमेयं गाथा ।। ७२*५ ।। __ 1. Cf. Gatha No. 338.

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mmmmmmmmmm
-80*1] । नेहवज्जा
२२३ 72*6) मा जाणसि' वीसरियं तुह मुहकमलं विदेसगमणम्मि।
सुम्नं भमइ करके जत्थ तुम जीवियं तत्थ ॥ ६ ॥ 72*7) रणरणइ घरं रणरणइ देउलं राउलं पि रणरणइ ।
एक्केण विणा सुंदरि रणरणइ ससायरा पुहवी ॥ ७ ॥ 72*8) बहले तमंधयारे विज्जुज्जोएण दीसए मग्गो। अहिसारियाण नेहो अत्थि-अणत्थी पयासेइ ॥ ८॥
नेहवज्जा। 80*1) गुणवज्जिए वि नेहो अह नेहो होइ कस्स वि कह पि।
मोत्तूण मणहरदुमे निबम्मि दिवायरो वसइ ॥१॥ 726) [ मा जानासि विस्मृतं तव मुखकमलं विदेशगमने । शून्यं भ्रमति करंको यत्र त्वं जीवितं तत्र || ] सुगमेयं गाथा ।। ७२"६॥
72*7) [ रणरणकं करोति गृहं रणरणकं करोति देवकुलं राजकुलमपि रणरणकं करोति । एकेन विना सुन्दरि रणरणकं करोति ससागरा पृथ्वी ।। ] हे सुन्दरि, एकेन सभाग्येन विना गृहं रणरणति'....दीनं भवती-.. त्यर्थः । तथा तेन प्रकारेण देवकुलमपि रणरणति । राजकुलमपि रणरणति । एकेन विना पृथ्वी । ससागरा समुद्रसहिता समुद्रमयादा इत्यर्थः ॥७२*७॥
728) [बहले तमोऽन्धकारे विद्युदुद्योतेन दृश्यते मार्गः । अभिसारि काणां स्नेहोऽस्तिनास्ति प्रकाशयति ॥ ] स्वच्छन्दचारिणीनां स्नेहोऽस्ति नास्ति च प्रकाशयति । यथा बहलेऽन्धकारे विद्युदुद्योतेन मागों दृश्यते, तथा असतीनां स्नेहो अस्ति नास्ति च प्रकटयति । अयं भावः ॥ ७२*८॥
80*1) [ गुणवर्जितेऽपि स्नेहोऽथ स्नेहो भवति कस्यापि कथ.. मपि । मुक्त्वा मनोहरद्रुमान् निम्बे दिवाकरो वसति ।। ] गुणवर्जितेऽपि. कस्यापि कथमपि स्नेहो भवति । अथवा स्नेहः कस्यापि क्वापि भवति । तदुपरि दृष्टान्तं दर्शयति कविः । मनोहरान् द्रुमान् मुक्त्वा वृक्षान् पूर्वान् परित्यज्य दिवाकरो निम्बे वसति ॥ ८०*१ ॥
1. We should read जाणसु (= जानीहि ). 2. The commentator appears to have read कहिं पि (= क्वापि).. 3. The commentary is illegible here.

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=२२४
[ 80*2
80*2) दूरयरदेसपरिसंठियस्स पियसंगमं वतस्स । आसाबंधो च्चिय माणुसस्स परिरक्खए जीयं ॥ २ ॥ 80*3) एकेण विणा पियमाणुसेण सम्भावणेह भरिएण । जण संकुला वि पुहवी अच्यो रण्णं व पडिभाई' ॥ ३ ॥ नीरवज्जा ।
वजालगं
-90*1) लवणसमो नत्थि रसो विन्नाणसमो य बंधवो नत्थि । धम्मसमो नत्थि निही कोहसमो वेरिओ नत्थि ॥ १ ॥ 90 * 2 ) महिला जत्थ पहाणा डिंभो राया निरक्खरो मंती | अच्छउ ता धणरिद्धी जीयं रक्खउ पयतेण ॥ २ ॥
90 * 3 ) जस्स न गिण्हंति गुणा सुयणा गोट्ठीसु रणमुहे सुहडा । नियजणणिजोन्वणुल्लूरणेण जाएण किं तेण ' ॥ ३ ॥
80*2) [ दूरतरदेशपरिसंस्थितस्य प्रियसङ्गमं वहतः । आशाबन्ध एव मानुषस्य परिरक्षति जीवितम् ॥ ] मनुष्यस्य आशाबन्ध एव जीवि - तव्यं रक्षति । किंप्रकारस्य मनुष्यस्य । दूरतरदेशपरिसंस्थितस्य । प्रकृष्टं दूरं दूरतरम् । दूरतरश्वासौ देशो दूरतरदेशः । तत्र परिसंस्थितो दूरतर देशपरिसंस्थितः । तस्य । पुरुषस्य प्रियसंगमं वहतः । प्रियस्य संगमः प्रिय संगमः । प्रियसंगमं वहतीति प्रियसंगमं वहन् | ( ? ) तस्य || ८०*२॥
80*3 ) [ एकेन विना प्रियमानुषेण सद्भावस्नेहभृतेन । जनसङ्कलापि पृथ्वी अहो अरण्यमिव प्रतिभाति ।। ] सुगमेयं गाथा || ८० * ३ ॥ 90*1 ) [ लवणसमो नास्ति रसो विज्ञानसमो बान्धवो नास्ति । धर्मसमो नास्ति निधिः क्रोधसमो वैरी नास्ति ।। ] सुगमा ॥ ९०* १ ॥
90*2) [ महिला यत्र प्रधाना डिंभो राजा निरक्षरो मन्त्री । आस्तां तावद्धनऋद्धिर्जीवं रक्षतु प्रयत्नेन ।। ] सुगमा ॥ ९० * २ ॥
90 * 3 ) [ यस्य न गृह्णन्ति गुणान् सुजना गोष्ठीषु रणमुखे सुभटाः । निजजननीयौवनोच्छेदकेन जातेन किं तेन ॥ ] सुजना
1. Cf. Gātha No. 786.
2. Cf. Gätha No. 780, 781
3. Cf. Gātha No. 698.

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-90*8]
नीइवजा 90*4) कुप्पुत्तेहि कुलाई गामणगराइ पिसुणसीलेहि।
नासंति कुमंतीहिं नराहिवा सुठु वि समिद्धा॥४॥ 90*5) नासइ वारण तुसं नासइ गेयं जणस्स सद्देणं ।।
अगुणिज्जंती विज्जा नासइ भज्जा पवासेणं ॥५॥ 90*6) कज्ज एव पमाणं कह व तुलग्गेण कज्जइत्ताणं ।
जह तं अवहेरिज्जइ पच्छा उण दुल्लहं होइ ॥६॥ मा होसु सुयग्गाही मा पत्तीय जं न दिट्ठ पञ्चक्खं । पञ्चक्खे विष दिठे जुत्ताजुत्तं वियारेह ॥७॥ धम्मो धणाण मूलं जाया मूलं सुहाण सयलाणं । विणओ गुणाण मुलं दप्पो मूलं विणासस्स ॥८॥
90*7)
90*8)
गोष्ठीषु यस्य गुणान् न गृह्णन्ति, रणमुखे सुभटा न व्याख्यानयन्ति, तेन जातेन किम् । किंप्रकारेण तेन । निजजननीयौवनविदारणेन ॥९०३॥
___90*4) [ कुपुत्रैः कुलानि ग्रामनगराणि पिशुनशीलैः । नश्यन्ति कुमन्त्रिभिर्नराधिपाः सुष्टु अपि समृद्धाः ।। ] सुगमा । ९० *४ ।।
90.5) [ नश्यति वातेन तुषं नश्यति गेयं जनस्य शब्देन । अगुण्यमाना विद्या नश्यति भार्या प्रवासेन ॥] सुगमा ।। ९०५ ।।
90*6) [ कार्यमेव प्रमाणं कथं वा तुलाप्रेण कार्यकर्तृणाम् । यदि तदवहेल्यते पश्चात् पुनर्दुर्लभं भवति ॥] कार्यकर्तृणां पुरुषाणां कथं वा कार्यमेतत् यत् तुलावत् प्रमाणं कार्यकृत्सु आस्थीयते ( ? )। नो वा । यदि तत् कार्यम् अवहेरिज्जइ अवहेल्यते पश्चात् तत् कार्य दुर्लभ भवति ।। ९०*६ ॥
90*7) [ मा भव श्रुतग्राही मा प्रत्येहि यन्न दृष्टं प्रत्यक्षम् । प्रत्यक्षेऽपि च दृष्टे युक्तायुक्तं विचारयत ।। ] सुगमा ।। ९०*७ ।।
90*8) [ धर्मो धनानां मलं जाया मूलं सुखानां सकलानाम् । विनयो गुणानां मूलं दो मूलं विनाशस्य ॥ ] सुगमा।। ९०५८ ॥
वल १५

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: २२६
वज्जालग्गं
[ 90*9
90*9)
नासइ जूपण धणं नासेर कुलं असीलवंताणं । अइरुवेण वि महिला नासइ राया कुमंतीहिं ॥ ९ ॥ 90*10) जम्मंतरं न गरुयं गरुयं पुरिसस्स गुणगणग्गहणं । मुत्ताहलं च गरुयं न हु गरुयं सिप्पिसंउडयं ॥ १० ॥ 90*11 ) जं जाणइ भणउ जणो गुणाण विहवस्स अंतरं गरुयं । लभ गुणेहि विवो विहवेण गुणा न लब्भंति ॥ ११ ॥ 90 12 ) बुद्धी सच्चं मित्तं चरंत नो महाकव्वं ( ? ) ।
पुव्वं सव्वं पि सुहं पच्छा दुक्खेण निव्वहइ ॥ १२ ॥ 90*13) किं वा गुणेहि कीरइ किं वा रूवेण किं च सीलेण । धणविरहियाण सुंदरि नराण को आयरं कुणई' ॥ १३ ॥ 90*14) ठाणं गुणेहि लग्भइ ता गुणगहणं अवस्स कायव्यं । हारो वि गुणविहूणो न पावए तरुणिथणवट्टं ॥ १४ ॥
90*9) [ नश्यति द्यूतेन धनं नश्यति कुलमशीलवताम् । अतिरूपेणापि महिला नश्यति राजा कुमन्त्रिभिः ॥ ] सुगमा ॥ ९०९ ॥
90*10) [ जन्मान्तरं न गुरु गुरु पुरुषस्य गुणगणग्रहणम् । मुक्ताफलं च गुरु न खलु गुरु शुक्तिसंपुटकम् ।। ] सुगमा ।। ९०*१०।।
90 * 11 ) [ यज्जानाति भणतु जनो गुणानां विभवानामन्तरं गुरु । लभ्यते गुणैर्विभवो विभवेन गुणा न लभ्यन्ते ।। ] सुगमा ।। ९०११ ॥ 90*12) [ बुद्धिः सत्यं मित्रं.... ( ? ) नो महाकाव्यम् । पूर्वं सर्वमपि सुखं पश्चाद् दुःखेन निर्वहति ॥ ] सुगमा ।। ९०-१२ ।।
90*13) [किंवा गुणैः क्रियते किं वा रूपेण किं च शीलेन । धनविरहितानां सुन्दरि नराणां क आदरं करोति ॥] सुगमा ।। ९०* १३ ॥ 90*14) [ स्थानं गुणैर्लभ्यते तद् गुणग्रहणमणवश्यं कर्तव्यम् । हारोऽपि गुणविहीनो न प्राप्नोति तरुणीस्तनपट्टम् ॥ ] सुगमा ||९०* १४॥
1 Cf. Gatha No. 687 3 Cf. Gatha No. 143

2 Cf. Gāthā 689 4 Cf. Gathā 690

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--119*3 ]
साहसवज्जा
90*15) देसे गामे नयरे रायपहे तियचउक्कमग्गे वा।
जस्स न वियरइ कित्ती धिरत्थु किं तेण जाएण' ॥ १५ ॥
साहसवज्जा। 119*1) विहवक्खर वि दाणं माणं वसणे विधीरिमा मरणे।
कज्जसए वि अमोहो पसाहणं धीरपुरिसाणं ॥१॥ 119*2) धीरा मया वि कज्जं निययं साहति, पेच्छह हरस्स।
दड्रेण वि अवरद्धं अवहरियं कुसुमबाणेण ॥२॥ 119*3) जह जह वाएइ विही विसरिसकरणेहि निठुरं पडहं।
धीरा पहसियवयणा नच्चंति य तह तह च्चेव ॥३॥
9015) [ देशे ग्रामे नगरे राजपथे त्रिकचतुष्कमार्गे वा । यस्य न विचरति कीर्तिर्षिगस्तु कि तेन जातेन ॥] सुगमा ।।९०*१५॥
____ 119*1) [ विभवक्षयेऽपि दानं मानो व्यसनेऽपि धैर्य मरणे । कार्यशतेऽप्यमोहः प्रसाधनं धीरपुरुषाणाम् ॥] धीरपुरुषाणामेतावदेव प्रसाधनं मण्डनम् । किं किम् । विभवक्षयेऽपि क्षीणे धनेऽपि यद् दानं, व्यसने कष्टेऽपि यन् मानः, मरणेऽपि समापाते यद् धैर्य, कार्यशतेऽपि अव्यामोहः । न क्षुद्रस्य त इत्यर्थः । सत्पुरुषाणामेतन् मण्डनम् ।।११९२१॥
119*2) [ धीरा मृता अपि कार्यं निजकं साधयन्ति, पश्यत हरस्य । दग्धेनापि अपरार्धम् अपहृतं कुसुमबाणेन ॥ ] धीरा मृता अपि निजकं कार्यं साधयन्ति । प्रेक्षध्वम् अवलोकयध्वम् । दग्धेन कुसुमबाणेन हरस्य महेशस्य अपराधं वामार्धम् अपहृतं मुष्टम् ।। ११९*२ ।।
119*3) [ यथा यथा वादयति विधिर्विसदृशकरणैर्निष्ठुरं पटहम् । धीराः प्रहसितवदना नृत्यन्ति च तथा तथैव ॥] विधिनिष्ठुरं विसदृशकरणैः पराङ्मुखकर्तव्यैः पटहं वादयति, धीरास्तथा तथैव नृत्यन्ति । किंविशिष्टा धीराः । प्रहसितवदना हर्षप्रकर्षेण युक्ताः ॥ ११९*३ ।। ___ 1 Cf. Gatha No. 700

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२२८
वज्जालग्गं
[161+1
सेवयवज्जा । 161*1) अप्पत्थियं न लब्भइ, पत्थिज्जंतो वि कुप्पसि नरिंद। हद्धी कहं सहिज्जइ कयंतवसहिं गए संते ॥१॥
सुहडवज्जा । 178*1) चिरयालसंठियाई सामियजणियाइ माणदुक्खाई।
रिउगयदसणप्पेल्लणविवरेहि भडस्स गलियाई॥१॥ 178*2) कद्दमरुहिरविलित्तो रणंगणे नेय निवडिओ सुहडो।
अइसाहसेण भीओ इंदो अमएण सिंचेइ ॥२॥ 178*3) एकत्तो रुयइ पिया अन्नत्तो समरतूरणिग्घोसा।
पेम्मेण रणरसेण य भडस्स दोलाइयं हिययं ॥३॥
161*1) [ अप्रार्थितं न लभ्यते प्रार्थ्यमानोऽपि कुप्यसि नरेन्द्र । हा धिक् कथं सहिष्यते कृतान्तवसतिं गते सति ॥ ] हे नरेन्द्र, अप्रार्थितं न लभ्यते । प्रार्थ्यमानोऽपि कुप्यसि । हा धिक् कृतान्तवसतिं गते सति कथं सोढुं शक्यते ॥ १६१*१ ॥
___ 178*1) [ चिरकालसंस्थितानि स्वामिजनितानि मानदुःखानि । रिपुगजदशनप्रेरणविवरैर्भटस्य गलितानि || ] भटस्य मानदःखानि गलितानि । कैः । शत्रुगजदशनयोः प्रेरणविवरैः । किं विशिष्टानि मानदुःखानि । चिरकालसंस्थितानि । पुनः किंविशिष्टानि मानदुःखानि । स्वामिजनितानि ॥ १७८*? ॥
178*2) [ कर्दमरुधिरविलिप्तो रणाङ्गणे नैव निपतितः सुभटः । अतिसाहसेन भीत इन्द्रोऽमृतेन सिञ्चति ।। ] सुभटो रणाङ्गणे समराङ्गणे नैव निपतितः । किंविशिष्टः सुभटः । कर्दमरुधिरविलिप्तः । इन्द्रोऽमृतेनाभिषिञ्चति । किंविशिष्ट इन्द्रः । अतिसाहसेन भीतः । मा मामकीनं राज्यं ग्रहीष्यत् । अत एव जीवयेय तम् ॥ १७८७२ ॥
____ 178*3) [ एकतो रोदिति प्रिया, अन्यतः समरतूर्यनिघोषाः । प्रेम्णा रणरसेन च भटस्य दोलायितं हृदयम् ॥ ] भटस्य हृदयं दोलायितम्
1 Cf. Dhvanyāloka III. 24. 1.

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-199*3]
199*1)
199*2)
199*3)
गयवज्जा
२२९
गयवज्जा ।
सिद्धगणा उरत्थलथणभरुच्छलंतमंथरतरंग । सुमरंतो च्चिय मरिहिसि गहंद रे नस्मयाणीरं ॥ १ ॥ दंतुलिहणं सव्वंगमजणं हत्थचल्लणायासं । पोढगदाण मयं पुणो वि जइ सम्मया सहइ ॥ २ ॥ सयलजणपिच्छणिज्जो जो अप्पा आसि सो तर मूढ । केसरिभरण भज्जंत अज्ज लहुयत्तणं पत्तो ॥ ३ ॥
आन्दोलसमारूढम् । केन । प्रेम्णा, अन्यतो रणरागेण च । किं तत् प्रेम । एकतः प्रिया रुदति ( रोदिति ) । अन्यतः समरतूर्यनिर्घोषः । -तेन प्रेम्णा रणरसेन च उभाभ्याम् आन्दोलितं मनः । यदा स्नेहं विचिन्तयति तदा गन्तुं न समीहते । यदा संग्रामतूर्याणि शृणोति तदा गन्तुमुत्सुको भवति ॥ १७८*३ ॥
199*1) [ सिद्धाङ्गनाउर : स्थलस्तनभरोच्छलन्मन्थरतरङ्गम् । स्मरनेव मरिष्यसि गजेन्द्र रे नर्मदानीरम् || ] रे गजेन्द्र नर्मदानीरं स्मरनेव मरिष्यसि किंविशिष्टं नर्मदानीरम् । सिद्धाङ्गनाया उरः स्थलं सिद्धाङ्गनोर : स्थलम् । तत्र स्तनभर उच्छलन्तः ( मन्थरा : ) तरङ्गा यस्य तत् सिद्धाङ्गनोरः स्थलस्तन भरोच्छलन्मन्थरतरङ्गम् । मन्थरा निश्चलाः । * एवंविधम् ॥ १९९* १ ॥

199*2) [ दन्तोलिखनं सर्वाङ्गमज्जनं हस्तचालनायासम् । प्रौढगजेन्द्राणां मदं पुनरपि यदि नर्मदा सहते || ] प्रौढगजेन्द्राणां मदं पुनरपि यदि चेन्नर्मदा सहते । तत् किं किम् । दन्तोलिखनं सर्वाङ्गमज्जनं हस्तचालनायासम् ॥। १९९२ ।।
199*3 ) [ सकलजन प्रेक्षणीयो य आत्मासीत् स स्वया मूढ । केसरिभयेन भज्यमान अद्य लघुत्वं प्राप्तः ।। ] रे मूढ गजेन्द्र य आत्मा आसीत् त्वया केस रिभयेन भङ्गं कुर्वता अद्य लघुत्वं प्राप्तः । किंविशिष्ट - स्तव आत्मा । सकलजन प्रेक्षणीयः ।। १९९३ ॥

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२३०
वज्जालग्गं
[1994
199*4) सरला मुहे न जीहा थोवो हत्थो मउमडा दिट्ठी।
रे रयणकोडिगव्विर गईद न हु सेबणिज्जो सि ॥४॥ 199*5) कुंजर मइंददंसणविमुकपुकारमयपसंगण । न हु नवरि तए अप्पा वि सो वि लहुयत्तणं पत्तो॥५॥
वाहवजा । 214*1) ओ सुयइ विल्लरविल्ललुलियधम्मिलकुंतलकलावो।
अन्नत्थ वच्च वाणिय अम्हं मुत्ताहलं कत्तो ॥१॥ 214*2) इंतीइ कुलहराओ नायं वाहीइ भत्तुणो मरणं ।
गयमयकवोलणिहसणमलमइलकरंजसाहाहिं ॥२॥
__199*4) [ सरला मुखे न जिह्वा स्तोको हस्तो मदोद्भटा दृष्टिः । रे रत्नकोटिगर्विन् गजेन्द्र न खलु सेवनीयोऽसि ।। रे रत्नकोटिगर्विन गजेन्द्र, निश्चितं त्वं सेवनीयो नासि । कथं कथं सेवनीयो नासि । मुखे सरला जिह्वा न । अन्यच्च स्तोको हस्त उच्चस्तुण्डः ( ? )। अन्यच्च मदोद्भटा दृष्टिः । अतस्त्वं न सेवनीयः ।। १९९*४ ॥ ___199*5) [ कुञ्जर मृगेन्द्रदर्शन विमुक्तपूत्कारमदप्रसङ्गेन । न खलु केवलं त्वया आत्मापि सोऽपि लघुत्वं नीतः ।। ] रे कुञ्जर । नवरं विशेषः (१ )। त्वया आत्मापि सोऽपि लघुत्वं प्रापितः। केन । मृगेन्द्रदर्शनविमुक्तपत्कारमदप्रसङ्गेन । मृगेन्द्रस्य दर्शनं, तेन विमुक्तः पूत्कारमदप्रसङ्गो यस्य सः । तेन ।। १९९*५ ॥ . 214*1) [ अहो स्वपिति ....... लुलितधम्मिल्लकुन्तलकलापः । अन्यत्र व्रज वणिग अस्माकं मुक्ताफलं कुतः।। हे वणिक्, त्वमन्यत्र व्रज । अस्माकं गृहे मुक्ताफलानि कुतः । ओ पश्य । गृह स्वामी विल्लर विरल विल्ल (?) लुलिय परस्परं लुलितधम्मिल्ल एवं विधकुन्तलकलापः स्वपिति । चेत् प्रमादी सन् गृह एव सुप्तस्तिष्ठति, तदा मुक्ताफलानि कुतः समानीयन्ते । अतः कारणात् त्वमन्यत्र गच्छ ।। २१४*१ ॥ ... 214*2) [ आयत्या कुलगृहाज़ ज्ञातं व्याध्या भर्तुमरणम् । गजमदकपोलनिधर्षणमलमलिनकरञ्जशाखाभिः ।।] व्याध्या भर्तुर्मर

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-214*51 वाहवज्जा
२३१: 214*3) न तहा पइमरणे घि हु रुपणं वाहीइ निम्मरकंठं ।
जह पल्लिसमासन्ने गईदगलगजियं सोउं ॥३॥ 214*4) पल्लिपएसे पज्जूसणिग्गयं लुलियकुंतलकलावं ।
दहळूण वाहवंदं दंतकइया नियत्तति ॥४॥ 214*5) अच्छउ ता करिवहणं तुह तणुओ धणुहरं समुल्लिहइ ।
थोरथिरथणहराणं किं अम्ह माहप्पं ॥५॥
ज्ञातम् । किंविशिष्टया व्याध्या । कुलगृहात् पितृगृहादागच्छन्त्या । काभिः । गजमदकपोलनिघर्षणमलमलिनकरञ्जशाखाभिः । गजानां मदेन कपोलनिघर्षणेन मलमलिनकरञ्जशाखा यत्र ता गजमदकपोलनिघर्षणमलमलिनकरञ्जशाखाः । ताभिः ।। २१४*२ ॥
214*3) [ न तथा पतिमरणेऽपि खलु रुदितं व्याध्या निर्भरकण्ठम् । यथा पल्लीसमासने गजेन्द्रगलगर्जितं श्रुत्वा ॥] व्याध्या तथा पतिमरणेऽपि हु निश्चितं निर्भरकण्ठं यथा भवति तथा न रुदितम् । यथा पल्लीसमासन्ने गजेन्द्रगलगर्जितं श्रुत्वा । भर्तरि मरणं ( ? भर्तृमरणं) स्मृतिपथमागतम् । अयं भावः ॥ २१४*३ ॥
214*4) [ पल्लीप्रदेशे प्रत्यूषनिर्गतं लुलितकुन्तलकलापम् । दृष्टा व्याधवृन्दं दन्तक्रयिका निवर्तन्ते ।। ] दन्तक्रेतारो वणिजो निवर्तन्ते । किं कृत्वा । व्याधवृन्दं दृष्टा । किंविशिष्टं व्याधवृन्दम् । पल्लीप्रदेशे प्रत्यूषनिर्गतम् । पुनः किंविशिष्टं व्याधवृन्दम् । लुलित कुन्तलकलापं विसंष्ठुलकेशसमूहम् ।। २१४*४ ।।
214*5) [ आस्तां तावत् करिवधनं तव तनुजो धनुर्हरें (१) समुल्लिखति । स्थूल स्थिरस्तनभराणां किमस्माकं माहात्म्यम् ।।] किरातवधूः श्वश्रू प्रति वक्ति । हे श्वश्रु करिवधनं तावत् तिष्ठतु । तव तनयो धनुर्हरं (?) धनुः समुल्लिखति तक्ष्णोति । तत् किमस्माकं स्थूलस्थिरस्तनभराणां माहात्म्यम् । को भावः । यथा उन्नतपयोधरभारं पश्यन् सन् ( ? ) तथा तव पुत्रो विषयान् सेवमानो बलहीनो भवति । कः करोति करिवधम् || २१४*५ ॥

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२३२
वज्जालगं
करवज्जा ।
226*1) दे जंपितंपि अहिलससु पल्लवं मा कहि पि' रे करह । उड्डुमुहदीहसासो वल्लि सरंतो विवज्जिद्दिसि ॥ १ ॥
[ 226*1
226 * 2 ) कह वि तुलग्गावडियं महुपडलं चक्खिऊण मा खिज । कत्तो अणुदियहं करह लब्भंति ॥ २ ॥ 226*3) नीसससि रुयसि खिज्जसि जूरसि चिंतेसि भ्रमसि उब्बियो । सा मरणस्स करणं करह तए चक्खिया वल्ली ॥ ३ ॥
इंर्दिदिरवज्जा ।
252*1) मोतून वियड के सरमय रं दुद्दामसुर हिसयवन्तं । जं महइ महुयरो पाडलाइ तं केण व गुणेण ॥ १ ॥
ww
226*1 ) [ अहं प्रार्थये, यदपि तदपि अभिलषस्व पल्लवं मा कुत्रापि रे करम । ऊर्ध्वमुख दीर्घश्वासो वल्लीं स्मरन् विपत्स्यसे ।। ] दे इति प्रार्थनायाम् । रे करम यमपि तमापि पल्लवं कथमपि मा अभिलषस्व, अभिलाषं मा कुरुष्व । ऊर्धमुखो दीर्घश्वासो वल्लीं स्मरन् सन् विपत्स्यसे विपत्तिं प्राप्स्यसि ।। २२६* १ ।।
226*2) [ कथमपि यदृच्छापतितं मधुपटलमास्वाद्य मा विद्यस्व | हृदयेप्सितानि कुतो अनुदिवस करभ लभ्यन्ते ॥ ] रे करम, कथमपि मधुपटलमास्त्राद्य मा खिद्य स्त्र । किंविशिष्टं मधुपटलम् । तुलग्गावडियं । अटमटान्यायेन ( ? ) संप्राप्तम् । रे करभ, अनुदिवसं दिनं दिनं प्रति हृदयेप्सितानि कुतो लभ्यन्ते ।। २२६*२ ।।
"
226*3) [ निःश्वसिषि, रोदिषि खिद्यसे, क्षीयसे, चिन्तयसि भ्रमसि उद्विग्नः । सा मरणस्य कृते खलु करभ त्वया आस्वादिता वल्ली ॥ ] हे करभ, सावली त्वया मरणस्य कृते आस्वादिता । कथम् । निश्वःसिषि, रोदिषि खिद्यसि, जूरसि रणरणसि, चिंतेसि स्मरसि उद्विम्बः सन् विकलितः सन् भ्रमसि । अतः कारणान्मरणमेव सावशेषम् || २२६*३ ॥ 252*1 ) [ मुक्ला विकट केसर मकरन्दोदामसुर भिशतपत्रम् । यत् काङ्क्षति मधुकरः पाटलानि तत् केन वा गुणेन ॥ ] मधुकरो भ्रमरो यत्
"
1 The commentator seems to have read कहूं पि ( = कथमपि ).

Page #298

२३३
-263-1]
हंसवज्जा 252*2) तं किं पि पएसं पंकयस्स भमिऊण छप्पओ छिवह ।
नलिणीण जेण कट्टा आमूलगयं पि मयरंदं ॥२॥ .252*3) इंदिदिर मा खिज्जसु दे निलसु कहिं पि मालई विरहे।
हियइच्छियाइ न हु संपडंति दिव्वे पराहुत्ते' ॥३॥ .252*4) बहुगंधलुद्ध महुयर कमलउडणिरुद्ध खिजसे कीस। अहवा वसणासत्ता अन्ने वि सुहं न पावंति ॥४॥
हंसवजा। 263*1) वच्चिहिसि तुमं पाविहिसि सरवरं रायहंस, किं चोज्ज ।
माणससरसारिक्खं पुहवि भमंतो न पाविहिसि ॥१॥
पाटलानि महति । किं कृत्वा । विकटकेसरमकरन्दोदामसुरभिशतपत्रं मुक्त्वा । यतो मधुकरः । मधु मदिरां करोति इति मधुकरः। योऽसौ मधुकरस्तस्य चेतनाचातुर्य न भवति ।। २५२*१॥
___252*2) [ तं किमपि प्रदेशं पङ्कजस्य भ्रान्त्वा षट्पदः स्पृशति । नलिनीनां येन कर्षति आमूलगतमपि मकरन्दम् ॥ ] षट्पदः पङ्कजस्य कमलस्य भ्रान्त्वा किमपि प्रदेशं स्पृशति, येन उपायेन नलिनीनाम् आमूलगतमपि मकरन्दमाकर्षति ।। २५२*२।।
252*3) [ इन्दिन्दिर मा खिद्यस्व प्रार्थये निलय कुत्रापि मालतीविरहे । हृदयेप्सितानि न खलु संपतन्ति दैवे पराग्भूते ।। ] हे इन्दिन्दिर भ्रमर मा खिद्यस्व । 'दे' इति अभ्यर्थनायाम् । कथमपि मालतीवि हे सति तर्हि निल(य)स्व स्वस्थो भव । दैवे पराङ्मुखे सात हृदयेप्सितानि न सम्पद्यन्ते ।। २५२*३॥
252*4) [ बहुगन्धलुब्ध मधुकर कमलपुटनिरुद्ध खिद्यसे कस्मात् । अथवा व्यसनासक्ता अन्येऽपि सुखं न प्राप्नुवन्ति ।। ] बहुगन्धमुग्ध मधुकर कमलपुटनिरुद्धः कस्मात् त्वं खिद्यसे रुदनं करोषि । अथवा व्यसनासक्ताः प्राणिनोऽन्येऽपि सुखं न प्राप्नुवन्ति ।। २५२*४ ।।
263*1) [ वजिष्यसि त्वं प्राप्स्यसि सरोवरं राजहंस, किं चित्रम् । मानससरःसदृक्षं पृथिवीं भ्रमन् न प्राप्स्यसि ।। ] सुगमा ॥ २६३*१ ।।
1 Cf. Gatha No. 245.

Page #299

२३४
वजालग्गं
[263*2
263*2) माणससरोरुहाणं मा सायं सरसु रे हंस।
कज्जाइ दिव्ववससंठियाइ दुक्खेहि लब्भंति ॥२॥ 263*3) हंसेहि समं जह रमइ कमलिणी तह य महुयरेणावि।
सियकसिणणिव्विसेसाइ होति महिलाण हिययाई ॥३॥ 263*4) विउलं पि जलं जलरंकुएहि तह कलुसियं हयासेहि।। जह अवसरवडियाण विन हु निलयं रायहंसाणं ॥४॥
छइल्लवज्जा । 284*1) अक्खंडियउवयारा पुव्वाभावे अभिन्नमुहराया।
सिढिलंता वि सिणेहं छेया दुक्खेहि नज्जंति ॥१॥ 284*2) ताव च्चिय ढलहलया जाव च्चिय नेहपूरियसरीरा।
छेया नेहविहूणा तिलसच्छाया खला हुति ॥२॥ 263*2) [ मानससरोरुहाणां मा सातं स्मर रे हंस । कार्याणि दैववशसंस्थितानि दुःखैलभ्यन्ते ।। ] हे हंस मानससरोरुहाणां सातानि सौख्यानि मा नाम त्वं स्मरस्व । दैववशसंस्थितानि कार्याणि दुःखैलभ्यन्ते ।। २६३*२॥
263*3) [ हंसः समं यथा रमते कमलिनी तथा च मधुकरेणापि । सितकृष्ण निर्विशेषाणि भवन्ति महिलानां हृदयानि ॥ ] सा कमलिनी हंसेन" समं रमते, तथा मधुकरेणापि समं रमते । युक्तम् । महिलानां हृदयानि सितकृष्णनिर्विशेषाणि भवन्ति ॥ २६३*३ ।।
263*4) [ विपुलमपि जलं जलरंक कैस्तथा कलुषितं हताशैः । यथा अवसरपतितानामपि न खलु निलयो राजहंसानाम् ।। ] जलरकैः जलजीवैः, विपुलमपि जलं तथा कलुषितं यथा अवसरपतितानामपि हु निश्चितं राजहंसानां निलयः स्थानं न भवति ॥ २६३*४ ।।
284*1) [ अखण्डितोपचाराः पूर्वाभावे अभिन्नमुखरागाः । शिथिलयन्तोऽपि स्नेहं छेका दुःखैर्बीयन्ते ॥ ] छेकाश्वतुराः स्नेह शिथिलयन्तोऽपि दुःखैर्जायन्ते । किं विशिष्टाश्छेकाः । अखण्डितोपका ( ? चा ) राः, पूर्वाभावे ( ? ) अभिन्नमुख रागाः । अतः कारणात् छेका विरक्ता अपि नावगम्यन्ते ॥ २८४*१ ॥
284*2) [ तावदेव अनुकम्पिनो यावदेव स्नेहपूरितशरीराः । छेका: स्नेह विहीनास्तिलसदृक्षाः खला भवन्ति ॥ ] छेकास्तावदेव ढलहल-.

Page #300

- 284*61
छइल्लवज्जा
284*3) वंकभणियाइ कत्तो कत्तो अद्धच्छिपेच्छियव्वाई।
ऊससियं पि मुणिजह छइल्लजणसंकुले गामे ॥३॥ 284*4) अणुणयकुसलं परिहासपेसलं लडहवाणिसोहिल्लं ।
आलाव च्चिय छेयाण कम्मणं किं च मूलीहि ॥ ४ ॥ 284* 5) ते धन्ना ताण नमो ते कुसला ताण वम्महपसाओ।
जे बालतरुणिपरिणयवयाहि हियर धरिज्जति ॥ ५॥' 284*6) पंकं ताण न कीरइ किं कज्जं जस्स ते वि याणति।
सम्भावेण य छेया पुत्ति देव व्व घेप्पति ॥ ६॥
स्वभावाः .., परिणामिनो भवन्ति, यावत् स्नेहपूरपूरिता भवन्ति । छेकाः स्नेह विहीनाः खला भवन्ति, दुर्जनाः स्युः । किंविशिष्टाः छेकाः । तिलसच्छायास्तिलसदृक्षाः। यथा तिलाः स्नेहविहीनाः खला भवन्ति।।२८४*२॥
284*3) [ वक्रणितानि कुतः कुतो अर्धाक्षिप्रेक्षितव्यानि । उच्छृसितमपि ज्ञायते छेकजनसङ्घले ग्रामे ॥ ] चतुरजनसङ्कुले ग्राम उछसितमपि ज्ञायते । स्वल्पेऽपि विकारे हृदयपरिणाम जानन्ति ॥२८४*३॥
284*4) [ अनुनयकुशलं परिहासपेशलं लटभवाणीशोभाढयम् । आलाप एव च्छेकानां कार्मणं, किं च मूलीभिः ।। ] छेकानामालाप एवः कार्मणं, मूलिकामिः किम् । किंविशिष्टं कार्मणम् । अनुनयकुशलम् अनुनयने प्रसादने कुशलम् । एतावता प्रसन्नम् । पुनः कथम् । परिहासपेशलं हास्येन मनोज्ञम् । पुनरपि किंविशिष्टं तत् कार्मणम् । लडहवाणि-. सोहिल्लं । सौभाग्यवाणीसुन्दरम् ।। २८४*४ ॥
2845) [ ते धन्यास्तेभ्यो नमस्ते कुशलास्तेषां मन्मथप्रसादः । ये बालातरुणीपरिणतवयोभिर्हृदये धार्यन्ते ।। ] ते धन्यास्तेभ्यो नमः, ते कुशलास्तेषां मन्मथः प्रसादे वर्तते, ये मनुष्या बालातरुणीपरिणतयोभिहृदये ध्रियन्ते ।। २८४*५ ॥
284*6) [ वक्रं तेषां न क्रियते किं कार्यं यस्य तेऽपि जानन्ति ।। सद्भावेन च च्छेकाः पुत्रि देवा इव गृह्यन्ते ॥ ] हे पुत्रि च्छेका ये ते न ( ? ) जानन्ति । तेषां पुरस्ताद् वक्रं न क्रियते । अन्यच्च ते सद्भावेन देवाः इव गृह्यन्ते ॥ २८४*६ ॥

Page #301

वज्जालगं
[284+7
284*7 ) दिना पुणो वि दिज्जउ रेहा छेयत्तणम्मि कण्हस्स । जो रमइ गोविसत्थं हिययणिहित्तार लच्छीए ॥ ७ ॥ 284*8) हियए जं च निहित्तं तं पि हु जाणंति बुद्धीए । मा पुत्ति वकबंधं जैपसि पुरओ छइलाणं ॥ ८ ॥'
: २३६
नयणवज्जा ।
300*1) धणु संघइ भुयवलयं' आयड्ढ नयणबाण कण्णंता । विधर मणं न जीयं अउव्वधाणुक्किणी बाला ॥ १ ॥ 300*2) पामरव्हुयाइ सवम्महाण नयणाण रक्खाणं व । सासंको भमइ जणो जोयइ मग्गं पुलोयंतो ॥ २ ॥
284*7 ) [ दत्ता पुनरपि दीयतां रेखा छेकत्वे कृष्णस्य । यो - रमयति गोपीसार्थं हृदयनिहितया लक्ष्म्या || ] कृष्णस्य च्छेकत्वे रेखा दत्ता पुनरपि दीयताम् । यः कृष्णो गोपीभिः सार्धं रमते । कया लक्ष्म्या | किं विशिष्टया लक्ष्म्या | हृदयनिहितया ।। २८४*७ ।।
284*8) [ हृदये यच्च निहितं तदपि खलु जानन्ति बुद्धया । मा पुत्रि वकबन्धं जल्पसि पुरतश्छेकानाम् ।। ] हे पुत्र चतुराणां पुरुषाणां पुरस्ताद् वक्रबन्धं मा जल्पसि । यद् हृदये निहितम् आरोपितं भवति तदपि जानन्ति । कया । बुद्धया तीक्ष्णमत्या २८४ *८ ॥
300*1) [ धनुः संदधाति भूवलयम् आकर्षति नयनबाणान् कर्णान्तात् । विध्यति मनो न जीवम् अपूर्बंधानुष्का बाला ।। ] बाला अपूर्वधानुष्कणी अपूर्वधनुर्धरा वर्तते । या बाला मनो विध्यति न जीवं जीवितव्यम् । अत एव अपूर्वधानुष्किणी । भुजबळ्या ( वलया ) सती धनुः संघइ संदधाति । नयनबाणान् आ कर्णान्ताद् आकर्षयति ॥ ३०० *१॥ 300*2) [ पामरवध्वाः समन्मथाभ्यां नयनाभ्यां राक्षसाभ्यामिव । साशङ्को भ्रमति जनो पश्यति मार्गं प्रलोकयन् || ] जनो लोकः साशङ्कः परिभ्रमति । कथं साशङ्कः इत्याह । पामरवध्वा नयनेभ्यश्चान्यद् राक्षसेभ्यः । किंविशिष्टेभ्यो नयनेभ्यः । समन्मथेभ्य: । सकामेभ्यः । किं
1 Cf. Gathā No. 282. 2 We must obviously read भूवलयं instead of भुयवलयं. 3 The commentator appears to have read गोवीसद्धं ( = गोपीसार्धम् = गोपीभिः सार्धम् ).

Page #302

-300*5]
नयणवज्जा
२३७.
300*3) अज्ज वि य तेण विणा इमीइ एयाइ कसिणधवलाई ।
जचंधगोरुयाइ व दिसासु घोलंति नयणाई ॥ ३ ॥ 300*4) सियकसिणदीहरुज्जल पम्हलघोलंततारणयणाणं ।
तरुणाण मा हु हयविहि दिद्वीपसरं पि भंजिहिसि ॥४॥ 300*5) रत्तं रत्तेहि सियं सिएहि कसिणं कुणंति कसिणेहिं ।
सियकसिणच्छीहि तए मच्छि रत्तो जणो चोज्जं ॥५॥
विशिष्टेभ्यो राक्षसेभ्यः । समन्मथेभ्यः सकामेभ्यः । यथा पामरवध्वा नयनेभ्यो जनः शङ्कते, राक्षसेभ्यस्तथैव शङ्कते । जनः किं कुर्वन् । मार्ग प्ररूपयन् मार्ग विलोकयन् जायते' ॥ ३००*२ ॥
300*3) [ अद्यापि च तेन विना अस्या एते कृष्णधवले । जात्यन्धगोरूपाया इव दिशासु घूर्णतो नयने ।। ] अस्या नायिकाया अद्यापि तेन वल्लभेन विना एतानि नयनानि दिशासु घोलंति (घूर्णन्ति)। नयनानि कानीव । जात्यन्धगोरूपाया इव । यथा जात्यन्धगोरूपाया नयनानि शून्यानि दिक्षु घोलंति (धूर्णन्ति )। किंविशिष्टानि नयनानि । कसिण-.. धवलाई । किंचित् कृष्णानि किंचिद् धवलानि ॥ ३००*३ ॥
300*4) [सितकृष्णदीपोंज्ज्वलपक्ष्मलघूर्णमानतारनयनानाम् । तरुणानां मा खल्लु हतविधे दृष्टिप्रसरपपि भक्ष्यसि ।।] हे हतविधे दुर्दैव । 'हु' निश्चितम् । नयनयोईष्टिप्रसरं मा भक्ष्यसि । किंविशिष्टयोनयनयोः । सितकृष्णदीर्धतरोज्ज्वलपक्ष्मलघूर्णमानतारकयोः ॥ ३००*४॥
300*5) [ रक्तं रक्तैः सितं सितैः कृष्णं कुर्वन्ति कृष्णैः । सितकृष्णाक्षिभ्यां त्वया मृगाक्षि रक्तो जन आश्चर्यम् ।। ] हे मृगाक्षि,. रक्ताभिः अक्षभिः (१) रक्तं कुर्वन्ति, सिताभिः सितं कुर्वन्ति, कृष्णाभिः कृष्णं कुर्वन्ति । हे मृगाक्षि त्वया सितकृष्णाभिः अक्षभिः जनो रक्त इत्याश्चर्यम् ।। ३००*५ ॥
1 The commentator seems to have read 21 in place of जोया ( = पश्यति). जोयइ involves repetition with पुलोयंतो. जायइ stands. . in need of some predicative adjective. 2 Cf. Gatha No.'376.

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-२३८
वज्जालग्गं
300*6) गाढयर चुंबणुष्फुसियबहलणीलंजणाइ रेहति । बफम्भितर पसरियगलंतबाहाहि अच्छीइं ॥ ६ ॥ 300*7) न मए रुण्णं न कयममंगलं होंतु सयलसिद्धीओ । विरहग्गधूमकडुयावियाइ पगलेति नयणाई ॥ ७ ॥
थणवज्जा ।
[ 300*6
(312*1) नकुं तग्गयभिन्ना हारावलिसुत्तमंडलग्गठिया । रेहति सुरयरज्जाहिसेयकलस व्व से थणया ॥ १ ॥ 312*2) सो तन्हाइयपहिय व्व दूमिओ तीइ दिट्ठमेत्तेहिं । पंथपवाकलसेहि व थणेहि उम्मंथिय मुहेहिं ॥ २ ॥
300*6) [ गाढतरचुम्बन प्रोञ्छित बहलनीलाञ्जने शोभेते । बाष्पाम्यन्तरप्रसृतगलत् ( ? ) अक्षिणी || ] नायिकाया अक्षीणि रेहंति शोभन्ते । काभिः | बाष्पाभ्यन्तरप्रसृत गलवाहाभिः (१) । पुनः किंविशि-ष्टानि अक्षीणि । गाढतर चुम्बन स्पृशत ( ? ) बहुलनीलाञ्जनानि ॥ ३००*६॥
...
300*7 ) [ न मया रुदितं न कृतममङ्गलं भवन्तु सकलसिद्धयः | विरहानिधूमकटुकीकृते प्रगलतो नयने ॥ ] सुगमेयं गाथा ।। ३००७ ।।
312*1) [ नखकुन्ताकभिन्नौ हारावलीसूत्रमण्डलाप्रस्थितौ । शोभेते 'सुरतराज्याभिषेककलशाविव तस्याः स्तनौ ॥ ] तस्या नायिकायाः स्तनौ सुरतराज्याभिषेक कलशाविव राजेते। किंलक्षणौ । नखकुन्ताग्रकभिन्नौ । अन्यापि कलश नखकुन्ताप्रभिन्नौ स्याताम् । पुनरपि किंविशिष्टौ स्तनौ । - हारावली सूत्रमण्डलाग्र स्थितौ । अन्यावपि कलशौ अन्यावपि कलशौ सूत्रमण्डलाग्रस्थितौ

भवतः ॥ ३१२*१ ॥
312*2) [ स तृषितपथिक इव दूनस्तस्या दृष्टमात्राभ्याम् । पथिप्रपाकलशाभ्यामिव स्तनाभ्यां दग्धमुखाभ्याम् ॥ ] स कश्चित् तस्या नायिकायाः स्तनैर्दूनः । स क इव । तृष्णार्दितपथिक इव । स्तनैः कैरिव । पथिप्रपाकलशैरिव । यथा पथिप्रपाकलशैः उन्मथितमुखैः पथिको दूयते । किंभूतैः स्तनैः । दृष्टमात्रैः । दृष्टा स्तोका मात्रा पानीयलक्षणा - येषु ते दृष्टमात्रा: । तैर्दृष्टमात्रैः ॥ः ॥ ३१२*२ ॥
/
1 Cf. Gathā No. 370

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२३९
-312*6]
थणवज्जा 312+3) थणकणयकलसजुयलं रोमावलिलोहसंकलाबद्धं ।
कस्ल कर णं बाला रयणणिहाणं समुव्वहइ ॥३॥ 312*4) अणुरायरयणभरिय कंचणकलसम्मि' तरुणिथणजुयलं।
ता किं मुहम्मि काल मसिमुद्दा मयणरायस्स ॥ ४॥ ठाणच्चुयाण सुंदरि मंडलरहियाण विहवचत्ताणं ।
थणयाण सुपुरिसाण य को हत्थं देइ पडियाणं ॥५॥ 312*6) नहकुंतग्गयभिन्ना समुहागयकुंभपीलणसमत्था।
थणया निम्बूढभरा भडु व्व पडिया वि सोहंति ॥ ६॥ 312*3) [ स्तनकनककलशयुगलं रोमावलीलोहशंखलाबद्धम् । कस्य कृते ननु बाला रत्ननिधानं समुद्धहति ।। ] बाला कस्य कृते । ‘णं' इति वाक्यालंकारे । रत्ननिधानं समुद्वहति । किंविशिष्टं रत्ननिधानम् । स्तनकनककलशयुगलम् । अन्यदपि यत्र रत्ननिधानं भवति तत्र कलशौ विलोक्येते। किंविशिष्टं स्तनयुगलम् । रोमावलीलोहशंखलाबद्धम् । अन्यावपि कलशै लोहशंखलाबद्धौ स्याताम् ।। ३१२*३ ॥
3124) [ अनुरागरत्नभृतं काञ्चनकलशे तरुणीस्तनयुगलम् । तत् कि मुखे कालं मषीमुद्रा मदनराजस्य ॥ ] तरुणीस्तनयुगलं काञ्चनकलशे
अनुरागरत्नभतं वर्तते । ता तत इदं स्तनयुगलं मुखे कालं किम् । • मदनराजस्य मषीमुद्रा वर्तते । अन्यस्मिन् रत्ननिधानकलशे मुद्रा विधीयते । 'एषु स्तनेषु कृष्णमुद्रा, कस्य । मदनराजस्य ॥ ३१२*४ ॥
___312*5) [ स्थानच्युतानां सुन्दरि मण्डलरहितानां विभवपरित्यक्तानाम् । स्तनानां सुपुरुषाणां च को हस्तं ददाति पतितानाम् ।।] हे सुन्दरि, स्तनानां चान्यत् सत्पुरुषाणां पतितानां को हस्तावलम्बं ददाति । अपि तु न कोऽपि । किंविशिष्टानां स्तनानाम् । स्थानच्युतानाम् । पुनः किंविशिष्टानाम् । मण्डलरहितानां परिवाररहितानाम् । पुनः किंविशिष्टानाम् । विभवत्यक्तानाम् । ॥ ३१२*५॥
___3126) [ नखकुन्ताग्रकभिन्नौ संमुखागतकुम्भपीडनसमर्थौ । स्तनौ नियूंढभरौ भट इव पतितावपि शोभते ।। ] स्तनाः पतिता अपि शोभन्ते ।
1We must read कंचणकलस ब्व (= काञ्चनकलशाविव ), even against the
commentator.
2Cf. Gatha No.681

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२४०
वज्जालग्गं
[ 312-7--
312*7) आसन्नपडणभयभीरुएहि जमलेहि सामलमुहेहिं ।
दुद्धंसुएहि रुण्णं थणेहि ठाणं मुयंतेहिं।। 312*8) अलिया खल व्च कुडिला मज्झंसे किविणदाणसारिच्छा।
थणया उन्नयचिंतिय व ती हियए न मायंति ॥ ८॥' 312*9) थणहारं तीइ समुन्नयं पि दळूण तारिसं पडियं ।
__ मा कुणउ को वि गव्वं एत्थ असारम्मि संसारे ॥९॥
क इव । भटा इव सुभटा इव । यथा सुभटाः पतिता अपि शोभन्ते । किंविशिष्टाः स्तनाः किंविशिष्टा भटाः। नखकुन्तामभिन्नाः। पुनः किविशिष्टाः । संमुखागतकुंभपीडनसमर्थाः । पुन: किंविशिष्टाः । नियूंढभराः उदूढसमरभाराः ।। ३१२*६ ।।
312*7) [ आसन्नपतनभयभीरुकाभ्यां यमलाभ्यां श्यामलमुखाभ्याम् । दग्धाश्रभिः रुदितं स्तनाभ्यां स्थानं मुश्चद्भयां ।। ] स्तनाभ्यां स्थानं मुञ्चद्भयां दुग्धाश्रभिः रुदितम् । किंविशिष्टाभ्याम् । आसन्नपतनभयभीरुकाभ्याम् । पुनः किं विशिष्टाभ्याम् । युगलाभ्याम् । पुनरपि किंविशिष्टाभ्याम् । श्याम-- मुखाभ्याम् ।। ३१२*७॥
312*8) [ अलीको खल इव कुटिलौ मध्यांशे कृपणदानसदृक्षौ । स्तनौ उन्नतचिन्तितमिव तस्या हृदये न मातः ।। ] स्तनौ हृदये न मातः । किमिव । उन्नत चिन्तितमिव । द्विवचने एकवचनं(?) (बहुवचनं ). प्राकृतत्वात् । किंविशिष्टौ स्तनौ । खल इव अलीकौ। यथा खला अलीका भवन्ति ( तथा )। कुटिलाः खला भवन्ति । पुनः किंविशिष्टाः स्तनाः । कुटिलाः । पुनरपि किंविशिष्टाः स्तनाः। मध्यांशे मध्यप्रदेशे कृपणदानसदृक्षाः ।। ३१२*८॥
312*9) [ स्तनभारं तस्याः समुन्नतमपि दृष्ट्वा तादृशं पतितम् । मा करोतु कोऽपि गर्वमत्र असारे संसारे ॥] भो लोका अत्र असारे संसारे कोऽपि गर्व मा करोतु । किं कृत्वा। तस्यास्तादृशं समुन्नतमपि स्तनभारः पतितं दृष्ट्वा । एतावता संसारोऽनित्य एव ।। ३१२*९ ॥
1 Cf. Gatha No. 302. Better to read उन्नयचिंत व्व so as to suit the metre. 2 Cf. Gatha No. 311.

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२४१
--31821
लावण्णवज्जा 312*10) उच्चट्ठाणा वि सुसंगया वि संपुण्णया वि तुह थणया।
तरुणमणरयणसारं हरति जं तं महच्छरियं ॥१०॥ .312*11) ठाणयरोहिं एहि अहोमुहेहि अणवरयपोढेहि। सिहिणेहि नरिंदेहि व किं किजइ पयविमुक्केहिं ॥ ११ ॥
लावण्णवज्जा। 318*1) इह तिवलिरमणे इह वयणकमले इह कढिणविउलथणवट्टे।
अज्झाए लावण्णं फलियं पिव ढुंगढुंगहि ॥ १॥ 318*2) अन्नन्ना मेहलया अन्नन्नो कंचुओ नववहूए।
परिहेउं न समप्पइ समारुहंतम्मि तारुण्णे ॥२॥ 312*10) [ उच्चस्थानावपि सुसंगतावपि संपूर्णावपि तव स्तनौ । तरुणमनोरत्नसारं हरतो यत् तन् महाश्चर्यम् ।। ] हे सुन्दरि, तव स्तनौ तरुणमनोरत्नसारं यद् हरतः तन् महदाश्चर्यम् । कथम् । किंलक्षणौ स्तनौ । उच्चस्थानौ । न तु येऽत्र उच्चस्थानाः स्युः, ते कस्यापि किमपि हरन्ति । पुन: किंलक्षणौ स्तनौ । सुसंगतावपि सुप्रीतावपि । पुनरपि किंलक्षणो स्तनौ । संपूर्णावपि । न तु ये संपूर्णाः सन्ति ते परकीयं धनं हरन्ति । इत्याश्चर्यम् ॥ ३१२*१० ॥
____312*11) [ स्थानकराभ्यामाभ्यामधोमुखाभ्यामनवरतप्रौढाभ्याम् । स्तनाभ्यां नरेन्द्राभ्यामिव किं क्रियते पदविमुक्ताभ्याम् ॥ ] आभ्यां स्तनाभ्यां पद विमुक्तभ्यां स्थानच्युताभ्यां किं क्रियते । कैरिव । नरेन्द्ररिव । यथा स्थानविमुक्तैर्नरेन्द्रः किं क्रियते। किंविशिष्टैनरेन्द्रैः स्तनैश्च । स्थानकरैः। पुनः किंप्रकारैः । अधोमुखैः । पुनरपि किंविशिष्टैः । अनवरतौढैः ॥३१२*११।।
318*1) [ इह त्रिवलिरमण इह वदनकमल इह कठिन विपुलस्तनपट्टे । प्रौढयुवत्या लावण्यं फलितमिव स्तबकस्तबकैः ।। ] प्रौढयुवत्या लावण्यं ढुंगढुंगेहिं स्तबकस्तबकैः फलितमिव । इवशब्देन वृक्ष इव फलितम् । यथा वृक्षः काले काले स्थाने स्थाने फलति तथा । क फलितम् । अत्र त्रिवलिरमणे जघनप्रदेशे । पुनः क। अत्र च वदनकमले । पुनः क । अत्र कठिन विपुलस्तनपट्टे ।। ३१८* १ ।।
318*2) [अन्यान्या मेखला अन्यान्यः कंचुको नववध्वाः । परिधातुं न समाप्यते समारोहति तारुण्ये ॥ ] अन्या अन्या मेखला, अन्यो अन्यः
वल १६

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२४२ वज्जालग्गं
[ 318*3-- 318*3) अंतोकढंत मयणग्गितावियं वहइ कणयकतिल्लं ।
बालाए लावण्णं उफिणियं थणभरमिसेण ॥३॥ 318*4) सहस त्ति जं न भजइ थणहरभारेण मज्झतणुयंगी।
भंजणभएण विहिणा दिन्नो रोमावलीखभो ॥४॥ 318*5) बालाकवोललावण्णणिजिओ चंद खिज्जसे कीस ।
अह माणो न हु कीरउ बहुरयणविभूसिया पुहवी ॥५॥ 318*6) बाला लावण्णणिही नवल्लवल्लि ब्व माउलिंगस्स।
चिंचि व्व दूरपक्का करेइ लालाउयं हिययं ॥ ६॥
कंचुको नववध्वाः । परिधातुं न समाप्यते समाप्तिं न याति । क सति । ( समारोहति तारुण्ये । ) यावत् सुरतावसाने स्वस्था सती मेखलां कचक च परिदधाति, तावत् पतिना उत्तार्यते इति भावः ॥३१८*२ ॥
___318*3) [अन्त:कथत मदनाग्नितापितं वहति कनककान्तियुक्तम् । बालाया लावण्यं बहिर्निर्गतं, स्तनभर मिषेण ॥ ] बालाए प्रौढयुक्त्या लावण्यं स्तनभरमिषेण स्तनभरच्छद्मना अत्र उफिणियं उत्कलितं बाह्ये निर्गतम् । कीदृशं लावण्यम् । अन्त:कथत् । पुनः कीदृशम् । मदनाग्निना तापितं सत् कनककान्तितुल्यकान्ति । वहति ( स्तनभर मिषेण )। अनेन हेतुन। स्तने कनककलशोपमा योग्या ।। ३१८*३ ।।
318*4) [ सहसेति यन्न भज्यते स्तनभरभारेण मध्यतनुकाङ्गी । भङ्गभयेन विधिना दत्तो रोमावलीस्तम्भो ।। ] सहसेति यन्न भज्यते न त्रुट्यति स्तनभरभारेण मध्यतनुकाङ्गी, तद् विधिना त्रुटनभयेन रक्षणार्थं रोमावलीस्तम्भः प्रदत्तः ।। ३१८* ४ ॥ . 318*5) [ बालाकपोललावण्य निर्जितश्चन्द्र खिधसे कस्मात् । अथ मानो न खलु क्रियतां बहुरत्नविभूषिता पृथ्वी ।। ] हे चन्द्र कस्मात् खिद्यसे । किंविशिष्टश्चन्द्रः। बालाकपोललावण्य निर्जितः। अथवा मानः कापि न क्रियते (? क्रियताम् )। यतः पृथ्वी बहुरत्नविभूषिता वर्तते ।। ३१८*५॥
3186) [बाला लावण्यनिधिर्नवीनवल्लीव मातुलिङ्गस्य । चिंचेव दूरपक्का करोति लालाकुलं हृदयम् ।। ] बाला लावण्यनिधिर्नवीनमातुलिङ्गस्य

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-328*4]
सुरयवज्जा
२४३
सुरयवज्जा 325*1) अन्नोन्नणेहणिज्झरॅविइण्णहिययाण अलियकवियाणं ।
पत्तियजणाण सुरए जं सोक्खं तं फुडं अमयं ॥१॥ 338*2) सुरयावसाणसमए मउलियणयणाणणा यार्बबोट्ठी।
अलहती सुरयसुहं पासत्थमुही पियं भणइ ॥२॥ 328*3) सुरयप्पसुत्त कोवण अप्पंभर मा हुरे निवजिहिसि ।
कयकज्ज किं न याणसि असमत्तरयाण जं दुक्खं ॥३॥ 328*4) चलवलयमेहलरवं कलकलिरमणोहरं च सोऊण।
ईसा रोसो महिलत्तणं च मुक्कं सवत्तीहि ॥४॥
वल्लीव । सा बाला लालाकुलं हृदयं करोति । केव । चिंचिव्व । आचाम्लिकेव । यथा आचाम्लिका दूरपका सती हृदयं लालाकुलं कुरुते ॥ ३१८ ६ ॥
____328*1) [ अन्योन्यस्नेह निर्झरवितीर्णहृदयानाम् अलीककुपितानाम् । विश्वस्तजनानां सुरते यत् सौख्यं तत् स्फुटममृतम् ॥] प्रतीतजनानां सुरते दृढस्नेहयुक्तानां संभोगे यत्सौख्यं तत् स्फुटं प्रकटम् अमृतम् । किविशिष्टानाम्। अन्योन्यस्नेह निर्झरवितीर्णहृदयानाम् । पुनः किंविशिष्टानाम् । अलीककुपितानाम् ।। ३२८*१ ।।
328*2) [ सुरतावसानसमये मुकुलितनयनानना च बिम्बोष्ठी। अलभमाना सुरतसुखं पार्श्वस्थमुखी प्रियं भणति ।। ] बिम्बोष्ठी सुरतावसानसमये मुकुलितनयनानना सती सुरतसुखमलभमाना वक्रमुखी प्रियं भणति ॥ ३२८*२ ॥
328*3) [सुरतप्रसुप्त कोपन आत्मभर मा खलु रे निपत्स्यसे । कृतकार्य किं न जानासि असमाप्तरतानां यद् दुःखम् ।।] किं भणतीत्याह । हे कोपन क्रोधनशील, आत्मभर, हु निश्चितं सुरतप्रसुप्त मा निवर्तयसि । रे कृतकार्य किं न जानासि असमाप्तरतानां यद् दुःखं वर्तते ।। ३२८*३ ॥
328*4) [चलवलयमेखलारवं कलकलयुक्तमनोहरं च श्रुत्वा । ईर्ष्या रोषो महिलात्वं च मुक्तं सपत्नीभिः ।।] सपत्नीभिः ईर्ष्या रोषो महिलात्वं
1 The commentator seems to have read facafefeta in place of निवज्जिहिसि.

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२४४
वजालग्गं
[ 328*5
328*5) बाला असमत्तरया रयावसाणम्मि पहरिसी भणइ । किं सुयसि नाह, हं 'सुयमि, किं नु पज्जत्तकजो सि ॥५॥ पेमवज्जा |
349 * 1 ) पढमारंभमणहरं घणलगं माणरायरमणिज्जं । पेम्मं सुरिंदचावं व चंचलं झत्ति वोलेइ ॥ १ ॥ 349*2) खणभंगुरेण विसमेण हारिणा दुण्णिवारपसरेण । अणवट्ठिय सब्भावेण सव्वहा होउ पेम्मेण ॥ २ ॥
च मुक्तम् । तत्र ईर्ष्या असहनत्वम् । रोत्रः क्रोधः । महिलात्वं स्त्रीचरित्रम् | मुक्तम् । किं कृत्वा । चलवलय मेखलारवं श्रुत्वा चलनूपुर मेखलाशब्दं समाकर्ण्य । किंविशिष्टं मेखलारवम् । कलकलिरमनोहरम् | मानान्य ( ? ) शब्दसुन्दरम् ।। ३२८*४ ॥
328*5) [ बाला असमाप्तरता रतावसाने प्रहृष्टा भणति । किं स्वपिषिनाथ, अहं स्वपिमि किं खलु पर्याप्त कार्योऽसि ॥ ] बाला रतावसाने प्रहर्षिता सती भणति । किंविशिष्टा बाला । असमाप्तरता । असमाप्तं तं यया सा । किं भणति तदाह । हे नाथ त्वं स्वपिषि शयनं कुरुषे किम् । अहं स्वपिमि । किं पर्याप्त कार्योऽसि कृतकृत्योऽसि ॥३२८*५॥ 349 * 1 ) [ प्रथमारम्भमनोहरं घनलग्नं मानरागरमणीयम् । प्रेम सुरेन्द्रधनुरिव चञ्चलं झटिति अपक्रामति ।। ] चञ्चलं प्रेम झटिति शीघ्रं ब्रोडयति ( ? ) । किमिव । सुरेन्द्रचापमिव । किंविशिष्टं प्रेम । प्रथमारम्भमनोहरम् । घनलग्नं मनसि सत् रागरमणीयं भवति । सुरेन्द्रचापमपि तथैव ॥ ३४९*९ ॥
*
349*2) [ क्षणभङ्गुरेण विषमेण हारिणा दुर्निवारप्रसरेण । अनवस्थितस्वभावेन सर्वथा भवतु प्रेम्णा ॥ ] अनेन प्रेम्णा भवतु पूर्यताम् । किंविशिष्टेन प्रेम्णा । क्षणभङ्गरेण तत्कालविनश्वरेण । पुनः किंविशिष्टेन प्रेम्णा | विषमेण | पुनरपि किंप्रकारेण प्रेम्णा । हारिणा मनोहारिणा । पुनरपि किंविशिष्टेन । दुर्निवार्यप्रसरेण । पुनरपि किंप्रकारेण प्रेम्णा । अनवस्थितसद्भावेन नैकरंगेण ।। ३४९* २ ।।
1 Better to read हुं ( हुँ )( = yes ).

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२४५
-349*6]
प्रेम्मवजा 349*3) जइ देव मह पसन्नो मा जम्मं देहि माणुसे लोए।
अह जम्मं मा पेग्मं, अह पेग्मं मा विओयं च ॥३॥ 349*4) अनं तं सयदलियं पि मिल रसगोलिय व्व जं पेम्म ।
अम्हं मयच्छि मुत्ताहलं व फुह न संघडइ ॥४॥ 349*5) दढणेहणालपसरियसब्भावदलस्स रइसुयंधस्स।
पेम्मुप्पलस्स मुद्धे माणतुसारो श्चिय विणासो ॥५॥" 349*6) अव्वो जाणामि अहं पेम्मं च हवेइ लोयमज्झम्मि ।
थिरआसाए रइयं न पीडियं नवरि दिव्वेण ॥ ६॥ 349*3) [ यदि देव मम प्रसन्नो मा जन्म देहि मानुषे लोके । अथ जन्म मा प्रेम, अथ प्रेम मा वियोगं च ।। 1 हे देव यदि मम प्रसन्नो वर्तसे मनुष्यलोके जन्म मा देहि । मानुषं जन्म मा कुरु । अथ जन्म ददासि तदा प्रेम मा दास्यः ( ? देहि, दद्याः)। अथ प्रेम ददासि तदा वियोगं मा देयाः ।। ३४९*३ ॥
349*4) [ अन्यत् तत् शतदलितमपि मिलति रसगोलिकेव यत् प्रेम । अस्माकं मृगाक्षि मुक्ताफलमिव स्फुटितं न संघटते ॥ ] शतदलितमपि चूर्णीकृतमपि अन्नं अन्यत् धन्यं तत् (प्रेम यत् ) मिलति रसगोलकमिव । यथा रसगोलकं दलितमपि मिलति । हे मृगाक्षि, अस्माकं यत् प्रेम तत् स्फुटितं न मिलति । किमिव । मुक्ताफलमिव । यथा मुक्ताफलं स्फुटितं न मिलति ।। ३४९*४ ।।
349*5) [ दृढस्नेहनालप्रसृत सद्भावदलस्य रतिसुगन्धस्य । प्रेमोत्पलस्य मुग्धे मानतुषार एव विनाशः ॥) हे मुग्धे प्रेमोत्पलस्य स्नेहकमलस्य मानतुषार एव विनाशः । किंविशिष्टस्य प्रेमोत्पलस्य । दृढस्नेहनालप्रसृतस्य । पुनः कथंभूतस्य । सद्भावदलस्य सस्नेहपत्रस्य । पुनरपि किंप्रकारस्य । रतिसुगन्धस्य सन्तोषपरिमलस्य ॥ ३४९*५ ।।
___- 349•6) [ अहो जानाम्यहं प्रेम च भवति लोकमध्ये । स्थिराशया रचितं न पीडितं केवलं दैवेन ।। ] हे भित्र, एतदहं जानामि लोकमध्ये प्रेम स्थिराशार चितं भवति । न पीडितं दैवेन ॥ ३४९*६ ।।
1 Gāthā No. 359. 2 Sense of the Gātbū and commentary obscure.

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वज्जालग्ग
1349-7
349*7) जा न चलइ ता अमयं चलियं पेम्म विसं विसेसेह।
दिटै सुर्य व कत्थ वि मयच्छि विसगभिणं अमयं ॥ ७ ॥ 349*8) भग्गं न जाइ घडिउ दुजणहिययं कुलालभंडं व।
सयखंडं पि घडिजद कंचणकलसो सुयणचित्तं ॥ ८॥ 349*9) भग्गं पुणो घडिजइ कणयं कंकणयणेउरं नयरं ।
पुण भग्गं न घडिजद पेम्म मुत्ताहलं जच्चं ॥९॥ 349*10) सो को वि न दीसह सामलंगि जो घडइ विडियं पेम्म ।
घडकप्परं च भग्गं न एइ तेहिं चिय सलेहिं ॥ ॥'
349*7) [ यावन्न चलति तावदमृतं चलितं प्रेम विषं विशेषयति । दृष्ट श्रुतं वा कुत्रापि मृगाक्षि विषगर्भितम् अमृतम् ।। ] हे मृगाक्षि त्रापि विषगर्भितम् अमृतं दृष्टं चान्यत् श्रुतम् । कथम् । यावत् कालं प्रेम न चलति ( तावत्कालं तदमृतम् । चलितं प्रेम विषं विशेषयति ।। ३४९७ ॥
349*8) [ भग्नं न याति घटितुं दुर्जनहृदयं कुठालभाण्डभिव । शतखण्डमपि धट्यते काञ्चनकलशः सुजन चित्तम् ॥] दुर्जनहृदयं भग्नं सत् घटितुं न याति । किमित्र । कुलालभाण्डमिव । यथा कुलालभाण्डं भग्नं सत् घटितुं न याति । सुजन चित्तं शतखण्डमपि घट्यते । किमिव । काञ्चनकलश इव ॥ ३४९*८ ।।
349*9) [ भग्नं पुनर्घट्य ते कनकं कङ्कणनूपुर नगरम् । पुनर्भग्न न घट्यते प्रेम मुक्ताफलं जात्यम् ।। ] कनकं कङ्कणं च नूपुरं नगरं भग्नं सत् पुनर्घट्यते । ॥ ३४९*९ ॥
349*10) [ स कोऽपि न दृश्यते श्यामलाङ्गि यो घटयति विघटितं प्रेम । घटकपरं च भग्नं नैति तैरेव....( ? ) ॥ ] हे श्यानलाङ्गि हे श्यामे, यो विघटितं प्रेम घटयति स कोऽपि न दृश्यते । कथम् । घटकर च भग्नं सत् तैरेव सलैः (?) संचैः ( ? ) न एति नागच्छति ।। ३४९*१०॥
1 Sense of the last quarter and conmentary thereo i obscure.

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-389*1 ]
माणवज्जा
माणवज्जा ।
364" 1 )
दंते तिणाइ कंठे कुवारयं सुंदरं च तुह एयं । माणमडप्फरणडिए तुह माणो केण निद्दिट्ठो ॥ १ ॥ 364*2) एमेव कह वि माणंसिणीइ तह महमहाविओ माणो । जह खेमकुसल संभासमेत सो पिओ जाओ ॥ २ ॥ पवसियवज्जा |
(373*) वासारते पावासियाण विरहग्गितावतवियाणं । अंगे लग्गमाणो पढमासारो छमच्छमइ ॥ १ ॥ विरहवज्जा ।
389 * 1 ) जेहिं सोहग्गणिही दिट्ठो नयणेहि ते च्चिय रुतु । अंगाइ अपात्रय संगमाइ ता कीस खिज्जंति ॥ १ ॥
૪૭
364 * 1 ) [ दन्ते तृणानि कण्ठे कुवारकं ( ? ) सुन्दरं च तवैतत् । मानाहङ्कारवञ्चिते तत्र मानः केन निर्दिष्टः ।। ] मानमडष्करनटिते तव मानः केन निर्दिष्टः । दन्तेषु तृणानि, कण्ठे कुवारकं ( ? ) तवैतत् सुन्दरं -नान्यत् ।। ३६४*१ ॥
364* 2) [ एवमेव कथमपि मनस्विन्या तथा प्रसारितो मानः | यथा क्षेमकुशल संभाषमात्रः सप्रियो जातः ॥ ] मनस्विन्या कथमपि तथा मानो महमहाविओ उल्लासितो, यथा क्षेमकुशलसंभाषमात्रः स प्रियो जातः ।। ३६४*२ ॥
373*1) [ वर्षारात्रे प्रवासिनां विरहाग्निनापतप्तानाम् | अङ्गेषु लगन् प्रथमासारश्छमच्छमायते ।। ] प्रवासिनां पथिकानामङ्गेषु प्रथमासारः प्रथमवर्षा मम प्रज्वालयति । किंलक्षण आसारः । शरारे लगमानः । किंविशिष्टानां प्रवासिनाम् । विरहाग्नितापतप्तानाम् || ३७३* १ ।। 389*1) [ याभ्यां सौभाग्य निधिर्दृष्टो नयनाम्यां ते एव रुदताम् । अङ्गान्यवाप्तसङ्गमानि तत् कस्मात् खिद्यन्ति ॥ ] काचित् नायिका कंचित् पतिं । बल्लभ यैर्नयनैस्त्वं दृष्टस्त एवं रुदन्तु । किंविशिष्टस्त्वम् । सौभाग्यनिधिः । ता ततः अप्राप्तसङ्गमानि अङ्गानि कीस कस्मात् खिद्यन्ते ॥ ३८९*१ ॥

1 Cf. Gatha No. 389. The text of the commentary is different from that on Gāthā No. 389.

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२४८
वज्जालग्गं
[389*2
389•2) तुह सुरयपवरतरुपल्लवग्गकवलाण लद्धमाहप्पो।
मह मणकरहो मुद्धे दक्खाकवलं पि परिहरइ ॥ २॥ 389*3) विरहग्गिजलणजालाकरालियं कुवलयच्छि मह अंग।
तुह रमणमहाणइपाणिएण मुद्धे पविज्झाहि ॥ ३ ॥ 389*4) रेहइ पियपडिभण'पसारियं सुरयमंदिरहारे।
हेलाहल्लावियथोरथणहरं भुयलयाजुयलं ॥४॥ 389*5) ता जाइ ता नियत्तइ ठाणं गंतूण झत्ति वाहुडइ ।
पियविरहो घोडा विग्गहो व्व हियए न संठाइ॥५॥
389*2) [ तव सुरतप्रवरतरुपल्लवाग्रकवलानां लब्धमाहात्म्यः । ममा मनःकरभो मुग्धे द्राक्षाकवलमपि परिहरति ॥] हे मुग्धे मम मनःकरभो. द्राक्षाकवलमपि परिहरति । किंलक्षणो मन:करभः। तव सुरतप्रवरतरुपल्लवाग्रकरलानां लब्धमाहात्म्यो लब्धास्वादः । अतः कारणात् ॥ ३८९*२॥
389*3) [ विरहाग्निज्वलनज्वालाकरालितं कुवलयाक्षि ममाङ्गम् । तव रमणमहानदीपानीयेन मुग्धे विध्यापय ।। ] हे कुवलयाक्षि कुवलयनेत्रे, ममाङ्गं विरहाग्निज्वलनज्वालाकररालितं वर्तते । ततस्तव रमणनदीपानीयेन हे मुग्धे प्रविध्याहि उपशमय प्रविध्यापय ।। ३८९ ३ ॥
389*4) [ राजते प्रियप्रतिरोधनप्रसारितं सुरतमन्दिरद्वारे। हेलाचालितस्थूलस्तनभरं भुजलतायुगलम् ।। ] हे सुन्दरि तव भुजलतायुगलं. राजते किंविशिष्टं भुजलतायुगलम् । हेलाहल्लावियथोरथणहरं । हेलया हल्लापितः स्पृष्टः स्थूलस्तनभरो येन । पुनः किंविशिष्टम् । सुरतमन्दिरद्वारे प्रियप्रतिरुन्धनप्रसारितम्।। ३८९*४ ।।
389*5) [ तावद्याति तावन्निवर्तते स्थानं गत्वा झटिति व्याघुटति । प्रियविरहोऽश्वो विग्रह इव हृदये न संतिष्ठति ।।] प्रियविरहो हृदये न संतिष्ठति । प्रियस्य विरहः प्रियविरहः । अथ. प्रियाया विरहः प्रियाविरहः। हृदये न संतिष्ठति । क इव । घोडा विग्रह इव । अश्वो विग्रह इव । यथा अश्वो विग्रहः स्थाने न संतिष्ठति । तावद्या ति तावन्निवर्तयति । स्थानं
1 Better to read परिरभण ( = आलिङ्गन ) instead of पडिभण.

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२४९.
-397*1]
अणंगवज्जा 389*6) न जलंति न धगधगंति न सिमसिमंतिन मुयंतिधूमवत्तीओ।
अंगाइ अणंगपरव्वसाइ एमेव डझंति ॥६॥ 389+7) बसि विरहे हस्ससि समागमे हा निसे निसंसा सि । __ भद्दे तुम पि महिला तह वि हु दुक्खं न याणासि ॥७॥
अणंगवज्जा। 397*1) ता किं करेमि माए निज्जियरूवस्स कामदेवस्स।
दर्दू पि डहइ अंगं निमो संखचुण्णु व्व ॥ १॥
गत्वा झटिति शीघ्रं व्याघुटति । एतावता यथा अश्वो विग्रहस्तथा प्रियविरहः ॥ ३८९५ ॥
389*6) [न ज्वलन्ति, न धगधगन्ति न शमशमन्ति न मुञ्चन्ति धूमवर्तीः । अङ्गानि अनङ्गपरवशानि एवमेव दह्यन्ते ।। ] अनङ्गपरवशानि अङ्गानि एवमेव दह्यन्ते, अमुना प्रकारेण ज्वलन्ति । एवमेव कथम् । न जलंति न प्रज्वलन्ति, न धगधगन्ति, न शमशमन्ति । धूमवृत्ती: (? धूमवर्तीः). न मुञ्चन्ति ।। ३८९*६ ।।
___389*7) [ वर्धसे विरहे ह्रससि समागमे हा निशे नृशंसासि । भद्रे त्वमपि महिला तथापि खलु दुःखं न जानासि ।। ] हे भद्रे, अपि पुनस्त्वं महिला । विरहे वर्धसे । समागमे हससि । हा इति विषादे । निशे रात्रि । नृशंसा निस्त्रिंशा निर्दया असि | या निःश्वासान् मुञ्चसि (?) । हु निश्चितम् । तथापि दुःखं न जानासि ।। ३८९*७ ।।
397*1) [ तत्किं करोमि मातर्निर्जितरूपस्य कामदेवस्य । दग्धमपि दहत्यङ्गं निधूमः शंखचूर्ण इव ।। ] हे मातः किं करोमि कामदेवस्य । अङ्गं दग्धमपि दहति । किंविशिष्टस्य कामदेवस्य । निर्जितरूपस्य, अनङ्गस्य, दग्धदेहस्य । क इव । शंखचूर्ण इव । यथा शंखचूर्णों दहति । किंविशिष्टः शंखचूर्णः । निर्धूमः ॥ ३९७*१ ॥

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: २५०
वज्जालगं
397* 2 ) हारेण मामि कुसुमच्छडायलुप्पन्नचिच्चिणा दड्ढो । वम्मीसणो न मन्नइ उलूविओ तेण में डहद्द ॥ २ ॥ पियाणुरायवज्जा ।
412*1) जे के विरसा दिट्ठीउ जाउ जे भरहभाविया भावा । ते नचिज्जति अणच्चिया वि सहसा पिर दिट्ठे ॥ १ ॥ 412*2) सो कत्थ गओ सो सुयणवल्लहो सो सुहासियसमुद्दो ।
सो मग्गविणासो जो सो सोसेइ मह हिययं ॥ २ ॥ 412*3) सो मासो तं विदिणं सा राई सम्वलक्खणसउण्णा । अमयं व तं मुहुत्तं जत्थ पिओ झत्ति दीसिहि ॥ ३ ॥
[397*2
397*2) [ हारेण सखि कुसुमच्छटातलोत्पन्नवह्निना दग्धः । वर्मेषणो न मन्यते विध्यापितः तेन मां दहति ॥ ] हे मामि हे सखि, वर्मेषणः - सुभटः, अर्थात् कामः । तेन कारणेन उलूविओ विध्यापितः उपशमितः मां दहति । किंविशिष्टो वषणः कामः । हारेण कुसुमच्छटातलोत्पन्नाग्निना दग्धः । यः शीतवीर्येण समुदायेन दग्धो भवति स शीतत्वे न उपशमनं प्राप्नोति ।। ३९७२ ।।
+ 12*1) [ ये केऽपि रसा दृष्टयो या ये भरतभाविता भावा: । - ते ते नर्त्यन्ते अनृता अपि सहसा प्रिये दृष्टे || ] ये केचन रसाः शृंगारादयो याश्च दृष्टयः स्नेहरागा ये भरतभाविता भाषाः, ते अनर्तिताः ( ? अनृत्ता: ) अपि नर्त्यन्ते । क्व । सहसा प्रिये दृष्टे ।। ४१२ * १ ॥
412*2) [ स कुत्र गतः स सुजनवल्लभः स सुभाषितसमुद्रः । स मदनाग्निविनाशो यः स शोषयति मम हृदयम् || ] स सुजनवल्लभः क्व गतः । किं विशिष्ट: । सुभाषितसमुद्रः । मम मदनाग्निविनाशकः । यः स मम हृदयं शोषयति ॥ ४१२२॥
स
412*3) [ स मासस्तदपि दिनं सा रात्रिः सर्वलक्षणसंपूर्णा । अमृतमित्र मुहूर्तो यत्र प्रियो झटिति द्रक्ष्यते ॥ ] स मासः तदपि दिनं सा रात्रिः सर्वलक्षणसंपूर्णा, तन्मुहूर्तममृनमित्र यत्र प्रियो झटिति : द्रक्ष्यते ।। ४१२३ ॥

1 Cf. Gāthā No. 782°
of the Gatha and that of the commentary are obscure.
2 Cf. Gāthā No. 785. 3 The sense

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२५१
-421-1]
दूईवजा 412*4) हिययडिओ वि पिओ तह वि हु नय गाण होइ दुप्पेच्छो ।
पेच्छह विहिणा न कया मह उयरे जालयगवक्खा ॥3॥' 412*5) होही तं किं पि दिणं जत्थ पिओ बाहुपंजरणिबद्धो ।
वित्ते सुरयपसंगे पुच्छिहिइ पवासदुक्खाई ॥५॥ 412*6) दिनं गेण्हइ, अप्पेइ पत्थियं, असइ, भोयणं देइ । अक्खइ गुज्झं पुच्छेइ पडिवयं जाण तं रत्तं ॥ ६ ॥
दूईवज्जा । 421*1) अहवा तुज्झ न दोसो तस्ल उ स्वस्त हियकिले सस्त ।
अज्जावि न पसीयइ ईसायंति व गिरितणया ॥१॥ 412*4) [ हृदय स्थितोऽपि प्रियस्तथापि खलु नयनयोर्भवति दुष्प्रेक्षः । प्रेक्षवं विधिना न कृता ममोदरे जालकगवाक्षाः ।।] काचिद् विरहिणी वक्ति । प्रियो हृदयस्थितोऽपि हु निश्चितं तथापि नयनयोर्दुष्प्रेक्षो भवति । अहो प्रेक्ष्यतां (प्रेक्षध्वं ) विधिना ममोदरे जालकगवाक्षा न कृता यथा सुखेन तं पश्यामि ।। ४१२*४ ।।
412*5) [ भविष्यति तत् किमपि दिनं यत्र प्रियो बाहुपञ्जरनिबद्धः । वृत्ते सुरतप्रसङ्गे प्रक्ष्यति प्रवासदुःखानि ।। ] सोऽपि कोऽपि दिनो भविष्यति यत्र प्रियो बाहुपञ्जर निबद्धः सन् सुरतप्रसङ्गे (वृत्ते ) अतीते प्रवासदुःखानि ( प्रक्ष्यति ) पृच्छां करिष्यति ।। ४१२*५ ।।
____412*6) [ दत्तं गृह्णाति, अर्पयति प्रार्थितम् , अनाति, भोजनं ददाति । आख्याति गुह्यं पृच्छति प्रतिपदं जानी ह तं रक्तम् ॥ ] हे मित्र, तं रक्तं जानीहि । कम् । यो दत्तं गृह्णाति । प्रार्थितम् अर्पयति । मित्रगृहे अश्नाति च भोजनं ददाति । गुह्यमाख्याति, प्रतित्रतं ( ? प्रतिपदं) पृच्छति ।। ४१२*६ ॥
421*1) [ अथवा तव न दोषस्तस्य तु रूपस्य हितक्लेशस्य । अद्यापि न प्रसीदति ईर्ष्यायमाणेव गिरितनया ॥] दूनो ईश्वरं प्रति वक्ति। अथवा दोषो न तव, हितक्लेशस्य रूपस्य दोषः । हितः क्लेशो यस्य असौ
1 Cf. Gatha No. 787. We must read हिययट्ठिउ जइ वि पिओ metri causa. 2 Cf. Gatha 783. 3 The sense of the Gatha and commentary is obscure.

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૨૨ वजालगं
[ 421-2421*2) कस्स कहिज्जति फुडं दूइविणट्ठाइ सहि कज्जाई ।
अहवा लोयपसिद्धं न फलंति समकडारामा ॥२॥
ओलुग्गावियावज्जा। 438*1) सा दियहं चिय पेच्छइ नयणा पडियाइ दप्पणतलम्मि।
एएहि तुमं दिवो सि सुहृय दोहिं पि अच्छीहिं ॥१॥ 438*2) दुक्खेहि वि तुह विरहे बालय दुक्खं ठियं, अह ञ्चाए।
अंसूजलेहि रुण्णं नीसासेहि पि नीससियं ॥२॥ 438*3) बालय नाहं दूई तीइ पिओ सि त्ति नम्ह वावारो।
सा मरइ तुज्झ अअसो त्ति तेण धम्मक्खरं भणिमो॥३॥
हितक्लेशः, तस्य हितक्लेशस्य । तु पुनः । गिरितनया पार्वती ईयां कुर्वती,. अद्यापि न प्रसीदति न प्रसन्ना भवति ।। ४२१*१ ।।
___421*2) [ कस्य कथ्यन्ते स्फुटं दूतीविनष्टानि सखि कार्याणि । अथवा लोकप्रसिद्धं न फलन्ति समर्कटारामाः ।।] हे मामि सखि स्फुटं प्रकटं दूतीविनष्टानि कार्याणि कस्य कथ्यन्ते । अथवा, एतल्लोकप्रसिद्ध वर्तते यत् समर्कटारामा: मर्कटसहिता आरामाः कथं फलन्ति ।।४२१*२॥
438*1) [ सा दिवसमपि प्रेक्षते नयने पतिते दर्पणतले । एताभ्यां त्वं दृष्टोऽसि सुभग द्वाभ्यामप्यक्षिभ्याम् ।। । सा काचिन्नायिका दर्पणतले पतितानि ( ? पतिते ) नयनानि ( ? नयने ) दिवसमपि प्रेक्षते । अन्यच्च भणति । हे सुभग, आभ्यां द्वाभ्याम् आक्षिभ्यां त्वं दृष्टोऽसि । एतावता क्व व्रजिष्यसीति रहस्यम् ।। ४३८*१ ।।
438*2) [ दुःखैर पि तव विरहे बालक दुःखं स्थितम् , अथ त्यागे । अश्रुजलैरपि रुदितं निःश्वासैरपि ( च ) नि:श्वसितम् ।। ] हे बालक तव विरहे दुःखैर पि दुखं स्थितम् । अथ त्यागेऽप्यश्रुजलै रुदितम् । निःश्वासैरपि निःश्वसितम् । का कथा परेषाम् ।। ४३८*२ ॥
438*3) [ बालक नाहं दूती तस्याः प्रियोऽसीति नास्माकं व्यापारः । सा म्रियते तव अयश इति तेन धर्माक्षरं भणामः ॥ ] हे
1 Cf. Gatha No. 438.

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--445*1] पंथियवज्जा
२५३ 438*4) सा सुहय सामलंगी जा सा नीसाससोसियसरीरा।
आसासिज्जइ' सहसा जाव न सासा समप्पंति ॥४॥ 438*5) परपुरपवेसविनाणलाह सुहय सिक्खियं कत्थ ।
जेण पविट्ठो हियए पढम च्चिय दंसणे मज्झ ॥ ५॥
पंथियवज्जा। 445*1) उद्धच्छो पियइ जलं जह जह विरलंगुली चिरं पहिओ।
पावालिया वि तह तह धारं तणुयं पि तणुएइ ॥ १॥'
बालक, अहं दूती न । तस्याः प्रियोऽसीति नास्माकं कोऽपि व्यापारः । सा म्रियते तव विरहे, इति तव अयशः । तेन कारणेन धर्माक्षरं भणामः ।। ४३८*३ ।।
438*4) [ सा सुभग श्यामलाङ्गी या सा नि:श्वासशोषितशरीरा । आश्वास्यते सहसा यावन्न श्वासाः समाप्यन्ते ।। ] हे सुभग मा श्यामलाङ्गी वर्तते सर्वदा मुग्धा । या सा निःश्वासशोषितशरीरा । सा सहसा आश्वास्यते, यावत् श्वासा न समाप्यन्ते ।। ४३८*४ ॥
438*5) [ परपुरप्रवेश विज्ञानलाघवं सुभग शिक्षितं कुत्र । येन प्रविष्टो हृदये प्रथम एव दर्शने मम ।। ] हे सुभग परपुरप्रवेशविज्ञानलाघवं क्व शिक्षितम् । येन कारणेन प्रथमदर्शन एव मम हृदये प्रविष्टोऽसि । अतः कारणात् तव परकायप्रवेशिनी विद्या गुवी( ? अपूर्वा ? )॥४३८*५॥
445*1) [ ऊर्धाक्षः पिबति जलं यथा यथा विरलाङ्गुलिः चिर 'पथिकः । प्रपापालिकापि तथा तथा धारां तनुकामपि तनूकरोति ॥1 पथिको यथा यथा ऊर्ध्वाक्षो जलं पिबति । किंविशिष्टः पथिकः । विरलंगुली विरला अङ्गुलयो यस्य । कथं यथा भवति । चिरं यथा भवति । पावालिया वि प्रबोलितापि (?) तथा तथा वारिधारां तनुकामपि तनुजलम् एति ( ? तनुजलां करोति ) ॥ ४४५*१ ।।
1 Better to read आसासिज्जउ (आश्वास्यताम् ). 2 Cf. Gatha No. 402 3. Cf. Hala 161, and Kuvalayanada, यथोवाक्षः पिबत्यम्बु etc.

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२५४
वजालग्गं
[445*2
445*2) अहिणवगज्जियसई मोराण य कलयलं निसामंतो।
मा पवस घिद्व पंथिय, मरिहिसि, किं ते पउत्थेण ॥२॥ 445*3) वासारत्ते वाउद्धएण वासं विमग्गमाणेण ।
पहिएण पहियघरिणी रुयाविया थरहरंतेण ॥३॥ 445*4) सिहिरडियं घणरडियं दूरं पि घरं घणत्थणं रमणि ।
संभरिऊण सएसं पहिएण घणग्घणं रुण्णं ॥४॥ 44565) तइ वोलंते बालय तिस्सा लियाइ तह नु अंगाई ।
जह पटिमज्झणिवडंतवाहधारा व दीसंति ॥५॥
www.
445*2) [ अभिनवगर्जितशब्दं मयूराणां च कलकलं निशाम्यन् ।। मा प्रवस धृष्ट पथिक, मरिष्यसि, किं ते प्रवासेन ॥] हे धृष्ट पथिक मा प्रवस, प्रवासं मा कुरु । मरिष्यसि । किं ते पउत्थेण तव प्रवासेन किम् । किंविशिष्टस्त्वम् । अभिनवगर्जितशब्दं शृण्वान: । चान्यत् मयूरणां केकारवं. शृण्वानः ।। ४४५*२ ।।
___445•3) [ वर्षारात्रे वातोद्धृतेन वासं विमार्गयता । पथिकेन पथिकगृहिणी रोदिता कम्पमानेन ।। ] पथिकेन पथिकगृहिणी रोदिता। किंविशिष्टेन पथिकेन । थरहरतेण कम्पायमानेन । पुन: किंविशिष्टेन पथिकेन । वास वसतिं विमार्गमाणेन । पुनरपि किंविशिष्टेन पथिकेन । वातोद्भूतेन. पवनान्दोलितेन ॥ ४४५*३ ॥
445*4) [ शिखिर टितं धनरटितं दूरमपि गृहं घनस्तनी रमणीम् । संस्मृत्य स्वदेशं पथिकेन धनं घनं रुदितम् ।।] पथिकेन घन घनं रुदितम् । किं कृत्वा स्वदेशं स्मृत्वा । पुनः किं कृत्वा । मयूरकेकारवं श्रुत्वा । पुनः किं कृत्वा । घनरटितं श्रुत्वा । पुनरपि किं कृत्वा । गृहं दूरमपि स्मृत्वा । नरपि किं कृत्वा । रमणीं स्मृत्वा । किंविशिष्टां रमणीम् । घनस्तनी नवयौवनाम् ॥ ४४५*४ ॥
___445*5) [त्वयि अपक्रामति बालक तस्या वलितानि तथा नु अङ्गानि । यथा पृष्ठमध्य निपतबाष्पधारा इव दृश्यन्ते ॥] हे बालक अज्ञ, त्वयि वलमाने तथा अङ्गानि तस्या वलितानि यथा पृष्ठिमध्ये निपतन्त्यो वाहधारा अग्निज्वालाः (?) दृश्यन्ते ॥ ४४५*५ ।।

Page #320

-454*2]
धनवज्जा। 449*1) इय तरुणितरुणसंभरणकारणं तुरगतरणरणुच्छलियं ।
रइयं इय वरकुलयं पाइयसीलेण लीलेण ॥ १॥
. हिययसंवरणवज्जा। 454*1) हे हियय अव्ववट्ठिय अगणिज्जतो वि तं जणं महसि ।
कंदु व्व सिलावडियं अलद्धपसरं नियत्तिहिसि ॥१॥ 454*2) सातम्मि हियय दुलहम्मि माणुसे अलियसंगमासाए ।
हरिण व्व मूढ मयतण्हियाइ दूरं हरिज्जिहिसि ॥२॥
449*1) [इति तरुणीतरुणसंस्मरणकारणं तुरगतरणरणोच्छलितम् । रचितमिति वरकुलकं प्राकृतशीलेन लीलेन ।। ] इति अमुना प्रकारेण लीलेन. लीलायुक्तेन वरकुलकं रचितम् । किं विशिष्टेन लीलेन । पाइयसीलेण प्राकृतनिष्ठेन । किं विशिष्टं वरकुलकम् । इति पूर्वोक्तप्रकारेण तरुणीतरुणसंभरणकारणं तरुण्या युवत्या (तरुणस्य) यत् संस्मरणं तस्य कारणम् । किंविशिष्टं वरकुलकम् । तुरगतरणरणोच्छलियं तुरगस्य तरणं रंगणं रणस्य शब्दस्य, तद्वद् उच्छलितम् ।। ४ ४९*१ ।।
445*1)[ हे हृदय अव्यवस्थित अगण्यमानमपि तं जनं काङ्क्षसि । कन्दुक इव शिलापतितो अलब्धप्रसरं निवर्तिष्यसे ॥ ] हे हृदय अव्यवस्थित अगण्यमानमपि नं जनं महसि । तत् त्वम् अलब्धप्रसरं सत् निवर्तिष्यसे । क इव । कन्दुकमिव । यथा कन्दुकं शिलापतितं सत् निवर्तते तथा त्वं निवर्तिष्यसे ।। ४५४*१ ।।
___454+2) [ साते हृदय दुर्लभे मनुष्ये अलीकसङ्गमाशया। हरिण इव मूढ मृगतृष्णिकया दूरं हरिष्यसे ॥ ] रे हृदय दुर्लमे मनुष्यभवे साते. सौख्ये दूरं हरिष्यसे । किंविशिष्टे मनुष्ये । अलीकसङ्गमाशे। अलीक-. श्वासौ सङ्गमश्च अलीकसङ्गमः । अलीकसङ्गमे आशा यस्म सो अलीकसङ्गमाशः । तस्मिन् रे मूढ त्वं हरिण इव मृगतृष्णया दूर हरिष्यसे ।। ४५४*२ ।।

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२५६
वजालग्गं
[454*3
454*3) नयणाइ नयंति नयंतु, हियय को एत्थ तुज्झ वावारो।
होहिंति इमाइ तडे तुह पडिहिइ वम्महचडका ॥ ३ ॥ 454*4) नयणाइ फुससु मा रुयसु अणुदिणं, मुयसु तस्स अणुबंधं ।
गाइज्जइ किं मरिऊण पंचमं मुद्ध हरिणच्छि॥४॥ 454*5) इंदीवरच्छि सयवारवारिया कीस तं जणं महसि।
जइ कणयमयच्छुरिया ता किं घाइज्जए अप्पा ॥ ५ ॥
सुघरिणीवज्जा। 462*1) परघरगमणालसिणी परपुरिसविलोयणे य जञ्चंधा ।
परआलावे बहिरा घरस्स लच्छी, न सा घरिणी ॥१॥
434*3) [ नयने नयतो नयतां हृदय कोऽत्र तव व्यापारः । भविष्यत इमे तटे तव पतिष्यति मन्मथचपेटा ।। ] हे हृदय नयनानि नयन्ति तदा नयन्तु । अत्र तव को व्यापारः । इमानि नेत्राणि तटे चदिष्यन्ति । वम्महचडक्का मन्मथचपेटा तब पतिष्यति ।। ४५४*३ ।।
454*4) [ नयने प्रोञ्छ मा रोदिहि अनुदिनं, मुञ्च तस्यानुबन्धम् । गीयते किं मृत्वा पञ्चमो मुग्धे हरिणाक्षि ।। ] हे सुन्दरि नयने परिमार्जय । अनुदिनं मा रोदिहि । तस्य वल्लभस्य अनुबन्धं मुञ्च । हे मुग्धे हरिणाक्षि, मृत्वा पञ्चमं किं गीयते, अपि तु न ।। ४५४*४ ।।
454*5) [ इन्दीवराक्षि शतवारवारिता कस्मात् तं जनं काङ्क्षसि । यदि कनकमयच्छुरिका तत् किं घात्यत आत्मा ॥ 1 इन्दीवराक्षि मया त्वं शतवारान् वारिता । तं दुर्जनं जनं कस्मात् मह सि । यदि चेत् कनकमयी छुरिका भवति, तदा किम् आत्मा घात्यते । अपि तु न ।। ४५४*५ ।।
___462*1) [ परगृहगमनालस्यवती परपुरुषविलोकने च जात्यन्धा। परालापे बधिरा गृहस्य लक्ष्मीन सा गृहिणी ।। ] परगृहगमन आलस्यवती, न तु धर्मे । परपुरुषविलोकने च जात्यन्धा, न तु गुरुदर्शने। परेषां सविकारालापश्रवणे बधिरा, न तु गुरुकाणां गुणगणश्रवणे । एवंविधा या भवति - सा गृहस्य लक्ष्मीः , न तु गृहिणी ॥ ४६२*१ ।।

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-472-21 सईवज्जा
२५७ 462*2) अज्जेव पियपवासो, असई दूरे, विडंबए मयणो।
चरणुग्गओ वि अग्गी कया वि सीसं समारुहइ ॥२॥
सईवज्जा । 471*1) भहं कुलंगणाणं जासिं मणकमलकोसमणुपत्तो।
मयणभमरो वराओ वञ्चइ निहणं तहिं चेव ॥१॥ 472*2) सकुलकलंक नियकंतवंचणं अजसपडहणिग्योसो।
सरिसवमेत्ते च सुहे को दूइ विडंबए अप्पं ॥२॥
462*2) [ अद्यैव प्रियप्रवासो, असती दूरे, विडम्बयति मदनः । चरणोद्गतोऽप्यग्निः कदापि शीर्ष समारोह ति ॥] प्रियोऽद्यैव प्रवासं गतः । असती दूरे। मदनो विडम्बयति । चरणोद्गतोऽप्यग्निः कदापि शीर्ष समारोहति ॥ ४६२*२ ।।
471*1) [ भद्रं कुलाङ्गनानां यासां मनःकमलकोशमनुप्राप्तः । मदनभ्रमरो वराको व्रजति निधनं तत्रैव ।।] कुलाङ्गनानां भद्रं भवतु । यासां कुलाङ्गनानां मनःकमलकोशमनुप्राप्तः सन् मदनभ्रमरो वराकः, तत्रैव निधनं याति ॥ ४७१*१ ॥
471*2) स्वकुलकलङ्को निजकान्तवञ्चनम् अयश:पटहनिर्घोषः। सर्षपमात्रे च सुखे को दूति विडम्बयत्यात्मानम् ।। ] सुगमेयं गाथा।।४७१*२॥
496*1) [ येन समं संबन्धो गृह्णाति नाम पुनः पुनस्तस्य । पृच्छति मित्रवर्ग भण्यते एवंविधा रक्ता ॥] येन समं संबन्धो भवति, स्नेहः स्यात् , तस्य प्राणिनः पुनः पुनर्नाम गृह्णाति । मित्रवर्गे स्वजनवर्गे पुनः पुनः पृच्छति । रक्ता मनुष्याः स्नेहिनो मनुष्या एवंविधा भण्यन्ते । 'बहुवयणे होइ एगवयणं उ' । अतः कारणात् , बहुवचने ' भण्णइ ' इति प्राकृतव्याकरणे ॥ ४९६*१ ॥ वल १७

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२५८
वज्जालग्गं
[496-1
असईवज्जा। 49641) जेण सम संबंधो गिण्हइ नामं पुणो पुणो तस्स ।
पुच्छेइ मित्तवग्गं भण्णइ एवंविहा रत्ता ॥१॥ 496*2) असई असमत्तरया सयडं दळूण गाममज्झम्मि ।
धन्ना हु चक्कणाही निच्चं अक्खो हिओ जिस्सा ॥२॥ 496*3) डिभत्तणम्मि डिंभेहि रामिया जोव्वणे जुवाणेहिं ।
थेरी वि गयवरहिं मया वि असई पिसाएहि ॥३॥ 496*4) भयवं हुयास एक्कम्ह दुक्कयं खमसु जं पई रमिओ।
निहणइ पावं जाराणुमरणकयणिच्छया असई ॥४॥
496*2) [ असती असमाप्तरता शकटं दृष्टा ग्राममध्ये । धन्या खलु चक्रनाभिनित्यम् अक्षो हितो यस्याः ।। ] असती असमाप्तरता सती ग्राममध्ये शकटं दृष्टा इति चिन्तयति । हु निश्चितम् इयं चक्रनाभिर्धन्या यस्या नित्यं निरन्तरं धुरी ( ? ) अक्षोभिता वर्तते ( १ ) ॥ ४९६*२ ॥
___496*3) [डिम्भत्वे डिम्भै रमिता यौवने युवभिः। स्थविरापि गतवयोभिर्मृताप्यसती पिशाचैः ॥ ] असती डिम्भत्वे बालचेष्टायां डिम्भैर्बालकै रामिता । यौवने युवभिः पुरुषै रामिता । स्थविरापि वृद्धापि गतवयोभिः पुरुषै रामिता । असती मृता सती पिशाचै रामिता ॥ ४९६*३ ॥
496*4) [ भगवन् हुताश एकमस्माकं दुष्कृतं क्षमस्व यत् पती रमितः । निहन्ति पापं जारानुमरणकृतनिश्चया असती ।। हे भगवन् हुताश, हे वैश्वानर, एकमस्माकं दुष्कृतं क्षमस्व । यन् मया निजः पतिः रमितः रतः । एकैवाशा गुर्वी वर्तते । यत्तु (?) असती जारानुमरणकृतनिश्चया सती पापं निहन्ति ।। ४९६*४ ।।

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--496*8 ]
असईवजा 496*5) संकेयकुडंगोड्डीणसउणकोलाहलं सुणंतीए।
घरकम्मवावडाए वहूइ खिज्जंति अंगाई ॥५॥ 496*6) जारविणिम्मियमेहलावलिं जा न बंधइ नियंबे ।
ताव चिय नवकामालिणीइ रमणं व पज्झरियं ॥ ६ ॥ 496*7) जारमसाणसमुभवभूईसुहफंससिज्जिरंगीए ।
न समप्पइ नवकामालिणीइ उद्धलणारंभो ॥ ७॥ 496*8) बहले तमंधयारे रमियपमुक्काण सासुसुण्हाणं ।
समयं चिय अभिडिया दोण्हं पि सरदहे हत्था ॥८॥
486*5) [ सङ्केतकुञ्जोड्डीनशकुनकोलाहलं शृण्वत्याः । गृहकर्मव्यापृताया वध्वाः खिद्यन्ति अङ्गानि ।। ] असत्या बहुभिः प्रकारैरङ्गानि जीर्यन्ते त्रुट्यन्तीत्यर्थः । किंविशिष्टाया असत्याः । गृहकर्मव्यापृतायाः । गृहस्य कर्म गृहकर्म । गृहकर्मणि व्यापृता, तस्याः । पुनः किं कुर्वत्याः । संकेतकुडंगोड्डीनशकुनकोलाहलं शृण्वत्याः । संकेतस्य कुडंगः संकेतकुडंगः । संकेतकुडंगादुड्डीना ये शकुनाः, तेषां कोलाहलं शृण्वती, तस्याः॥ ४९६*५ ॥
496*6) [ जारार्थ विनिर्मितमेखलावली यावन्न बध्नाति नितम्बे । तावदेव नवकामातुराया रमणमिव प्रक्षरितम् ।।] नवकामातुराया नायिकायास्तावदेव तस्मिन् काल एव रमणं प्रक्षरितम् । स्खलनं जातमित्यर्थः । यावन्नितम्बे कटीप्रदेशे जारार्थनिर्मितमेखलावली न बध्नाति ॥ ४९६*६ ।।
____496*7) [ जारश्मशानसमुद्भवभूतिसुखस्पर्शस्वेदनशीलाङ्ग्याः । न समाप्यते नवकामातुराया उद्भूलनारम्भः ॥ ] नवकामातुरायाः स्वच्छन्दचारिण्या उध्दूलनारम्भो न समाप्यते । न पर्याप्तो भवति । किंविशिष्टाया नवकामातुरायाः । जारश्मशानसमुद्भवभूतिसुखस्पर्शशय्यारंगितायाः ( ? ) । जारस्य श्मशानं जारश्मशानम् । जारश्मशानात् समुद्भवा या भूतिः, तस्याः सुखस्पर्शनशय्यया रंगितायाः ( ? ) ॥ ४९६*७ ॥
496*8) [ बहले तमोऽन्धकारे रमितप्रमुक्तयोः श्वश्रूस्नुषयोः । सममेव संगतौ ( मिलितौ ) द्वयोरपि.......( ? ) हस्तौ ।। ] द्वाम्यां ___1 Cf. Dhvanyaloka II.32 •and Kavyaprakasa V..45

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२६०
वज्जालग्गं
[496*9:-- 496*9) संपत्तिया वि खजइ पत्तच्छेयम्मि, मामि को दोसो।
निययवई वि रमिज्जइ परपुरिसविवज्जिए गामे ॥९॥ 496*10) रच्छातुलग्गवडिओ नालत्तो जं जणस्स भीयाए।
सो चेय विरहडाहो अज्ज वि हियए छमच्छमइ ॥ १० ॥ 496*11) अच्छीहि तेण भणियं मए वि हियएण तस्स पडिवनं ।
जा पत्तियं पि जायं घुणहुणियं ता हयग्गामे ॥ ११ ॥ 496*12) सिंचंतो वि मियंको जोण्हासलिलेण पंकयवणाई ।
तह वि अणिद्वयरो च्चिय, सकलंको कस्स पडिहाइ ॥१२॥
समकालमेव सारद्रहे (?) हस्तौ अभिडिया अवलम्बितौ इत्यर्थः । किंविशिष्टयोद्वयोः । बहले तमसोऽन्धकारे रत्वा ( ? रमित्वा ) प्रमुक्तयोः । पुनः किं विशिष्टयोः । श्वाससोप्णयोः (?) ॥ ४९६*८ ।।
496*9) [ पिप्पलीपत्रमपि खाद्यते पत्रच्छेदे, सखि को दोषः । निजकपतिरपि रम्यते परपुरुषविवर्जिते ग्रामे ।। ] हे मामि हे सखि, पत्रच्छेदे नागवल्लीदलरहिते समये संपत्तिया अपि खाद्यते । अत्र को दोषः । परपुरुषविवर्जिते ग्रामे निजपतिना सह रम्यते ॥ ४९६*९ ॥
___496*10) [ रथ्यायदृच्छापतितो नाल पितो यज्जनस्य भीतया । स चैव विरहदाहो अद्यापि हृदये छमच्छमायते (प्रज्वलति ) |] हे सखि जारो रथ्यातुलाग्रपतितो मया नालापितो यत् । कया । जनस्य भीत्या । स
चैव विरहदाघो अद्यापि हृदि छमच्छमइ अद्यापि प्रज्वलति हृदयदाघः ।। ४९६*१०॥
49611) [ अक्षिभ्यां तेन भणितं मयापि हृदयेन तस्य प्रतिपन्नम् । यावत् प्रतीतमपि जातं कर्णोपकर्णिकया प्रकटितं तावद् हतग्रामे॥] पुनरसती इति प्राह । तेन पुरुषेण अक्षिभ्यां भणितम् । मयापि हृदयेन तस्य परपुरुषस्य प्रतिपन्नम् । यावत् प्रतीतं जातम् उभयोरपि मनोमानितं तावद् हताशग्रामे घुणहुणियं लोके नियतिः (१) जाता।। ४९६*११॥
___496*12) [ सिञ्चन्नपि मृगाको ज्योत्स्नासलिलेन पङ्कजवनानि । तथाप्यनिष्टतर एव, सकलङ्कः कस्य प्रतिभाति ॥ ] मृगाङ्कश्चन्द्रस्तथाप्य

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.-507-11
जोइसियवज्जा
२६१
496*13) अत्ता जाणइ सुण्डं सुण्हा जाणेइ अत्तरियाई।
वञ्चउ सुहेण कालो मा फुट्ट बिल्ल बिल्लेण ॥ १३ ॥ 496*14) पढम चिय मह रेहा असईमज्झम्मि उब्भिओ हत्थो। सरणामि तुज्झ पाया सुरसरि दूयत्तणं कुणइ ॥१४॥
जोइलियवज्जा। 507*1) सीसेण कह न कीरइ निउंबर्ण मामि तस्स गणयस्स ।
असमत्तसुक्कसंकमणवेयणा जेण मह मुणिया ॥१॥
निष्टतर एव विरूप एव, निन्द्य एव । किं कुर्वन् । ज्योत्स्नासलिलेन 'पङ्कजवनान्य भिषिश्चन्नपि । तदा कथमनिष्टतरः । सकलङ्कः प्राणी कस्य प्रतिभाति कस्य मानसोल्लासं कुरुते ।। ४९६*१२ ।।।
496*13) [श्वश्रूर्जानाति स्नुषां स्नुषा जानाति श्वश्रूचरितानि । व्रजतु सुखेन कालो मा स्फुटतु बिल्वं बिल्वेन ।।] असती श्वश्रू प्रति वक्ति। हे श्वश्रु अत्ता श्वश्रूः स्नुषां वधूं जानाति । स्नुषा वधूः अत्तचरियाई श्वश्रूचरितानि जानाति । तस्मात् कारणात् सुखेन कालो व्रजतु । बिल्वं बिल्वीफलम् आस्फाल्य मा स्फुटतु ।। ४९६*१३ ।।
___496*14) [ प्रथमं चैव मम रेखा असतीमध्ये ऊर्वितो हस्तः । शरणयामि तव पादौ सुरसरिद् दूतत्वं करोति ।। ] पुनरपि असती वक्ति । असतीनां मध्ये प्रथमैव ( मम ) रेषा । अतः कारणात् ऊर्वितो हस्तः । हे उपपते, तव पादौ सरणामि शरणं गच्छामि । यतः कारणान् मम दूतत्वं सुरसरित् कुरुते । को भावः । उपपतिना प्रहितानि नद्याःप्रवाहे नागवल्लीदलानि समायातानि । अतः कारणात् मया समा कापि नास्ति ॥ ४९६१४ ॥
507*1)[शीर्षेण कथं न क्रियते निकुंबनं(?) सखि तस्य गणकस्य । असमाप्तशुक्रसंक्रमणवेदना येन मम ज्ञाता ।। ] हे मामि हे सखि, तस्य गणकस्य शीर्षेण निकुंबनं(?) कथं न क्रियते । येन गणकेन असमाप्तशुक्रसंक्रमणवेदना मम ज्ञाता ।। ५०११ ॥

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२६२ वज्जालग्गं ....
[53291धम्मियवज्जा। 532*1) धुत्तीरएण धम्मिय जो होइ चडाविएण एक्केण ।
सो कुरयाण सएण विन होइ लिंगस्स परिओसो ॥१॥ धाम्मिय धम्मो सुव्वइ दाणेण तवेण तित्थजत्ताए। तरुणतरुपल्लवुल्लूरणेण धम्मो कहिं दिह्रो ॥२॥
बालासंवरणवज्जा। 551*1) तोलिज्जाते न केण वि सव्वंगायारगोवणसमत्था ।
अन्नं उण हिययतुलाइ दिढे चिय तुलंति ॥१॥
__ कुट्टिणीसिक्खावज्जा। 559*1) पज्झरणं रोमंचो वयणे सच्चं सया महादिट्टी।
एयं पुणो वि सिक्खसु मुद्धे अत्थक्कविनाणं ॥१॥
532*1) [ धत्तरकेण ( धूर्तारतेन ) धार्मिक यो भवति उपरि स्थापितेन एकेन । स कुरबकाणां शतेनापि न भवति लिङ्गस्य परितोषः ॥] हे धार्मिक, एकेनापि धत्तुरकेण लिङ्गस्य चटापितेन या शोभा (? यः परितोषः ) भवति, स परितोषः कुरबकाणां शतेनापि लिङ्गस्य न भवति । अन्यच्च । हे धार्मिक., यः परितोष एकेनापि धूर्तारतेन भवति, स परितोषः कुरतानां शतेनापि न भवति ॥ ५३२१ ।।
532*2) [ धार्मिक धर्मः श्रयते दानेन तपसा तीर्थयात्रया । तरुणतरुपल्लवोच्छेदनेन धर्मः कुत्र दृष्टः ।।] हे धार्मिक, धर्मो दानेन तपसा तीर्थयात्रया श्रूयते । तरुणतरुपल्लवुल्लरणेण न धर्मः क्वापि दृष्टः । तरुणतरूणां पल्लवास्तरुणतरुपल्लवाः । तेषाम् उल्लूरणं भञ्जनं, तेन ॥५३२*२॥
___551*1) [ तोल्यन्ते न केनापि सर्वाङ्गाकारगोपनसमर्थाः । अन्य पुनर्हृदयतुलया दृष्टमेव तोलयन्ति ।। ] सर्वाङ्गाकारगोपनसमर्था मनुष्याः केनापि नोत्तोल्यन्ते । हृदयतुलायां पुनरन्यं दृष्टमेव तुलयन्ति ।। ५५११ ।।
:, 559*1) [ प्रक्षरणं रोमाञ्चो वदने सत्यं सदा महादृष्टिः । एतत् पुनरपि शिक्षस्व मुग्घे अश्रान्तविज्ञानम् ॥ ] हे मुग्धे, एतत् पुनः शिक्षस्व ।

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-578*2] वेसावज्जा
२६३ 559*2) करफंसमलणचुंबणपीलणणिहणाइ हरिसवयणहैिं। अत्ता मायंदणिहीण किं पि कुमरीउ सिक्खवइ ॥२॥
वेसावज्जा। 578*1) अमुणियजम्मुप्पत्ती सव्वगया बहुभुयंगपरिमलिया।
मयणविणासणसीला हरो व्व वेसा सुहं देउ ॥१॥ 578*2) सव्वंगरागरत्तं दसइ कणवीरकुसुमसारिच्छं।
गब्मे कह विन रत्तं वेसाहिययं तह च्चेव ॥२॥
किंविशिष्टमेतत् । अत्थक्क विन्नाणं अश्रान्तविज्ञानम् । किं तत् । प्रक्षरणं निर्मलता (१)। पुनः किम् । रोमाञ्चः । वदने सत्यम् । सया महादिट्ठी उज्ज्वला महादृक् ॥ ५५९५१ ।।।
559*2) [करस्पर्शमर्दनचुम्बनपीडननिहननानि हर्षवचनैः । आर्या माकन्दनिधीन् किमपि कुमारीः शिक्षयति ॥ ] अस्या गाथायाः टीका न कृतास्ति । कूटत्वात् ॥ ५५९*२ ।। ।
578*1) [ अज्ञातजन्मोत्पत्तिः सर्वगता बहुभुजङ्गपरिमृदिता। मदन विनाशनशीला हर इव वेश्या सुखं ददातु ।। ] वेश्या सुखं ददातु । किंविशिष्टा । अज्ञातजन्मोत्पत्तिः । पुनः कथंभूता | सर्वगता । पुनरपि कथंभूता । बहुभुजङ्गपरिमृदिता । पुनरपि किंविशिष्टा । मदनविन शनशीला । वेश्या क इव । हर इव । किविशिष्टो हरः । अज्ञाता जन्मोत्पत्तिर्यस्य । पुनः किंविशिष्टः हरः । सर्वगतः । क्षितिजलपवन हुताशनव्योमसोमसूर्ययजमानाक्षा (?) इति ज्ञायते सर्वव्यापकः। पुनरपि किंविशिष्टः । बहुभुजङ्गपरिमृदितः । बहुभिर्भुजङ्गैः परिमृदितः । पुनरपि किंविशिष्टः । मदनविनाशनशीलः । मदनस्य विनाशे शीलः (!) तत्परः, मदनविनाशनशीलः ।। ५७८.१ ॥
573*2) [ सर्वाङ्गरागरक्तं दर्शयति करवीरकुसुमसादृश्यम् । गर्भे कथमपि न रक्तं वेश्याहृदयं तथा चैव ।।] वेश्याहृदयं यथा करवीरकुसुमं तथैव । किंविशिष्टं करवीरकुसुमम् । सर्वाङ्गरागरक्तं दर्शयति । गर्भम् अन्तर्हृदयं क्वापि न रक्तम् । तथैव वेश्याहृदयम् ॥ ५७८१२ ॥

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२६४
वज्जालग्ग
[605*1
कण्हवजा। 605*1) उम्बूढभुवणभारो वि केसवो थणहरेण राहाए ।
मालइदल व्व कलिओ लहुइज्जइ को न पेम्मेण ॥ १॥ 605*2) तह रुणं तीइ तडहियाइ राहाइ कण्हविरहम्मि । जह से कज्जलम इलं अज्ज वि जउणाजलं वहइ ॥२॥
हियालीवज्जा।। 624*1) छीए जीव न भणियं परियणमज्झम्मि पोढमहिलाए।
छोडेइ चिहुरभारं पुण बद्धं केण कज्जेण ॥१॥ 624*2) कुलबालिया पसूया पुत्तवई सुरयकज्जतत्तिल्ला।
एरिसगुणसंपन्ना भण कीस न वासिया पइणा ॥२॥
605*1) [ उद्यूढभुवनभारोऽपि केशवः स्तनभरेण राधायाः । मालतीदलमिव कलितो लघूक्रियते को न प्रेम्णा ।। ] केशवो नारायणो राधया स्तनभरेण मालतीदल इव कलितः । उच्चैरुत्पाटितः ( ? ) । किंविशिष्टो हरिः । उदूढमुवनभारोऽपि । कोऽर्थः । उदूढः त्रिभुवनस्य भारो येन स तथा । योऽसौ उदूढभुवनभारः स राधया स्तनभरेण मालतीदल इव कथं कलितः । तत्र कारणमाह कविः । प्रेम्णा स्नेहेन को न लघुक्रियते । सर्वोऽपि जनो मोहेन लघुर्भवति ॥ ६०५.१॥
605*2) [ तथा रुदितं तया तटस्थितया राधया कृष्णविरहे । यथास्याः कज्जलम लिनम् अद्यापि यमुनाजलं वहति ॥ ] राधया तटस्थितया यमुनातीरस्थितया कृष्णविरहे तथा तथा रुदितं, यथा सा यमुना अद्यापि कज्जलमलिनं जलं वहति ॥ ६०५*२ ॥
624*1) [ क्षुते जीव न भणितं परिजनमध्ये प्रौढमहिलया । मोचयति चिकुरभार पुनर्बद्धं केन कार्येण ॥ ] प्रौढमहिलया छिक्यत् (क्षुवत् ) परिजनमध्ये जीव इति न भणितम् । लज्जावशात् । चिकुरभार छोटयति केन कारणेन पुनः बद्धम् । भावोऽस्याः । यावन्ति मस्तके रोमाणि वर्तन्ते तावन्ति वर्षाणि जीव ॥ ६२४*१॥
624*2) [ कुलबालिका प्रसूता पुत्रवती सुरतकार्यतत्परा । ईदृशगुणसंपन्ना भण कस्मान्न वासिता पत्या ॥ ] भग कथय । पत्या

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-637-1] वसंतवज्जा
२६५ 624*3) कस्त करण किसोयरि वरणयरं वहसि उत्तमंगेणं । कण्णेण कण्णवहणं वाणरसंखं च हत्थेण ॥ ३॥
पसंतवज्जा। 637*1) लंकालरण रत्तंबरवेसिण दिनपुप्फयाणेण ।
दहवयणेणेव कयं सीयाहरणं पलासेण ॥१॥
कुलबालिका कस्मात् न वासिता। वासो न वितेरे । किविशिष्टा कुलबालिका । प्रसूता । पुनः किंविशिष्टा । पुत्रसहिता । पुनः किं विशिष्टा । सुरतकार्यतत्परा । पुनः किंविशिष्टा । ईदृशगुणसंपूर्णा । अयं भावः । पुत्रस्य कृपया (?)॥ ६२४*२ ॥
___624*3) कस्य कृते कृशोदरि वरनगरं ( वर्णकरं ) वहसि उत्तमाङ्गेन । कर्णेन कर्णवहनं वानरसंख्यं च हस्तेन ॥ ] हे कृशोदरि, कस्य कृते उत्तमानेन वरनगरं वहसि । कोऽप्युत्तमाङ्गेन वरनगरं वहति ? अपि तु न । अत्र भावः । हे कृशोदरि कस्य कृते वर्णकर वहसि । वर्णकर चित्रवल्लरीमण्डनम् । कर्णेन कर्णवहनं ( ? ) कस्य कृते वहसि । चान्यत् । वानरसंख्यं (?) कस्य कृते वहसि । पत्युः कृते । अयं भावः ।। ६२४*३॥
637*1) [ लङ्कालयेन रक्ताम्बरवेषिणा दत्तपुष्पयानेन । दशवदनेनेत्र कृतं शीताहरणं (सीताहरणं) पलाशेन ।। ] पलाशेन वृक्षेग शीतस्य आ समन्ताद्भावेन हरणं कृतम्। किं विशिष्टेन पलाशेन । अलंकारकेग । अक्षरच्युतकलक्षणेन । अलम् अत्यर्थं कालकेन कालकिसलयेन । पुनः किं विशिष्टेन । रत्तंबरवेसिगा । रकतमम्बरम् आकाशं रकताम्बरं, तद्वेषो यस्यास्तीति रक्ताम्बरवेषी । तेन रक्ताम्बरवेषिणा । पुनः किंविशिष्टेन । दिन्नपुष्फयाणेण । दत्तं पुष्पस्य यानं येन स दत्तपुष्पयानः । तेन । पलाशेन केन इव । दशवदनेनेव । यथा दशवदनेन सीताहरणं कृतम् । किंविशिष्टेन दशवदनेन । लङ्कालयेन । लङ्कायाम् आलयं यस्यासौ लङ्कालयस्तेन लङ्कालयेन । पुनः किं विशिष्टेन । रत्तंबरवेसिगा। रक्तं च तदम्बरं च रक्ताम्बरम् । रक्ताम्बरस्य वेषो यस्यासौ रक्ताम्बरवेषी, तेन रक्ताम्बरवेषिगा ।

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२६६
[ 641*1
641-1 ) गुरुविरहसंधिविग्गहणिम्मवणो अस्थि को वि जद मत्तो पढमिक मंजरि अंगुलिं व उब्भेइ सहयारो ॥ १ ॥ 641*2) चंचुपुडकोडिवियलियमायंदर सोहसित्तदेहस्स । कीरस्स मग्गलग्गं भमरउलं भमइ गंधदं ॥ २ ॥ 641*3) सच्चं चेव पलासो असइ पलं विरहियाण महमासे । तित्ति अवच्चमाणो जलइ व्व छुहाइ सव्वं ॥ ३ ॥
वज्जालगं
wan
पुनः किंविशिष्टेन । दिन्नपुप्फयाणेण । दत्तं पुष्पकं नाम विमानं येन स दत्तपुष्पक विमान:, तेन । एवंविधेन दशवदनेन सीताहरणं कृतम् ॥ ६३७* १ ॥
1
641*1 ) [ गुरुविरहसंधिविग्रहनिर्माता अस्ति कोऽपि यदि मत्तः । प्रथमैकमञ्जरीमङ्गुलिमिव ऊर्ध्वयति सहकारः ॥ ] सहकारः प्रथमैकमञ्जरीम् ऊर्ध्वयति । कामिव । अङ्गुलिमिव । यथा कश्चिदङ्गुलिम् ऊर्ध्वयति । यदि चेत् मत्तः कोऽपि गुरुविरहसंधिविग्रह निर्माणकरणे समर्थः कोऽप्यस्ति । अपि तु कोऽपि नास्ति । अहं गुरुविरहिणां संधिविग्रहनिर्माणं कर्तुं क्षमः । मत्तः कोऽपि अपरो नास्ति, अतः कारणात् मञ्जरीमिषाद् अङ्गुलिं दर्शयति ॥ ६४१-१ ॥
641*2) [चञ्चूपुटकोटिविगलितमाकन्दर सौघ सिक्त देहस्य | कीरस्य मार्गलग्नं भ्रमरकुलं भ्रमति गन्धाढ्यम् ||] कीरस्य शुकस्य मार्गलग्नं सद् भ्रमरकुलं मधुकरसमूहः परिभ्रमति । कथंभूतं भ्रमरकुलम् । गन्धाढ्यम् । किंविशिष्टस्य कीरस्य । चञ्चुपुटकोटिविगलितमाकन्दर सौघ सिक्त देहस्य | चञ्चुपुटस्य कोटिरग्रविभागः । तत्र विगलितमाकन्दरसस्य ओधेन सिक्तो देहो यस्य स तथा । तस्य ॥ ६४१२ ॥

641*3) [ सत्यं चैव पलाशोऽश्नाति पलं विरहिणां मधुमासे । तृप्तिम् अव्रजन् ज्वलयतीव सुधया सर्वाङ्गम् ||] मधुमासः सत्यं चैव पलाश: ।

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पाउसवज्जा
२६७ः
641*4) सुहियाण सुहंजणया दुक्खजणया य दुक्खियजणस्स ।
एए सोहंजणया सोहंजणया वसंतस्स ॥४॥
पाउसवज्जा। 652*1) विज्जुभुयंगमसहियं चवलबलायाकवालकयसोहं ।
गज्जियफुडट्टहासं भइरवरूवं नह जायं ॥१॥
कथम् । विरहिणां पलं मांसम् अनाति । किंविशिष्टो मधुमासः । तृप्तिम् अत्रजन् । किम् इव । जलमिव (१)। यथा क्षुधा-(? सुधा )दीप्तसर्वाङ्गो जलात् तृप्ति न प्राप्नोति, तथा अयं मधुमासो विरहिणां पलम् अनन् सन् तृप्ति न व्रजति ॥ ६४१३ ॥
641*4) [ सुखितानां सुखजनका दुःखजनकाश्च दुःखितजनस्य । एते शोभंजनकाः शोभाजनका वसन्तस्य ।। ] एते शोभंजनका वसन्तस्य शोभाजनका वर्तन्ते । कथम् । सुखितानां सुखजनका वर्तन्ते । दुःखितजनस्य दुःखजनका वर्तन्ते ॥ ६४१६ ४ ॥
652*1) [ विद्युद्भुजंगमसहितं चपलबलाकाकपालकृतशोभम् । गर्जितस्फुटाहासं भैरवरूपं नभो जातम् ।। ] नभ आकाशं भैरवरूपं जातम् । किंविशिष्टम् । विद्युद्भुजंगमसहितम् । पुनः किं विशिष्टम् । चपलबलाकाकपालसंयुक्तम् । यत्र भैरवो भवति तत्र कपालमपि विलोक्यते। पुनः किं विशिष्टम् । गर्जितस्फुटाट्टहासम् । भैरवः स्फुटाट्टहासं करोति

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VAJJALAGGAM ENGLISH TRANSLATION

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Prologue
1) Having saluted the Goddess of learning, residing in the lotus of the mouth of the Omniscient One (the Jina), I shall proclaim the excellent utterances of wise people, connected with the three objects of human existence, Dharma (virtue) etc.
2) Those who do not know how to recite and hear (appreciate) Prakrit poetry which is (like) nectar (itself)- how do they not feel abashed (embarassed) while pretending to carry on gossip about the nature of love?
3) Having gathered excellent groups of gāthās (stanzas) composed by different poets, this Vajjalagga (also) called Jayavallabha, has been composed (compiled) (by me) according to a certain plan and system.
4) Where several gāthās (stanzas) are recited, dealing with a matter (topic) having one single idea running through, that indeed is vajjalagga, and vajjā is said to be (i.e. means or signifies) a line (row, succession or series) (paddhati).
5) He who always reads (or recites) the whole of this Vajjālagga, at the proper time, will become an (eminent) camposer of Prakrit poetry and will attain to (great) renown.
1. The Section on Listeners
6) It is with difficulty that poetry is composed; when it is composed it is with difficulty that it is (flawlessly) recited; and (even) when it is (flawlessly) recited, (appreciative) listeners are very scarce (difficult to get).
7) Whether expressed through the medium of Sanskrit or Prakrit, the sense (thought, idea) (conveyed) gives rise to extraordinary delight,depending on the kind of listeners (that one gets)- this is indeed very astonishing.
8) Poetry pure (flawless) in its sense and endowed with pleasing letters (sounds), when fallen on the cavity of the listen
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er's ears, becomes famous (conspicuous), just as a pearl (stainlessly) bright by nature and woven upon (a thread of) gold; when displayed on the cavity of the ear (i.e. on the ear ), becomes famous (cor spicuous ) ( i.e. attracts the attention of every body).
2. The Section on the Gāthās 9) The utterances (of fair women), full of half-pronounced (indistinctly uttered) letters, (their) charming and coquettish: smiles and (oblique) glances shot through half-closed and halfopened eyes — these to be sure cannot be understood without: acquaintance with the gāthās.
10) In the absence of the gathās adorned with figures of speech, characterised by literary excellences (or adherence to the rules of grammer - lakşaņa), and enchanting with diverse emo. tions, and also in the absence of loving sweet-hearts, adorned with ornaments, characterised by auspicious physical qualities (laksaņa) and fascinating with the diverse display of emotions, the mind is very much ill at ease (or is deeply distressed).
11) This is only too obvious that the hidden meaning of the gathās and the heart of women cannot be grasped (conquered) by men devoid of literary appreciation (devoid of emotional excitement), just as riches cannot be obtained by persons devoid of virtue (practised in a previous life).
12) The gāthā clad in metre, possessed of attractive form, adorned with figures of speech and full of charming utterances, yields pleasure (only) when it is recited, just as a beautiful woman, self-willed, possessed of attractive form, adorned with ornaments and full of pleasing utterances, yields a fund of delight (only) when she is (properly)approached (for amorous dalliance).
13) Whose hearts are not fascinated (ravished) by the emotional appeal of the gathās, by the coquettish gestures of women, by the utterances of poets and by the lisping words (indistinct babble) of children?
14) All people confidently recite the gathās in all the literary me etings (or assemblies). But their real (hidden) sense

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is understood only by exceptionally clever people (i.e. by literary connoisseurs).
15) The poor (unfortunate) gāthā laments when it is being learnt by uneducated rustics. It is tortured (harassed) like a cow being milked by ignorant (unpractised) milkmen.
16) Oh gātha, you ; will be mutilated (disfigured) or be even degraded (corrupted or spoiled) (shortened) like a piece of sugar-cane being nibbled and munched hard and forcefully by the teeth of a rustic.
17) Not to appreciate the charm of the gäthäs, of songs (vocal music), of the notes of the lutes and of grown-up ladies-well, that itself is a great punishment (for those miscreants).
18) That which is done (composed or rendered) by those who do not know the metre (and also the whim of the master), -well, that is anything but charming (fruitful, effective); what is it? The gātha or service? Or rather both the gătha and service.
3. The Section on Poetry 19) Gems in the form of poems are produced (or emerge) when the vast and unfathomable ocean in the form of the poet's mind is churned with the Mandara-rod (churning-rod-like Mandara mountain) in the form of cogitation (contemplation).
20) That alone is (real) poetry, which, beautified by words bright (effective) with (exquisite) arrangement, and full of emotional appeal, warms up every breast (heart), like the waistband (girdle) of a woman playing the role of man in sexual intercourse), which (waist-band) brightens up the woman's feet because of its lustrous gems, which produces a tinkling sound, and which warms up (causes to glow with passion) the opponent (i.e. the partner in sexual intercourse) (or which torments the rival wife).
21) We never become satiated with the delight which springs from Prākrit poetry, from the utterances of clever people
VL... 18

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and from the drinking of water cool and charged with fragrance.
22) The poet arranges the words (in his poem) some how (i.e. very carefully or cautiously), looks to (the requirements of) the (various) literary styles, mounts on (practises) alliteration of consonant-groups etc., and taking (i.e. bearing in mind) the sense (intended to be conveyed), (very) carefully completes (the poem), even as a thief plants his footsteps (on the ground) very carefully, (constantly) looks (forward and backward) on the way (as he moves along), climbs up to the breach (made by him in the wall of the house to be burgled), and taking hold of the property (stolen by him), (very) carefully finishes (his job).
23) Meticulously careful about correct and incorrect words, thinking endlessly over the choice of) each and every word (or each and every line of the stanzas) the poet with great labour somehow (with great effort) gets ready (composes) his poem, just as a thief nervous about sounds big and small, endlessly planning in his mind at each step, with great toil some how gets hold of the property (which te interds to steal).
24) Poetry cast in metrical form, expressed with (clothed in) apt words, devoid of blemishes, graceful, explicit in meaning and pleasing is obtained (achieved) (by a poet) with great effort, as a result of virtue (practised in earlier lives), just as a wife, obedient to the will of her consort, acting up to his words, free from faults, graceful (charming), frank-hearted and sweet-tempered is secured by a person with great effort, as a result of virtue (practised in earlier lives).
25) What avails that poet ry and what avails that love, which neither producing a cloak of incessant and copious horripilation (on the bodies of the readers and the lovers) nor yielding delight to the minds of people (i. e. to the minds of the readers and lovers), does not cause their heads to nod in approbation ?
26) The critic (though) finding faults with various poems composed by poets, looks charming (i. e. is welcome), provided he is able to eliminate a faulty phrase (or word) and to insert (in its place) a beautiful (apt) one.

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4. THE SECTION ON THE GOOD
27) These are the sins (faults) to which a reciter of poetry is liable: not pausing at the proper place (caesura), absence of the correct conveyance of the emotional appeal, disregard for the propriety of place (and time), nasalisation, haste, facial distortions and contortions and violation of the laws of melody.
275
28) Prakrit poetry which is marked by the use of Deśya (provincial, regional) words, which has sweet (pleasing) sounds, which is cast in metrical form, which is graceful and whose sense is clear ( स्फुट) obvious (विकट) and transparent (प्रकट) deserves to be studied (read) (by all).
29) While Prakrit poetry, charming, full of sweet (pleasing) sounds (diction), loved by young ladies and characterised by the sentiment of love is available, who can possibly bear to read Sanskrit (poetry)?
30) Ignorant persons, who, devoid of the knowledge of prosody and grammar, recite poetry in the midst of learned people, do not know that their heads are severed and felled by the swords of the eye-brows (of learned people) (arched and twisted in disapproval and ridicule).
31) Our homage to Prakrit poetry and to those who have composed it. To them too, who know how to recite Prakrit poetry (properly), we pay our homage.
4. The Section on the Good
32) The moon, the divine (desire-granting) tree and Lakshmi (the goddess of wealth and beauty) sprang up (emerged) in the course of the churning of the ocean. But I wonder from where good (virtuous) persons sprang up-pray, tell me.
33) A virtuous man, possessed of a pure (spotless) nature, though tarnished (villified) by wicked people,becomes all the more glorious (bright), just as a mirror, pure and shining by nature, though overlaid (and rubbed) with ashes, becomes all the more pure and bright.
34) A virtuous person never gets angry (with any body); even if he gets angry (once in a while), he does not harbour

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[34
malice, in his mind; if ever he harbours malice, he does not speak it out; and if at all he speaks it out, he feels embarassed for that..
276
35) Even if a good person's mind becomes clouded with excessive anger, how can harsh words proceed from his mouth? The rays of the moon, though caught by Rahu in his mouth, do still discharge nectar.
36) Though merely seen they (the good) dispel all sorrow; while speaking, they impart every kind of happiness (to the hearers). The creator has done a very nice thing in that he created. the good in this world.
37) They do not laugh at (deride) others; they do not praise themselves; they speak hundreds of pleasing things. Such is the nature of the good. Our salutations to them over and over again.
38) We see in this world people who do a good turn in response to something good done by others or even in the absence of that. But the virtuous who do a good turn even to those that have wronged them are very rare indeed (in this world).
39) This is the nature of everybody, namely, to do good in respose to something good done by others. But to do good to others even when no good has been done to them by others, well, that is the nature of the virtuous.
40) You never speak harsh words; though spoken to harshly by others, you smile, and having smiled you speak agreeable words (to them). Oh good man, we wonder, what it is (in this world) with which your nature may be compared.
41) You never think of doing ill to others; you always go on obliging others; though offended against (by others) you do not We pay homage to your (good) nature, oh good man!
get angry.
42) Only two virtues are enough, why should the good stand in need of many (virtues)?-anger short-lived like a lightning flash and friendship enduring like a line inscribed on rock.
43) Oh mighty elephant in the form of the Kali age, where is the occasion for your grunting? (Don't you know that) the

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earth is still marked with the foot.prints of the lion-cubs in the form of the good?
44) It is only the good (and none else but they) who know · how to extricate the poor and the miserable (from their wretch
ed plight), how to do good to those who seek their protection and how to pardon even those that have wronged them.
45) The earth (proudly) supports (on her bosom) two per. sons or rather, shall we say, the earth is supported by two persons, viz, one who is inclined to do good to others and one who does not forget a good turn done to him.
46) The good (ordinarily) do not undertake to do a thing, but if somehow they do so, they, like a line drawn (etched) on a tock, do not change (i. e. do not resile from their commitment) even if they have to sacrifice their life (in carrying out their plighted word).
47) At the time of world-dissolution, (even) the mountains stir; (even) the oceans trangress their boundary-line; but even at that time, the good do not slacken their determination to stand by their commitment.
48) Even though the creator has made the good to be (often) rewardless (i. e, even if their goodness is not many times rewarded), just like the sandal trees (which are made by the creator to be unproductive of fruit), still they promote the good of others at the cost of their own body (just like the sandal tree which wears itself away to cool and delight others).
5. The Section on the Wicked 49) The face of the accursed wicked person, which is always sombre in appearance like a mass of lamp-black, angry and frowning,is never found to be clear(lucid, beaming with a candid smile).
50) The wicked person, stiff in his attitude(or bearing), with a crooked neck, hanging down and difficult to be looked at because of his cruel (terrible) eyes, appears like a person who has suddenly risen to prosperity (in an upstartish manner) and like a person killed on a pale (like an impaled person).

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=
51) A wicked person, who creates dissension between friends intimate like the finger-nail and the flesh out of which it grows, who has a double face (दुम्मुहओ = दोमुहओ who is double-tongued ) who is capable of splitting up (those who are joined together in friendship) (or who is capable of robbing money (अस्थि = अस्ति = द्रव्यम्) = अर्थि) (or who is capable of disappointing poor suppliants ( and who is crooked (narrow) in mind ( f : :), is like a nail-paring instrument (nail-cutter), which separates the fingernail from the flesh in which it is embedded, which has two sharp edges (दुम्मुहओ = दोमुहओ), which is capable of cutting even a bone (af) (or bony cartilages, the nail being a bony growth) and which is narrow (tapering) in the middle (
=
= मज्झावलअ =
)-bow down to him!
278
52) The two-faced wicked person born in a base family is sweet (pleasing) in his utterances, only so long as the food given to him is in his mouth; but the moment the food is digested, he begins to talk harshly just as a muraja (a longish tabour played at once on the both its sides), possessed of two mouths and not touching (or resting on) the earth (--) (but always placed on a wooden stand or held by the player on his knees or suspended from the neck), produces sweet sounds only so long as the lumps of wheat-flour rest on its mouths, but the moment the lumps of of wheat-flour are worn off (or peel off), it begins to produce bad (jarring) sounds.
53) The wicked person devoid of piety (f) and virtues (गुणरहिओ) and overpowered by greed (लोहसंभूओ = लोभसंभूतः or संभूतलोभ : ) as soon as he is separated (removed) from the place (he was occupying (a), strikes the heart of others and pierces it, like an arrow made of steel (लोहसंभूओ = लोहसंभूतः ), which when discharged from a bow (fast), detached from the bow-string (f) and let loose (released) by the archer) under a particular posture of the body (fat), strikes the heart of the victim and pierces it.
54) What has never happened in our life-time so far, nor will ever happen even in a hundred thousand future lives--even that is described by the wicked just in such a way as to produce the illusion of verisimilitude (reality).

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279 55) One can understand if the virtuous feel elated because of their good qualities or if the wealthy feel elated because of their wealth. But the wicked take pride in their faults (de-merits). Passing strange is the way of the wicked!
56) The wicked do not give to others what they themselves possess (in abundance), if they see someone giving, they stop him from doing so;if they find that something has been already given away (by others) they cause it to be withdrawn (snatched away). Ob how passing strange is the behaviour of the wicked who indulge in hostility without any cause !
57) Whence can there be any happiness (freedom from worry) in the company of a wicked person who jealously focusses his attention on the weak points of others, who is possessed of a fickle mind, who is terrible and speaks with a double tongue and who moves about in a crooked mannermany more than 'in the vicinity of a snake,which forces its entry into the hole made by another animal (such as a rat), whose body is dappled with spots, who is terrible to look at, has two tongues (a split tongue) and glides along in a zigzag manner?
58) Who is not frightened at the sight of the wicked against whom counsel (persuasion #7) and the use of restraining power a) do not prevail, who are devoid of noble birth and are addicted to a life of dissipation and debauchery (read adatot for utareturri) as at the sight of Vyantara-snakes, against whom charms and techniques (use of drugs etc.)are powerless, who are devoid of birth in the eight well-known noble families of snakes (but are born of cross-breeding and are therefore very virulent) and who are possessed of hoods (expanded in anger) (1747atui)?
59) That one manages to remain alive in the midst of wicked people is itself indeed a great gain (or achievement), just as it is a great achievement (or sheer good luck) that one is not bitten (or manages to escape from being bitten) (by a snake) even when the leg is encircled by it.
60) Who is not frightened at the sight of a wicked person of dreadful appearance (HTETTE), who cannot brook a request (made by others) (i.e. gets annoyed when requested by others to do some

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thing for them) (अम्भत्थणियं = अभ्यर्थनाम् ) and who slanders others even when they have departed (Tapoi fa fafe HATE THE)i.e.indulges in backbiting), as at the sight of a lion of terrible look (
H ER), who cannot brook the thunder of clouds (अब्भत्थणियं = अभ्रस्तनितम्) and who feasts upon the flesh of the backs of elephants (गयाण पिट्टिमसाई असइ) ?
61) Be not lured into a sense of security in the presence of the wicked, who are replete with many frauds and deceits and who turning their face away in indifference the moment their (selfish) object is achieved, are comparable to dogs who also turn their face in the opposite direction as soon as they have achieved the sexual act (coitus).
62) The Sabaras (mountain-dwelling Bhillas) burn down the (forests on the) Vindhya mountains by which they were raised to eminence and due to which their valouri(power) spread out in alldi. rections and asserted itself (on the hilly regions of the Vindhyas) - oh how passing strange is the behaviour of the wicked!
63) Even green (lucious, juicy) trees are burnt down by wild fire (conflagration) when mixed up with (i. e. along with) dried up ones. (Similarly) the virtuous can never experience happiness (i.e. are invariably plunged in misery) in the company of the wicked.
64) Who in this world would be able to describe the vices and virtues of the wicked and the good (respectively),save the lord of snakes (i. e. Seşa) with his two thousand tongues?
6. The Section on Friendship 65) The maintenance of friendship (intimacy) between the sun and the day, alone is commended (is deserving of praise), for, ever since their birth they have never experienced separation from each other.
66) The accepted, unbroken friendship (intimacy) between the two, namely the sun and the day appears charming. The sun cannot exist without the day and the day cannot exist in the absence of the sun.
67) Friendship is like water mixed with milk. What is the use of that friendship which is not like that? When joined toge

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ther (coming together) it increases (in volume and bulk), (i. e. when milk and water are mixed, the volume and bulk show an increase), and under calamity (21595 = 3919fa),it consumes itself first (आवट्टए % आवर्तते overflows and consumes itself in fire).
68) An endeavour should be made to secure the friendship of only that person, who to be sure in adversity at any time and in any place (or in dangerous times and places) would (stand by and would) not turn his face away, like a figure (portrait) painted on a wall,
69) That friend (alone) should be secured, who, like a dark-coloured blanket (woollen rug), does not give up the natural colour even when washed with water.
70) Whatsoever the great (noble) undertake to do for the sake of those who are possessed of merits or are devoid of them, that they carry out (at all costs). For, see, how god Siva has himself transported along with (i. e. on the back of) the bull (which he has once for all accepted as his pet vehicle).
71) No matter even if the head is severed (from the body); no matter even if there is imprisonment; no matter even if fortune (wealth) forsakes completely (for good). Whatever may happen, while the good are engaged in carrying out what they have pledged themselves to do, they would not be deterred (or daunted) (or they don't care).
72) Far stronger than stout (strong) steel-fetters and far stronger than various other kinds of bonds, is the bond of the plighted word in the case of a noble-born person.
7. The Section on Affection 73) The moon is whitened (beautified) by the full-moon night (alone) and the full-moon night too is brightened (beautified) by the moon (alone). I think, friends whose joys and sorrows are identical (with ours) are not secured (by us) without merit and virtue (practised in an earlier life).
*74) In all the three worlds, it is only the moon-light that has demonstrated its (unchanging) affection in so far as it wanes when the moon wanes and waxes when the moon waxes.

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[ 75
75) The maintenance of the affection (friendship) between the ocean and the moon is very charming in this world, for when the moon wanes and waxes, the ocean too always more than ever wanes and waxes in the extent of its tidal swell.
76) He with whom a person's friendship is formed as a result of pre-destination, is not far away from him although he may be staying at a distance, just like the moon in relation to the beds of night-blooming lotuses.
77) To the minds of good persons, even those who are staying at a distance are not remote from them, provided they have met them (once) already. The moon though shining in the sky (i.e. though standing at a very long distance) does of course cheer up the beds of nocturnal lotuses.
78) Even at the sight of the beloved one (or friend), a person experiences (supreme) happiness, although there may be no intimate physical contact (between them). The moon though standing far away confers great happiness on (i.e. cheers up or causes to bloom) the nocturnal lotuses.
79) It is just like this, that a person unaccountably (fa) feels all-round gratification at the mere sight of some particular person. What have the beds of day-lotuses to do with the sun. (i.e. how are they connected with the sun) that they bloom (on its rise)?
80) Where (how far away) does the sun rise and where (how far away) do the beds of day-lotuses bloom? The (reciprocal) affection between the good does not change (disappear) in this world although they may be staying far away from one another.
8. The Section on Discreet Conduct (Worldly Wisdom)
81) Those born in noble families (i.e. highly cultured persons) never say any thing that is painful to the ears of the hearer, and which while keir g uttered lacerates the sensitive mind and grieves the heart.

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82) What is the use of mentioning (and discussing) the real and unreal faults (shortcomings) of others? Neither money nor fame is thereby obtained. (The only result is that) those persons. are turned into enemies.
83) One should promote one's own interest and if possible the interest of others also. But if there is a clash between one's own interest and that of others, one should mind one's. Own interest.
84) In the case of a person, who is truthful, devoid of duplicity and contented by nature and who attaches the greatestimportance to penance, piety and the rules of proper conduct (or who is devoted to penance and the rules of piety), even adversity turns into good fortune.
85) Character is far better than birth in a high family, poverty is far superior to (chronic) ill-health; learning is far better than royalty (or mastery over a kingdom) and forgiveness is preferable to the rigorous practice of austerities.
86) Character is far better than birth in a high family. What is the good of birth in a high family, if it is divorced from chara- . cter? Lotuses grow in mud and still they are not soiled (by it).
87) That a strong person should be patient and forgiving... that a rich person should be free from vanity (conceit) and that a learned person should be full of humility -well, these three are the ornaments--the pride and glory of the world.
88) He who follows the inclination (of his master), preserves (from disclosure) his (master's) weak points (defects) and pub-. licises his (master's) good qualities, becomes a favourite not only of men, but of gods too.
89) The charm of the whole year is spoiled by the missing: of a festival (sud qutot), the pleasure of a whole day is spoiled by the eating of a bad meal, an entire life-time is ruined by an unworthy wife; righteousness is frustrated by the practice of unrighteousness (sinful acts).

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90) Practice of moral virtue in a silent, unostentatious manner, display of valour in a public manner, avoidance of intimacy with women who are the wives of others and a morally untarnished life -all these are possible (or happen) (only) in the case of great men (, those who are destined to be great).
[90
9. The Section on the Energetic and Self-possessed
91) Those who commence difficult tasks without throwing themselves heart and soul into the tasks undertaken by them, and who look at the faces of others (for help)-how can they (ever) be successful?
92) Start quickly the work decided upon, and having once begun it do not slacken your efforts on it. For undertakings once started but slackened later on are not crowned with success again.
93) A person who leaves off in the middle a task already begun feels (or ought to feel)ashamed of,apart from other people, even the five material elements residing in his body (and of which his body is composed).
94) A good (self-respecting) person who has been reduced to poverty would rather resort to a forest than entreat another. He would not barter away the priceless jewel of self-respect, even though he may be standing on the threshold of death.
95) Oh proud lady, there are in this world only two courses open for people who are great because of their self-respect [i.e. for self-respecting people): either they will rise to prosperity or will be finished while wandering about (in a forest).
96) There are only two ways open for energetic, enterprising persons: either to attain to (the Goddess of) royal fortune with a delicate, lovely lotus (in her hand), or to turn recluse and go into exile.
97) Self-respecting, energetic people, when hard-pressed by serious calamity, would rather court death by pulling out the tongue, but they would never approach the wicked and utter helpless words of abject entreaty.

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98) A self-respecting person would either lie on the protuberent and full bosom of his beloved embracing her, or on the dreadful cemetery full of human skulls and skeletons.
99) Self-respecting persons will either dine with their beloveds in cups, dishes and bowls or in a clean skull in a desolate cemetery, after having collected the food in the course of a begging round.
100) Even if lordship over the three worlds is obtained by bowing down at the feet of the wicked, what does it avail ? But even a blade of grass which is obtained in an honourable way conduces to one's supreme happiness.
101) Thrice blessed and great are those self-respecting men of steady endeavour-our homage to them--who do not beseech others even when they are oppressed by grave calamities.
102) The mind of a self-respecting (magnanimous) person: remains lofty (exalted, noble) even in the last stages of his life. For do we not see that the rays of the sun, even when he is on the point of setting, always shoot only upwards?
103) The mount Meru is lofty (insurmountable), the ocean (the abode of sharks and dolphins) is difficult to cross and the course of tasks undertaken is full of difficulties, only so long as men of fortitude and determination do not set about them (in right earnest).
104) The sky is immensely vast, the oceans are extremely deep and the principal mountains of the world are great (unscaleable) only so long as they are not compared with (or challenged by) men of fortitude and determination.
105) In the case of men possessed of the spirit of adventure, even the mount Meru is like a straw (i.e. insignificant like a straw), even heaven is like the court-yard (of their house), even the surface of the sky is within the reach of their hands and even the oceans are petty streamlets.
106) A man of fortitude and determination disregards fate and accomplishes what he has undertaken, no matter whether it has been already perfectly planned or is being perfectly planned... whether it has been already started or is being started, whether it has been already spoiled or is being spoiled.

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10. The Section on Adventure (Enterprise)
107) There is no doubt that a person who resorts to enterprise achieves the object of his desire; for Rahu, though consisting only of the head (and having no body at all) succeeds in swallowing the moon.
[ 107
108) Those who are enterprsing by nature perform, by dint of bold enterprise, some such inconceivable daring deed, that on thinking of it, fate itself turns its face away (in dismay) and nods its head in admiration.
109) The earth shudders, the oceans are thrown into restless agitation, and fate itself becomes alarmed (perturbed), when men of fortitude and determination achieve success (in their most difficult tasks) because of their unparalleled perseverance and enterprise.
110) Fate itself being overcome by fear of imminent defeat (at the hands of resolute persons), preserves the balance of the minds of persons of fortitude and determination, who are climbing up the lofty peak of the mountain of daring enterprise, disregarding the ups and downs and the smooth (trouble-free) portions of their journey.
111) People of fortitude and determination decide upon doing (and accomplish) such a jewel of a work (i. e. such an excellent work) by dint of their spirit of daring enterprise, {that even Brahman, Hari and Hara are struck with astonishment.
112) Oh fate if you pit yourself against the man of fortitude and determination, you will be defeated and the stigma of defeat will be such as cannot be removed even when washed (i. e. the disgrace will be perpetual).
113) As the expected result of an undertaking, which is being foiled by adverse fate, recedes from men of fortitude and determination, enthusiasm becomes redoubled in their minds.
114) The minds (hearts) of the good become humble on the attainment of success (in any undertaking), and become lofty on failure (in any undertaking), and hence they are comparable to the

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tops of lordly trees which bend low under the profusion of fruits and become erect on the withering (removal) of the fruits.
115) In the case of the good, the tree in the form of determination (or energetic pursuit of an undertaking) springs up in their hearts and (secretly) grows even there, and, though not revealed to the world at large, is finally detected through its fruits (results).
116) Riches are the outcome of firmness of purpose (or determination); the extrication of distressed people from their difficulties is the result (or consequence) of riches; acquisition of fame is the outcome of helping people in distress; what happiness is there in this world that is not obtained by fame?
117) How will tasks undertaken by good people, who have set their hearts on high endeavour, be void of fruition (the expected achievement) for long?
118) The goddess of wealth resides not on the chest of the exterminator of Madhu (i. e. not on the chest of Lord Visņu), nor in the midst of lotuses,nor in the milk-ocean but she most certainly resides in the ocean in the form of the unshakable derermination and endeavour of the good.
119) There is no respite for the hearts of the good, who are always preoccupied with the beneficent activities of any particular day and whose only aim and object is to further the cause of their friends, just as there is no rest for the horses of the sun's chariot, who are busy with the commencement (and consummation) of any particular day and whose only aim and object is to further the cause (i.e. to facilitate the diurnal journey) of the sun through space.
11. The Section on Fate
120) Wealth, learning, valour and thousands of other virtues of a man are rendered null and void (are of no avail), when we see that every task undertaken is at the mercy of fate (for its success).
121) Even in the case of a person, who abides by the rules laid down in the Sastras, a critical situation arises in the middle

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( 121e
of the task undertaken by him, which he is neither able to describ(to others), nor to endure, nor to conceal (from others).
122) When fate becomes hostile to (turns its face away from), a person, he is not able to secure the desired object (fruit), even if he enters (dives) into a dangerous cavern, or crosses the ocean or strives hard with determination.
123) When fate is unpropitious to a person, his virtues are of no value (are not esteemed), his relatives become estranged, even those that were dear to him(so far) become cold and indifferent and his determined efforts are not crowned with the wished for success(or his undertakings are not completed).
124) When fate is unpropitious to a person, whatever branch he clings to, catching hold of it with his hand and rests upon breaks down with a crashing sound.
125) When fate is unpropitious to a person, such things (calamities) befall him, as are never seen by the eyes (elsewhere) and are never conceived by the mind (as being possible).
12. The Section on Providence 126) Due to the will of Providence the moon wanes and the sun sets. Alas! who in this world is not devoured by death. as a result of the adverse mutation of fate ?
127) Who in this world is always happy? Whose prosperity and affections remain constant (abiding, eduring) ? Who, pray, does not stumble (commit lapses)? Say, who is not foiled and frustrated by fate ?
123) Those who are in high position come down and those who are in low position become exalted (rise up) in a moment. Even Hari (Vişņu), Hara (Siva) and Brahman (creator) cannot comprehend the course of events as willed and fashioned by fate.
129) Whatever Providence has inscribed (once for all) on the frontal strip (of a person), in consonance with one's destiny (as determined by one's own previous acts) (a), that (even) he is not able to alter afterwards, though he may be in a relenting mood. of mind (979).

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130) What forsooth can a poor, helpless man do although the may be great in his spirit of enterprise, determination and selfrespect, when adverse fate shatters to pieces his valour (enthusiasm, morale, energy) (HAY719:) ?
131) Behold the result of Karma already acquired. Both Siva (Hara) and Visņu (Kșşņa) were present on the scene at the beginning of the churning of the ocean (by the gods and the demons), (and yet) poison fell to the lot of Siva, while Vişņu was lucky enough to secure Lakşmi with her swelling and thick-set breasts.
132) Only that which is ordained by fate is obtained by a person. For when the ocean was churned (by the gods and demons), nectar went to the gods, Lakşmi accrued to Vişņu, the destroyer of the demon Madhu, and poison fell to the lot of Siva.
13. The Section on the Poor 133) Oh mother do not give birth to such a son, as is given to begging of others (for satisfying his wants). Similarly do not at any time bear in your womb him who does not grant a request made to him.
134) Beauty of form, moral virtues, shame (modesty), truthfulness, noble ancestry (or family-status) and self-respect are valid (i.e. command attention and compel admiration) only so long as one does not (abjectly) utter the words "Pray, give unto me”.
135) Fate has in this world made a destitute person to be even lighter than a straw or cotton. Why is he then not blown away by the wind ? (Of course) through fear that he would pester it with an entreaty for (fulfilment of his needs)!
136) When a (self-respecting) person says to another "Please give unto me”, his heart pounds furiously, his tongue rolls about inside the throat and the loveliness (lustre) of his face disappears (comes to an end).
137) Clouds become darkened, when, after great effort, they receive (suck up) the water of the ocean. But they, to be sure, become bright after they give it away (in the form of rain). Behold
VL..,19

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[137
the difference between him that receives (favours) from others and him that gives (favours) to others.
14. The Section on Poverty 138) Oh 'poverty, although self-possessed persons try to conceal the privations and handicaps incidental to you, still they are laid bare (become evident) in the presence of guests, festivals and domestic calamities.
139) Homage to you, oh poverty, because through your favour I have acquired such a miraculous power (riddhi), that all: people are visible to me, but I am invisible to them!
140) Oh poverty, you have particular (special) affection (fascination) for those who are virtuous, those who are full of selfrespect and those who have acquired great regard and esteem: amongst the learned. How clever and discreet you are!
141) We come across people who acquire wonderful powers by the practice of Yoga, and also some people who acquire miraculous powers by the use of magic ointments. But here I am, who have acquired a wonderful power by virtue of my poverty, in consequence of which I have become invisible to all the people in the world.
142) Those people who, being struck by the paralysis of prosperity, are not able to plant their footsteps evenly, are, if at all, set right (cured) by the medicine of poverty.
143) What is the use of birth in a noble family or of the virtue of humility or of physical beauty? Who, oh fair one, shows respect (in this world) to people devoid of wealth?
144) Birth in a noble family, beauty of form and learninglet all these three be buried underground (go to dogs). But let wealth alone increase all round, on account of which (all other) virtues become manifest in a person.
145) If in the case of the poor, fate (or providence) counts even those days which they have passed divorced from pious acts,

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wealth and enjoyment (of worldly pleasures)-well, let it do so! (Who can stop it ?). But that is not at all justified (not the proper thing to do).
146) In winter the poor bear (show or imitate) the behaviour of the day-blooming lotuses shrinking when the sun contracts (i.e. sets) and expanding when the sun expands (rises).
15. The Section on the Master (Boss)
147) Affected grace behoves a master, jealous anger behoves a beloved woman, forgiveness lends charm to one who is strong enough to do harm, discourse (or eloquence) behoves a wise person and silence becomes one who is ignorant.
148) The position of a master is charming, for he can talk just as he likes, can do whatever pleases his mind and he need not be afraid of any infamy sticking to him (howsoever he may speak or behave).
149) Men who are born to be masters in course of time are (by their mothers) entrused to the laps of wet nurses (for feeding), on the very day they are born, for fear of the drooping of their breasts. If, in these circumstances, they become addicted to meanness, that (I think) is the result of the milk (that they drink in their infancy).
150) Trees have their roots (jada) at their bottoms and the nice leaves (supatta) on their tops. If masters were to behave like trees [i.e. if they were to keep down the ignorant, unworthy people (jada) and to place worthy persons (supatta) on their heads ]-well, then nothing more is to be desired or obtained in this world.
16. The Section on Servants
151) Oh king, may your enemies experience the wretehedness (misery), which falls to the lot of servants devoid of (sterling) character or rather, may even they, not experience that wretchedness (misery)!
152) Miserable (wretched) servants have to live the life of ascetics, e.g. they have to sleep on the bare ground, they have to

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[152
wrap tattered clothes round their bodies, they have to observe (enforced) celibacy and have to beg food (of their masters), but still no religious merit accrues to them (for all that).
153) If somehow, by a merest chance, servants get some happiness, it is through hundreds of difficulties, like the attainment (ascension) to heaven on the part of a Kșapanaka (Jaina monk).
154) Oh king, you may well be devoted to the practice of religious virtue, but we shall now go away. We have not at all seen any liberality in you, any more than we see any exudation of ichor-fluid in the case of a pictured (painted) elephant.
155) Oh sire, to all your (other) servants you are prompt in the manifestation of your generosity like a jack-fruit tree, whose fruit is easily within reach (of every body). But though entreated by us, you, oh king, have become in our case like a Tāla (palm) tree (which bears fruit at a very great height, almost at its top, beyond the reach of any body).
156) What emulation can even the best of trees on earth put up with the jack-fruit tree, which yields, to those that seek, a multitude of fruit as big as the temples of elephants?
157) Oh cloud, you will send down your showers and will completely fill the hollows on the earth, (only) after the community of the Cātaka birds, with their bodies dried up by thirst, is already dead and gone.
158) How can possibly the words "please give unto me”, which are incompatible with the behaviour of a self-respecting person, be uttered (by a servant)? That the master is served by a servant in a modest (or disciplined) manner is itself his entreaty (request) to him in this world.
159) The black teeth of a mighty elephant which are inside (the mouth) are privileged to eat (chew and relish) food. Those however, which do not help (in the chewing of food) are white and stand outside only.

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160) Three tawny cows with big udders (i.e. yielding copious milk), four strong bulls and ripe ears of rālaya grains - if these are obtained (as the reward for service) one may unhesita: tingly serve (the master) (for the sake of these).
161) Every place - a monastery, a temple, a mansion, a public square (road-crossing)- appears beautiful when whitewashed with lime (35fer = Gelsa). But, oh king, my family becomes enfeebled (miserable, wretched) when it is oppressed by hunger (TESTE = guma).
17. The Section on the Valiant Warrior 162) When warriors, overwhelmed with the wounds (received by them in the battle) and fainting away, plant a single foot. step forward, we do not know which is the greater of the twotheir affection (loyalty) for the master or the strength (firmness) of the foot.
163) Even when the fighting strength has been shattered and the army has retreated and the master himself has lost his enthusiasm (has become demoralised), valiant warriors born in noble families stand firm and unshaken on the battle-field, relying exclusively on the valour of their arms.
164) In the case of haughty, self-respecting heroes, their wealth may desert them, but not, even in their dreams, their proud spirit (self-respect); their bodies may waste away (be emaciated) but not their valour; their handsomeness may disappear, but not their enthusiasm (spirit vibrating with hopefulness, enthusiasm; vibrant spirit).
165) The wonderful, fearless hero geos on striking (at the enemy) in the battle as if he has been humiliated, as if he has been honoured, as if he were a newly employed servant, as if he is enraged and as if he has been offended (insulted)(by the enemy)..
166) The hero hankering after fame moves about (on the battle-field) even though his belly has been gored (wounded) with a sword and the mass of his entrails is dangling at his feet, like an elephant in rut who moves about trailing the steel fetters with him.

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(167
167) The warrior (hero), with his feet entangled in the mass of his dangling entrails, carrying the sword in his right hand and supporting his falling head with his left hand, charges at one enemy after another.
168) Even now my noble master is not out of the wood (is beset with difficulties), even still the hosts of valiant (hostile) warriors are striking at us [or, even still the hosts of valiant warm riors (on both sides in the battle) are striking at one another] and even still the glory of victory too is hanging in the balance (is undecided)—therefore oh my life (soul), do not leave the body (do not depart)! (A dying hero's utterance).
169) The (noble) warrior cares not for heaven and he gets angry when he is carried away by celestial damsels, so long as the object of his master, overpowered by superior enemies, is not yet accomplished.
170) May such a wonderful person alone grow in the womb of his mother, who, boldly facing the arrays of the hostile army (or boldly facing the enemies standing in battle-array) and averse to the wives of others, becomes the ornament of his family.
171) May he, whose mighty arms are capable of repelling the irresistible elephants in the form of his enemies (or the irresistible elephants of his enemies), stalk about pompously (triumphantly) and receive (enjoy) the favours conferred by his master (i. e. such a person alone deserves to do both these things).
172) The valiant warrior, plants one foot-step on the tusk and the second foot-step on the temple (head). (of the enemy's elephant in the battle) and, not finding any higher place for the third footstep, imitates the grace of Vişņu (exterminator of Madhu) at the time of taming (binding, subjugating) Bali.
173) Oh what a wonder ! The hero disburdened of all worry (HT) because of having accomplished the purpose (object, mission)of his master, lies stretched (comfortably) (in death) on the ivory couch of the hostile elephant's tusk, being fanned by the elephant with his flapping ears and moving chowries, (or with his ears flapping like moving chowries).

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18. SECTION ON THE EXCELLENT BULL
174) In the case of a certain warrior, who was firmly (securely) seated in his saddle and was (mortally) wounded in the belly (clean cut across the belly) by the (enemy's) sword, the upper half of the body fell down on the ground and the lower half remained on the back of the horse.
175) A valiant warrior having centred his (last) good wishes on the heart of his master (i.e. on his master), having put his soul in heaven, having deposited (spread) his renown in the entire world and having placed (dropped) his head on the battle-field, danced (violently), having done his duty (by his 'master).
295
176) When the head of a valiant warrior, which had been (so far) accustomed to receiving many a laurel as a token of his master's favour (and appreciation and gratitude), was severed from the body, his headless trunk danced on the battle-field, as if because it had been disburdened of a heavy responsibility (i.e. as if because it had successfully discharged the task assigned by the master).
177) The warrior, fallen down on the battle-field by the -side of his (fainting) master, patiently endures even the unbearable dragging out (extraction) of his entrails by vultures, thinking "may the swoon of my master come to an end by the breeze from the flapping wings of the vultures."
178) A female jackal sitting (resting) on the belly of a (dead) hero, whose body was besmeared with saffron-like blood, kisses his chest and mouth, just as a beautiful passionate woman sitting (astride) on the belly of her lover, whose body is besmeared with blood red saffron, kisses his chest and mouth.
18. The Section on the Excellent Bull
179) The very shoulder of an excellent (noble) bull, which is bruised by the strokes (i.e. constant rubbing) of the ponderous yoke, and is beautified with a big scar (callosity), proclaims the fact of his drawing heavy burdens.
180) A noble bull would, while harnessed to the yoke (of a plough or cart), rather die with the ligaments of his joints shattered

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[ 180–
but he will never tolerate, even in a difficult situation, the prodding done by the rustic cartman (or ploughman) with the goad.
181) An excellent bull harnessed to the yoke (of ia plough or cart) would rather break his shoulder (due to the excessive strain of the heavy yoke while pulling a plough or loaded cart), he would drag even a heavy burden, which is extremely difficult to pull (and in doing so, meet his death), but he would never tole. rate the challenging words (uttered by the cartman or plough-- man).
182) Oh house-holder, you who cannot appreciate the good (sterling) qualities of others as is clear from your indifference to the excellent bulls, you will know their value) when the burden in your cart (i.e. your loaded cart) comes to a standstill, as the wheels of the cart become stuck up (immersed. or submerged) in the sticky mud.
183) So long as his virtue (i.e. suitability for being yoked to the cart) is not known, he is not harnessed (to the cart), and so long as he is not harnessed, that virtue is not discovered (or proved). Hence when the burden on the cart (i.e. the loaded cart) comes to a dead stop, the excellent bull, yoked to the cart for the first time (in his life), becomes dejected.
184) The farmer (ploughman), though he possesses many an: ordinary bull, pleases himself with a single (excellent bull) i.e.. takes pleasure in using one single bull for doing various jobs), so that the self-same bull is yoked (by turns) to the cart and to the plough and is also made to carry burdens on his back.
185) How very difficult it is to secure excellent bulls capable of bearing the yoke on their shoulders and of carrying (heavy) burdens on their backs, who even in the midst of extremely grave difficulties pull (draw) the loads with utmost case (i.e. easily and without over-straining themselves).
19. The Section on the Vindhya Mountain
186) If the Vindhya mountain itself were not to endure patiently the digging up of the earth by the elephants with their

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tusks, the smashing of its mighty ramparts and the tearing away (spoliation) of the juicy (fresh) leaves of trees where possibly will the elephants go?
20.
SECTION ON ELEPHANTS
297
―
187) That river Revā (Narmadā), those waters (or watering places), those herds of female elephants and that sallaki tree (or creeper)-the memory of all these rankles in the heart of the stately elephant as he is on the point of leaving the Vindhya mountain.
188) Even without the Vindhya mountain (i.e. even when removed from the Vindhya mountain), elephants are held in high esteem (are honoured) in the palaces of kings. And even if many elephants leave the Vindhya mountain, there is no dearth of elephants on it.
189) In the case of all other animals such as bulls (or cows, cattle), buffaloes and horses, any place is suitable for their residence; but for the wretched (accursed) stately elephants, the only suitable place of residence is either the Vindhya mountain or a great king's palace.

20. The Section on Elephants
190) Oh lord of the herd, even though your ichor has run dry, your youthful vigour has become a thing of the past and your pestle-like (huge) tusks have become shaky, yet as you continue to live, the forest is proud and happy to own you as its master.
191) Even now the (captive) elephant remembers how he, while taking a pleasure-dip in the lake, was (gently) struck (caressed) with a lotus-stalk, plucked by the cow-elephant with the tip of her trunk.
192) Oh lordly elephant, do not keep brooding on the leaves of sandal trees (which you used to eat in your freedom), accept the mouthful of grass (offered by your keeper). For the lofty-minded accept (put up with) the changes of fate just as they shape themselves (and fall to their lot).

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[193
193) Oh foolish, lordly elephant, do not waste away because of your separation from your female. In this worldly existence none ever gets continuous happiness (continuous happiness never falls to the lot of any body in this world).
194) For the leader of the elephant-herd, on the Vindhya mountain, unnerved and agitated by separation from his mate and young ones, the self-same juicy leaves of the sallakī creepers become odious like a mouthful (draught) of poison.
195) As the elephant, though tormented by acute hunger, remembered the happiness which he had formerly enjoyed in the company of his beloved mate, the juicy (fresh) bunch of lotusstalks remained (uneaten) just on the tip of his trunk.
196) The leader of the herd, while recollecting his prolonged dalliance (with his mate) (in the past), gave out (exhaled) such a (powerful and warm) sigh, that the bunch of green grass held on the tip of the trunk (became at once completely dried up and) quickly caught fire.
197) Oh elephant-lord, though consumed by the fire of separation (from your mate), do not smash and raze to the ground the entire grove (of trees) (i.e. the entire forest-region). For even though you may uproot the Vindhya mountain, your plight due to separation will continue to remain just as it is.
198) The elephant when separated from his beloved mate looks for her, scanning all the places round about him, from the herd to the dense forest, from the dense forest to the water-lake from the water-lake to the mountain-top and from the mountaintop to the earth below.
199) Even if the elephant, while remembering how he (formerly) feasted upon fresh and juicy bunches of sallaki creepers (sallaki sprouts), offered to him by his mate with her trunk, does not die (or may not die), should he not therefore be even emaciated (at their painful memories) ?

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22. SECTION ON THE HUNTER
21.
The Section on Lions
200) What can the female deer achieve even with her many young ones (fawns), which are devoid of dogged determination and self-respect? The lioness sleeps comfortably (free from worry) even if she has a single cub capable of tearing to pieces hosts of elephants.
-286]
201) Our homage to those lords of beasts (i.e. to lions) of pure pedigree! Oh how marvellous! In this world whatever lions are of noble extraction are capable of splitting open the temples of elephants!
299
202) Do not suppose that people cone to possess greatness (eminence) only by dint of their tall physical stature. A lion; though small in proportions, breaks open the temples of (even) mighty (huge) elephants.
203) Both are born in the forest, but it is only the elephants and not the lions that are captured and imprisoned. For men of high spirit would sooner die than allow themselves to be subjected to humiliation.
22. The Section on the Hunter of wild game
204) Oh wife of the hunter, when a fight started between a lion and a lordly elephant, both of whom were later on wounded by the impact (blow) of one single arrow (shot by your husband), how is it that you do not feel ashamed, but on the contrary you dance in joy, when (as a matter of fact) the exploit of your husband only reveals (or is a sad commentary on) your misfortune (in the form of the weakening of his attachment for you)?
205) How possibly can there be (even) in the palaces of kings that pomp and splendour (display of opulence), which is met with (observed) in the house of a hunter of wild game, namely, that meat is purchased by offering the pearls obtained from the temples of elephants split open by the hunter?
206) Lucky is the day to-day in that the hunter's wife maddened with the consciousness of her beauty and youthful charm,

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scatters (broadcasts, publicises) her good fortune on the streets (or, on the street in front of her house) under the disguise of the parings of the bow (of her husband).
207) Oh what a wonder! From the court-yard of the house of the hunter's wife a heap of the tiny parings of the (hunter's) bow is tossed up by the stormy wind, as if the heap of the parings were the cloth of the banner proclaiming her good fortune!
208) As the breasts (of the hunter's wife) go on increasing in their size, the (following) five things become emaciated, namely, the waist (of the lady), the husband, the bow, the youths in the village and the rival wives.
209) As the breasts (of the hunter's wife) go on increasing in their proportions, as cupid expands (1.e. the passion becomes heightened), and as the eyes become tender (soft) with emotion (love), the youthful hunter pares off slices of his bow (to make it manageable and fit to wield, having regard for the gradual and progressive loss of his physical stamina).
210) As the bow becomes more and more difficult to lift up (for the hunter) and (on the contrary) begins to drop from the hand of the chief of the village (i.e. of the hunter), the daughterin-law (i.e. the hunter's wife) smiles with blooming cheeks and upraised mouth (face).
211) The herd of cow-elephants gave an offering of homage to the breasts of the wife of the hunter with the grateful thought "it is by your kindness (favour), oh fair one, that widowhood has not befallen us".
212) The wife of the hunter wearing a crest of peacock plumes, moves about proudly amongst the rival wives, who are wearing (only) ornaments made of the pearls obtained from the heads of elephants.
213) Oh merchant, how possibly can we have elephanttusks and tiger-skins with us, since my daughter-in-law lies (i.e. is present) in the house, languid (1) because of her protuberent and large (bulky, full, swelling) breasts?

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24. SECTION ON THE CAMEL
301
214) Oh merchant, how possibly can we have with us the claws of tigers, the manes of lions and the pearls (derived) from mighty elephants? We do not have even a stock of deer skins.
23. The Section on the Deer 215) The deer (undoubtedly) have appreciation of the good qualities in others; for example, though dwelling in the forest they know (appreciate) the greatness (charming power) of music (song). But as they do not possess any money at all (with which to reward those good qualities and give tangible shape to their appreciation), they surrender their lives to the hunter.
216) "We, who feed only on the sprouts of grass, have no wealth (money) amassed by us at all. If, however, the hunter goes away satisfied with my flesh, then I shall deem myself (extremely) lucky!"
217) "Oh hunter, let only the one arrow (that you have shot already at the male deer) suffice! Why are you pulling out a second (from your quiver, in order to strike at me)? Oh accursed one, (don't you see that) there is only one life (soul) (pulsating) in the bodies of both of us?"
218) The aged deer, pierced with 'an arrow, said, shaking (shrugging) his shoulder(s)- "Sing, oh do sing, once again, so long as life still lingers in my throat!"
219) The male deer died because of the (fatal) impact (of the arrow), the female deer died as she heard the shriek of pain (given out by the male deer), the hunter's wife died due to excessive wonder (at the love of the female deer for her .mate) and even the hunter breathed his last clutching at his bow firmly (at the sight of the pathetic death of his wife).
24. The Section on the Camel 220) Even though the camel may be moving in the midst of the Nandana Garden (Paradise), which is charming with blooming (expanding) As'oka foliage, still the haunting memories of the luxuries of (or the fine time he spent in) the arid desert (such as

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VAJJALAGGAM
[ 220
feeding on thorny shiubs at will and to his heart's content), start up painfully in his mind.
221) Those mountain-peaks (hill-tops), those sprouts of Pilu shrubs, those Karira buds-all these merriments (pleasures) of the desert- oh camel, say, how can you get in this forest?
222) Oh camel, what are you looking at, lengthening out again your neck which is already long? How possibly can you get the arid desert (here), when fate is averse (adverse)?
223) Oh foolish (simple) camel, why is it that you are not taking even a small cluster (mouthful) (from the Pīlu.shrub), and are refraining from even tasting it, drying up the tips of hundreds of Pilu-shrubs with your protracted, warm and copious sighs?
224) Do not feel distressed, oh you camel, with uplifted neck, but keep yourself alive by grazing on (eating) something (i.e. any kind of grass or leaves that you may chance to get). How possibly can there be trees tall enough for you, in this desertplace which grows only the thorny cactus shrubs?
225) Oh friend, the camel, shaking his neck (by way of disapproval and disgust), throws (spits) out of his mouth, after having tasted, whatever comes within the reach of his tongue and whatever he thinks (sees, finds) to be somewhat good at first sight, trying in this way hundreds of shrubs (or trees).
226) Oh camel, that particular creeper was not so far obtained even by other lean (emaciated) camels. What means this obstinacy of yours, that you remain engrossed in thoughts about the Vindhya mountain (even in the presence of that creeper)?
25. The Section on the Mālati flower (or creeper)
227) Oh Mālati, whose floral juice (honey) deserves to be adored all over the world, due to separation from you, the swarm of bumble-bees has been so emaciated that it looks like a swarm of mosquitoes (or gnats).
228) Oh Mālati-bud, whose emanations of fragrance are over-abundunt, go on progressing in your development; let the

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25. SECTION ON THE MĀLATI FLOWER
303.
bees give up(be freed from) the botheration (drudgery) of dancing attendance upon other flowers.
229) Let (all) the other varieties of flowers bloom with their overpowering (strong, oppressive) fragrance. In the case of the bee, however, the Mālatī-flower alone (and none else) is the cause of uneasiness.
230) Oh bee, why do you turn your face away on seeing the tiny (undeveloped) Mālatī-bud? It is from that same tiny bud that (in course of time) there will emanate a fragrance pervading the world through and through (spreading throughout the world).
231) What have you to do with the tininess of the Mālatī and with the thinness of its petals? (i.e. don't bother about both these things). Oh bee, you will be convinced of the Mālatī's greatness (power) in her (maddening) fragrance.
232) The (whole) forest is so abundantly pervaded by the fragrance of Mālati flowers in autumn, that here and there and (for the matter of that) anywhere, the bees are to be seen only with difficulty (outside of that forest).
233) What possible rivalry can other flowers put up with the Mālati-flower? For bees, which are (merely) besmeared with its fragrance (i.e. which merely come into contact with its fragrance), are drunk (sucked) by other bees (which mistake the former to be Mālati- flowers).
234) The Mālatī creeper, having raised its beckoning finger, under the guise of its bud, proclaimed with its fragrance (i.e. gave a challenge with its fragrance) : "Let that youthful bee who is able to capture me, come near me and take possession of me!''
235) Behold, it is only the Mālatī, who, though trembling (shuddering) and feeble, is able to bear the (jerks and jolts caused by the) vibrations of the wings, the lacerations caused by the nails and the proboscis and the sustaining of the body-weight of the bee.

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[ 236
26. The Section on the Bee 236) Oh bee, oh hexaped, oh bumble-bee, oh vagrant, you have roamed the whole of the forest. If you have seen any flower comparable with the Mālati, why do you not say which it is (why do you not mention it )?
237) Somewhere there is beauty of petals but no (pleasing) fragrance; somewhere there is (pleasing) fragrance but not copious honey (floral juice). Oh bee, two, three virtues do not occur (at once) in a single flower.
238) The bee has only one heart and that is already occupied (captivated) by the Mālati. Let all the other trees blossom and bear fruit, who can stop them? (They cannot attract the bee, which has a fascination only for the Mālatī).
239) The disconsolate bee moves about roaming through all the lines (rows) of trees, wailing“oh Mälati” and again "oh Mālati, alas, oh Mālati."
240) The bee, due to separation from the Mālatī bud drones and moans, turns (this way and that) and twists and tosses its wings and droops, standing almost on the threshold of death.
241) Oh young bee, do not lament with excessive longing under separation from the Mālati. (That will not give you any relief). The sorrow caused by separation from one's beloved is not forgotten except by death.
242) Even before the Mālatī bad bloomed fully and even before she, full of vital juice (sap) (also: full of passion, Thi), had chosen her lord (consort), the rude (unmannerly) bees began to suck her.
243) On bee, you who are poised on the fresh (juicy) bloom. ing red lotus, you should pass your days somewhere or other and somehow or other until the Malatī blooms fully.
244) Oh hexaped, pass your time (patiently), do not abandon the Vasava flowers just now. I think, if you continue to live, you will be able to witness the abundant luxuriance of the spring season.

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26. THE SECTION ON THE BEB
305
245) Oh bee, perched on a lotus-petal, do not roam about (in this manner), in the absence of the Mālatī. When fate becomes adverse (i.e, frowns), even the flowers of gourd-plants do not come our way (i.e. are not found or obtained).
246) Oh bee, learn to find pleasure in other flowers, give up this uneasiness of mind (worry). You will die while still brooding (on her, the Mālatī). How possibly can you get the Mālati in the autumn ?
247) Flowers devoid of good qualities reproached the bee for being a vagrant (bhramara). But having once secured the Mālatī, if that clever fellow wanders away still let him do so! (If that bee, being clever enough to extricate himself from the Mālatī, wanders away, let him do so!)
248) The bee, perched on the bud of the Kunda creeper, on remembering his merriment (dalliance) with the Mālatī, gave out (heaved) such a warm sigh that the Kunda creeper caught fire and began to blaze.
249) In the case of what bee (or person), whose body is perfumed with the juice (honey) of the Ketakī flower, whose abundant fragrance is spreading all round, will ever the acquisition ( realisition or conquest) of his heart's beloved be delayed (or postponed) (for long) ?
250) The bees did not at all desert the Mālati branch (i. e. the Mālati creeper), although its leaves had dropped down, although it was devoid of fragrance and although it had lost its juiciness (succulence), because they recollected the happiness which they had experienced already before (in its company).
251) Although the branch of the Mālati creeper was reduced to the condition of a stick shorn of flowers and leaves, it was no abandoned by the bees, as they remembered the (erstwhile) abun. dance of fragrance of the slightly opened buds.
252) Very clever (indeed) are those bees, who after having fully caused the (Mālatī) bud with tightly compressed (folded) petals to unfold, first drink its juice (i. e, are the first to drink its juice).
VL...20

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[253
27. The Section on the Celestial Tree (Pārijāta)
253) Oh bee, having lived in the heavenly world and having inhaled the fragrance of the Pārijāta tree, are you not ashamed of kissing other inferior flowers ?
254) How possibly can the Lavanga (clove).bud satisfy the desire of the clever (fastidious) bee, whose heart (mind) was formerly delighted with the juice (honey) in the blossoms of the divine tree, Pārijāta ?
255) Oh bee, have you anywhere seen or heard of a tree comparable to the Pārijāta tree, in the course of your wanderings through the regions of several forests and thickets of trees i
256) When the cluster of the blossoms of the divine tree (Pārijāta), disturbed (ruffled) by a gentle breeze, was tasted by the bee and when the bee derived (the utmost) satisfaction from that (cluster of blossoms), the bee imposed (upon himself) a restriction in regard to (the enjoyment or tasting of) other (ordinary) flowers.
28. The Section on the Swan 257) Oh pure (white) one ! You are a (royal) swan, you are an ornament of the great lake and you are spotless bright. What has happened to you (or what is the use of your spotless purity) ? Tell me then, how is it that you have fallen (i. e. come to dwell) among the wicked crows (you have fallen in the company of the wicked crows)?
258) Even if a swan resides in a cemetery and even if a crow dwells in a bed of lotuses, still a swan is a swan and a crow is a poor (wretched) crow for all that !
259) Even if a small river (rivulet) is in spate (swollen with floods), on account of fresh clouds (i.e. due to the recently started rains) and even if it grows in its expanse because of the rainy season, still will it be (ever) resorted to by the royal swans? (i.e. the royal swans will never be ready to resort to a river).
260) Both of them are possessed of wings, both are spotless white, both have their residence in the great lake, still a vast difference is noticed between the swan and the crane.
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29, SECTION ON THE MOON
307
261) Oh swan, having deserted the Mānasa lake which is decked with an unsteady series of fresh lotus-stalks, how is it that 'you did not perish (die) with a sense of shame when resorting to a village brook ?
262) The beauty which accrues to a lake because of even only one swan standing on its side (margin), well, that beauty the lake will not be able to attain even with several flocks of crows (or multitudes of cranes).
263) Just as royal swans do not feel happy when separated from the Mānasa lake, similarly the regions of the banks of the Mānasa lake do not look charming in the absence of the royal Swans.
29. The Section on the Moon 264) Save (or preserve) with every possible care and effort that person, who is the abode of the glory of victory (or the glory of outstanding eminence). When the orb of the moon has set, moon-light is not produced by (the faintly t'vinkling) stars.
265) As the moon goes on increasing (in its size and splendour day by day), oh, behold, it is increasingly pervaded (occupied) by the deer (i. e. more and more of its surface becomes darkened) (also, it comes to be more and more under the influence of pride, vanity, intoxication). In this world it is only in the case of some care person, if at all, that the attainment of riches (prosperity) is free from the reproach of vanity.
266) Jf the moon is there, what is the use of the countless stars? And if the moon is not there, what is the use of the stars even if they be countless ? For, his light alone, in this world, is able to brighten the vast expanse of the earth.
267) It is the moon that is subject to (periodic) depletion (waning) and not the stars. Similarly it is the moon that undergoes (periodic) repletion (waxing), and not the stars. Falling and rising are possible only in the case of the great; others (i. e. ordinary men) are always fallen (i. e. they never rise to eminence and so they never fall down either).

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VAJJĀLAGGAM
[ 268
268) He (the moon) was born from the ocean; he is the or nament of the head of God Siva; Lakşmi (Goddess of wealth) herself is his sister. And yet the moon's lustre (mass of digits) becomes disintegrated and he falls on very bad (wretched) times.
269) Though occupying a (distinguished) position on the head of Siva and though resting (lying comfortably hidden) in the mass of the matted hair (of God Siva), the moon is swallowed (by Rāhu). Who can elude (or ward off) the decree of Fate (For. tune's script inscribed by Fate on every person's forehead)?
30. The Section on the Clever (Shrewd) 270) A city does not become a city because of its mansions (palatial buildings), nor by the lofty watch-towers on its ramparts (or : nor by its ramparts and its tall pinnacles of temples). Even a village becomes a city, where clever (shrewd) people reside (i. e. provided clever people stay therein).
271) Where learned people, clever in composing poetry full of charming words, stay and understand (appreciate) witty, crooked utterances, that, oh fair one, is a city and not a village.
272) He who knows how to speak (cleverly) and also knows (understands) any idea (cleverly) expressed (by others), by such a person as a resident, the whole of the land (country) is sanctitied (honoured), let alone the particular city (where he stays).
273) Clever people, though overwhelmed with great wealth, though plunged in adversity and though restless in mind (mentally unhinged) do not even in dream relax (their efforts over) the task undertaken by them.
274) They harbour one thing in their heart (mind), they have another in their speech (i. e. they speak out another) and they do altogether a different thing very strange (unprecedented) indeed is the behaviour of clever (shrewd) people, of kings and of wicked persons.
275) The speech of the shrewd (or clever) is just the same with both types of people, namely, those with whose help they seek

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30. SECTION ON THE CLEVBR (SHREWD)
309
to achieve something (i. e. those whom they want to use as tools in achieving their self-interest) and those with whom they are not likely to have anything to do even once in hundreds of thousands of lives.
276) Shrewd (cunning) people speak in a wonderful way, with pleasing accents divorced from sincerity, in such a manner that they are in this world carried by other people on their heads (i. e. are honoured and idolised), being (mis-)taken as (real and sincere) freinds.
277) Who, tell me, can ever deceive (outwit) those traders in the form of shrewd (cunning) people, who with the balance of their eyes, weigh the world placed in the pan (bowl) of their mind ?
278) In all the three worlds that thing does not exist now, nor has it existed before, nor will it come into existence in future, nor has it been fashioned by the Creator—which is not known by the clever (wise).
279) Just as they do not utter harsh (unpleasant) things on the first day (of their friendship or acquaintance), so also they do not at all utter harsh things on the last day (i. e, in the end). Oh, how magnanimous they are : though they may become estranged (mentally) they are difficult to detect.
280) My dear girl, he who comes under the (evil) influence of clever (shrewd) people who are full of numerous tricks and deceits, he, becoming vacant and vacant-minded, does not get any happiness even in a dream.
281) Oh slender-bodied lady, if somehow or other (i e. by some chance) you come within the reach of the clever (shrewd) ones, then you will live a very wretched (miserable life), branded exclusively with the burns of great calamities.
282) Oh daughter, do not talk in a very crooked (witty, subtle) manner in the presence of clever (shrewd) people. For those accursed ones know (fathom) by their intelligence even thoughes deep-laid (concealed) in the hearts (minds) (of others).

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[283
283) My dear girl, those who even by a casual (passing, superficial) glance know the (deep-laid) real thoughts in the hearts of others-how can those clever (shrewd) persons be deceived by means of artificial formalities (courtesies or politeness)?
310
284) That the lover was not seen (by his beloved) forthwith, that he was not talked to by her with candid (open) heart, and that no greetings were offered (by her) (to him)-all that was fathomed by the shrewd ones.
31. The Section on the Pañcama Note
285) The Pañcama-note, though faltering in its sound, and. with its slightly rolling, gurgling, humming tone, coming out of the interior of the throat (of the cuckoo), kills (a person in separaration from his dear one). Oh traveller, do not therefore listen to it.
286) Say, who is not tormented by the Pañcama note (of the cuckoo), which, bright (beautiful) with its rolling, high-pitched sound, falls on the ears of young (men and) women, as by the pair of eyes, reaching as far as (touching) the (region of the) ears of beautiful young ladies, the pair of eyes sparkling (flashing) with the (jet-black) colour of the rolling pupils ?
(287) Other musical melodies based on different combinations of musical notes, while being sung do yield all sorts of delight (to the hearer). But very extraordinary is the marvellous. power of this accursed Pañcama-note (coming out of the cuc-. koo's throat).
288) Oh damsel with large eyes, sighs, pregnant with the emanations of the outpourings of the Pañcama note (of the cuc.. koo or of the Fañcama Raga hummed by you) and giving rise to very acute and prolonged mental agony, are coming out even: while doing one's own task.
289) Oh dearest one, you are deceived (you have lost the chance of a life-time), since you have not heard her wave-like (undulating, tremulous) Pañcama Raga blended with streams of tears and faltering on account of her sighs, and proceeding in a slow (leisurely) manner.

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32. SECTION ON THE EYES (GLANCES)
311
290) That songs in the Pañcama Rāga are heard, that the God riding on the Bullock (i. e. God Siva) is worshipped and that the pleasure of the intimate company of one's heart's beloved is enjoyed that alone is the quint-essence of life (in this world).
32. The Section on the Eyes (Glances)
291) Oh charming girl, your eyes black and white (i. e. dark at the centre and white in the remaining part), endowed with a sharp and piercing quality and capable of taking the life of menwhom do they not kill like a sword?
292) The eyes of young damsels indulging in the twisting (twiching) of the tremulous corners, fall just where the fulness (weight) of (their) love is located (focussed).
293) The glances of love-lorn persons, indicative of their mental agitation (or accompanied by mental agitation), full of graceful movements, blooming (dilating) forcibly (or hastily), charming and unrestrained, can be detected even in the midst of a hundred thousand.
294) Only where the eyes (of young damsels), tremulous, bright (sparkling) and possessed of long, graceful eyelashes, move (descend or turn)-only there Cupid, his bow equipped with arrows stretched as far back as the ear, rushes.
295) Whose heart is not pierced by the glances of a young damsel, darted from her slanting eyes, throbbing and dull (slowmoving, weighed down) with emotion and descending on (or hitting) a person, as if they were a volley of Cupid's arrows?
296) Oh fair one, your eyes are completely filled (i. e. filled through and through) with poison. Even as they are (i.e. in their natural state) they kill people. Oh un-abashed one! Why are you applying collyrium to them?
297) The young damsel impassioned under the influence of Cupid (i. e. intoxicated with passion) and possessed of eyes with a slight application of collyrium and looking like blue lotuses, roams about frightened like a female deer.

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VAJJALAGGAM
[ 298
298) There are four kinds of glances: crooked, candid; straight (indifferent) and slightly red. By these four kinds of glances a loving person, a good-natured person, an indifferent (or neutral) person and enemies respectively are known (or recognised).
299) May the bolt from the blue fall on the eyes or something even more serious (pernicious)! For they conceive affection even for a person not known before, but seen only for the first time (in one's life).
300) My eyes though held back (restrained) ran towards him. They turned (following him) when he turned. My eyes were caused to dance by him even in the place crowded with people.
33. The Section on the Breasts
301) The breasts which are firm (hard) (a) are like a wicked person (or villain) who is obstinate (stern, hard-hearted, stubborn); they touch each other (they are joined together) (), and hence they are like a righteous (good) person, who bears company to (stands by) his friend (through thick and thin); they are circular (spherical) in shape (3), and so they are like a king who is surrounded by a circle of neighbouring princes; they are not contained in the area of the bosom (faria) and consequently they are like the anxious thoughts of a poor (wretched) person, which are endless and too many to be contained in the mind.
302) With their nipples not yet developed, her breasts are curvaceous (f), like a wicked person (who is crooked); in the middle they are (invisible?) like the gift of a stingy person; they cannot be contained within the expanse of the bosom, like the desires of a good person.
303) The breasts are symmetrical (level) like the horizontal bar of a weighing machine (balance); they are contiguous (joined together) like a friend (who is joined in friendship with his friend); they are free from drooping(af) like an exalted person (who is free from blunders and errors); they are compact and firm (सत्थहाव = स्वस्थभाव), like a good person (who is self-possessed ( सत्थहाव = स्वस्थभाव), they are protuberent (समुट्ठिअ ) like a brave warrior (who is always in readiness for fighting).

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33. SECTION ON THE BREASTS
313
304) Symmetrical and expansive, shining like two jars made of heated gold, the breasts are as it were the treasure of Cupid and are very difficult to have a sight of, for persons devoid of religious nerit (acquired in a previous life).
305) Comparable to fully ripe-mātulinga gourds, lofty, firm (solid) and closely touching each other, the breasts, bright like lightning, kill a person like the sky adorned (looking beautiful and gorgeous) in the rainy season and having lofty (high-soaring) clouds (उत्तगयन), closely huddled together (निरन्तर) and bright with lightning flashes.
306) The pearl-necklace, dangling (rolling) on the prominent (swelling) mass of the breasts of the young damsel, agpears lovely like the stream of the Ganges tumbling (rolling) down from the summit (lofty peak) of the great snow-mountain.
307) The pearl-necklace, not finding the slightest way be(tween the plump and lofty breasts, becomes nervous and dismayed and dangles on the bosom, like a mass of foam on the river Yamunā.
308) The expanse of the breasts contained partly by the bluecoloured bodice and partly remaining uncovered in the case of the adult (grown up) lady, looks like the orb of the moon slightly emerging from out of the interior of(or from behind) a water-filled (dark) cloud.
309) Oh lady with eyes large like the palm of the hand, your · breasts are like nectar (because of their coolness). They are possessed of an intoxicating (maddening) beauty (14 = 7)and hence they are like the moon, which is accompanied (characterised) by a deer (1744 = HIT). They are (big and) round like the temples of the elephant of Indra and they are averse to making a modest, miserly request (fenf@ule Hymayat).
310) Oh, these are not breasts; they have become my ene: mies in my own body. For even at the time of embracing, they keep my beloved one away from me!
311) Having seen her breasts, once so gorgeous and conti: guous with each other, now hanging down limp and flaccid, let

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[312– nobody indulge in vanity in this worldly existence which is unsubstantial.
312) How possibly did her swelling mass of breasts, so big: (prominent) by nature, fall down (lose its toutness and toughness)? Or rather, who is he that remains for long on the bosom (in the heart of women?
34. The Section on Beauty (Loveliness) 313) The beauty of that adult (grown-up) lady appears as it were to be sprouting because of her sprout-like (tender) hands (palms); it seems to be as though blossoming because of her (sparkling ani expansive) eyes; and it looks as if fructifying because of her plump (swelling) breasts.
314) The slender one has been so tightly packed with loveliness by the Creator, that her wave-like tresses look like the impressions of the fingers (of the Creator's hands).
315) Extra-ordinary is her loveliness; the charm of her sup ple creeper-like arms is quite apart (from anything seen in the world). The young lady (79171) cannot have been the creation of the ordinary Creator (literally : could not have been his line i.e. in his line or could not have been his handi-work).
316) Her loveliness left over after having filled up (pervad. ed) her hands, feet, eyes, creeper-like arms and her round hips, and no longer contained in the various parts of her body, is wobbling unsteadily in her body.
317) The beautiful lady with heavy hips and walking slowly because of having to bear the burden of her breasts and buttocks, appears as if she were the moving cottage (residence, mansion) ofi the king viz. Cupid.
318) Behold! her loveliness not contained in her slender body, is, under the guise of perspiration, descending (departing, flowing away) over the flight of steps in the form of the three folds, of skin on her belly.

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35. THE SECTION ON COITUS
35. The Section on Coitus
319) On witnessing the coitus of the young couple, graceful (charming) on account of the diverse poses (modes or postures in sexual intercourse), transpiring in succession, even the lamp, with its mind absorbed (in beholding the coitus) does not notice the consumption of its oil (does not know when its oil was consumed or burnt out).
315
320) As the damsel was uttering the sounds "maru maru mara" during the sexual intercourse-a veritable battle of amorous - dalliance-even the lamp nearby (by the bedside) was thrown into trepidation all of a sudden (i. e. was frightened and began to tremble).
321) The jingling sound of the bangles is being heard and the tinkling of the anklets too has become more intense. (Consequently it must be concluded that) in the house of some lucky person, the woman is playing the role of man (in sexual intercourse).
322) Oh wonder ! on beholding at night the sexual union, vehement (violent) in its diverse poses (or modes), the lamp struck by the wind, shakes its head (i. e. flame) as if overwhelmed with astonishment.
323) There transpired that (wonderful) sexual intercourse of that kind (between a couple), laudable because of the wounds inflicted on each other with teeth and nails, and marked by the clanking sound of bangles falling down due to mighty blows, like a duel between two wild lions, which too is characterised by the infliction of wounds with teeth and nails, and is accompanied by loud (= बलय = बलवत् ) roars at every onslaught.
324) Oh what a wonder! From the bed-chamber is heard the sound of bangles moving up and down in the act of giving blows with the hands and the sound of the jingling, jewelled girdle, while an adult (grown-up, confident, audacious) woman is practising inverse coitus (विपरीतरत) -

325) Even on the attainment of ecstasy due to sexual intercourse at the first meeting (with the beloved consort), there is not

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[326
experienced (by a man) that gratification which is obtained on the next day at the sight of the embarassed, lotus-like face (of the beloved consort).
326) In sexual intercourse with a woman of noble family, there is obtained a fund of all kinds of joy-due to the uninhibited surrender of the pudendum muliebre (to the consort), due to the jingling, clinking sound (of bracelets, girdles and other ornaments and due to the suppressed oral and nasal sounds (produced by inhaling and exhaling through the mouth and the nose, as a reaction to physical torment and mental joy).
#k
327) The golden girdle surrounding the waist is producing a jingling sound; the necklace is snapping and the gems are dropping down. (Hence it must be concluded that) a battle fierce like that of the Pandava heroes (with the Kauravas) has been started by the adult (grown-up) woman (with her consort).
328) The anklet-adorned leg (of the damsel) partially lifted up at the end of the sexual intercourse looks graceful as if it were the triumphal banner-cloth hoisted after having vanquished the God of Love.
36. The Section on Love
329) Love, which reveals the beginningless, highest truth, assumes diverse forms and produces infatuation and attachment, just as Vişņu (Madhu-mathana) does. Shall we always pay homage to it?
330) Love goes on ascending (higher and higher) by means of the amiable virtues (stages), as if by the steps of a stair-case, namely, casual talk, sustained conversation, continuous association and curiosity (about each other, between the two parties).
331) We are at a loss to know how that love will terminate, that love which has started its course (career) in this manner, mamely, by drying up the bodies of nearby persons with (warm) -sighs.

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317 332) Some (beloved) person, though not giving anything, though not uttering flattering language, though not at all (orally) proclaiming genuine (deep) affection, becomes (a source of boundless happiness) like nectar by his or her mere sight.
333) Where there is no sleeplessness, no jealousy, no sorrow (dejection), no anger (born of jealousy) and no coaxing utterance due to genuine affection there is no love at all there.
334) Love which is onesided is astringent (unpleasant) like a pome-granate fruit. So long as the seed does not become red how can it produce any sweetness ? (So long as the other party is not inspired with love, how can it produce any sweetness ?)
335) Even poison weighing as much as a hundred palas (i.e. even a sizeable amount of poison), though eaten in mouthfuls, does not kill as much (is not as fatal) as love accompanied by mental flurry and conveyed by exchange of glances.
(336) Alas! I know the hearts (minds) of others by my own heart (mind)! Let not any one anyhow form any attachment (for anybody); for love is hard to sustain (to a happy end).
337) Oh dear one, if the dear beloved is not seen, there is uneasiness, but if he is seen there is jealousy and vexation (mortification) (fasraat). Love is, like the beak of a parrot, not so much straight-forward as it is crooked.
338) If the dear one is not seen, there is uneasiness, if the dear one is seen, there is jealousy. If the dear one is living happily, there is anger (?). If the dear one is far away, there is wretchedness (misery). Say how can there be any happiness from the dear one in any circumstances ?
339) A person gets happiness only so long as he or she does not make any one the object of his or her love. Those who form attachment for some one whom they hold dear, must be said to surrender themselves to (unending) sorrow and misery.
340) That is real love under which the mind does not recede (recoil), even if the other party has gone away to a long distance, or has given offence, or has fixed its attachment on some other : object; all else is mere acquaintance (familiarity).

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[341
341) He sleeps peacefully, he is free from all sorrow, he is the abode of hundreds of happinesses (the abode of endless happiness), for whom there is no one dear to him in speech, thought and action.
318
342) Let any one in the whole world speak out: who has not been distressed because of that notorious love, which is comparable with a wild fire (in a forest), spreading out furiously, being wooed by a strong gale?
343) Oh you of a darkish complexion! In this accursed, wretched world, we do not see any one, who having (once) lost (surrendered) his (or her) heart (to another), is able to pass his (or her) days happily.
344) Alas! We have been fooled (have been made ridiculous) by that wretched (accursed) love, which like a crow on a (sea-faring) vessel, comes to rest after having soared here and there in the sky.
345) When jealous anger has gone away, when affection has vanished and good feeling has disappeared, what is the use of that love which is practised by request?
346) Love of five kinds (i.e. under these five circumstances) wears away-by not looking at each other, by looking at each other too much (too often), by not talking (freely) on seeing each other, by haughty anger and by (frequently) going out on journeys.
347) Oh child (boy), as a result of not looking at each other, the affections of even those, whose minds are bound together by love, drop away (disappear) in course of time like water held in the cavity (hollow) of the two hands (joined together).
348) Of love that has been first estranged (nullified) and then patched up, as also of love which has actually witnessed its breach (by the other party), the flavour becomes insipid (deflavoured) (i.e. is lost), as in the case of water first heated and then cooled.

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349) Oh my daughter, a man continues to be clever (sensible) (only) so long as he does not fall under the influence of love. Love only digs out the roots of cleverness (sensibility).
37. The Section on Haughtiness 350) Oh you speaker of falsehood, oh you flying into a rage without any reason, oh you, not inclined to listen (to salutary advice), oh you perverse one, youthful age, the one and only friend of happiness, is slipping away.
351) Oh you, not inclind to listen (to salutary advice), listen to my words. Smell (i.e. drink) the wine, accept the sandal-paste (i.e. apply the sandal-paste to the body), please do not be deceived by pride. Oh haughty one! the gala night is fast running out,
352) Oh darling, have mercy on me; casting away your haughtiness enjoy yourself (or gratify me). The sound of the cocks is being heard all of a sudden in the early dawn.
353) What haughtiness (pride) can there be in regard to a person, in whose separation there arise loss of sleep (or disturb. ance in sleep), paleness of complexion and protracted sighs ?
354) Oh daughter, what is the use of thit accursed pride (haughtiness), when youthful age is transitory like the flood of a tiver and the days are always moving onwards (i.e. are fleeting) and the nights (once gone) never return?
355) If you indulge in haughtiness why do you look upon him as your dear one? Or, if you consider him as your dear one, why do you indulge in pride ? Oh haughty one, two mighty elephants are never fastened to a single post.
356) Oh haughty one, even if your consort is really very dear to you, give up your haughtiness. It is not the well that bends under any circumstances, but it is the pole (used for lifting up water) that bends under certain circumstances (i.e. if necessary).
357) Resorting to haughtiness, you will court your death in this vernal season. Pride can be indulged in again and again, but the gala days are hard to obtain (cannot be revoked).

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[358
358) Oh my daughter do not indulge in haughtiness. For your consort is of unkind nature in his heart (relentless). Love is like the plantain (banana) tree, and once snapped (broken with a sudden jerk) cannot be rejoined (mended again).
359; Oh mother, the blighting frost in the form of pride is. the ruination itself of the lotus in the form of love the lotus which grows on the stalk in the form of (steady) affection and which has a pleasing fragrance in the form of abiding genuine feeling (sincerity) (AF17).
360) Give up your haughtiness and welcome your consort, before the autumn in which wine is so dear (to all) goes away. Oh daughter, what luckless person ever gets wine and amorous dalliance during the autumn ?
361) The lofty, stable and extensive mountain of pride which she had raised (in her mind) did not at all come within the range of the striking power of the thunderbolt of the glance of her beloved consort (and hence remained for long intact).
362) Though your consort prostrated himself at your feet, he was not heeded by you. Though he was talking sweet (flattering) words, you scolded him. When he departed, you did not stop him. Pray, tell me, for what did you indulge in this haughtiness ? (i.e. what did you gain by indulging in haughtiness?)
363) Pride (haughtiness) is really assumed only towards him who knows the sorrow resulting from the pangs of separation. What is the good of assuming pride towards a rock, which is in no way different from (i.e. is very similar to) a person devoid of feeling?
364) Oh daughter, you should indulge in pride (haughti-- ness) (towards your beloved consort), only after preparing your. self to face (or endure) sleeplessness, emaciation of the bodydrying up of the body (due to the heat of sorrow) and prolonged weeping (i.e. you can indulge in haughtiness only on peril of facing these four calamities).

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39. SECTION ON THE TRAVELLER
38. The Section on the Traveller
365) My hard-hearted consort is verily going out on a journey-that is what I hear people talking (or, that is what I hear talked among people). Oh revered night, lengthen yourself out to such an extent (or, in such a way), that it will never be morrow for him (to start his journey)!
321
366) If you are determined to so, then do go; who can stop you, oh blessed one, from going? Your departure would spell my death-that is the inevitable mandate written down by Providence (halea).
367) If you are determined to go, do go by all means. There is no need of embracing me (7). For, touching a corpse leads to evil in the case of those about to start on a journey.
368) (Oh dear one) having resided in my heart you are departing today taking my life (along with you). Oh you who are thus playing treachery on (plunging into distress) the abode where you once lived, you will not be purified even though you might visit the (holy river) Ganges.
369) If you are determined to go, go (by all means). But why do you get angry, if the skirt of your garment is held (by me)? Who continues to live in your separation, he is surely realeased first (?).
370) I am not weeping, nor doing anything that is inauspicious; on the contrary, may all prosperity (and good luck) attend you (that is what I am praying for, for you). The reason why my eyes are dripping is that they have been irritated by the smoke of the fire of separation.
371) Oh you, the carrier animal of him that bears the moon as a crest on his head (i. e. oh you bull-oh fool), do not start on the journey at such a time when the copious (loud) notes of the carrier bird of Parvati's son (i. e. of Karttikeya, whose carrier bird is the peacock) are rising up on all sides (i. e. in the rainy season).

372) Oh you, the carrier animal of him that bears the moon as a crcst on his head (i. e. oh you bull-on fool), oh blessed one, VL....21

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[372
if you do not stay at home (but persist in going away) though being restrained (by me), then you should go after having poured that which is the abode of the residence of Lakṣmi (i. e. after having offered to me the funeral libations of water).
373) The lady, whose husband had gone away on a journey (leaving her behind), said stretching her arms: "Oh traveller, please do not go by this way. For by your walking, the impressions of my dear consort's feet (i. e. my dear consort's foot-prints) would be rubbed and spoiled".
39. The Section on Separation
374) Only today he has departed. Only from today the people (in the neighbourhood) will have to observe vigil at night (for fear of robbers who would be emboldened to attack them in his absence). Just to-day the banks of the river Goda will become yellow with turmeric powder (washed away by women from their bodies, as they do not see any purpose in having their bodies decorated with turmeric powder, in his absence).
375) Just today he has departed and just today the points of junction where lanes open into streets, temples and public squares have become vacant-and so our hearts too!
376) Just today in his absence (i. e. due to his separation), the eyes of this lady, reddish, white and black, are rolling in the quarters (i. e. are scanning the quarters) (surrounding space), like pearls which are born blind (?).
377) A damsel, during the very first half-day (of her consort's departure), covered the wall of her house with lines to show "today (one day) is gone," "today (another day) is over", "today (a third day) is past."
378) While she (the lady in separation) was drawing lines (on the wall of her apartment) (in order to keep a count of the days which must pass before her consort's return from the journey on the stipulated day), her friends, fearing (thinking) that the (stipulated) day marking the end of the period of separation was drawing near, stealthily rubbed off (erased) two or three (out of the

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39. THE SECTION ON SEPARATION
lines, drawn by her) (in order to save her from sore disappointment in case the consort did not return on the stipulated day).
379) "When did my consort depart?" "Oh daughter, (only) today.""How many days does 'today' signify since his departure ?" "One !" "Only that much? (or is one that long ?)"-saying so the damsel fainted away.
323
380) The dear consorts of women who have managed to remain alive (during their absence), return some how at such an inauspicious time that their hearts do not become repaired (patched up) again, like the two parts of a sea-shell that has split open.
381) Separation, alas, having churned my heart, as did the mountain Mandara in the case of the milk-ocean, has uprooted all happiness (i. e. has robbed my heart of all happiness), just as the mountain Mandara robbed the milk-ocean of its jewels (invaluable treasures).
382) Today ends the duration (of the period of separation). Oh my friend adorn my face zealously. Today the separation will come to an end, whether my dear consort returns or not.
383) There is burning sensation for a while, then there is perspiration, then there is shivering due to cold, and then there is horripilation. Oh, alas ! The unbearable separation from the dear one is just like the dangerous fever due to derangement of the hu mours of the body.
384) During the separation from the dear consort, the days are extremely warm (due to love-fever); they produce restlessness (of the body and mind); they are painful to look at (3), unbearable and marked by gloomy, depressing light (); they are tedious like a hundred years and are very difficult to pass.
385) Oh friend, the (fire of) separation from the dear one, being kindled by the breeze in the form of Cupid, and scattered far and wide in an unbearable manner, because of the fuel in the form of affection, scorches (me). In comparison with it the poor (ordinary) fire is only fire (i. e. innocent or harmless-small fry),

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(386
386) Oh friend, when the dear one has departed (freeh), the accursed separation-a very strange (unprecedented) fire fashioned by the Creator-burns (furiously) in the heart, even though sprinkled with the water of big tears.
387) If the sandal (paste), vitiated by its contact with the fire-like burning poison of the snakes (infesting the sandal trees) scorches, let it scorch (no wonder !). But it is passing strange that during separation from the dear one, even the moon, full of nectar, scorches !
388) Oh Cupid run away (from my body), taking with yourself such life of yours as has remained uninjured by the fire from Siva's forehead. (Otherwise) you will be instantly burnt down (completely) by the masses (clusters) of the flames of the fire of separation from my beloved consort (raging in my body).
389) Well may the eyes that have (once) seen him-a repertory of elegance-weep (now that they are no longer able to see him)! But why do my limbs, which have not yet obtained union with him, wear and waste away?
40. The Section on Cupid 390) Oh friend, very unusual and wonderful isthe nature of the accursed fire in the form of Cupid. It becomes extinguished in the hearts of those who are devoid of moisture (also, devoid of emotion) and burns fiercely in the hearts of those who are full of moisture (also, full of emotion)!
391) Glance, extension (lengthening out) of the glance, emergence of affection as a result of the extension (of the glance), good will (kind disposition)due to affection and love due to good will (kind disposition-all these five are the shafts (arrows) of Cupid.
392) Oh cruel (wicked) Cupid, all the five arrows have been discharged (hurled) by you at me and me alone. Will you now strike at some other young woman with the staff of your bow ?
393 What can the passion (in the minds) of high-born and and righteous young damsels (caring for and preserving the fair

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325
name of their family), checked in its advance by their will-power, do ? The poor fellow (i.e. passion) waștes away in its own body like a lion caught in a cage.
394) Oh Cupid, your flowery arrows will be burnt out (consumed), since you are aiming them at my heart, which is heated because of the fever caused by my beloved consort's separation.
345) Wine, rays of the moon, spring season, the (sweet) talk of lovely women, the singer of the fifth note (Pañcama note) (i.e. the cuckoo) -these are the servants of Cupid.
396) Oh Cupid, you are laudable, you are adorable, you are possessed of invaluable qualities (or you are great or estimable -because of your good qualities), since it was you who fashioned (i.e., caused) Gauri (Pārvatī) to reside in (or occupy) one half of Siva's body.
397) Oh Cupid (bodiless one), you will really become one engaged in plying your bow and one whose arrows hit their mark (correctly), if you aim your arrows in the preser lous glances of young women.
41. The Section on the Utterances (or wailings) of Men
(in separation) 398) How possibly may she not be remembered (how possibly can she be forgotten), in whom there reside (or who is the abode of) the (following) five things, namely, the notes of the lute, the flute, the ālāvaņi (a particular kind of lute), the pigeon (dove) and the cuckoo ?
399) How possibly may she not be remembered, the complexion of whose body is comparable to unheated gold, the middle region of whose body (the belly)is marked by the ripple-like triple folds (of abdominal skin), and who ravishes the minds of even the best of sages (self-controlled, righteous people)?
400) How possibly may she not be remembered-she, the young damsel delicate like a young, tender lotus. plant, who, touching the body with the finger-nails, creates the cloudy mouth of Bhādrapada unseasonably ?

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[401
401) How possibly may she not be remembered, who sitting under the decorative festoon of flowers and leaves at the entrance of the house, remains gazing (at the arrival of her consort) like a female deer that has strayed away from the herd ?
402) How may she not be remembered, who, with her body dried up on account of sighs, is comforted (by her friends) so long as the breaths do not come to an end (i. e. as long as she continues to live in that condition)?
42. The Section on Love for the Dear Consort
403) The colour (blushing glow) of the face itself reveals him who is dear to a person (i. e. to a woman); where is the need of speaking out ? The front court-yard itself proclaims the opulence in the interior of a house.
404) Oh my mother (Oh God), they are burnt, they boil, they heave sighs (or breathe heavily), they simmer, they live only with their life remaining (lingering) behind-those who have enjoyed the pleasures of love with adult (grown up, bold) women.
405) Oh my mother (Oh God), my limbs tremble, twist, become dried up and simmer in his presence. We (1) do not know how they continue to be supported (sustained).
406) Lucky women (alone) know to dance with sighs (heavy breathings), tremors and horripilation (on the sight and meeting of their beloved consorts). But in the case of women like myself (like ourselves), even one's own self is forgotten at the sight of the beloved consort.
407) Let alone the joy of actual physical contact, far more charming than even the ambrosial fluid. Please tell me, is not even the mere sight of the most beloved consort enough (to throw a woman into an ecstasy of joy)? (or, what happiness is there in the world which is not obtained by a woman, even if she has the mere sight of her dearest one ?).
408) Let alone the happiness that arises the moment he comes within the range of the eyes. Oh dear friend, even if the

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327
name of the dear one is heard, there arises a state of supreme beatific joy.
409) The realisation of happiness which results even from the casual contact of the dearest one's hand-how can that be possible even when another person (other than the dearest one) is vehemently and closely embraced ?
410) What then shall I do, oh mother, about the accursed, perverse nature of these two eyes of mine ? They simply refuse to take notice of lacs of other men though beholding them, the only exception being the one dear consort.
411) What then shall I do, oh dear friend, about my dear one, who causes women to turn round and round him, due to the gravitation (weight) of his elegance. while his house is :agog (full of hustle and bustle) with throngs of female messengers, just as the court of a king is restless with throngs of political messengers (deputed by other kings) ?
412) He looked at her in such a way and she too shot a glance towards him in such a way, that both of them had simultaneously the gratification of sexual union (amorous dalliance).
43. The Section on the Female Messenger
413) Oh female messenger, you alone are clever (in your business), you alone know how to speak both harsh and tender things. Do you (therefore) proceed in such a way, that the scratched skin does not become white.
414) What is this after all ? (i. e. the offences given to me by my dear one are, after all, trifling and I am prepared to con. nive at them, taking into consideration the serious condition of my body). Oh friend, such is the (serious) condition of my body. A woman is the final shelter (resort) of women. Do what you think to be desirable (or in my best interest).

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( 415
415)* (The Nāyikā addresses the Dūti:) Oh Dūtī, whatever your purpose may be, say that to me, and say it in such a manner as to enable me to understand it (i.e. say it clearly). Today you are quite successful in making a correct statement.
416) (The Nāyikā says to the Dūti): "The tilaka mark on your forehead has been erased, your bodice has been turned inside out and your entire body is covered with drops of perspiration". But when the Nāyikā did not get any reply (satisfactory explana.. tion from the Dūti), she took her to be a real Dūti and then she: smiled.
417) If he (my lover) does not come home, why do you, oh female messenger, hang down your face ? He alone will be dear to me, who does not transgress your words (i. e. he who transgresses your words will not be dear to me and I shall have nothing to do with him). (Also : He alone will be dear to me, who does not bite your mouth (lip) (i. e. he who bites your lip in kissing, will never be dear to me. He is my enemy and I shall have nothing to do with him)).
418) Oh female messenger, whose body is drenched with perspiration because of amorous dalliance and whose garment and tresses are slightly dishevelled; by the nail-wounds on your breasts, buttocks and cheeks, your moral downfall (degradation) is clearly proclaimed (you are clearly proclaimed as one morally fallen).
419)* Oh Dūtī, such has been the fate of those who have come under our influence, that even the Dūtīs of Rākşasas. would apparently feel sorry (Khijjamte?) in this context.
420) Let alone a female messenger (coming from my consort and) speaking with the tossing (shooting) of charming glances.. Even an ugly (mis-shapen) bitch coming from my consort's village delights when seen.
* The sense of the gathā is obscure. The commentary does not throw any light at all.
Sense obscure - Commentary does not help.

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329D
421) That is a (dreary, desolate) forest and not a village wherein there are not two or three female messengers clever in speaking in a beautiful (or expansive, sprightly) manner and bringing with them news (information) about women of easy virtue.
44. The Section on the Love-sick Woman 422) The young damsel, on hearing your name, moves about - in the bed-chamber, sprinkling as if, with the water of the moisture dripping from her broad (expansive) loins (THT pudendum).
423) Oh lucky one, while she, yearning for union with you and wishing for good luck (in the form of securing you as her consort), has been offering hundreds of pic mises ard assurances - to the gods (on fulfilment of her desire), she has not attained even to the gods.*
424) Oh lucky one, she, while looking for you, her cheeks: blooming with joy, was for long wandering about (absent-mindedly) demanding (or looking for) things where they were really not (i.e. expecting to find things where they could not be expected).
425) Disregarding other youths and, oh young man, trans- - gressing the limits of propriety, she now wanders about, 'straining her eyes towards the quarters for your sake (i. e. scanning : the horizon with her eyes in the hope of seeing you.)
426) Oh fortunate one, that slender damsel's eyes with tears welling up during your separation (or because of your sepa-- ration), are dripping with tears, as if because they are filled with smoke from the fire of grief residing in her heart.
427) Oh good fellow, after that youth had departed, her eyes sent out (by her) across the region of the hedge (in order to follow him), have been dripping with tears since then even upto this day, as if because they were riddled with (and bruised by) the thorns of the hedge.
428) Oh ruthless one, on remembering you, she wailed giv-. ing out sobs in such a manner that, alas, tears streamed from the eyes of even (otherwise) happy people (at her sight).
• Sense of last quarter obscure. Commentary does not help.
........
....

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[ 429
429) Oh young man, when you departed, she unsteadily directed her eyes to the openings in the enclosing (surrounding) fence, one after another, and consequently she behaved just like a bird shut up in a cage.
430) Oh youth, what possibly did she then, looking at you again and again, not say to you with her glance, dull (in its movements) because of the load of tears welling up inside the eyes?
431) Oh fortunate one, in your separation .her trembling heart went out in all directions, like scanty water which rushes up (and spreads in all directions), when pressed down by the foot of an elephant.
432) Oh lucky one, even to this day she bears (carries) the crumpled garland, though devoid of fragrance, which was given by you with your own hand, as if she were the tutelary deity of a deserted city (in ruins).
433) Oh handsome youth, that slender damsel has become so emaciated day by day in your absence (separation), that she wanders about holding aloft her arms, 1or fear that the loosened bangles may slip down (and be lost).
434) The garland of lotus-stalks, daily placed on the region of the swelling bosom of that young damsel, heated (tormented) by separation from you, produces a crackling sound (as when a moist thing is thrown into fire).
435) Oh cruel one, because of you she has given up wine and cosmetics (Tarefa471) and her whole and sole diet (ordinarily) is water alone (amareri) and she eats food only once a month (ATATERT) and hence she is comparable to a Pulinda woman, who applies elephant-ichor to her body as cosmetic (173hafaqat), whose only abode is the forest () and who eats the meat of wild animals (HTATEITI).
436) Oh young man, that damsel, in your absence (separation), rests her forehead on her hand and does not even for a moment leave her bed.stead (egaleat, and hence she may be said to have become a female ascetic of the Kāpālika sect, who carries a

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45. SECTION ON THE TRAVELLER
skull (as a begging bowl) in her hand and does not moment leave off her staff (called ).
437) She is so emaciated and weak, that she is unable even to open her closed eyes. Only with utmost difficulty will that young damsel be able to look at you, even when you visit her house.
438) I am no messenger (coming from her to persuade you). Nor are you dear (to her). Consequently what scope or occasion is there (for any intercession on my part)? She is dying and yours will be the disgrace. Hence I am saying this (uttering these words) as righteous advice.
331
even for a
not hear it",
439) The grown-up (adult) lady, saying "I did in connection with the message sent by you with me (i. e. entrus - ted to me) and delivered by me again and again, causes (me to make) a hundred repetitions of it.
45. The Section on the Traveller
440) Even though the traveller is moving on the road at mid-day in summer, the cluster (mass) of moisture of the cooling light proceeding from the moon in the form of the face of his beloved wife enshrined in his heart, banishes his heat-torment (torment caused by the heat of the sun).
441) Oh traveller, do not drink the warm water heated by the fire of separation tormenting women separated from their consorts. For, in this lake, several women separated from their consorts (or, whose consorts had left them) have immeresed themselves (to get relief from the heat of love-fever).

442) Oh fortunate one, which country have you caused to become dreary and desolate, and which region, being the destination of your journey, are you causing to be thronged with people? Oh traveller, you, the light of other travellers (or the light of the path along which you are proceeding), where again would you be seen (by me)?

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VAJJAL AGDAM
[ 443–
443) Oh traveller, those by whom you are seen and those by whom you are not seen, both of them are robbed of a great gain (are great losers). The former lose their hearts to you, while the lives of the latter are futile.
444) The traveller who has a piece of cloth (a scarf) fastene. ed round his neck, futtering briskly because of a strong wind, appears as if he is half flying, being extremely in haste to meet his beloved.
445) In the case of the traveller, extremely eager to meet his beloved, and returning home after a long time, as he approach es the city, misgivings (about the safety and well-being of his. wife) (begin to oppress him in such a manner that they) are not contained in his heart.
46. The Section on the Blessed (Lucky) Ones 446) Blessed are they, who are (longingly) remembered by (their) young ladies, slow in their movements because of their heavy, round hips, their utterances somewhat choked in their mouths and their lips trembling (with emotion).
447) Lucky are they, who are remembered by (their) young ladies, whose bodies are weighed down (are bending) due to their firm swelling (proturberent) and large (expansive) bosoms and who are full of deep longing because of their genuine affection (for them).
448) (Thrice) blessed are they-our salutation to them-they alone live (in this world, in a real sense) by the grace of Cupid, who are (longingly) remembered by (their) young ladies, the knots of whose garments (become loosened and) slip down (due to mounting emotion at the recollection of their beloved consorts
449) (Thrice) blessed are they, who are (longingly) remembered incessantly by (their) young ladies moving about with a grace similar to that of elephants in rut (i. e. slow in their movements) and having faces lovely like the moon on a full-moon night.

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47. The Section on Checking (Curbing) of the Heart
450) Let the heart languish away, let the eyes burst (with the tension of suppressed feelings), let even death occur today and let the fire of passion rage furiously; but, oh heart, do not forsake (give up or forget) your sense of wounded pride.
451) Oh my heart, you have lost all your fortitude and have discarded all thoughts of your greatness; you will be shattered to pieces (you will burst). You have fixed your affection on one, who, even if approached, will have no regard for you (will remain indifferent to you).
452) Oh my heart, why do you pine with the hope (desire) of the much-esteemed union with that person, who is so difficult to obtain ? How possibly can there be any happiness in pursuing a matter, which defies all means of realising it?
453) Oh my heart, you who are running (here and there) according to your own sweet will, seeking to obtain a person so difficult to secure, you will be easily preyed upon (by some one) (i. e. you will come to grief), just as a bird flying about in the -sky (according to its own sweet will) is easily preyed upon(devour. ed) by some (stronger bird).
454)If you are being burnt, all right, be you burnt (oh heart); if you are seething (with torment), all right, seethe, if you are bursting, all right, do burst; so that never again, will you 'harbour thoughts of one who is attached to some one else!
48. The Section on the Virtuous House-wife 455) She eats what has been left over after other people in the house have eaten; she retires to sleep after all the servants have fallen asleep and she wakes up before any one else (in the house). She is the presiding goddess of the house-hold and not merely a house-wife.
456) Even negligible odds and ends of food-grains are somehow made to go such a long way in the house by the virtuous house-wife, that even the relatives are not able to know the bottom (the infinite depth) (of her resourcefulness) as in the case of the ocean.

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VAJJALAGGAM
[ 457–
457) The virtuous house-wife in the house of a poor, wretched person, when asked:(by her female friends) about the object of her longing in her pregnancy, tries to avoid embarassment to her husband and says that mere water is the object of her yearning..
458) When her dear consort's friend (or relative) had come as a guest, the noble-born young house-wife in the house of a poor, wretched person, began to sell away the auspicious (golden) bangles (on her wrist) and thereby caused the village (-people) to weep (i. e. moved them to tears).
459) Even on the death of her relative, alas, the virtuous house-wife of a poor,wretched person did not weep as bitterly as when the pet (favourite) crow flew away dejected, at not getting the wonted daily offering of food.
460) The house-wife ignorant of the death of her dear consort and every day properly (neatly) arranging her tresses and making. the crow to fly away (scaring away the crow)(saying to the crow''Get: away, my consort is soon returning”), causes the village (-people) to weep (i. e. moves the village-people to tears).
461) Though herself afflicted with hunger (the virtuous house-wife of a poor, wretched person) gives away to the poor and needy whatever food is left over after the young ones in the house have had their meal. Oh, the pity of it, the virtuous house-wives of poor, wretched people suffer because of their desire to keep up the good name (prestige) of their family (to preserve the family's good name).
462) In trying to save the prestige (face) of her poor, wretched husband, who prided himself on his noble birth, the virtuous house-wife spites her own relatives (from her father's and mother's families), coming to her house with pomp and show of opulence.
49. The Section on the Virtuous Woman 463) "Let that woman raise her finger aloft, who does not: yearn for my husband. Let that youth, whoever he may be, speak out, towards whom I have ever cast my glance !"

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464) Though dwelling in a house standing on the fringe of a public square, though lovely in her looks, though young in age, though having her husband gone abroad (on a journey), though having a woman of bad character as her next-door neighbour and though (herself) plunged in poverty, still she has maintained her virtue (moral character) inviolate.
335
465) A certain pretty, young, naive woman, pure in her mind, whose brother-in-law harbours in his mind sinful thoughts about her and whose beloved consort is wild (or furious) in his temper, does not complain to her husband (about her brother-inlaw), for fear of discord (disintegration) in the family and languishes away.
456) She is a dutiful house-wife in domestic matters, she is unreserved and bold like a harlot in sexual (amorous) dalliance, she is a high-born, respectable lady in dealing with good people, she is a trusted friend in old age and is like a counseller and devoted servant in adversity.
467) Lo and behold-in the case of a high-born virtuous woman, when her dear consort decided to leave the house and go out on a journey, her youthful attractiveness, her loveliness, her amorous actions and graceful gestures-one and all-started to go away (in advance of her dear consort) (i.e. they deserted her completely).
the 458) The chastity (constancy) of women is due to greatness (virtuousness) of the particular men (whom they love) and not due to family-tradition (the nobility of the family in which those men or women are born). Though the king Hala went to heaven (i.e. is dead), the river Goda does not forsake the city of Pratiṣṭhāna.
469) Oh female messenger, what is the good of your proposing something to me, which is repugnant to my well-being both in this and the other world, which is unpleasant (hateful) to the which is reprehensible and which is discreditable to both the families (my father's and my husband's families)?
ear,
470) If he is really a lover of virtue and an appreciator of virtue and hence extols my amiable qualities-well, if I (succumb

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VAJJĀLAGGAM
[ 471
to his persuasions and) prove to be unchaste at the very out. set, "what admiration for my virtue will he continue to have, as before?
471) If, oh my charming (fair-bodied) friend, he is being described (praised) (by you) every day in front of me as a noble man-(I have to say that) noble (magnanimous) men do not even so much as cast a glance at the wives of others.
50. The Section on Unchaste Women 472) There is an arbour in the neighbourhood and also a hidden temple crowded with many youths. Oh daughter (damsel), do not weep because your husband is an old man. You have been given in marriage (you have been married) into a nice village !
573) Do not weep with face cast down because the paddyfields are whitening (with maturation of the grains) (and will be shortly harvested, so that you will have no secret place to carry on your illicit love with your paramour). Here are the hempgardens (enclosures) (that have grown up quite tall), looking
e actors, whose faces are adorned (smeared) with yellow pigment.
474) To the east there are hemp-fields; to the west there are Asoka groves (or cane-groves); to the south there is a cluster of Vața (banian) trees. Oh daughter, such a village is not secured without special merit (or good luck)!
475) Behold this great wonder, namely the deed done (or subterfuge employed) by the wife of the person blind in one eye! (She was having amorous dalliance with her paramour, and just then her one-eyed husband returned home. Then she greeted her husband, fondled and caressed him.) Kissing slowly (a zg) the (other) eye of her husband (or pretending to kiss passionately (a se) the normal eye of her husband), she enabled her paramour to escape quickly (unnoticed by her husband).
476) The village abounds in youthful fellows; the spring season is on (has set in); youthful age is in full swing (she is in the prime of youthful age); her husband is an old man; old (highly

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intoxicating) wine is at her disposal. If (in the midst of these excitants of passion) she does not turn an unchaste woman, should she die ?
477) Oh daughter, by the grace of the Gods and the Brāhmaņas, there has never been in our family, uptill now, the stigma of having a single virtuous, chaste woman (the stigmra of chastity)!
478) A woman is regarded as subhagă (lucky, blessed, popular) if she has had sixty lovers; she rises to the position of Rambhā (one of the Apasaras of harlots in heaven), if she has had a hundred; on attainment of the one-thousand mark (i.e. if she has had a thousand lovers), Indra himself honours her by sharing his seat with her.
479) If, surely, we are destined, after death in this world, to obtain some fruit of the good deeds done in this life,then may I make merry (enjoy) in these (very) arbours with him (i.e. with my paramour), in the same way (as I did in this life.) (Utterance of an unchaste woman).
480) "Whatever a person does, even that he gets (in future) (i.e. he gets the fruit of that in future)", hearing this the unchaste woman went out, thinking to herself "I must therefore now make myself merry there in his company, to my heart's content"!
481) The unchaste woman said to the chaste woman secret. ly, drawing close to her ear "Oh miscreant (sinner), you will go to hell, if you die ignorant of the experience of the love (or flavour) of a paramour (also, ignorant of the experience of a paramour's semen virile)" !
482) Where there is no kubjaka tree (a short-statured tree, densely covered with foliage), no river, no forest, no deserted house-say how can one stay there in a villege, which is devoid of any place calculated to inspire confidence and a sense of security and solitude in the minds of illicit lovers (a trustworthy place)?
483) Oh Rāhu, do not release (spare) this wicked, full moon. but swallow it (completely and at once) (without hesitation). For, oh accursed one, swallowing this moon, which is full of nectar, you will attain to longevity.
VL....22

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VAJJĀLAGGAM
[ 484
484) Let Rāhu's head, though once severed by the discus of Vişņu, be hacked to pieces again! (i.e. he undoubtedly deserves such a cruel punishment). For it (i.e. Rāhu's head) first swallowed and then released (disgorged) the moon, who spoils the happiness of unchaste women!
485) That medicine will somehow emerge (originate) and will be found out by people wandering on the surface of the earth, by which the moon, together with the full-moon night, will perish (or be dissolved or destroyed.)
486) Why did not the Creator cause a single unchaste woman to be created in the heavenly world, so that by her the moon, within her easy reach, could be immersed in a vat of blue dye ?
487) Oh great sage (possessed of supernatural power), bring from the Srīparvata (supposed to be the abode of wonderful drugs), after correctly recollecting it, some wonderful drug (medicine), by the power of which darkness will spread all round and the light of the moon will be neutralised (will perish or disappear).
488) Oh unchaste woman, do not offer even in your dream even the leaf of a tree to God Siva, who burnt down Cupid to ashes, for he bears (carries) on his head our enemy, the moon.
489) Oh full moon, oh you who are hateful to unchaste women, do not be elated with pride (at your present greatness or prosperity). For you will be seen by us, some time or other, reduced to the condition of a broken bangle.
490) Oh my friend, make haste, having filled both your hands with lamp-black. Here is seen the moon, the spoiler of the happiness of unchaste women, fallen inside the well. (You should throw lamp-black on him and blacken him once and for all!)
491) Oh traveller, why do you take the trouble of coming to me (i.e. to my place)? Even if you snatch off the garment from my loins, before whom can I complain? The village is far away from here and I am alone !

.

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339
(492) The mother-in-law is deaf and blind; the village is crowded (agog) with several weddings; and my husband has gone abroad to a distant land. (Oh traveller), who will give (offer) you residence (in our house) ?
493) This is a crowded place and not an unfrequented (solitary) one. My mother-in-law is short-tempered (irascible). She will not allow you residence (in the house). Therefore, oh traveller, you should go away. Do not ask for residence here in my house. (Hidden sense: Oh traveller, this is not a crowded place, but an unfrequented (solitary) one. My mother-in-law is not irascible (short-tempered). She will allow you residence in the house. Therefore, ob traveller, do not go away. Do ask for residence here in my house).
494) Oh traveller, how can you get a (comfortable) bed (EXACT) in this rustic dwelling (poor people's house) of ours? If, however, seeing the rising clouds (brewing storm) (in the sky) (3299472617), you want to stay (stop) here, then only you may stay. (Hidden sense: Oh traveller, how can you get comfortable dalliance (FR) in this rustic dwelling of ours? If, however, seeing my conspicuous (challenging) breasts, you want to stay (halt) here, then only you may stay.]
495) Oh traveller, do you put up in the court-yard itself (of our house). Let your keen desire of sojourning here be fulfilled. In this our village, however, even the cold season is like summer (i.e. even if you stay outside, in the open, you will not suffer from the cold, because the climate of our village is so warm that e winter here is like summer). (Hidden meaning: If you stay in the court-yard at night, I shall visit you secretly and enfold you in my embrace, so that even the present cold season will be delightfully warm for you).
496) Here sleeps my mother-in-law; here do l; and here all the servants of the household. Oh night-blind traveller, (mark chese positions well just now, while it is day-time and) do not tumble into my bed (at night).

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VAJJĀLAGGAM
[497–
51. The Section on the Astrologer
497) The astrologer, carrying a long stone-pencil (chalkstick) in his hand, wanders in the midst of the city. He knows the movements of Venus. If any one asks him to calculate he doescalculate. [Hidden sense according to the commentator : Possessed of a long penis, he wanders about in the midst of the city. He knows the movement (emission) of the semen virile (and how to check it). If any woman asks him to practise coitus, he does so.]
498) Oh astrologer, do not delay; taking your stone-pencil (chalkstick) quickly calculate for me. Though Mars (3957%) has moved away, the movement of Venus is as it was before. (Hidden meaning : Oh astrologer, do not delay; taking your penis (in your hand) practise coitus on me. Though the physical intercourse (ra) is over, the movement (emission) of the semen virile is as it was before.]
499) The astrologer is in the house itself. With the help of the various karanas (astrological divisions of the day, eleven in number), he goes on calculating ruthlessly (undauntedly). But he does not know the mutations of Venus. Hence I have come to your house. (Hidden meaning : The husband is in the house itself. With the various modes of sexual intercourse he goes on practising coitus (on me) ruthlessly. But he does not know the movement (emission) of the semen virile and how to check it. Hence I have come to your house.]
500) Oh astrologer, though knowing full well the various astrological divisions of the day, why do you get confused (blunder or go wrong)? Do some such thing quickly, so that the planet Venus will become fixed. [Secret sense : Though knowing the various modes of sexual enjoyment, why do you fail' (blunder)? Do something quickly, so that the seminal fluid will become fixed (or stable)].
501) Oh fair damsel, when the orb of the sun (Tafasa) is reversed and the constellations are fixed in their places, not a drop of water falls (as rain), if (moreover) Venus is in the constellation Citrā (Spica, fourteenth constellation from Asvinī and consisting

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341
of one star). [Hidden meaning: Oh fair damsel, when the fra (-pudendum) is reversed and the nail-wounds (
=
) are placed correctly, not a drop of the seminal fluid () falls down (is spilt), if (moreover) the seminal fluid is intensely reflected 'on in the mind (चित्तस्थित).
502) The board (slate) is extensive (spacious); the stonepencil (chalk) is large (big or long) and you too, oh astrologer, are very clever (at your business). And yet Venus has not come. Surely you are absent-minded. [Hidden meaning: The region of the buttocks is broad; the penis is large (big or long) and oh you gaṇaka (practiser of coitus), you too are clever (at your business). And yet the seminal fluid does not come. Surely you are absent-minded.]
503) Let that astrologer be burnt (to ashes), who though knowing the various karanas (astrological divisions of the day, eleven in number), and who though calculating a hundred times for me, has only a comet (dhūma dhūmaketu) emerging from his calculations. Hidden meaning: Let that paramour be burnt (to ashes), who, though conversant with the various modes of sexual intercourse and who, though penetrating a hundred times for me has only heat (dhūma = dhumaketu fire = heat) emergxing while he is penetrating].
=
504) (Oh astrologer), if you are calculating once again with the help of the various karanas (astrological divisions of the day), calculate then with particular care. The (astrological) conjunction bereft of the movement of Venus, is surely not auspicious. [Hidden meaning: If you are practising coitus once again with the various modes of sexual enjoyment, then do so with special care and caution. No conjunction (coitus) devoid of the emission of the seminal fluid is ever good (or nice)].
505) Having given up the calculation with the help of the various karanas (astrological divisions of the day), although the extremely clever astrologer is calculating with the help of his fingers alone, still he draws Venus, existing in the nadi. [Hidden meaning: Although the paramour, having given up sexual enjoy

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VAJJĀLAGGAM
[506
ment with the varicus modes of intercourse, ferevates crls with his finger, still the extremely clever paramour pulls up (draws out) the seminal fluid into his tube (nādi-penis)].
506) If you do not get angry, even though I say something, (I would say)-if you are not a false (bogus) astrologer, then why does your wife a-k others to calculate the day ? [Hidden sense : If you are not a false, incompetent paramour, why does your wife persuade others to practise coitus on her by day 21
507) He does not know Mars (37317); he does not understand the mutations (of Mars) in the constellations Hasta and Citrā. Oh mother (my God)! How can the false (incompetent) astrologer know the mutations of Venus ? Hidden sense : He does not know physical intercourse (3152); he does not understand. the various movements of the hand (EF-7-291-TITE F in Erotics). Oh mother (my God)! how can the incompetent (inept) paramour know the movement (emission, behaviour) of the semịnal fluid and know how to check it ?]
52 The Section on the Scribe (Writers 508) You do not know how to pulverise and mix the ink (powder); holding the pen (in your hand), oh fool, you are committing slips. Therefore, oh inept writer, get away from here! You will spoil the beautiful (nice) leaf (parchment, paper). [Hidden sense: you do not know how to mix (or inject) the seminal fluid; while holding the penis (in your hand), oh fool, you have spilt the seminal fluid. Therefore, oh inept scratcher (penetrator, piercer), get away from here! You will spoil the. beautiful (clean) bed-sheet.
509) The ink has dropped down; the pen has been broken;the surface of the leaf (parchment or paper) has been spoiled. Fie, tie upon you, oh inept writer (scribe); and still you desire to.. play the role of a writer! (Hidden meaning: The seminal fluid has been spilt, the penis has been broken has lost its stiffness and has become limp); the bed-sheet has been spoiled. Fie, fie upon yoy, oh inept scratcher (penetrator, piercer); and yet you desire to play the role of a penetrator.]

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510) The ink-pot is (quite) big (large); there is ink in it, and the leaf (parchment, paper) (too) is quite spacious. (But) oh accursed writer, your pen has broken down while doing the work of (writing) for persons like me. [Hidden sense: The semencontainers (testes) are big; there is also seminal fluid in them and the pudendum muliebre is quite large. But, oh accursed penetrator, your penis has been broken (has lost its stiffress ard has become limp), while doing the work (of practising coitus) for persons like me.]
53. The Section on the Physician
511) Oh physician, this is no fever, nor is it any (other) disease that has arisen in me. My suffering would be allayed (cured) by the ambrosial fluid called Vidamgayoga (medicinal preparation made from the herb called fae) mixed with salt. [Hidden meaning: My suffering will be allayed only by the ambrosial fluid (seminal discharge) arising from union with the body of my handsome lover ( सलावण्य विटागयोग)].
512) Surely you are very clever (proficient) in treating fever. You (will) see that my ailment is the result of my love (ra =) and that this (my) body will be cured (1), oh physician, (only) by the viḍamga herbs [also, only by frequent unions with the body of my paramour (विडंग = विटाङ्ग ) ).
513) As a cure against the malady due to poison (or mercury) in the case of this damsel, make use of (the herb called) Pukkāraya. Oh vile, shameless physician, there is (really) no use of gruel today. (Hidden meaning: As a cure against the malady caused by unfulfilled love in the case of this damsel, make use of the mode of sexual intercourse called Pukkāraya. Oh vile, shameless physician, there is no use today of gruel.)
514) Oh physician, the lovely damsel who is emaciated, cannot bear massage. Why indulge in speculation (about the usefulness of massage in her case)? Let the lambative (electuary) of the matulimga citron be given to her with the tip of the finger. [Hidden meaning: This emaciated, lovely damsel cannot bear violent pressing in coitus. Oh paramour (gallant)

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VAJJĀLAGGAM
[ 515
why speculater With the fore-most finger (middle finger) you should gently manipulate her pudendum.]
515) Oh physician, she is disgusted with your Pukkāraya herb and your deep-breathing treatment. Do not prevent the young damsel, let her eat (solid) food just as she likes. (Hidden meaning: She is disgusted with your Pukkäraya mode of sexual intercourse and with your long-drawn breaths. Do not stop the young damsel, let her enjoy someone else according to her heart's desire.)
516) The accursed son of the householder announced (proclaimed) an unprecedented (novel) physician-craft (therapy), since he employs the Pukkāraya herb even in the case of girls who have been already cured(?) (TTTAT). (Hidden meaning: Since he practises the Pukkāraya mode of sexual intercourse even in the case of (qaferatX ?)
517) Oh physician, do you not know (see) that I am forsaken by (cured of) the fever at your mere approach? Look here, in my body there is the emergence of perspiration (as an indication of the termination of the fever, and also as an evidence of emotional excitement, a sāttvika bhāva).
518) Oh physician, on another occasion my fever was quelled (cured) by the medicine called Sayaraa. If you do not wish to give me that medicine, should I not have even butter. milk? [Hidden sense: On another occasion my fever was cured by sayaraa (satarata-a hundred coitions). If you do not wish to give me that, should I not have even eighty-six ?]
519) While the physician was looking at the young damsel, whose body was reddish (flushed) due to fever and who was talk. ing in an indistinct and sweet manner, his Suśruta, though properly heard (thoroughly mastered), was completely lost (forgotten by him) all of a sudden!
520) Giving up the (usual) technique of (medically) treating young damsels, the physician strikes the young lady with mustard grains in accordance with the charms and techniques of psychic subjugation.

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521) I have no taste (liking, desire) for food; but my heart is filled with thirst (ef). Oh physician I *. [Hidden meaning: I have no fascination for any one else; my heart is filled with deep longing for my beloved ( पियासा = प्रियाशा). Oh physician, your intercourse (i.e. intercourse practised by you) (alone) charms (fascinates) my body which is moist with the desire for amorous dalliance full of (genuine) affection.]
-525]
54. The Section on the Religious Mendica it
522) The religious mendicant, who cannot secure Kura" vaka, Mandaraka, and Muggaraka flowers, how possibly can he get Dhatturaka flowers, though he may be carrying a flowerbasket (in his hand)? [Hidden meaning: He who cannot secure kurata, mandarata and mugdhärata, how possibly can he get Dhürtärata (sexual embrace given by a bold, audacious lady), though he may be carrying the sexual apparatus hanging like a basket?]
523) Oh religious mendicant, if you wish to cover the phallus (image of God Śiva) with Dhatturaka flowers, then you should come to the back-yard of my house after sun-set. [Hidden meaning: If you wish to cover your penis with the vaginal sheath by having intercourse with a Dhurtā, you should come to the back-yard of my house after sun-set].
524) Oh religious mendicant, visiting the dense (densely wooded) back-yards of houses for the sake of the Dhattūraka flowers, you will miss (fail to get) even Suraṁgaka and Kuravaka flowers. (Hidden meaning: Visiting the densely wooded backyards of houses for intercourse with a Dhūrtā, you will miss even kurata and suraṁgaka).
525) The religious mendicant wanders in the back-yards of other people's houses for the sake of Dhatturaka flowers; but he does not notice his own garden despoiled by others. (Hidden meaning: The religious man wanders in the back-yards of other people's houses for the sake of Dhurtärata; but he does not notice his own wife seduced and raped by others).
• Sense of the second half of the Gāthā is obscure.

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VAJJALAGGAM
[526–
526) Carrying the flower-basket (in his hand) and preoccu- . pied (in his mind with thoughts of Dhattūraka flowers), the reli-- gious mendicant wanders in the back-yards of other people's houses; his mind passionately attached to Dhattūraka flowers, he does not leave off even one (Dhattūraka flower). [Secret meaning: Carrying the sexual apparatus hanging down like a basket, his mind preoccupied (with thoughts of Dhūrtārata) and passion-- ately attached to Dhūrtārata, he wanders in the back-yards of other people's houses. He does not let go even a single chance of Dhūrtärata.] . 527. Look, how the religious mendicant, disregarding (dis : carding) the easily accessible Dhattūraka flowers growing in the back-yards of houses, wanders in the forest for the sake of Kuravaka flowers. (Hidden sense. Disregardii g the easily obtainable Dhūtāratas-sexual dalliance with Dhūrtās in the back-yards of houses, he wanders about in the forest for the sake of kuratas).
528) Oh religious mendicant, if you wish to visit a temple (TETA = daat), in order to worship God with many Kājicanāra flowers (Kanciraa) Karavīra flowers (Kanaviraa) and Dhattūraka flowers (Dhuttīraa), then come to my house. Hidden sense : If you wish to practise sexual intercourse (deharaya), in the form of kāñcīratas, kanyaratas and dhürtāratas, then come to my house.]
529) The religious mendicant (gana = Dhārmika), not being able to secure Dhattūraka flowers, wanders about carrying the flower-basket, conniving at Mandāraka flowers, Kuravaka flowers and Bhrmgāraka (= Bhrmgarāja) flowers. [Secret meaning : Holding with his hand the sexual apparatus i.e. handling it again. and again, he, not being able to secure dhūrtārata, wanders about conniving at (discarding) mandārata, kurata and bhamgarata.]
530) Oh religious mer dicant, Dhattūraka flowers with blooming tips (foremost parts, apexes), possessed of gaudy colour and well-known (famous) for their honey (fural juice) are not obtained in the absence of religious merit (accumulated in a previous life). [Hidden sense : Dhürtāratas-sexual dalliances

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55. SECTION ON THE MACHINIST
347
with Dhūrtās- wherein the faces (of both the parties) are bloom - ing with excitement (flush of passion), which are marked by gaudy, glowing colour of the faces and are well-known (famous) for honey (secretions of the sexual organs) are not obtained in: the absence of religious merit (accumulated in a previous lite).
531) Oh religious mendicant, what pleasure (mental satis-- faction) is obtained by one single Dhattūraka flower,placed upon the phallus (image of God Siva)—that pleasure (mental satisfation) is not obtained even by a crore of Mandāraka flowers. (placed on the phallus). [Hidden sense. What pleasure is obtain-. ed by one single dhūrtārata (sexual embrace given by an adult, audacious lady) clinging on to the penis - that happiness is not obtained even by a crore of mandāratas (sexual embraces given by women who are slow or inert in their orgasm.)]
532) Oh religious mendicant, gather these Karavīra flowers which are rosy-coloured by nature (सब्भावरत्त = स्वभावरक्त) and which are possessed of copious fragrance (9f64s = faza) spreading: all round due to the exudation of the cool honey (floral juice).. [Secret meaning: Oh religious mendicant; have (enjoy) these Kanyāratas (sexual dalliances with tender girls,virgins), which are full of attachment due to genuine feeling (सम्भावरत्त = सद्भावरक्त) and which are marked by copious (intense) fragrance spreading all round due to the exudation of the cool honey (organic secretions.)]
55. The Section on the Machinist (Operator of the
sugar-cane press) 533) Oh machinist (operator of the sugar.cane press), you: seek sugar, but you are not plying the machine (the sugar-cane press) according to my desire. Oh simple, foolish one (TAT), do you not know that sugar cannot come into existence without the juice (of the cane)? (Secret sense : Oh you plier of the sexual machine (or apparatus), you seek pleasure, but you are not plying the sexual machine (apparatus) according to my desire. Oh simple, foolish one, do you not know that pleasure cannot result without moisture (liquefaction of the vaginal passage)?]

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VAJJĀLAGGAM
[ 534
534) The legs (wooden supports or props) of the machine (sugar-cane press) are stout and prominent; the stalk* (tube) is -soft (tender); the sugar-cane is full of juice; the stick (staf*) too
is of the ideal proportions. Oh machinist, what is there wanting (deficient) in your case? [Hidden sense : The legs of the sexual machine (referring perhaps to the testes) are large and prominent; the tube* (penis ?) is soft (tender); the sugar-cane (penis) is full of juice (seminal fluid); the staff* too is of ideal proportions. Oh - machinist, what is there that is deficient in you ?]
535) If the machine (sugar-cane press) is of this description, namely, producing a creaking sound, possessed of an attractive form (finish), large, capable of yielding excellent juice and able to withstand rough handling-the machinist gets pleasure (happiness) out of that. [Secret meaning : The person operating the sexual machine derives pleasure out of it, if it is of the following descri. tion : producing a peculiar sound (due to friction) (during intercourse); possessed of an attractive form; large, possessed of excellent (copious) semical fluid and able to withstand rough handling.]
536) The sugar-cane machinist began to operate the sugarcane machine, his mind full of joy due to his affection (for operating the machine), in such a manner, that with one single stroke at the very outset, the juice-collecting vessel was filled to overflowing). [Hidden sense : The sex-machinist, full of emotional excitement due to his affection (for operating the sex-machine), began to ply the sex-machine in such a way, that at the very out"Set, by a single stroke (assault), the vaginal vessel was filled to overflowing (with the semina) fuid)].
537) The machine is the same as before, the juice-collecting 'vessel is the same as before, the sugar-cane is the same as before, full of abundant leaves and shady. Oh machinist, it is your fault (guņa = doşa) if in spite of all that, only scanty juice has been produced. (Hidden sense : The sexual apparatus (machine) is the same as before; the vaginal receptacle (passage) is the same
* The senses of the words 71 (stalk, tube) and afè (stick or staff) are sobscure.

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349.
as before; the sugar-cane (penis), full of abundant leaves and shady (referring to the hair on the genital organs), is the same as.. before. Oh sex-machinist, it is your fault, if in spite of all that: only a meagre discharge has taken place.]
56. The Section on the Pestle
538) It is only in the houses of lucky women, that a pestle is always at their disposal, (ready for service), agafa, TF1zitary, long and of excellent (ideal) dimensions. (Hidden meaning: It is only in the houses of lucky women, that a pestle-like male organ is always at their disposal, ready for use whenever desired by them, Fragrafea and Ecl212747, long and of ideal proportions.]
539) It is only in the houses of fortunate women, that large and bulky pestles, furnished with beautiful metallic hoops, are at their service, being commensurate with the mortars. [Secret meaning: It is only fortunate women who have at their beck and call, the organs of their husbands, large (long) and bulky, gratlyfi, and of a size appropriate to their vaginal passages.]
540) Pestles though bulky at the tip and though firmly secured with a central metallic strip, are broken by some women in old mortars. [Hidden sense : Male organs, though bulky at the tip and though firmly secured with a central ringlike prominence are broken (i.e. are made limp and flaccid, are deprived of their stiffness) by some women in their old mortars (vaginal passages.)]
541) Oh my friends, a hundred times have I wandered through the entire village, but, my friends, I have (nowhere)seen at all a pestle commensurate with the mortar in the house, [Hidden sense : Nowhere have I come across a male organ commensurate with my vaginal passage.]
542) Even others have a pleasing (fascinating) (afea) pestle, which has a beautiful decoration at the tip, which is slightly big (at the tip) and which is lovely with a central metallic strip.Hence we go in (for it or go in search of it). [Secret meaning: Even.

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VAJJALAGGAM
[ 543
others have a pleasing (1987), organ, which has a beautiful appearance at the tip, which is slightly big (at the tip) and which is lovely with a central ringlike prominence. Hence we go in for vit (or go in search of it)).
57. The Section on the Appeasement (Pacification) of
the Young Damsel 543) Oh daughter (dear girl), he, on whom your love is fixed, has (only) meagre affection for you. (Hence there is no possibility of success in your love-affair). Oh you with large eyes, clapping is not done with one single hand (i.e. by using one single hand, both the hands being necessary for clapping).
544) Oh lovely one with a darkish complexion, let the lion go anywhere-he is never yoked to a plough. The same is true of a great (or good) man. Wipe your eyes and stop weeping.
545) Then (i.e. formerly), though warded off (warned) by me you used to drink (devour) (i.e.look intently at) your husband -with tearful eyes (i.e. with eyes moist with affection). But now undergoing the state of separation from him, you will languish away.
546) Dear girl, do not weep in front of clever (shrewd) "men. Your eyes will be distressed (thereby), but their minds will not be pained (or touched or moved), any more than a mountainrock (is worn away) by a stream of water.
547) My dear girl, clever (shrewd) men are very hard to please. They do not give a gift, they make a show of abundant love, (but) they do not fall in love. They capture the minds (of others), but do not give (surrender) their own to others.
548) They do not become attached to anybody. If they become attached, they do never become detached, oh you with large eyes. Shrewd (clever) men fall in love without seeing the faults of others and hence they are like the rays of the sun, which become red (in the morning at sunrise and in the evening at sun. set), not having seen the night (featar:)(i.e. after the departure and before the advent of the night).

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549) They cause others to fall in love (with them), but do · not themselves fall in love with others. They capture (ravish)
the heart of others. Clever (shrewd) men are like snakes : having bitten they turn away.
550) They cause others to fall in love (with them), but do not themselves fall in love with others. They give sorrow (cause distress) to others, but they themselves are never distressed. Shrewd (clever) persons are very hard to please in this world, as they are impervious to culture (34921974) (?)
551) My dear girl, all (Hiqol) clever (shrewd) persons are, in this world, like a crystal gem, attached to those who are attached to them, wicked to those who behave nastily with them, and good towards those who are good to them. (A crystal-gem also be- comes red, black or white according as it is placed on a red, black or white object).
58. The Section on the Instruction given by a Procuress
(to a Novice Girl) 552) Learn (cultivate), oh dear girl, again (and again), (the art of) side-long glances, glances lit up with gentle smiles, glances smooth(lovely, fascinating)with coquetry, glances which guarantee incomparable good luck (in love-affairs).
553) Oh my dear girl, do not wander from house to house in search of (or seeking to obtain) various kinds of magic herbs (for holding your lover spell-bound in his love for you). Following scrupulously the whims of one's dearest consort—that is the best means of subjugation.
554) My dear girl, do not trouble yourself with the ostentatious display of ornaments and decorations. Altogether different are those ornaments by which one's dear person is inspired with love (for, or attracted towards, a woman).
555) Even though your consort may be attached to another (woman), you should show to him all the greater respect (or attention). Oh lady possessed of large eyes even sorrows bend low

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[556
(yield, lose the ir sting, become blupted) when faced with virtues. practised (with patient endurance).
556) People who know the truth (i. e. who have regard for the essential truth and are not carried away by superficial appearances) are not won over without real, genuine (sincere) feeling. Who can possibly deceive an old cat with gruel (offered to it in place of milk) ?
557) He without whom one cannot do (carry on) (even for a moment)-he is conciliated (or he has to be conciliated).even. though he may have given offence. Even when a city is burnt down (consumed) by fire, to whom, say, is fire not dear (welcome) (for domestic use)?
558) Oh (procuress), by your favour I know how to speak hundreds of coaxing words. But I do not know one thing, namely, the moistening (liquefaction) of the vaginal, passage in regard to a person devoid of affection.
559) Clever (shrewd) men are kind (soft), only so long as their bodies (minds) are full of love (affection). But when they have once achieved their purpose, they become devoid of affection and turn wicked like mustard seeds, which, when separated. from oil, turn into dry (oil-less) cakes.
59. The Section on the Harlot 560) She is crooked in her behaviour (thoughts and actions), just as a female snake is crooked in her movenients. She is devoid of (true) affection, just as the lamp in a pauper's house is devoid of oil. She is greedy for money (38), just as a good poet is eager for securing sense (379) (for his utterances). On seeing such a harlot, I pay my homage to her.
561) A harlot, who is rich and gaudy in her colour (because of the use of powders and paints and of bright clothes and glittering ornaments), who is full of affection (show of affection), at the beginning, who, though devoid of real love, clings to the neck (of her patron) but at last changes in her attitude (and

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robbing him of all his wealth drives him away), is like a bread (cake) of gram (-flour), which is possessed of bright, yellow colour, which is very tasteful in the mouth, which, being devoid of oil, sticks to the palate (throat) while being swallowed and which later on causes gas-trouble (indigestion etc).
562) Full of greed (HST) and extremely crooked, she bears (endures) furious beatings (poundings) and also the impact of the arrow (shaft) (male-organ), and is therefore like a kunțhi (a pair of pincers), which is made of steel (FFIET), is very crooked (curved), endures powerful hammer-strokes, and also the contact with the arrow. A harlot yields to (or is won over by) blows of fists alone.
563) Harlots who visit (patronise) their consorts (for the time being) one after another, set them on fire (enkindle the fire of passion in them) and then extinguish them (i. e. ruin them completely) and then approach others, are like a fire raging in a grassland, which also encircles the trees one after another, sets them on fire and then extinguishes them (i. e. destroys them), and then approaches others.
564) A harlot, who wears a bright and clean (spotless) necklace, who is full of intense (endless) greed and is marked by a thrilled body (while welcoming her patrons) is not won over except with treasure, just as a sword, which has a bright, clean (spotless) edge, which abounds in steel (i. e. is fashioned out of steel), and which looks as if it is covered with horripilation (because of its flashing rays of reflected light), is not tamed (brought under control) except with a sheath.
565) She is intent on amassing money, she is possessed of a beautiful pudendum (u), she is full of greed, she is a fit object of admiration for gallants (dandies) and is an abode of gold and wealth, like a strong box, which holds hoarded treasures, which is fit to be carefully concealed (eat), which is made of steel, is visited by snakes (supposed to guard it), and is an abode of wealth in the form of gold (or abode of gold and other kinds of wealth).
VL...23

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VAJJALAGGAM
566) A harlot cares not for a handsome (good-looking) person, nor for one who is born in a noble family, nor for one who is endowed with elegance. A harlot is like a female monkey. rushing where she sees a fruit (gain).
[566
567) The heart (mind) of a harlot, which becomes fondly attached to different men, one after another, which has breasts in its vicinity, which is devoid of virtue, which is stiff (full of vanity) and crooked by nature, is like the rain-bow, which is possessed of different shades of colours (imperceptibly blended into oneanother), which has clouds in its vicinity, which is devoid of any string (is stringless), which is stiff (rigid, motionless) and curved by nature.
568) They insincerely lavish their favours on their patrons and make them happy (or they give the pleasure of their company to their patrons, yield to their amorous advances, but only dishonestly, insincerely), through greed for money they talk sweet things. My salutation to the harlots, for whom even their scul is not dear.
569) Disgrace to the family, bad name (disrepute) (for one's own self), loss of money, association with people of bad character (these are the evils arising from one's visiting the residence of a harlot). It is not at all proper for a wise man even to visit (casually) the residence of a harlot.
570) Pass your time (that is, manage to do) with a pippal leaf, for it is easy to get and costs little. The leaf (of a tree) in the temple-garden is fragile and is very costly.
571) Even Cupid himself, if he is devoid of riches, is not liked by harlots, who abound in hundreds of wiles and are devoid of sincerity and affection.
572) For the sake of money they kiss mouths deformed and emitting bad odour. Who can be (really) dear to them, to whom (even) their own self is hateful?
573) Of excellent (physical) proportions, speaking sweet, pleasing things (=), capable of displaying several personalities, (while in the company of different patrons) (91) and very

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59. THE SECTION ON THE HARLOT
tender (obliging) in the cold season, a harlot is like a garment, which too is of ideal proportions and made of excellent yarn (9 =), which displays several shades of different hues (1) and is very soft to the touch in the cold season. How can such a harlot and such a garment be obtained without religious merit (acquired in a previous life)?
355
574) Crookedness of mind, craftiness in speech, deceptiveness untruthfulness-all these are regarded as serious faults in the case of other (ordinary) persons, but in the case of harlots, they are -ornaments (that are highly esteemed).
575) A harlot, who is full of emotion (passion) (HI), who yields the highest happiness due to friction (R), who is rich in the perfume (fragrance) of scents () and who is enjoyed by several gallants (fafa), is like a sandal creeper (tender sandal tree), which is full of juice (EEI), which yields its choicest fragrance when rubbed(on a stone) (f), which is rich in fragrance () and which is encircled by numerous snakes. Say, to whom is not such a harlot and such a sandal-creeper dear?
576) Do not think (believe) that my heart of a harlot, full of confidential whisperings (i. e. prompting me to speak soft, sweet, pleasing things) is good (trustworthy). You will come to know, by your (eventual) fall, that it is like a rock covered with moss (i. e. slippery).
577) A harlot, while she preys upon one man, whom she has completely subjugated and who is almost like a dead person, while she holds another man enthralled by means of her side-long glances and while she turns her searching eyes on a third man, is like a female jackal in a cemetery, who also, while preying on one corpse, holds another (corpse) guarded by her side-long glances (routed or channelled through the corners of the eyes) and turns her searching, avid eyes on a third corpse.
578) Harlots having first ascertained the entire property (wealth) of a man, constantly think of how to relieve him of it, their minds wholly and solely concentrated on this single design and their hands constantly engaged in grabbing

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-
VAJJĀLAGGAM
( 579mm
(whatever is within their reach). They are therefore like ascetics, who too having mastered (read and comprehended) all (possible), works (dealing with spirituality), constantly think of how to achieve salvation, their minds wholly and solely fixed on this single objective and their hands engaged in carryirg the reggingbowl (hacsar = 29Test, skull used as a begging-bowl).
60. The Section on the Miser 579) They by themselves do not give money to any body; they prevent others from giving. Shall we chen say that riches residing with (in the possession of) misers are as it were sleeping. undisturbed ?
580) Misers bury their riches under the surface of the earth (as if) thinking "after all (after death) we have to go to the Pātāla (subterranean) region (i. e. we are doomed to hell) - let therefore our wealth go ahead of us.
581) In the case of an elephant, (only) pearls are discovered in his temporal region (kumbha), as soon as he is lacerated (torn) by the claws of a lion. But in the case of misers, hoarded treasures (whole storehouses of riches) come to light at their death (or after their death).
582) A miser always touches (caresses) his wealth with his hand and looks at it with his eyes. But he is not able to enjoy that wealth, any more than a person is able to enjoy a female drawn as a picture on a wall.
583) Even though questioned by their own servants (or relatives) they do not at all reveal that wealth : certainly very bold (audacious) are those men, who deny the existence of wealth, which actually exists.
584) Alarmed (panic-stricken!, they hold their wealth tightly (for fear that it may be robbed by somebody); they do not give it to anybody (for fear that it would be diminished); they worship all the invisible spirits (invoking their favour for the preservation of their wealth). (But they do not know that) wealth is diminished (or decays) as a result of the decay of one's religious merit and not as a result of charity or enjoyment.

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585) He (i.e. a miser) never says "I am giving away my diverse jewels (treasures) to the homeless (destitute)." But even without giving a man is deserted by wealth.
-589]
61. The Section on the Digger of a Well
586) He bears down the spade with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs (scratches) both the sides (of the orifice made by the initial stroke) and then the digger brings out the water that he longed for. [Hidden 'sense: He bears down (thrusts) the organ with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs both the sides of the vaginal passage and then the digger brings out water (moisture) that he longed for (i. e. causes the vaginal passage to become moist.)
587) How can a digger bring out water with his hand, skilled though it may be in digging, if he does not have a spade with him? (Hidden sense: How can a man bring about liquefaction in a woman, with his hand, howsoever clever in penetration of the vaginal passage with its fingers, if he is devoid of the male organ ?)
588) The digger, who has effected contact with the waterbearing layer (stratum) in the ground], does not leave the well though filled with the (gushing) water (but wishes to dig it still further), the well in which numerous spurts of water are springing up in its interior, due to the merciless strokes of the spade. [Hidden sense: The paramour, who has secured the pleasure of intimate contact, does not withdraw his organ from the vaginal passage, though the latter is filled with the moisture (secretion) of the woman's liquefaction and his seminal discharge, the vaginal passage, which has copious spurts of moisture springing up in its interior, due to the merciless strokes of the male organ].
589) No wonder that the ground begins to ooze with water, because of the powerful pounding with the strokes of the spade. He is a real digger (stallion), at whose mere sight the mare begins to drip with moisture. [Hidden meaning: No wonder that a

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VAJJĀLAGGAM
[ 589–
woman begins to ooze (i. e. begins to water or becomes moist) (in her vaginal passage) because of powerful pounding with the strokes of the male organ. He is a real digger (assaulter) at whose mere sight, a woman begins to ooze.)
62. The Section on Krşņa
590) "Oh Rādhā, is it all right with you ?" "Oh Kamsa, are you happy ?" "Where is Kaṁsa ?". "Where is Rādhā (either)?' When the young damsel had said thus, Hari (Kệşņa) smiled with embarrassment. Pay your homage to him !
591) Pay homage to him (i. e. to that Krşņa), in whose cowstall (cow-station) the cowberdesses tormented by the fire of love (passion) and beseeching of Krsna a neck-embrace openly, shower compliments on the demon Rişța (Arişta).
592) Victorious is Krsna possessed of youthful age (and vigour); victorious too is Rādhā endowed with turbulent (intoxicated) youth. The Yamunā swells with her countless waves.. Gone are those days--they will never return !
513) Though commanding the homage of all the three worlds, Hari (Kșşņa) prostrates himself at the feet of a (mere humble, ordinary) cowherdess. It is (absolutely) true that those who are completely blinded by love do not perceive the faults (shortcomings) (in the objects of their love).
594) Krşna is possessed of a dark complexion; the night is moonless; the Yamunā abounds in densely growing reeds (which intensify the natural dark colour of her waters). Oh dear girl, if you will become a bee then you will be able to find out Krşņa by the pleasing fragrance of his lotus-like face.
595) Oh Kșşna, Višākhā (a certain cowherdess of that name), does not discard even now (even this day) her old, wornout bodice, which has grown in its importance (in her eyes) due to the mark left on it by the rubbing of your elbow, moist with the blood shed on the occasion of the slaughter of the demon Kesin.

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596) Rādhā, engrossed in (carried away by) the impetuosity of passion, embraced the white Krşņa, whose body had been whitened by the (bright) moon-light streaming from her cheeks and falling on (spreading over) him.
597) A certain fair-eyed (bright-eyed) cowherdess, while selling the white, delicious buttermilk in the heart of the city of Mathurā, said in a sweet, charming manner "black, black", "(Kșşņa, Kșşņa")!
598) Oh Kșşņa, Višākhā (a certain cowherdess) (FFTfət) is certainly a very virulent female snake and nothing less than that, because even though you have always with you Garuda (son of Vinatā) (as your vehicle), she has caused you to reel and to be giddy.
599) Oh Keśava, you are really an old man (97101564), also, the Primeval Being), as people are wont to call you, for you always go about with visāhia (a stick or staff; also, Visākha-a certain cowherdess of that name), clinging to your hand.
600) "Oh Keśava, why are you emaciated ? Oh fool, why did you not gather together corn (food-grains)?” (Also, by pun: Why did you not gather together blessed. beautiful wome “How can there be mental satisfaction for one who feeds himself on harmfu) stuff (on something which is harmful like poison)? (Also, by pun : How can there be mental satisfaction for one who enjoys himself in the company of Viśākhikā i)
601) Oh Krsna, let the gathering(Hosearu) disintegrate, let the collective dance (of the cowherds and cowherdesses)(TR) be broken up. But I shall not let go this hand of yours, which has been secured by me as a result of hundreds of conditional promises to various Gods. (So says a certain Gopi to Krsna).
602) Oh fair one, Krşņa is a God, and stones are fashioned into images of Gods. Stones are never softened by tears. Why do you weep then? (that is how a certain Gopi is addressed by her friend).

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* 360
VAJJĀLAGGAM
(603
603) Even though (installed) on the kingdom (throne) of Mathurā as its king, Hari (Krşņa) does not give up (dismiss from his mind) that (abiding) love for the cowherdesses. Good men do not give up (break off) affections (attachments) born and grown out of love.
604) What people say is truth and nothing but the truth : "Nanda Gopāla (i. e. the cowherd-chief Nanda) does not comprehend the truth". Oh Keśava, you are a cowherd (397 ) feeding on the milk of the mother's breast-no doubt about it.
605) Do you recollect oh Kșsņa, how, during the ablution sports in the river Kālindi (Yamunā), you (once) put on (by mistake) my saree ? (You used to behave so casually and freely with cowherdesses like me). But now with your installation on. the kingdom of Mathurā, it is doubtful if you can even call me by my name ! (Oh, what a change !)
63. The Section on Rudra (God Śiva)
606) Offer your salutation to Hara (God Siva), who, when the mass of his matted hair was dishevelled (fallen from its place, thrown into disorder), being struck with the foot of Pārvati enraged in the course of a love-quarrel, had his hands tremulously active in stopping the moon (the lunar crescent) from slipping down (tumbling down).
607) Victorious is the third eye of Rudra (Śiva), which, when his two eyes were closed by Pārvati with her leaf-like tender hands, as he had, in amorous jocularity, removed her garment, was kissed by Pārvati (and thus prevented from looking at her naked form)!
608) Offer your profuse (repeated) homage to that Hara (God Siva), who at the time of performing his evening prayers was (now and then) looking with half-opened eyes (at Pârvatī) (i. e. stealing glances at her) and who thereby broke the seal of silence put on (her mouth) by the angry Pārvati!
609) Offer your salutation to Hara (God Siva), who, when Gauri was frightened by the very loud laughter in which he indulged, and when her disc-like face was beaten back (i.e. sur

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--616)
64. THE SECTION OF RIDDLES
361
passed) by the moon, joined his body with that of Gauri in order to dissipate her anger. *
610) Salute that Hara (God Siva), possessed of a charming face, the bee hovering over the beautiful lotus-pond in the form of Gaurī's face.*
64. The Section of Riddles 611) Laksmī, practising inverted coitus (on Vişņu) and overpowered by emotional excitement, on seeing Brahmadeva poised on the lotus growing out of Vişnu's navel, closes the right eye of Hari (Vişņu)—but say, why ?
612) Oh my lord (dear), since you screen your face with your hand, since you are talking, looking (at me) with winkless eyes, since your face is suffused with a smile, and since your eyes (glances) are not restful (placid, steady), (therefore, says the commentator, you have a guilty conscience).
613) If that damsel was complimented by her (female) friends, saying, "your face is like the full moon”, why does that lady with a charming face, wipe (rub) her cheek with her hand ?
614) The young lady (married woman a) censures (curses) the husband because of the eyes (?), the best of Brahmins (the worthy Brahmin) because of her breasts and the elderly people because of her hips--we do not know for what reason.
615) If the husband said to her "I shall myself arrange (put) the tilaka mark on your fore-head"-well, why then did the lady, with a charming face, smile and stand with her face turned away? (Why did she turn away her face ?)
616) "My dear consort, who requested (me) that the blow with the foot (i. e. the kick), which I was going to give on his heart (chest) due to anger, should be given on his head, is just what I suspected him to be (i. e. he is carrying another beloved enshrined in his heart)"--at this thought the proud lady began to weep with big tears.
The sense is obscure.
LAS..
..............
HERCERERER

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"
362
VAJJĀLAGGAṀ
[617
617) On seeing the youth (sitting) in the midst of friends, why did the grown-up (adult) lady close the blooming lotus: (full-blown lotus) and turn it into a bud with her hand?
618) The hunter, having killed a mighty elephant with one single arrow, washes the arrow (in water) and drinks the water (with which he washed it)-say, why does he do so?
619) The fawn-eyed lady possessed of fully developed breasts, does not, while sharing a common bed with her consort, embrace him, who had applied saffron-paste to his body-say, why?
620) Oh you who are bearing on your thighs the red marks (prints) of her lac-painted feet, you who are carrying portions of the collyrium (from her eyes) on your feet, and you who are carrying on your back a series of the prints of the tilaka mark on her fore-head-say, in what poses (or modes) did you have intercourse with her?
621) When the husband was about to go on a journey, on the eve of their first love-meeting (honey-moon), in the spring: season, and when both of them were in the prime of their youthful age, she closely looked at (inspected) his head-can you say why ?
622) If the brother-in-law said to a woman with a charming face "Take the sword in your hand and go to the king's palace (as a proxy to represent my brother and to report on duty in his place), why does she smile and cast a glance at her bed?
623) If the mother-in-law said to her daughter-in-law possessed of a charming face, "Dear girl, put up a lamp in the chamber of your dear consort", why does she smile and look (in a puzzled manner) at her heart?
624) When her friends said to her "Your husband is like an empty temple" (i. e. like a temple devoid of the idol or image of the deity, that is, devoid of the male organ), the lady with a charming face feels more elated (picud) than ever (about her good luck)-say, why?

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-631]
65. THE SECTION ON THE HARE
65. The Section on the Hare
625) Dear girl, your consort, wandering about in the openings of the city-streets, will not be able to get away (escape) from the hands of beautiful women, like a handsome (lovely) (and simple-minded, unsuspecting) hare that has (by chance) entered an army-camp.
363:
626) Very great mental agony is caused even by an offence (wrong), though tiny like the husk of a sesamum grain (i. e. even by a trivial offence). Oh you lucky one (you who are wooed by ladies), the poor hare is killed even if its skin is slightly bruised.
627) Here is the rain-bow, here the thunder of clouds and here the shrieks of the pea-cocks. How is it that the traveller, like a good-looking (simple-minded) hare, does not notice this in the rainy season?
628) Whatever the desire of the one who is dear to the mind (heart), we ask about it in our mind. Oh hare, you are swift. How else could you live?
629) You are mentioning with your mouth your accursed (intended) departure (from here), whether in a light vein or seriously (I do not know). But, oh lucky one (or dear one), the poor hare is killed even if its skin is slightly bruised.
66. The Section on the Vernal Season
630) Mounted on the horse in the form of the forest,. accompanied by the sounds of musical instruments in the form of the humming of swarms of bees and cheered (greeted) with pleasant shouts of victory by cuckoos, his majesty the Vernal Season has come along.

631) Let the spray of the mango-blossom alone, though of a dull, dusky colour, bear the name "blossom spray" (i. e. the mango-blossom-spray alone deserves to be called by the name mañjari-blossom-spray). Because that alone makes the swarms of bees averse to all other flowers (and draws them irresistibly towards itself).

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364
VAJJAL AGGAM
[632
632) The mango tree rises up into prominence (with its sprouts and blossoms), the Kunda blooms, the Asoka expands. The lotus (too), delighted by the end (termination) of the cold season, has opened up all at once.
633) The swarm of bees delighted by the honey in the fully expanded lotuses, which are like spacious apartments, is producing a humming sound, looking as if it were a girdle made of darkcoloured precious stones (like emaralds or sapphires) worn by the Goddess presiding over the spring season.
634) The fire of passion is kindled in the hearts of people by the lines of bees delighted by the fragrance (of flowers), as if by moist (wet).......*
635) The parrot holding the mango-blossom (in its beak), moves about as if he were a doorkeeper (herald) (proclaiming) "Oh winter-king, get away (retreat), the earth has been conquered by the Vernal Season.'
636) What does the mango-tree do very quickly, producing copious sound with the swarms of bees? The Goddess of the spring season is as it were apprehensive of the destruction of the travellers,
637) My son (my dear boy), people are afraid of (looking at) the yellowish red Palāśa flowers, resting (growing) on the branches and flourishing in the spring season, just as they would be afraid of demons (95177) residing in Lamkā, preying on fat, entrails and flesh (of their victims) (qÅDATAFIA 259FI" = 2#1-34777-AH लब्धप्रसराणाम् ) and drinking the blood of their victims (आवीयलोहियाण = 391919cticaria).
638) Even separation, alone and by itself, terrible and extremely difficult to bear, kills women left behind by husbands (going out on journeys); much more so then, if the month of Phālguna abounding in bees (TEAPTAC) and accompanied (followed) by the month of Caitra (A14 = 97) also comes along. THidden meaning: Even Bhima, alone and by himself, without a chariot (विरह = विरथ kills mighty elephants (गजपति)( in the battle); much more so then, if Phālguna (Arjuna), armed with arrows
• The sense of PETAHT is obscure.

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-645]
67. SECTION ON THE SUMMER SEASON
365
(Tetafastya) and accompanied by Madhava (Kșsna) (F#147) comes along] 639) As the mango tree (AIETC) will go on growing in the
d (of my house), there will be great service rendered by it(HIIT = ATH = 3714 = 3471). (That was my idea or intention in planting the mango tree in the court-yard). But the spring season having arrived, the mango-tree is doing me great 'harm by drying up my fat, entrails and flesh. : 640)*
E641) "Do not be enamoured of the Sobhāñjanaka (tree or flower), which is productive of well-being (E6570137 = TÜFFF) as soon as it is seen. You will be broken"-thus was the daring lady ridiculed by all the people.
67. The Section on the Summer Season
642) The sun is glowing furiously (burning, scorching). because of its northward journey (अवर = अपर = उत्तरायण) [or because of the summer season (34 = 3795 = )) and the dust scorches, being warmed up (heated) by both the sun and the summer.
643) Oh you, whose husband has gone away on a journey: (leaving you all alone at home), take cheer. What you are seeing before you are the peaks of the Vindhya mountain, darkened by the black colour due to the forest fires (raging on them during summer), and not the (dark) new clouds of the rainy season.
644) The wild fire having completely burnt down the forest along with the wild animals and having then mounted a dried-up (withered) tree, scans (the whole of) the forest, as if to find out what still remains to be burnt down.
645) In the case of all trees, the branches grow out (emerge). from their roots (or from their main trunks). But blessed are those trees, which, by means of their branches, form their roots (or trunks) (i. e. whose branches, by sending down aerial roots. give rise to new roots (or trunks).
The sense of the gātha is obscure.

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365
VAJJĀLAGGAM
(646
68. The Section on the Rainy Season 646) The advance (progress) of the summer has been halted; the clouds commanding the respect (of all) are rumbling "(thundering); the peacocks too have proclaimed “May bis majesty the Rainy Season be victorious for long (or for ever)."
647) The cloud having harsh (sharp), tawny eyes, having a dark body and having the tremulous lightning for its tongue, appeared to the wife of the traveller (gone away on a journey), as if it were a meteor-goblin whose eyes are harsh (sharp) and tawny, whose body is dark in colour and whose tongue is unsteady like a lightning flash.
648) The clouds are thundering, the paths are broken (i. e. their surface has become uneven or rough with ridges and trenches due to the pouring rains), the rivers are (in spate and) spreading far and wide, and yet, oh you of virtuous (righteous, straightforward, upright) nature, you are looking forward to (waiting for) the return of your dear consort!
649) On seeing the wives of travellers, wrapt in thoughts about their consorts (or wasting, languishing away because of their absent consorts), the clouds begin to shed tears (of
sympathy), under the guise of the discharge of streams of water - (from them).
650) The peacock raising its neck aloft in the rainy season loudly said as it were : "Who, who are those that have gone abroad on journeys, leaving their wives (to pine for them) at home ?”
651) The female cuckoo chirps : "Oh traveller, go quickly, go quickly back to your house, before your wife breathes her last (so long as your wife does not breathe her last),under (or due to) the loud thunder of dark (water-laden) clouds”.
652) The clouds whose advance in the sky is not noticed - (because they move slowly), which are terrible (awe-inspiring) (to lovers in separation) with the water stored in them, which are hanging down low on the earth, and which are difficult to cross(i.e. to live through or to endure) look frightful like snakes, in whose

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.-658 ]
69. SECTION ON THE AUTUMN
367
case movement with feet is unknown (as they have no feet and so cree) or crawl on their bellies), who are dangerous because of their venom, who are in contact with the surface of the earth (i e. move in contact with the earth or crawl on the earth) and who are dangerous to cross.
69. The Section on the Autumn 653) The mud dries up, the streams of water do not flow, the peacocks do not dance and the rivers become emaciated, when his majesty the Rainy Season disappears (withdraws or retreats) from the scene.
654) Behold this line of (green) parrots (with red bills) emerging from the hollow of the tree. It looks as if the tree suffering from fever in the autumn is vomiting bile accompanied by blood.
70. The Section on the Winter 655) In the winter, it cannot be known what is dear (or welcome! or repugnant to the people. The fire, like the company of good (righteous) people evermore delights (people).
71. The Section on the Cold Season
656) Let the days in the cold season be burnt (i. e, cursed). "People experience what is dear (or welcome) and what is not dear :(i. e. what is repugnant).
657)*
658) The cock (as it were) proclaims to (warns ) thieves, gallants, farmers and travellers (respectively, as follows:) "Do you run away, enjoy yourselves, till your fields and traverse your paths (leading homeward); (for) the night is getting smaller and smaller (drawing to its close.)”.
The sense of the Gathā is obscure.

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368
VAJJĀLAGGAM
...
[659
72 The Section on Old Age 659) Prosperity (wealth, riches), beauty and cleverness (culture) prevail (are effective) in this world, only so long as grayness of hair, so hateful to young women, does not arise.
660) Not when people turn their glances (towards a person's gray hair), not (even), when they talk (slanderingly) (about a person's gray hair) (does an old man feel so sorry), as when the (despising) glances of young women fall (or descend) on his head.
661) They sported (played) to their heart's content in the midst of the village, white (gray) with dust. The days of childhood were made (by them) to be like the days of old age.
662) (An old man), his body bent in the middle and trembling, apprehensive (nervous), walking slowly and cautiously, placing his feet squarely on the way and ashamed of his gray hair, does not consider (care for) what was given by him in the past.
663)*
664) "Give up attachment to objects of sense (objects of sensual enjoyment); avoid sinful (unrighteous) deeds; give access in your mind to virtue" -- thus does the grayness of hair standing: (appearing) in the vicinity of the ears advise (man, on the eve of old age).
665) Life is transitory like a drop of water; youthfulness arises in a person along with old age; days are not similar to days (i. e. all days are not equally and uniformly hoppy). Why do (then), people act in a cruel manner?
666) The (maximum) length of human life is a hundred years. Half of that is taken up by nights, and one half of the remaining half is taken up (carried away) by old age and childhood (each.)
667) Who is always blessed with happiness in this world r. Whose riches and whose loves are steady (stable, unchanging: lasting)? Who, to be sure, is not attacked by grayness of hair? Say, who is not foiled (balked) by fate ?
• The senae of the Gātha is obscure.

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-674]
73. SECTION ON WOMEN
73.
The Section on Women
668) People know the behaviour of the planets (in the sky); they know the behaviour of the Gods; they know the movements of the stars; they know the behaviour of things mobile and immobile (i. e. living and not living); they know the behaviour of all-but they do not know the behaviour of women!
369
669) Full of wiles and treacheries, woman fascinates (ravishes) the heart (of man) by her deceptive appearance. Even today (to this day), many have not been able to probe the real nature of
women.
670) The track of fishes can be discovered (located or comprehended) in water and that of birds in the sky. But only one thing cannot be discovered (comprehended), namely, the inscrutable heart of a woman.
74.
The Section on Deeds done in previous life
671) In this very world we find (come across) both heaven and hell: where is the necessity of (leaving this world and going to) the other world? We find heaven in the case of those who roll in wealth and hell in the case of those who are stricken with poverty.
672) Even one's own children (sons and daughters) are separated (or are lost); even relations become estranged; even accumulated wealth is frittered away. But there is only one thing that is not wasted (or lost), namely, the (good or bad) deeds done by a person in a previous life.

673) Fate (Destiny) does not take away that which has been done nor does it destroy (undo) what has been done (already). Fate which is extremely clever does not allow even a grain (of
corn) to grow.
674) Whatever has been ordained (written down) by Destiny, that alone falls to the lot of every person. Knowing this, wise people do not become nervous (do not lose heart) even under calamity. VL.....24

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370
VAJJALAGGAM
[675
675) One's own deeds (performed in a previous life) take (drag) a person forcibly, as if catching hold of his neck, to where he obtains happiness or where he meets his death or falls in bondage.
676) It is the consequence (fruition) of one's own good or bad deeds done previously, that manifests itself (everywhere); why yield to fear or anxiety or to excessive sorrow (distress) ?
677) Who is able to give anything or to take away anything? Oh son (oh my dear boy), whatever result (consequence) has been ordained (by fate) (in the case of a person), that alone falls to his lot, according to the deeds done by him in a previous life.
75. The Section on the Proper Place
678) An elephant, wandering on the peak of the Vindhya mountain, does not attain to that greatness (dignity, prestige and importance), which he enjoys when standing in the court-yard of of a king's palace. Virtues spread out and make themselves felt only when they are in the proper surroundings.
679) That importance to which sandal-paste attains (or which it comes to possess), when appearing on the cheeks of a grown-up (adult) lady, it does not possess that importance while it is on the peaks of the Malaya mountain. Virtues spread out and make themselves felt only when they are in the proper surroundings.
680) Collyrium, even when appearing on the top of a lamp, does not possess that importance which it gets when put in the eyes of a lovely young woman. Virtues spread out and make themselves felt only when they are in the proper place (setting).
681) Oh dear friend, whoever feels (shows) any respect (or regard) for hair, teeth, nails, the head-man of a village, young married women, and amongst young married women for the breasts when they have fallen down from their proper place?
682) A wise man does not forsake his post (of duty) (or position) even when confronted by (or, does not yield his place

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76. SECTION ON VIRTUES
even to) a host of village-headmen or a throng of wicked people. He gives battle even while standing firm in his position, and acquires fame in every place.
683) People from the kingdom, first captured and then released, contribute to she glory and greatness (prestige) of kings. The arrow remains where it is. But the mere twang of the bowstring is able to kill, down to the root (i.e. completely.)
684) Virtuous, in this world of mortals, is the combination of the ocean and the submarine fire, who are intent upon Page #437

372 VAJJĀLAGGAM
1690_690) High position is obtained by dint of virtues; hence virtues must necessarily be obtained (cultivated) (by a person).. For even a necklace, if it is devoid of guņa [(i) virtue (ii) string]; does not at all attain to the high status of dangling andi rolling on a young lady's bosom.
691) What can a virtuous man do in the case of one who is devoid of virtues, even though the virtuous man may be standing by his side ? Even though a lamp may be held in his hand by a person blind from birth (i.e. by an absolutely blind person), it.serves no purpose at all (it is useless for him).
692) Those men have no reason to feel sorry even when they leave this world and go to the other world, in whose case their descendants live by the enthusiasm created in them (or by: the inspiration given to them) by (the memory of) their virtues.
77. The Section on Censure (condemnation) of Virtues
693) What can be done in the case of a master, as in the case of a pearl, though possessed of many (other) good qualities,
he master is impervious to the appeal of virtues (in his servants) and the pearl is devoid of perforation (Qazlea)? Where the needle does not enter, there virtues (strings or threads-jury remain outside.
694) The pearl-necklace, cast away (by the lady) at the time of amorous dalliance with the dear consort, thought to itself thus: "Even those possessed of virtues (woven on strings or threads) are kept outside when it is not the proper time for them".
695) Far better it is to be devoid of virtues in the case of those, who have the pleasure of having secured a new master. (For) people possessed of virtues, if they do not get a reward commensurate with their virtues '(sterlirg worth), are distressed (disappointed).
696) Oh you, who are devoid of virtues, give us your lack of virtues in exchange for our virtues. What is to be done ? (How can that be helped?). In this present kali age, masters are not won over by virtues.

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-704 )
78. THE SECTION ON THE PRAISE OF VIRTUES
373
1697) The carth is present everywhere (i. e. it is wide and extensive), and virtues too are (in themselves intrinsically) estimable (valuable). Why is it then that those endowed with virtues suffer disregard (disrespect) at the hands of the rich ?
78. The Section on the Praise of Virtues 698) What is the good of the birth of that person, a destroyer of the youthful charm of his mother, whose virtues are not mentioned (with approval) by the good in the assemblies and by heroes in the battle?
699) What is the use of the birth of that person, incapable of even filling a lofty place (with) distinction, by whom with his reputation, as by a river (with its flood of water), the entire space of the world is not filled up (or pervaded)?
700) Fie upon him! What is the good of his being born (in this world), whose fame does not spread out in the country, in the village, in the city, in the royal path (highway or thoroughfare) and in the triangular and quadrangular junctions of streets (i. e. in public squares) ?
701) Oh large-eyed one, what is the good of his being born or what is the loss resulting from his passing away, for whose sake (on whose account) there does not arise sorrow (uneasiness) rin each and every house?
79. The Section on the Censure of Men 702) In the world people go up and down like the sprouts and the roots of trees (respectively)*.
703) People get a low or high position by their own actions. The builders of temples and the makers (diggers) of wells go about their job with their faces turned up and down (respectively).
704) Though two persons may have been born in one and the same family, in one and the same house and from one and the same maternal womb, still one of them becomes the master of a hundred men (or of hundreds of men), while the other is not able to exert his influence even on one man.
The sense of the second half of the Gātbā is obscuro,

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374
VAJJÁLAGGAM
[ 705–
705) Those men are useless (are no good), who do not keep (put) themselves on the path praised by the good. Similarly, of no use are they, who, though in a position to do good to others, do not oblige (help) others.
80. The Section on the Day-blooming Lotuses
706) The day-lotuses put down the thorns (abounding in, the lotus-ponds). They show prominently their seed-cups. They always face the sun and are possessed of filaments. Hidden sense : they (the good) suppress or put down the wicked. They display (and do not hide) their treasures. They always gladly face their friends and are possessed of amiable, good qualities). My friend, say, how can the Goddess of wealth refuse to reside among such lotuses (and to favour such persons) ?
707) The day-lotuses have mutually overlapping (touching) leaves surrounding them. They put down the big mass (complex) of their roots. They are delighted at the sight of the sun. [They. (i. e. the good) have worthy servants attached to one another. They put down the big crowd of dull people. They are delighted at the sight of their friends). How can the Goddess of wealth refuse to reside among such lotuses (and to favour such persons) ?
708) Oh Goddess of wealth, thrice blessed are you, who reside in the lotuses, which prominently display the seed-cups. and are rich in filaments, which lie on the earth and which have excellent leaves surrounding them. (Hidden sense : Oh Goddess of wealth, thrice blessed are you, who favour people that display their treasures (and do not hide them), who are possessed of amiable, good qualities, who are born in noble families, and have worthy persons surrounding them.}
709) Oh day-blooming lotus, although you have transferred your harshness (i. e. thorns) to the water (or to the roots), and although you conceal (inside your stalk) the filaments (also, good amiable qualities), still the Goddess of wealth resides in you because of the rosy petals.
710) Oh lotus, if your filaments (also virtues) were to be useful in covering up the holes (also, defects or drawbacks) of

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81. SECTION ON CENSURE OF LOTUSES
375
others, like the filaments of cotton, then in this entire world, what comparisons could be made in your case? (i. e. you would be incomparable or matchless).
81. The Section on the Censure of Lotuses
711) Oh lotus, since you, blooming at the humming of the bees, have been seized by the royal flamingos, therefore, in the fullness of time, no good fruit will be yours (no happiness will come to you). [Hidden sense : Since you, blooming at the falsehoods uttered by others, have been patronized by swan-like (pleasureseeking) kings, therefore in the fullness of time, no good fruit will be yours (no happiness will come to you)].
712) You do not know yourself, nor others. Surely you are possessed of filaments (fibres) (also virtues) and are attended (occupied by the Goddess of wealth.*
713) 1f (you say that) those who are favoured by wealth (fortune), do not become supercilious (stiff and arrogant), then see how these lotuses do not deign to look at the stalks, by which they were supported and raised aloft.
714) Oh you lotus, if you whose face is turned upwards by reason of your being the ab ode of Lakṣmi (Goddess of wealth), are averse even to the stalk which is possessed of fibres (also good qualities) and which is always attached (to you), then (tell us) to whom are you amicably inclined (disposed) ?
715) Oh lotus, your seed-cup has been nourished at the cost of dried up leaves. Let alone the state of being the abode of Laksmi, you will even lose your name as a lotus.
716) The sun is the friend of the (day-) lotus; it is encircled on all sides by leaves and it is the abode of Lakṣmi. But if it is devoid of water, no body can support it even for a moment [Hidden sense: A man may have a brave (valiant) friend, he be surrounded on all sides by worthy persons as his retinue, and he may be the abode of wealth. But if he is devoid of status (i. e. if he falls down from his lofty position), no body can support him].
may
The sense of the second half of the Gatha is obscure.

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376
VAJJĀLAGGAM
[717
717)
82. The Section on the Swan and the Mānasa Lake
718) Oh swan, let the (Mānasa) lake be deserted by you. When fate is adverse, how can you have an abode (in the Mānasa lake) ? (Leave the lake) before the rascal crane now plants his feet on your head (literally : So long as the rascal crane does not plant his feet on your head).
719) Those swans are indeed lucky (happy), who went away (from the Mānasa lake), the very first at the advent of the clouds (i. e. of the rainy season), for they were spared the sight of the flock of wicked cranes, seated on a lofty (elevated) seat.
720) It is indeed not proper for the royal swans to dwell in a lake, where the surrounding regions of the sandy beach are marked with the lines of the foot-prints of other (lesser, inferior) birds.
721) After having seen the lotus-grove (lotus-bed) adorned with flocks of various birds, the royal swans, full of self-respect, deserted the Mānasa lake.
83. The Section on the Cakravāka Bird 722) That sorrow, (affliction), which overtakes the Cakravāka bird when the sun is half-set, may that sorrow befall your enemies, or rather, may it not befall even your enemies.
723) The Cakravāka bird on seeing the sun touching the ground (or horizon) (at the time of setting), did not cast aside the lotus-stalk (which it was eating), (but retained or held) it in the mouth), as if it were a barrier (for preventing life from leaving the body), placed (in the mouth) through fear (that life may otherwise escape from the body), by the Cakravāka bird afraid of its (impending) separation (from its female consort). · 724) The bed of red lotuses appeared to the Cakravāka bird in its separation from its beloved consort, as if it were a mass of glowing embers (fre). The lotus-plant appeared as if it were a funeral pyre. Its own self appeared as if it were a corpse; and the lotus-pond (lake) appeared as if it were a cremation-ground.
The sense of the Gathā is obscure.

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--731 ]
84. SECTION ON THE SANDAL TREE
377
725) (In its separation from its consort) the Cakravāka bird "was comforted by the prospect of being able to look at its own image reflected in the water of the lotus-pond (and thinking it to be its own consort). But even that image was robbed (destroyed) by the ripples of water. Mark the (wicked) cleverness of Providence (Destiny).
726) The Cakravāka birds live in the hope of eventually meeting each other (at the end of the night) and pass the night easily (909). But the days are not apprehensive of separation. How then are they able to pass them ?
727) It is a lie uttered by people when they say that love is prompted by the desire for wealth (riches). How can there be any greed for riches in the case of Carkavāka birds, who subsist on mere moss (and nothing else) ?
84. The Section on the Sandal Tree
728) Though the sandal-wood is dried up and though it is Tubbed (on a stone), still it spreads out such a fragrance, that even the lush (juicy) wresth of flowers (wreath of fresh flowers) is put to shame in respect of fragrance (i.e. because of its inferior fragrance).
729) You did not give up your original nature, even though the axe was borne down on you for hacking and even when you were rubbed (subjected to rubbing or friction) (on a stone). Therefore, oh sandal tree, the world bows down to you with humbled head.
730) Amongst all the best of trees, you have had your birth in a noble family; hence it is that you are always attached to (fond of) the double-tongued (split-tongued) (serpents) and to wicked people (who too are double-tongued i. e. speak in two divergent ways).
731) There is only one draw-back (defect) created by fate in the case of the sandal tree, which is otherwise excellent(arta = alea), namely, that the wicked(venomous) snakes do not leave its side (vicinity) even for a moment.

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378
VAJJALAGGAM
[732
732) Amongst all great trees, the sandal-tree, though innocent, is cut down, because it is vitiated by the presence of snakes, just as a good person comes into trouble because of his association with a bad (wicked) person.
85. The Section on the Vața (Banian) Tree
733) Oh noble (great) tree, why were you born on a high way? Or, if you were born (on a high way), why did you bear fruit ? Now, if you have put forth fruit, then you must endure mockery (ill treatment) by the birds (feasting on your fruit).
734) Oh Vața tree, if you had not been there (i.e. but for you), what would be the miserable condition of travellers (wayfarers), in the desert (arid) region, abounding in rough Sami trees and crowded with dry Karira and sharp Khadira trees ?
735) Even if the height of the Vața trees may be the result (consequence) of the peculiar quality of the soil, still the abundance of fruit would be determined by the (quality of the) seed.
86. The Section on the Tāla (Palm) Tree
736) Oh palm tree, what avails your tallness (loftiness) which half (i. e. almost) blocks the expanse of the sky, since you are not resorted to by way-farers scorched (i. e. tormented) by hunger and the fierce heat (of the sun) ?
737) Oh palm tree, you are devoid of shade, you do not afford shelter to anybody, you put forth your fruit far beyond the reach of men: your faults are immense and so is your height!
738) If he palm-tree does not yield fruit even to those by whom it was reared with watering service a hundred times (i. e. countless times), how can it then yield fruit to others (who have not watered it)?

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-745]
87. THE SECTION ON THB PALĀGA TRB
379
87. The Section on the Palāśa Tree 739) Oh Palāśa tree, your leaves were abandoned by birds even as you were putting forth your buds, for you at once dark-. ened your face in the spring season. (Hidden sense : a person.. growing day by day in his prosperity, is abandoned by supplicants, .. if they find that his face becomes glocmy (darkened) with anger, on his being entreated for charity or alms).
740) "Let alone the emergence of fruits; even on the day that it blossomed, it put on a darkened face''--thinking thus, the Palasa tree was at once forsaken by its leaves.
741) Oh Kimśuka (Palāša) tree, why was it that you were grinned at by the young maiden, on seeing your branches ? Or - rather, it is not your fault; who forsooth, is not deceived by the Palāśas (demons) ?
742) Although a miser may be raised to a lofty position because of his excessive wealth, the supplicants remain (as) destitute (as before). Say, even though the Palāśa tree puts forth: fruit, whose desires are fulfilled thereby (or who ever feels any desire for them)?
743) Oh Palāśa tree, it is true that you have blossomed and borne fruits in solitary (unfrequented) regions; but if your fruits were pleasant to eat, even in a slight measure, who could adjudge (assess) your real worth?
88. The Section on the Submarine Fire (Vadavānala)
744) Oh submarine file, you should reside (in the heart of the ocean), intent on drying up its moisture, so long as the ocean is not aware of it. But when the ocean clearly comes to know about it, then neither you, nor the surface of the world will fare well.
745) What emulation can (even) the best of Gods have with the submarine fire (literally: with one like the submarine fire)? For the submarine fire feeds on the ocean (i.e. consumes the water of the ocean as its fuel)-the ocean which checks (tames). the advance of fire (and extinguishes it).

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380
VAJJALAGGAM
[ 746
89. The Section on the Ocean 746) Even though the gem might have been thrown out by the ocean, who has no appreciation of its virtues (or worth), still the emerald-piece is esteemed highly wherever it goes.
747) The Kaustubha gem, though thrown out by the ocean, Teached (attained to) the broad (expansive) chest of Murāri (i.e. rose to the exalted position of being used as an ornament on the chest of Vişnu). We, however, wonder who was put by the ocean in its place (i e. how the void, created by the loss of the Kaustubha gem, was filled up by the ocean).
748) Do not look only at the faults of a person, but praise even the rare virtues that he possesses. The ocean, though abounding in worthless cowries (shells), is still called “the repertory of gems" in this world !
749) A gem, though it may be forced (driven) into a mountain-stream, being pushed by the (ocean's) mighty waves advancing on the shore, still it once again gravitates into its (natural) course and returns into the ocean.
750) Even in the absence of Lakşmi (the Goddess of wealth), the serenity of the ocean remains as it was before. But tell me, to whose abode has that Lakşmi not wandered, in the absence of the ocean (i.e. when separated from the ocean or set free from the ocean) ?
751) The ocean has been seized by the submarine fire, it was churned (agitated) by all the Gods and the demons,and it was even deserted by Lakşmi. But behold its serenity (gravity)!
752) Oh milk-ocean, you always bear fire and water, nectar and poison, Vişņu (Kșşņa) and the demons (who are his enemies) together. Your surpassing greatness is always on the increase.
753) The ocean, though thickly packed with gems, is never elated with pride. But the glance (eye) of the elephant is delirisous with arrogance, although it is doubtful if its head possesses any pearl at all.

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-761 )
89. SECTION ON THE OCEAN
381
754) Though the ocean dispenses its gems incessantly, its : stock of gems does never run out. Wealth disappears because of the exhaustion of one's religious merit and never because of: gifts and enjoyment.
755) The ocean does not lose its greatness (or, does not become depleted), even though gems are extracted from it (by: people). And yet it must be admitted that very rare in the ocean. are the gems which are comparable to the moon !
756) The moon, though cast off by the ocean, rose to the status of being an ornament on the head of God Siva. But we wonder who was put in its place by the ocean (i.e. how the ocean could fill the void created by the loss of the moon).
757) Although the moon has been separated (torn away) from the ocean, some-how or other, because of fate, still its light causes great joy (to the ocean) even from a distance.
758) Having given your gems to the Gods, oh ocean, yousurrendered yourself to the hungry submarine fire (to satisfy its hunger), and thereby you have left your mark (of greatness and magnanimity) permanently in this world.
759) Countless are the conches (shells), spotless white, born of the ocean. But none of them has attained to that celebrity (eminence, renown), which the Pāñcajanya conch (belonging to Vişnu) possesses.
760) Oh ocean, you have been really whitened (glorified or raised to distinction) by that conch born of you—that conch for which even Kșşņa (Vişnu) stretched out his hand, putting himself into the position of a supplicant.
90. The Section on the Censure of the Ocean 761) Oh you lord of the rivers, you have nectar and gems at your complete disposal and yet you do not make the world immune from death and poverty. Are you not ashamed of your turbulent (restless, flashing) waves ?

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382
VAJJALAGGAM
[762–
762) Oh ocean, bearing as you do the name of Ratnākara (repository of gems), why were you not dried up long ago, since the sailors sailing on your bosom and desirous of earning wealth, did not reach the other shore* ?
763) Oh ocean, proud of your waves and roarirg aloud, why were you not dried up long ago (or completely), since travellers, oppressed with thirst because of the heat of the summer, retreat (recede) from you with their faces turned away?
764) Oh ocean, how is it that you did not die for shame and did not become dejected (distressed) (Aan = fa quh) (or unconscious (fata)] with anxiety? For though you are there, the sea-faring people have to make (provide for) a special store of (drinkable) water.
765) Oh ocean, you were formerly fastened (by Rāma, with the setu), you were formerly drunk (quaffed off) (by Agastya) and you were also crossed (by the monkeys--followers of Rāma). Why are you then roaring aloud at a false (non-existent) achievement (i.e. why are you roaring aloud in the absence of any posi. tive achievement and in spite of these indignities)? Are you not ashamed? What shall we say?
766) Oh traveller, if you are eager for clear (pure, drinkable) water, do not go ahead, for this is an ocean. Very different are those regions of lakes, wherein the thirst for water disappears, being completely satisfied.
91. The Section on Gold 767) Oh my friend, how is it not proper to put (or throw) gold into fire, whenfie upon it, it is only stones (touch-stones) that assess the qualities (virtues) possessed by it ?
768) Not even by being burnt in fire, nor by being rubbed on a stone (touchstone), nor even by being cut into pieces, does gold suffer so much distress (pain), as when it is balanced against the Guñjā berries.
# The sense of the second half of the Gathā is obscure. Only a conjectural rendering has been attempted above.

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-775)
91. THB SECTION ON GOLD
383
769) How can one not feel sorry (deeply distressed) in this world, how will not old age (and a sense of frustration) come upon a person prematurely, when he sees that the lettered (also literate) weighing balance measures out sugar, while the unlettered (also, illiterate) (small) balance measures out gold ?
770) Oh balance, unlettered (also, illiterate), made of steel (also, greedy), having two ends or extremities (also, double-faced, hypocritical), what shall we say to you? Are you not abashed when weighing gold against a Guñjā berry?
771) Behold, the balance weighs gold and also the counterpiece (counter-weight) of stone. Or rather, how can there be any discrimination between good qualities and bad qualities, on the part of those who are unlettered (also, illiterate) ?
92. The Section on the Sun 772) You have wandered, you are wandering and you will wander every day in the vicinity of the summit of Mount Meru, oh sun. But if you obtain even a grain of gold, then, oh sun, you would really be (regarded as) valiant.
773) Oh sun, if you could show yourself at night, as does the moon, though devoid of lustre show himself by day, then you would really be (regarded as) valiant.
774) Rising (rising to eminence), traversing (pervading) (conquering) the entire world and setting (downfall)-even the sun passes through these three states in the course of a single day." What then shall we say about other ordinary people ?
93. The Section on the Lamp
775) Possessed of guņa (virtue; also, wick), full of sneha (affection; also, oil), endowed with aloka (discernment; also, light), giving delight to the eyes of people and dissipating the advance (prevalence) of enmassed tama (ignorance; also, dark. ness)-is it a good (righteous) man that you are describing ? No, it is a lamp.

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384
VAJJĀLAGGAM
[776
776) The lamp (at night) swallows darkness and then givesout that very darkness under the guise of lamp-black (soot). Or rather, those possessed of a pure nature (noble-minded persons), do not harbour malice (or anger) in their hearts.
777) Wicked people wilfully create dirt and uncleanliness in their own abodes. (This is well-known). But, oh lamp, it is not proper for you, who are possessed of guna (virtue; also, cotton-wick), sneha (affection; also, oil) and kānti (beautiful complexion; also, light or lustre), to do so (i.e. to create dirt or uncleanliness in your own abode).
778) Oh lamp, you destroy your gura (virtue; also, wick).. and sneha (a ffection; also, oil) and make your own abode dirty (or unclean); therefore your shadow is shunned by good people.
779) Oh lamp, what avails your lustre (brightness) (also, complexion), your wick (also, virtue) and your oil (also, affection), you whose shadow is shunned by the good from a distance 1
94. The Section on the Utterances (wailings) of Women
(in separation) 780) Many are the torments (sufferings), which arise (or result) in the absence of the one dear consort, namely, langour, restlessness, loss of sleep, horripilation and nervousness.
781) In the absence of the one beloved consort, full of genuine love and tender affection, the earth, though crowded (teeming) with people, appears, alas, desolate (dreary) like a forest.
782) Where has he gone-he, highly esteemed (loved) by the good (or, he, the good-natured darling); he, the mine (fountain-head) of hundreds of pleasures (joys); he, the extinguisher of the fire of love; he, who is drying up my heart ?
783) (Sooner or later) there will dawn that wonderful day, when my dear consort, fatigued with the exhaustion of amorous dalliance and completely hidden (enclosed) in the cage of my encircling arms, will sweat away all the pangs of separation.

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--791 )
95. THB SECTION ON THE GARMENT-VENDOR
385
784) My dear consort will come, will kiss me and having kissed me in a merciless manner, will ask me : “My sweetheart, is it all well with you ?” My salutations again and again to that day (or those days)!
785) Blessed would be that day, endowed with all auspicious characteristics would be that night and nectar itself would be that moment, when my dear consort will suddenly be seen by me!
786) It is only the bond of hope that sustains (or supports) the life of a person staying in a far-off place, away from her dear consort and constantly longing for union with him.
787) My beloved consort, though residing in my heart, is impossible for my eyes to see. Behold, Providence (God) has not created in (the walls of) my heart (any) windows (or openings) (through which I might peep in and have a glimpse of him)!
95. The Section on the Garment-vendor (Draper)
788) Oh garment-vendor, long, soft (fine), of thick texture and wide, comfortable to the region of the waist and costly-such a cloth (garment) for the lower part of the body is liked by us (or appeals to us).
789) That garment which is deficient in its length, which is devoid of (the proper or optimum) width, which loses its colour when washed on a rock and which (consequently) does not give joy (pleasure) (when worn on the body)—throw such a garment on the bank of the Narmadā.
790) Oh garment-vendor, even though a garment which is made from excellent (996 = 992) threads, which is comfortable to the bones, which creates attachment (for it) (in the mind of the wearer) and thrills the wearer's body with joy, is offered to us, it would not appeal to us, if it is colourless.
791) Oh garment-vendor, that which is excellent on being washed, that which is weighty and durable (@=sm, that which stands rough wear and tear and washing) and is costly-show such a garment to us-why are you hesitating?
VL... 25

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386
VAJJĀLAGGAM
(792
792) Oh draper, show to us a garment which has a thick texture and which is excellent, which is excellently woven (@faustal = F#) and which considerably adds to the beauty (smartness) of the wearer-be of good cheer (and show such a garment to us). Such a garment delights us.
793) Oh draper, that garment (saree) which appears the same on the first day and the last day (i.e. which maintains itself in the same condition as regards colour, texture etc. from the day on which it is purchased upto the last day of its wear)-such a garment (saree) surely appears beautiful (smart) on our hips, even though it may have been worn out (and torn) (here and there) in the meanwhile.
Epilogue 794) From this thesaurus of verses (2894f8g = 941), composed by several poets and liked (or welcomed) by all people (or the whole world), the desired stanzas are recited, whenever there is an occasion for their recitation, in an assembly of learned people.
795) That person who recites this Vajjālagga in the proper place (
forut = factura), having regard for the appropriate) occasion (froj TEST = FT ZETCAT) and at an opportune moment (THT= Steara), attains to high position (or esteem) (amongst the learned).

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Additional Stanzas (Ms. C).
ENGLISH TRANSLATION
2. The Section on the Gātbās *15*1) The helpless gātha, composed with great labour (effort) by good poets, wails (weeps) placing both its :hands on its (fore-) head, when the foolish reciter easily ruins (spoils) it (by his careless and faulty recitation).
16*1) The gāthā, is tortured (harassed) by bad reciters and bad writers who are ignorant of its (real) import, like a city when its sovereign rule is subverted.
16*2) Far better is even a single (charming) (beautiful) gātha though composed (once) in a hundred years, but not even a crore of gāthās devoid of good qualities, though composed even within half a second.
18*1) Who is not ravished by the gāthās? Who does not remember his dear friends ? Who (pray) is not tormented at the the sight of the jewel of a righteous person (i.e. a worthy, virtu. ous) person plunged in misery and suffering ?
3. The Section on Poetry 31*1) The plot of a poem, though rich in emotional appeal, produces delight only in the minds of very few people. Not all trees (but only a very few) blossom at the touch of the foot of a beautiful woman.
31*2) Our homage to the clever ones, the mighty elephants in the form of Prākrit poets (of olden times), whom even today the line of bees in the form of (modern) poets follows faithfully (closely), adhering to the path (trodden by them).
31*3) May Sanskrit poetry be burnt down (and go to ruin) and may also those who have composed it be burnt down (and go to ruin). When a house made of bamboo-reeds is produces a crackling sound.* • The sense of the scoond half of the gātha is obscuro.
387

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388
VAJJĀLAGGAM
[31*4
31*4) He who gives his reply in Sanskrit when Prakrit poetry is being recited-well, he smashes and destroys a bed (car-pet) of flowers by dashing a rock on it.
31*5) Poetry devoid of (flawless) metre, Sanskrit speech (speaking in Sanskrit) devoid of scrupulous observance of grammatical rules and pride (vanity) devoid of beauty of formnone of these three looks nice (charming).
34*6) Is that ever styled as poetry? Even if that (such socalled poetry) is composed, one (only) deceives himself thereby, since it does not move from one hand (person) to another, like the one and only son in a family.
31*7) Prakrit poetry and love perish if they are squeezedi (pressed or pursued) too hard (roughly). They lose their beauty if they are subjected to tooth-cuts (dental bites). Both of them are (therefore) said (3) to be soft (gentle, sensitive).
4. The Section on the Good
48*1) A righteous man-a veritable ocean of politeness and/ generosity is agitated (upset) in his mind, but does not speak bitter words; he does not play up the faults of others, (but) reveals their virtues (noble qualities); he does not get angry with even those who have got wild with him.
48*2) A righteous man, who grieves for (commiserates with) every afficted creature (that he comes across), does not experience so much happiness as he experiences sorrow.
48*3) Surely righteous men, while conniving at (neglecting) their own interests, are devoted to the furtherance of the interestsof others. The moon brightens up (whitens the earth, but does not wipe out the dark spot (on her orb).
48*4) May righteous men full of fortitude, who are given to speaking the truth, to carrying out whatever they have undertaken (or promised to do) and to discharging (successfully) their onerous responsibilities, and who always have a happy (cheerful) ook, live long (in this world).

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-72*1 )
5. SECTION ON THE WICKED
389
48*5) A good (self-respecting) person, even when reduced to poverty, would resort to a forest but would never utter an abject word. Even though standing on the threshold of death, he would not be prepared to sell away (barter) the extremely valu-able jewel of self-respect.
5. The Section on the Wicked 64*1) “That house, that shrine (temple), that royal palace does not exist (anywhere in the world), where one does not find (come across) two or three villains (wicked people), who get angry without any reason.
64*2) Lo and behold the advantage secured by sesamum oil on parting company with the dregs (separated as cakes from the oil), in that it finds a place on a (great, eminent) king's head perfumed with fragrant musk.
64*3) Blessed (indeed) are the deaf and the blind. Both of them alone live in a real sense) in this world of human beings, for they are spared the hearing of the utterances of wicked (faultfinding, tale-bearing) people and are saved from the sight of the prosperity (opulence) of the wicked.
64*4) Strange is the behaviour of the wicked, who speak in a sweet, flattering manner only in the beginning, but who turn their faces away as soon as their self-interest (selfish object) is served (achieved) and who are therefore comparable with dogs in their sexual intercourse (with bitches).
64*5) Noble-minded persons feel embarrassed when their exploits (achievements) are revealed and their noble qualities (virtues) are glorified (by others). But others (i.e. ordinary persons) are so delighted even when they are unjustifiably praised, that they cannot be contained within themselves (i.e. their joy is boundless).
6. The Section on Friendship 72*1) The food (stream, current) of the divine river (Ganges), the height of the Vața tree and the commitments made (undertakings given) by righteous people-all these are small (or

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390
VAJJĀLAGGAM
[ 72*2tiny) in the beginning (at first, in the initial stage) alone, but they assume huge proportions later on.
72*2) If the dear one is not seen, there is uneasiness, if the dear one is seen, there is jealousy; if the dear one is not seen (?).. there is haughtiness; if the dear one has gone far away, there is wretchedness (misery). Oh friend, whence can there be (any) happiness from the dear one (in any circumstances)?
72*3) "To-day I am in my monthly course and you too are eager for a kiss. (Therefore) kiss in such a manner that you will not touch (any other part of my body)”; saying so she offered her: lower lip (to her dear consort).
72*4) Oh cruel one, that damsel rests her forehead on her hand and the poor creature does not even for a moment leave her bed-stead (@zat), and hence she may be said to have become, bea cause of you (for your sake), a female ascetic of the Kāpālika sect, who carries a skull (as a begging bowl) in her hand and does not even for a moment leave off her staff (called aas).
72*5) There is nothing insurmountable (in this world) for (genuine) love: (even) the ocean is crossed, even blazing fire is. entered and even death is courted (solicited).
72*6) Do not suppose that your lotus-like face was forgotten by me, when you had departed to a remote land (gone abroad on a journey). My skeleton (body) was stalking about empty, but my soul (mind) was with you (all along).
72*7) The house causes uneasiness; the shrine (temple). produces restlessness; even the palace irks (causes worry). Oh: fair lady, the whole earth bounded by the oceans causes annoyance in the absence of the one dear consort.
72*8) In the midst of wide-spreading, dense darkness (on a cloudy, rainy night), the path (to be traversed) is seen because of the (occasional) flashes of lightning (in the case of ordinary people). But in the case of women going out to meet theirlovers, it is their love that illumines (reveals) every thing that is and is not (on the way).

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-90*6]
7. THB SECTION ON AFFECTION
391
7. The Section on Affection 80*1) Love (affection) is unaccountably entertained by one for some body, though devoid of noble qualities. A crow (feara
= fearhit) perches on the nimba tree forsaking all other lovely trees.
80*2) In the case of a person, staying in a very remote place and (constantly) cherishing (in his or her heart) the desire of :union with his (or her) beloved one, it is only the bond of hope that preserves his (or her) life.
80*3) = Gāthā No. 781.
8. The Section on Discreet Conduct (Worldly Wisdom)
90*1) There is no flavour (smack) comparable to that of salt; there is no friend (or relative) comparable to knowledge (wisdom); there is no treasure comparable to religious merit (righteousness); there is no enemy comparable to anger.
90*2) Where a woman dominates (holds absolute sway), where the ruler is only a child and where the (chief) minister is illiterate (ignorant)let alone affluence (prosperity), but even one's life (is in danger and) must be preserved at all costs.
90*3) = Gātha No.698.
90*4) (Even) (great and prosperous) families go to ruin (perish) because of unworthy sons; (even) (highly affluent) towns and villages perish (are destroyed) because of (mischief-monger. ing) persons of bad character; (even) (highly prosperous) kings meet their ruin because of bad ministers (counsellors).
90*5) Chaff is lost as a result of (strong) wind; vocal music (song, singing) is ruined (or, its effect is spoiled) because of the noise made by people; knowlege is lost in the absence of repeated study (revision); a wife is spoiled, if her husband (frequently) goes abroad (on journeys, and remains away from home).
- 90*6) Discharging (with determination and tenacity) a work undertaken is the most important thing in the case of those who

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392
VAJJALAGGAY
[90*7
are engaged in acconiplishing great tasks. How possibly can random and casual efforts (970) avail ? If it is ignored (neglected) (in the beginning) later on it becomes difficult to accomplish.
90*7) Do not accept (as true, authoritative or final) what you have merely heard from others(i.e. got by hearsay); do not believe in what has not been directly seen (by you); and even in regard to things directly seen, consider (have regard for) what is proper and what is improper.
90*8) Righteousness is the root-cause of wealth (riches. prosperity); a (virtuous) wife is the source of all kinds of happiness; humility (or discipline) is the root-cause of virtues; pride (vanity) is the root-cause of ruin (destruction).
90*9) Wealth is ruined (lost) by gambling; the family is ruined in the case of those who are devoid of character; a woman is ruined by her extraordinary beauty; a king is ruined because of unworthy ministers.
90*10) = Gāthā No. 687. 90*11) = Gāthā No. 689.
90*12) Intelligence, truthfulness, friendship ............ an epic poem--all these are agreeable in the beginning (at first), but later on lead to distress (or are maintained with difficulty).*
90*13) = Gāthā No. 143. 90+14) = Gathā No. 690. 90*15) = Gātha No. 700.
10. The Section on Adventure (Enterprise) 119*1) Generosity even when fortune (wealth) has declined, self-respect (high spirit) even in calamity, fortitude (firmness) even in the face of death, freedom from bewilderment even in the midst of a hundred (different) assignments (undertakings) (demanding attention)- all that is the glory and ornament of men of lofty character.
119*2) Men of courage and fortitude achieve their own undertaking even when they are dead and gone. Behold, the flower
Sense obscure.

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16. SECTION ON SERVANTS
393
armed god (Cupid), even though burnt down (by Siva), has rob. bed (completely dominated) the other (i.e. left) half of (the body of) Hara (Siva).
119*3) The more and more (loudly) Fate mercilessly sounds the drum (of opposition) by creating unexpected difficulties (also, by beating the drum with irregular strokes), men of courage and fortitude (take up the challenge) (and) begin to dance with a cheerful (smiling) face.
16. The Section on Servants '161*1) Nothing is obtained unless it is asked for. But if you are requested for anything, you get wild (angry), oh king, Alas! How will you endure (the tortures) when you go to the abode of death ?*
17. The Section on the Valiant Warrior 178*1) A Warrior's sorrows due to the offence given by his master to his self-respect and rankling in his mind for a long time, dropped down (as it were) through the orifices (wounds) in his body caused by the thrusts of the (pointed) tusis of the enemy's elephant.
178*2) The noble warrior, besmeared with (his own) thick curdled blood, did not fall down (i.e. collapse) (unconscious) on the battle-field, because Indra, frightened by his extra-ordinary courage (boldness), besprinkled him with nectar.
178*3) The beloved consort laments (weeps) on one side; and on the other side there are the loud sounds of the war-trumpets. The heart (mind) of the warrior swings (oscillates) (vacillates) be. cause of his love (for the consort) and because of enthusiasm (fascination) for plunging into the battle (i.e, wavers between his love for the consort and his impatience for taking a plunge into the battle).
20. The Section on Elephants 199*1) Oh lordly elephant, you will die at the mere recollection of the waters of the Narmadā, in which sluggish waves are
Sense obscure.
**

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394
VAJJĀLAGGAM
( 199*2–
surging up because of (the sudden immersion of) the (swelling) breasts and bosoms of the divine ladies (bathing in the Narmadā's waters).
199*2) It is the Narmadā (alone), if at all, that endures the (manifestations of the) intoxicated condition of adult, lordly elephants, namely, the digging up of her banks with their tusks, the immersion of the entire bodies and the torture (turbulence) caused by the (violent) movements of the trunks (plunged in the water).
199*3) Oh foolish one, your self, that was worthy of being looked at (with admiration) by all people, has been today reduced by you to a low (abject) position, when you ran away in fear of the lion.
199*4) The tongue in your mouth is not straight (or normal) (but retro-verted), your trunk is huge (or fat; read art instead of wat) and your glance looks wild (frightful) because of intoxication. Oh lordly (mighty) elephant, you who are proud because of the sharp points of the your tusks (or, because of the jewelled tips of your tusks), (it is precisely because of these faults that) you are not fit to be resorted to (or visited).
199*5) Oh elephant, when you gave out a shriek of distress on beholding the mighty liun and also gave up your proud, defiant spirit, you reduced even your (mighty) self to a very low (abject) position.
22. The Section on the Hunter of Wild Game
214*1) Alas! (My Son) is sleeping with his mass of hair mingled ( ? a) with the dishevelled (fan = )* (or luxuriant) tresses (of his wife). Oh trader, go somewhere else. Whence (how) can there be any pearls with us?
214*2) The wife of the hunter, while returning from her father's house interred the death of her husband from the branches. of the karañja trees, soiled with the dark colour of the elephant's rut transferred to them during the rubbing of the cheeks (temples) (against the branches).
The sense of Past is obscure. Read fast format [Fast + Efel = JF)].

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-252*1]
24. THE SECTION ON THE CAMEL
214*3) The wife of the hunter did not lament so full-throatedly (profusely), even when her husband died, as when she heard the trumpeting sound of mighty elephants near the habitation of the huntsmen.
395
214*4) On seeing a group of huntsmen in the region of their habitation, coming out in the early morning, with the mass of their hair dishevelled, the purchasers (or traders) of ivory go back (despairing of getting any elephant-tusks in a place where the huntsmen are living a dissolute nocturnal life and hence do not have any stamina left in them to kill elephants for ivory).
214*5) Let alone the killing of elephants. Your son is paring the bow-staff. What (otherwise) is the greatness (power) of our swelling, firm and heavy bosoms ?*
24. The Section on the Camel
226*1) Oh camel, do not at all desire to eat each and everysprout (that you come across). Your face (mouth) lifted up and long sighs emanating from your mouth, you will breathe your last, remembering your (favourite) creeper*.
226*2) Oh camel, do not feel sorry on tasting the bee-hive which has been obtained by you somehow, by chance. How possibly can things eagerly desired by one's heart be obtained every day?
225*3) Oh camel, you are sighing, weeping, feeling distressed, pining, worrying (fa) and are wandering about in grief (at = fau:). Surely (it must be said that) you tasted that creeper only to court your death ( मरणस्स कए).

26. The Section on the Bee
252*1) If the bee, leaving aside the lotus excessively fragrant because of its prominent filaments (f) and honey, longs for the paṭala flowers, what is the (special) virtue (in those flowers) that is responsible for that?
•
Sense obscure.

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396 VAJJALAGGAM
[ 252*2252*2) The bee hovering about, touches such a critical point (part) (F* fì qi) of the lotus, that he sucks and draws away the honey in the lotus-plants (or, in the lotuses, if we read amator), even though it may be right in the roots (facturer fì).
252*3) Oh bee, do not feel distressed, but lie down (perch) somewhere in the absence of the Mälati. Surely one's heart's desires are not fulfilled when fate is adverse (unpropitious).
252*+) Oh bee, you who are greedy of profuse fragrance and are (consequently) shut up in the interior of the lotus, why do you feel distressed? Or rather, even others, who are addicted to vicious habits, do not get (any) happiness.
28. The Section on the Swan
263*1) Oh royal swan, you will go out and reach an excellent lake—what is surprising about that? But you will never come across anything comparable with the Mānasa lake, though you may roam over the entire earth.
263*2) Oh swan, do not remember the happiness which you enjoyed in the lotuses growing in the Mänasa lake. Matters that have come to an end (#4 = situa), by the decree of Fate, can be regained (only) with great difficulty.
263*3) The lotus-plant feels as much happy in the company of the swans as in the company of the bees. The hearts (minds) of women are not able to distinguish between what is pure (white) and what is impure (dark) (i. e. between what is good and what is bad).
263*) Even the abundant water (in the Mānasa lake ? or any ordinary lake?)was so soiled by the accursed aquatic creatures (Fig134), that there was no suitable abode for the royal swans even though they had come (to the lake) at the proper time.
30. The Section on the Clever (Shrewd) 284*1) Shrewd people, who never fail to observe formalities and who do not (?) change the colour of their face (even) in the

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30. THE SECTION ON THE CLEVER
397
absence of previous acquaintancel yathia), though slackening their affection, are recognised as such only with great difficulty (i. e. not easily).
284*2) Shrewd people are kind (and sympathatic) only so. long as their bodies (minds) are full of affection. But as soon as. they become devoid of affection, they, like sesamum grains (or seeds), become wicked (als, also dry, oilless cakes).*
284*3) Why speak of crooked (indirect) remarks and why talk about glances shot through (or from) half-closed eyes ? In a village full of shrewd people even an exhalation of breath (sigh) is. correctly understood and interpreted.
284*4) Even in the mere utterances of the shrewd, there is a magic (witchery) which is clever 'in conciliation (appeasement), skilled in jocularity and rich in the charm of persuasive speech. Where is the need for any magic roots (or herbs), (i. e. roots or herbs possessing magic properties)?
284*5) Blessed are they-our homage to them-clever are they and they also enjoy the favour of Cupid-those, namely, who are enshrined in their hearts by girls, young ladies and old dames (alike).
284*6) Indirect speech is not made (uttered) in their presence (i. e. is of no avail, as they immediately see through it). They even know (by a mere casual look) what is the business (object or intention, pout) of a person. Oh dear girl, shrewd people, like gods, are won over by sincere affection (or devotion).
284*7) Though the highest mark of distinction for shrewd. ness might have already been conferred upon Kșşņa, let it be conferred on him once again, for he enjoys the company of (or gives the pleasure of his company to) a large number of cowherdesses, while carrying Lakşmi enshrined in his heart (all along).
284*8) They know (fathom) by their intelligence even thoughts deep-laid (concealed) in the hearts (minds) (of others). Oh daughter, do not (therefore) talk in a crooked (witty, subtle) manner in the presence of clever (shrewd) people.t
Cf. Gātha No. 559. † Cf. Gāthā No. 282.

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1398
VAJJAL AGGAM
[300*1
32. The Section on the Eyes (Glances) 300*1) The young damsel is a wonderful (unprecedented) archer, in that she puts into action (128) the bow of her arching eye-brows, pulls the arrows of her glances as far as the region of her ear and wounds (pierces) the mind and not the body (Fe = fan life, i. e. the living body).
300*2) People being apprehensive of the love-inspiring eyes (glances) of the farmer's wife as of demons, begin to wander about, looking for the way (by which to escape).
300*3) Even today in his absence (i. e, due to his separation) these eyes of this lady, dark (black) and white, are rolling in the quarters (i. e. are scanning the quarters, surrounding space) like cows which are born blind.
300* +) Oh wicked (wretched, accursed) fate, do not destroy (break) the operation (functioning, activity) of the eyes (glances) of young men and women (by carrying away, or by removing the object of their love)-the eyes, which are white, dark, long, bright, framed with beautiful eyelashes and rolling about (searching for a beautiful object).
300*5) People make something red with red colour, white with white colour and dark (black) with dark (black) colour. But it is very marvellous, oh deer-eyed one, that you have made people red ( , inspired with love), by means of your eyes which are white and black dark).
300*6) The eyes (of the lady), whose copious, dark collyrium paint has been wiped off because of a close and tight kiss (1164090), appear beautiful with the tears welling up from within and streaming down (her checks).*
300*7) = Gātha No. 370.
33. The Section on the Breasts 312*1) Her breasts, which are wounded with the points of the lance-like nails and which have the (semi-) circular string of
- Read गलतबाहाs for गलतबाहाहि.The sense of बष्फ (= बाष्प) is obscure.

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33. THE SECTION ON THE BREASTS
399
the necklace resting (poised) on their nipples, look beautiful as if they were the auspicious (water-filled) pitchers used on the occasion of the consecration (ceremonial installation) of Cupid on the kingdom of amorous dalliance.
312*2) He was distressed at the mere sight of her breasts, whose nipples were dark (afg=i = tul), just as a thirsty traveller is distressed at the mere sight of pitchers in a water-distributing place for travellers, which (pitchers) have a dark.coloured mouth.
312*3) The golden pitchers in the form of her breasts are surrounded (bound or fastened) by an iron chain in the form of the line of down (on her abdomen). For whom is the young damsel carrying a treasure of precious gems ?
312*4) The pair of the young damsel's breasts are like two golden pitchers filled with the gems (treasure) in the form of love. Why are they dark at their topmost points? Of course because they bear the dark-coloured seal of lac, put on them by the king, namely, Cupid.
312*5) Oh fair lady, who ever gives a hand to (i.e. touches caresses, fondles or pats) breasts, which have fallen down from their place 'i. e. are hanging down loose and limp) and have lost their rotundity) #56 = HEEA) and gorgeous (proud, stately) appearance ? (Similarly) who ever gives a helping hand to good persons who have fallen down from their former status, have lost their followers (#58 =qfart) and have been forsaken by their (erstwhile) opulence (wealth) ?
312*6) The breasts which have in their proper time) dircharged their responsibility (i. e. have withstood the assaults made on them in amorous dalliance), which have been wounded by the sharp points of the lance-like nails and which have (in their own day) been able to plunge into distress even pitchers (jars), if they were to stand in front of them (for comparison), appear beautiful, even when fallen, just as a warrior who has successfully discharged his responsibility (i. e, withstood the enemy's assault on him in battle), who has been wounded by the sharp points of the enemy's nail-like lances and who has been able to punish even

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400
VAJJĀLAGGAM
[312*7–
elephants (H = fina= elephant) attacking him right in front. appears beautiful, even when he lies dead (on the battle-field).
312*7) The two breasts, with dark-coloured nipples, being scared by the prospect of their impending fall, wept when leaving their place, with tears in the form of milk!
312*8) The breasts which are curvaceous (? 32211 = 3Totahi are like a wicked person (who is given to falsehood); in the middle they are (invisible ?) like the gift of a stingy person; they cannot be contained within the expanse of the bosom, like the anxious. thoughts crowding in the mind of a person occupying a lofty (exalted) position
312*9) Seeing her heavy (bulky) and protuberent breasts of that kind (i. e, of wonderful appearance), fallen in that manner (i, e. fallen completely and for all time), let not anybody entertain pride (vanity) in this unsubstantial worldly life.
312*10) That your breasts, though occupying a lofty position, though closely touching each other)(U191 = gu$t; also: keeping good company) and though full and plump (also : full of riches, wealthy), rob the valuable jewel in the form of the minds: of young men—that is indeed a great wonder.
312*11) What can these breasts, which have fallen from their (lofty) position, do even if (formerly) they were capable of creating a lofty position (for themselves), even if formerly they used to bend down their faces (on account of their bulkiness) and even if they were (formerly) incessantly growing (swelling in their proportions), any more than kings who have fallen from their lofty position, do, even if formerly they were capable of creating a lofty position (for themselves), even if (formerly) they were bending down their faces (on account of their humility) and even if they were (formerly) incessantly growing (in their power and eminence)?
34. The Section on Beauty (Loveliness) 318*1) The beauty of the young lady has fructified (i. e. burst into view) in the form of clusters (bunches)-here in the region of the three folds (of abdominal skin), here in the region

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34. SECTION ON BEAUTY (LOVELINESS)
401
of the three folds (of abdominal skin), here in the region of her pudendum, here in her lotus-like face and here in her firm and extensive bosom.
318*2) Every time a different (new) girdle, every time a different (new) bodice-in the case of a newly married damsel-is not adequate for being worn, while youthful age is mounting towards its climax.
318*3) The loveliness of the damsel having the sheen of gold, being heated by the fire of Cupid and boiling (seething) inside, has erupted as it were under the guise of her bulky breasts.
318*4) That the lady, whose body is (very) slender in the middle part, does not suddenly break (into two) due to the weight of her bulky breasts-the reason for that is this, that the creator has provided a prop in the form of the line of down (on her abdominal skin), for fear that otherwise she would break (crumble down) under the weight of her breasts.
318*5) Oh moon, why do you feel sorry on being defeated by the loveliness of the cheeks of the young damsel? Well, let not pride be entertained by you (on account of your supposedly incomparable beauty). Do not forget that the earth abounds in numerous gems (jewels, i. e. excellent things).
318*6) The young girl, a store-house of loveliness, who is like a young (fresh and tender) mātuliṁga plant (creeper), makes the heart (mind) (of the spectator) to be full of saliva (i. e. tontalizes the mind), just as a tamarind-pod that is fully ripe causes the mouth of the spectator to water.
35. The Section on Coitus
328*1) The happiness, which two mutually trustful (confiding) persons, who have surrendered (drowned, plunged) their hearts to (into) the stream of mutual love and who are feigning anger towards each other, enjoy, as a result of the amorous dalliance (which follows in the wake of the feigned anger), is really nectar itself. VL....26

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VAJJALAGGAM
[ 328*2
328*2) The beautiful lady with lips red like a ripe bimba fruit, whose eyes and face have become faded (due to exhaustion) at the end of the amorous dalliance and failing to get the happiness of amorous dalliance (once again), turns her face away (aside) and says to her dear consort :
402
328*3) "Oh angry, selfish one, oh you who have sunk into a slumber at the end of the amorous dalliance, do not sleep. Oh you, who have achieved your selfish object, you do not realise the sufferings (sorrows) of those who have not had amorous dalliance to their heart's satisfaction.
328*4) On hearing the tinkle of the moving bangles and girdle, beautiful (charming) on account of its music (melodious sound), the rival wives gave up their jealousy, their anger and their womanly nature (i.e. bashfulness).
328*5) The young damsel not having obtained complete satisfaction (even) at the end of the amorous dalliance, puts on a smile and says: "Are you feeling drowsy, my dear?" (Her consort replies:) "Yes, I am". (The young damsel says:) "Have you then finished your job ?" (or do you feel as if you have completed your job?)
36. The Section on Love
349*1) Love, charming at its first beginning (R), intense (घणलग्ग)and beautiful because of the mixture of jealous anger (माण) and affection (4) vanishes quickly, like the rainbow, which too is charming at its commencement, which clings to clouds (i. e. manifests itself on the background of the clouds) and is beautiful because of its measured (proportionate) shades of different colours.
349*2) By all means enough of this love, which is momentary, which is full of difficulties in the way of its fulfilment, which sweeps a person off his feet, whose advance is irresistible and whose nature is unsteady (which is fickle).
349*3) Oh God, if you are really propitious towards me, then do not grant to me birth (i. e. do not ordain my birth) in

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--349*10]
. 36. THE SECTION ON LOVE
403
sthis mortal world (world of human beings); but if you ordain my birth in the world of human beings, then do not make me susceptible to the feeling of love; and if you make me susceptible to love, then do not let me undergo separation (from the object of my love)!
349*4) Altogether different is that love, which, though split up into a hundred pieces, becomes fused again like a drop of quick-silver. But oh deer-eyed damsel, our love when split up does not become fused again like a pearl.
349*5) In the case of the lotus in the form of love, which has petals in the form of helpfulness (obliging disposition), Tadiating from the stalk in the form of affection and which emits the fragrance in the form of amorous dalliance, the blighting frost of jealous anger spells its ruin.
349:6) Alas, I know how love is in this world formed with firm (steady, strong) hope, but how it is tortured (foiled) by Fate (27?).
349:7) Love is nectar so long as it does not waver (i. e. so long as it is constant). Love which is vacillating (inconstant, fickle) surpasses (is more dangerous than) poison. Oh deer-eyed one, have you anywhere seen or heard of nectar which is impregnated with poison (i, e. which has the potentiality of turning into poison)?
349*8) The heart of a wicked person, like an earthen pot made by a pot-maker, cannot be reunited, when once it is broken (estranged). But the mind of a good person, like a jar made of gold, can be fused though it may have been broken into a hundred pieces.
3499) A golden bangle, and an anklet and a city, though. broken (smashed), can be repaired (fused, reunited). But love once broken (estranged) cannot be reunited (repaired) like a genuine (noble) pearl.
349*10) Oh dark-complexioned girl, no person is ever seen who is able to reunite love which has been broken (alienated) (i.e. such a person is yet to be born). The fragments of a baked earthen pot cannot be rejoined with one another.

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404
:
VAJJALAGGAM
[364*1
37. The Section on Haughtiness 364*1) Blades of grass between your teeth and a worthless pot round your neck : it is so nice in your case! Oh you, who have been deceived by your jealous anger and vanity, who ever taught you to indulge in jealous anger (and haughtiness)? .
364*2) The high-spirited (proud) lady made such a display of her jealous anger, that her consort confined himself to merely asking her about her safety and well-being (and could not proceed further in free and informal conversation).
38. The Section on the Traveller
373*1) In the rainy season, the first shower of rain striking the bodies of travellers heated by the fire of separation, produces a crackling sound (similar to that produced when a damp thing is thrown into fire).
39. The Section on Separation 389*1) = Gathā No. 389.
389*2) Oh charming lady, the camel in the form of my mind, having tasted the lovely flavour of the mouthfuls of the tender sprouts of the tree in the form of amorous dalliance with you, avoids (recoils from) even a mouthful of grapes.
38943) Oh lotus-eyed damsel, please cool my body, burnt by the scorching flames of the fire of separation, with the water of the great river in the form of your pudendum.
389*4) The two creeper-like (slender) arms (of the beautiful lady), stretched out in order to stop (9f6840) the dear consort and resting on the door.frame at the entrance of the bed-chamber and causing by their graceful movements her expansive and bulky breasts to vibrate (i. e. agitating the breasts), appear very beautiful (indeed).
389*5) Now it advances, then it retreats; going to its place it quickly turns back-the separation from the dear consort, like a horse without reins, does not remain steady in the heart (i, c.

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-412*3]
40. SECTION ON CUPID
405
does not allow the person in separation any rest or peace in his or her mind).
389*6) The limbs of the body when at the mercy of Cupid (or when under the power of Cupid), do not blaze visibly, do not Tadiate heat, do not simmer (sizzle) (audibly), nor do they give out any curls of smoke, but all the same they are consumed (by the torment of love).
389*7) Oh night, you grow during the period of separation and you contract during the period of union--you are (very) wicked (indeed). Oh good one, you too are a woman and yet you do not understand the sufferings (of a woman like myself).
40. The Section on Cupid 397*1) Oh mother, what then shall I do about the God of love (Cupid), whose body has been vanquished (destroyed) (by Siva)? He burns the already burnt bodies of lovers, like the baked powder of conchs, without giving rise to smoke.
397*2) Oh friend, Cupid, burnt by the fire arising from the surface of the mass of flowers (?), was not, methinks, extinguished, and hence he continues to burn me.
42. The Section on Love for the Dear Consort
412*1) All the emotional moods, all the (love-inspiring) glances and all the mental states dilated upon by Bharata-all these are made to dance, though not dancing by themselves, when the dear consort is seen suddenly.
412*2) Where has he gone-he, highly esteemed by the good; he, the ocean of beautiful utterances (remarks); he, the extinguisher of the fire of love; he, who dries up my mind ?
412*3) That month and that day and that night must be (said to be) endowed with all auspicious characteristics and that muhūrta (period of time) must be (said to be) nectar itself, under which the dear consort will be seen (by me) quickly (without loss of time, at once).

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406
VAJJĀLAGGAM
[412*4
412*4) = Gātha No. 785.
412*5) That wonderful day will dawn, on which my dear consort caught in the cage of my arms will, during the course of amorous dalliance, ask (question) me about my sufferings during bis absence.
412*6) Know him to be really enamoured, who accepts (gladly) what is given (by the other party), who gives (to the other party) whatever is asked for, who (willingly) eats in the house of the other party) and entertains to dinner (the other party), who freely shares confidential secrets (with the other party) and who every now and then asks (the other party) (about his or her (confidential secrets).
43. The Section on the Female Messenger 421*1) Or rather, it is not your fault (you are not to blame).. It is the fault of the beauty which gives rise to sufferings (or which is doomed to suffering). The daughter of the mountain (i.e. Pārvati), fallen into a fit of jealousy as it were, does not relent even now.
421*2) To whom are to be recounted clearly the matters missions) spoiled by female messengers ? Or rather, it is wellknown in the world that gardens (orchards) infested with monkeys do not yield fruit.
44. The Section on the Love-sick Woman 438*1) She looks at the reflections of her eyes in the mirror the whole day and says : "Oh amiable one, you have been seen by both these eyes''.
438*2) Oh young man (boy), in your separation, even her sufferings underwent suffering (sorrow) and when you deserted her, even her tears wept and even her sighs sighed.
438*3) Oh young man (boy), I am no messenger (coming from her to plead on her behalf). This activity on my part is nor because you are dear to her. She is dying and yours will be the disgrace. Hence I am saying this as righteous advice.

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45. THE SECTION ON THE TRAVELLER
407
438*4) Oh amiable one, that dark-complexioned lady whose body has been dried up by her (continuous) sighs-let her be at once comforted by you, while yet her breaths do not stop (i. e. before she breathes her last).
438*5) Oh amiable one, where did you learn (acquire) the knowledge and practical skill (agility) of entering into the towns (bodies) of others, since you entered (captured) my heart the very first when I saw you and you saw me.
45. The Section on the Traveller
445*1) As the traveller continues to drink, with upraised eyes, the water (served to him by the maiden in charge of the way-side watering place), and lengthens out the process of drinking, with the fingers of his hands separated from one another, the water-serving maiden (on her part) makes the slender stream of water still more slender (in order to prolong the water-serving process).
445*2) Oh bold traveller, do not start (on the next stage of your) journey, in spite of your hearing the rumbling of fresh (new) rain-clouds and the shrieks of peacocks. You will die! What will you gain by continuing your journey?
445*3) In the rainy season, the traveller who was severely beaten (rudely shaken) by the (stormy) wind, was asking for shelter (asylum) and was shuddering with cold, moved to tears the mistress of the house, whose husband had gone out on a journey leaving her behind (in the house).
445*4) The traveller, on hearing the notes of the peacocks and the rumbling of the clouds, and on recollecting his remote residence, his wife with full swelling breasts and his native country, wept most bitterly.
445*5) Oh young man (boy), when you turned away (from her and left her), her limbs (i. e. neck and head) also turned to such an extent (in order to look at you), that the streams of tears appeared to be falling almost on the central part of her back.

Page #473

408 VAJJÁLAGGAM
1449*146. The Section on the Blessed (Lucky) Ones
449*1) Thus was this excellent group of stanzas composed by Lila,fond of Prākrit-the group of stanzas which is the cause of mutual recollection by young men and women and in which the words bounce (jump) like the galloping movement of horses. 47. The Section on Checking (or Curbing) of the Heart
454*1) Oh fickle heart, you are longing for that person though you are ignored (connived at) by him. Not gaining any foot-hold, you will bounce back from there like a ball dropped on a stone.
454*2) Oh foolish heart, in your fond (foolish) hope for union with that person (man), difficult to obtain, you will be carried far away (i. e, you will stray or go astray), just as a female deer is carried far away by a mirage.
454*3) If the eyes carry me away (after that man), let them do so. But, oh heart, how are you concerned here? (i. e. why do you allow yourself to be carried away ?) These eyes will climb up the (steep) bank, but on you will descend the blow of Cupid's fist (slap)!
454*4) Wipe your eyes, do not weep every day, give up your craze for him. Oh you foolish girl with deer-like eyes, how can any body sing the pañcama note after dying ?
454*5) Oh lotus-eyed girl, though warned (dissuaded) hundreds of times, why do you continue to yearn for that person? Even if a dagger may have been made out of gold, will it be wise to kill oneself with it?
48. The Section on the Virtuous Wife 462*1) A woman who is lazy in the matter of visiting other people's houses, who is completely biind (stone-blind) in the matter of looking at stranger men men other than her husband), and who is deaf in regard to what others talk-well, such a woman is the guardian Goddess (Deity) of the household and not merely the mistress of the house !

Page #474

--496*4] 49. THE SECTION ON THB VIRTUOUS WOMAN
409 462*2) Only today my dear consort has gone abroad on a journey, the unchaste woman-friend (procuress) is far away and Cupid is mocking (tormenting) me. A fire, though breaking out (on the ground) at one's feet, does sometimes climb upto the head.
49. The Section on the Virtuous Woman 471*1) Thrice blessed are noble-born (chaste) ladies, in whose case the poor bee in the form of Cupid (carnal desire) meets its death, the moment it enters the lotus-bud in the form of their mind.
471*2) Disgrace for one's family, deception of one's husband, loud noise of the drum of infamy (these are the dangers proceeding from a woman's stepping on the path of vice). Oh female messenger, for the sake of mustard-tiny happiness (pleasure), whoever will damn her soul (expose herself to ridicule or mockery) ?
50. The Section on Unchaste Women
496*1) They utter again and again the names of the persons with whom they have formed a relationship (of love); they ask their friends (about those persons). Such people are said to be in love.
496*2) The unchaste woman not having obtained satisfaction from amorous dalliance (says), on seeing a cart in the village : "Thrice blessed is the hub of the wheel in which the axle is always inserted (fixed) !"
496*3) The unchaste woman makes merry with boys in her childhood, with young men in her youth, with old men in her old age and with goblins (pišáca) when she is dead.
496*4) "Oh revered fire ! Pardon one crime of mine, namely that I made merry with my husband'-thus does the unchaste woman make amends for (literally : destroys) her sin, having made up her mind to follow her paramour in death.

Page #475

410
VAJJĀLAGGAM
[ 4965
496*5) As the young lady, engaged in attending to household chores, heard the noise of the birds that flew away suddenly from the bower which had been fixed up by her as the secret meeting place with her paramour, the various parts of her body felt distressed (drooped) (in nervous excitement).
496*6) The moment the lady, overpowered by new-born: (strong) passion, fastened on her hips the girdle fashioned out of the money belonging to (and given to her by) her paramour, her pudendum almost began to ooze (because of emotional excitem. ment).
496*7) The lady seized by new-born (strong) passion (forher paramour), and whose body began to perspire at the thrilling (pleasureable) touch of the ashes from that part of the cremationground where her paramour had been cremated, could not come to the end of the process of besmearing her body with the ashes.
496*8) In the midst of the very dense darkness, both the mother-in-law and her daughter-in-law were (secretly) enjoyed and released (by their respective paramours) (in a water-reservoir), and (as they began to swim their way back to the bank of the reservoir), their hands chanced to touch (or clash with) one another.
496*9) In the absence of betel-leaves, even Pippal-leaves are eaten; what harm is there, my friend (in doing so)? In a village where there are no stranger men to go to, eyen one's own husband is enjoyed !
496*10) That I, through fear of other people, did not talk to my paramour, when I met him accidentally on the street--thatvery fire of separation simmers (sizzles) even today in my heart.
496*11) He spoke to me with his eyes and I accepted it: (his proposal) with my heart (mind), The very moment the matter was endorsed (by our hearts), a whispering campaign started in the accursed village.
496*12) The moon, although sprinkling the beds of dayeblooming lotuses with the water in the form of moon-light, is.

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-532*2]
51. SECTION ON THE ASTROLOGER
411
extremely odious (to the day-lotuses). To whom does one, that is tarnished (with a black spot), become dear (or commend himself) ?
496*13) The mother-in-law knows only too well the daughter-in-law; the daughte-in-law (also) knows the doings of the mother-in-law. Let them have a happy time. Let not one bilvafruit be smashed by another.
496*14) Among all unchaste women, mine is the first mark: (place) (I stand next to none). My hand is raised up (to proclaim my pre-eminence in this respect). I seek the shelter of your feet. The divine river (Ganges) (herself) plays the part of love's.. messenger.
51. The Section on the Astrologer
507*1) Oh friend, how can I fail to touch [kiss : ( fisqu = FaguaTA )] with my head (the feet of) that astrologer (practiser of coitus), by whom was realised my suffering (pang) due to the nonoccurrence of the movement of Venus (also, the pang due to the non-occurrence of the discharge of the semen virile in my vagina, when my husband practised coitus on me)?
54. The Section on the Religious Mendicant
.
532*1) Oh religious mendicant, the joy (pleasure), which is. obtained by the phallus (image of God Siva) due to the placing of even one Dhattūra flower on it, is not obtained from the placing of even a hundred Kuravaka flowers (Hidden sense : the pleasure which the male organ derives from one single coitus with a Dhūrtā (bold, audacious woman), is not obtained by it even from a hundred Kuratas.]
532*2) Oh religious mendicant, religious merit is reported to be derived from charity, penance and pilgrimage to sacred places. But is there ever seen religious merit arising from the plucking of the foliage of young (tender) trees ?

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-412
[ 551*1
57. The Section on the Appeasement (Pacification) of the Young Damsel
551*1) People who have the power to conceal (suppress) all the voluntary and involuntary movements of the various parts of the body (which act as a clue to the working of the mind) cannot be weighed (i. e. the secret workings of their minds cannot be detected) by any body. But the moment they see another person, they weigh him with the balance of their heart.
58.
VAJJALAGGAM
The Section on the Instruction given by a Procuress (to a Novice Girl)
559*1) Liquefaction, horripilation, truthfulness in speech (or in the mouth), and a flashing, engaging glance-oh fair one, learn this skill again and again, without intermission (4).
559*2) The senior lady (procuress) tutors, with smiling words, young girls, such (actions) as touching the hand (of the patron), squeezing it, kissing it, pressnig it, and stroking (patting) it-actions which are the repertories of sweetness and charm ( मायंदणिहोण ? ).
59.
The Section on the Harlot
5781) May the harlot whose birth and origin (pedigree) are unknown, who is accessible to all and sundry (or is visited by all and sundry), who is squeezed (embraced) by many a gallant, whose business it is to quell (gratify) the passion (of patrons visiting her) and who is like God Siva (whose birth and origin is not known by any body), who is all-pervading, whose body is squeezed (clasped, embraced) by snakes and who was responsible for destroying (burning down:) Cupid, conduce to your happiness!
578*2) The heart of a harlot which is attacked by love (passion) to the bodies of all her patrons and which is not at all full of genuine love at its core, shows similarity with a Karavira flower which too has red colour in all its parts (petals) and which is not at all red in its innermost part.

Page #478

-641*1]
62. THE SECTION ON KRŞŅA
413
62. The Section on Krşņa
605*1 ) Kșşņa, though sustaining the weight of the entire universe, was considered by the bulky bosom of Rādhā to be as light as a Malati petal. Who is not made light (i.e.made to lose his dignity) by love ?
605*2 ) In her separation from Kịşņa, Rādhā, standing on. the bank (of the Yamunā), wept so bitterly and profusely that even today the water of the Yarunā fons d'ark on account of the col.. lyrium from her eyes.
64. The Section of Riddles 624*1 ) Why did the adult lady not say "live long" (to her husband) when he sneezed in the midst of the servants ? But she looses the mass of her braided hair-say, why ?
624*2) A lady, born in a noble family, who had delivered and given birth to a son and who was an expert in the art of amorous dalliance-though possessed of such virtues, she was not given quarter in his house by her husband--say why?
624*3 ) Oh you possessed of a thin (slender) belly, for whose sake are you carrying a beautiful city on your head ? For whose sake are you bearing with your ear the sin of killing Karna? For whose sake you are bearing with your hand a number of monkeys?
66. The Section on the Vernal Season
637*1) The Palāśa tree bearing a number of branches, wear.. ing the dress of red flowers and giving (presenting) an offering of flowers, drove away the cold, just as Rāvana residing in Lamkā, wearing a red robe (as a mendicant), and to whom the Puşpaka vimāna had been surrendered (by Kubera), abducted Sitā.
641*1 ) The mango tree puts forth its first, unique spray of blossom, as if it were a finger lifted up to proclaim: "Is there any. one other than I who is able to create peace (accord) and quarrel: among lovers plunged in long separation ?'

Page #479

414
VAJJĀLAGGAM
[641*2
641*2) The swarm of bees having pursued the path of the parrot whose body is sprinkled with the stream of mango-blossom juice trickling from the tip of its beak, (now) roams about rich in fragrance.
641*3) Surely the Palāśa tree (as it were) devours in the spring season the flesh of lovers in separation from one another, and not being satisfied with that it burns their whole bodies with baked lime-powder (as it were).
641*4) These Sobhāñjanas which produce happiness for those who are already happy and which produce sorrow for those who are already plunged in sorrow, contribute to the beauty of the spring season.
68. The Section on the Rainy Season 652*1) The sky which is accompanied by snake-like lightning flashes, which is beautified by the skull-white female cranes briskly moving about, and which gives rise to the thunder of clouds comparable to the loud peals of laughter, has assumed a frightful appearance. [Also, the sky has become god Siva himself, who is accompanied by lightning-like flashing snakes (coiled round his body),who is beautified with a garland of dangling skulls comparable in their whiteness to female cranes and who indulges in dloud peals of laughter comparable to the thunder of clouds.)

Page #480

VAJJALAGGAM
EXPLANATORY NOTES

Page #481

Page #482

NOTES
1) The compiler of the present anthology was a Jaina and so he pays homage to , i.e., Jina and to Śrutadevi, the presiding deity of Jaina canonical literature. The author explains the scope of the subhasitas collected in the present anthology as mifiga, connected with righteousness, worldly success and enjoyment of worldly happiness, three out of the goals of human life, the fourth viz. - liberation of the soul from worldly existence-being outside the purview of the anthology.
2) तत्तवन्ति - Laber reads तत्ततत्तिं. The commentary paraphrases this by (talk or gossip about or discourse on love), which raises the presumption that the original reading was ( सखवार्ताम् ) or तत्तवत्तिं (तत्त्ववृत्तिम्, where वृत्ति = वार्ता). The Gāthāsaptaśati (St. 2), reads. af is rendered by commentators on Hala by far. Weber (p. 72 of the 1870 Edn. of the Saptasatakam) says that in the Mss. the conjunct consonants and are not differentiated, so that could very well stand for a. The word ft occurs in Hala 51 and 276. The commentator Kulanathadeva (on Hala 276) says IFTE: 1 Weber equates af with. He translates: And yet they pretend to practise or play on the lyre in the form of the manuals (text-books) of love-how do they not feel abashed? Weber thinks that practising with or playing on the lyre means bestowing care or attention on something. That is how, according to Weber, the sense of चिन्ता may have developed out of तन्त्री. Weber of course is not sure about the correctness of his conjecture and says that there may be altogether a different word underlying
.
I
3) The author says that the present work is an anthology or collection of choice subhasitas (gāthās) composed by different poets and presented here according to a definite plan or system (af), viz. the topic-wise arrangement of the stanzas. The author gives the names of his work as वज्जालग्ग and जयवल्लभ. The term appears to be a general name which could be applied to any collection of stanzas arranged topically, fic name of this collection. The commentator
is the specisays in the
VL....27

Page #483

418
VAJJĀLAGGAM
introductory remarks that the author of this work was 79969 by name and that he was a Svetāmbara Jaina. The author appears: to have given his own name to his work. The work is, however, better known by the general name for than by the specific name 79954. See the Introduction for further discussion on the title 774998.
4) Here the author explains the meaning of the name 115T and also of the word . He does not, however, directly throw any light on the sense of the word 30. asetestet, according to the author, is a collection in which numerous gāthās bearing on different topics, having one single idea running through, are recited or presented. एकत्थे पत्थावे means एकार्थेषु प्रस्तावेषु (विषयेषु), on topics each of which has a single idea running through, or has unity of subject-matter. He explains got by qara. 9561 is the Prākrit equivalent of the Sanskrit 45471 (irom Vas to go or move) heat means way or path. So 9 means way, path, manner, series, succession, section or topic. Hemacandra. Deśīnāmamālā (VII. 32) mentions 78517 in the sense of afrit (section, chapa ter or topic). The 75110 is a collection of 75517s or groups of stanzas (95 in number) dealing with different topics. It appears that the word लग्ग is used here in the sense of राशि, समूह or कदम्ब (collection or aggregate). It is likely that the word stands for wa (from I to stick or cling) in Skt., though of course its use in this sense is not met with in literature. quam may therefore be taken to stand for व्रज्यालग्न i.e. व्रज्यासमूह a collection of
ons i.e. a collection in which different groups of stanzas dealing with different topics are arranged one after another. Viśvanātha (Sāhityadarpana, VI. 329) explains 7911 by Arida ifadet: i.e. grouping or aggregation of stanzas similar in their purport or dealing with the same topic. The commentator renders of 10 by 951104 (gāthā 3) and by fareira (gāthās 4 and 5). Some Mss. read E14 (gāthā 3 and 795). The commentator seems to have read वज्जालय or विडजालय, but that does not suit the metre. In gatha 794 we have the reading 7513g, rendered as age in the commentary. From the rendering TE134, it appears that the word 75517 was equated with 9t. TN (from v 96 to go, to move, to walk) means the same thing as सरणि, पद्धति or मार्ग. पद्या can very well be a semantic equivalent of 7771, (V 751= V95; FT + 91 = 96 + 971), but it is

Page #484

etc.
doubtful if it could be its phonetic equivalent, since an initial q is not changed to . In the Dhammapada, such groups of stanzas are called var gas. The Nitiśataka of Bhartṛhari is divided into a number of sections called Ts. The different topical groups in the कवीन्द्रवचनसमुच्चय, सुभाषितावली and सुभाषितरत्नकोश also are called व्रज्याs.
6) पउजमाणे may stand for पउज्जमाणे (= प्रयुज्यमाने, काव्ये) -
7) Construe : कव्वं सक्कयं असक्कयं पि हु ( होउ ) | ( तस्स) अथो सोयारसंगमवसेण
(4) पिसुण
( 9 )
घरणि
(8) The gāthā has a double sense applying to मुक्ताफल and काव्य The use of Śleṣa (paranomasia) is quite common in the VL. The five Is given at the end of the commentary on gathā 8, give us a list of 48 topics in the VL. Out of these 48 topics, two viz. No. 41 (f) and No. 47 () have no corresponding als in the vulgate. Three more, viz. No. 35 (), No. 43 (बालसंठवण ) and No. 44 ( बालसिक्वा) perhaps correspond respectively to No 47 ((हि ययसंवरण), No. 57 ( बालासंवरण) and No. 58 (कुट्टिणीसिक्खा), but that is not certain. The following 11 s appear in the ERK list with slightly varying names: गाहादार list
गाहादार list (21) मयण
( 23 ) हिययाली (26) सिहिण (32) विओय (42) दइयाणुराय
(11) छेय
(12) जंती
( 16 )
.(20) हरी
निमित्तिय
NOTES
Vulgate ( 5 ) दुज्जण
(48) सुघरिणी

(30) छइल
(55) जंतिय
( 51 ) जोइसिय
(62) कण्ह्
419
Vulgate (40) अणंग
(64) हियाली

(32) थण
( 39 ) ( 42 )
Thus out of the 48 s enlisted in the IR stanzas, 43 can be clearly identified with those in the vulgate. Two (viz.
No. 41 and 4 No. 47) have no correspondings in the valgate. Three (viz. # No. 35, No. 43 and offere No. 44) are doubtful in their identification. The remaining 47 ls in the vulgate are not at all mentioned in the ER stanzas. If the recension on which the ER stanzas are based contained only 48s and 700 stanzas as stated in the last stanza, it follows that the average length of each must have been about 15 stanzas. At present we have in the vulgate 95 ls and 788 stanzas (leaving out the five prologue stanzas and the two epilogue stanzas), the average length of each being about
विरह
पियाणुराय

Page #485

420
VAJJÄLAGGAM
8 stanzas. It is is therefore to be supposed that in the Ten recension, there must have been many more stanzas in a good many of its sections, than we have in the vulgate. It is also possible that many of the sections in the vulgate appeared in the R version compressed or combined into a single section. For example the six als (Nos. 66 to 71) may have appeared in the IT recension as only one dealing with all the six seasons of the year one after another. Similarly the two as (No. 15 and No.16 ) in the vulgate may have appeared as one single वज्जा by name सेवयवज्जा (No. 18) in the Tg version; No. 28 (8) and No. 82 (A) in the vulgate may have been combined into one f by name (No. 46) in the recension; and No. 38 (af) and No. 45 () in the vulgate may have been compressed into one वज्जा by name पंथियवज्जा (No. 45 ) in the गाहादार version. It is also possible that in the vulgate itself a good many Is at present appear as independent is, whereas formerly they were combined to form one single. For example (No. 11) afe (No. 12) and F (No. 74) could have originally been one single. Similarly (No. 13) and a (No. 14) could have originally formed only one 1; (No. 76), (No. 77) and THE (No. 78) could have originally formed one single . The same can be said about H (No. 80) and H (No. 81) and also about वडवाणल ( No. 88), रयणायर ( No. 89 ) and समुद्दाणिंदा (No. 90). But all this is mere guess-work and even that does not completely explain away the great disparity in the number of the s in the recension and the vulgate.
(10) अन्नन्नराय - Laber renders this by अन्योन्यराग in the chāyā. The correct rendering is अन्यान्यराग. See notes on stanza 567 (अन्नर्वैरायरसियं, where Laber reads अन्नन्नराय' and renders अन्योन्यराग in the chāyā). For the form a cf. (st. 366) and (st. 382). अहंतीहिं stands for अयतीमिः or अयान्तीभि: from इ or या, both meaning to go or to come. Cf. निदूषणा गुणवती रसभावपूर्णी सालंकृतिः श्रवण कोमलवर्णराजि: । सा मामकीन कवितेव मनोऽमिरामा रामा कदापि हृदयान्मम नापयाति ॥ ( Jagannātha, Bhāmi - nīvilāsa).
11 ) Ms. Breads दविणं विव हीणपुण्णेहिं.
(12) सरूवा is used in the sense of सुरूवा. गाहिज्जती = ( 1 ) गाइज्जती = माना in the case of गाथा and ( 2 ) गाद्यमाना in the case of वरकामिनी.

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NOTES
421
In the former case we have an example of the aspiration of the vowel इ.Cf. Skt. आकारयति = Pkt. हकारेइ = Marathi हाकारणे.
(13) बालाण is explained by the commentator as बालानां छोडशाब्दानाम् i.e. young women. It is better to understand 413th in the sense of children and H GTI in the sense of lisping utterances. In gāthā 576, however, m eta is used in connection with a harlot, in the sense of indistinct but sweet utterances.
(14) HEESTE, for 356 see note on gāthā, 270. (15) Tak, cf. far in gātha 16.
ģ99$ar mills—The commentator is silent on the meaning of this phrase. The sense is perhaps 'to torture or harass'.
(16) Laber reads Jaeggie 69. In gåthā 534, azt is used to represent af in Sanskrit. Cultured, refined, urban people do not eat pieces of sugarcane, but drink the juice extracted from them.
(17) Cf. 815 (Weber 1881), av faz at get = ari At fequca i.e. चिय is भग्नक्रम.
19) facite = fant = fakataa (faraT + 34 as possessive suffix); or Face may be taken to stand for Farge (farza). BYTĚ = 34771ů = 37711. DNM 1.54 records this word in the sense of 340174. Faiq shallow, 347719 very deep, unfathomable. The word 416 ( = 1) is found used in the sense of a (bottom) in gātha 456.
20) पडिवक्ख = (1) प्रतिबक्षः in the case of काव्य and (2) प्रतिपक्षम् opponent in the surata-se ngara i.e. the male partner in coitus. The commentator explains the word as Ageritat. Tia =(1) TAFAH (TA: 34747 749) full of emotional appeal, and (2) Ta, producing a tinkling sound. 94 =(1) footstep (2) word. . 22) 21 (1) way, path (2) literary style such as datari, ushi etc. a (1) aperture, breach (2) a kind of alliteration called SHQ9th (zah al
F EET Asia ArxeHAHA --Agzaa901 X.3). 1974 (1) stolen property (2) sense, idea. Pelet completes the poem or job undertaken by him.
23) Ferhat (1) careful about correct and incorrect words .e., careful in using correct words and avoiding incorrect words. (2) nervous about sounds big and small. Cf. the gatea: Are निक्षिपते पदानि परितः शब्दं समुद्वीक्षते, नानाथाहरणं च कांक्षति, मुदाऽलंकारमाकर्षति। आदत्ते सकल सुवर्णनिचयं धत्ते रसान्तर्गत दोषान्वेषणतत्परी विजयते चोरोपमः सत्कविः ॥

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VAJJĀLAGGAM
24) सद्दपलोट्ट, the commentator paraphrases this by शब्दप्रवर्तमानम् but does not explain the sense. Perhaps पलोट्ट stands for पउट्ट (= प्रवृत्त), so that सद्दपलोह is equal to शब्दप्रवृत्तम् i.e., शब्दैः प्रवृत्तम् or शब्दैः प्रवर्तमानम् brought to expression with words i.e. expressed in apt words. Cf. gāthā 28 देसियसद्दपलोट्ट and gātha 319 पलोट्टत(= पउदृत = प्रवर्तमान). छदे कन्वं poetry cast in metrical form, छंदे कलतं a wife obedient to the will of her consort. I
25) Cf. किं कवेस्तेन काव्येन काण्डेन च धनुष्मतः। परस्य हृदये लग्न न घूर्णयति यच्छिरः॥ ___28) अत्थ को stands for अत्थक्कतो or अत्थक्किओ, अतिष्ठन् or अस्थितः, not pausing at the proper place called यति (casura). देसविहूणो devoid of the sense of appropriate place and time. देसविहूणोऽणुणासिओ, the. elision of an initial 34 after a final & Or 37 is extremely rare in Prakrit [HS VIII.1.7 एदेतो: स्वरे (परे सन्धिर्न भवति)] Cf.gātha 780 रणरणओऽणिद्दा = रणरणओ अणिदा. विराओ = विरागः = रागविरुद्धः राग musical melody..
28) देसियसद्दपलोटुं = देशीय (देश्य) शब्दप्रवृत्तम् marked by the use of provincial (regional) words. See note on gāthā 24.
29) High praise conferred on Prakrit poetry. cf. कपूरमञ्जरी I.7: फरसा सक्कयबंधा पाइयबंधो उ होई सुउमारो। पुरिसमहिलाण जेत्तियमिहंतरं तेत्तियमिमाणं ।। Also बालेरामायण I.11: गिर: श्रव्या भव्याः प्रकृतिमधुराः प्राकृतधुरा:।।
31) ताह = तेषाम् = तेभ्य:- This is an Apabhramsa trait. Cf. HS. VIII.4.339. पढिऊण = पढिङ, absolutive form used in the sense of the infinitive. Cf. जंपिऊण (St. 272), दाऊण, हरिऊण (St. 677).
32) याणिमो is a plural form and does not fit in with the singular form H. But such is the usage in Prākrit.
34) = Hala 250, where the reading is विम्पिs for मंगुर्ल. 35) = Hala 319, where the reading is मुहाहि for मुहाउ.
39) एह (quarters 1 and 3) = एसा. Shortening of a long vowel and change of स् to ह are Apabhramsa traits. Cf. HS. VIII.4.329 and-VIII.4.362.
__43) Cf. भामिनीविलास (I 52): स्थितिं नो रे दध्या: क्षणमपि मदान्धेक्षण सखे, गजश्रेणीनाथ त्वमिह जटिलायां वनभुवि। असौ कुम्भिभ्रान्त्या खरनखरविद्रावितमहागुरुग्रावग्रामः स्वपिति गिरिगर्भ हरिपतिः । ___45) नवरि = केवलम्.
46) पत्थररेह व्व समा-This is a clumsy expreseion used in the sense of पत्थररेहाइ समा (प्रस्तररेखया समा). We should expect न अन्नहा हुति for न अन्नहा होइ, the subject being सुयणा (plural). The commentator understands dat afayfa: (their undertaking) as the subject of ais.

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48) The stanza refers to a belief that the sandal-tree does not bear any fruit. We should expect afth or see instead of कोयस्स.
50) agen (=T144 57) put on the pale. Laber follows the reading सूलाहिनु व्व (=शूलाभिन्न इव) broken or pierced by a pale.
The Nominative singular ending in 3 is an Apabhraṁsa trait. Cf. HS. VIII.7.331. The epithets arrita and afaa hold good in the case of a Tati or Tefta person, whọ hangs down from the pale in a lifeless and limp manner. But it is difficult to see how they can go with either a c or an af77a5cft person. The adjective विषमदृष्टिदुष्प्रेक्ष्य holds good in the case of all the three. विषम (1) Cruel (2) dreadful, terrible. It is possible to explain great in the case of the , as being equal to afaa, too shrewd to be deceived by anybody. We have here a double comparison, the color being compared with an impaled person and with a person who has risen to prosperity suddenly.
51) दुम्मुह (1) = दुर्मुख having an evil face, or = द्विमुख having a double face i.e., double-tongued or double-mouthed, in the case of the ans (Cf. Frescita in St. 57), and (2) = fage having two sharp edges, one at each end, in the case of the nail-cutter. Hozitare (1) crooked or narrow in his mind (#2), with the CT (2) narrow or tapering in the middle, in the case of the nail cutter. Bateze = आवलित pressed or squeezed, cf. आवळणे in Marathi अत्थिखंडणसमत्थो = (1) fa que FETE; (2) fagusah : ( = GUTETUTEHET:, fa = 474 wealth); (3) sha*: in the case of the co; (4) 374 queadas: in the case of the nail-cutter. EHÀ710---(1) creating estrangement between friends intimate like the finger-nail and the flesh out of which it grows, in the case of the clan (2) separating the finger-nail from the flesh in which it is embedded and out of which it grows in the case of the nail-cutter. Hosilapat can also be explained as bending down at the waist for making a false show of modesty, in the case of the Co; and in the case of the nail-cutter it can be equated with #grasforn (=# 053 = Harapa). A means narrow or tapering. Cf. FATTAH 1.39 2.a ar gafaremet.
52) Cf. ahal anfer any other foreca gra1 Tart gedat tota AERHafta 11 Nitiśataka 8.

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53) fat (1) devoid of piety (2) discharged from a bow. The word is recorded in PLNM. 53, in the sense of a bow. It is to be traced to the Vedic word 491 a bow. TORTE (2) devoid of virtue (2) disc harged from the bow-string. Erat (1) (= लोभाभिभूत or संभूतलोभ) over-powered by greed (2) (= लोहसंभूत) made of steel. grofagan (1) removed or deposed from the place he was occupying so far (2) discharged by the archer under a particular posture or attitude of the body such as आले ढ, प्रत्याल ढ, वैशाख etc.
54) Ethe-An Apabhram a trait. See HS. VIII.4.388 arifa 89827 : 1 Artes = HET i.e. 97479HTET. It might also be equated with HEETH or ATE 97. 98 ATR in such a way as to make it seem plausible.
55) Hart used here in the sense of pro (but). In gāthā 44, it is used in the sense of only (ash). In gāthā 64, et is used in the sense of save or except. Hemacandra (H$. VIII.2.188) however records it only in the sense of आनन्तर्य.
56) farsen (1) (Fan + 3 + i) possessed of a fickle, unsteady mind (2) (faz +5+ i) spotted,dappled with spots,in the case of the STUTA. See gāthā 720. The commentator's explanation of fast as 371 ly ti and it is far from satisfactory. For ñ as a Taddhita suffix cf. 967 (St. 103), 9710 (St. 226, 291, 537), The Eco, 49, reg gras, ytresat, far tot; Sanskrit E-, 93-95cm, 30-gotes, qy-TY, 44-28%, श्याम-श्यामल etc. V परिसक to move about, from the Sanskrit root ष्वस्क् to go or move. Cf. St. 181.
58) imaglu (devoid of noble birth) gives a good sense in the case of co. But in the case of PTACT one would naturally expect that they are born in noble families of Vyantara snakessnake-gods living in the Pātāla according to Jainism. The sense "born as a result of cross-breeding and devoid of noble birth and hence very virulent or dangerous"(suggested by Prof. N.A. Gore) appears to be rather strained. In place of Hop Muut it is better to adopt the reading utaatot (1) addicted to dissipation and debauchery, (2) possessed of expanded hoods), following Ms. H. consulted by Laber. The reading #TARTITU does not yield any good sense at all either with or with fansact. The commentator's rendering of #laster by faznu is wrong and rather supports the reading #12770. There is a between the first and the second

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quarters : 'असमत्थमेततंता-ण कुलविमुक्काण भोयहीणाणं । The इ in विंतर ( = व्यन्तर ) is due to Я, vocalisation of the consonant
59) We should expect एस चिय in place of एयं चिय.
60) The word is recorded in PLNM 109 in the sense of , dreadful. It is to be traced to the causal of the Vedic root भ्यसू (I.Ā.) to fear, √ भास ( = भ्यासयू) to frighten + उर (Taddhita suffix, HS.VIII.2.145) अब्भत्थणियं (1) अभ्यर्धनाम् request ( 2 ) अभ्रस्तनितम् thunder. जय (1) गत gone away (2) गज elephant.
425
61) = Hāla 688, where the reading is for . Cf. Hāla 690. For cf. st. 280 and 669.
62) The variants जेणं (for जेहिं) and जस्स (for जाण) found in MS. A and noted by Laber from MSS D and H are obviously to be preferred. If the plural forms af and I are to be retained, we shall have to read विंझे ( = विन्ध्यान् ) in place of विंझं ( = विन्ध्यम् ) in quarter 3. Words expressive of mountains like those expressive of lands and people are used in the plural. उब्भविया = ऊविता :, ऊर्ध्वकृताः • उन्भ = ऊर्ध्व (HS VIII. 2.59). Cf. उब्भेउ st. 463. समरा = शबरा:See HS. VIII.1.258.

64) नवरि is to be equated with न परम्. जइ नवरि = यदि न परम् if not however, save, except. = ata. HS. VIII.4.86 gives as a substitute for ✓. (Sanskrit) really means to cross a river or ocean and then by Lakṣaṇā, to be able to do something. 65) नवरि = केवलम् . There is tautology between एक्कं चिय ( = एकमेव and f(). Hemacandra (HS. VIII.2.188) says that and नवर are used promiscuously in the sense of केवल and आनन्तर्य, according to some authorities. निष्वहणं === मित्तणिव्वहणं ( मैत्र निर्वहणम् ) maintenance, retention or preservation of friendship. Ct. St. 793, where fagi is used in the sense "maintenance or preservation of the original colour, texture, gloss etc." The commen. tator seems to have read af at fafofest "by whom (mutual) unwavering and intimate affection has been demonstrated.'
66) पडिवन्नं = प्रतिपन्नं, स्वीकृतम्, अभ्युपगतम् - that which has been accepted or undertaken i.e. friendship, cf. st. 71, and 75 g maintenance of(the accepted relation of)friendship. 67) मित्तं = मैत्रम् friendship. अहियाएइ, subject पयतोयं. आवइ = आपदि in calamity. आवयाए > आपदायाम् > आवयाइ > आवह. It is also possible that was obtained by direct phonetic reduction from the

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Sanskrit form 34. 37Tag = ada rises up in the form of an eddy or vortex (3798), i.e., overflows and consumes itself in fire. Laber, following the commentator, gives the chāyā as follows: 319 3714a T . Here Te is equated with 3441fe and 311935 with 37797h (ra). It rises in case of eddying up (zat). But if the statement in the stanza is taken to mean that the water in the milk comes up first, when boiling milk begins to overflow the sides of the containing vessel, that is not correct. The whole of the milk-water mixture comes up and not the aquatic part alone; and what throws itself into the fire is not water alone, but both water and milk. Cf. the Sanskrit Subhāşita : SIROTCHATEA4 fg TIT: grasfeer: IR तापमवेक्ष्य तेन पयसा स्वात्मा कशानौ हुत: (consumed itself in fire i.e. became evaporated) गन्तं पावकमुन्मनस्तदभवदृष्टवा त मित्रापर्द युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी॥ Perhaps we have to understand आवट्टए (आवर्तते)in the sense of “becomes evaporated" (cf. Marathi 3720, 371597 GTü) and fi in the sense of fh. In that case the sense of the stanza would be as follows :Afriend is like water mixed with milk (पयतोयं = पयमीसियं art). What is the use of that friend who is not like that? He grows in volume and bulk (i.e. swells with joy) on meeting his friend (just as water swells in its volume and bulk when mixed with milk) and under calamity he consumes himself first (just as when milk-water mixture is heated to boiling point, the water consumes itself first by being evaporated).
68) = Hāla 217. Here fat stands for f#77. For forea see st. 154 and for 341 A TSER see st. 582. Fauf depofih in adver sity, at any time or in any place, or in dangerous times and places (arta 19 = 54HYT TCS). The commentator Gangādhara on Hala 217 says : yes faute
, care utaFETHI 91594-Weber 1870, p. 148, understands 9139334 as standing for atto ( +81137, with 35 and 34 added 1970-a crane. According to him, a crane painted in a picture is steady or motionless and unchanging, though in actual life it is unsteady and changeful. In the 1881 Edition, p. 80, he compares it with the Marathi words 41631, ates, algd a doll, puppet, stuffed figure; effigy of a man, woman or child, made of cloth, wood, clay, stone etc. He surmises that the word al is to be derived from an + Je possessed of arms, (i.e. a doll or puppet), with elision of

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69) AT = THAIL , from 27 (also 937) (995, eta, 1977. धोयइ) to wash, (Skt. धौ-धावति to wash). धाविजमाण and धोइज्जमाण should be the normal present passive participial forms. &777117 is a peculiar form. From the radix 1 (ata), the passive base would be 527.. The present passive participle Elzatu, could be easily transformed into TTTT, with the elision of y. The form yodid is used in this very sense in gāthā 112.
70) fat stands for 3 which is mentioned by Hemacandra (HS. VIII.2.217) as an expletive; or fe may be equated with Taleh (f9 -f9f51). GifH = 2a Fala. In gātbā 87 fe is clearly used as an: expletive. वसहेण सम वोलाविओ अप्पा-the use of समं is not happy. वसहेण atstraat 34c91 = Hilfha: (enfataifaa:) (afea:) SITAT God Siva has himself transported or carried about by the bull.
72) 91970jë = are: or 9694er, the neuter gender being used for the masculine according to HS. VIII.1.34 : 90101: laar!
73) HŪ = HOU = Hrit. See HS. III.2.207 HÙ PRI The moon and the full-moon night beautify each other that is quite uiue. But how does the general proposition stated in the seccrd half of the stanza follow? Does the author mean that the moon and the full-moon night are each other's friends, the happiness of each of whom depends on that of the other ? But a hat about 5:6:? The moon and the full moon night may be said to be HUE. But the author has not said anything to show that they are: #:. The reasoning is not convincing.
75) झिजइ, वड्ढइ-supply सायरो as subject. For झीणम्मि and वड्ढंतयम्मि we must supply ससिम्मि as the विशेष्य. सक्सेिसं (greatly, considerably, more than ever) must be connected with both fests and qEGS.. But = 19 or that. HS. VIII 4,100 mentions 5557 as a substitute for Tv It is to be traced to the Vedic root 5, to look, seem, appear.
76) We must supply fH (#7+ ) as substantive agreeing with qiqi = ( h, accepted, formed). yoafo,enter = garany former relation,connection or association, or predestination (garanno according to the commentator). Cf. F4115974 used in Marathi.
77) TATAL = 311TATTA, cheers up, gladdens. Laber, following. the commentator, renders by 3473irat, which is not correct.

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79) For the idea in st. 77 and 79 cf. Mālati - Madhava VI. 12. व्यतिषजति पदार्थानान्तरः कोऽपि हेतुर्न खलु बहिरुपाधीन् प्रीतयः संश्रयन्ते । विकसति हि पतङ्गस्योदये पुण्डरीक द्रवति च हिमरश्माबुद्गते चन्द्रकान्तः॥
80) The reading जए (= जगति), noted by Laber from Ms A consulted by him, has been adopted in favour of जत्थ (= यत्र) followed by the commentator and by Laber also. Cf. Weber (1881), st. 753: कत्तो कमलाण रई कत्तो कुमुयाण सीअलो चंदो । तह सज्जणाण हो ण चलई दूरहिआणं पि।।
81) मम्मभेयं = मर्मभेदकम्, चालिज्जत--Laber renders this by चाल्यमानम् in the chāyā. We should expect बोल्लिजतं (= उच्यमानम् ). Cf. gāthā 148, where the धात्वादेश बोल: is used. Hemacandra (HS. VIII. 4.2) does not
mention चाल amongst the धात्वादेशs for कथ्. चालिज्जतं = चाल्यमानम् being activated, being set into motion, being given out or discharge ed from the mouth, being uttered. The Commentator's rendering of दूमेइ by दूयते is not correct. It ought to be दुनोति or दूनयति. The धात्वादेश दूम (HS.VIII 4.23) is to be traced to/ दुर्मनाय् in Sanskrit (W. 1870, p.76).
84) अलिय = अलीक, the long ई being shortened according to HS VIII, 1.101 पानीयादिष्वित् । तवधम्मणियममइए-The Taddhita suffix मइअ (= मय) is added here in the sense of प्राचुर्य, or only as a possessive suffix (मत्वर्थ). We may take तव, धम्म and णियम as three separate items or तव and धम्मणियम as two items.
86) Cf. Mrcchakatika IX-7: किं कुलेनोपदिष्टेन शीलमेवात्र कारणम् । भवन्ति सुतरां स्फीता: सुक्षेत्रे कण्टकिद्रुमाः ।। Lotuses though growing in mud are not soiled or tainted by it,i.e.,even though they are born in dirty mud, they are spotless pure, beautiful and welcome to everybody. They are lovely and loveable. So greatness does not depend on high .pedigree or noble extraction.
87) नमिरो= नमनशील:. The कृत् suffix इर is added to roots in the sense of शील etc. according to HS. VIII. 2.145 : शीलाधर्थस्येरः । तिम तेसु = त्रिषु तेषु = त्रिमिः तै:, the Locative case being used for the Instrumental according to HS. VIII. 3.135 दितीयातृतीययो: सप्तमी ।
88) नवरि (= न परम् ) =न केवलम् Usually नवरि is used in the sense of केवलम्. But here it has the sense न केवलम्.
89) वंचण Missing (= वर्जन). Cf. gatha 9, where परकलत्तवंचणयं means परकलत्रवर्जनम्.

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90), moral taint. In gatha 203 is used in the sense of humiliation. A = भव्यात्मन् or भाग्यवत्. राढा is found used in the Karpūramañjarī in the sense of lustre, splendour, opulence. is a possessive Taddhita Suffix (see HS. VIII. 2-159). So.
means lustrous, illustrious, those who are destined to be great or eminent. संपडइ = संपतति = संपद्यते ..
91) Laber notes the reading अमुणंता (for अमुयंता ) from Ms A. consulted by him, which also yields a good sense: not knowing themselves i.e. not knowing their limitations and capacities. i not abandoning or dedicating themselves to their undertakings. दुग्गर्म-दुक्करं would have been a better wording than दुग्गमं परभुहपलोइय . = परमुखप्रलोकिन् or परमुखावलोकिन् .
NOTES
92) The reading fa noted by Laber from the MSS.C and E consulted by him has been adopted in the text in prefernce to कहिं पि followed by Laber. कहिं पि would be equal to कुत्रापि and not कथमपि. The Commentator too seems to have read कहं पि.
93 ) ताहं = तेषाम् = तेभ्यः. See note on gāthā 31.
94) रन्नं—Thus the MSS. We should expect रण्णं from अरण्यम्, with elision of initial according to HS. VIII 1.66. fa though he may on the point of dying; though death may be the only other alternative to the sacrifice of self-respect;even though he may have to risk his life while preserving his honour.
95) Weber 752, where the reading is धरणियले for भुवणयले .. माणुन्नय eminent or great because of self-respect. समध्यंति = समाध्यन्ते are finished i.e. perish or die. Cf. Nitiśataka, I. 33: angi वृत्तिर्मनखिनः । मूर्ध्नि वा सर्वलोकस्य विशीर्येत वनेऽथवा ॥
=
96) ag charming, beautiful. This word is used in gāthā 421 also. The commentator renders it by fanfe at stanza 96 and by fata at stanza 421. DNM VII. 96 records this word in two senses viz. मृदु ( = कोमल) and विलासिन् (a libertine, rake or sensualist). Weber discusses this word in his notes on gatha 599 of t (p. 289, W 1881). He renders it by 'charming, lovely'. Gangadhara paraphrases it by and says that it is a desi word. According to Weber the original form was perhaps वल्लहल (वल्लह वल्लभ, with the Taddhita suffix ल added स्वार्थे as in the case of पीमल, , fas etc.), a being later on changed to a. The word is recorded in Sanskrit dictionaries in the sense of a rake or libertine (an
=

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Air, Fittaa). In Marathi the word appears in the form desto, dear, tenderly loved, darling; also as a term of endearment for a husband, wife, mistress etc. Molesworth (p. 772) equates de with ea. For gāthās 96, 98 and 99 cf. Nitiśataka 5: gatit ca: Firat वा शिवो वा, एक मित्र भूपतिर्वा यतिर्वा । एको वासः पत्तने वा वने वा, एका भार्या सुन्दरी वा at 01
97) drar = afat: oppressed, overpowered, afflicted. HŚ. VIII.4.143 gives do as a para for fan. The commentator connects it correctly with t, which means to push, press, oppress. It is possible that/ पेल्ल is connected with /पील (DV पोड), so that dige may stand for virs=ylfta. SS10 = dostaat, having cut, uprooted or pulled out.
98) Atag = 798. It is possible that og stands for sale, so that 4092=67793. Cf. faisagil, st. 129.
99) E = Y5 (subject it understood). It is possible that भुंजई stands for भुज्जइ ( = भुज्यते) (passive voice), the subject being धीरेण or ekið
100) AJUTUT without sacrificing one's self-respect or honour. 101) qafen = sfagfar: or afafan:. See note on afat, st. 97.
102) = Hāla 214, where the reading is BFTATA A in place of 34a fa. 37:= 3477774 or starfaitem. The Präkrit form is the present active participle from the denominative verb 34793 which means to set, from the noun 371—the setting or disappearance of the Sun in the evening. gifà flash, shoot or spread upwards, Forsee HS. VIII. 2:59. We also get the forms JEZ and उभं.
103) 49551 = to betake or apply oneself to, to undertake, to set about in right earnest.
104) SETI = FIUTI:, usually used in the sense of clouds, but here in the sense of oceans. Cf. ekET = LITUR used in st. 118 in the sense of ocean. 919 Rf gera so long as they are not compared with men of fortitude and determination. The idea is that men of fortitude and determination are far more large-hearted, serene. minded and noble-spirited than the sky, the ocean and the great mountains. vg also means to weigh or balance, that is to challenge. Cf.Meghadūta 20,3974:Ari 57 gopi afas: 7erfa cara i, asochfe ato 1: 7 340p Thin I

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105) The second quarter i Eife 74045 is hypermetric with 19 mātrās instead of the usual 18. FERT = . DNM III. 27. records fest in the sense of festa 37 i.e.se. HS. VIII.4.282 gives fa as a Ta1a5 for y2 HS VIII.2.138 records fee and get in the sense of eqe. Laber reads argfesait. The correct reading is obviously वाहलियाउ or वाहलिया य. The commentator seems to have read arge 4. argfesat a stream or rivulet. Cf. st. 259. Cf. Marathi Sta. The reading a great can be justified by supposing that 24 has been changed into * (Falco).
106) The exact sense of the six expressions tafey, apa, faara, घडंत, विघडंत and संघडिज्जत is not clear. These six expressions are ob. viously to be construed as adjectives qualifying समारद्धं (कज्ज). It appears that the expressions संघडिय and संघडिज्जत, घडिय and घडत and daß, and masa form three pairs, in each of which the first expression conveys that the action (संघटन, घटन or विघटन) is already accomplished and the second expression conveys that the action is in the process of being accomplished. For fagia cf. st. 103 faecatito. The rendering of jaght as planning and of 9277 as starting is only conjectural and tentative. V 397674 = V 37967 to throw away, give up, disregard, set at naught.
107) The commentator's remark that the moon is granteazaTi is rather intriguing.
108) It is not clear why fate should turn its face away, if it really wants to nod its head in approbation or admiration. Perhaps the idea is that fate feels itself humiliated or defeated in its efforts to make the enterprising persons to give up their endeavour On tinding that the enterprising persons are not deterred, but that they actually perform the most daring and difficult deeds, fate takes that as a humiliation and turns its face away in anger. But this is only a temporary, momentary reaction. It nods its head in admiration all the same in a sporting spirit. Or we may suppose that although in the beginning fate may have turned its face away and may have been adverse and unfavourable still later on it admires the undaunted, indomitable spirit of the enterprising persons and nods its head in appreciation.
109) 74746 (also 48T) to tremble or shudder. See st. 136 and 235. Cf.Marathi TRUDNM V.27 records are in the sense

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of fiyat fark fage (Hurgas, HATT). C reads f . In st. 753 the form foto is used. 37AHTqE14 etc. SAT 329914: 348# HIER 3, era present part : 1 or 3478 fah ZART TO HIEĦ, da SOU 2 : 1 The commentator equates the Genitive si tut with the Ablative (1727:).. It would be better to take the Genitive as standing for the Locative (Qafan Ant.Cf. HS.VIII. 3.134 mrac fadata: 1 Or we may take it to be Genitive Absolute construction used in the sense of the Locative Absolute construction.
110) got = lofty peak. This is a case of the nominal use of an adjective, called in Sanskrit 119947 fait. Fate is afraid of its impending defeat at the hands of men of fortitude and determination and so it tries the preserve the balance of their minds or to steady up their minds. The reasoning is not quite convincing. That fate should be frightened at the prospect of its impending defeat is understandable. But it is not clear why fate should preserve or maintain the balance of their minds and steady them up. Fate preserves the balance of its own mind when it finds its bent upon achieving a difficult task.
111) $= or so that. 3 = gia, duplication of 1 accordingto HS, VIII-4.230 Tatatati farasti
112) HAFIRITE is locative singular ( = Hasil
Perai, tafar), and not Instrumental singular as Laber, following the commentator, understands in the Chāyā. The word appears in the form HEAT in st. 156, 233 and 745. godina = 459417. The root yoq is formed from the Sanskrit root according to HS. VIII.4.242: 77 at SHTO 54: 4974 a Sehi 1 göqz, groteina; goal UTSETT etc. In Sanskrit the root appears also in the form धौ-धावति, causal धावयति. The Prakrit root is धुव to wash or cleanse. फिटिहिइ, फिट्ट is given as a धात्वादेश for /भ्रंश् at HŚ. VIII-4.177. 7 Pfefès= a aegla, arcufà, a sirgeetà.
113) a AH = a marcha is not achieved or secured i.e. eludes their grasp and recedes from them.fakšni should rather be connected with first and not fulH, as the commentator seems to think.
114) = Hāla 282. 2114 = 4977, 377 being changed to t according to H$. VIII.1.172 : 3191912 i Cf. tisina V.12: Hapa नम्रास्तरवः फलागमैनवाम्बुभिर्दूरविलम्बिनो धनाः । अनुद्धता: स. पुरुषाः समृद्धिमिः स्वभाव एवैष परोपकारिणाम्॥

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115) Cf. tyäz I.20 : 749 ÁTNAETH CART 9 I ITÀST: STRAH: संस्काराः प्राक्तना इव ॥
116) Supply the word 43 after fratre 4. For the last quarter, cf. the last quarter of st. 150. O P 77 43577 (1) What is there in this world that is not obtained by fame ? (2) Is not fame enough? That is to say, fame, glory, reputation is the highest reward in this world. There is no higher desideratum than same.
117) (=98.97814 = 549814 = 479677.
118) खीरहरे may be equated with क्षीरगृहे or क्षीरधरे. For क्षीरधर in the sense of ocean cf. the use of the word Foet in st. 104. Cf. also the commonly used words like sofa, que, anfaa, aiffe, qvidetc.
119) The commentator's explanation shows that he had before him the reading F491951", which is also supported by the Ms. C. The reading 919517 adopted by Laber is metrically faulty. It is also possible that विवावडाण stands for वियावडाण (= व्यापृतानाम् with anaptyxis (EPS) of out and with change of I into , the being changed into under the influence of the cerebral vowel (HS VIII.1.206). The form 9198 occurs in st. 397.
121) Fra San = Men Trent abiding by the rules or norms of conduct or commands of the Sastras. Laber's paraphrase FRITZ, which he gives following the commentator, is not satisfactory as it does not make good sense. It is really an active voice form. The commentator takes it to be a passive voice form in the sense of 744a.
122) PIGE The exact Sanskrit equivalent of this word in this and the following three gāthās is really पराग्भूते and not पराखे as supposed by the commentator, cf, wifHalfdata 1: Trapraudesta for trai
123) q at a FATE = bepaalT: (9989:) 7 7 wafal His efforts are not crowned with success or his undertakings are not completed, विहति - विघटन्ते are estranged from him.
1:24) Laber reads F1 F1 GIO $af etc. following the Mss. But it is obvious that we have to read 270 following Ms. I.Similarly we have to amend हत्थे गहिऊण or हत्थे गहिऊण-(The commentator
VL....28

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VAJJĀLAGGAM
also seems to have read हत्थे = हस्तेन). In the latter case the userof हत्थे for हस्तेन would be an Apabhramsa trait, (see HS VII.4.3.33). सडत्ति = तटदिति or टदिति or त्रटिति, onomatopoeic expression (अव्यतानुकरण).Cf Marathi तटकन् or ताडकन्. Cf. ढसत्ति in st. 358.
126) The commentator explains विहिणा by पुराकृतकर्मणा. The three words देव, विधि and पूर्वकृतकर्म are really synonymous, cf. पूर्वजन्मकृतं कर्म तद् दैवमिति कथ्यते ।. For विधि in the sense of fate cf. प्रतिकूलतामुपगते हि विधौ । विफलत्वमेति बहुसाधनता। (शिशुपालवध IX.6): ct.also नमस्यामो देवान्नन हलविधारतेऽपि वशगा विधिर्वन्धः सोऽपि प्रतिनियतकर्मैकफलदः। फलं कर्मायत्तं किममरगणैः किं चः विधिना, नमस्तत् कर्मभ्यो विधिरपि न येभ्यः प्रभवति ।।, where a distinction is made between कर्म (i.e., पुराकृतकर्म) and विधि. See gathā 129, where we have to understand either that calcul and adori are used in apposition as synonyms, or that caut means "in consonance with one's destiny as determined by one's own previous acts (दइवेण = देवेन = देवानुसारेण)". So the subtle distinction between विधि, देव and कर्म seems to be that: विधि-Providence- is the director of the course of destiny which is: determined by one's previous actions. For the idea in the gatha compare भगवन्तौ जगन्नेत्रे सूर्याचन्द्रमसावपि । पश्य गच्छत एवारतं नियतिः केन लभ्यते ॥
127) =Gāthā 667, where we have पलियं for खलणं in the third quarter. खंडिओ is foiled or frustrated, disappointed, broken, struck down.
____128) उन्नय = उन्नया. Shortening of आ into t in the Nominative Plural of nouns ending in 34 is an Apabhramsa trait. See HŚ VIII. 4-330: स्यादौ दीर्घह्रस्वौ । तक्खण च्चेव = तत्क्षणमेव or तत्क्षणादेव । परिणामिय = परिणमित or परिणामित, changed, transformed, shaped or fashioned, willed and controlled. Laber reads परिणम्मिय, which is the same as परिणामिय, the duplication of being due to the shortening of it into ".
129) For the sense of the words विहिणा and दइवेण see note on stanza 126. नलाडललाट (HS VIII.1-257). वट्टी- पट्ट, . feminine gender for neuter in Sanskrit, according to HS VIII-1-35 (वेमाजल्याचाः स्त्रियाम् ). In Sanskrit we get the word पट्टिका, but not पट्टी.
- 130) भग्ग = भग्न shattered, rendered futile, neutralized. पयाव = प्रताप valour, morale, energy. enthusiasm.

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131) ज= यत्. The neuter gender is used for the masculine = जो = यः) according to the maxim सामान्ये नपुंसकम् । The same holds good in he case of the neuter form afoor used for the masculine a or दो (referring to हर and कण्ह). हरह = हरय. This is again an Apabhramsa trait. See HS VIII-4-338 ङसः सुहोस्सवः। The Genitive singular form according to this Sutra ought to be हरहो, but हो is changed into ह according to HS VI11.4.329 : स्वराणां स्वराः प्रायोऽपभ्रंशे. Ct. the commentator's remark on this stanza and on st. 755 : spil ग्रन्थः प्रायेणापभ्रंशभाषानुसारी। कण्ह is used here in the sense of विष्णु, of whom he is regarded as an incarnation.
132) भाए = भागे. भाग means allotted portion or lot, cf. पाणिनि 1-4.90: लक्षणेत्थंभूताख्यानभागवीप्सासु प्रतिपर्यनवः । महुमहे लच्छी = मधुमथने लक्ष्मीः | The Locative is used here in the sense of the Genitive (महुमहरस लच्छी).
133) धरिज्जसु Imperative second person singular, active voice, from -धर with the termination इज्जसु, according to HS VIII.3.175 अतः इज्जसु. इज्जहि-इज्जे-लुको वा। पत्थणभंगो= प्रार्थनभङ्गः or प्रार्थनाभङ्गः violation or frustration of a request made by some one. In the latter case the shortening of '|| intowould be in accordance with HŚ VIII.1.4. दीघह्रस्वौ मिथो वृत्तौ।
135) Laber reads तिणतूलं following the MSS. But it is obvious that we have to amend तिणतूला (Abative singular). दीर्ण = दीणो,neuter gender being used for the masculine according to HŚ VIII.1.34 (गुणाद्याः क्लीबे वा।), or दी] may be taken to stand for दीणतणं (दैन्यम् ) (भावप्रधान निर्देश) (the abstract used for the concrete). अप्पाणं-We
must supply पइ ( = प्रति) (= उद्दिश्य) after अप्पाण.Cf. Subhasita : तृणालधुतरस्तूलस्तूलादपि च याचकः। वायुना किं न नीतोऽसौ मामयं प्रार्थयेदिति ॥
133) For थरथरथरेइ cf. st. 109 and 235.
137) पयत्तेण = प्रयत्नेन with great effort. It is not quite clear why the clouds have to put forth effort while imbibing the water in the ocean. Perhaps because they have to work against gravity ? लयंत = लात् = गृह्णत्. Vला II. P. to take, receive. According to HS
VIII-4-238 ला is changed into ले in Prakrit. ले can be easily changed into लय. Cf. Hindi लेना to take, accept, receive... ... 138) गुणा used - euphemistically for दोसा or in the sense of - दुग्गुणा evil consequences or effects.

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139) prosperity, flourishing condition, eminence. Apte records in the sense of supernatural power also. It would be better to read fe (miraculous power) in place of fet. To be able to make oneself invisible is a सिद्धि in yoga, akin to अणिमा, महिमा etc. See stanza 141 where the words जोयसिद्ध and अंजणसिद्ध are used. मह् ==
Genitive used for the Accusative. This is a case of शेषे षष्ठी (vicarious use of the Genitive) according to Panini. Cf Subhāṣita : भो दारिद्र्य नमस्तुभ्यं सिद्धोऽहं त्वत्प्रसादतः । पश्याम्यहं जगत्सर्वं न मां पश्यति कश्चन ॥ मह लोया
fa-People do not see me because I am inconspicious or below anybody's notice or attention because of my poverty.
140) = Hāla 671, where we have the readings चाइणो for माणिणो and विअड्ढविणाणा for वियढसंमाणा. वियढसंमाणा = विदग्धसंमाना: those who are honoured amongst the learned (विदग्धेषु संमानो येषां ते), वियहूढ can also be understood as standing for f, in which case the meaning would be: those who have risen to high esteem. The readings in Hala would yield the senses : चारणो (त्यागिनः) generous, liberal; विअढविणाणा whose knowledge is perfectly baked, mature. fan-fa clever, fastidious, discreet.
141) जो यसिद्धा = योगसिद्धाः, योगेन प्राप्तसिद्धयः । दारिद्दजोय = दारिद्र्ययोग association with poverty, the state of being cursed with or of being a victim of poverty. Or may be taken to mean discipline. दारिद्दजोय the discipline of poverty.
142) समीरण = वात or वायु. The windy humour in the body, which controls the nervous system. : means one who is struck or afflicted by the upsetting of the windy humour i. e. attacked by a stroke of paralysis. Ta is to be understood to mean मम्मि पयं ठवंति पंजलिज्जति = प्राञ्जलीक्रियन्ते are straightened out, cured, or set right. if at all.
144) पायड = evident, manifest. For the elongation of the first अ, see HS VIII. 1. 44 (अतः समृद्धयादौ वा । ). Cf. धनैर्निष्कुलीनाः कुलीना भवन्ति... धनान्यर्जयध्वं धनान्यर्जयध्वम् । and सर्वे गुणाः काञ्चनमाश्रयन्ते ।
(145) बोलीण HS VIII. 4.268 records वोलीण in the sense of अतिक्रान्त. HS VIII. 4. 162 gives वोल as धात्वादेश for / गम्. For the use of
to see stanzas 70, 145.425, 726, etc. We also get the form fo Weber connects वोलीण with व्यपलीन न हु एरिसं जुत्तं that is not pro

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per, just or fair. Fate must not count in the life-duration or lifequantum of poor people those days which they pass divorced from dharma, artha and kāma, the three goals of human life. For during those days the poor cannot be said to be living at all. They are as good as dead. It is a living death and not life which they live during those days. Cf. मृच्छकटिक I. 10 : सुखात्त यो याति नरो दरिद्रतां धृतः शरीरेण मृतः स जीवति । The commentator notes the variant सुंदरं एवं for एरिसं जुतं ।
146) The day-lotus blooms or expands when the sun rises and shrinks, fades and closes its petals when the sun sets. The poor also stretch out their limbs when the sun rises and collect them together when the sun sets in the cold season, as they have no means such as warm clothing or fire or food or massage with oil to keep themselves warm in winter. a shrinking, contracting, sinking. expanding, blooming, rising., DNM VII. 11. See stanzas +61, 560 and 761 (R).
NOTES
147) Hāla 243.
= sportiveness, gaiety, affected grace (क्रीडितम् ). खमा समत्थस्स may also stand for (खमाsसमत्थस्स (W.1870, p. 157) forbearance behoves (comes in handy for) one who is a weakling. discourse, talk, eloquence. For the last quarter cf. विशेषतः सर्वविदां समाजे विभूषणं मौनमपण्डितानाम् । भर्तृरि, नीतिशतक 7. For
✓
see note on stanza 75.
-
148 ) पडिहार = प्रतिभाति appeals to or pleases (the mind) ( रोचते). अजतरस vicarious use of the Genitive for the Ablative ( शेषे षष्ठी). af blissful, blessed, happy.
149 ) जंजर (यदि ) if नीयरया = नीचरताः = नीच वरताः devoted or addicted to meaness, baseness. The commentator's explanation of खीस्माहवं by स्तन्यकारणम् is not correct. It should be स्तन्यकार्यम् or
स्तन्यप्रभाव:.
150) हिट्ठ = हिट्ठ हिट्ठ = अधोऽधः or अधस्तात् अधस्तात्. The Samdhi of + हिट्ठ as हिठ्ठ is noteworthy. The initial ह of the second हिट्ठ becomes vocalised into (a kind of Samprasaraṇa), which is then changed into and becomes merged into the final of the first feg. The declensional termination of the Locative singular added to the indeclinable form fegg is also remarkable. Cf.

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VAJJĀLAGGAM
(st. 221) and (st. 671). According to Sanskrit grammarians declensional terminations are added even to indeclinables (345224s) in order to confer on them the status of a 97 (9tiat) and are later on dropped. (Cf. Pānini II. 4.82 : 37572741989: 1)
suak (1) mass of roots, (2) ignorant or foolish persons. 375 (root) is to be traced to the Sanskrit word 521 (matted hair), which by Lakşanā means the tangled mass of the roots of a tree. Fatfak
>जडाणिवह > जडणिवह, the final आ of जडा being shortened metri causa according to HŚ Vill.1-4 aastat fent anti The word 78 is used in Hindi in the sense of the root of a tree. 997715 = (1) 7931fur beautiful leaves, (2) 891210 worthy persons. ai fãto 7 9575, cf. st. 116Literally : what is there (in this world) that is not obtained ? What more is there to be obtained in this world ? i. e. everything is obtained, nothing more remains to be obtained, that is the highest consummation to be wished for.
151) For the second half, compare st. 722, where, however the word uit does not appear in the first half. This stanza appears to have been derived from some context where several stanzas we re addressed to some king. Cf. stanzas 154, 155,161. Cf. also stanzas like no. 143 addressed to a ygót (fair woman).
____152) भूमीसयण the elongation of the final vowel of भूमि may be due to metre, or the original Sanskrit word may be taken to be
(with long ).avari enforced celibacy because, they cannot: afford the luxury of marriage.
153) Laber reads ir a. It is obvious that the correct reading is कह वि (कथमपि), which is also borne out by the commentaryतुलग्गेण is explained by काकतालीयन्यायेन in the commentary. DNM V.15 records तुलग्ग in the sense of काकतालीय. विग्गोवय, DNM VII.64 assigns the sense of 311F.SAT, difficulty or confusion, to this word. It seems to be connected with the Sanskrit ruot IT IV. P. to be confused or perplexed. 0914 TREOI, the commentator paraphrases खवणय (=क्षपणक) by संन्यासिन्. It is not likely that the reference here is to a Jaina monk in particular, but to any monk in general. Nowhere in the whole of the Vajjālagga does the author, although a Jaina, make any reference to Jainism or Jaina ascetics or to the Tirthamkaras, except of course in the opening

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439
: stanza, which refers to Yoga (i.e. f871) and to saat. The explanation given in the commentary is obscure : 991 faat watu 1 (by credulous people) तन्माहात्म्यानरविमानमारोहितस्य (placed upon a bier carried by people on their shoulders) ददद्दानं वाद्यमानमर्दलं नीयमानस्य ***1719 g (V. L. Frue) Hafd, aut 99 retea hai giafora ! Does the author mean that just as in the case of a monk, who has renounced the world and is leading the life of a recluse, the attainment of heaven (or liberation) is very difficult, so in the case of a servant the attainment of happiness is extremly difficult ?
154) सि होज्ज =त्वं भवेः or भूयाः or even भवसि (Cf.HS VIII.3.177). The verbal form fe is used here in the sense of a#. In Sanskrit aft is sometimes used in the sense of 3761. Cf. stanza 734, last quarter. For a rea FT cf. fefeafHf7791554 in st. 68 and 582. IE
E tui fan a Raco, no generosity (liberality) has been observed by anybody in you, any more than the oozing of the ichor-fluid (GF) is observed in the case of an elephant painted in a picture,Hence; though you may be a person devoted to religion accorcing to your own ideas, we shall go away and have nothing to do with you, as we do not see any prospect of receiving any gifts or charities from you. 21 (1) generosity or liberality, (2) exudation of the ichor-fluid.
155) The jack-fruit tree (407 = 977) bears fruit right on its stem or trunk, so that they are easily accessible to every body. The palm tree (ato), however, bears fruits on its top beyond the easy reach of all. Cf. st. 737 where the tāla tree is described as दरदावियफल.
156) It is difficult to see how this stanza glorifying the 2017 tree can find a place in the 2005 t. It is a mis-fit here. The same holds good in the case of the next stanza. Cf. stanzas 546-551 and 645, which too are mis-fits in their respective sections. Fe36
=931€ = 793014 =-FI. See HŚ VIII. 1.249 (sarai atsareni ar 1). .. The shortening of च्छा into च्छ is metri causa. मम्गण = मार्गण = याचक : -a seeker.
157) gheanfaa = zilfan, Ħt being shortened into a metri ..causa, or glèu may be taken as a past participle from H = 04

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VAJJĀLAGGAM to dry, ef = 74. a4t4 = 9144. DNM. VII 33 records ariter and arate in the sense of ani. Cf. Hindi quet, quatt(=966). 99 = 4.
158) ETHITERETE-Cf. st. 276, Fehralta. aga selfrespecting person. The idea in the second half is as follows: A servant need not make an humble request to his master for rewarding his services. His silent, devoted service itself is a request that he makes to his master and that is easily understood by a sympathetic and appreciative master.
159) This gātha expresses the belief that the internal teeth of an elephant are dark in colour. It may be only a poetical convention (aluma). facta 1911 = Etag by transposition of the two words in the compound. #814 is used here in the sense of FIERI (a case of H at farat). Argrafayt: unhelpful in chewing or mastication. Those servants, who are really helpful and hardworking are admitted to the interior of the house by the master, though they may be unattractive in their appearance. But those servants who are not helpful are kept outside, though they may be gaudy and attractive. The figure of speech is gegaat.
150) Cf. W (1881) 812 : TIẾs iz aiffets aaf 9695eti fiqoof OTETT FFS sur 11 Tag HŚ VIII. 2. 174 records 99 in the sense of het, strong, mighty. PLM 52 also records this word in the sense of समर्थ or प्रौढ. The word is to be traced to पक्क> पक्क, with the main are suffix -ripe, matured, full-grown, fully developed. dat is recorded in PLM 69 and and DNM V.1 in the sense of a cow. It is to be derived from dat reddish or tawny--a colour frequently met with in the case of cows. निप्पन्न = निष्पन्न. According to HŚ VII. 2.53 farqa would give rise to factThe form fuqa is used in Hala 691. सेवा सुहं कुणउ we should read सेवं in place of सेवा, as object of कुणउ, the subject being सेवओ (understood). सुहं = सुखम् unhesitatingly. There is no objection or harm in serving under a master, although service is humiliating in itself, provided one gets these three compensating advantages in return. The commentator, however, explains #91 ci şius by aut it.... uta: 1 धेनुवृषभरालकधान्येषु विद्यमानेषु सेवया अलम् |He seems to understand the situation as follows : These three things are extremely desirable and sum up or constitute wordly well-being. What more can one

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441
expect to get as a reward from service under a master ? If these three things are there, then enough of service. Perhaps he understands सेवा सुखं करोतु in the sense of सेवा सुखं गच्छतु, i. e. सेवया कृतम् । सेवा at is active voice, while is passive voice (imperional construction). Weber (1881), p. 448 renders the last quarter as follows: Well may service bring happiness (but that does not fascinate us). The commentator साधारणदेव says : सेवा शिवं करोतु सेवकानां न माशानां निरीहाणाम् । रालय —a kind of edible food grain, Marathi राळा.
161) छुहिओ (1) white-washed with lime (सुधित: = सुधया धवलीकृतः ) (2) hungry (afn:). gegfei (1) white-washed with lime (faan) i. e. सुधाधवलितम् ) (2) oppressed by hunger (क्षुधाक्षुधितम् or क्षुधाक्षुब्धम् . The sense of (a public square or road-crossing) does not fit in with the idea of whitewashing. Was it the practice to whitewash public squares or road-crossings or to mark in white their borders ?
162) The translation of the second half is only conjectural, as the idea is obscure. The commentator equates with 448: (water) and remarks : न जानीमः किमभ्यधिकं स्नेहपानीययोर्मध्ये | नेहस्स पयस्स : नेहपयाणं = स्नेहपदयोः ।
=
163) fighting strength, resistance; offensive and defensive might. वलिअ = वलित retreated. थकंति = तिष्ठन्ति stand firmly.
164) neuter gender for masculine, according to HS. VIII.1.34 (गुणाद्याः क्लीबे वा । ) फुरण स्फुरणम् enthusiasm, vibrant spirit, spirit vibrating with hopefulness.
165)
as if he has been honoured. He regards the opportunity to fight and strike at the enemy as a great honour done to him. as if he is a newly employed servant, who is only too eager to give striking evidence of his loyalty to his master by doing daring deeds on the battle-field.
166 ) कप्परिअ = दारित pierced or gored. PLM 573 and DNM II. 20 record this word in the sense of दारित or दलित.
167) एकमेकस्स जाइ - एकैकस्य याति charges at one enemy after another. Or we may understand in the sense 'at one another'. In that case should be taken as standing for Hel (plural), the hostile warriors charge at one another.

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VAJJALAGGAM
____168) विहुरो = विधुरः beset with difficulties. मज्झत्था hanging in the balance, uncertain, undecided. This is the utterance of a hero who is on the point of death on the battle-field.
169) thg = afai, tiesa or fans overpowered, hard-pressed. See note on st. 97.
170) R3 = faftar-active voice used for the passive in the sense of af73, with fruits as subject understood. It is possible to understand as a verb in the active voice, in the sense of 4174 as done by the commentator, provided that we emend the text as follows : # fù fa faperitahui 93 Gufo 34 TIH I Cf. st. 133. It is also possible to understand 773 in the active sense if it is equated with far (Imperative active third person singular from va VI. A to be, to exist). In that case #23 would mean fagg.
171) VARTHE = vafestep to stalk about proudly, pompously, triumphantly.
172) In the Vāmana (dwarf) incarnation, the supreme Lord Vişņu, assuming the form of a dwarfish boy planted one footstep on the earth, the second in the heaven and was at a loss to know where to place the third foot-step. The commentator quotes a Prākrit gātha, describing the three foot-steps of Vişņu. बलिबंधे विलसियं बलिवंधविलमियं।
173) fuauit = fakt: = fastafaralhT: = fafara:, disburdened of all worry,or anxiety, fully satisfied at having achieved the object of his master. कण्णचालिर= चालिरकण्ण with transposition of the two words (i. e. qafaqa of four and fan of a ). Alat and - Tiroides may be taken as forming a Dvandya compound or the whole compound may be dissolved as follows: 9591Aaq 9 Boi, arti वीज्यमानः, i.e. चलचामरचञ्चलकर्ण may be taken to be an उपमित समास with the common property चञ्चलत्व. The commentator takes चलचामर as a agatie compound qualifying out. Thus according to him both चलचमर and चालिर are to be understood as adjectives qualifying कण्ण.
174) We must supply the word UFO after te fa in order to make the sense complete. Fugi=8. See HŚ VIII.1.129 (Ig 1987aa)

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175)
is awkward.
It stands for gfm.
176) The commentator's rendering of पडिच्छिरे by ° प्रतीक्षणशीले is not correct. fe does not here stand for ✓ to wait for, but ✓ to accept or receive. On st. 192, the commentator correctly explains the verbal form पडिच्छेति by प्रतीच्छन्ति पडिच्छिर is formed by adding the Krt suffix in the sense of (HS VIII. 2. 145 ) उत्तिष्ण = उत्तारिअ or अवतारिअ (उत्तारित or अवतारित) •
443
177 ) साहिज्जइ = सहिज्जई, स being lengthened into सा metri causa according to HS VIII. 4. 238. गिद्धतकड्ढणं = गिद्धोह अंताणं कढणं ।
178) रुहिरकुंकुम - ( 1 ) रुहिरं कुंकुम व रुहिरकुंकुम saffron like blood in the case of the female jackal and the warrior, and (2) faftig blood-like saffron, in the case of the and the
with whom the warrior is compared by implication.
179) The proper order of the words in the long compound forming the first half of the gāthā is as follows : थोरजुयप्पहारसंचुण्णियगरुयकिणसंजणियसोहो. Thus we have here पूर्वनिपात of संचुण्णिय and संजणिय... According to HS VIII.2.4, we should have instead of. See st. 218.
180) विहुरे = विधुरे = वैधुर्ये = सङ्कटे, a case of भावप्रधान निर्देश, con-crete used for the abstract. (Cf. af in st. 185 and fag in st.. 674). Even when standing in a difficult situation, where he finds it-almost impossible to pull the cart. 1 a rustic cartman, a ploughman, a farmer. prodding done with the goad or with the wooden handle of the whip. It seems to have been the practice in ancient times to prick, prod or goad a bull with a sharp,... metallic point, just as, in the case of elephants, the 3 or hook is used. I means the shoe-maker's awl and hence a goad or prodding hook.
181) गुरुभरम्मि is obviously wrong. We must read गुरुभरं पि (गुरुभरमपि). हक्कं = आह्वानम्, आक्रोशम्. Cf. Marathi 1, from Sanskrit ✓ to call or challenge, with aspiration of the first vowel.

182) f the burden of the cart i. e. the loaded cart. थक्क = थक्किय = स्थित, past participle active from / थक्क which is a धात्वादेश for (HS VIII. 4. 16).

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183) 373094ni Tang ani za: who is making his first run (Tam leap, gallop) when harnessed to the yoke of the cart for the first time in his life. As the bull was never before harnessed to the cart (because of the circumstances stated in the first half of the stanza) that was the first time in his life that he was yoked by his master. And when the loaded cart came to a standstill because of some trouble on the road, the eycellent (noble) bull felt very sad that he should not have been given any gradual training in pulling loaded carts before, and should have been yoked to a loaded cart for the first time ever in his life. The commentator, however, explains 37ae ni Ta: differently. 379ğu ag aft:, yoked to the cart along with a new, unbroken, untrained bull. VTT = vfer to feel sorry(HŚ VIII.4.132.)
184) Email = ain: ploughman, farmer, agriculturist, from F (a plough) plus ehi (Taddhita suffix in the sense of using that as a means for achieving his object, or as a means of earning his livelihood). Cf. Subhāşita : quia altretta yr yai ragaza i risaleणस्कन्धः सुखं स्वपिति गौगलिः ।।
185) 49316-neuter gender used for the masculine according to HŚ VIII.1.34. aast, see note on st. 180
186) agfash9 = ATESHEM (by gafaata of as and qf89177 of वियड). This is otherwise known as वप्रक्रीडा, butting or ramming against the mighty sides or slopes of a mountain with the head, butting sport. Cf. Ran 2, 24Fitslyfratsiusti (8) GIII
187) The metre in the first quarter is faulty. If we shorten ता and पा into a and h it will be quite regular. (सा रेवा तइ पणियाई ते चेव daftforam 1). = 1947 or een a kind of tree of which elephants are very fond. सलइ = शल्यायते, rankles. Cf. Marathi सलणे.
188) fg agnie a nič. This is Instrumental Absolute Construction, having the same sense as the Locative Absolute Con. truction. See Speijer, Sanskrit syntax p. 290.
189) Cf. Weber (1881), 820 : PERETE 70 TACHEFIUT REGAETU भद्दगइंदाणमहो महावणं अहव महाराओ | जुज्जए ठाणे = यत् किंचिदपि स्थान युक्तम् उचित Haal Any place will do or serve for their residence. Toate would have been better than tog.

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445
190) = 7501 75 to sbake. Cf. Marathi Fout, Gou, FED Cf. FRIES, HŚ VIII. 4.396. See note on the word toe in st. 559. 9 = 1997. This is an Apabhraņģa trait. See HS VIII. +.370 (SETAI qe at 1)
192) AT = PRI changes or vicissitudes of fate. The Mss. read á 75 ore We must read - 76... 8 al or 511 51... Å ak or FT JI ... i 8.
193) AT FIKTE = At etara do not waste away or be emaciated. The commentator paraphrases झिज्जसु by खिद्यरव. Did he read खिजसु ?'
194) Price = perigos unsteady, agitated, unhinged, unnerved, one who has lost the balance of his mind.
195) We should expect fa in place of a in the first quarter, as the commentator seems to have read (TEETS2 Pa). Paremont = fata: = 39fica: remained uneaten. Fashi-courtship, dalliance.
195) 770 gfet quhei-Cf. st. 248.
198) febrné at Ablative singular, HŚ VIII. 3.8. Free = 94ra i faser is recorded by Hemacandra as a 99.7 for VT (HÁ. VIII. 4.181.)
200) A10 = #17 self-respect, fiery spirit. 72964RUT = *751821-- GTU Or 75EZTETTUA. gas = afuffi. Cf. HŚ VIII. 1.64 (Eyigaa). We also get the form सोवइ.
202) Laber reads 5* following the Mss, and paraphrases by and in the chāyā. It is obvious that we must emend the text into JE (= 441). PER – gilustes eminence, greatness, might, strength. #67 small. PLM 472, DNM VI. 117 record Hck in the sense of ag. The commentator refers to gathā 230,where the word het is used.
203) For a foor Nominative plural, see stanzas 96 and 131. iu is used here in the sense of humiliation, while in st. 90 it is used in the sense of moral taint or stigma. The commentator renders गंबणं.by विगोपकम् which perhaps stands for विगोपनम् and means humiliation or confusion (6219.cat). Cf. f am in găthā 153. For the idea in the stanza compare stanzas 131 and 260.

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VAJJĀLAGGAM
204) 5 PATART = GET STARg. The Locative termination of Tast has been dropped here and a euphonic #inserted between the two words (we may call it Astia on the analogy of the gafa in Prākrit). HS. VIII. 4.164 mentions the area THE for FT. Cf, Marathi SUT. TET = 4617 = SETT; HTT= HT= ters, the former according to HŚ VIII. 1.67 and the latter according to HŚ VIII. 1.44. Gore suggests the emendation ATATNE Z arafey = 'TEIGESYÀ 319faat, when both the lion and the mighty elephant fell down dead as the result of one single arrow shot by the hunter. The lion and elephant were engaged in a deadly fight, when the hunter shot a single arrow at them and killed both of them. This clearly reveals the terrific punch which the hunter could put into his arrow. For the idea, see the commentator's remarks on the present stanza and also stanzas 206, 207, 209, 210. : 205) 778HERITA fefe = a forefi hallavfe, with qafua of 1996H and q uia of fazate. The adtar in Alfauit is put air and not 399580 afar as supposed by the commentator. Gre from Sans krit wittes flesh. tame = fenfuissti, active voice form used for passive voice form. Cf. st. 241 where #ari is used in the sense of fraf73.
206) = Hāla 119, where the reading is at a for fort and DOUCHAT or sloquar. Cf. stanzas 207, 209, 210 and 211. J4*= GRATI Or Joaient. $9=afeer, 177 or fauc cfit or 97817 shavings, parings, carvings, thin slices or shreds (of the bow).HŚ VIII.4.194 gives 99asa धात्वा देश for /तक्ष. रुप appears to be connected with रंप. The more and more the hunter becomes attached to his wife and dotes on her, he grows physically weaker and weaker and unable to wield his heavy bow. He has therefore to remove thin slices from his bow with some paring or planing tool so as to make the bow lighter. The hunter's wife is extremely delighted as she throws on the street the slices removed from the bow, because she knows that they are an indication of his growing fondness for her. ... 207) = Hāla 120, where we have the following readings Brancois for of faces; their for TRTTUT3; 596 OLETTE for rentetan Retet. E t interjection of surprise. See st. 324. At=7499575 E may stand for an 891 a, or for ata1726961971911 39.461 595

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447
पडाय व >°पडाइ व्व, य being changed into ३. धणुरओरंपरिछोली is to be explained as follows : धनुषः रजःसदृशानि यानि उल्लिखनानि (strips, chips, slices, shavings) तेषां पंक्तिः समूहः-a mass of the tiny (thin, fine) shav'ings or slices of the bow (सूक्ष्मकणपंक्तिः ).
208) पई - पई = पतिः, shortening of ई metri causa. जुवाणा-युवन् in Sanskrit becomes जुवाण according to HS. VIII.3.56 (पुंस्यन आणो राजवञ्च ।). Did the commentator read खिज्जति instead of झिज्जति in the second quarter? झिज्जंति stands for क्षीयन्ते. क्षीयन्ते can assume the form खिज्जति in Prakrit according to HS-VIII.2.3 (क्षः खः क्वचित्तु छझौं). But झिज्जति can be rendered only by क्षीयन्ते and not by खिद्यन्ते. Even if the reading before the commentator were fawuifa, in the present context खिज्जति must stand for क्षीयन्ते and not खिद्यन्ते.
202) वाहजुवाणो Nominative Singular from वाहजुवाण (व्याधयुवा). धणुल्लिहई = धणु + उल्लिहइ, the उ of धणु being dropped according to HS.
VIII.1.6 (लुक् । स्वरस्य स्वरे परे बहुलं लुग भवति ।) चड is mentioned as a धात्वादेश for / आरुह् at HS.VIII.4.206. Cf Marathi चढणे. मेल्ल (मिल्ल) is a धात्वादेश for /मुञ्च according to HS.VIII.4.91. उम्मिल्ल = उन्मुन्च् to drop down, to let fall, here used intransitively in the sense 'to slip or fall down'.
210) करह = करात् , an Apabhramsa trait. Cf. st. 131 where हरह is used as Genitive Singular form (= हरस्य). According to HS.
VIII.4.336 (सेहेंहू), the Ablative Singular form ought to be करहे or करहु, but we have here the form करह according to HS. VIII.4.329 (स्वराणां स्वराः प्रायोऽपभ्रंशे ।). विष्फुल्लगंडविवरुम्मुही = विफुल्ल (उत्फुल) गण्डविवरा च' उन्मुखी च the hollow or cavity of whose cheeks is blooming and whose mouth is upraised. The cheeks which till now were hollow (concave), become full and bulging with a sense of triumph and achievement. Till now she was अधोमुखी, now she becomes उन्मुखी. Laber following the commentator paraphrases विस्फुल्लगण्डविपराङ्मुखी, which does not make good sense. The word Faye does not occur in Sanskrit and appears to be a pseudo equivalent of fays (= विस्फुटित or विकसित).
: 211) तुह पसारण thanks to you, because.of you, i.e., because of the powerful fascination that you, exercised upon your, hus

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VAJJĀLAGGAM band-the hunter of wild game-he became enamoured of you and began to dote on you so much, that he lost his physical stamina and could not use his bow to kill wild elephants.
212) = Hāla 173. deu is recorded in PLM 294 and DNM VI.58 in the sense पिच्छ a plume or feather. गविरी from गव्व + इर (Taddhita possessive suffix, according to HS. VIII.2.159.) 3 = TEIN=ma taken, derived (obtained) from i.e. made out of. The commentator explains the reason of the proud bearing of the 647994 as follows: During the time that the hunter stays with the
1994, he is excessively attached to her, with the result that he has no stamina left in him to kill elephants and so he kills only peacocks, whose plumes the tead wears on her head as a trophy and an ornament. But during the time that the hunter stays with her senior cowives he is not very deeply attached to them, with the result that he has sufficient stamina in him to kill even elephants, the pearls obtained from whose heads are worn by the senior cowives as ornaments on their bodies. So the wearing of peacock plumes by the 41474 is an indication of the hunter's deeper attachment to her, while the wearing of pearls by the senior cowives is an indication of his feeble and luke-warm attachment to them.
213. Cf. Weber (1881) 951. SET – ART moving with heavy, dull steps (=HTHTHAT). He is used here in the sense of भालस्य-a case of भावप्रधान निर्देश. This stanza is quoted by Mammata in Kāvyaprakāśa X as an example of satidalt. The reding adopted there in the second half is : glarmangel gefin afhe Hoge (or FETI
214) Supply fã after #97#Africt. affing = 9fa7 a collection or stock-ftuen safar: 1
215) The deer's fascination for music is proverbial in Indian literature. Cf. रघुवंश XVIII.13. : सकृतिविग्नानपि हि प्रयुक्तं माधुर्यमीष्टे हरिगान ग्रहीतुम् ।। मालविकाग्निमित्र III मया व्याधगीतरक्त या हरिण्येवाशङ्कितयैतन्न विज्ञातम् । ताणं चिय afy yo = arut you are fat i.e., fat is used in the wrong place (AA).
216) This is the utterance of a deer.
217) e a FIT AC3 = c a nu gaat, harruat, 174, 46, vitae VFR to be enough, to be over, to come to an end, is to be traced.

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449
to the Sanskrit root (at) to go, to move. The sense of the Prākrit root at appears to be only a metaphorical extension of the. sense of the Sanskrit root (at). Cf. Marathi 60, 901, to come to an end, to be finished, to be over. 92 Toy FRI= paat OT 77500 (414:) = via TU 077 (or 340, qui ). 9 = 5119:, the neuter gender being frequently used in Prākrit for the masculine. Or sht may be equated with Hifi (sifaa). C1. HS. VIII.1.271. This is the utterance of either the male deer or the female deer.Supply 34*81'i after clue
218) Afga = afega pierced or wounded.
219) Here we are told how a number of deaths took place by a sort of chain-reaction. It must be supposed that the hunter's wife had gone to the forest to witness the game shooting (2741).
É = :. See HŚ. VIII.1.22 (1997 at 1). #at = y trat:) past participle from मुक्कयइ (= मुक्तयति) which is a denominative verb from the past participle 9 (= 7).
220) कंकेल्लिपलवोन्वेल्लमणहरम्मि is equal to उब्वेलकंके ल्पिल्लवमणहरम्मि, with afatgja of Books google = safe= fg, blooming, expanded. According to HS. VIII 4.223, gode is a substitute for var. Or उव्वेल्ल may be equated with उद्वेल (उद्वेलम् ) excessively, extremely, (that which has crossed the beach or coast, hence excessive). GOTEAMET = excessively charming. Asfènts = acfearle pleasures, merriments enjoyments, luxuries. खुडुवंति, खुडुक्क is mentioned as a धात्वादेश at HS. VIII.4.395 (agai 31977:) without indicating the original Sanskrit. The PSM gives the sense the face Zya1, to rankle in the mind like a barb. The commentator paraphrases geen by Baharia. The word of occurs in Hāla 216. Weber (1881), p. 84, discusses the word ggf371, which is explained as Togo by the commentators on Hāla. Weber seems to suggest the sense "stiffened” (exhausted, tired out) for the wor d.
221) Vis a certain kind of tree or shrub growing in desert regions. poste a thorny plant growing in deserts. The leaves of both the tites and filtr plants, products of desert-regions, are relished by camels. The camel's fondness for thorny plants and trees is proverbial in Indian literature. Cf. famalgaqafra, 1.28 : निरीक्षते केलिवनं प्रविश्य क्रमेलकः कण्टकजालमेव । कसरक = कुडमल a bud. कसरक also means 2017, sound produced while eating or chewing somein
V.L...,29

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VAJJAL AGGAM thing. See HS. VII. 4.423. quaefia = aut + pufill I CU ( = 847) is an indeclinable. But here the Locative singular ending ff is added to it. gyff is as good as 31 (Locative singular form from the indeclinable 397). See note on the indeclinable form fest in stanza 150. Cf. the form in stanza 671.
222) 57 = 477E repeatedly, again and again. Or 90767 may be taken to mean AraT2T excessively. For Origa, see note on stanza 122.
223) We must obviously read facit in place of OFFET in · Laber's text. The first half of the stanza is a long compound being an adjective qualifying Th understood. The difficulty about this stanza is as follows: The camel is really feeling home-sick, as it is no longer in the midst of its familiar surroundings, namely the desert-regions with their hill-tops, Pīlu leaves and Karira buds. (Cf. stanza 221 above). It is experiencing a nostalgic feeling. If now it is really far away from the Heart the desert-region(see stanza 222), how is it that it is described as drying up with its sighs the tips of Pīlu-shrubs ? Are we to suppose that there are Pilu-shrubs even in places away from desert-regions and that she camel dries up their tips as it stands near them with its neck Teaching down to them, but recollecting all along its former asso. ciations with the desert-regions? 090 fà—even a bunch or cluster of ordinary grass or of the Pīlu leaves. As the camel refrains from tasting even a bunch of grass or of Pilu leaves, the author says afaangooi. sayy500 is equal to 8afaaegoa ( = 877 atleaga) without even so much as tasting it. HS. VIII. 4.258 mentions afaay in the sense of Baian. age is a traias for ✓ 199 or V89164 to taste. According to Weber 7e is connected with the Sanskrit root TT II.P. to eat. cf, Marathi laut.
224) ता = तावत् to be understood in the sense of अपि तु but. AT FR = #1 faata. See H$. VIII.4.132: 40 = fraca manage to live, continue to live, keep yourself alive. The MSS read 87€45TYFIE (= 340 HP Sta:) (Nominative plural). The commentator too follows the same reading. But it does not make any sense. We mus obviously emend अक्कमरुत्थलीइ (अर्कमरुस्थल्याम् ) (Locative singular), or अक्कHeng ( = 374'Hateng) (Locative plural). 37 reti = 3407494771 HARYANA
-thorny cactus. The Hors referred to here is only the ordi

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nary desert, which grows (sun-plants or cactus) and not the rnative desert of the camel, which abounds in and trees. afte from ✓ to move about grazing and hence to graze, to 'feed on grass, leaves etc.
NOIES
225) #fafa, 'O friend', said by some one to his or her female friend. किं चि वरं तस्स जं दिहं - तस्स is to be equated with तेग i.e. , whatever is seen or found or thought by the camel to be somewhat good at first sight. We should expect in the place of . थुक्क from Sanskrit थूत्कृ ( = निष्ठीव्) to spit out. Cf. Marathi 'थुंकणे. चक्खिरं = चक्खिऊण = आस्वाद्य. For v चक्ख see note on st. 223. वणafa tasting or trying hundreds of trees in this manner. The commentator wrongly renders चक्खिउं by आस्वादयितुम्. It ought to be rara.See HS. VIII. 2.146 :), which prescribes (or) as one of the suffixes for making gerundial (absolutive) forms in Prakrit. Cf in st. 261. tree. The camel appears to be a very fastidious animal. The commentator's remark, युक्तोऽयमर्थो, अथवा यद् विरुद्धमपि यम्य जिह्वायां लग्नम् | कोऽर्थः । यस्मै यद् रोचते तदेव वरम् इति भाव: 1, purporting to hit upon the exact idea suggested by the stanza, is obscure. According to the commentator the ani, in which the camel stands for
stanza contains the figure a fastidious lover.
|226)_पत्तल = , lean, emaciated. DNM VI 14 records in the sense-sharp. In the commentary, Hemacandra says: पत्तलं कृशम् इत्यन्ये । The word is used in the sense of g in stanza 291. in the present stanza it has the sense of . In stanza 537 it is used in the sense of T (47) with the Taddhita suffix added ar, without any change in the meaning. For
in the sense of stanza that the although in the
, cf. Marathi 1 thin. It appears from this camel is also a native of the Vindhya mountain, fa (stanzas 186-190) there is reference only to elephants and not to camels. It is not clear from this stanza by what name that particular creeper is called (a). It is obvious that though the emaciated camel was standing in front of a certain creeper, which was beyond the reach of other similarly emaciated camels, he did not pay any attention to it, being absorbed in thoughts about the Vindhya mountain. On stanza 226 the commentator says that gala is suggested by it. So it is clear that he regards it as an example of 4 with a subtle suggested import.

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227) The commentator rightly points out the hidden import (7127 iallfetilgara) in the case of stanzas Nos. 227, 228 229, 230, 231 and 234. He introduces the hidden import with the words 37 2719:, Hart: HTT:, 37ZATSTTT: etc. Even stanza 235 has a hidden import in the context of amorous dalliance, though the commentator is silent on it. Stanzas 232 and 233 also do not have any suggested import according to the commentator. But even in their case a suggested sense can be pointed out. f = frater, being changed to according to HS. VIII.2.3 (: a: 917 331).
228) fahi = faut excessive, abundant, teeming. In st. 173. the word fout has been used in the sense of fafiteste jag fatta =
a oferit, the Genitive being used vicariously for the Accusa. tive (1998). Laber's rendering HF ita in the chāyā is not correct as it does not fit in with the active voice construction छप्पया मुंचतु. If the Genitive °किलेसस्स is to be regarded as used vicariously for the Ablative, we must read मुच्चतु (= गुच्यन्ताम् ).
229) 19 possessed of strong, oppressive, aggressive, overpowering fragrance. (Scat : 4A1T) unrestrained, unchecked, strong, powerful.
230) पराहुत्त rather stands for पराग्भूत, than for पराङ्मुख. See note on st. 122. HEE = GE, STETHA1UT, tiny, small, raw, undeveloped, jejune. See note on st. 202.
231) HEGEJS = gaat. HER + 39 (Taddhita suffix added and i.e., redundantly or pleonastically) + 2T (Abstract noun suffix). The form should strictly be मडहुल्याई (Instrumental singular). तलिण = afsat thin, tenuous, meagre, spare.
232) foi excessively. See note on st. 228. #5 = re. The word rę which is feminine in Sanskrit undergoes gender-transformation in Prākrit. See HS. Vill.1.31. 57, Diely , HACT, all the bees in the world were attracted to that particular forest, to that nowhere else apart from that forest could any bees be seen or found, or they could be found only with great difficulty. लक्खते = लक्ष्यन्ते by direct phonetic reduction from the Sanskrit original. The normal form in Prākrit would be afzervía.
233) For et see note on st. 112. FETT We should expect जीए (= यस्याः ) in place of जरस वि. Or we may take जस्स वि as

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"standing for मालईकुसुमस्स वि. अपि is in any case भग्नक्रम and must be connected with गंधविलित्ता. भसल = भ्रमर. See HS. VIII.1.244, 254.
234) उम्मेवि = ऊध्वकित्य or ऊर्ध्वयित्वा. This is an Apabhramsa form. (Cf. similar Apabhramsa Absolutive forms : समष्पिवि (343), पसारेवि, (373), लक्खेवि (410), चुंबेवि (475), सुमरि (487). See HS. VIII.4.4-9, 440: क्व इइउइविअवयः। एपिएप्पिणुएविएविणवः |For उब्मेवि अंगुलिं cf. st.463 उभेउ अंगुलिं. Cf. the form उब्भविया in st. 67. / उब्भ (उब्मेइ) is a denominative from उब्भ (= ऊर्ध्व), raised up, erect. See HS.VIII. 2.59. मालईइ महमहिय the Mālatī proclaimed or gave a challenge with her language of fragrance (प्रसरता गन्धेन घोषितम् ). महमह is mentioned at HS.VIII. 4.78 as a धात्वादेश for / प्रसर् , it the subject is गन्ध (smell). Laber reads धरहु.
We must emend this into धरउ( = धरत). From the explanatis second half of this gāthā as given by the commentator, he appears to have read as follows : धरउ ज धरणसमत्थो में एंतो महुयरजुवाणो। But from the concluding remarks, which give the covert sense (9779) of the gāthä, the reading followed by the commentator would appear to be धर उ जु धरणसमतथो में एतं महुयरजुवाण. Laber has given the text according to the former and the chāyā according to the latter reading. E एंतो = माम् आयन् , मह being used in the sense of माम्. Cf. st. 191 मह एसि कीस पंथिय. We could read i in place of मह without disturbing the
metre. जु = जो, the shortening being due to the requirements of the metre. Cf. Additional gathas Nos. 496*14 and 641*1. For the idea cf. शिशुपालवध XIV.52 यूपरूपकमनीनमद्भुजं भूश्चषालतुलिताङ्गुठीयकम् ।
135) उव (or उअ) = पश्य. See HS. VIII. 2.211. थरहती = कम्पमाना, cf. st. 109 and 136. नहसूइखंडणं, नहराई, either 'nails and proboscis' (द्वन्द्व compound) or needle-like sharp-pointed nails (claws) (नहं सूइ ब्व, कर्मधारय compound). This star za, like most others in the मालईवजा, has a subtle suggested import in the manner of RATAIT, some kind of नायकनायिकावृत्तान्त being suggested by the भ्रमरमालतीवृत्तान्त.
135) किं न ता भणसि-Why then do you not say so? मालइसरिसं, the shortening of ई is due to metre (HS.VIII.1.4). For the idea in the stanza cf. टुंटुंणतो (or ढुंढुल्तो) मरिहिसि कंटअकलिआई केअइवणाई। मालइकुसुमसरिन्छ भमर भमंतो न पाविहिसि ।। काव्यप्रकाश X.
237) गंध, neuter gender used for the masculine according to HS.VIII.1.34 (गुणाद्याः क्लीबे वा). तिन्नि, this is really a neuter form (cf.

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Sanskrit). But it is used in Prakrit in connection with masculine words and feminine words also, just like the form af (st.. 131, 203 ). See HS. VIII. 3. 121. For the idea in the stanza compare कुमारसंभव III.28 : वर्णप्रकर्षे सति कर्णिकारं दुनोति निर्गन्धतया स्म चेतः । प्रायेण सामग्रथाविधौ गुणानां पराङ्मुखी विश्वसृजः प्रवृत्तिः ॥
I
238) फुलं तु = पुष्पन्तु । / फुल्ल really represents Vफुट्ट from स्फुट: to bloom, to expand, to burst open, see HS. VIII. 4. 231 (स्फुटिचले :)The word फुल (or उत्फुल्ल, प्रफुल्ल ) is used in Sanskrit also, in the sense of पुष्पित. HS. VIII. 4. 177 gives फुट्ट as a धात्वादेश for va also.
240) रुणरुणइ, cf. रणझणइ in st. 633 and झणझणइ in st. 327. रुणरुण to drone, to make a droning sound. fa droops or tosses its limbs (wings). पंचावत्थं गओ पञ्चत्वं गतः । पंचाक्कथा means death. Here पंचावत्थं गओ means मुमूर्षु: --standing on the threshold of death.
=
241) निब्भरुकंठं = निर्भरोत्कण्ठम् -निर्भरा उत्कण्ठा यथा स्यात् तथा with excessive yearning. मा रुवसु = मा रोदीः or मा रुदिहि. व = रुद् according to HS.VIII 4.226 : रुदनमोर्वः । वीसरइ = वीसरिजइ, active voice form used for the passive, cf. st.205 where the active voice form fan is used instead of the passive किणि ज्जइ. Or we may take को वि as subject (understood) for the active verb. The statement made in the second half of the stanza is not quite correct. For the pangs of separation from one's beloved consort are forgotter rot only when one dies, but also when one is reunited with the beloved consort. Cf. Hāla 349 : अण्णह न तीरइ चिअ परिवड्ढतगरुअ पिअअमरस । मरणविणोएण विणा विरमावेउं विरहदुक्खं ॥
242 ) जाव न वियस — while she had not yet bloomed, ie before she had bloomed ईस पि न. वरइ - this is really equal to ईशमपि न वृणोति and not ईषदपि न वृणोति as understood by the commentator and by Laber in the Chāyā. ईस = ईश, हृदयेश, प्राणेश्वर - her lord or consort. It is possible to get the following sense even if is equated with ईषत् : : even before the Malati had shown the slightest inclination to choose or woo her lover or consort. अविणीय = अविनीत rough, rude, unmannerly. Here too the commentator explains the covert sense which is suggested by समासोक्ति : काचन नायिका अनवतीर्णतारुण्यापि प्रियै = पातुमारब्धा । Cf. Hala 444 : जाव ण कोसविआसं पावर ईसीसि मालईकलिआ । मअरंदपाणलोहिल भमर तावचिअ मलेसि ॥

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.2+3) वियसंतसरसतामरसभसल = वियसंतसरसतामरसट्टियभसल, a मध्यमपदलोपी or शाकपार्थिवादि (elliptical) compound. Cf. पंकयदलणिलय st. 275. गभिज्जति is really equal to . We should have either get fasta (= Raat TYTL), (Imperative mood, passive voice) or faget 1,510 ( = F2411 THPT: Potential mood, active voice). The commentator seems to have read गमिज्जंतु, since he explains : दिवसा यथा तथा नीयन्ताम् । Cf. st. 244 : 3094 The 101
244) Cf. Weber (1881) 819. athe is explained by the comrnentator as आटरूषक पुष्प. The word वासवकुसुम or वासवपुष्प is not found recorded in the Dictionaries. We, however, get the word Parro, erareforrit or gant (375981). It is explained as colocynth, cucumis colocynthis, a wild bitter gourd, in Monier Williams Sanskrit Dictionary. In Marathi is is called कवंढळ. Cf. रसगंगाधर 11:
4962fų Taifa Tammi 84:Àquiga margaravilll It is not certain whether in our gathā, the grgaltuit plant is meant by the word afh. The Sanskrit equivalent 371264 is found recorded in
Monier Williams Dictionary in the forms अटरुष, अटरूष, अटरूषक and IT and is explained as "the shrub Justicia Adhatoda"; Apte: Name of a very useful medicinal plant, the shrub 9127 (Justicia Adhatoda or Justicia Vasaka-31821 in Marathi). 4,7 = Hil. Hid> H>Afa > Ha, shortening of the final 5 metri. causa. For the second half, compare: 797 fe 7 Hifu ugha I The idea seems to be that during the months prior to the spring, i.e. during the autumn and the winter-months, the bee should somehow manage to keep itself alive by feeding on the inferior juice in the 919 or alan flowers. If it luckily survives the rigours of the cold season in this manner, it will be able to enjoy the beautiful luxuriance of the spring. The commentator seems to have read 958 RIG instead of tot1 Rei (plural).
245) मा तुंगसु is explained by the connmentator as मा भ्राम्य-do not roam or wander. Is this connected with the Hindi ao (distressed)? If that is the case, fire can be explained as Al are or AT 3T17, do not br, uneasy or distressed. 49c5fula4_144fH faszt TEET 4972fusat, perched on the lotus-petal. The commentator explains पंकयदलणिलय as पङ्कजदले लग. He takes पंकयदल as a de-inflected locative singular standing for 46496 and fuo4 as a verbal form (Imperative second person singular), from vfa + p (fasura) to

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perch on. 454 = igala. V 893-to accrue, to fall to one's lot ict Marathi Aitsu).
246) a=, HS. VIII.2.196: a Helauta, which means fria1918 311 Haqut al This stanza says that the Mālati flower does not bloom in the autumn season. But stanza 232 (A12357351) does associate the Mālati bloom with the autumn.
247) भ्रमर is derived from the root भ्रम् (भ्राम्यति) to roam or wander. भ्राम्यतीति भ्रमरः--the wanderer, vagrant, or भ्राम्यति च रोति च इति
AT:, the wandering, unsteady hummer (buzzer). SESI = offia: or sfia: = 31C:, íga:, or ofaa: from causal of the root of or 31 to take, receive, obtain, take up. C1.Hāla 458 737125313401, where [8907 means application or laying on. See Weber, 1881, p. 195. DNM VII.27 records लाइअ in the sense of गृहीत (or स्वीकृत).Cf. Marathi दोष 3a. facut HH3 HAI-We bet, it will not be able to extricate itself from the Mälati flower and wander away from it. Cf. Tyáz VI.+1 : 77 784; 1991. THE 24977: 47281 The commentator explains the covert meaning suggested by समासोक्ति.
248) HEU = tfal. VHT is mentioned as a 91691.3 for at HS. VII.4.74. & HT (CSAT) @ 99feat-cf. st. 196 (7495971).
ESATA3 STREET = a satisfifugal The commentator seems to have read कुंदलयामउलोवरिठिएण (कुन्दलतामुकुलोपरिस्थितेन).
249) if this stanza has anything at all to do with the bee and if the adjective वोसट्ट...वासियंगरस qualifies भमरस्स (understood), it is not clear what is meant by fearfegyfüzéHI--the realisation or attainment of the heart's desire (on the part of the bee. (778824 = se or steha). What is the heart's desire on the part of the bee, and how is it fulhlled immediately (चिरात् सदा कस्य जायन्ते means अचिरादेव जायन्ते)? The attainment of the heart's desire on the part of the bee cannot ever be delayed i.e. can never be delayed-is bound to be instantaneous. If, however, this stanza has nothing to do with the bee, but rather with any person in general, then it would be out of place-a misfit-in the section on the bee (ETCR1931). In that case the meaning would be as follows:- When the body of a man is perfumed with the juice (honey) of the Ketaki flower, whose abundant, intense fragrance is spreading all round, the acquisition (realisation) of his hearts' desire, that is the conquest of his

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beloved cannot ever be delayed i.e. can never be delayed, but is bound to be immediate. For the appeal of the fragrance of the juice (honey) of the Ketaki fower is irresistible. It is possible to understand ofagmat as standing for "QASHT with shortening of the 341 in fact. The plural $1 is puzzling. If we read it (singular), the verbal form fljfa would have to be changed into the
We find the reading °वेलभा for °पियलंभा in the MSS G and I. वेलंभ = विलंभ or विप्रलंभ or विडम्बन disappointment or frustration. In the case of a person whose body is perfumed with the juice (honey) ol the Ketakī flower, disappointment or frustration cannot take place even after a long time or the frustration (non-realisation) of his heart's desire cannot last long, because the appeal of the fragrarance of the Ketaki Aower is irresistible. It is also possible to understand an in the sense of fase delay in, or postponement of, the realisation of the heart's desire. Thus understood the stanza contains a glowing compliment to the fragrance of the Ketaki flower and has nothing to do with the bee. On the whole the sense of the stanza is obscure.
250) Asefasd the Mālati branch i.e. the Mälatī creeper. Gore understands 59 in the sense of cluster, clump or thicket. In the next gātha the word Armasa is used in the masculine gender. The commentator explains the covert sense of the stanza as follows : यथा कश्चन युवा अतिक्रान्ततारुण्यामपि गुणगणयुक्तां नारी प्रथमोपभुक्तां न त्यजति।
251) = Weber (1881) 755, with the variants Hostafor HERRE and संभरंतेण for संभरंतेहिं. ढंखर सेसो is explained by the commentator as पत्र पुष्पादिरहित, shorn of flowers and leaves. Cf. Maathi ढांक, ढांके a leafless branch. TEFÁ, Accusative singular of ach (feminine), abstract noun formed by adding the Taddhita suffix a to ako (abundant), according to HS. VIII. 2.154 (aca BHTN at). The word agresat is both masculine and feminine according toHS.VIII. .1.35 (77377721: fazi).
252) fafacesafta = fafaszsafigat = fafat: peal standing with tightly closed petals (5929o qatar). Ti = Haiti = ARTA *fully. The commentator explains the suggested sense as follows: . इदमैदंपर्यम् । यथा कश्चन कामुकः कांचन अनवतीर्णतारुण्यां कयाचन युक्या सुरतक्षमा विधाय atuajad, fagot warral

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253) इयर = इतर other i.e. inferior. The commentator explains the suggested sense as follows : अयं भावः। प्रधानस्थानस्थितां निबिडकुचयुगभरनम्यमानमध्यां मध्यवयसं नारी रमित्वा ईदानीम् ईतरनारी: कामयमानो न लज्जसे हे युवम् इति उपालम्भोक्तिः।
254) The commentator explains the subtle suggestion in the stanza as follows: सर्वगुणपरिपूर्णायाः कर्णास्तविश्रान्तलोचनायाः सुरते सुखीभूतहृदयस्य नो हृदयं सामान्यनारीरतं यथा नानन्दयति तथा केनचिद् उच्यते ।
255) गहण = गहन a thicket (of trees), There is repetition between वण and काणण. It is possible to understand वण in the sense of वृक्ष, so that वणगहण would mean a thicket of trees. Or वण may be taken to mean उववण (उपवन) a garden and काणण a forest. The compound सरिसतरू is faulty. We should have सरिसो तरू. We can of course look upon Afte as a de-inflected Nominative singular form (= सरिसो) (a लुप्तविभक्तिकनिर्देश), qualifying तरू as an adjective.
256) जं यत् = यदा. तहद्धरसेण-तीसे अमरतरुकुसुममजरीए लद्धो रसो जेण, सो तहद्धरसो, तेण। संकप्पो कओ-संकल्पः कृतः। संकल्प-resolve, restrictive, privative resolve. The bee imposed upon itself a restriction regardirg the enjoyment or tasting of other flowers i.e. dismissed from its mind the thought of ever tasting any other flowers. In अमरतरुकुसुममंजरि, the final short ई has been substituted for long ई metri causa.
257) धवल (addressed to the swan) oh pure, white one ! कि तुज्झ, supply arri, what has happened to you? Cr 4. may be taken as a भावप्रधाननिर्देश, standinp for धवलता. ard further as a de-infiected form (लुप्तविभक्तिका नर्देश), so that किं तुज्झ धवल = किं तुज्झ धवलयाए-what is the use of your spotless purity? The commentator explains : (हे) ६वल किं तव कथ्यते-what shall we say to you, cb pure, white one? ता= तत् then. कत्थ = कुत्र, used in the sense of दुतः (why) or कथम् (how).
259) वाहलिया a small river, livulet. Cf. Marathi ओहछ. See stanzas 105 and 261. उच्छलिया = उछलिता (from उत् + Vशल . P. to go, to move.उच्छल to rise up, to swell, cf.Marathi उसळणे)-bursting, swollen, being in a spate, flooded. सवित्थरा grown in its breadth or expanse. The commentator reads पउत्तरा (= पयउत्तरा-प्रचुरजला)which he explains as चलद्वहुजला.
260) Cf. stanzas 131 and 203. The commentator's remark आकारदुरन्तत्वेन is obscure.

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261) Aquifu—79afalg SASAFI Falsaquila14 (9261, 314TT tremulous, unsteady, moving up and down) A11 AncaqMZIZICASTI FLFFIAT 979 affaqat ha i The commentator takes the word set to be a noun (wave ?). 731 = 72 = a, with lengthening of 3 into si metri. causa. See star za 764 a here the icin E3t is, used. It is also possible to equate 797 with 77: dumb, speechless. The commentator understands this stanza as indirectly addressed to a 77127, who after enjoying the company of a beautiful and cultured lady, subsequently transfers his love to an inferior woman.
262) Face (ori) really stands for taia, a crow or crane. It is rendered as frog by Dr. J. C. Jain on s. 582 of his History of Prākrit literature (Hindi) (1963), TSM gives the sense as farang. Better to read la than 57,07 4. 3- The duplication of Fi in af is. according to HŚ. VIII.2.98-99.
263) frezgin = Miitrint: = azgazit: 1
264) Haarzo = H T=789979 with heart and soul, without sparing any pains or efforts. rafta stands for hift, with first. shortened into & and then changed into 4. C1.9172 (st. 474) standing for पुत्तिए (Vocative). Or अत्थमिय (= अस्तमित) may be regarded as a deinflected form (लुप्तविभक्तिक निर्देश).Cf. बीयदि यह in stanza 325 and अंचल in stanza 369. Or 84f74acia may be taken as an irregularly formed compound.
265) HUU = (1) 77701, (2) ca. 3 = TETT, see HS. VIII-4.256. (TE309:). afuma Garant free from the reproach (censure or blan e}, of vanity or overbearing pride. galo. = 99717, Potential partici. ple used as a noun in the sense of निन्दा.
266) When the moon is there, what is the use of numerous stars? They are redundant. When the moon is not there, what is the use of numerous stars? They are too faint or feeble to illumine the world. The commentator appears to have read महामहीवलयं.
267) The commentator appears to have read facayfa (=faggraat 5e). 93014511, a AHIGITEE compound.
268) Effaclarasan the distinguishing mark or ornament of Siva's head. The commentator seems to have read frequent (=

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=farganas:) the ornament of the three worlds. AT = af = (erT = in i.e. giai or gratia deinflected form (Hautenti निर्देश). समाहए - समीहते - कक्षिति, प्राप्नोति,भजति, कलयति. वि is भग्नक्रम and should be connected with चंदो (चंदो वि). The commentator explains this lean, reduced or denuded state of the moon as the one on the second day of the bright half of the month diff: = fading:). ahh a FAS also suggests according to the commentator the sense: just as a star-crossed person has to entreat others even for a cluster of the fringes of a garment i.e. even for tattered bits of cloth or rags for covering his body (qalasiad arnjhafa afilea atha, #7: 12 24:1).
269) Rät, vg has been recordad at HS VIII.4.55 as a Hicate for the root faST I, IV, and IX conjugations, which means to hide or to be concealed. 9 perhaps stands for et (rad) which means to disappear, vanish and then to hide.
270) The word 59 means to or fa77. The PLNM 193 and DNM VII.24 record 369 in the sense of 3.90779 and 564 ( = 5+). T-34-346 (with Farf suffix 377) —345_ . According to Weber (1881), p. 384, 5555 is not to be phonetically connected with th, but with ala (V91). Cf. Marathi soft sly, wily artful, sarcastic, satirical. 9m is found used under H$.VIII, 4. 412 (101357) in the sense of art (1915, offaria) (3121 + $7, possessive suffix). Pischel compares Marathi sfact handsome, graceful, which however seems to be connected with gla ( + ). In the present section 999 has two senses, one good and the other bad. The good sense of the word is : cultured, learned, educated, wise, intelligent, prudent, far-seeing. The bad sense is : shrewd, clever, cunning, full of duplicity, wiles and tricks, a rascal or scoundrel. Some of the stanzas in the present section, for example Nos. 270, 271, 272, 273, 278, 282, 283, 284 are in praise of cultured, good, straightforward, prudent, learned, intelligent people. But others like Nos. 274, 275, 276, 277, 279, 280, 281 are in praise of shrewd, cunning, rougish people, who are called 3974 in st. 281. For the sense of sequuta in general see Dr. A N. Upadhaye's monograph-Chappaņņaya-gāhão or the gāthā. kośa, Journal of the Oriental Institute, Vol. IX, No. 4, June 1962 p. 387-388.

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271) Huizi = 7hah = anfetit crooked, clever, ingenious remarks, which have a subtle, suggested sense concealed behind the apparent sense. वक्रोक्ति is explained as वैदग्ध्यभङ्गीणिति by कुन्तक, author of वक्रोक्तिजीवित. The commentator renders वैकणिय by अन्योक्ति, which means the same as वक्रोक्ति.
272) Gifs:= fqš=ffenh, suffix of the Gerund added in. the sense of the Infinitive. Ct, fasu (=yfes) (st. 31), 415.07(=), EFTSH ( = ERS) (st. 677). É 102---knows how to make clever, witty, suggestive, crooked remarks and also understands the hidden sense of such remarks made by others (जंपियमत्तं च जाणए अत्थं)
273) fayl= offar: = far:, assailed or overpowered by i.e. in possession of or endowed with. Gore : passed over, disregarded, not favoured by, great fortune. 3779€ TT1 = 89 má STAT: 391967> 371921 > 3117s (change of 7 into 5)>37177 (with elision of the tinal nasal). 3113TH mentally unwell, restless.
274) Cf. Hararea 9777477a FireFTE STATTFT I Hate 972 filetti HETH171 Here the word ge is obvicusly used in a bad sense, namely, cunning, tricky, wily people, full of deceit and doubledealing.
275) TGS Apabhramsa form. Cf. st. 54 and 278. CARA feat = aftaufter fiay, with an ear after the first afta according to HS. VIII.3.1. The stanza means that shrewd people behave with equal cunning with all without any distinction, those who are likely to be useful to them and those with whom they are not like. ly to have anything to do at all.
276) कहवि in a wonderful manner. सब्भाववाहिर foreign to, divorced from, lacking in sincerity. For a similar use of afete see st. 158. सीसेहि घुब्भंति are honoured and chaired. बुब्भ is the धात्वादेश for vag in the passive voice according to HS. VIlI. 4.245. g&> sua >343 >13. is ordinarily changed to any in Prākrit (HŚ VIII. 2.26), but here it is changed to H as if the original foim was grea..
277) águ Fur to deceive, outwit, defeat. Ece = 931912 according to the commentator. For feigai cf. fequat, Additional gāthā, 551*1, p. 262.
278) We must obviously read तं च तिहुयणे for जं च तिहु यणे.

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279) Here the word FETUJH1a1-magnanimous--is used as a qualification of the gras.
280) For 4615693 fait cf. st 61. fuã qe3-comes or falls under the influence of, agrituala according to the commentator. fys stands for fios according to Laber.fqas means food given by a supe. rior person to some one who depends upon him and is at his mercy for his subsistence. The PSM equates fus with foc (box or basket) and explains it as Fll, 341aat. The PSM quotes the following line from 491aaf (176): at ara aur ufuzi 10 पिडे पडिओ.Cf. गोयरे पडसि in st. 281.
281) 3044 = 959717--shrewd, clever ones. See Dr. Upadhye's article on Chappaņņaya- gāhão, mentioned in the notes on st. 270. The exact sense of TTTARCIBHEAT is obscure. This is rendered as उत्कष्वृषभदाहैकमण्डिता by Laber. The Ms.C reads थोरवसणCERAT, which yields some sense at least : adorned i.e., branded exclusively with the burns (212, cf. Marathi 922451) of great calamities. The commentator paraphrases : riequ Hathfocar, where उत्सृष्ट appears,to be a corruption for उत्कृष्ट,which renders थोर ( = महत्). G&i=*+CH with very great difficulty. Cf. st. 437.
202) Cf, Weber (1881) 883 : #1 gfet faforei 198 gaat GÅ F3ETİ | razgo a ufuai a fu pantat aquifà ll. We must obviously read gets for Act (Laber's reading), which offends against the metre.
283) Toatott even by a passing, cursory, casual glance. कारिमउवयार artificial, empty formalities or courtesies. कारिम = कृत्रिम. For the krt suffix H, cf. Pischel, Grammatik d. Prākrit Sprachen, p. 407, $ 60.
284) Cf. Weber (1881) 720 where the reading is egzie 7 दिट्ठो सरलसहावाइ जं न आलत्तो।
285) 197 is the fifth note of the Indian musical scale, the others being Tez, TH, TFT, #47,897 and fagia. It is supposed to be produced by the cuckoo. (Cf. Nārada : yesi tifa aurea alfacat ia
H1). This can note when produced by the cuckoo and heard by persons in separation from their beloved consorts, makes them restless, fills their minds with deep longing and even kills them. 4qh also means GTAT, a particular kind of musical melody sung in the fifth note or based on the fifth note as its dominant note.

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Cf. गीतगोविन्द I : उदश्चितपञ्चमरागम् and X : व्यथयति वृथा मौनं तन्वि प्रपञ्च पञ्चमम् । For the disquieting effect of the note of the cuckoo on lovers cf. Kumarasambhava III.32, Raghuvamsa IX.47, Sisupalavadha VI.8, Pārvatipariņaya III.3. Cf. also Vikramorvaśīya IV. 11 : Fa amfùnt #zaçfayzıgıfa, maqugfayı zannanen |
In the present section, we have reference to the पंचमसर (पंचमस्वर) produced by the cuckoo, though the word कोकिल is not used. In stanza 286 we have the mention of , in st. 289 there is the mention of तीए पंचमतरंगा (तस्याः पंचमतरंगा :), while in st. 290 पंचमगेय i.e. song in पंचमराग is mentioned. It is not, however, certain whether the HT in st. 288 refers to the note of the cuckoo or to the sung by a human being.
NOTES
In stanza 285, the adjective
a "gurgling" implie friction note uttered by the cuckoo is extremely smooth and anything bit hoarse. So घुरघुरंत hardly fits in with the note of the cuckoo.
and hoarseness. The
286) (1) beautiful with high-pitched sounds, 2) sparkling with the jet-black colour of the pupils. (1) reaching or falling on the ears, (2) reaching as far as ie. touching the region of the ears. Cf. कर्णान्तविश्रान्तलोचन (रघुवंश IV. 13). वरतरुणिकण्णलम्गेण, तरुणि includes तरुण also, a case of एकशेषवृत्ति, with retention of the feminine form instead of the masculine.
287) गामरागा musical melodies based on combinations of different musical notes. T (1) means a particular combination of notes forming the essential skeleton or framework of a particular melody. In this stanza the word is used as the name of a particular melody () in music and it is contrasted with others i.e. melodies based on different combinations or groupings of musical notes. But what exact melody it is and with what melody in modern Indian music it is to be identified is not clear. Or does the 4 mentioned in the present stanza mean the peculiar sequence of rising and falling notes coming out of the throat of the cuckoo ?
288) The exact sense of this stanza is not clear. Does it mean that the large-eyed lady, while engaged in the ordinary routine duties of the household (aq), was giving out sighs

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which were the result of very acute and prolonged mental agony (थोरयरदीहरणरणया), or which sighs were giving rise to very acute and prolonged mental agony in persons standing nearby and which sighs were further pregnant with the emanations of the 1947 (49HHTHT = 9aHATHTATYT)? In other words was the lady in ques. tion humming to herself the musical notes of the 194217 and at the same time giving out sighs caused by deep anguish in herself, or causing deep anguish in others? Or does it mean that while the lady was attending to her household duties, she was giving out sighs caused by deep anguish in herself or causing deep anguish in others and that these sighs were impregnated with the emanations of the # note of some cuckoo perching on some nearby tree?
289) * may stand for 699 or 4. in the latter case, we must supply ( = 45 ) before 77891. (ap) 77891 i quatitig å afgent fe ! Hamsal Haz A171: = fafstat: 1 Here janaki refers to the 17ART which was being beautifully rendered by the lady in question.
__290) Here पंचमगेय means the song in the पंचमराग. पंचमरागे निबद्धं गेयं पंचमगेयं । Cf. माहिष दधि सशकर पयः कालिदासकविता नवं वयः। पूर्णचन्द्रवदना च कामिनी स्वर्गसौख्यमुपभुञ्जते नराः ॥ सुग्मइ-For the passive base सुम्म from Vश्रु, cf. HS. VIII.4.243–244. See st. 321, 352. See note on st. 352.
291) AHTU 49843-HAITURİ ( = hadi) 970 ( = 4547770) he also FAL0797751. 972 is a 129479 fait standing for 4737. Y means thin, sharp, incisive, trenchant (du). 641101497614-endowed with a sharp, piercing quality (power.) The commentator's dissolution of समाणियपत्तलाइ as a कर्मधारय compound is not satisfactory, since the sense of Aaraa as qualifying 747 is not clear. Does it mean 'turn. ed or focussed on a particular object'? It is not clear how 31172f#211, black and white, holds good in the case of swords. Swords are usually described as blue or dark because they are made of highly tempered steel. Are we to equate असियसियाई with असित-शितानि where aha means dark and flat means sharp ?
292) 78934= 9775 (or 20197 in Sanskrit) tremulous, #54 = ūzui twisting or twitching (literally, breaking). Cf. Marathi मोडणे to break.
293) Tehaarahga blooming or dilating forcibly (Teadu). TEA (= THA) means force, vehemence, haste, violence. For THE see:

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note on st. 678. लक्खमज्झम्मि लक्खिज्जइ = लक्षजनमध्ये लक्ष्यते, are detected or discovered unerringly even in the midst of a hundred thousand persons.
294) आयण्णपूरियसरो-आकर्णम् (आकृष्टं) पूरितशरं धनु:येन, whose bow furnished or loaded with arrows has been stretched in such a way that the bow-string and the base of the arrow fixed on it reach the ear. पूरियसरं = सरपूरियं धj. Cf. नमयन्तु शिरांसि धनूंषि वा, कर्णपूरीक्रियन्ताम् माज्ञा मौन्यों वा। (हर्षचरित). Cf. यत्र पतत्यबलानां दृष्टिनिशिताः पतन्ति तत्र शराः। तचापरोपितशरो धावत्यासां परः स्मरो मन्ये ।। (काव्यप्रकाश X).
295) कलियलोयणा य फुरंती य मयणालसा य वलियलोयणफुरंतमयणालसा। वलियाई लोयणाई जीए सा वलियलोयणा दिट्ठी-the glance in which the eyes are slanting i.e. the glance shot or darted from or accompanied by slanting eyes. धोरणि-धोरणी volley, series, succession (राजि or पङ्क्ति ).
296) एमई is an Apabhramsa form for एवमेव. See HS.VII.4. 420, where at is recorded as a substitute for saha in Apabhraíśa. एम्बई has been here further weakened or simplified into एमई. एमईeven as they are i.e. even in their natural state, unadorned with collyrium. We must obviously read fe in place of are which is found in the MSS and in Laber. Cf. the reading faafe for fgfg in st. 545. Or देहि here and पियहि in st. 545 may be regarded as Apabhramsa forms. See HS.VIII.4.383.
297) सच्छह = सच्छाह = सच्छाय = सदृश. उत्तट्ठा = उत्त्रस्ता. The proper form in Prakrit should have been उत्तत्था. The cerebralisation of स्थ into g is puzzling. cf. HS VIII.2.45.
298) सरल candid, inspiring confidence. उज्जुअ = ऋजुक straight. This word appears to have been used here in the sense of indifferent, neutral, as is clear from the vicinity of the word मज्झत्थ. We must supply the verbal form नज्जई (शायते) after पिओ, सज्जणो and मज्झत्थो and नज्जति (= शायन्ते) after रिउणो. चउस्विहा = चउठिवहाई. The Nominative plural form asfakt is reminiscent of Vedic forms like बना (= वनानि) etc.
299) वड्डिल (बट्टिल in Laber) is a Desi word in the sense of अधिक, more serious, dangerous, destructive, fatal, pernicious. DNM VII.29 records वड्ड in the sense of गुरुक. वड्डिल is a Taddhita form with the addition of the भवार्थ suffix इल (इल), added here pleonastically (स्वा) to बहु. Cf. HS.VIII. 2.163 डिलट्टले । भवे and VIII. 2. 164 स्वार्थे कश्य
V... ...30

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वा। वड्ड is to be traced to वड्ढ (= वृद्ध). Cf. Marathi वडिल senior, elderly, advanced in age, a father.
300 ) धावंति the present tense is used here for the past tense ( = धाविंसु ). धारिया = धारियाणि Cf. note on चउव्विहा in st. 298. अम्ह = मम. HS VIII. 3.113 lays down as the Genitive singular form of the first person pronoun.
301) उडूढ (1) firm, hard (2) obstinate, hard-hearted, stubborn, stern. Ħ = (1) joined together,touching each other (2) standing by one's friend under any circumstances. f = 3. f(1) circular, round, spherical in shape (2) surrounded by the circle of neighbouring princes (राजमण्डल). हियए न मायंति (1) are not contained in the area of the bosom (surface or expanse of the bosom) (2) are infinite and too many to be contained in the mind.
302)
=
(1) whose nipples are not yet developed. (Cf. तम्या: स्तनयुग्मेन मुखं न प्रकटीकृतम् । साहित्यदर्पण X). (2) having an abominable look (the privative particle being prefixed in the sense of अप्राशस्त्य). कुडिल = कुटिल (1) curvaceous (2) crooked. मच्झसे = मध्यांशे in the middle or central part or portion. Laber renders this by : I Cf. Additional stanza No. 312*8, p. 240, and the explanation in the commentary on that stanza. किविणदाणसारिच्छा, they are like the gifts made by a stingy person. The exact point of the simile, the common property, is not clear. In the case of a miserly person, or charity is invisible, as he is never in the habit of giving anything by way of charity. But in what sense could it be said that the breasts are invisible in the middle or central portion? The middle or central portion of the breasts is usually described as of a dark-brown colour (cf. Meghadūta 18: ::
:) But it is difficult to see how the dark-brown central portions of the breasts could be described as invisible.
ria, cf. stanza 301. सपुरिसमणोरह व the desires of a good person are not contained in the heart, because they are far-reaching and wide-sweeping, i.e. ambitious, in a good sense of course. 303) go the horizontal bar or beam of a weighing balance. समा level, symmetrical. उन्नओ : 3: an exalted person. The commentator's explanation of as is not satisfactory. , see st. 301, (1) contiguous (2) joined in friendship or amity,

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loyal. Berea (1) free from drooping, not hanging loosely (2) free from blunders or moral lapses. Ff4819 (1) at49112 compact or firm (2) self-possessed. Anfal (1) protuberent (2) ready for fighting.
304) Seifera is paraphrased as 479 by the commentator. The tara 3779 is not found recorded by Hemacandra.
305) 67 (1) firm, solid, dense (2) cloud. Argi = Argint citron fruit (citrus).Cf. Marathi महाकुंग. वास = वर्ष rainy season. विज्जुजल (1) bright like lightning (2) bright with lightning flashes. The sight of the sky overcast with clouds at the beginning of the rainy season has an agitating and disquieting effect on the minds of lovers.
306) 3jaa, this word is recorded in PLNM 567 in the sense of उद्भटवेष and in DNM I.127 in the senses खिन्न, शून्य, भीत, उद्भट and sized. In the present stanza it means 372-prominent, swelling, while in stanza 307 it means ofga or afta perplexed, nervous, dismayed. atit-[entas (arare for vade to roll or dangle) + ST, ea suffix in the sense of 41233te3] =quaris. arosent = Teien: tumbling down (sat).
307) Cf. Hāla 671, where the reading is afegit for spat. Cf. कुमारसंभव I.40: स्तमद्यं चारु तथा प्रवृद्धम्। मध्ये यथा श्याममुखस्य तस्य मृणालसूत्रान्तरम
11
308) = Hāla 395, where the reading in the last quarter is OCTA a la q. 375501, -the commentator paraphrases this word by gagala: an adult, grown-up lady. Cf. st. 313, 439, 679 etc. The Gathāsaptaśatî reads BF1 = 379. DNM 1.50 records the word Fazll in five senses :(1) adt an unchaste woman,(2) JHT a beautiful woman, () 7994 a newly married woman, (4) puit a young woman (5) 597 this woman. The commentator on Häla as quoted by Weber (p. 100 of the 1870 Edn. says : 3465117an, akit frearat aziati The word 24671 occurs also at Hāla 79, 150, 170, 128, 249 etc. and is explained in the same manner by the commentator in all these places. In the light of the commentator's explanation Weber renders the word as“the daughter of an eminent (notable), aristocratic, wealthy master”, "a lady or mistress”.According to Weber 395971 is derived from 371. It is likely that the word 345311 used in the Vajjālagga and recorded in DNM really stands for 3771 and represents the Sanskrit word 3711i. It can be rendered as a beauti

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ful, young lady, a grown-up, adult woman. Weber (1881, p. 28) says that 345311 is rather to be connected with 31161 than with 347 उव्वरिय = उर्वरित, उद्धृत, अवशिष्ट, residuary. DNM I.132 records उवरिय in five senses : (1) अधिक, (2) अवांछित, (3) निश्चित, (4) ताप, and (5) अगणितIn st. 316, the word उद्धरियं and in st. 388, उच्चरियं are used in the same sense as उव्वरिय. For उच्चरिय-being surplus, over-flowing, super-numerary, extra, cf. Hāla 377.
309) पसयच्छि = प्रसृत्यक्षि । प्रसृती इव अक्षिणी यस्याः सा। Whose eyes are large like the palms of the hands. प्रसूति f. means the palm of the hand stretched out and hollowed. See Nitisataka 45: परिक्षीणः कश्वित् स्पृयति यवानां प्रसृतये । पसयच्छि may also be equated with प्रसृताक्षिone whose eyes are large or big, as understood by the PSM. Or we can take पसयच्छि to mean मृगाक्षि, पसअ (पसय) being recorded in DNM VI.4 in the sense of मृगविशेष. Cf. st.548 and 701, where the commentator paraphrases the word by ggarta in both the places. अमया = अमृतौ i.e. अमृततुल्यौं by लक्षणा. The commentator explains : तव स्तनौ शीतलत्वादमृतमयाविव । Did he read अमयामय व्व (= अमृतमयाविव), अमय being read as अमया metri causa? Laber's chāyā अमृतौ (अमदौ) मृग इव does not make any sense. The commentator's reading अमयामय ध्व (= अमृतमयाविव) is to be understood as an उत्प्रेक्षा and not as an उपमा, and appears to be better than अमया मओ व्व । समया (1) समदौ possessed of an intoxicating beauty or quality, (2) समृगौ accompanied or characterised by the deer. चक्कलया = चक्राकारौ, चक्र>चक्क>चक्कल, with the Taddhita suffix ल added in the sense of सादृश्य. किविणब्भत्थणविमुहा - कृपणाभ्यर्थनविमुखौ averse to entreating miserly people. The exact sense of this is not clear. Cf. st. 302, where the breasts are described as किविणदाणसारिच्छा. Perhaps किविणभत्थणविमुह means "averse to making a miserly, modest, limited request re.their growth",i.e., aspiring to become very big and prominent in due course of time.
___310) सवत्तिणा = सपत्नाः । सपत्न becomes सवत्त, to which इण seems to have been added as a pleonastic (स्वार्थिक) suffix. Or सवत्तिणा may be a corruption from सवत्तिया ( = सपत्नीको). Better to read दूरे व्व instead of दूरे वि. Cf. st. 619, for a similar idea. Cf. कवीन्द्रवचनसमुच्चय, 308: आस्तां दूरेण विश्लेषः प्रियामालिंगतो मम । रवेदः किं न सरिनाथो रोमाञ्चः किं न पर्वतः।।
311) तारिसं = तादृशम् of that kind, i.e. once so gorgeous and prominent (ostentatious).

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312) = Hala 268, where the reading in the last quarter is : को वि ण हिययम्मि संठाई. Supplya (यत्) after तं-जंतह सहावगरुओ वि थणहरी पडिओ, ते तीई कह नाम । हियए = हृदये (1) on the bosom (2) in the heart or mind.
313) मिव = इव. See HS. VIII.2.182. ___314) प is mentioned as a धात्वादेश by HS VI11.4.395 : तक्ष्यादीनां 818164: 1 ✓ means to exert pressure, to squeeze, to compress (=/निपीडय). Cf. Marathi चेपणे, चापणे, चापून चोपून भरणे. Laber reads : अंगुलिमग्गो व्व; but we must read अंगुलिमग्ग व्व (अंगुलिमार्गा इव) as is clear from the explanation given in the commentary. Par marks or impressions of the fingers. चिहुर = चिकुर, क् being changed to ह -according to HS VIll.1.186.
315) This stanza is found quoted in the Kāvyaprakāśa X as an example of the figure अतिशयोक्ति (प्रस्तुतम्य अन्यत्वेन वर्णनम् ), with the reading वत्तणछाया (= शरीरच्छाया) for बाहुलयछाया. रेहा = रेखा line, creation, handiwork. श्यामा is explained by the commentator as अप्रसूता स्त्री-a young lady who has not borne any progeny so far.
316) For उद्धरिय cf. the note on उव्वरिय in st. 308. अमायंत-not being contained. Cf. Marathi मावणे to be contained. रंखोलइ = चलति. HŚ VIII.4.48 gives tats as a ukaica for vates to wobble, to oscillate, to sway from side to side, to be unsteady. The commentator appears to have read Rets, which is also found in MSS G and I. "The idea is that the vibrant loveliness of the woman appears to be 'wobbling as it were.
317) थणजहणुज्वहणमंदसंचारा, cf. मेघदूत 82, श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्याम् । कुडि ब्व = कुटीव. कुटी a cottage, residence, mansion. संचारिणि = सं नारिणी, the final long ई being shortened metri-causa. The Marathi word vel in the sense of the human body appears to be a case of
metaphorical extension of the primary sense of the word कुटी (a cottage), the body being regarded as the cottage inbabited by the soul.
318) = Hala 278. Cf. अश्रुच्छलेन सुदृशो हुतपावकधूमकलुषाक्ष्याः । अप्राप्य मानमङ्गे विगलति लावण्यवारिपूर व ।। (साहित्यदर्पण X). For the comparison of the threc folds of skin on the abdomen with a flight of steps, cf. कुमारसंभव I.39: मध्येन सा वेदिविलग्नमध्या वलित्रयं चारु बभार बाला । आरोहणार्थ नवयौवनेन कामस्य सोपानमिब प्रयुक्तम् ।।

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319) = Hala 547. सोहिल = शोभायुक्त. सोहा + इल possessive suffixn HS VIII. 2.159. तरुणसुरयं = तरुणस्य तरुण्याश्च इति तरुणयोः सुरतम्। (एकशेषवृत्ति). The sātra quoted by the commentator viz सरूपाणामेकशेष एकविभक्तो (पाणिनि I.2.64) is not quite correct. The correct sutra is पुमाम् स्त्रिया (पाणिनि 1.2.67). करण pose, position, mode or posture, physical attitude in sexual intercourse. पलोट्टत = प्रवर्तमान. See note on stanza 24.
320) HEHEHTC appear to be the exclamations uttered by the young damsel instigating her partner in coitus to press the sexual on-slaught more and more vigorously. Does it stand for मारय मारयः मारय ( प्रहर प्रहर प्रहर? भणंतियाई -भणन्त्याः or भणन्त्याम्-भावलक्षणा षष्ठी or सप्तमी ( Genitive or Locative Absolute construction ). हलफल is explained as netails by the commentator-thrown into tremor or flutter, trepidation. Hemacandra mentions this word in his qfar on HS. VIII 2.174 ( गोणादयः) without explaining its meaning हल्लप्फलः occurs in Hala 79. See Weber's note on the word on p.28 (1881 Edn). It is explained as उत्साहतारल्य or उत्साहरभस by the com
mentators on Hala-the unsteadiness or impatience-haste-duer to over-enthusiasm or eagerness for doing anything. The sense चंचल or कंपनशील-trembling with fear-suits our stanza very well. Cf. the root हल to move or to be shaky, in st. 190. Cf. also note on ढलहलया st 559.
321 ) For the idea compare कवीन्द्रबचनसमुच्चय 316 : विश्रान्ति नूपुरे याते श्रूयते रसनावनिः। प्रायः कान्ते रतिश्रान्ते कामिनी पुरुषायते ॥ निब्भर = निर्भर-intense vioelnt, vehement.
322) विभिओ = विस्मितः । विस्मित: would become विम्हिओ and then विभिओ. We must therefore read विभिओ in place of विभओ ( Laber'ss.. reading . In st. 423, however, विमिअ stands for विजेंभित and not for विस्मित.
323) दंतणहक्खयमहियं - महियं = महितम् 17udable, praiseworthy, great, admirable. निग्यायपडंतवलयणिग्घोसं-(1) निघतैः or निधीतेषु ( or निधोते निर्घाते, प्रतिनिधीत ) पतन् उद्भवन् वलयानां निघोषो यस्मिन् (2) निर्घातेषु पतन् प्रादुर्भवन् बलवान् ( वलय = बलय - बलव = बलवत् ) निर्घोषो यस्मिन्. There is obviously a pun ! śleşa ) in the case of both the adjectives aura@gAfgå and: निग्धायपडंतवलयणिग्धोसं. The pun in the case of the former adjective is.. simple enough. But the pun in the case of the second adjective is not so simple. We have to understand the word 204 as standing: for बलय or बलव-बलवंत- बलवत्. Or we may take व as a possessive

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suffix, which is met with in Sanskrit in the case of words like केशव, मणिव, अर्णव, अद्धिव etc. बलव could become बलय ( वलय) by the elision of the intervocalic c and by यश्रुति.
324) वासहर = वासगृह bed-chamber ( शयनमन्दिर ). चलवलयकरप्फालण = करप्फालणचलवलये ( by परनिपात of करप्फालण and पूर्वनिपात of चलवलय), ( the sound of the bangles moving up and down and clashing against one another in the act of giving blows with the hands. कणंतमणिमेहला ( the sound of ) the jingling jewelled girdle because of the diverse movements of the hips or buttocks.
325) = Hala 209. बीयदियह must be taken to be a deinflected form ( a लुप्तविभक्तिकनिर्देश ) standing for बीयदि यहे. सविलक्ख = सबैलक्ष्य, विलक्ख being a case of the concrete used for the abstract. सविलक्ख ( सवेलक्ष्य) लक्खियं सविलक्खलक्खियं.
326) सरहस = सरभस hasty, unrestrained, unreserved, uninhibited, all-out. कलयलिर = कलयल ( कलकल) + इर (possessive suffix). The noun qualified by fault is not mentioned. We must supply कंकणाइभूसण. The same is the case with कणंत, where we must supply the substantive मेहला. सिकार = सीत्कार oral and nasal sounds, mur. muring sounds-produced while inhaling and exhaling through the mouth and the nose, as a reaction to physical pain, mental joy etc. थवक्कअ = स्तबक or समूह bunch, cluster, fund (of joy ). We must understand the compound सरहसरमण...सिक्कारं as equivalent to सरहसरमण...सिक्कारहिं (हेतो तृतीया ).
327) डोर = सूत्र, दवरक, काञ्ची girdle. Cf. Marathi दोर, दोरा, दोरी, a string or rope. झणझणइ, cf. रुणरुण in st. 240 and रणझण in st. 633 पंडवभडसंगामो= पंडवकउरवभडसंगामसरिसो संगामो a battle fierce like that of tne Pāņdavas with the Kauravas.
___328) Laber reads समुझिया and renders by समुज्झिता. In the light of the commentator's explanation Statemat, we must read Farhat ( समूविता ) or समुच्छिया ( समुच्छ्रिता ). धयवडाइ ब्व, cf. note on st. 207. The sense of the simile is not clear. Who has vanquished Kāmadeva here ? Neither the women nor the man. On the contrary it is. Kāmadeva who has vanquished them in compelling them to seek pleasure in each other's intimate company. It would be desirable to read कामदेवे ( कामदेवेण ) ( Instrumental singular as in Apabhramsa ). कामदेवेन जित्वा ध्वजपताका ऊवीकृता इव. The commentator is silent on the point.

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329) 3079954, the beginningless, highest truth in the world. agit (1) assuming diverse forms, (2) assuming different incarnations or manifestations (319art ). HigTUTTI (1) infatuation and attachment (2) attachment due to infatuation. zat ze af at fara shall we then always pay homage to it? We should rather read ac (or 70g ) after sổ, so that the last quarter will contain 18 Alls instead of the usual 15 and will become more pointed in its sense.
330) fagyotić by means of or through these amiable virtues, stages or phases. Since the four Tuts are called A19101937 ( steps of a staircase ) there must be progressiveness or sequentiality in them. आलावण casual talk; उल्लावण sustained conversation; संग continuous association; 51367 curiosity about each other. 331) 34737=21599". 3157810i 5i77700
= FHINI = उच्छ्वासैः) सोसियाणि सरीराणि जम्मि सो आसन्नासाससोसियसरीरो आरंभो। It would be better to read 341HPARHAITEIT. Etas cf. st. 54, 275, 278 and ( 39.
332) Cf. 3a7aafia II. 19, VI. 5 : 7 foffaafa grado: atratzerryatafal Taita fahafa fari alt for meg at 7:1 canal mere sight or presence.
333) = Weber (1881) 829. JG3777237 = 557177i, cf. st. 374. farktu = .See HS.VIII.4.132. facefuti i A10=#19, anger born of iealousy, teretana: atat flatschrifafa Fifera ). Fau192134Fahlaut aici coaxing utterances due to genuine affection.
334) The sense is obscure. There is obviously a pun on the word 47311—(1) 015: ( 157 ) the seed or grain (2) Gita: the other party. So long as the other party is not inspired with attachment (a yfa) and the love is unilateral, it is astringent or unpleasant and void of sweetness. The pomegranate fruit too, so long as its seeds i.e. grains do not become red (7 trafa ), does not develop any sweetness, and is astringent in its taste. Construe : एके पक्खे ( वट्टमाणं) पेम्म दाडिमफलं व सकसायं (होइ ) जाव बीओ न रज्जई ता किं महुरत्तणं कुणई ।
335) पल is a weight equal to 4 कर्षs and कर्ष is a weight equal to 16 माषs, one माष being equal to 10 गुंजाs. पलसयं therefore means a sizeable amount of poison. चक्खुराग = चक्षुराग love conveyed by a glance or by an exchange of glances. Cf. gratii in Sakuntala II :

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विदूषक :- अध भवतं अंतरेण कीदिसो से दिट्ठिरागो । The word is used in Bāṇaś Kādambari p. 41 (Peterson) and Mālatīmādhava VI. 15. चक्खुरागरतं — tinged with eye-love i.e. चक्षरागव्यक्तम् conveyed by an exchange of glances. न नहा मारेइ is not as fatal as विन्भम = विभ्रम mental flurry.
NOTES
336) दुक्खुवहणाइ पेम्माई This should be taken as an independent -sentence. Let not any one form any attachement (for any body), (for) love is hard to bear or sustain to a happy end. If we accept the reading रच्चउ ( =) ( form, build up), then ggव्वहणाइ पेम्माई would be the object of रच्चउ.
337) For the duplication of & in in this and the next stanza, cf. (st. 346, 347) and HS. VIII. 2.97. 3, चंचु = चंचू, both metri causa. The commentator's paraphrase • प्रेम न ऋजु भवति loses sight of व ( = इव ) coming after उज्जु.
338) It is not clear why there should be anger if the dear one is सुहट्टि ( सुवस्थित ), living happily. Should we read मुहट्टिए : ( = मुखस्थिते = संमुखस्थिते standing in front ) ? This would offer a * good contrast to दूरहिए.
340) ✓✓fa to turn back, to recede, to recoil, to be estranged.
341 ) बाए is either Locative singular of वाअ ( =) or Instrumental singular of वाआ ( = वाच् )> वाआए > वाए. सो सुहाण सयखाणी= age ait, (cf. st. 782), abode of hundreds of happiness i.e. endless happiness. खाणी = खनिः in Sanskrit, with elongation of into. See HS. VIII. 1.44.
: 42 ) संणडिओ = संनटित: or संनाटित: The root नट् ( नयति, नाटयति ) means to injure or distress. HS. VIII. 4.150 records as a for the root 3 (IV. P.) to be confused or disturbed. See note on st. 351. चाटु flattery, wooing, flirtation • खरपवणस्स चाडुणा चालिरो जो दवग्गी तेण सरिसं जं पेम्मं तेण । चालिर = चलिर ( = चलनशील or चंचल ), च being lengthened metri causa. Or fe may be taken to mean द्रुतचलनशील ( briskly moving ), चटु or चाटु meaning brisk or agile, cf. चटल. खरपवणेण चाडचालिरो जो दवग्गी, तस्स सरिसेण पेम्मेण | Cf. st. 444.
343) दड्ढह्यलोए = दड्ढह्य involves tautology. समप्पिवि – This is an Apabhramsa form of the gerund of the root. See note on st. 234.

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34) = Weber (1881) 746. a crow on a sea-faring vessel or ship. This is the same as in Pali literature. Rhys Davids ( Pali Dictionary, published by the Pali Text Society, p.158) explains as "a compass crow, a crow kept on board a ship in order to search for land." The word occurs in Jātaka, Fausböll, Vol. III, p. 126 and 267. The word draft ag is found in दीघनिकाय, पठमभाग, केवहसुत्त, 531, p. 255 ( Bhagwat's edition) भूत पुमं भिक्खु, सामुहिका वाणिजा तीरदरिंस सकुणं गत्वा नावाय समुद्दे अज्झोगार्हति । ते अतीरदक्खिणिया तीरदसि सकुणं मुंचति । सो गच्छतेव पुरत्थिमं दिसं, गच्छति दक्खिणं दिसं, गच्छति पच्छिमं दिसं, गच्छति उद्धं, गच्छति अनुदिसं । स चे समंता तीरं पासति तथा गतको व होति । स चे पन सो समता तीन पसति, तमेव नावं पच्चागच्छति । The तीरदस्सि सकुण in this passage is the same as the दिसाकाक of the Jātaka and the बोहित्यवायस of the Vajjalagga. The passage quoted above from the clearly explains the function of the aft . The Commentator Ratnadeva merely says : यथा यानपात्रे स्थितो वायसो गगनम् आकाशं भ्रान्त्वा तत्रैव स्तम्भादौ विश्राम्यन् जनं हासयति, but he does not explain the exact role played by the मोहित्थवायस. The point of the simile is to be explained as follows:-The crow placed on a sea-faring vessel. first wanders about here and there all around in the sky and not being able to find out any sign of land nearby, comes back to vessel dis appointed. In the same way our love first wandered out from our heart all around here and there, in search of a suitable object and not being able to find out any, came back disappointed and defeated. Cf. Syadvādamañjarī, 19, F. W. Thomas, p. 125, foot-note 9. The word affe securs later on in st. 764 in the sense of प्रवहणस्थित ( प्रवहणीय or यानपात्रीय). Weber ( 1881 ). p. 402, equates the word af with Sanskrit af, the in being changed to ओ as in the case of पद्म ( पोम्म ), वक्तुम् (वोत्तुं ) वक्ष्यामि (बोच्छं ) etc. See HS VIII. 1.61-4. The DNM VI. 6 records the word afr
in the sense of प्रवहण.
345) जाए should better be equated with याते, than with जाते as done by the commentator. -when pride (haughtiness, jealous anger) has gone away i.e., disappeared. मान arises only when there is love between two persons. When love comes to an end (f) there is no question at all of the emergence of 1. On the contrary, the I ought to subside. Even a can be justified as follows:-" when I or jealous anger has asserted itself (), when real affection and gocd disposition have disap-peared and their place has been taken by jealous anger, what kind

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475
of love can that be, which is practised by request ?" Cf. st. 346,Arulu qanotar q... tong OFW Info is recorded at HŚ.VIII.4.177 as a धात्वादेश for /भ्रंश. फिट्ट is used in the sense of फिट्टिअ (past participle active) (= Rac) in Hāla 93. Weber says that it is past participle from ffos which too is recorded at HS. VIII.4.177 as a 91q1a3 for: VR. Cf. Marathi Paza.
346) Pago 2011 ato = 3971642a. The present participle active (8158a) with the privative particle 20 prefixed, is used here in the sense of nomen actionis, liks the past passive and active participle in Sanskrit and Prākrit. (See Fānini 111.3.114 : 70697 Hà T:).
347) = Hāla 236, with the readings 973 for a 11 and OETUårzaffez for TE TO@CHALÚ. In 1A, HUE stands for A1019 with shortening of 31 into 37.
348) Hāla 53. On saralasan serth, the commentator on Hāla says : maafada para afiant: 79th, tê a Tiffa i Partizafaat, this is what the commentator designates as 9112 t#9174 compound, Sequential Karmadhāraya, expressive of sequence betu een two actions. विलिय =व्यलीक, य being changed into z by संप्रसारण (Vocalisation of semi-vowels) and it being shortened metri causa. We have here a reference to the belief that water when heated and cooled loses its original flavour.
349) The commentator appears to have read 3470177 2018 statusulid, with 18 Hits in the last quarter, instead of the usual 15.791 = IPT, cf. the Vedic forms like epat ( = warta), qat (=hila) etc.
350) ago = 877181āt, wariazia 1 691fefot, one who obstinately clings or sticks to a particular frame or mood of mird and is impervious to advice tendered by others. Cf. 1982 IX.47 : 450 Araraa fazla garifa ya ag 79: 1 Fallegu = 77742:, the one and only friend of happiness. Or if 448 is taken to be a corruption for zoi (artri)-- the one and only cause of happiness (artet= fgained
:).
351) a-according to the commentator & is suarat fa91a:. H$. VIII.2.196 records in the sense of sig ellion and ATU. AI afsste do not be deceived or misled (by haughtiness). The CNM.

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VAJJALAGGAM
IV.18 records "fe in the sense of af, and says that according to some also means, distressed. See note on stanza 342. The commentator explains the contextual background, according to which the stanza ia addressed by a faithless gallant to his offended sweet-heart.
=
352) दइई = दइए, Vocative singular of दइआ ( दइया). The final ए has been shortened metri causa. पसिज्जसु = प्रसीद. The Prākrit substitute for V is to be traced to a conjectural root प्रसिच् (4th conjugation). परिओसं कुणसु give me the pleasure or gratification of your company (मम परितोषं कुरु) or enjoy yourself (स्वपरितोषं कुरु). कयसेहर = कृतशेखर one who is furnished with a crest or tuft i.e. a comb, hence a cock. Cf. st. 290, 321. HS.VIII.4.242 enjoins as the passive base of V (=), along with f, but nor सुम्म सुम्म is due to false analogy with चिम्म (V/त्रि), हम्म ( हन् ) (✔) etc. See HS VIII.4.243, 24+. is recorded at DNM II.96 in the sense of , along with . According to Weber (1881), p. 11, properly means the release of cows or cattle from the pen where they are confined at night (+ from VI, सन् to let loose). The word गोसग्ग is clearly derived from गो + सृज् to release. (like me) means the time when the cattle are released, hence morning.
353) Hala 374. The commentator on Vajjālagga says that this stanza is सखीशिक्षोक्ति: नायिकां प्रति. The commentator on Hala, however, puts it mcre correctly : मानं धत्स्वेति शिक्षयन्तीं सखीं काचिदाह (Weber, 1881, p. 142). The stanza is aff: adi qf.
354) Hala 45. = सच्छाह = सच्छाय, य् being changed to ह् according to HS.VIII.1.249 and being shortened metri causa. अणियत्त = अनिवृत्त, used here in the sense of अनिवर्तमान पहिअ = पथिक traveller, one who is (always) moving onwards, one who is (always) on the move.
-
355 ) तुला — The commentator explains this word by जलोदञ्चन - i.e., a rope attached to a wooden pole for lifting up water from a well. The word I also means a wooden beam in the roof of a house. Since in the present stanza gol is mentioned in connection with (well), the reference must be to the horizontal wooden pole forming part of a water-lifting mechanism.

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477
This horizontal pole is supported in its middle on a vertical prop and its end to which the water-bucket is attached bends down into the well to collect water and is then raised up from the well, by pulling down the other end. The word gitt in the commentary (2210 Gamint a menti We should read Jia) in place of 4210), stands for Forst in the Punjabi langurge. Cf. the expression questi used in antea I, 491977.
358) Gat=safa according to the commentator. Cf.Marathi 47511, A2 pink, azafat--with a snapping sound.
359) Cogit-petal-fragrance= 164874 fragrance emanate ing from the petals. Cf. Additional stanza 349*5 (p. 245). The remark in the commentary : Fejtuit: gaamecara (? Fielcata) 195594 is not quite clear. The commentator's difficulty is about the two words & and 4#. They are synonymous and yet ag is here said to be the firm stalk on which the lotus of love grows. The commentator tries to explain the distinction between the and he He says that hH is ACUTTTA1A: TREICTEEM: -a permanent, life-long, abiding mood of mental attachment, while he is the reinforcement of 98 by means of presents, respect, honour etc. (69 27मानाद्यादिना भवति ।). स्नेह is thus the indicator of प्रेम. (See note on st.. 391).
360) VAT to respect, to show regard for, to welcome. fache HT the autumn season (974 = 72) in which wine(ty= A776) is so dear (to all). It is also possible to take for Free as equal to fưa Act, 7719 2698 Arci so long as the autumn season is going on i.e. is continuing. It would be better to read 1 7 (for 819) 98 Atli, so long as the autumn does not go away or depart. The use of HTI (7) in the neuter gender is rather unusual. According to HS. VIII.13.1, the word 373 (f.) assumes the masculine gender in Prakrit (सरओ),
361) Weber (1881) 935. FEST=faa: built up, piled up; raised. Weber reads Tag # Ara1969 3 in the second quarter and pulls are fà o agat ( = Hal or in:). Stafot involves repetition, Fast and fut meaning one and the same thing.
362) = Hāla 432. HTF 15 in Hoitoa --for what did you indulge in haughtiness i.e. what did you gain by indulging in haughtiness? H17 is to be resorted to only for attracting the other

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VAJJĀLAGGAM
party and not repelling or alienating it altogether. Haughtiness is to be assumed only in order to attract the consort towards one's self. But you behaved in a most indifferent and harsh manner towards your consort. What did you gain thereby? What was the result of your haughtiness, except the complete estrangement of your consort from you ?
363) One would rather expect : Teutafuifeadh 30 ford f ocus Fronti a fast = 34737 devoid of feeling. See HŚ VIII.2.190 (2407 णाई नर्थे ।)
364) 36 27557 = 32 Tal offering your breast (chest) to i.e. being prepared to face or endure. Cf. उरो दत्त्वामरारीणां येन युद्धेष्वगृह्यत । fēku71994199 97: FUTUS II (Jea's filo ITAKHTE, V.16). Sofea stands for ওভাল, ভাল>ভভাৰ>বি. For ভান্স see st. 374. DNM.1.117 records 58ft in the sense of wifaga (sleeplessness, insomnia).
365) = Hāla 46. Weber (1870), p. 89,compares the following gātha (No. 191) from Govardhana's Saptašati : 3481ta fazahnya में दग्धमानपनीय । नर्मोपक्रम एव क्षणदे दूतीव चलितासि ।
366) alaita gua dich-vicarious use of the Genitive for the Accusative ( gl). Cf. HS. VIII.3.134. ga is really go with shortened into 3. See H$.VIII.1.192 : Sica SHHT :1 Better to read 964 with MS.G. Cf. st. 372. Pe stands for men with 31 shortened metri causa. It looks almost like an Apabhramsa trait. Cf. H.S. VIII.4.330. 474 = qafe 1: unalterrble mandate or rule(inscribed by Providence on the GT342-the forehead). Ifta is used here in the sense of 921179 i.e. 317511_order, command, mandate, inexorable destiny.
367) अवऊहणेण = अवगृहनेन used in the sense of उपगृहनेन-embrace. पावासिय stands for पवासिय with elongation of the first अ into आ, according to HS.VIII.1.44. felas," = teat. feja is recorded as a 8709127 for verzi, at HŚ. VIII.4.182. Cf. Marathi faraót.
358) vase means to play false to, to practise treachery on, to plunge into distress and ruin. सहवासहर=निवासगृह place of residence. Ma, masculine gender form used for the feminine (sie).
369) अंचल गहिओ is equal to अचले गडिओ. अंचल appears to be a deinflected form (af ufatti fa&T). Cf. note on suhu ära), st. 264.

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NOTES
It is also possible to regard अचलगहिओ as a सप्तमीतत्पुरुष compound (aufgen aufg). Cf. Haag in st. 325. The exact sense of the second half of the stanza is obscure. Cf. Hala 142: KEGTIEपरिवड्ढिआण काळेण रूढपेम्माण । मिहुणाण मरइ जं तं खु जिअइ इअरं मुअं होइ ॥
479
370) कडुयाइयार = कटुकीकृतानि irritated, distressed. कटु or कटुक means pungent, sharp, acrid. Cf. st. 426.
371) This and the next stanza are of the nature of s (enigmas or conundrums), in which the intended sense is conveyed in a round-about, indirect manner. Thus afargarethe vehicle (or carrier animal) of him who wears the moon (as a crest on his head), means a bull. -the vehicle of the son of the mountain's daughter, means a peacock. In stanza 372the abode of the abode of Lakṣmi-means water, fa = कमल, the abode of Laksmi. The commentator however understands the second in the sense of : () clothing, apparel-that which forms the clothing or apparel of a lotus i.e. water in which a lotus is born and grows and by which it is surrounded on all sides.
372) af, if you do not stop or stay at home i.e., if you persist in going away in spite of my prayer. Cf. गच्छ गच्छसि चेत् कान्त पन्थानः सन्तु ते शिवाः । ममापि जन्म तत्रैव भूयाद्यत्र गतो भवान् ॥
373) गयवर stands for गयवइयाए, a case of लुप्तविभकिकनिर्देश (Deinflection). We cannot think of a compound (a) of the subject, with the past participle passive form f (according to Panini's sūtra 11.1.32), as the subject would in that case be completely subordinated in the compound and would be overshadowed by the predicate भणियं. पसारेवि = प्रसार्य, is an Apabhramsa trait. See note on st 234. मइलिजइ = मलीनीक्रियते, is being soiled or spoiled, erased or rubbed away. HS.VIII 2.138 records . मइल as a substitute for मलिन in Prakrit.

=
374) Hala 58. Weber gives the following caption to this gāthā: "When the cat is away the mice dance freely" (p. 21, 1881 Edn.). According to Weber, as soon as the consort of the lady in question had departed, his numerous other wives had a free time and began to behave licentiously, and to indulge in , in the water of the Godā, with their illicit lovers. As a result of the 1, in the course of which the turmeric powder

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VAJJĀLAGGAM
applied to their bodies was washed away, the waters of the Godā became yellowish. For the idea cf. रघुवंश VI-48: यस्यावरोधस्तनचन्दनानां प्रक्षालनाद् वारिविहारकाले । कालिन्दकन्या मथुरां गतापि गङ्गोर्मि संसक्तजलेव भाति ॥ The commentator Gamgadhara on Hala says : गोदावरीकलान्यद्यैव हरिद्रापिंजराणि gristalaistus. SATHI TEUTA Efa 1a:1 The unchaste women took a bath in the river Godā (together with their lovers ?), after applying turmeric powder to their bodies and then after the bath they applied other cosmetics to their bodies. As a result of t turmeric powder rubbed and washed away from their bodies, the water of the Godā became yellowish. The vigil of the people mentioned in the second quarter of the găthā is explained by Gamgādhara as due either to atene HT and ATM i.e.preoccupation of the unchaste wives with their visits to their illicit lovers. Weber does not accept aktif , but appears to be in favour of भभिसरणाभियोग as the cause of the उज्जागर. According to रत्नदेव' commentary on the Vajjālagga, the frame is due to era and to wory about the safety and protection of the village in the absence of the valiant consort of the lady in question. The change of the colour of the waters of the Godā to yellow is due to the washing away of the turmeric powder applied by the ladies in the village as decoration to their bodies. The ladies in the village, who have fallen in love with the person in question, do not any longer find any use for decoration of their bodies with turmeric powder, when he is no longer in the village. For the idea that the person in question was the object of the love of the ladies in the village, see the next stanza and the commentator's remark : go 777774: FTOHE TOAT: etc. (p. 101). Gamgādhara's explanation and Weber's understanding of the spirit of the gāthā is not at all complimentary to the person in question. Ratnadeva's explanation is decidedly better. 345514 = 99. Better to read 270519. TETS = Alfa. According to HŚ. VIII.2.72 and VIII.1.104, the Sanskrit word the becomes in Prākrit. de-bathing place on a river-bank. Ratnadeva paraphrases Le by 72 (bank). On DNM V.16, Hemacandra explains qt by Afzaar (a river-ford).
375) = Hāla 190. Tayk = nya. Weber (1870), p. 138 renders this by “surface of the streets". It is better to understand it to mean the point of junction where lanes open into streets. See st. 625. According to Weber, though the street surfaces are:

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481
astir with life and activity, they appear desolate to the lady in question, as she is not able to see her consort anywhere.
376) stafa = quia: are rolling in the quarters i.e. are scanning the quarters. जस्चधमोत्तिअ = जात्यन्धमौक्तिक, a pearl which is blind by i.e., from birth i.e. which is born blind. This is an obscure expression. The commentator renders it by Fafaazi false or counterfeit pearl,which is आताम्र, धवल and कृष्ण i.e. a strange mixture of these three shades, constituting a serious blemish. A counterfeit pearl is called artrid, perhaps because it is not able to see or meet any one who would like to pick it up. Just as counterfeit pearls move about or wander from place to place without meet. ing anyone who would care to pick them up, so her eyes are scanning the quarters, without meeting the object of their longing.
377) = Hāla 208, where we have the reading a forfits for mergaitg27554 72 = 277 Ta: = 33 maaltyefaa'Rh na: 1 34557, though an indeclinable, is here inflected, as if it were a noun. See the remarks on fest in St. 150 and 4f in st. 221. 347 is the subject and Tent is the predicate. Today i.e. one day has gone away, another day is over, a third day has come to an end". Even in the first half-day of her consort's departure, the Nāyikā inscribed quite a large number of lines on the wall of her house, each line standing for one day. She felt every moment of her separation from her consort as one tediously long day, so that even during the first half-day, she had passed through the torturing experience of having lived through a large number of days away from her consort. One half-day was packed as it were with the tortures and sufferings of a large number of days. 96# fegy = 96h frau, ķ being shortened into t under the pressure of the following conjunct and then changed into 34. Cf. the shortening of al(in the case of the Nominative singular form of masculine nouns ending in a) into 3 and then the transformation into 8 of which we have numerous examples in Prākrit. Cf. sem fag = feat, st. 393.
378) = Hāla 206, where the reading is Afganistischen in the second quarter and a fafou a faza in the third quarter. The background of the stanza appears to be as follows:-A certain lady used to inscribe on the wall of her apartment one line every day to represent each day of her consort's absence from home. Her
V.....31

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VAJJÁLAGGAM
consort had assured her at the time of his departure that he would be returning after a certain fixed number of days. In order to keep a count of the days of his absence already expired and of those yet to expire, the lady used to draw a line for each day passed by her in his absence. (Cf. the similar device used by Robinson Crusoe to keep count of the days of his stay on the desolate island where he was stranded for 36 years). Her friends feared that the lady's consort may not be able to return exactly on the day stipulated by him. If it happened like that and if he did not turn up on the scheduled day, that might come as a shock to the lady. In order to spare her this shock, her friends stealthily removed or erased two or three lines on the wall. As two or three lines were erased, the count was less by two or three days than the actual number of days that had elapsed and even if the consort were to be late by two or three days, the lady would not notice it. If, however, he were to return on the promised day, the lady would think that he had returned two or three days earlier than what he had promised and in that case she would be extremely delighted. For a similar device to keep count of the period of separation, see Meghadūta st. 9: at qa fan9172971 -... Haar and st. 84 : TT AF1 T TEET 2979591 f4g-ya TA ESITEपुप्पैः । फुस is mentioned along with पुस, पुंछ etc. as a धात्वादेश for /मृज to wipe off or erase, at HŚ. VIII.4,105. It really represents the Sanskrit root v4753 to erase or rub away. The readings sister att (already inscribed on the wall) and aहिं चिय (= तस्मिम् एव कुड्ये) in Hala appear to be preferable to Rights (while she was inscribing and ng fead in the Vajjālagga, It would not be possible for the friends to earse 2 or 3 lines, while the Nāyikā is actually engaged in drawing the line for a particular day; they could, however, do so only when she has already finished the work of drawing the line and gone away. Further the use of the word aliats (secretly) shows clearly that the friends must have erased a couple of lines, not while the Nāyikā was engaged in inscribing the line for a particular day, but only after she had finished that and gone away.
379) अज्जेव कइ दिणा होति । Mss G and I read अज्जेण for अज्जेव.
Bostot = 3997 i.e. 31a eroa saft fara wafaa—when you say that he departed today, how many days since his departure does that

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483
Signify ? The reading yosto furnishes one more example of the declension of an indeclinable. See notes on stanza 150, 221 and 377. Tegåat is to be uttered with fils i.e. interrogative modulation of the voice.
____330. कुम्भुहुत्त = कुमुहूर्त. The duplication of म् is in accordance with HS.VIII.2.97 (ARTÈ at). feriatur refers to women who have been separated from their consorts and who have somehow managed to remain alive during their absence. The use of the masculine from जियताणं is strange. It should be जियंतीणं ( = जोवन्तीनाम् ) or better fering (=577 :). 983t singular, stands for 1901 plural. fraze = faada = faraara I The idea seems to be as follows : Women in separation somehow manage to keep themselves alive during the absence of their consorts on the strength of the hope that they Would come back sooner or later. But then a time comes at last when they fall into utter despair about their return and their hearts break. Ironically enough the consorts return at a time when their beloveds have already died of heart-break. The time of the return of the consorts is therefore described as 1 (= FIT-inauspicions. It is now too late. The hearts once broken cannot be repaired any more than the two parts of a shell (oyster) that has once burst open can be joined together. ati = faith a second time, once again. The wording of the faulty, as the subject of #at is not mentioned. It must be főtet. Is atet to be taken as a corruption for stai (fc azt = €794)?
381) = Hāla 475. Gangādhara on Hāla 475 explains the idea underlying the stanza as follows.- HITT Foki ga farat निवेदयितुं कापि सवैदग्थ्यमाह । अवो इति कष्टसूचकमव्ययम् । अतः परं मां विहाय न गन्तव्यम् ।
382) 37967 = af: duration of the period of separation. Bare is a masculine word in Sanskrit, but it is used here in the femi. nine gender as the commentator remarks (प्राकृते क्वापि पुंलिङ्गे स्त्रीलिङ्गम् । (Cf. HŚ VIII.1.35 : Akula: fain). The commentator's remark leaves no doubt that the reading which he had before him was अज्ज पुष्णा अवही (instead of Laber's अज्ज पुण्णो अवही). The commentator points out that this is the desperate utterance of a lady whose consort had failed to return on the promised day. इंते = आयति । Band = 34714a. Cf. the form 34 atlē in st. 10. If the consort returns as promised by him, the separation will of course come to an

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VAJJĀLAGGAM
end. If he fails to return, the lady would breathe her last and that would be the end of the separation i.e. of the pangs of separation.
383) संणिवाओ=संनिपातः a dangerous fever due to the derangement of the humours of the body. Paggar: (last word in the com: mentary on the present stanza) (Ms. I : वैकृताः) pathological.
384) रणरणया is used here in the sense of रणरणककरा: or रणरणकदायिनः. It is to be explained on the strength of Panini's Sutra (V.2. 127) अर्शआदिभ्योऽच् । दुप्पेच्छा and दुरालोआ involve tautology. We should understand gay in the sense "marked by gloomy or depressing light Clast painful to look at, whose sight is agonising.
385) संधुक्खिय = संधुक्षित inflamed, kindled, fanned. See st.634 for the root /संधुक (= संधुझ्). दुसह = दूसह = दु:सह, the s being shortened metri causa. दूरपज्जलिमो = दूरप्रज्वलितः । दूर is used here in the sense of अत्यर्थम् , excessively. Cf. दूररमणिज st. 407.
386) पियविओयम्मि = प्रियवियोगे = प्रियप्रवासे when the dear one has departed, on the departure of the dear conscrt. alifagafatti: in the commentary paraphrases थोरंसुसलिलसित्तो, थोर (स्थूल) Feing rendered by दीर्घ and अंसुसलिल (अश्रुसलिल) by अक्षिजल.
387) महचोज्ज = महाश्चर्यम् a great wonder, cf. महाछरियं st. 7. Or मह may be taken to be equal to मम. मह चोज्ज = ममाश्चर्यम् ।. Or मह (मम) may be connected with the as its object in the Genitive case (HE डहई = मां दहति). चोज्ज is recorded in DNM III.14 in the sense of आश्चर्य. It is to be traced to the Sanskrit word चोद्य (from the root vचोदय), a question, objection, wonder. Cf. st. 219, 475, 589.
388) उच्चरियं = उच्चरितम् = उद्धतम् left over or remaining behind intact or uninjured. Cf. note on the word उमरिय (St. 308) and उद्धरिय (St. 316).
389) रुवं तु = रुदन्तु. / रुद् becomes / रुव according to HS.VIII.4. 226.
390) = Hāla 430. The commentator seems to have read अव्वो (for अन्नो) as is clear from his use of the word अहो. नीरस (1)devoid of moisture (2) devoid of emotion, feeling, passion. ETA (1) full of moisture (2) full of emotion, feeling, passion. विज्झाई according to HS.VIII.2. 28 (इन्धो झा), / विज्झा represents वि+ /इन्ध,

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to be extinguished. Hemacandra gives the verbal forms AfHTET ( = AETÊ) and fauze (oftead). The PSM connects the Prākrit root विल्झा with Sanskrit /विध्यै (विध्या). The commentator on Vajjalagga equates विज्झाइ with विध्याति as if ध्या were a root belonging to the second conjugation. See, st. 563 for the form fszt used in a causal sense (= निर्वापयति). In Pali the root विज्झाय is used in the sense "to go out, to burn out, to be extinguished”. Childers "Pāli Dictionary) connects it with the Sanskrit root + (farza
> fasanta). Pifcat agraar @zaring! The Pāli root 14 means ""to be burning, to burn, to consume, to waste away, to perish”. Cf. the Sanskrit root fet (afted). Frading 919 à "the house of Sāmavati is (or was) on fire''. fhogaiat a pria at They a 994 "they perish like herons in a lake in which the fishes have perished.”
The causal of giza in Pali is goal to set on fire, to burn, to cook "{cf. Sanskrit ara, 1979). And also means to meditate ( = 31419).
TE ATTATO HIRE "while the house was on fire, they practised penance". Cf. Marathi fani to be extinguished.
391) Referat = Efenat:= 219029ct, a series or succession of (sidelong) glances. Here ta (affection), Fila (kind disposition) and 6 (love) are distinguished from one another, that being the cause of 9719 and Ata that of ae. It is however difficult to Tender these three words precisely, so as to bring out the distinction between the ideas conveyed by them. The poet undoubted. ly wants to represent the three as a series of deepening intensity. It is however difficult to understand how रति, सद्भाव and स्नेह can be regarded as arrows of Cupid.
393) Cf, das anfaa (aitfagian 2). Fets = 12 i Cf. Marathi TT. It is possible that felis is connected with the Sanskrit root v aalea). ( silea> 145373 > font
394) Cf. st. 388. The sense of the words #1 gHOT H20 7 guard is obscure. The commentator does not throw any light on their meaning. The words have been omitted while translating the stanza into English.
395) EHETET 791, this is rendered in the commentary by 194698737 flat-song in the fifth note i.e. the cuckoo's song. Cf. कालिदास, कुमारसंभव III.32 : चूताङ्कुरास्वादकषायकण्ठः पुंस्कोकिलो यन् मधुरं चुकुज ।

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We can also take the Poten
मनस्विनीमानविघातदक्षं तदेव जातं वचनं स्मरस्य ॥ tial Passive Participle in an active sense. Cf. पाणिनि III.4.68 : भव्य गेयप्रवचनीयोपस्थानीयजन्याप्लाव्यापात्याः, and the example given in the Siddhānta Kaumudi : गेयो माणवकः साम्नाम् ( = गाता माणवकः साम्नाम् ). तलवग्गो is paraphrased in the commentary by सेवकवर्ग: (ie. सेवक लोकः) • This word is not recorded either in the PLNM, or DNM, or the PSM. The word तलवर occurs in Ardhamāgadhī in the sense of नगररक्षकan officer in charge of peace and order in a city. It is doubtful if तलवग्ग is in any way connected with तलवर.
396) God Siva had first decided to lead a life of renunciation and asceticism, when his wife, Sati, put an end to her life because of the insulting treatment received by her from her father, Daksa (Kumarasambhava 1.53). Later on Sati was born as Parvati, daughter of Mount Himalaya. Himalaya intended that Parvati should be married with God Siva. So he sent her to the place where God Siva was practising penance, in order to wait upon him and propitiate him. It was here that due to the intervention of Cupid, God Siva conceived love for Parvati and eventually the two were married and Parvati became a (Kumāra. 1.50)of God Siva. All praise and credit must therefore go to Cupid for having influenced God Siva to marry Parvati and incorporate her in his own body.
397) कोयंडवावडो = कोदण्डव्यापृतः, one engaged in plying or operating the bow. : व्यापृत, cf. the form वियावड in st. 119. सरपहुत्तलक्खो, the commentator renders this by :, one whose arrows hit the mark or target. 4 represents, which means sufficient or adequate for, being a match for. The word g is recorded in PLNM 526, in the sense of पर्याप्त प्रभूत and पर्याप्त mean the same thing. (=) means mastered, dominated, reached, hit, i.e. प्राप्त or पर्याप्त सरेहिं पडुत्तं ( प्राप्तं ) लक्स्व जम्स सो सरपदलक्खो । According to the commentator the stanza contains a challenge to Cupid to shoot his arrows at his victims in the presence of the tremulous glances of young ladies. If he were to do so, he himself would be riddled. with the arrows in the form of the side-long glances cast by the young ladies themselves and would be killed by his own arrows. But inspite of this explanation given by the commentator, the sense of the stanza remains obscure. Cupid dare not shoot his arrows at

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men, in the presence of young women. The fact however is that Cupid shoots his arrows at both men and women and thereby entangles them in mutual love. What is then the point in saying that Cupid dare not shoot his arrows in the presence of young ladies? What does the commentator mean when he says that if Cupid were to do so, he himself would be shot at by the arrows in the form of the side-long glances of young ladies and would be killed by his own arrows ? ( पश्चात् सोऽपि तादृग्विधः ie कामिनीकटाक्षबाणपूगपूरिताङ्गः, स्वैरेव बाणैर्मार्यते प्रत्युतेति । ).
NOTES
Section 41 : पुरिसुलाववज्जा. We must obviously read thus the name of this Vajjā, instead of परिसुलासवज्जा of the Mss. एरिसुल्लाव means gftafara, wailings of men in separation. Cf. the title of section 94, पियोलाववज्जा (to be read thus, instead of पियोल्लासवज्जा)
398) संभलिज्जइ = संभरिजइ = संस्मर्यते. भर is mentioned at HS. VIII.4.74 as a ч for V. Here the in has been changed to लू. आलावणी a particular kind of lute. The commentator equates this with fq. The correct form of the word is ft, being connected with (1), a gourd. But even a वीणा is furnished with one or two gourds for resonance. Cf. चम्पूभारत : विपंचिका मौनमवाप्य तस्थौ पांचालिकावन्दनवादशैलीमाधुर्य भाकर्ण्य विलज्जितेव । The commentator renders पारावअ (पारावत) by कलरव.
399 ) अत्तत्त is paraphrased by the commentator by अदग्ध. He takes it as standing for, the first a being duplicated according to HS.VIII.2.97 (समासे वा । ) अतप्तकनकतनुशोभा means one whose body has the complexion of unheated gold (i.e.a yellowish complexion). Could उत्तत have been the original reading ? उत्तन्त्त = उत्तप्त = heated. Heated gold has a reddish appearance, while unheated gold has a yellowish appearance. It is usual to compare a fair complexion with heated gold. Cf. रसगङ्गाधर, किं जल्पसि मुग्धतया हन्त ममाङ्गं सुवर्णवर्णमिति । सद्यदि पतति हुताशे तदा हताशे तवाङ्गवर्णं स्यात् ॥ वरमद - the best of sages. (= वरमति) is paraphrased by the commentator by मुनि (a self-cons trolled, continent, righteous person).
वरमई
400 ) कररुह तणु छिप्पती is paraphrased by the commentator as कररुहैः तनुं स्पृशन्ती touching her body with her finger-nails. The sense is obscure. कररुह stands for कररुहेहि, तणु for तणुं and अकाल for अकाले, all three being deinflected forms (लुप्तविभक्तिक निर्देशs). घणभद्दवं = घनभाद्रभाद्रपद > भद्दवअ भद्दव, with elision of the final अ. Cf. Marathi
पदम्.

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भादवा. धनभाद्रपद perhaps means धनप्रधान or घनप्रचुर भाद्रपद the month of Bhādrapada abounding in clouds.
401) atcut, this word occurs in Meghadūta II.15 : ett gryter अनुश्वारुणा तोरणेन, and is explained by Mallinātha as बहिर्द्वार,outside gate or arched gate or ornamental arch outside the main building. Festga on Meghadūta loc.cit., explains a cor by gaGFTHIET i.e.a garland or festoon suspended across a gate-way or the entrance of a house, decorative garland of flowers and leaves hung on the top of the door-frame of a house.
402) आसासिजइ सासा is obscure. ls सासा to be taken as a लुप्तविभक्तिक निर्देश standing for सासाए (Instrumental singular of सासा= श्वश्रू ? The word Hial in the sense of 94 is not recorded in the PSM, the regular form in use being and or A14341. It is possible to understand सासा as standing for श्वासा- श्वासवती, the possessive Taddhita suffix अ being added to श्वास according to Panini V.2 127 : अर्शआदिश्योऽन् । In the latter case, however, there is no grammatical subject directly mentioned for the verb ITATAFUR, and we shall have to understand Aglič (= Hella:) as the subject. Ha 7 HI HAUR-SO
as the breaths do not come to an end i.e. so long as she does not die or so long as she continues to live in that condition.
403) The idea is that when a woman blushes in the presence of a man, that blushing itself proclaims that she loves him and no verbal assertion to that effect is called for.
404) Fængsa = 4H-gara-breathe heavily, give out sighs. It is possible to equate समूससंति with समुच्छुष्यन्ति-they are dried up. समुच्छुष्यन्ति समुस्सुस्संति>समूसुसंति>समूससंति। -सिमिसिमाय to produce the sound sim-sim, to boil with a bubbling, humming sound, to simmer, to seethe, to sizzle, to produce a sizzling sound. fAFAFFARI or AAAIT is a word of imitative origin, like the English simmer or sizzle. filifa S al, they live only with their lives remaining behind i.e. they are dead for all practical purposes, they live a wretched, miserable life. Cf. Faghfaqe 1.10 : gainat a pati afisat धृतः शरीरेण मृतः स जीवति ।
___405) Here in अंगाई समूससंति, we must equate समूससंति with Araysafe--"my limbs become dried up". We cannot speak of the limbs of the body as breathing hard or heavily.

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406) = Hala 361, where the reading in the second half is: अम्हारिसीहि दिठे पिअम्मि अप्पा वि वीसरिओ। अम्हारिसीण अप्पा वि वीसरइ-here we must either supply 3969101 as the object of PTT, or understand the active form dats as used for the passive AFTEFE as the commenta"tor seems to do, and further understand 39cqot as the grammatical subject of वीसरई (= वीसरिजई).Cf. st. 205 (किणइ = किणिज्जई) and 241 (वीसरई = वीसरिज्जई). For the idea. cf. अमरुशतक : धन्यासि या कथयसि प्रियसंगमेऽपि विस्नग्धचाटुकशतानि रतान्तरेषु । नीवी प्रति प्रणिहिते तु करे दियेण सख्यः शपामि यदि किंचिदपि स्मरामि ।।
407) दूररमणिज्ज = अहियरमणिज्ज. Cf. दूरपज्जलिओ, st. 385. दसणमेत्तेण किं 'न पज्जतं =दसणमेत्तं किं न पज्जतं. Or we can supply सुहं after किं : दसणमेत्तेण वि पिययमस्स, भण किं (सुह) न पज्जत्तं ( = पर्याप्तम् ).
408) सोचखसंपत्ती is equal to सौख्यसंपत्तिः or सौख्यसंप्राप्तिः.
410) लक्खेवि = लक्षयित्वा, an Apabhramsa trait.Cf. note on st.234. The commentator, however, understands ze e as equal to लक्ष्येऽपि, which he paraphrases by दृष्टिगोचरेऽपि (supply वर्तमानान्) लक्षं जनान नैव लक्षयति ।
411) सोहग्गभारभमिरस्स-we must understand भमिर as standing for भामिर i.e. भ्रामणशील, one who causes (women) to turn round and round him. दूइसंघहिं should be changed to दूअसंधेहिं by लिंगविपरिणाम, so .as to make it fit in with रायंगण.
412) = Hala 627, with the reading तीअ वि तह, for तीए तह, in the third quarter, and णित्तरआई for निव्वत्तरयाइ in the fourth quarter. दोण्ह वि निवित्तरयाइ जायाई, there was complete or perfect love.gratification or sexual gratification in the case of both of them. निव्वत्त = निवृत्त, perfect or complete. रय = रत gratification of love or passion, the plural being used to convey the abundance of the gratification. It would be decidedly better to read जह दोण्णि वि समयं चिय निव्वत्तरयाइ जायाई, where निव्वत्तरयाइ is to be taken as a Bahuvrihi compound, qualifying alfor. The reading atfoot is actually found in one of the MSS consulted by Weber (see p. 366 of the 1881 Edn.) and has been followed in the Sanskrit chāyā in the Kāvya'mala Edition of गाथासप्तशती, 1933, p. 316. The commentator says there : सममेव एककालमेव निर्वृतरतौ पूरितरतसुखौ जाती।
413) = Hala 181, where the reading is कंडूइपंडुरं in the third and करेज्जासु in the fourth quarters. कक्खड %= कर्कश. We also get the

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forme in Prākrit. For the aspiration in the second syllable cf. the Marathi word खेकडा (crab), from the Sanskrit कर्कट>कवखड>
* (by metathesis) >fas > pet. origi, it would be better to understand $954 as a separate word standing for brzi with elision of the case-termination, than to take me 5449* as a compound. fsze igi GET TETT TET (= a) 921: 1 The commentator does not explain the sense of कंडुइयपंडुरं. कंडुइय (scratching of the skin) corresponds to thes. When the skin is scratched in order to allay an itch, it becomes white (or reddish ?), if the scratching is done rather violently. The skin should be scratched in such a way, that the itching sensation is allayed, but without turning the skin white (or red). Similarly the Dūti should use harsh and gentle words, in such a way that the dear consort should relent (or repent) as a result of the harshwords, but should also be drawn towards the Nāyikā because of the soit, coaxing words and should not be repelled from her altogether. According to the commentator, the Dūti is here being asked to manage the thing in such a way that a re-approachment between the two parties is brought about, without compromising the self-respect of the Nāyikā. Cf. Mathurānātha Shastri on Hāla 181 : Ting gaat 09h4thpura a भवति तथा किल तं नायकं करिष्यसि । कटुतर्जनैर्यथा नोद्विजते, मृदुभाषितैर्यथा मां भजते त्वमपि तथा वक्ष्यसीत्याकूतम् ।
415) The sense of the gātha is obscure. Only a conjectural rendering has been attempted in the English Translation.
416) farmet, Laber renders this by femei stå in the Chāyā. The commentator is silent. Rosa is a noun meaning dissolution or destruction. It appears to have been used here in the sense of famia vanished, disappeared, rubbed away. @afta is equal to faster with elision of the case-termination, The same is the case with 797 which stands for fi. Ana means af i.e. actie Cf. st. 418: FA 1774-943fgift. The commentator paraphrases by स्वेदखिन्न, which would presuppose the reading सेयसिन्न. The first half of the stanza is to be taken as addressed by the Näyikā to the Dūtī.
tofo = f fers, concluding that she was a real Dūti. Aga is often represented as betraying the cause of the Nāyikā and as herself seducing the Nayaka or allowing herself to be seduced by him. Stanzas 414 to 418 presuppose a situation in which the

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female messenger, sent by the Nayikā to persuade and conciliate her consort, succumbs to the temptation of the flesh and has amorous dalliance with him. Cf. the stanza fa:Rozgaazze cada etc. and for etc. quoted in the Kavyaprakāśa and other works on Sanskrit Poetics to throw a subtle light on this aspect of a Duti's character.
491
417) There is a pun on the words वयणं [ (i) वचनं request (ii वदनं mouth i.e. lip] and [=zafa (i) breaks, disregards, violates
(ii) bites].
418)✓ stands for, (see HS.VIII.4.197) to slip down. Cf. st. 448.
419) The sense of the gatha is obscure. The English translation is purely conjectural.
f
420) = physically crooked, ugly, mis-shapen. from सुणअ (a dog) + इल्ल + या, both तद्धित suffixes added pleonastically (स्वार्थे) according to HS. Vill 2-164 : स्वार्थे कश्च वा । ( चकारात् डिल्डो ) - सुणइल्लया becomes सुहिलया with aspiration of इ into हि. Cf. महुहया, st. 231. So सुणइ (हि)लया means the same as शुन की .
421), see note on st. 96. The commentator renders this by fafe at st. 96 and by fa at st. 421. If we accept the commentator's rendering of a, the word would mean: expanded, blooming, expansive, sprightly. is recorded in PLNM 91 as a synonym of अभिसारिका (पुंश्चली, दुःशीला) and in DNMI. 18 in the sense of असती. साधारणदेव on Hāla 664, renders अडयणा by , a woman of easy virtue and loose morals. Weber (1881 Edn.) p. 108 compares the Marathi word headstrong, unruly, self-willed and says that the word " is to be connected with the root to wander, to stray. अडयण perhaps represents Cf. the words , a person straying from the path of virtue. पुंश्चली, कुलटा, उत्कुला, also the words व्यभिचार and व्यभिचारिन् (from वि + अभि +✓ to stray away from the path of virtue). Cf. also the Marathi word आडवाट, आडमार्ग.

Section 44. ओलुभ्गावियावज्जा = अवरुग्णाव्रज्या or पद्धतिः । ओलुग्गाविया:
a love-sick woman. Laber (Introduction, p. 30 of the Bibliotheca Indica Edn. 1944) paraphrases ओलग्गाविया by विरहपीडिता. can easily become a (with contraction of into and change of to) and by adding the Taddhita suffix (1)

-

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(स्वार्थे), we can get ओलुग्गया and then खलुग्गिया. The letter वि between and I cannot, however, be accounted for.
422) गोत्तायण should be taken as a locative singular form with elision of the case-termination. Cf. fha (st. 264), faz (st. 325) and (st. 369). रमण vaginal passage रहमंदिर pleasurehouse, bed-chamber. sprinkling. The object is not mentioned. It must be understood as . Cf. st. 558.
423) विंभिय is a contracted form standing for वियंभिय ( = विजृम्भित). नवसिय, this word is recorded in DNM IV. 22, in the form णमसिय and in the sense ओआइअ ie उपयाचितक—a promise made to a god, re. worship, offerings, charities etc. on the fulfilment of a cherished desire. The commentator explains : यत् पूर्णे मनोरथे देवादिभ्यो दीयते तन्नवसितम् । Cf. Marathi नवस. See stanza 601. The word नवसिय is perhaps to be traced to the Sanskrit for reverence, respect, with change of to . The sense of the words ar fag न पत्ता is obscure. The commentator paraphrases : सुभग देण्यपि न प्राप्ता, without any explanation. It is not clear whether is to be taken as a Vocative singular or as forming a compound with the word देवा.
424), demanding, seeking, looking for. The commentator seems to have read सुहय सरहसवियसियकवोला, which reading is found in Mss. G and I also. = e quickly, violently. The idea is that she was so beside herself with joy even while searching you out, that she began to look for things at places where they could not be expected to be found. She was thrown into a delirium of joy.
425) Hala 57. a. HS. VIII.4.258 records hatir as a past participle in the sense of अतिक्रान्त वोलीण is connected with the root to mentioned by HS. VIII 4.162, as a
to go, to pass away, to depart. Weber connects the Sanskrit व्यपरीन. लोयमज्जाया = लोकमर्यादा limits of propriety, etiquette or manners. The commentator on Hala, as quoted by Weber *(1870), p.93-94, says : व्यतिक्रान्ता लोकस्य मर्यादा स्थितिर्यथा । तदेवं सप्तमीं कामावस्थाम् (उन्मादरूपाम्) आपनामनुकम्पस्व ।
426) Cf. st. 370. घोलिर = घूर्णनशील. घोल is recorded at HS. VII. 4.117 as a for ✓ to roll about, to whirl, to reel, to well up, to gush up. The suffix is added in the sense of a

for with

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NOTES
493
according to HŚ. VIII.2.145 (zitatgeteit:). Famty may be taken either as Locative singular (= वियोगे) or as standing for विओएँ = वियोगेन (Instrumental singular), an Apabhraíśa trait.
427) We should expect as (= safa) in place of afin (aftar ) As it is, the speaker of the stanza (a friend of the attit) must be supposed to be addressing some gho (handsome, lucky youth) and describing to him the sad plight of the airlit on the departure of her beloved consort, who is different from the gut. It is better to understand the stanza as addressed to the 079, who is himself the beloved of the all. The difficulty, however is, how to equate तम्मि with तई (त्वयि). तम्मि in Prakrit always stands for तस्मिन् and never for af. We must understand a (=17) as the pronominal base of the second person pronoun, to which the Locative singular termination fiH is added here. Cf. as arca, st. 429.
428) SETT a call, challenge. V g&K (=42917y) to call, to challenge. Cf. Marathi yfirsū. Here (#1 is obviously used in the sense of sobbing, wailing, screaming.
429) एकेकम = एकैक, to be connected with विवरंतर. The म is puzzling. It is perhaps a case of मश्रुति. Cf. °जुज्झमामिडिए, st. 204. वइवेढियविवरंतर ( =qfaafeafaarifat), the openings surrounded by the hedge i.e. the openings formed by the surrounding parts of the hedge. Every opening (विवरंतर = छिद्र) in a hedge is surrounded on all sides by comparatively dense portions of the hedge. Or Oqealen may be taken as standing for वेदियवई (= वेष्टितवृति), by transposition of the two words, 'enclosing or surrounding hedge, hedge standing all round her resistence.'
430) = Hāla 371, where we have the reading 91527 Pão što भणिमो सि in the fourth quarter. ता = तत् = तदा, then, at that time. मंथर dull, heavy. Weber renders for a ufu en fe as follows: Has she not said anything to you ? and says that the upshot of the question is: What (has she then done) if she thereby did not say (anything to you)?. But this is rather a laboured way of understanding the simple sense of the words. किं ज ण भणि ओ सि means सर्वम् अभिप्रेत (TATASI) Hforatste i
431) #9 = faytsa or 31174°, pressure, being squeezed or pressed down. Cf. note on #193.67 in st. 314. GEEST scanty water in a small pool or puddle.

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VAJJALAGGAM
432) Hāla 194. ओमालयं = अवमालिकां or अपमालिकां or अपमाल्यं i.e. निर्माल्यम्, (see HS VIII. 1. 31 ) crumpled garland or wreath which has become stale and withered, because of frequent handling; also the flowers offered to a deity (idol) in worship on the previous day and removed on the next day. 'णयरघरदेवया - the word घर is redundant. 41 means the guardian deity or presiding deity of a city. Cf. मृच्छकटिक 1. 27 : त्रस्ताद्भुतं नगरदैवतवत् प्रयासि ।
433) उब्भिय = ऊर्च्छित or ऊर्ध्वकृत. For the emaciation of the fore-arm in separation, cf. शाकुन्तल 111.12 : मुहुर्मणिबन्धनात् कनकवलयं सरतं स्तं मया प्रतिसार्यते ।, मेघदूत I. 2: अबलाविप्रयुक्तः स कामी नीत्वा मासान् कनकवलयभ्रंशरिक्तप्रकोष्ठः ।, and केयूरायितमङ्गदैः (साहित्यदर्पण X).
434 ) थगच्छंगे = स्तनमरोत्सङ्गे On the region of the swelling bosom. दिज्जैनी = दीयमाना = स्थाध्यमाना. छमच्छमई. produces a cracking sound as when a moist thing is thrown into fire. Cf. Additional stanza No. 372*1 (p. 247) and 496 * 10 (p. 260 ) .
435) We have a pun here on the words गयमयविलेवणा, वणेक्कसाहारा and मासाहारा गयमयविलेवणा ( 1 ) गयं मय - ( = मद i.e. मद्य) विलेवणं जीसे सा who has given up wine and the use of cosmetics, (2) गयमएण विलेवणं जीसे who applies elephant rut as cosmetic to her body. वणेक्कसाहारा (!) जलैकस्वाहारा whose whole and sole diet is water ( 2 ) वनैकसाधारा or वनैकस्वाधारा whose only abode is the forest. मासाहारा (1) मासेण आहारो जीसे सा who eats food only once a month ( 2 ) मासं (मांसं ) आहारो जीसे सा who eats the meat of wild animals.
436) कावालिगी = कपालिनी (= कापालिकी) a female ascetic belonging to the Kapalika sect. See Karpūramañjarī I for the कापलिक sect, their beliefs and practices. खरंगं न सुयइ ( 1 ) She does not leave the bed stead (खट्वाया अङ्गम् i.e. खवाम् ), in the case of the नायिका, (2) she does not leave off her staff or club called, in the case of the कपालिनी. Apte in his dictionary explains खट्वाङ्ग as a club or staff with a skull at the top, considered as the weapon of Siva and carried by ascetics or yogins. The commentator explains by आयुधविशेष. The commentator explains the sentence न मुयइ खणं वि खट्टगं as खट्वायां क्षणमपि अङ्गं न मुञ्चति, रात्रावपि खवायां न शेते । But in that case the compounding of wifh would not be permissible. The commentator further seems to have construed with both हत्थाट्ठियं कवाल and खणं पि खडुंगं.

.

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495
437 ) दुक्करं = दुष्करम् (महता प्रयासेन) with very great difficulty. Cf. दुक्करं जियसि in st. 281.
NOTES
I am
438) Hala 178. Weber (1870 (p. 134) reads the stanza as follows: णाहं दूई ण तुमं पिओ न्ति को अम्ह अत्थ वावारो । सा मरइ तुझ विरहे, तेण अधम्मक्खरं भणिमो ॥ The last quarter means according to Weber : saying these words full of impropriety (that you should go to her even if you do not yield to her). In the 1881 edition (p. 64) Weber reads the stanza as follows: णाहं दूई ण तुमं पिओ त्ति, को अम्ह एत्थ वावारो । सा मर तुज्झ अअसो, एएं धम्मक्खरं भणिमो ॥ In the Sāhityadarpana X, the stanza is read as follows : बालअ णाहं दूई तीइ पिओ सित्तिण मह वावारो । सा मरइ तुझ अअसो एअ धम्मक्खरं भणिमो ॥ "Oh young man (boy), I am not a messenger, nor am I undertaking this mission because you are dear to her (or because she loves you). She will die 'or she is dying) and discredit will accrue to you. Hence I am saying this righteous (disinterested, self-less. well-intentioned) advice".
, I am not her messenger, I do not come here to plead on her behalf, i.e. she has not sent me and I am entirely indifferent and impartial. fq, you are not dear to her (so far as I know) i.e. I do not know that you are dear to her. It would be better to read: ggf fa, (I know) she is not dear to you i.e. you do not love her (though of course she loves you). , such being the case, where is there any scope or occasion for intercession on my part? But I am prompted to utter these words (urging you to visit her) as righteous, disinterested and wellintentioned advice, only in order to save her life and to spare you the disgrace of being the cause of the death of a poor, innocent woman. The coinmentator Ratnadeva seems to have read तुज्झ अजसुत्ति ( = तव अयशउक्तिः scandalous talk about you ). According to Weber (1881), p. 184, we are concerned here with the tenth and last stage of love-sickness (दशमी कामावस्था) viz. मरण or impend - ing death. The commentator on Hala as quoted by Weber (188!), p. 184 says on the third and fourth quarters of the stanza as follows: सा पुनम्रियते ते विरहेण तव च स्त्रीवधादपयश इति । तेन धर्माक्षरम् उभयहितं धर्महेतु संक्षिप्तं भणामः । तवायशस्तस्याश्च मरणं मा भूदिति भावः ।
439)
Hala 198. For
see note on st. 308.
(your words) entrusted to me, sent as a message with me. न सुयं

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VAJJALAGGAM
(supply ) "It was not heard by me; or hear it properly (clearly or distinctly )." कारेs or करावे |
I could not or did not पुणरुत्तसयं कुणइ = भए पुणरुत्तसयं
Section 45 : पथियवज्जा (= पथिक व्रज्या or पथिकपद्धतिः) Laber styles both this section and section 38 as पवसियवब्जा ( प्रवसितपद्धति: It ought to be afqaz:). The same is done in MSS. G and H. Although and generally mean one and the same thing, it is better to style section 45 as पंथियवज्जा in view of the word पंथिय (or पहिय) used in each of the stanzas in it, and to style section 38 as afsal in view of the word f occurring in st. 367 and the verbal form affe occurring in st. 365. The subject-matter of the twosections is not quite identical. All the stanzas in section 38, (af) are addressed to or are concerned with some prospective traveller, who is shortly going to leave his beloved, and depart on a journey; while all the stanzas in section 45 (£29511) are addressed to or are concerned with some one who has already started on his journey, having left behind his beloved at hometo languish in his absence.
430) = Hala 399, where the reading in the fourth quarter is जलप्पवहो ( = जलप्रवाह :) in place of जलुप्पीलो ( = जलोत् पीड : ). Laber reads Hara in the second quarter, which must obviously be corrected. into संतानं (object of हरई) -
to
441) The commentator seems to have understood mean both : and :. 1 is past passive participle from the causal base of v मज्ज. The sense is आत्मानं मज्जितवत्यः, have immersed themselves.
442) For the idea cf, शाकुन्तल I : अनसूया - कदमो वा विरह पज्जुस्सुअजणो किदो देसो (अज्जेण)। Also नैषधीयचरित VIII. 25 : दमयन्ती to नल : अनायि देशः कतमस्त्वयाद्य वसन्तमुक्तस्य दशां वनस्य । पंथदीवय may stand for पथिदीपक light of the path (traversed by you), or light of the travellers i.e.. serving as a guiding light to other travellers.
4 + 4 ) चाडु = घाटु or चड brisk, swift. Cf. Sanskrit चटुल unsteady. Here घाटु is used adverbially to qualify चालिर चालिर = चलिर = चलनशील with elongation of the first vowel. कप्पड = कर्पट a piece of cloth like a scarf worn round the neck as a protection against expo... sure to cold. it half flying, poised for flying.

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497
445) POETI = Tour a thirsting for, extremely eager for. The word zeults is found in Sanskrit in the sense of 'very thirsty', cf. TIE, 1979, as, FSR. HS. VIII.2.159 lays down to as a posses. sive तद्धित suffix in Prakrit.Cf. forms like नेहालु (from स्नेह), ईसालु (from soli), JETTE (from SHI). Fazpolahti = far for TEATEH = alata निवर्तमानस्य. नयरासन्ने-नगरसमीपे. धुक्कोडिया, Desi word for शंका,संशय or संदेह (fear doubt, misgiving). The word is not found recorded in the PLNM or DNM. Cf. the Marathi word nie altyan (fear, apprehension). In Hāla 58+ we find the verbal form 3914* from the root gelyk which Weber (1881). p. 280, compares with Marathi धुकधुकणे, धुगधुगणे to palpitate and धुकमुक with palpitation or fluttering. a Alta, so many fears about the safety and well-being of his beloved crowd his heart that they cannot be contair.ed in the heart.
Section 46 : धाणवज्जा, Laber renders this wrongly as धानपद्धति on page 91 of the text, but correctly as You (-961a) on ip. 30 of the Bibliotheca Indica Edition (1944). It is better to name the section as 47571 rather than 91779511. The 781977 stanzas quoted in Ratnadeva's commentary on st. 8 (p.5) also read and not 117.
416) a 1 = 0667 slightly choked. The second in the becomes according to HŚ. VIII.2.219.
447) भारिय = भारित weighed down. सम्भावणेह genuine love or affection (1969: EET:).
448) Santa = SEHA17. For Vape see note on st. 418. •णीवीउल-उले is paraphrased by the Commentator by भ्याकुल (or भाकुल) "embarrased at the loosening and slipping down of the knots of their garments". णीवीघाउल or णीवीआउक must be supposed to have been changed into unrates by the elision of ar or 277. But a better way would be to take 3* as standing for go. ofta = oftaftges = fetare, the word soos being used as a device to convey the idea of plurality.
449) Peruti A: a tear a ft: 1 Fatostoranti means FAITETAAFA Aft, the final vowel all of the first word
to being shortened according to HS. VIII.1.4 (tiga foren adi). WATATHATT = 1TATTI = niton95, the full moon, the ATAT being regarded as a day of triumph, glory and festivity for the moon. or becomes out when it means a festival, according as
P.L....32

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VAJJALAGOAM
HS. VIII.2.20 (qui sera), but it becomes au when it means a moment, Cf, Marathi #9.
Section 47 : femeiacu151 = E Triacuela: 1-checking or curbing of the heart.
450) fois, Laber following the commentator paraphrases this by far. But obviously the Prākrit root for represents the Sanskrit root fa (sad) and not the root fat. The Prākrit form corresponding to खिद्यते would be खिजई or खिजए ard not झिजइ or
15See note on st. 208 and st. 546. 7901 = tunget, the Nominative and Accusative plural forms of neuter nouns ending. in 37 being sometimes made on the analogy of the Vedic forms, like 271 ( = qari), 3 (tagita) etc. Ari sense of wounded pridea sulking mood of mind. Cf. Eurolina: at Aral sparar la fortal
451) झीण = क्षीण subsided, lost. साहस should be understood here in the sense of fortitude or courage and not in the usual sense adventure or daring deed'. Hate = HÈ = HETÈ you will iburst or break or be shattered,i.e.you will be surely disappointed.
452) HET = 3TNT hope, desire, 15= Tapi much valued) prized or highly esteemed. अघडंतजुत्ति = अघटमानयुक्ति impossible of Achievement, defying all means (fi) of realising it. moäufikat running after, pursuing, pursuit.
453) = Hāla 202, where the reading is gone for GEESTE. and fathria (Vocative) for arrint in the second quarter and 87751189. एहि भमत हिअअ कइआ वि भजिहिसि, in the second half of the stanza. विमगतो and भमंतो qualify तं (=त्वम् ) referring to the heart (हियय) mentioned in the preceding stanza and used here in the masculine gender. af safeth, you will be devoured or preyed upon by some one i e. you will come to grief. We must supply Haut (1917:) or विहगो (विहगः) as the substantive qualified by आयासं भर्मतो. Or we may understand 347918 a What to be an 371, "as if wandering in the sky". Ratnadeva understands अप्पच्छंद (स्वच्छंद, स्वतन्त्र) and पहाविर as two separate words in the Vocative case and qualifying (f694 (to be supplied from the preceding stanza).
454) = Hāla 401, where the reading in the second half is: og fa utafhent (left off, abandoned, given up) fener H arita

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NOTES
499
prati Vig = Sanskrit a to boil, to seethe, cf. Marathi marta Epaia 57 etc., we should either take the particle 78 (= a) as understood before senfa, fiecare and gasfe as has been done in the ..English translation or regard डज्झसि,कड्ढसि and फुडसि as accompanied .by fils (interrogative intonation of the voice) as Weber (1881), p. :159, has done. "Are you burning oh heart? Well, then burn; are you boiling? Well, then boil; are you bursting? Well, do then burst (by all means)''.
Section 43: garuit = gyfgoft ---Virtuous house-wife, cf. Marachi TUTTU.
455) ago, gavít is recorded in DNM V.1 in the sense of HERITAGFIR, food-grains fit for being eaten. TEES gafő fù even negligible food-grains, even negligible odds and ends of foodgrains. The commentator's explanation of aafui as 3444 is obscure. नेइ विथरं makes it go a long way, lengthens it out. बंधवा वि थाहं न याणति even her relatives are not able to know the bottom (end) of her infinite resourcefulness. & is recorded in PSM in the sense of 735, bottom. The commentator equates 9112 with Eate, shallow. shallowness. Cf. the word 3FUIT (= 319) in st. 19, which is found recorded at DNM 1.5+ in the sense of 37714. FSLUTÈ od, we expect the Genitive singular stofani, instead of the Nominative singular, 'as in the case of the ocean'. Perhaps Fosforo og stands for जलणिहे व्व, ए being shortened into s and जलणिहे being the direct phonetic reduction of gofa:, with elision of the final visarga.
457) = Hāla 472, where the reading in the last quarter is gott fa 338 fast voert to save, to spare, to avoid. For the phrase आउलत्तणं रक्ख cf. छाहिं रक्ख in st. 432. सद्धा = श्रद्धा = स्पृहा 'or $31. Weber (1881), p. 206 points out that in Hemacandra's Abhi. dhānacincāmaại 541 and Halayudha Kośa, 2.34), steel is given as a synonym of दोहद and that hence दोहलसद्वा (दोहदश्रद्धा) is tautologous. **Strong desire' is one of the senses of the word al recorded in Apte's Sanskrit-English Dictionary. atacat may be explained as 216754 41, strong desire in the form of pregnancy longing. steel is a general term meaning any strong desire in general, while it is a specific ter n meaning the longing or yearning of a pregnant woman. The tautology pointed out by Weber can be

Page #565

500
VAJJĀLAGGAY
got over in this way. Sadhāraṇadeva (on Hāla 472) remarks asian follows on this stanza : $31faqj ad ARTHUSET ofrezcaat wazifalu पत्युदरिद्रतया घृतमधुपिष्टकानां दुर्लभत्वात् जलानामनायाससुलभत्वात् ।
458) 9164127-see st. 138. This is obviously a deši word though it is not recorded either in the PLNM or the DNM, cf. Marathi पाहुणा- It means अतिथि or अभ्यागत a guest or casual visitor. It is rendered by प्राधूर्णक or प्राघुणक or प्राघुणिक or प्राधूर्णिक. It is used in the form प्राधुणिक in नैषधीयचरित II.56 and भामिनीविलास II t6. पियपाहुणअन is explained by Ratnadeva as प्रियश्वासौ प्राधूर्णकः (कर्मधारय compound), a : dear, welcome guest. It is better to explain it as fq264 straun(aayey compound), her dear consort's friend (or relative) come as a guest. gibati se stands for jeg hat (one who guards or preserves.. the noble name of her family) or for simatkat (a noble-born lady Cf, note on st. 467. Autoffen1 The Sanskrit root becomes 5in Prakrit. The casual form 2124 becomes 1919. See HŚ.VIII. 4.236 and VIII. 3.149. Cf. the form stalase in stanza 460.
459) facea = disappointed, dejected, distressed. as the usual daily offering of food to crows, known as flfiales. 166134
= Ehli pet or favourite crow. The commentator, however, understands the word to mean 95H1TTeichli or 96 H efajaa titilho In the Rāmāyaṇa, faifoirat halos 1.55-56 (Bombay Edition with the commentary Tilaka), there is a reference to the popular belief that the crow by its crowing-sounds portends separation if the husband and wife are together and reunion if they are already separated from each other. Cf. st. 460.
460) JIHHEIT, scaring away the crow. The commentator quotes the words supposed to have been uttered by the lady while scaring away the crow: 41: fili 34€, Hat Brificacial He further says : वायसमागतं वीक्ष्य प्रोषितपतिभ्रात्रादयः एवं कुर्वन्तीति तासां स्वभावः। “Women, whose husbands, brothers and other relatives have gone away on a journey, scare away a crow when they see it coming near". The exact significance of the presence of the crow and of scaring it away is not clear. The arrival of the crow perhaps suggests that the dear consort will not return and so the lady in question scares it away: "Begone, oh, crow! May my husband come back”, G reads : ## HIIT TofiqT (sic. 89177-99). Does the visit of the crow suggest the death of the dear consort, and does the

Page #566

NOTES
501
tady scare it away because she thinks its visit to be inauspicious ?
But in the previous stanza, the crow is according to the commen#tator वल्लभागमनसूचक or वल्लभकुशलनिवेदक and so the lady wants to wel
come it and offer food to it. Bucas a teavite goes against the convenstion that women in separation from their consorts must not attend
to their tresses during the period of separation, cf. Meghadūta 98 - आद्ये बद्धा विरहदिवसे या शिखा दाम हित्वा शापस्यान्ते विगलितशुचा ai मयोद्वेनीयाम् । . Also क्रीडां शरीरसंस्कार समाजोत्सवदर्शनम् । हास्यं परागृहे यानं त्यजेत् प्रोषितभर्तृका ।।
461) gigalu = g:faara: to the poor, needy, famished people (beggars etc.). gris = 9133 = 273 = 271949:, I being shortened into 5 metri causa. t=fawa, ofis. See st. 146, 360 and 746 (34770). The word is recorded at PLNM 49 in the sense of spirit and at DNM VII.11, in the sense of . fgha = trd, waste away become emaciated. We should really expect fees = fagra, are grieved or distressed i. e. suffer. 1a = a, good name, dignity, prestige.
462) = Hāla 33, where we have the reading tarvi for gari in the last quarter. Bfait = 37f97a noble birth, nobility of birth, birth in a noble family. The commentator paraphrases this by - आभिजात्य, which is an abstract noun from अभिजात. अहियाइ can phon• etically stand for fifth if we suppose that the initial 371 has been • shortened into 37, the final a changed into $ by UERU and the penultimate consonant a elided. It is also possible to have the word Thala in Sanskrit as a feminine abstract noun from * #517, on the analogy of Ayat (from Ayt), argi (from 90T), FRA • {from उचित) etc. आभिजाती would assume the form आहियाई in Prakrit and then this with shortening of the initial and final vowels. BETTATUÍT, one who considers himself to be noble born (of noble Page #567

502
VAJJĀLAGGAM
ar). Here Hemacandra enjoins the form 381 in the sense of shadow or shade (397798719) and the form 191 in the sense of lustre or beauty (e.g. JE3141 = gena). But in the present case it is clear that the form sigt has been used in the sense of lustre or beauty.
= is recorded at HS. VIII 4.132 as a statai for free (to be: distressed or dejected) and at HS.VIII.4.135 in the sense of to be angry, to be annoyed, to spite, to hate. Cf. st. 614 (fafa fer जूरेइ वहू). The commentator renders जूरई by ईध्येति in the present. stanza and by fercle in st. 614. Rasan 47710—who have visited her house with great pomp and splendour or with costly presents in order to help her out of her difficulties.
463) This is a challenge given by a chaste, virtuous woman. 33 Biol. = maa (ainita) EURA I Cf. Ja sitios, st. 234 and Goulaat, st. 62. Stát is represented in Prākritiby both were (5€) (st. 10 :) and 30H. Cf. Marathi JHT standing up, erect. See H$. VIlI... 2.59 (aleet) lfast glance, amorous look.
464) = Hāla 36, where the reading is fordam 34 aduil 936495371 अ in the first half and असई सअजिआ in the third quarter. चच्चर = चत्वर
= 97897, a place where several streets meet or join, a public : square. See HŚ.VIII.2.12. qaratul means aquefitat preuit, a housewife dwelling in a house standing on the fringe of a public square. fataan beautiful in her appearance. asfogat a neighbour. This word is recorded at DNM VIil 10 in the sense of greatas (91arrier or ungarsa), a neighbour. The DNM loc. cit. also records, the noun Aspazia in the sense of neighbourhood (naas97). 3AAT. ज्झिया must be taken to be a Bahuvrihi Compound (असई सझिया जीसे सा). असई and सइज्झिया can also be taken to be two separate words . 3787€ being the subject and 51991 the predicate (an unchaste, woman is her neighbour). Weber says, on page 86 of the 1870 - Edition that the word 73767391 is not clear to him. He surmises that it may stand for AIRT (following the same occupation or business). In ZDMG. Vol. 28 (1874), p. 35, Weber connects सअजिआ with अज्झओ recorded at DNM I.17 as a synonym of सइज्य: and in the sense of malati, a neighbour. Weber conjectures that: 253731 may stand for 34 ptefi, a friendly neighbour. Cf. the word 34581!, . which occurs frequently in the Vajiālagga in the sense of a young: lady and is recorded at DNM 1.50 in the sense of spust, andı

Page #568

NOTES
503
which appeares to be connected with आर्या (अजा). Does सइज्य (feminime साझिया) stand for साध्याय (feminine साध्यायिका), a fellowstudent, and then a neighbour, just like the Sanskrit word HACE चारिन् ?
405) - Hala 59, where the reading is flugt (= TUT) for wat in the last quarter. fafar, entertaining or harbouring unbecoming (improper, sinful) thoughts or intentions in his mind. pure-minded. Pane = dat (Sanskrit da). Cf. ek in Marathi. The word is used in st. 622. PAHEREs rough-mannered, harsh, unkind, wild, furious in his reactions or manners. sijaaeguHQU for fear that the harmony in the family would be disturbed. 79919
=ga pines, languishes away, becomes emaciated in her body.
466) Ek , Afa , fata, afruit, cf. Faraj419994 II 41: 347997 भूषण पुंसां क्षमा लज्जेव योषिताम्। पराक्रमः परिभवे वैयात्यं सुरतेष्विव॥ Also: कार्येषु Hraft cute att 1999 ATAT 1499 THI! ( fa). Also tyaa VIII. 67: गृहिणी सचिवः सखी मिथः प्रियशिष्या ललिते कलाविधौ। विहुरे = विहुरत्तणे = वैधुयें in adversity or calamity, a case of Hamaraaaat. .... 467) = Weber (1881), 871 (page 472), where the reading is कुलपालिआइ in the fitst quarter and पवसंति व पवसिए एंति व पिए घरं एते, in the second half (take leave of her i.e. desert her as it were when her dear consort departs, and come back as it were when he returns home.) ghearresat (See note on st. 458) may be equated with so 1947 or with gaernt. But in both the stanzas 458 and 467, it is better to take it as standing for कुलपालिका (कुलयोषित्कु or लवधू), a chaste, respectable, high-born woman of good family and good character, though Tradea paraphrases it in both the places by siasatieseala sissetti would rather mean a virgin, an unmarried girl of good character and born in a noble family. Cf. fa que yo 110 90jt ett stark goalhamon 90091 goat festutta samoill (Weber, 1881, st. 976, also quoted in Sipan X, as an example of the figure of speech called 1994), where the reference is undoubtedly to unmarried girls or virgins born in noble families and jealously guarding their virtue. But even the rendering of art by sa termilcan be justified if it is understood as referring to the noble families, in which the lady concerned was born. Cf. the commentary on the expression gareffunt pissaldan 4 occurring in st. 458.

Page #569

504
VAJJĀLAGGAM
. 468) HET = H arle. This is the reading adopted by Laber following the Mss. It would, however, be better to read Asau (= Bata), following the commentator, the final 2 ( * being added 1974 (pleonastically). $70713 (dearfa) would mean 'chastity and other virtues'. It is not clear, however, what other virtues are intended by 3. RAPATA = goofy = youaiiea, spectal greatness or virtuousness of a man. Or great may be taken to mean gefastafTEER greatness or virtuousness of a particular person. şi este family tradition, nobility of the family in which a person is born. To, king of dela (modern Paithan) on the bank of the river Goda,and identified with king शालिवाहन or सालवाहन or सातवाहन, the compiler of the गाहासत्तसई (or गाहाकोस) in Prakrit and author of some of the stanzas collected therein. He is regarded as having lived in the 1st or 2nd century of the Christian era. He belonged to the Andhrabhstya dynasty of kings, which ruled over the Deccan from about 238 B. C. to about 225 A. C. according to Vincent Smith. The second half of the stanza underlines the loyalty of the river Godā, who does not forsake the city stagra, even when the king Häla is no more. This loyalty of the river Godā is the result of the extra-ordinary virtues possessed by king Hala and not due to the noble family in which he was born. Ti? becomes to in Prākrit according to HŚ.VIII.2.174. The commentator understands पइट्ठाण as standing for (i) प्रतिष्ठान and (ii) पतिस्थान, the house, residence or family of the husband. This stanza is an indication of the posteriority of Vajjālagga to king Hāla, the author (or compiler) of गाहासत्तसई. Cf. the reference to सालाहणणरिंद in stanza 467 of the "TIETATII and Weber's discussion in his note on the stanza, re. H ET's identity with Hāla (pp. 202-203 of the 1881 Edition). It would appear from the cone of the present stanza in the Vajjālagga that king Hāla was a person born in a low or obscure family.
469) 170731=uma = proposal, overture. To che hateful, unpleasant, repugnant to the ears. Els=oqquna = 4discrediable. The Potential Passive Participle form is used here in an active sense. Cf. note on the word 5121 in st. 395. These are the words uttered by a chaste, virtuous lady to deprecate the vicious proposal made to her by a procuress (gitar).

Page #570

NOTES
505
___470) गुणन्नुओ = गुणशः appreciator of virtue, one who esteems or bas high regard for virtue. पढम चिय =प्रथममेव = पूर्वमेव | The sense is
as follows : तत्कृतमद्गुणप्रशंसाश्रवणे तत्क्षणमेव यछह तं कामयमाना तद्वशवर्तिनी भवेयं,तहिं • अहं प्रथममेव पूर्वमेव असती अपतिव्रता इति ज्ञात्वा तस्य मयि का (कीदृशी) गुणगणना स्यात् । • अपि तु न कापि । तह चेय = तथा एव । i.e. यथा असतीत्वज्ञानात् पूर्व तस्य मयि गुणगणना • आसीत् , तथा असतीत्वशानादनन्तरं का तस्य मयि गुणगणना स्यात् । अपि तु न कापि ।
___471) उत्तमों वि, we must obiviously read उत्तमो त्ति as is clearly shown by the explanation in the commentary. दारा = दारान्. The
word 277, which is of masculine gender in Sanskrit, is used here : in the neuter gender according to HS VIII. 1.34.
___472) नियडकुडंग etc. We must supply गाम as the noun qualified by the three adjectives occurring in the first half. fnagiri and ' पच्छन्नदेउर्ल should be taken as बहुव्रीहि compounds and बहुजुवाणसंकिग्णं as - a विभक्तितत्पुरुष compound, qualifying गाम understood, and the verbal
form als or any should also be supplied in order to make the sense of the first half complete. Or नियडकुडंग and पच्छन्नदेउलं may be understood as कर्मधारय compounds in the sense : नियडं कुडंग होर, पच्छन्नं. देउलं होइ; and बहुजवाणसंकिणं may be taken to be a विभक्तितत्पुरुष compound, 1 in the sense : बहूर्ण जुवाणाणं संकिण्णं (संमद ) हो. कुडंग is explained by the
commentator as गहनप्रदेशः or लताभिः छन्नप्रदेश: | In the commentary on • 8t. 479, the word कुडंग is explained as गह्वरप्रदेश. It thus means a कुञ्ज,
a bower or arbour, a thicket of trees or creepers. The word is I recorded at DNM II. 37 in the sense of लतागृह. See also PLNM 721.
___473) = Hala 9, where the reading in the irst quarter is किं - रुअसि, and in the second half : हरिआलमंडिअमुही णडि व्व सणवाडिआ जाआ।
Kulanathadeva says in his commentary on on Hala 9 : लूनेषु शालि
क्षेत्रेषु व मे प्रियसंगमो भविष्यति इति उद्विग्नाम् अभिसारिकां काचिदाह। सणवाडया = शण- वाटकाः। वाट, वाटक, वाटिका, an enclosure, cf. the Sanskrit word वारी • and the Marathi word वाडी. Sadhāranadeva on Hala explains : शणो
त्पत्तिभूभागाः। वाटशब्दो भूभागे। वाटी देश्यम् । नड ब्व, it appears from this : simile that actors (and actresses)used to paint their faces with yellow orpiment (हरिताल) in order to have a fair complexion. For a similar use of turmeric (हरिद्रा),cf. st. 374 and the note on the same. The hemp fields become yellowish in appearance with flowers, 'when they attain to full growth.
474) सणं = सणक्खेत्तं (सणक्षेत्रम् ). वंजुल is explained by the commenstator as वेतसक्ष cane or reed. It also means the Asoka tree. पच्छेण

Page #571

506
VAJJĀLAGGAM
= q in Sanskrit, cf, 7217 which is the Ablative singular of Team used in the Veda in the sense of पश्चात्. See Panini V.3.33 पश्च पश्चा च च्छन्दसि । The पश्चा used in the Veda in the sense of पश्चात्, is also Instrumental singular from 9 with the addition of the termina. tion . asfasat, a banian tree or a thicket (grove) of banian trees. विडव = विटप really means a branch and विटपिन् means a tree. But face can be credited with the sense of a tree by adding the possessive Taddhita suffix 37 (3481391fzisi Pāṇini V. 2. 127). See st. 482, gafsat. fazy also means a cluster, clump or thicket. This latter sense also suits well in the present case, gas stands for free (gf=tni), with the final shortened into metri causa. Cf. que (=46) st. 352.
475) ATTUTTIR = HETETA, a parte compound. aton means the same thing as low i.e. 3 ta (see stanzas 219 and 387). FITaruitg stands for Finafruity (with elongation of the final 37 of the first word metri causa), the wife of a man blind in one eye. a
5 = 7 ay not quickly, that is slowly, in order to give sufficient time to her paramour to escape; or 79 may be taken to mean 'not lightly or casually' but passionately and fervently. For the device of kissing the eye, cf. st. 607 infra. For ala, Apabhramba form, see note on st. 234. Mss. Gand I read atau 35 7201 where jaray also is an Apabhramsa form of the Indeclinable past partie ciple (Absolutive) and se means softly or gently. Esfer = nRfa. See the word gto st. 352, 739, 785. Cf. Marathi , 4277
476) Hāla 197, where the reading is azt for etzt in the second quarter. Fordi = Flugti old, highly intoxicating wine. ATSITI at her disposal. In the face of these temptations, if she is not to turn unchaste, should she die? There are only two possibilities--to succumb to these temptations and to turn unchaste or to die. If she does not turn unchaste then the only course open to her is to die.
477) 97134 = 31 mercy, favour, grace. Fe 77019000 = Adicates: the stigma or blemish or disrepute of chastity. Cr, azi am amia तरुणिमनि यून: परिणतावपीच्छामो वृद्धान् तदिह कुलरक्षा समुचिता। त्वयारब्धं जन्म क्षपयितुमनेनैकपतिना न नो गोत्रे पुत्रि क्वचिदपि सतीलाञ्छनमभूत् ॥
478) 9621 = gumy lucky, favourite. popular. For the change of into a cf. HS. VIII-1.192 (UT SHTEMOT a:). According to Hema- .

Page #572

NOTES
507
candra, the change of Tinto a is contingent upon the lengthening of the first vowel 3. But here the change has taken place even in the absence of the lengthening of 3.
479) FE92, an Apabhramsa trait. See HS. VIII. 4.331 (FPHULTRATCL). 1779 we should really expect 7990 fruit or fruition of deeds done in the present life. , an expletive particle. Cf. the similar use of in Epic Sanskrit. Michl (may I enjoy or make merry), Potential first person singular from vata (=). TE = 441 i. e. इहजन्मवत् or एतजन्मवत् as in the present life.
480) 557313 = 7E841 according to my heart's desire, to my heart's content or gratification. FEEDT is supposed to be derived from 91731 > fost > €791, acting as one likes, sell-will, independence of will and action, the word being irregularly formed by the change of $ into *, according to Pāṇini V1.3.109 (goatialfa 4:919f ). JE 31> CET>75757. It is possible that the original reading may have been f EET ( = 512=518), later on changed into 732315 by the vocalisation of the aspirate & Strictly speaking the form should be gree. But the inflected form fc zone can be defended on the basis of Pāņini I. 4.14 (afasi 464 ), without the elision of the case-affix as required by Pāṇini II-.4.82 (246421184:). Cf. 98799 in st. 661, and 5759318 in st. 777. Cf.the form T ata (= 241414 ),
din magraf 1. 21. The word afg5315 occurs in Hāla 443, with the variant stort. (See Waber. 1881 Edn. p. 185). The commentator on Vajjālagga seems to have understood the senseof the second half as follows: 779 = 72 = 973 = qatar i Aa FÅ FAT qalet 77784 TO HH 53311 7 sarilita vaati
481) fage = fata softly, whisperingly, in an undertone, is to be connected with भणिया. Or it may be connected with होऊण. (secretly drawing close to her ear). FORATE = QYEUTH, the taste, flavour, experience or pleasure of illicit love with a paramour. The word 7 also means 'seminal fluid' or 'semen virile'. Cf.
1914, THF697, illustration of 375raTT, HET a felforrei 7 THISITE सुन्दरि करिष्ये। मा हन्त कातरा भूः रसक्रियायां नितान्तनिपुणोऽस्मि ॥
482) g lasat = grasal@cy: 1 320517 is the name of a certain tree, so.called perhaps because of its short stature, low branchesand dense foliage. See Manusmộti VIII.247. For esa in the sense of tree, see note on st. 474 above. Soget = iga: deserted,

Page #573

508
VAJJĀLAGGAM desolate, solitary, secluded (Ta, fafa). Cf. Marathi351s (desolate). The word 5675 is recorded in DNM 1.96 in the sense of 24 and is explained as उद्घस. गेहो = गेहम् । The masculine gender has been used for neuter according to HŚ.VIII.1.33 (areersiagatai:). glactan is paraphrased in the commentary by gaz, a libertine, a rake, a - seducer. The word is recorded in the PSM in the sense of ef
ari geo: should really be explained as ef467 or gastos 1977, a place inspiring confidence and a sense of security from intru. sion, a trustworthy place.
483) fast = Tie. The DNM VII.65 records three words fascy, विडअ and विहुंडुअ in the sense of स्वर्भानु, i.e. राहु. of these, विहुंडम appears to stand for विधुतुद, the molester of the moon, i.e. राहु. मा मुयसु, do not let off or spare.
484) qoit ê fengi3 let it be chopped or hacked to pieces again. T= a (riet: ziņot). gaat = 75., spoiling the happiness of, offending against, unchaste women by revealing their identity Cf.stanzas 488, 489, and 490..
485) होहिई - भविष्यति will appear or emerge or come into existence, will be produced, discovered or invented. 3027€ = goed =
Ceca will be found out, the present tense being here used in the sense of the future (@fgfonfes). gã Ê TESATURÉ = peratura fệuetta: or qerar rafgozata: 1 It is possible that the original reading was garante fĒTATIE (=qfarai felsala:). Hillside = Flea will decay, perish or be destroyed ( = file fizičk).
436) gafas fer= jahat. The use of fa is awkward, unless we take it to mean 'for the reason that fapt, sa Eat:. But in that case 2 (so that) in the third quarter becomes redundant. If for (ra) is dropped the metre suffers. Perhaps we may construe as follows: f (5734) (18 GAST) AngTot ait ad alessen 'since the moon, within her easy reach (easily accessible to her) has not been immersed in a vat of blue dye'. If a harlot (unchaste woman) had been created in the heaven by the creator she would have certain. ly immersed the moon in a vat of blue dye. वोलिओ or बोलिओ (con. nected by Weber with the causal of va79391972a) immersed, plunged. The PSM traces it to the root Vis to sink, causal VAET to immerse (cf. Marathi gani, graui, atsa). H$. VIII.4.101 gives 13

Page #574

NOTES
509
as a धात्वादेश for the Sanskrit root / मरज. नीलरंगाम्मि-cf. the story of the jackal that fell in a vat of blue dye (alles pe afaa: :), in the Pañcatantra. Argiu (
eta:) įbeing within easy reach or near at hand, being easily accessible.
487) PIEE = pat will perish, vanish or disappear. For this as a fare: for see HS. VIII.4.177. gaf = 77891, an Apabhramsa trait. See note on st. 234. Cf.HS. VIII.4.439 (* sesfaze: 1). URT is recorded at HS. VIII.4.74 as a stata for the Sanskrit root FT (HO). faf994 = stata a fabulous mountain supposed, in Jaina literature, to be the abode of wonderful drugs, as the commentator remarks, like the stuff in the Rāmāyaṇa. The commentator says that only the farms have access to the Sriparvata. This is one of the Jainistic allusions we come across in the Vajjālagga, which are very few, although the author was a Jaina.
488) 99721 = qfh leaf of a cree used in worshipping the images of Gods such as that of the Bilva or Sami tree or the Tulst: plant. Cf the word fifa ( = #971) in Additional Stanza No. 496* 9, page 260. HEBUT = 146a, God Siva. The compound is to be understood as a विभक्तितत्पुरुष (कामरस डहणो कामडहणो). Thes of
87 is cerebralised according to HS. VIII.1.218. Roue = dfe, Imperative second person singular accorcing to HŚ. VIII-3.177.
489) Aafüqa = afga unpleasant, disagreeable, distateful, odious, offensive. Das 9 = mafa (according to the commentator) some time or other. If, however, fast is taken to stand for al. (see HŚ.VIII.3.65) (and not for falfà), the sentence would amount to a question (when will you be seen etc.) 3711 qazdat za like a piece of a broken bangle i.e. thinned and reduced to the form of a lean curve. E qmadiet sa involves tautology. Cf. Sanskrit Bæt यथा क्षीरमिवाम्बुमध्यात् ।
490) 1997 is an uninflected or deinflected form used for कजलेण, or कज्जले (Apabhramsa form), कज्जले being shortened into quals and then changed to 17h. Elision of case-affixes is one of the traits of Apabhramsa. See HS. VIII. 4.344, 345.87978, neuter gender used for the masculine according to HS. VIII. 1.3 4 (QUIAT: ofta at). Het=47.; see st. 484 above. G, I, Laber read pet for

Page #575

VAJJALAGGAM
=
, the sibilant being changed to. See HS.VIII.1.262, 263, according to which दश becomes दह and दिवस becomes दिअह. कूवावटिओ : fallen into the well i.e. reflected or imaged in the water of the well. Cf. the story of the lion and hare in the Pañcatantra and शिशुपालवध IX. 18 : पतिते पतङ्गमृगराज निज प्रतिबिम्बरोषित ध्वाम्बुनिधौं । अथ नाग• यूथमलिनानि जगत् परितस्तमांसि परितस्तरिरे ॥
510
421) Cf. Weber (1870, Anhang 6, 1881, 877), where the reading is महुएहि किं व बालअ हरसि णिबाउ जइ वि मे सिअं । साहामि कस्स रणे दूरे • गामो अहं एक्का || Laber adopts the reading महुएहि कीस पंथिअ in the first quarter, while the commentator seems to have read for g एसि कीस पंथिय ( = माभेषि कस्मात् पथिक), the Genitive मह being used vicariously for the Accusative in the latter case. Cf. st. 234. The reading adopted in the present text is based upon the commentator's explanation Why do you take the trouble of coming to my place to meet me? Why are you talking of coming to me or to my place?' साहेषि = कथयामि, from the Sanskrit root शंस् or शामू with change of the final to - HS. VIII.4.2 records IE as a for
[v कथ्. Weber translates as follows (p. 476, 1881 Edn.): (Cry in the wilderness) "What do you wish to do with the Madhuka flowers, oh boy? (i.e. why bother about the Madhuka blos. soms?) (Rather take hold of me!) Even if you snatch the cloth from my hips, whom shall I tell about it (here) in the forest? The village is far away and I am alone!" He remarks in the notes on the gatha, that the maiden, who is the speaker of the present stanza, had gone into the forest to pluck the Madhuka flowers, which were,however, later on snatched from her by a young traveller coming that way, by way of joke. The commentator on Hāla, as quoted by Weber, says : काचिदसती युवतिर्वनान्तरमुपगत्य मधूक सुमानि संगृह्य प्रतिनिवर्तमाना मध्येमार्ग कस्मिश्चिदभिरूपे यूनि पथिके मधूकान्यादातुं करें प्रसारयति तं प्रति तद्दर्शनादुत्पन्नमन्मथन्यथावशाद् ' उपभोगाय वासो हर' इति प्रबोधयति । Another commentator quoted by Weber introduces the gatha with the words : काचित् स्वयंदूती जारम् आह । Dhanika also in the दशरूपालोक characterises the speaker of the stanza as a स्वयंदूती. महुएहि किं बालअ may also be rendered as follows: Why talk of, or what is the good of going to the grove of, Madhūka (or Aśoka) trees? is explained either as अशोक or as Bassia Latiflora (cf. मेह; महुआ). नियंसणं = निवसनम् the अनुस्वार on य being according to HS. VIII. 1. 26 (वक्रादावन्तः ).
V.

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NOTES
511
492) अत्ता, this word is credited with four different senses at DNM I.51: (1) माइ, mother. (2) पिउच्छा, aunt; (3) साम, mother-inlaw; (4) सही, a female friend. In the present stanza, the sense
mother-in-law is intended. बहिरंधलिया = वहिरा य अंधलिया य (कर्मधारय Compound formed from two adjectives). वीवाह = विवाह, वि being lengthened metri causa. Cf. HS.VIII.1.4 (दीर्घह्रस्वौ मिथो वृत्तौ।) The word विवाह is regarded as a गतिसमास according to Panini II.2.18, (कुगतिप्रादयः), वसेरय is obviously a Desi word (connected with the root Vवस् to dwell) in the sense कास or क्सति, though it is not found recorded either in the PLNM or DNM or PSM. Cf. 9184 in the next stanza. The commentator paraphrases वसेरय by उत्तर, which perhaps means a halting place, shelter (cf. Marathi उतरण्याचे ठिकाण)Cf. वीक्षितं न क्षमा श्वश्रः स्वामी दूरतरं गतः। अहमेकाकिनी बाला, तवेहे वसतिः कुतः ॥ Also : एकाकिनी यदबला तरुणी तथाहम् अस्मद्गृहे गृहपतिश्च गतो विदेशम् । के याचसे तदिह वासमियं वराकी श्वश्रर्ममान्धबधिरा ननु मूढ पान्थ ।।
___493) सुन = शून्यम् vacant, solitary, secluded, unfrequented. मोआसं = अवकाशम् = वसेरयं in the preceding stanza. The stanza has, according to the commentator,two senses(I) प्राकृतार्थ, obvious, overt sense and (2) भावार्थ, the hidden or covert sense.The obvious sense amounts to a rejection of the traveller's plea for permission to halt ovet-night in the residence of the lady, who is the speaker of the stanza. The hidden sense obtained by connecting the negative particle न or मा with जनसंकुलं, रूसई and वच्च, instead of with सुन्नं, देई and मगा, amounts to the acceptance of the traveller's request.
494) = Weber 879 (1881) and Anhang44 in the 1870 Edn. The reading there is as follows : पंथअ ण एत्थ सत्थरमत्थि मणं पत्थरत्थले गामे ।
उण्णअपओहरे पेक्खिऊण जई वससि ता वससु ॥ सत्थरयं = (1) सस्तरकम् bed, शयना - • सनादि, (2) स्वस्थरतम् comfortable dalliance. Ratnadeva renders सत्थरयं ! by स्वस्तरकम् only, without giving the other equivalent स्वस्थरतम्, अम्हाणं पामरघरम्मि = अस्माकं पामराणां गृहे,in this rustic, rural dwelling of ours. पामरघर is explained by Ratnadeva as ग्रामीणगृह. पामर means a villager a poor, humble rustic with very limited means. उन्नयपओहरे (1) .clouds rising in the sky; (2) conspicuous, swelling, prominent,
protruding breats, चिबुकोतंभनरुची, as Ratnadeva says. पत्थरत्थले गामे (in Weber's version): In this village which is a stony place:-a place which abounds in hard rocks or (2) which abounds in stone-heart

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512
VAJJALAGGAM
ed men incapable of emotional excitement, there is no possibility of getting any (comfortable) bed or couch or of securing perit, comfortable dalliance.
495) Bito fta1 = sinut ftay, with the final 8 of the first word shortened into under the pressure of the following conjunct consonant, nnd then changed to 34. Cf. fazat (st. 499) and Getru feat (st. 517). 1923 = 174, 7249. fiz means to perish, to come to an end i.e. to be fulfilled or satisfied. args = ates: keen desire (of sojourning here). atst becomes atea according to HS.. VIII.1.221. Tai = 2931, but, however.
496) = Hāla 669 (Weber, 1870, Anhang 11: 1881, p, 331), where the reading is एथ णिमज्जई अत्ता in the first quarter and पंथिअ रत्ती-- 07734 in the third quarter. In Kävyaprakāśa V and Sāhityadarpaņa. I, the reading is अत्ता एथ णिमज्जइ in the first quarter, एत्थ अहं दिअहए (or दिवस) पलोएहि in the second quarter, and सेज्जाए मह णिमज्जिहिसि in the: fourth quarter. The commentator on Hāla, as quoted by Weber, says : glatgimit Tieu faleilani 1AFFATE I forta satira i 347 बक्तविशेषवाच्यविशेषाभ्यां ममैव शय्यायां रात्रौ स्वपिण्यसीति वस्तु व्यज्यते। णिमज्ज stands for faan (to sink, to plunge into), in the last quarter, u hile in. the first quarter ✓ fulHost (as read in Hāla and Mammața) stands for Vang. Cf.HŚ .VIII.4.123 (A: ACT 45:). font = fatatea, sits down, sleeps. Cf. Hāla 530, where UHSHE means 7989. Faqas in the first quarter of the present stanza, also means 'sleeps' or 'lies down'. Cf. अम्बा शेतेऽत्र वृद्धा परिणतवयसामग्रणोरत्र तातो निःशेषागारकर्मश्रमशिथिलतनुः कुम्भदासी: तथात्र । अस्मिन् पापाहमेका कतिपयदिवसप्रोषितप्राणनाथा पान्थायेत्थं तरुण्या कथितमभिमतं ध्याहृतिव्याजपूर्वम् ।।
Section 51 : FtefÀ 99571-aifafae9efa: All the stanzas in this. section are concerned with the astrological calculations which the astrologer makes and with the means such as the wooden board. or slate-board, chalk-stick, stone-pencil etc. that he uses in making. the calculations on the basis of the horoscope, and with the predictions that he makes. The stanzas contain in some cases obscure allusions to the technical details and processes of the astrological science, whose exact implications are not clear. But what is more important is that every stanza contains a subtle, hidden, suggested import which is uniformly and invariably of an, obscene nature. The commentator takes pains to explain the

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513
hidden sense in most cases. This remark holds good also in the case of the sections on g7 () (No. 52); fash (ga) (No. 53); Elona (HR) (No, 54); stag (
779) (No. 55); # (No. 56); and (38) (No. 61). All these seven sections, standing approximately in the middle of the whole collection, may be said to form the core or nucleus of obscenity or indecency of the Vajjālagga, though it must be admitted that in the characteristic manner of ancient Indian writers, the obscene, parnographical import is always conveyed in a subtle way by suggestion and hardly ever by direct expression. Cf. the dictum from Kāmaśāstra quoted by Mammaţa in Kävyaprakāśa VII: 494: qa: fugata (=Raza) a tepaatti
In the section on the astrologer (FishST) the following words have been frequently used with a hidden, suggested, obscene import. (1) afta (= afl) and FOTO ( poloh) : (i) chalkstick or stone-pencil (ii) penis. (2) 09 ( = 9.58€7) (i) wooden board or slate-board (ii) anfrath, pudendum muliebre; (3) iu (i) the astrological divisions of the day which are eleven in number (ii) the various modes, positions, postures or attitudes (377) in sexual intercourse; (+) U* (1) (i) the planet Venus (ii) semen virile, seminal fluid (ARAT91094); (5) thg 77" (i) to know the mutations or movements of Venus in the zodiac (ii) to know the behaviour of the seminal fluid; to know how to check the discharge or emission of the seminal fluid; 567 € 5105 is paraphrased by the commentator on st. 497 as ypy AHARIM: FIFA er orna. Cf. dari 1975 in st. 507 and its explanation in the commentary. (6) 979 (tute) to make astrological calculations and forecasts, :(ii) to practise coitus; (7) V70719 (7014) (i) to ask or request one to make astrological calculations and forecasts; (ii) to ask or request one to practise coitus; (8) 70784 (1077) (i) astrologer, (ii) practiser of coitus; (9) ST (i) 3515 the planet Mars, (ii) 3757 physical intercourse; (10) Tejad (i) afara orb of the sun, (ii) ialah pudendum muliebre; (11) pela (i) 247 a constellation, (ii) FEPA a nail-wound or nail-mark, (12) ják (i) a drop of rain. water, (ii) a drop of seminal fluid; (13) fagfest (i) faztea being in the constellation fail, the fourteenth lunar mansion, (ii) fogfiya being in the mind i.e. on which the mind is focussed or concentrated with a view not to allow it (the seminal fluid) to drop or escape; (14) (i) fio a comets (ii) fire or heat; (15)
V.L...33

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514
VAJJÁLAGGAM
(3) (i) astrological conjunction of a planet or of a constallation with the horizon, (ii) coitus; (16) 7181 (i) a measure of time equal to 24 minutes, (ii) tube, penis; (17) Befattar (i) Eralez14917 the mutations (of Mars) in the constellations Rea (13th lunar mansion) and 1977, (ii) various movements of the hand (Etata. संचार) (such as करिहस्त in erotics).
497) दीहर = दीर्घ. दीर्घ becomes दीह or दिग्ध in Prākrit, according to HS.VIII.2.90, 91. is added after ate pleonastically, according to HS.VIII.2.171. att fat, any one. Really we should have a PT. (any woman).
498) #8 = A4 for my sake, for me.The astrological and erotic significance of the second half is not clear.
500) A = afh, PA (Ratnadeva). Ci. Marathi ga. V to stray, to go astray, to err, to commit a blunder or mistake, or to go wrong. is recorded at HS. VIII.4.177, as a धात्वादेश for /भ्रंश, along with फिड, फिट्ट, फुड, फुड and मुल. चुक्क is obviously used in the present stanza in the sense 'to get confused, to blunder, to go wrong'. * = (i) 1: Venus (neuter gender used for the masculine according to HS. VIII.1.34). (2) # semen virile, seminal fluid. The astrological significance of late fregon 1974 is not clear.
501) The erotic significance of fagfia afama (= Hafiz) is perhaps the same as that of fagfinca or your (inverted coitus). 7967 = (1) 797, (2) a tau (972a), one of the two phas being dropped (haplology) and the final a being duplicated. To becomes 76 and also are in Präkrit. See HŚ. VIII.2.99 (harai 91). The astrom logical significance of my faqt78721at, afasare fagfiacai and 74710 FIFA7in relation to the complete failure of rain, referred to in the present stanza is not clear. Similarly the erotic signi. ficance of afasta faqataca4, GEHTTİ FATTET 4 and 1 fagfest in relation to the complete retention of the semen virile suggestively referred to here is not clear, foaittaa l perhaps means : if the seminal fluid is reflected upon or stabilised in the mind, i.e. if the mind is focussed or concentrated on the seminal fluid, with a determined effort not to allow it to drop conn prenaturely,

Page #580

NOTES
515
502) Faset=438i or i: (i) wooden or slate-board, (ii) pudenedum muliebre or region of the buttocks (श्रोणी or जघन). सलायया =
13 or Tosiffiatal = 370101 (i) pencil or stylus, (ii) penis. 327311 = :31177: = Fata:! The astrological significance of Spit 3711 Taca# is not clear. The erotic significance of pity 2477177797 is the failure or absence of the semen virile, absence or failure of ejaculation. 97f8937 = T4E29: absent-minded, foolish.
503) The astrological significance of maz4 (qaqat:) 37497 (emergence of the comet) is not clear. The erotic sigriifcerce of 29 (amat:=39:) 37417 is perhaps the emergence of heat, being an abbreviation of quai (i) comet, (ii) fire or heat. The use of the gerund fouis (Tufarar) is irregular, involving a breach of the tule that the grammatical subjects of the action conveyed by the gerund and of the principal action in the sentence must be identi. cal (AThat: canale, Pāṇini III.4.21). Further it involves tautology with the sense of गणंतस्स.
504) Hart with particular (special) care or attention. The astrological significance of L ÀO (conjunction bereft of the movement of Venus) is not clear. The erotic significance is : coitus devoid of the emission of the seminal fluid even at the climactic point.
505) unfoldi (i) astrological calculation with the help of the eleven (astrological) divisions of the day, (ii) sexual enjoyment with the help of the various modes of intercourse. अङ्गुलिमात्रेण गणनम् (i) making astrological calculation only with the help of the fingers of the hand, (ii) digital penetration called after in Kamasastra. कड्ढई नाडोगयं सुक-the astrological significance of नाडी7ac7 Toit Bratur is not clear. Fill means (i) a measure of time equal to 24 minutes (i.e. a aferii), (ii) tube, penis. The erotic significance of the expression also is not clear. It may mean either drawing out of the se minal fluid into the tube (penis) or pulling up, or stopping the discharge (emission), of the seminal fluid in the tube (penis).
505) Ftefan = eficentrafafi: a false i.e. incompetent, inept astrologer. Laber reads 791€ 378 907198 A, which does not yield any good sense under the existing order of the words. If a good

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VAJJĀLAGGAM
sense is to be obtained, the order of the words would have to be changed so as to read : (4191) Titag 17014 T f your wife asks some other man to calculate (to practise coitus) if such a one is available and at hand. The reading adopted in the text is based on MSS. C and G and is further supported by the commentator's explanation temvara faqal
507) Smita = (i) 351h the planet Mars, (ii) 39 physical intercourse, with elongation of the 87 at the end of the first word. Cf. aarz, st. 528. The astrological significance of $281178 2 9703 is not clear. ErfaTÉTT = Eyfa iait,(i) Erafat: (STITUI) FRA, the movement of Mars in the constellations of 777 and fear, (ii) ma fai qr the various movements of the band (a =EFA) in erotics. Laber, following MS. G, reads afe and safe.in the first half of the stanza. But the commentator's explanation and the use of the third person form 7103 in the second half, clearly show that the correct reading is 2105 and gys in the first half. 75103 (cf. Fichte fast in st. 506), (i) a false, incompetent astrologer, (ii) an incompetent, inept paramour. 5 (cf. 97 Te in st. 498) is explained by the commentator as (i) uaiara (astrological) and T6737TTI (erotic). The commentator understands the hidden sense of cyfangar as fafazat: jan and adds grafacute #TTT: mithiquitatsz 1664:1 Really speaking Ezaraziari stands for tatu (oftatata) fa (Falas) ÅRH and the commentator's explanation हस्तचित्रयोः संचारम् appears to be incorrect. Kukkoka or Kokkoka or Koka is the name of the author of a work on Kāmaśāstra of the 13th century A. C., called arart and also alleiter.
Section 52 4842751 = 27.4%a: 1
The following words have been used with a double import in this section : (1) 69 (ai) (i)writer, scribe, (ii) scratcher, piercer, penetrator, practiser of coitus; (2) for or boit (daat) (i) pen, stylus, (ii) penis. Apte records the root fore in this sense 'to unite sexually with a woman'. The commentator explains guit in st. 510 as : Rua fgcua HITHAI fanaati (3) He or het (et), (i) ink, writing Auid, (iii) seminal fluid; (4) Afh507 (Holaaa) (i) mixing of various ingredients in order to prepare ink, (ii) mixing i.e. injection of the seminal fluid; (5) arany ( = Tesa:), (i) one who blunders or commits mistakes while writing, (ii) one who has spilt or dis

Page #582

NOTES
517
charged the seminal fluid prematurely; (6) gale99 (=gereaza) (i) beautiful, spotless paper, papyrus or parchment, (ii) (ESR92A) beautiful, clean bed-sheet; (7) asa(i) ar3474 palmleaf, paper, parchment, papyrus, (ii) bed sheet (272219781791:)or pudendum muliebre, (8) ATĪHT90121 (=4011777777) (i) ink-pot, (ii) semen-container, the testes; (9) gui(Saat Hat), (i) the pen, pencil or stylus has broken or snapped, (ii) the penis has become limp or flaccid, has lost its toutness or stiffness, has become detensed.
508) HÀ = AF, with omission of the case-affix, an Apabhramśa trait. Cf. 46 in st. 208 and 34f0qqtay in st. 6C4. afceu
= मलिउ = मर्दितुम् , the gerundial suffix ऊण being added here in the sense of the infinitive of purpose. Cf. ges. ( = fas) st. 31. Gfysi ( = tfs) st. 272, 370 ( = 15), affin ( = efte) st. 677. The Prākrit tout 7 stands for Sanskrit , cf. Marathi H . HŚ.VIII.4,126 gives मल as a धात्वा देश for नृद्. लेहनि = लेहणि, with omission of caseaffix, an Apabhramśa trait. 5 9 (i) worthless writer or scribe, (ii) incompetent scratcher, or practiser of coitus. See Fieris fent ist. 5o6, mannen st. 507, and G464 st. 51C; Santi cf. mat st. 509.
509) ढलिया dropped down, spilt. ढल appears to be a धात्वादेश 'for viel, though it has not been recorded in HS. VIII.4. The PSM gives the sense 'to fall or drop down, to sway, to swing, to Swerve, to move'. Cf. good in Marathi, and the word toezii used in st. 559 and Zogu in Additional Stanza No. 31*7, p. 218. The धात्वादेश ढल appears to be connected with हल्ल to move or to shake or to be shaky. Cf. the form an in st. 190, and the word ggc, in st.
20. 7734 is explained in the PSM as hit E34 (bent down or sway. ed). In the present stanza it is clear that by means d .down or spilt. तलवढे (i) तालपत्रम् (ii) तलपट्ट bed-sheet (शय्याप्रन्छादनपट); ao means surface of the bed and qmeans a cloth used as bedsheet or bed-cover. Cf. in the preceding stanza. DNM V.21 records 7eaal in the sense of (1) 9215-pudendum muliebre and (2) KUIHTOTST. But none of these two senses fits in with the situation in the present stanza. ali, the commentator renders this by a fent without any further explanation. The exact sense is doubtful. Perhaps it means 'spoiled or soiled', and corresponds
to id fargfa in st. 508. Cf. Marathi atsu to scratch cr scribble xin a careless manner. DNM.II.79 records acfe37 in the senses a

·

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$18
VAJJĀLAGGAM
and भग्न. But none of these suits here. धिद्वित्ति = धिद्धि = धिग्धिक, the त्ति (= इति) being superluous. अज्ज वि लेहत्तणे तण्हा, and yet you aspire to the role of a writer (also, the role of a penetrator, piercer., practiser of coitus). 2570 stands for EGGU (@anica). 1 510) HEHZOD = Hư741977, the long being shortened metri causa. Heit (i) ink, (ii) seminal fluid. faceri = facan= falada. Cf. st. 19 and note on the same. Here gaz can be understood in the senses (i) 139, papyrus, parchment and (ii) ai, pudendum. muliebre. For facut asa cf fago Fire st. 502 The sense of bedsheet (or bed) does not quite fit in. 3476fTHJ0171017 (i) while doing. the work of writing for persons like us, (ii) while doing the work. of practising coitus for persons like us. Section 53 : Fl. Section on the medicine-man or physician.
511) OUT (i) Hatta mixed with salt. (Zan becomes ato according to HŚ. VIII.1.171), (ii) Asiqola handsome, beautiful.
7 (390) means 204, beauty, loveliness. Cf. Hindi : Fata handsome, सलोनी beautiful. विडंगजोय (i) = विडंगयोग, a special medicinal preparation made from the herb called विडंग; विडंग means a vegetable and medicinal substance used as a vermifuge to expel parasitic worms from the intestinal passage. (ii) faisait union (sexual. intercourse) with the body of the paramour or lover. The com. pound AÉNETHIT is faulty, as the portion faš7514, in the case of the overt sense, and the portion as or feest, in the case of the covert sense, has got to be detached in order to be construed with Foto. Halotor qualifies 1974 or fast and not fa- TRETUTI. YU. ASTEIZTAETA (i) ambrosial fluid (nectar) in the form of aènga (see above) mixed with salt; (ii) ambrosial fluid or nectar in the form of union with the handsome body of the paramour (or lover), or
with the body of the handsome paramour (विटागयोग एव अमृतरसः or STUTTHET azF417:), or ambrosial fluid (seminal discharge) arising from the union with the body of the handsome paramour (2215ma gata:). The medicinal preparation made from the herb called Ast is called Hate perhaps because it is delicious and. beneficial.
512) Laber reads, following the MSS., ATHTAT I mad aret and renders this by सरसोत्पन्नं च लक्षसे व्याधिम्. It would be better to take

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519
=
• सरसुप्पन्न as standing for स्वरसोत्पन्न. "You will see that my ailment is the result of my love (ER)." Cf. a st. 513. The sense of the second half is obscure. g i af at-the commentator paraphrases : इदं पुनरंग विटांगैः प्रशतं पुनर्नूतनीसंजातम् । षन्नन्तं proclaimed (?). The commentator paraphrases: Ta by -renovated, rejuvenated. Does mean 'cured', 'set right'? See note on st. 518. Laber's chāya and the commentator's explanation indicate that the reading in the second quarter should be सरसुध्पत्रं य लबखसे वाहिं । लक्ख = , (I. A., X.U.) to mark, to notice, to observe. A better reading would perhaps be: EIGqAF य लक्खए वाही (स्वरसोत्पन्नश्च लक्ष्यते व्याधिः ) - the malady appears to have arisen from my love.
NOTES
513)
R (1) a particular medicinal herb so called, (f विशेष ), ( 2 ) a particular mode of sexual intercourse called पूत्कारस्त, फूरकाररत or पुंस्काररत The exact erotic sense of पुकारय is not clear. Laber paraphrases the word by y in st. 513, by पुक्कास्य in st. 515 and by फूत्काररत in st. 516. रसुब्भवाह वाहीए = रसोद्भवस्य व्याधे: ( 1 ) malady due to poison or mercury, (2) malady due to (unfulfilled) love. The masculine word affe (f) is used here in the feminine gender. See HS. VIII. 1.35 (वेमा अल्याद्याः स्त्रियाम्) पेजा = पेया gruel, cf. Marathi पेज. The sense of under the hidden import of the gāthā is not clear.
=
514) = (1) massage, shampooing, (2) rough, violent pressing in coitus वियप्प - विकल्प doubt or misgiving about the usefulness of the 4 in both the senses. किं वियच्पेण don't hesitate re. the discarding or stopping of the , i.e. discontinue it at माउलिंग = (1) मातुलिङ्ग a kind of citron possessing medicinal properties (Marathi - महाळुंग), (2) मातृलिङ्ग pudendum muliebre. अवलेहो
once.
3 (1) let the lambative or electuary (medicinal mixture to be licked) be given to her, (2) let the pudendum be gently manipulated. The commentator seems to have read किज्जउ for दिज्जउ, अगंगुलि = tip of the index finger. (1) physician (2) paramour, gallant.
515) (1) by the treatment with the g herb, (2) by the पुकारय mode of sexual intercourse. दीहसासेण (1) by the treatment (therapy) consisting in deep breathing, (2) by protracted

or

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520
VAJJĀLAGGAM
long-drawn-out sighs. The exact erotic significance of arts obscure. (1) let her eat solid food (), (2) let her enjoy the company of some other paramour (भुङ्क्ताम् अन्यं विटम् ) - जहिच्छाए = यथेच्छम् or यदृच्छया, see note on st. 480.
516) पन्नत्तिया ( प्रशप्तिका ? ), the meaning of this word is obscure both in the case of the overt and the covert senses of the stanza. The commentator is silent. The PSM does not record this word at all. It does not occur PLNM or DNM. It is clear from the tone of the stanza that the g herb is contra-indicated in the case of one who is a raft and similarly the ER mode of sexual intercourse is deprecated in the case of a पनत्तिया Unless and until we know the exact sense of af, the second half of the stanza cannot make any sense for us. Does a mean one who is cured or set right? See note on st. 518. But even then the hidden erotic sense remains doubtful.
517) मुक्का =, supply a before ; forsaken or left by, cured of ता = तत् therefore, for instance. नियसु पश्य. निभ is given as a for✓ by HS. VIII.4.181. Cf. the form fa in st. 519. सेअ = स्वेद perspiration as an indication of the cessation of fever and also as an evidence of emotional excitement (one of the सात्त्विकभावs ) तुहागमण च्चिय = तुहागमणे चित्रय, णे being shortened into fu under the pressure of the following conjunct consonant, and then changed to ". Cf. fa (st. 495) and a fa (st. 499).
518) सयरअ (1) a particular medicine or medicinal herb so called (शतरजस् ? ), ( 2 ) शतरत a hundred coitions. The commentator's explanation by शतस्य रतम् is obscure. मह जरओ पन्नत्तो, here from the tone of the stanza, the sense of ч seems to be 'quelled', 'cured" (f). But it is difficult to see how this sense is given by the root प्रशपू underlying पन्नत्त, if it stands for प्रशप्त. Perhaps पनन्त stands here for (=). But that does not suit st. 512 (ч). Cf. st. 519 where the form a is used. (1) buttermilk (), DNM III. 26. Cf. Hindi 18. (2) Eighty-six (e), cf. Marathi . The logic underlying शतरत and षडशीति (रत) in the erotic sense of the stanza is obscure.
519) जराविलंगि = ज्वराविलाङ्गीम् whose body was reddish, (flushed) with fever. सुसुओ वि सुसुओ = सुश्रुतोऽपि सुश्रुतः, the work of Suśruta (सुश्रुत-

Page #586

NOTES
Cf. झप्ति
=
ga), though perfectly heard i.e. studied, learnt, mastered. Agafa = सहसेति = सहसा. झटिति (st. 352, 729, 785), झडन्ति, (st. 475). पन्नट्टो = प्रनष्टः (= विस्मृत: ), with duplication of न. See HS. VIII.2.97. It is possible that the original reading was पम्हुट्ठो (प्रमृष्ट: wiped out from the mind, forgotten). Suśruta is credited with the authorship of the Suśruta-samhita, an ancient and well-known Sanskrit work on Indian medicine. The probable age of Suśruta, according to Winternitz | History of Indian Literature (German), III. p, 547) is the early centuries of the Christian era, not far removed from Caraka (second century A.C.). The name of Suśruta is mentioned in the Mahabharata (XIII. 4.55) amongst the sons of Viśvāmitra.
521
520) बालतंतं - this stands for बालातंतं - बालातन्त्र, the technique of medically treating young, adolescent girls. Cf. कुमारभृत्या or कौमारभृत्य, कुमारतन्त्र, बालतन्त्र, बालचिकित्सा as names of works on special branches of Indian medicine. सिद्धत्थ = सिद्धार्थ, mustard seed or grain. महम्मइseems to be connected with which is given by HS.VIII.4. 244, as a for in the passive voice. It is, however, difficult to account phonetically for the initial . Could it be ( = प्रहन्यते ) ? Or is महम्म to be regarded as an intensive base from हम्म ? तरुणी महम्मइ - the young lady is struck with mustard seeds. वसीकरण मंत तंताई = वसीकरणमंततताणुसारेण, in accordance with the charms and techniqués of psychic subjugation. The physician should really have treated the girl according to the techniques of the scientific medical treatment of young girls. Eut he followed the devious course of striking her with mustard grains, in accordance with the charms and techniques of psychic
subjugation.

=
521 ) अन्नं न रुच्चइ = (i) अन्नं न रोचते I have no taste for food, : (ii) I have no fascination for any other person (save my lover), the neuter gender being used for the masculine. The duplication of च in रुच्चइ is according to HS. VIII. 4. 230 ( शकादीनां द्वित्वम् ) पियासा---- (i) • पिपासा thirst, (ii) प्रियाशा deep longing for my beloved (viz. yourself). f g your intercourse i.e. intercourse practised by you, charms or fascinates my body, is relished by my body. For this sense of पडिहार = ( प्रतिभाति) see stanza 788. नेहपुर यल्लयंगे = स्नेहसुरतार्द्राङ्गे - my body which is moist with (the desire for) amorous dalliance full of (genuine) affection. The exact meaning of the third quarter is obscure in both the overt

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522
VAJJĀLAGGAM
and covert senses of the stanza. Similarly the meaning of de grå विज्ज पडिहाइ in the overt sense of the stanza is obscure.नेहसुरय perhaps means ECTETA (Egtata). 373–3715 becomes 37, 30 or 3 according to HS. VIII.1.82.
Section 54 : mendicant.
241 = 1
:
787 =
a religious
The following words ha ve been used with a double meaning in this section : Fry, HRA, 4774, Ris, ypica, f 1970, gita, faqarTH, कंचीरअ, कणवीरअ, देहरय, भंगरय.
522) F9 (i) The Kurabaka flower, (ii) at, sense obscure. Does it mean ‘intercourse with a raw, immature girl', as opposed to 'intercourse with a bold, audacious woman' ? HERE (i) the Mandāraka (Mandāra) flower, (2) sexual intercourse with a woman who is slow or inert in her erotic awakening or orgasm. The commentator explains it by 1991, in his remarks on st. 531 (Aranda H7151 gtaa). 1774 (1) the Am flower (cf. Marathi HTT), (2) gara sexual intercourse with a naive, innocent, unsophisticated girl. धुत्तीरय, (1) the धत्तरक Hower, (2) धूती (धूर्ता)रत sexual intercourse with a bold, audacious lady (Grenaa, see commentary on st. 531). The feminine of ad ( ) would be gat () and not धूता (धुत्ती). The Prakrit equivalent of धत्तरक would be धत्तरय and not yaika. It is only by a tour de force that yrilta can be made to yield the sense of PTR. Tignanet (1) Tetanus: one who carries a flower basket for collecting flowers for the worship of some deity, (2) TE HAUE: one who carries the male sexual organs hanging down from the trunk, like a flower-basket. FTUS is to be understood by लक्षणा in the sense of करण्डसदृशलम्बमानशिश्नवृषण. The commentator explains ganet as follows very ingeniously, in his remarks on st. 529 : zelá **310** ya 99 H Piere Tap1947: | But this explanation appears to be a forced and unnatural one. It is better to take the word Focus by S&T to mean the male sexual apparatus (organs) hanging down like a basket. gta = carried, possessed. The logical connection between the two statements contained in the two halves of the stanza is obscure, both on the religious and erotic levels.

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523
523)
(1) covering the phallus (image of God Siva) with Dhatturaka flowers (2) covering the penis (with the vaginal sheath) (by having intercourse with a Dhurta, bold, audacious lady ). परोहड, Desi word explained as गृहपश्चाद्भाग in the commentary, 'the backyard of a house', The PLNM 934 records this word in the sense घरवाडयं. परोहड perhaps stands for परोहर = परोगृह-open space beyond i.e. behind a house. Cf. Marathi T, back-yard of a house. See Weber (1870), p. 182, (1880), p. 343-344.. This is Imperative second person singular form from the root + (=) to come, with interposition of between 5 and the termination according to HS. VIII. 3.178 (gi).
NOTES
524) कज्जे = कायें, for the sake of. Cf. the use of कृते in Sans - krit, and कुरयाण कए ( st. 527). कृत = कार्य i e. लाभ or प्राप्ति, the locative termination being used in the sense of वैषयिक अधिकरण or नैमित्तिक अधि
.f=f, dense, having thick vegetation, the long being. shortened according to HS. VIII.1 101 (पानीयादिष्वित्) सुरंगकाओ कुरयाण वि, we should expect सुरंगकाओ कुरयाउ वि. The root चुक्क = भ्रंश् would ordinarily require the use of the Ablative case of that which one misses or fails to get or is deprived of, though the genitive also can be accounted for according to Panini 11.3.50 (4) and HS. VIII. 3. 134 (क्वचिद्वितीयादे: ). Symmetry requires that both सुरंगक and कुरय should be in the same case and the same number. सुरंगक (1) a. particular kind of flower, (2) highly gratifying sexual intercourse (सु-रत in contrast to कुरत). कुरय (1) कुरबक flower, (2) non-gratifying sexual intercourse (with a raw, immature girl). The commentator's remark सुरतकायें दुरतान्यपि न प्राप्स्यसि seems to show that he read सुरंगकज्जे : instead of सुरंगकाओ.
525) कज्जेण = कार्येण, the sense being the same as that of कज्जे in the preceding stanza. The commentator seems to have read and I, which readings are found in MSS G and I also. (धतूर याण कज्जे धम्मिय भमइ परोहडसयाई) - विलुपंत = विलुप्पमाण = विलुप्यमान ( 1 ) being. despoiled or robbed, (2) being outraged, raped or seduced. faqqı
(1) his own garden, (2) his own wife or sweetheart. The use of RH in the sense of wife or sweetheart is interestnig. 1 means pleasure or delight. By it could mean the source or cause of: delight i.e. a wife or sweetheart. (Cf. E. The word

Page #589

524
VAJJĀLAGGAM
TA is used in Sanskrit quite commonly in the sense of a beautiful woman.
526) arast = 7410a: 29: preoccupied in his mind. Laber reads El for in the fourth quarter. We must bviously emend T
into so as to connect it with as as its grammatical object. A 41) R$H (2) graf. He is recorded as a sajey for 95 at HS, VIII.4.91.
527) $77, see note on this word occurring in st. 522 and in st. 524. The exact erotic sense of $77 (literally bad, non-gratifying, unsuccessful sexual intercourse), is not clear. It appears to have been used here in contrast to the sense of the word 979 (pleasing, gratifying, successful intercourse).
528) The construction is elliptical. Supply Razlea (Aria ) • or गमिउं (गन्तुम् ) [or काउं (कर्तुम् )] after देहरय; (1) if you wish to honour or visit the temple (aeta = 2q6) with $31737, quattr34 and ytics flowers, (2) if you want to practise physical intere ourse (býr.
ETA) in the forms of falta, para and gaica. 71731, (1) (alc) a particular kind of flower called कांचनार or कोविदार, (2) a particular kind of sexual intercourse called it. The erotic significance of this word is obscure. कावीरअ, 11) (करवीरक) a particular kind of flower. The first in fe is changed to 'I in Prākrit according to H$. VIII. 1.253, (2) $41Ta sexual intercourse with a virgin. Furaft in the sense of 31 assigned to it by the commentator appears to be connected with the Vedic word wil which is also at the root of
the word , calaia (son of a virgin, Pāṇini 1V,1.116)and alfazat - a doll, pupil of the eye. T4 (1) davek, a shrine or temple, dave> 2agt >3767>by metathesis of at and . (2) Et physical inter
course. Cf. 1779 ( = 17) in st. 507 and note thereon. 35 = - 391Teed: or 37773. Cf, guy, st. 523 and HŚ. VIII.3.177 (/7ft.
FFT2 5311 at).
529) ** (1) *775 or an efi or T1T5, a particular kind of plant or its flowers or leaves used in worshipping images of gods, (2) *1777, the erotic sense is obscure. Does it mean interrupted - intercourse? To= fit, a religious mendicant. 701 is used here in the sense of गणि ( = गणिन् ), leader of a group or band of ascetics

Page #590

NOTES
525
following the same religious faith and practices. The commentator" explains the word by 94fig a here the sense of dea is obscure.
530) Rafallait = fanfragata (1) RF flowers whose tips or foremost parts are blooming, (2) gaitas in which the faces are blooming with excitement or the flush (glow) of passion. 200Gtais = qoliwgarfa (1) gr flowers possessed of bright, gaudy colours, (2) gaicas which are marked by bright glowing colours of the faces. Hetaus = #*927fa (1) 4775 flowers well-known (992 = 17) (famous) for (conspicuous because of) their juice og terey, (2) garcas famous for, or conspicuous because of the honey (by SETT, moisture of the mouth-saliva--and of the vagina, oral and vaginal moisture, organic or glandular secretions). pars = 51912, the first 34 being lengthened according to HS. VIII.1.44(3a: ECOalat), and the Taddbita suffix being added 910 (pleonast!cally) according to HS. VIII.3.162-164 (Pezen hê i saj: 52 at).
531) TT (1) phallus, image of God Siva, (2) the male sexual. organ, penis. 3771 = 3 (1) Para os fafea placed, (2) clinging on to. Harta see note on st. 522. JĖ (1) JÁ, your religious merit, (2) JAH pleasure, happiness, gratification, satisfaction.
532) attais = (1) fiato Karavīra flowers,(2) trattare sexual dalliances with tender girls or virgins, jog (1)gather, collect, cull, (2) take, enjoy. A54197 TE = (1) FqH1RTTITfa rosy. coloured by nature, FH14 being changed to ĦETT or F*#19 in Prākrit, according to HS. VIII.2,97 (PART 1), (2) F127 ritha full of attachment due to genuine affection or feeling. परिमलुलाई = 'परिमलवन्ति or 'परिमलयुक्तानि full of . fragrance, the possessive suffix sg being added according to HS. VIII.2.159. Laber wrongly renders 38 by 3915 in the chāyā. FACH HTİC997 (1) exudation of the cool honey (floral juice), (2) exudation of vaginal moisture (organic or glandular secretions), by
on the word मकरन्द. The Commentator remarks साविकभावwilayaragauraiera (choiraifa). 935 = (1) copious, abundant, (2) intense, strong.
Section 55: ~4451 = 127976à: 1
533) = Hāla 555, where the reading is 34013fhET for 3477# in the third quarter and गुलो for गुलं in the fourth. अंतिय = यान्त्रिक, a machinist, (1) one who plies, works or operates a sugar-cane press, (2).

Page #591

526
VAJJALAGGAM
यन्त्र
one who operates the sexual machine or appartus, one who secretly practises coitus on the wives of others, by seducing them. (1) any machine, such as an oil-press, sugarcane press, grinding machine etc. (2) sexual machine, appartus or gadget. The word is found used often in Vätsyayana's Kamasutra in the sense of sexual organ, appartus or machine. The word af is formed from यन्त्र by adding the Taddhita suffix ठक् or ठञ् (= इक), in the -sense of तेन जीवति, according to Pānini IV. 4.12 ( वेतनादिभ्यो जीवति ), the sword यन्त्र being regarded as included in the आकृतिगण, वेतनादि. The .commentator remarks on stanza 533 that यान्त्रिक means यन्त्रेण चरति, where means 'works, operates, plies or earns his livelihood'. · Gamgādhara on Hāla 555 explains जंतिअ by यन्त्रकर्मकारक. गुल ( = गुड) (1) sugar, raw sugar, jaggery, (2) pleasure or joy (, as the commentator says). 1g=1, 18 to ply, to operate, to -work मे इच्छाई according to my desire, to my satisfaction. अरसन्न = one who does not know the secret, simple, foolish, inept. The reading (=) in Hala 555, is explained by Gamgadhara as follows: रसो द्रवोऽनुरागश्च । अरसिक द्रवस्यानुरागस्य च विधानानभिज्ञ । (1) one who does not know how to extract the juice out of the sugarcane (2)one who does not know how to inspire love (passion) in the heart of his partner in amorous dalliance. Ii is quite possible that on the erotic plane, the author intends to convey by the word the sense of the moistering or liquefaction of the vaginal passage. To, the neuter gender is used in place of the masculine according to HS.VIII,1.34 (g: 1). One of the commentators on Hāla says : त्वं पुनर्माम् उपभोक्तुम् इच्छसि न च स्निह्यसि । Weber (1881), p. 261, renders fe as follows: "you are leaving out or omitting the juice (love)" !
534) जतवाया = यंत्रपादाः (1) legs, wooden props or supports (four in number) of the sugarcane press,(2) legs-supports-of the sexual machine (testes ? ). यंत्र male sexual organ. वियड = विकट stout, prominent, conspicuous (big, large). I stick, tube. gì (af) stick. The sense of these two words as applying to the sugar-cane press and the sexual machine is obscure. (1) the sugar-cane
is full of juice (2) the male organ is full of seminal fluid. 535) सद्दालय शब्दयुक्तम्, from the word सद्द (शब्द), with the posses-sive suffix 1, according to HS. VIII-2.159, the final standing for
=

Page #592

NOTES
527
# (farë), [cf. the word sletas (falaryti) in st. 647) (1) producing a creaking sound, (2) producing a peculiar sound during sexual intercourse. The commentator Ratnadeva equates EGG with gar -'abode of sound' i.e. producing sound. Ed=724A (1) possessed of an attractive form and finish (2) possessed of attractive shape, size, dimensions. Afegoui (1) large, (2) conspicuous, prominent. RTE (1) yielding excellent (copious) juice by completely or thoroughly squeezing the sugarcane, (2) possessing excellent (copious) seminal fluid. HEHÉ = 4(HEH eminently able to withstand rough handling. acu = 72 = aftha=da (987°).
536) Hà 3188 = Tahrrad the sex-machine was operated or put into action or the female sex organ was overpowered or assaulted. FEUCHTTH (1) who is over-joyed because of his affection or enthusiasm (for operating the sugarcane press), (2) who is overflowing with emotional excitement because of his affection (enthusiasm) (for operating the sex machine). 96 faz at the very outset. But 190 (1) by a single stroke, dash or push, (2) by a single assault or onslaught. set (1) the juice-collecting vessel attached to a sugar-cane press or machine, (2) the vaginal vessel or receptacle, ifal was filled with (1) the sugarcane juice, (2) the seminal fluid.
537) = = ata, the same as before, i.e. unchanged. FIT and El preceding sist and 3 respectively are to be understood and explained similarly. The commentator explains by Bihatt extraordinary, of ideal shape and size or proportions. (1) sugar-cane machine,(2) the male sexual apparatus (including the testes and the penis). 30 (1) sugar-cane (2) penis. This involves some tautology with the sense of fi on the erotic level. 380977373187 (1) full of abundant (copious) leaves and shady i.e. healthy, vigorous and fresh; (2) having copious growth of pubic hair and hence looking darkish. 973=qa (97), the pleonastic (nauja) Taddhita suffix - being added according to HS.VIII.2.173 (RyzūTTIE:). utaja4 = 415, squeezer of the sugar-cane i.e. af77. Vite= vote to press or to squeeze, cf. Marathi fucc. yot = atat fault. The word yol is used here in the sense of aly by fagfiaSENT. 949 fa = Betfa
= 7919. Font tat meagre, scanty (1) juice, (2) seminal discharge.

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VAJJĀLAGGAM
Section 59 : JASESTI = YESTER: 1 The apparent or prima facie meaning of the five stanzas in this section pertains to the gam or pestle which along with a stone or wooden mortar is used for husking rice-grains and for pounding other things such as spices etc.; the hidden meaning pertains to the male sexual organ, the penis and the female sexual organ, the vaginal cavity. Rājasekhara in his Kavyamīmāṁsā, Adhikarana I, Adhyāya 6 (p. 92 of the Benaras edition 1934) gives the following quotation from the 91991:, followers of the Yajurveda: afaced fixi id fachana 47ai Periya I Here the vaginal cavity is regarded as the mortar and the male organ as the pestle. Cf. 18947161 7,5,1,38, where we find the words alfataze...... FET FASH, used, however, in a ritual context primarily, though obviously with a sexual suggestion.
538) Guards, the sense of this expression is obscure. This: stanza is found cited in the ATENTOFTU IV.97 (233), p. 549 of the Kāvyamālā edition, 1934. There the reading in the first quarter is दसणवलियं दढकं and in the second quarter, विबंधणं दीहरं सुपरिणाहं. The commentator says : & 3THET VE SER H0 FI Hari TTI TR धान्यादिमर्दने वलितं लग्नम् । दढकं दृढम् । स्वार्थे कन् । विगतबन्धनं, दीर्घ सुपरिणाहम् अतिस्थुलं च । मेट्रुपक्षे दंशने भगमर्दने वलितं संबद्धम् । दृढं विगतबन्धनं दीर्घम् अतिस्थूलं च । अत्र मेढ़ाATT JASHTETIT 1971 | According to the commentator Jost, 272253# means'engaged in pounding (the grains to be unhusked and polished, and also the vaginal cavity)'. let's explanation of विबन्धनम् as विगतबन्धनम् 'released from bondage is not at all satisfactory. G OTEA is explained by him as far yosh 'very bulky or big'. Does
Lauase mean 'surrounded by a circular iron strip (ferule) which · is fixed on the lower end of the pestle, to protect it from wear and tear caused by strokes in the wooden or stone mortar'? Does
u mean iron or any other metal ? Under the hidden sense of the stanza, the expression may mean 'encircled or surrounded (arizi
= arah = afeah) by a prominent ring-like muscle near the tip', but this is purely conjectural. Cf. HEHEH30, st. 542. Roataydi (1)in the case of the pestle : having a firm, strong, tight, metallic hoop or ring (in the central or middle part),which is narrow in comparison with the two ends, so as to make possible a firm grip with the hand. Cf. सुंदरकचीजुत्ताई (st. 539), कंचीइ दिदणिबदाई (st. 540) and कैचीजुत्ताइ (st. 542); (2) the hidden meaning applying to the male organ is

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529
obscure. Does it mean “having a firm, circular, ringlike prominence in the middle portion"? दीहरं (= दीर्घम् ) long; सुपरिणाम of ideal dimensions or proportions; FTETO :( = ta7417A) at their disposal, ready for service or use at any time.
539) ACTIE (=FYEUefu) large and bulky (fat), a tautologous expression. The commentator renders by typalairor with a view to getting over the tautology. सुदरकचीजुत्ताई, see note on दिढकंचिबंधणं st. 538. 34SAFAIZ = UGCSHERIE-commensurate with, being of suitable or matching dimensions in relation to, the mortars, (2) being of a size appropriate to the vaginal passages. BGES or 3200 becomes are according to HS. VIII.1.171, and then gereis by shortening the initial 21) into 3, because of the pressure of the following conjunct consonant. C1. Marathi sem get.
540) मुहभारियाई = मुखभारिकाणि, bulky at the tip, cf. दरपिहुलं, slight. ly big, somewhat bulky, st. 542. gez-nicely, finely. als factor The T-firm-secured with a metallic strip or hoop. Cf. note on faceta fairyui in st. 538. 37ana fù , supply tig after Bate. Ms, G has अन्यान्यपि मुसलानि भज्यन्ते in the commentary, which presupposes the reading & fù g, 3771 të qualifies YFSTE. Hosila ( = 19-a) (1) are broken or snapped, (2) are caused to become limp and flaccid, to lose their tenseness, to become detensed. Fourasia (1) in old mortars, (2) in the vaginal passages or cavities of old women.
541) Afegant ( FET:). The usual form is egte. The forme Afegant perhaps stands afgaten (=AETATSH) (Felni:), with shortening of the two central vowels fand 311 metri causa, grefrarout by the measure of the mortar in the house, i.e. commensurate with (matching) the mortar in the house. Cf. 3487FAIS in st. 539.71 oh my friend. See H$.VIII.2.195 (AIFA Fat ACUT 9T).
542) MEUBHST (1) having a beautiful decoration at the tip, (in the form of the metallic ferule), (2) having a beautiful appeararce at the tip; cf. colare in st. -538. gs = $ays = slightly big, somewhat bulky. Cf. yehifrat in st. 540. For the addition of the pleonastic (ra1147) Taddhita suffix , see note on st. 51. fantes (1) looking beautiful with the metallic hoop in the middle portion, (2) looking beautiful on account of the circular, ring-like prominence in the middle portion. Cf. note on st. 538. gfertim
V.L....34

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VAJJÁLAGGAM.
= yesto i srce pa sta , qualifying , that which meets or satisfies one's desire or craving., fascinating, pleasing, attractive, appealing strongly to the mind. dum therefore we go in for it or we go in search of it (FEAT4 mA:).
Section 57: arriques. The word watu appears to have been used here in the sense of 'consolation, pacification or appeasement'. In the caption of section. 47, (ARTTUTAFETT), however, the word dat has been used in the sense of checking, curbing or estraining."
543) 777= a (af), vicarious use of the Genitive for the Loca: tive (to 81). The construction of the sentence in the first half of the stanza is elliptical. Supply after the second quarter an अणुराओ सहलो न भविस्सइ, hence there is no possibility of success in your love, (which is only one-sided). 23. RETT ar clapping is not done with one hand; it takes two hands for clap ping. Cf. Marathi एका हाताने टाळी वाजत नाही. ताली (Marathi यळी) (also Fosfat) is to be traced to the root arç (X.U:) (Prākrit- -278) to strike. रताली ददाति-claps the hands. करतालीदानम् clapping of the hands.
544) 493 = ypad is (not) yoked or-harnessed, HS. VIII.4. 109 gives 15, 71 and 9 as cartas for you in the active voice. Here, however, c9 is used in a passive sense, ghs = 33. HS.VIII.4. 105 gives gæ as a ufaran for the Sanskrit root , to wipe. Phonetically पुंस is connected with /प्रोछ rather than with /मृi. cf. पुसणे in Marathi. मा रुण्ण elliptical construction for मा रुण्णं होउ or मा रुणं que (HT 1747 or Alalari Fot) la becomes your according to HS.VIII.1.209 (alat fall vol:). From the context of this stanza as given in the commentary, the main idea in the stanza is as follows: Wherever your lover may go, he being a noble or magnanimous person, will not stoop to any love-affair with an unworthy woman, and this should serve as a consolatie
545) fuff, Laber following Ms. Greads fauft (Imperative second person singular) and renders this by fa in the chāvā. fors may be regarded as an Apabhramsa form used instead of foura, according to HS. VIII.4.383.Cf.the CGI reading afe (for a fa adopted in the text) in st. 296. sfat Broth, the word fo is used here in the feminine gender, as is clear from the adjective afeife. In

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531
उल्लिर, we have the possessive Taddhita suffix इर added to उल्ल ( = आर्द्र) pleonastically (rh). alex moist with tears, tearful, or moist with love (as). gont = but, cf. Marathi 9019. jdt enduring, undergoing. farfare ( = f ) stands for fastingth (from fit - Sanskrit
-क्लाम्य to suffer or be distressed). In किलाम, ल is lengthened into ला by way of compensation for the simplification of the conjunct consonant # ( = 17). Cf. HS. VIII.1.43.
546) Stanzas 546-551 deal with the 39 or 06 ( = ). Really speaking they belong to Section 30 (97995971). They are, however, included in the present section (Triatula571), as they deal with the behaviour of shrewd or clever people in the context of aloria (pacification or appeasement of a young girl). The connection of all these stanzas (except No. 546) with the present section is there. fore rather far-fetched.Cf. st. 559, which deals with the behaviour of the in the context of funitaC1Tn (fear ). faffen = eta will be distressed. fant (1) faat ( = a) will be pained, agonised, distressed, touched, moved, affected, (2) tea is eroded or washed away. Thus we have here a pun on the verbal form खिजई, which stands for both खिद्यते and क्षीयते. We get the form fests from the root fee according to HS. VIII.4.132 (facukai) and VIII.4.221 (fezi :). Similarly we get the form fer from the root fa according to HS.VIII.23 (#: a: aaa sa). The root fan also gives the forms fons and the according to Hemacandra's sūtra quoted just now and VIII.4.25 (atro att al. It is therefore better to accept the reading खिज्जई, which by pun stands for both खिद्यते, and eat. If, however, we accept the reading forth, that form would stand for only afterà and not for fead, and we shall be denied the advantage of the pun which is obviously intended by author. See Weber (1881) p. 135. = :, the neuter gender being used for the masculine according to HS.VIII.1.34 (
U T: a ai). The duplication of the final – is according to .2.98-99. 598 -from 15 = See Hś. VIII.4.226 (ochila:). अग्गए = अग्रके = अग्रे, a case of the addition of the स्वार्थक (pleonastic) suffix. It is possible that the original reading was 370739 (347a:). It is not correct to say that mountains are not worn away by the action of streams of water. In fact they are eroded over a long period of time, though in a short space of time there is no noticeable wearing away.

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VAJJALAGGAM
547) The reading # novia adopted in the text is supported by the commentator. Laber reads 24 riffa (garrafa). Cf, st. 548, (asuta at fa). GTITTEI=STITTET: = STINAT: 1 Cf. greitigt in st. 550. It appears that the commentator had before him another reading. gertat difficult to climb or scale i.e. to prevail upon, to persuade, to win over. 7a noi, cf. st. 549 : 7 ara faalīzi.
548) Fift a = falù, vicarious use of the 487 for the HA.. Tagfey having large, conspicuous eyes (Parte or yazare). qaaft: also means हरिणाक्षि, पसय meaning a deer (मृगविशेष). See note on st.. 309. arvift, do not become disaffected, detached, alienated, estranged. fatal (1) not looking at or taking into account the faults (a) of others, (2) not having seen the night (alat). Tovila (1) fall in love, (2) become red. Sense of the second half : (1) Shrewd people fall in love without looking at the faults of others (this is however, far from being complimentary to the sopis.) (2) The rays of the sun become red (in the morning at sune rise or in the evening at sunset), not having seen the night. The commentator seems to have read a fagalat instead of afgaa-'the shrewd, become attached even when they have seen (noticed) the faults (in the object of their attachment), just as the rays of the sun become red, when they see the night approaching (in the evening) (Pagalai). The pun on par wing may also be explained as follows: the छेकs become disaffected (विरजति = विरज्यन्ते), when they see the faults (in the object of their love), just as the rays of the sun become red (विरज्जंति= विशेषेण रज्यन्ते), when they see the night approaching.
549) lif = 9afea,cause others to become attached to them. Tafe = wa = ora, an Apabhramśa trait; see HS. VIII.4.382 (ET
Terrasca fa 7 ar), ara fazięzi, cf. 7 Cha Hu, st. 547. Ugl data (1) turn away indifferently, (2) turn on their backs to inject their poison more quickly and effectively. Cf. st. 61.
550) TT The give sorrow or cause distress to others. It is. possible to understand this as standing for afa 37(= 9) H . Bagefara fa = 37909faatan sfa, since they have not received any instruction in culture, in as much as they are impervious to, ignorant of, untutored in, culture. This is only a conjectural explanation of:

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335
भसुथविणय त्ति. MSS G and I read अमुणेमि जाण इण्हि, which the commentary merely repeats without any explanation. The propriety of Ljó in the third quarter is not clear.
551) $70771 = tiquit: = Atel: all (clever persons). == tot in this world. fenfu = i nfot, crystal gem, highly refined glass. 577 = 57 (l'attached, affectionate (2) red. $707 = (1) GEETA wicked, behaving nastily, prompted by evil motives, (2) ¥1) black, dark. 497 (1) TEETH 'good, prompted by good motives, (2) white. A crystal gem faithfully transmits all the rays emanating from the object on which it is placed, so that the original colour, :shape, size etc. of the object are not distorted in the least.
Section 58 : sifzutraga19045511. siquit = great a procuress, gobetween. faqajan = f799, fal, instruction. Cf. Marathi falequi.
552) कडक्खणिरिक्षण side-long glance. सिंगारकम्म coquetry. मसिण 0901. smooth. lovely. fascinating, got gult guit again and again. faFqHAIEINZET = STA141742747.9147 becomes 27434-21534-2134 and lastly 7, by shortening at into a; 'which bestow or guarantee incomparable good luck (success) in love-affairs'. Laber paraphrases Ta by RA
553) qidalane (@F151:) various or all kinds of magic Therbs for holding the lover deeply attached and spell-bound in his love. The repetition of the word aan (= ) is for conveying the idea of totality (काय॑ or साकल्य). मूलिका is a feminine variation of the word PH the root of a plant having medicinal or magic properties. In in fis we have the shortening of the final vowel of the first member according to HS. VIII.1.4 and transformation of the gender from feminine to neuter in the case of the second member of the iterative compound (BERSAHAIA). Et= TETÉ = TE गृहम् , every house, all houses. घरहरं is also a case of आर्टेडितसमास iterative compound). Cf. aizi in st. 701, and Marathi 97197, alatt. We get the form piator in Hāla 47 and 138.
554) 3187 ostentatious display. At feag = Alfara do not throw yourself away i.e. do not trouble yourself. The commentator seems to have tead cae (as do MSS G and I also), as he paraphrasxes by मा क्षपय (do not waste yourself away). खवम् =क्षपय. क्षिपय् is Page #599

534
रंजिज्जइ = रंज्यते = अनुरागं कार्यते,
is
to cause to become emaciated'. inspired with love. Laber reads which is direct reduction from the Sanskrit form . The proper form in Prakrit would be a which would be changed to a before a following conjunct con-
sonant.
VAJJÄLAGGAM
555) कुणिज्जासु = कुणसु or at. According to HS. VIII.3... 175 the suffix is added to roots ending in to form the second person singular of the Imperative or the Potential. Here we have further the lengthening of ज्ज into ज्जा. उद्धच्छि ऊर्ध्वाक्षि, paraphrased by the commentator by af, one having large, big eyes. It is however, difficult to see how can signify the sense of a i.e. विशाल. Could उद्धच्छि be a corruption of मुद्धच्छि (मुग्धा क्षि), one possess ed of beautiful, bewitching (or innocent) eyes? The sense of the: second half is not quite clear. वेयणा = वेदनाः, neuter gender being used for feminine. aftag, this is the Nominative plural of afta ( = alafta), met or faced or confronted with. We should expect aftafe (instrumental plural) (practised) agreeing with "Even sorrows bend down (yield, lose their sting and becomeblunted) when faced with virtues (practised) (with patient endurance)". The propriety of the second fa is not clear. The commen-tator says: चरित्रगुणैर्नमनशीला भवन्ति । Did he read चरियाण वि गुणेहिं ?
-
556 Hala 286, where the reading is get for me.. घेप्पर = गृह्यते. घेप्प is the substitute for the root ग्रह् in the passive voice, according to HS. VIII. 4. 259 ( ग्रहेर्घेप्प: ) . सब्भाव = सद्भाव, real, genuine, sincere, honest feeling, or affection, sincerity, honesty, uprightriess. कंजिअ = कांजिक or कांजिका, sour gruel, rice-slime, rice-water - produced in boiling rice. वेयारिउ (= विकारयितुं, प्रतारयितुम् वञ्चयितुम् ), to. deceive, cheat, dupe, impose upon. There is no phonetic justification for the change of the first ई in विकारयितुम् to ए. मंजर = माजीर. The on is by way of compensation for the simplification of the following conjunct consonant. मार्जीर - मज्जार - मंजार - मंजर; cf.. HS.VIII.1.26 (:). The second in has been shortened} according to HS. VIII 1.67 (pqatzeraizraza:). Cf. Marathi ist.

557 ) = Hāla 163, where the reading is जिविज्जई for वलिज्जइ. वलिज्ज is explained by the commentator as . The roctn eans to turn, to move, to go. ana af- he without whom one:
न

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NOTES
cannot go or move (even for a moment). MS. B reads Aage, which perhaps stands for जीविज्जइ. जोविज्जइ = जीयते. It is possible that the original reading was afe-'he without whom one cannot go i.e. do or carry on (even for a moment)'. Cf. Marathi F277821 ara andati armatei. Bogfu 313 gadt, is appeased or conciliated. Weber (1881), p. 58, compares HS. VIII.4.343 : fafigarette जइ वि पिउ, तो वि तँ माणहि अज्जः। अम्गिण दडवा जई वि घरु तो ते अम्मिण कज्ज ॥
558) Böct sponta etc. This stanza is addressed by the Nāyikā to the seat or procuress. facute = fa:te. = 5 0 (grau ). H$. VIII.4.173 gives at as a praia for v to ooze, to trickle, to flow. Cf. Marathi U. Cf. st. 422.
559) This stanza describes the behaviour of shrewd, clever people and should really belong to the section on şi or Faqr(No. 30 : 3595571). See remarks on st. -546. Coraal is explained by the commentator as Ipili, kind, soft, sensitive. This desī word appears to be connected with the word gogo which is recorded in DNM VIII.74, in the sense of high (curiosity or eagerness), and in PLNM 827, in the sense of cati (haste, hurry). It is found used in Hāla 21,and the commentator Gamgādhara explains it by STEZIfaze.. It also occurs in Weber 780. Cf. Marathi agavi(to tremble or flutter in excitement, to be thrown into mental furry) and 8050. In our stanza the word gaat is used as an adjective qualifying 391 in the sense kind, soft, sentimental, sensitive". GREY appears to be connected with the waiaa aa for van, and with the Prākrit. root o, to move. to shake, to be shaky. The Prākrit root so too appears to be connected with a (8). See note on -st. 509. Gf. the word 50% in st. 320, and note on the same. Perhaps the original form of the word 56321 was gee39'mentally unsteady-or excited, thrown into mental flurry' and later on both the es lost their cerebral element and were changed to g. 'दलहलया perhaps represents the transitional stage. नेहपुरियसरीरा whose bodies (i.e. minds) are overflowing with (a show of) affection. 'ferat (1) who have achieved their object or purpose, (2) mustard grains. Afarm. (1) devoid of affection, (2) separated from oil, from which oil has been removed or extracted. Bagte (1) turn wicked, (2) turn into oilless, dry.cakes.

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VAJJĀLAGGAM
560) For a similar tirade against harlots compare hostaleratu IV.10–17. sfont (a female snake), feminine form corresponding to अहि, as if the original masculine form was अहिन्. रोरहरे दीवय व्व foutat, cf. fenti I: fa :-RT at ang petoi nafaqat hoeffort, कामुआ विअ गणिआ णिस्सिहाओ दार्णि संवृत्ता। Better to read दीविय व्व instead of 1794 4. For It see stanza 146, 461 and 761 (TT). Favute (1) devoid of genuine affection, (2) devoid of oil. BFSET (1) greedy for money, (2) eager for securing good sense (for his composition).
561) augal (1) rich and gaudy in her colour, because of powders and paints, clothes and ornaments, (2) possessed of bright, yellow colour. HETÀI (1) full of affection i.e. show of affection (#91 = T) at the beginning (95 = ya = 3117+H), or very sweet in her talk, pleasing, delighting (fetti) at the beginning, (2) tasteful in the mouth i.e. while being chewed. ar TT (1) devoid of genuine affection, (2) lacking in oil. 3799 = 7 Sofia, [the vicarious use of the Accusative for the Locative being enjoined by HŚ. VIII.3.137 (Apat fedtni)] (1) clings or hugs to the neck (for embracing), (2) sticks to the throat or palate while being swallowed. All *** (1)changes in her attitude (and robbing her patrondrives him away). (2) causes gas-trouble or gastric trouble. Forge
= चणकरोटिका or चणकपूपलिका, bread or cake made of gram-flour without mixing any edible oil with it (ABC). This desi word is not found recorded in PLNM or DNM. °सारिसा = °सरिसा, स being lengthened metri causa.
562) FET (1) FHT full of greed, (2) = FSIRI (Stefat), made of steel. Cf. st. 564 : 16MET. anangalsu (1) furious beatings or poundings with a hammer (qu1 =ga), powerful hammer-strokes, 2) powerful, furious (ET=97) beatings or poundings. There is tautology between 919 (apa) and aizu (at5a). am (1) impact of the arrow (shaft) (membrum vlrile, the male organ), (2) contact with the arrow i.e. arrow-head which is being hammered into the proper shape. gift (= ht) a pair of tongs or pincers. This word is not found recorded in PLNM and DNM.
T EST (1) extremely crooked in her thoughts and actions, (2) extremely crooked in its jaws. 896 = Hnefat yields, is won over or brought under control, tamcd or subjugated. This is a peculiar sense which the root eems to have in this stanza and in st. 564. ggle with blows of fists

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537
HEM=FFE: = fengi:). Cf. heft, qarga 97 : Ag fara afastioni हृदि हालाहलमेव केवलम् । अत एव निपीयतेऽधरो हृदयं मुष्टिमिरेव ताडयते ॥ The sense of apurtaja in connection with gift is not clear. Perhaps the arrow is held in the grip of the pair of tongs and then hammer-stroked on the anvil, in order to give the proper shape and point to the barb, and while this is being done, the pair of tonge also receives hammer-blows now and then. Similarly the sense of ste sine in connection with the gift is not clear. Perhaps the pair of tongs is held in the strong grip of the left hand by the iron smith. This is the speziata meant here. But for such a firm seizure by the fist of the left hand, the pair of tongs would not remain steady on the anvil, nor would it keep the arrow-head steady under the hammer-strokes.
563) Here the community of harlots (AT ) is compared to a 'grass-fire (Arth = TUTA) raging in a grass-land. Frant ( = 47a:) (1) approaching, visiting, patronising, (2) approaching, visiting, encircling. Å ha fan (ala, TA175) Para (1) they extinguish i.e. tuin one paramour after another, as soon as he has been set on fire by enkindling the fire of passion in him, (2) the grass-fire extinguishes i.e. ruins one tree after another as soon as it has been set on fire. Agit = atas pena, the primitive (non-causal) form used here in the sense of the causal form विडझावेइ (वीन्धयति, or विध्यापयति). For the root विम्झा see note on st. 390. The root विज्झा is used here in the metaphorical sense 'to destroy or to ruin'.
afgan (waa 999 fiya:) (1) they approach or visit another patron or victim, (2) the grass-fire approaches or visits i.e. encircles another tree. अवरम्मि ठिओ अवरटिओ. The commentator seems to have read i per aquesti for a 194 fa. .
564) Here a harlot is compared with a sword (C#4541). fantes. frei (1) wearing a bright and clean (spot-less) necklace, (2) having a bright, clean (spotless) edge (27771). PIĘT (1) full of intense or endless greed (H),(2) abounding in i.e. fashioned out of steel (m6). Cf. Fetet in st. 552. gosipu zidos -(1) characterised by a thrilled body (while welcoming her patrons). (2) looking as if it is covered with horripilation (because of its flashing lustre). te (1) treasure, wealth, riches, (2) cover, sheath, leather-case. 7 H963, see note on st. 562.

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538
VAJJALAGGAM
565) 1 = y1kqya (HEA HOT AI), (1) intent on amassing money, (2) holding hoarded treasures. ETH = Hat (1) having a beautiful pudendum, (2) fit to be carefully concealed. faciet, (cf. AtET st. 562 and CET st. 564), (1) full of greed, faaet HJET,(2) made of steel, or secured with iron hoops or straps, a farmer. THEOFI (1) admired by gallants, or dandies, (2) admired or loved by snakes (who are supposed to guard treasure-chests). Cf. yirfanai, st. 575. #F#91 treasure. chest or strong box. Stefana gru 1) abode of gold and other kinds of wealth, (लोहं च वित्तं च लोहवित्तं, तस्य स्थानम् ), the word लोह being recorded in lexicons in the sense of gold; (2) abode of wealth in the form of gold (STEEN A FEATH ). The commentator's explana. tion: लोभ एव वित्तं, लोभद्रध्यस्य स्थानम् , is not satisfactory.
566) aga and Ehá involve an irksome tautology. The commentator adds अरूपं वा after रूपवन्तम्. But how can रूववंतं include the idea of अरूपम् ? Could it be that न गणेई रूववतं stands for न गणेइ 24hqia, with elision of the initial 3, a case of qanad Afiu? 4 (1) gain, (2) fruit.
567) Here the heart (mind) of a harlot is compared with a rain-bow. We must, following the commentator's explanation, read atteo instead of B T14. There is no question here at all of any reciprocity or mutuality, which is the sense conveyed by 377777 (27721179), but of diversity or variety, which is the sense conveyed by saa ( = 3479177). Ct. st. 10, 3rdrakta faat (which is wrong. ly paraphrased by the commentator as 34771172177fafa:). 37752142FFÈ
= 3977TIFF (1) 39f24a 7: gada tho fondly attached to different men, (2) possessed of diverse shaces of colours, possessing five colours (as the commentator says). 93.187 (1) breasts, (2) clouds. Juha = gofalu (1) devoid of virtues, (2) stringless. g = 57747 (1) obdurate, stubborn, hard, full of vanity, (2) stiff, rigid, motionless, still. #graded = 129777927 (1) crooked by nature, (2) curved or arching by nature.
568) 17.a insincerely, falsely, dishonestly. #fa = Tagfa lavish their favours on their patrons and make them happy. 34699 faa aset poi, the commentator says : A quote gfgascauafen for money they surrender themselves even to lepers. Cf. st. 572.

Page #604

539
NOTES
569) ET = ATTla: association. Qari = QETE (OSATZE*). the final vowel of the first member being shortened nelii (cusa" according to HŚ. VIII.1.4.
570) BT2175 = Ef941. The DNM, VIII.18, records the word.! Faton in the sense of a101, a young girl and says that the word is. found used in literature in the sense of facgfiq7 also. In the present. stanza, the latter sense appears to be intended. The stanza contains an a ffi or kaarier based on the relation of similitude between. the paga matter actually described and the tega matter suggested. 14 AG pass your time with or manage to do with. 37996197977971." costing very little. 359154 = aqg.&alfi, a temple.garden. Does.
380154177 stand for faca47-the leaf of a Bilva tree gicwir g in as temple-garden? quilos = geagito very fragile. The suggested senseis : Manage to do with i.e. satisfy your carnal needs with a profes-- sional harlot who is easy to get and costs comparatively little. A girl belonging to a high family is very costly and fragile i.e. will not remain with you for long. This is perhaps the practical advice: given by some person to a man who is thinking of having a love : affair with a noble-born girl. faat corresponds to get and 250mle corresponds to a noble.born girl. According to the commentator, this stanza contains an advice to a young girl. But the sense of the stanza as given above is decidedly more plausible... though of course the advice given here is at variance with the one contained in the preceding stanza, which warns wise men against association with harlots. If we adopt the sense ata for the word
that, the meaning of the first half of the stanza would be : "Pass your cime in the company of a young girl (after marrying her), - for she is easy to get and costs little". The apparent sense of the second half would be the same as before. The suggested sense of the second half would be : "A harlot is very costly and fragile i.e. fickle or unsteady". In this case the stanza would be a hybrid mixture of a relevant matter directly expressed in the first halfand an irrelevant (non-contextual) matter expressed in the secord half, with the indirect suggestion of the relevant matter emanating from it. 5096447 would correspond to the harlot, who is more or less a public property,like the leaves of trees in a temple-garden:

Page #605

540
VAJJAL AGGAM
which can be plucked by any one visiting the temple. Cf. for this idea 1757 1.32: cä anna ta alta ga azafa 8 451 In this case there would be no conflict between this stanza and stanza 569.
572) & FITHI YET mouths deformed and foul-smelling. FACH revolting, disgusting, foul-smelling =&ca: hateful, odious. Cf. st. 568.
573) Here a harlot is compared with a woollen or silken garment (9641 = y1 = geht). HE = para = rat, grad, is obtained or secured. Cf. Marathi AITTO. UTAI (1) of ideal (physical) pro. portions, (2) of ideal dimensions (length and breadth). guai (1) gafil speaking sweet, pleasing things, (2) 871 fashioned or woven out of excellent yarn. 4669 (1) displaying several personalities or moods in the company of different patrons, (2) displaying several shades of colours. 1430 fat (1) very tender (obliging, kindly) in the cold season, (2) very soft to the touch in the cold season when sit (the garment)has to be wrapped close and tight round the body.
57 +) There is tautology between stui and a hard, but it can be got over by understanding the former as mental crookedness (crookedness of thought) and the latter as crookedness in speech and action.
575) Here a harlot is compared with a sandal creeper (tender sandal tree) (UHT). Fal (1) full of emotion or passion, (2) full of juice or sap. RICHTETI = faqe TTT (2) yielding the highest pleasure due to friction in coitus,(2) yielding its choicest fragrance when rubbed on a stone (for making a paste). 1456 = GIT, (1) rich in the fragrance of the scents used by her (in her toilet), (2) rich in natural fragrance. 25 YTPARCA (1) enjoyed by several gallants, (1) encircled by numerous snakes. Cf. yITAEVAL in st. 565.
570) It would be better to read it instead of Fun in the first quarter, so as to agree with the form Ffurfefe used in the last quarter. Similarly it would be better to read 16 ( = 441, that) instead of g in the first quarter. = UHT good, trustworthy. - Targ = A aq, full of confidential whisperings i.e. prompting to whisper soft, sweet,pleasant things. For HAUEIa cf. st. 13.

Page #606

NOTES
541
577) Here a harlot is compared with a female jackal in an cemetery. HET ( = H ) (1) one who has been completely sub-- jugated and is almost like a dead person, (2) a corpse. 45#eared (1) enthralled by her (love-inspiring and frowning) glances, (2) guarded by her glances channelled through the corners of the. eyes. In the third quarter we must read fest instead o Laber's agt. ang as, turns her searching, avid eyes on. fATAITEI = Parteit,
the final vowel of the first member being shortened metri causa • For सारिसा cf. बलहट्टयसारिसा in st. 561.
578) Here harlots are compared with ascetics. Tęs.u = lelar (1) having ascertained, (2) having read, comprehended, mastered. autů (1) the entire property (hoarded wealth) of a man; cf.
Marathi गांठोडे, गांठीस असलेला पैसा, (2) all religious books or books dealing with spirituality. Alte anula (1) constantly think of how to relieve the man of his hoarded wealth (2) constantly think of how to achieve salvation from the round of birth and death. 97774#011217, whose minds are fixed wholly and solely of this single design or objective. acatai41 (1) whose bands are engaged in grabbing whatever is within their reach. Fafe#194171: gar: JFIFI Aafrican act of grabbing or snatching, from the denominative root foto eat, to swallow, to grab, to snatch: (2) whose hands are engaged in carrying the begging bowl (Faina = falsat = 5912. = 99737).
579) fafauzy= 51.907291: residing with or being in the possession of misers. fiferos = 590, see H$. VIII.1.46. ACUTTY = TENETT: undisturbed in their sleep. The commentator's explanation of सत्थावस्था by शास्त्रावस्थाः and of सुयंति by श्रयन्ते is puzzling. सुयंति =स्वपन्ति.. Cf. HS.VIII.1.64. Eyfa > hafa > gaia >ada.
580) fargvia = cafea (fafra) bury, keep, deposit. Fuslyati under the surface of the ground. इय जाणि,उण is a प्रतीयमाना उत्प्रेक्षा, the उत्प्रेक्षावाचक इव being suppressed. पायाले गंतवं supply अम्हेहिं as subject for jqaa. 97213s = quates subterranean region i.e. hell. 34771070 = 2977914 = 37a:, si, in advance or ahead of us.
581) नवरि = But. मोत्तिया and भंडारा are Nominative plural forms. in the neuter gender ( = Hiftitirfa and HIDETTIfu respectively). The contrast is between Alfeet and *517| (whole treasures or store.. houses of riches). च्चिय is to be connected with भंडारा.

Page #607

542
VAJJÅLAGGAM
532) Trgas = fura touches or caresses, 8 = 42 (917 or 2 ) that wealth. Grafg34, See st. 68. 41334 (913831 also) = yf797 or allstil a doll.
583) PETÄIT = 773874121: 1 fan servants, relatives. id = Flak actually existing. Haratcr extremely bold, undaunted, audacious, shameless; or extremely wise (in an ironical sense). The MSS.read जे भगता महाधीरा. The reading adopted in the text is supported by the commentator's explanation.
584) qst = st., alarmed, panic-stricken. tia -hold tightly for fear that it may be robbed by somebody. õa do not give for fear that it may be diminished. 795471 all sorts of invisible spirits. 217H13, a HAIERE E compound. 914 = 217=977. f555 = 147, see note on st. 546.
585) Supply ति (= इति) after देमि. Construe : कस्स वि उद्दारजणस्स Aature afi (fa) 7 ÅTT I 3EIT = 3417, the duplication of being metri causa. Raah13 diverse jewels or riches. The propriety of the use of seit as qualifying it is not clear. One would rather expect दुग्गयजणस्स or पामरजगस्स or निद्धगजगस्त. Perhaps उद्दार is to be equated with 365Tdevoid of house or residence, home-less, poor, des. titute, the word IT () being used by Suit for IC with which it is always associated. Understood in this way GETT may be paraphrased by निधन or दरिद्र. लच्छीई पम्मुक्को, supply होइ after पम्मुको. The duplication of in THX is metri causa, according to HS. VIII. 2.97 ( Hà ).
Section 61: 3JTIF (Teka:).35 = qsneak or cah, digger of a well. 30 is perhaps connected with 341 (38), water, one who extracts water from the earth after digging deep into it. 35 > > 35, being changed to because of the following (regressive assimilation).
53v1 = fata bears down, plunges, impinges. HŚ.VIII. 4.143 gives yc as a 9191a for vet. Phonetically it appears to be akin to the root . SET (1) spade, pick-axe, cf. Marathi Fico, (2) membrum virile, male organ. = hafa pushes or moves sideways in order to retract it or pull it out. HS. VIII.4.143. gives to as a party for fag. Phonetically it appears to be connected with vart or su (44>fat>fo >a). 31136 a= estia as if with

Page #608

NOTES
543
perplexity. विलिहई = विलिखति, scratches, rubs. दो वि तडीओ (1) both the sides of the orifice made by the initial stroke. (2) both the sides of the vaginal passage. 371975 = 340 = 179fa, brings out, elicits. fę tafovi - Etiradi qua194 (a FETHYCOIN compound) or fagrana i.e.
To frå ua112, (1) the wished for water or the water on which he has set his heart, (2) the wished for moisture-liquefaction-of the vaginal passage. frenori 377075 means in the case of the overt sense "causes the vaginal passage to become moist with glandular secretions”.
587) FEATUIT fasat = first fashi, the sense of this is obscure. Perhaps fortare means an act of strenuous physical exertion, in which one has to bend the body at the waist so that the head touches the knees. So fachlug front may mean : "engaged in hard exertion involving the contact of the head with the knees'.
588) fact etc. faeco SEIZOU Agafii TESTE BESTE FEITE FT farethe431469-58Fetal art, Ål FETSE14 (1) merciless strokes of the spade, (2) merciless strokes of the membrum virile. H82146. aagara (the well) in which numerous spurts of water are springing up in the interior, 2) (the vaginal passage) in which copious spurts of moisture (vaginal secretions) are springing up in the interior. Laber reads faeugetua 4HH etc., which reading is followed by G and I also. The propriety of the use of 4 is not clear. Metrically, however, the presence of some word with three måtrās is necessary. CTH = GOTETT: (1) who has effected or secured contact with the water-bearing layer or stratum in the ground, 2) who has secured the pleasure of intimate sexual contact with his female partner in coitus.
589) 90E = aggr = 1841 1) ground, earth (2) by suggestion, woman. The final vowel has been shortened metri causa. En
= 27 , wonder. See :st. 219, 387, 475. 434 = fatla1) oozes with water, (2) oozes with vaginal moisture or secretions. Ferg&t9qatsut = getSquangalsuth, (1) by the powerful poundings (qu9a) and strokes (alat) of the spade, (2) by the powerful (vigorous) poundings of the membrum virile. The first half of the stanza expresses the yoga matter (about the well-digger), while the second half constitutes a parallel illustration (E2178), meant to throw light on the Regnt matter. Fat (1) yields water, (2) yields or produces vaginal moisture.

Page #609

544
VAJJĀLAGGAM
Section 62 : 70675560146fa:). This section contains 16 stanzas :: (590 to 605). St. 604 refers to Nanda Gopāla, Kșşna's fosterfather; st. 591 alludes to Krsna's exploit against the demon The (= fie i.e. afte); st. 595 refers to the overthrow of the demon Kesin. Stanzas 591 and 603 speak of the tender relations of love between Krsna and the Gopis (cowherdesses) in general. Stanzas, 590, 592, and 596 directly allude to Krşņa's love for Rädhä,while stanzas 595, 598 and 599 refer to his association with another cowherdess by name heret or RATEGI ( = farrer or afegit). Stanza 601 refers to the TASI - group-dance of Kșşna and the Gopīs. Stanzas 603 and 605 refer to Krsna's status as King of Mathurā in contrast to his earlier status as a cowherd boy. Stanzas 593, 599 and 602 make mention of the divine nature of Krsna (fya nafha,
Tyky and a), while stanza 590 speaks of Krşña as Hari i.e. Visnu himself, i.e. as an incarnation of Visnu. Stanza 6 obscure in its import.
590) at file, where is Kamsa? i.e. there is no Kamsa here at all i.e. I am not Kamsa. fegerfatmaca El f421 JET 2a fa विलक्खहसिरो, smiling with embarassment. विलक्ख = विलक्ष, embarassed.. abashed.
591) fig quita laud or praise gratefully the demon Rittha,. because it was due to the aussault made by Rittha on the cowstall, that the cowherdesses in the cow-stall were frightened out: of their wits and rushed into the arms of Kṛṣṇa and got the pleasure of his embrace. रिट्ठ = अरि? = अरिष्ट, with the elision of the initial vowel.
592) H lut endowed with turbulent (intoxicated) youthfulness. Paget afha wa = à Rawl: atqFh an those days during which Kșşņa and Rādhā passed the happiest part of their youthful lives in each other's company on the banks of the billowy Yamunā are those much (agtat) only,i.e, they are gone and will never come back. This is the utterance of some one who had witnessed approvingly the love-affair between Krşña and Rādhā in the vicinity of the river Yamunā.
593) Eliya completely blinded by love. Fin-375 ECU fact. The proper form should:be free fa=ffatih, Han). But

Page #610

NOTES
cane.
we have here something like a ta, cf. fry in Ardhamāgadhi and in st. 700 for fa a (fang). The final is added as a pleonastic Taddhita suffix according to HS.VIII.2.173. C. Marathi 1. 594) fafe, the correct form should be f (= faer=faar), the final being shortened here metri causa. afeta, reed or See HS. VIII.1.407 and VIII.1.46. Laber following the MSS. reads for aff. But let stands for which is the Future, third person singular form from v What we want here is the second person singular form fefe, so as to suit the Vocative singular form gfa. We have therefore obviously to read fefe for at The coinmentator renders by Hi e. he regards tél as Imperative second person singular form from the root. But the correct form in that case would be fe (short f and not long); and even if we suppose that the original short f has been lengthened metri causa, still the Imperative form does not fit in with the use of . Perhaps we have to understand as follows : भ्रमरी भव, यदि लभसे (लब्धुम् १च्छसि तं वदनगन्धेन | Construe : भरी होहिसि (ता) वयणस्स गंधेण (कं) लहसि । A bee is unerringly guided towards a fragrant object, like a flower, merely by the direction from which the fragrance emanates,even though it may not be able to see the object with its eyes.
जह
=
595) अग्ववियं = अधितम् enhanced in its value or importance. छण लांछन, mark or impression. उग्घसण = Ja, rubbing (of Kṛṣṇa's elbow on the bodice of faaral, when Kṛṣṇa embraced her). विचारण विदारण tearing, mauling, slaying. न मुएइ = न मुञ्चति, does not throw away or discard, but keeps as a precious memento. far a certain cowherdess by name विशाखा.
=
fag,
545

596)
T is to be understood as (1) Instrumental singular of II, as subject of the passive action conveyed by anëtar and (2) Genitive singular of 1 to be connected with the word . The idea is that though Rādhā knew that Kṛṣṇa was of a dark complexion. still she embraced him now whitened by the lustre of her cheeks, because her mind was overwheln ed by the impetuosity of passion (1). Had her mind not been thus overwhelmed, she would not have embraced the white Kṛṣṇa because she knew perfectly well that Kṛṣṇa was dark in complexion. बावड = व्याप्त engrossed or absorbed in, carried away by. V.L...35

Page #611

546
VAJJAL AGGAM
597) 4zs, a bright-(white)-ered cowherdess. OET HUET PET #18 fiant, we should really have Free 7.0% ang fra orquet amet fe ate fet, supposing in the latter case that the word f (a) is used in the masculine gender. As she was selling butter-milk, she should have really shouted धवलं धवलं or धवलो धवलो by way of describing the butter-milk. But her mind was so absorbed in thoughts about Krsna, that she shouted it foal, though the word que was not at all suited for describing butter-milk. Hai can be taken as adjective qualifying तक or as adverb depending on वाहरिओ (really वाहरिबं) (said in a sweet, gentle manner).
598) fafen (1) Arnfait, i.e. fanat, the cowherdess of that name (see st. 595), (2) Tit, extremely virulent, qualifyir & xinha
Construe : विसाहिया सच्च चेय विसाहिया भुयंगी. तण्हहा, this is the reading adopted by Laber following the MSS. Laber renders this hy quail in the chāyā. Jaunat would have to be traced to the denominative root Trut-to make thirsty, and would mean "one who causes the throat to be parched with thirst, i.e. so poisonous as to produce dryness of throat immediately. But the Prākrit equivalent of qouteil would be dugatt, and the aspiration of the final 21 would remain upaccounted for. It is possible that IEET is a corruption for 9751 (734744) "not otherwise". "Viśākhā is a dangerously poisonous snake and none else." 192939 = Analaat4, son of Vinata,i.e. Garuda (eagle), vehicle of Vişņu and enemy of snakes. gaat=jūn: caused to be giddy and to reel.
599) giugftat (1) an old, decrepit man, (2) the ancient primeval Being (Fallaa yu). Aut 10€ = mal zufa, it would be better to read Fe (= 797) in place of $ (= 72.). AFETT = fazaar (1) the cowherdess of that name, (2) a staff or stick fashioned out of a sub-branch or slender branch (@
artei) of a tree, a walking stick used by an old man to support himself.
600) fafter = fata: reduced, emaciated. Eine (1) 415#TE acquisition or collection or procurement of corn or food. grains, (2) ATTIE acquisition or procurement of beautiful women.
TE>arde > Gring with shortening of the final 31 of the first member of the compound, according to HS. VIII.1.4. 499ferat, mental satisfaction. Parfed = (1) haferi, natait tilata (2) feta. The exact point of the pun is obscure. Some one asks Kispa,

Page #612

Kores
547
*"Why are you emaciated ? Have you not procured enough foodigrains for your sustenance ? i.e. is your emaciation due to starva* tion? (Also, have you not procured beautiful women ? i.e. is your emaciation due to your sexual starvation ?)". To this Krsna replies : "How can there be a sense of mental gratification in the case of one who is enjoying the company of the cowherdess Viśākbikā ? [Also, how can there be mental satisfaction in the case of one who is eating something that is extremely poisonous (or harmful)? (or how can there be a sense of satisfaction in the case of one, who is not able to get enough nourishing food, but has to eat some-thing which is mixed with and diluted by too much of water (fald = water.)?]
601) This stanza is addressed by a certain Gopi to Krsna. spray = fue 47, the formation of the gathering. Fr, collectivedance in a circle practised by the Gopis alone or by the Gopis and Kșşņa (and his friends) together. There is tautology between Her बंध and रास as they refer to one and the same thing. नवसिय, see note on st. 423.
602) देवा वि पत्थरा निम्मविज्जति, construe पत्थरा वि देवा निम्मविज्जेति। We should really have 2 (a) in place of ( = 3fù). "It is only stones that are fashioned into (images of) gods." Isufa = or fiti 47. Foi a osutat, cf. st. 544 (91 sovi).
603) JFÅ that (deep, abiding) love. 40779503 Ohts affections grown out of love. This expression involves tautology between 712 and 14. See notes on stanzas 359 and 391.
604) This stanza is a taunt addressed to Krsna by some Gopi. 999 = af, 5976. HS. VIII.4.1 gives 99 as a aralan for the root
(747). See st. 97. Bg for 29 THEA is to be understood as a deinflected form standing for any fu1797474. 19ont = arquiaa:,feeding on the milk of the mother's breasts. We can also equate quisquit with Fastaa: depending on the mother's breasts for his sustenance. erit a cow-herd, a rustic, a boor. "Nanda Gopāla, your father, thinks highly of you. But he is a fool or booby, as people also say correctly. You are a cowherd (an ignorant, foolish fellow)". This seems to be the sense. But the exact point of the taunt is obscure.

Page #613

548
VAJJALAGGAN
605) Re, (see st. 788) = sqa, a loka-cloth, a garment (saree) worn round the waist, et + a, Taddhita suffix. Cf.. Marathi iše. fcssiTTU = 0212 antaTOL or 219afutat i e. how you (by mistake) put on my garment at the end of the ablution-sport: in the water of the Yamunā. Statut becomes igru according to HS.. VIII.1. 175. VYTUT is used here as a nomen actionis, in the sense of the act of wearing or putting on (a garment) (9719779).
Section 63 : TEJFT contains five starzas dealing with the private life of Siva (Rudra, Hara) and Pārvati Gauri.
606) This stanza describes the plight of God Siva in the course of the face between him and Pārvati. 35151€ = 32TTE mass of matted hair. "foafea, fallen or slipped from its place. $241 = 2197 stopping or preventing (from falling or slipping down) supporting. HS. VIII.4.218 lays down), ty and this aleas for V रुथ् in addition to स्झ. विलोल tremulously active, fidgetting..
607) = Hāla 455, where the reading in the first quarter is : रइकेलिहिअणिसण.We must dissolve the compound as follows : परिहासेण वासस्स छोडणे (अर्थात् रुद्रेण पार्वत्याः), (पवईए) करकिसलएण रुद्वं नयणजुयलं जस्स, तस्स
ETA I qrreia IHETSU AFTETHETHETSů, snatching off or removal of the garment from the body, by way of amorous jocularity (FETA). Or we should understand परिहासवासछोडण as standing for परिहासवास
sut, with elision of the Locative singular termination. For the device of :kissing the eye cf. stanza 475. as 2040 597, Sadhāranadeva on Hāla remarks : apei 12791 979i ga gay: 1954a समन्तात् चुम्बनेन गौर्या अधररसो लब्ध इति.तृतीयनयनस्य उत्कृष्टतया जयतीति। The verbal noun छोडण (cf. Marathi सोडणे) is derived from the causal base (छोडेइ) of the Prākrit root ys (cf. Marathi gzvi), to escape, to get away from bondage. See remarks on the root EZ in the note on stanza
625.
608) AE at the time of offering the evening prayers. For Siva's practice of offering evening prayers to the goddess presiding over the evening), see Kumārasambhava VIII.50–52. fig.feq. Hifa-Gauri gets angry when she finds that Siva connives at her and becomes absorbed in prayers to the evening. She gets jealous of the evening. For this idea cf. Hāla 1, 448 and 697. EEEgui = getragau (gal9274 ), with shortening of 821 metri causa; God Śiva

Page #614

NOTES
519
who broke the seal of silence (Egi= tjatst) put on her mouth by the angry Parvati. Pārvati got angry as stated above and kept silent. But when Śiva kept on looking at her now and then with half-closed eyes, i.e. kept on stealing glances at her, the irate Pārvatī broke the seal of silence and spoke some angry words of remonstration. अद्भुम्मिल = अधान्मील, the penultimate लू being duplicated according to HS. VIII.4.232 (9: Hie:). Cf. st. 632, where the word occurs (in the form 3+3), without duplication of the consonants and without the shortening of the preceding vowel
34fiAG 1170 = 345finantatti (looking with half-closed eyes), the words 3191 and Totis being transposed as is usual in Prākrit.
609: The sense of this stanza remains obscure, because of the expression #7784 119. This appears to be a balfe compound, being an adjective qualifying rate, and perhaps means : whose face (afsãı) was beaten (i.e. surpassed) by the moon. malat419 frightened because ot'the loud laughter in which Śiva indulged. Arnasnii = #17 sot (AUTÔTE5774) Eat TET FER M, whose body was joined or fused with that of Gauri in order to dissipate her anger. The sense of this expression too is obscure. The reason of Pārvati's māna (jealous anger) is not clear.
010) The sense of this stanza also is obscure, because of the expressions गोरिवयणस्त पल्लवं and कयरइमयरंदकलं. The rendering given in the English trinslation is a desperate attempt to salvage some sense out of the stanza. Mift4779 cannot be grammatically connected with ललियकमल सरभमरं. The connection of नमिऊण too is not clear. Cf 179743 VIII.23 : ráda 199593: (fra:).
Section 63 : fat frasat-Section of riddles. In the 1617 stanzas printed on p. 5 of the text, this section is called faqatata. The section contains 14 riddles. Elsewhere in the Vajjālagga, there occur two scanzas, Nos. 371 and 372. which htve the appearance of riddles (FER Fil), consisting in indirect and round about and hence puzzling statements of simple acts. Cf. note on st. 371. In the PSM fart is explained as $159AASTAST, TER AFTAT. There are phonetic difficulties in connecting the word that with the Sanskrit word geht, which also means a riddle. The PSM requates the word हियाी with हृदयाी . हृदय becomes हियय or हिय in Praikric and 31.5 feminine 345) appears to be che fadinita possessive

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VAJJÁLAGGAM
suffix added to f$, according to HS. VIII.2.159.fgus thus standsfor हृदयवत् and हियाली for हृदयवती (that is to say, गाथा). हृदयवती (गाथा) means a sta nza which has a heart i.e. a second, hidden meaning, under.. lying the literal, apparent, sense, and which thereby puzzles the reader and poses a problem before him in the matter of finding out the hidden sense. हियाली (हृदयवती गाथा) therefore means a riddle, an enigma. It corresponds in sense, if not in phonetic form, to TERCAT, which also has a covert meaning behind its apparent sense. प्रहेलिका is defined as : व्यक्तीकृत्य कमध्यर्थ स्वरूपार्थस्य गोपनात् । यत्र बाह्यान्तरावर्थों
eta al por 11 (facuyanoga). DE 37 is the apparent, obvious sense and corresponds to 97678# in the above-given definition of Halil, while 3717777 37* corresponds to the subtle, hidden sense, the 1969pt in the above given definition. Rudrata in his Kāvyā. amkara V. 25 says that प्रहेलिका is either स्पष्टप्रच्छन्नार्थी or अव्याहृताथी. The former is that variety where the subtle sense is of course expresse ed by the words themselves (because of their double meanings), . but is rather hidden i.e. cannot be easily made out unless and until the second meaning of the words is understood. The latter is that variety where a question is asked or an unreasonable, puzzling statement is made and a solution is to be found out as a reply to be question or as an explanation of the unreasonable statement None of the riddles in the हिया वज्जा is रपट प्रच्छना (in-. volving the use of double-meaning words), but all of them are 33916atai, twelve being in the form of puzzling questions to which answers are to be found out and two (stanzas Nos. 612 and 616) being in the form of puzzling statements, which require to be explained.
Though fear and selesail are thus one and the same thing the word telesail emphasises the amusing or entertaining function of the riddle. I means sport, amusement, pastrime. It is perhar connected with the word oo (or EC1), which finally is to be traced to silst. The word for it underlines the mystifying or puzzling aspect of the riddle which is due to the subtle, de p-laid, hidden answer or explanation which it demands.
The word हृदयवती is used by Anandavardhana in ध्वन्यालोक III.. 43 : हृदयवतीषु च षट्प्रशादिगाथासु, which means "in the gaihās of षट्प्रश and,

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others, which have a subtle, bidden, overt meaning'. Thus the word en was at first used as an adjective conveying the most salient feature (viz. the hidden meaning) of the riddle. gāthās and later on it became a designation of such gātbās. Al hinavagupta says on Anandavardhana's words cited above : Egadig sfa (37BF.IT इति प्राकृतकविगोष्ठयां प्रसिद्धासु । The word अअलिआ used by Abhinavagupta appears to be a corruption of foemes311. According to Anar davar. dhana &74 741s (i.e. riddle-741s with a subtle, hidden meaning) were composed by IT and others. For 9959 in the gereial sense of "a shrewd, cunning. clever person", see st. 21 and notes on stanza 270; and for 99 (39140TH) as a class of authors, see Dr. A.N. Upadhye's article-Chappanpaya. fālāo or the sākäkeśa-in the Journal of the Oriental Institute, Vol. XI, No. 4, June 1962, pp. 387-388.
611) = Weber 816, where the reading in the first quarter is artatg Segi (in the 1870 Edn.) and Parafiafia fatt (in the 1881 Edn.) and in the last quarter रसाउला झत्ति ढक्केइ. वि-रीयरया in our text is to be explained as a agalle compourd: faafia to RT AT THISET = रसाकुला overpowered with emotional excitement. झंपेइ = पिदधाति. The 97841&9 is not recorded anywhere in HS. VIII. 4 in the sense of "to close, to cover (fqu1a, 67 or 2917813a)", but it is recorded at H$. VIII.+.161 as a 127 for DHL. Hemacandra uses it, however, in $4179saft 1 III. 74, in the sense of closing or covering : Cf Marathi Hiqui to cover or close with a lid, 919, yigs (1781) etc. The root * used in Weber 815 also means to close or to cover. S:e note on st. 614. The Mirathi words gitu, in, ginuit appear to be based upon a conflation of the two roots $4 and 7. Weber (1870) says : “And thereby (i.e. by covering the right eye of Vişnu) she covers the sun himselt, so that now the lotus. flower, blooming only in sun shine,becomes closed and Brahman who reposes on the lotus-flou er becomes concealed or screened. and Lakşmi can now indulge in the Viparīta enjoyment with Hari, without any witness". Mammața (Kāvyaprakiśa V) says on this stanza : अत्र हि हरिपदेन दक्षिणनयनस्य सूर्यात्मकता व्यज्यते। तन्मोलनेन मूर्यास्तमयः, तेन पनत्य संकेचः, सतो ब्रह्मणः स्थगनम् । तत्र सति गोप्याङ्गस्य अदर्शनेन अनियन्त्रणं निधुवनfaSATHI This is the solution of the riddle. The sun and the moon
are the eyes of Visnu according to the Puranas : मोचन्द्रमसी विष्णोश्चक्षुषी वामदक्षिणे।

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VAJJĀLAGGAM
612) Ex = 8174f I HŚ. VIII.4 21 records are as a raras for the root 3-3174-to cover, to screen, to conecal. This root occurs in Pālī in the form 4* (af). It is to be connected with the Sınskrit root 4714, to conceal or to cover. The formy (487) is also found used in Hāla 14, side by side with T . af farigotziat, we must supply #(=RH) as the object of gelejal. 77 Fotogali = a faga? not calm or restful, but restless. 3 (since) is to be cornected with each of the four clauses in the four quarters of the stanza. The conclusion to be drawn from these indications is not expressed, but has to be found out by the reader or by the consort of the lady who is addressing this srarza to him. Accord. ing to the commentator the conclusion of the four premises is : CATAT HITTNER Hank-you have a guilty conscience; and this is the solution of the हियाली.
613) 455 = To, charming. See st. 615. The quanto suffix & added to T5 () is an Apabhramsı trait. See HS. VIII.4.429 : 233EET: 115 FT 71 Cf. Apabhraṁsa words like aac (=719), (cat), 478 (39=7). 94 41539. HŚ. VIII.4 105 records ģes, jh, yra and gh as 77012as for the Skt. root 73. But all the four appear to be connected with the Skt. root 13 (9 + 305). Cf. Marathi ga. The friends complimented the lady by saying that her face was like the full moon. But as the full moon is also accompanied by the dark spot in its fullest measure, the lady thought that there must be a dark spot on her face als.). She was puzzled at this, for she had herself only recently powdered her fair face with Ketaki and camphor pulver. So in order to remove the dark stain on her face, whose presence she suspected because her friends had compared her face with the full moon, she a iped her face with her hand. This is therefore the solution of the riddle.
614) वडू young, married woman जूरेई = निन्दति accordirg to "the commentator is recorded at HS. VIII.4.132 as a Epalaa
for free ard at V'I 11.4.1 5 as a train for vok, cf. Marathi grosi. पई जूरई = पत्या खिद्यति or पत्ये क्रुभ्यति chafes at, gets angry with, her husband, curses or censures her husband.Cf. st. 462 faziyat The solution of the riddle, the reason why the lady curses her dear consort, the worthy Brahmin and the elderly people is not quite cloar in spite of the commentator's explanation of the last

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TWO. The commentator is silent on the reason of the first. The following appears to be the reason (according to the commentator), why the lady curses the worthy Brahmin and the elders : Her breasts are so bulky that she cannot bend her trunk and head by way of doing homage to the worthy Brahmin. “Why did the Brahmin come here at all ?." thus she censures, curses or gets angry with the Brahmin, because of her brea:ts. Simila ly 'she gets angry with the elderly people because of her heavy hips. Because of her heavy hips she cannot walk fast, and has to walk Tather slowly. (Cf. Feja 32 : TIIT 17421). How can she prom. ptly go forward to meet them and greet them ? ( tia: F43: få
2759:). "Why did the elderly people come here at all ?'' so she gets angry with the elderly people because of her heavy hips. But the commentator does not give any explanation as to why the lady gets angry with her dear consort because of her eyes. O q u = केन कार्येण = केन कारणेन.
615) gant = 341AA: 1 We must read an ( = 3134771) by myself, instead of art which is explained as meaning na by the commentator. The answer to the riddle given by the con nentator is as follows:- The young lady was convinced that under the pretext of putting the tilaka mark on her forehead, her husband wanted to kiss her. So she smiled in order to convey to him that she had seen through the pretext. But she was at that time in her monthly period of menstruation. So to avoid close or intimate contact of her husband she turned iway her face. Cf. Additional stanza No. 72*3 (p. 222).
61) = Weber 1831) 967, where the reading is atyra i (for रोमुग्गिणं) in the first quarter and ण हो दइओ मार्गसिगाई for तह उति पिओ Allfatile) in the third and fourch quarters. The principal sentence is Fruitauts stigs son, the prou i lady wept with big tears. The remaining words in the stanza express the idea wnich suddenly dawned on the mind of the prou i lady and move i her to tears at the thought that she had a rival in love. defaitott provoked or brought about by anger i.e. being due to anger (=the or 1977). az 3 fè fq3nt, construe : foartagufa ( = 2: 741 ao sra). 79
= 4T 4 greš: 9:, as I had su ipected him to be i e. cirrying another beloved enshrined in his heart. When this idea flashed on her

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VAJJĀLAGGAM
mind she gave up the thought of aiming her kick at her consort's head and began to weep with big tears at her misfortune. The point of the riddle is :-Why did the consort request that the kick be given on his head and not on his heart (chest), and why did the lady desist from aiming her kick at her consort's head and why did she begin to weep with big tears? The answers to these questions are :-(i) The consort requested that the kick be given on his head in order to avoid injury to the image of the sweet-heart enshrined in his heart. (ii) The lady thought that it was no good to give a kick to her consort when it was clear that his heart had been already captured by a rival lady and when he no longer cherished any genuine love exclusively for her. (iii) Weeping is the ultima ratio in the case of women when dealing with their consorts-रुदितर दितमस्त्रं योषितां रिग्रहेष as the commentator remarks. TE 3 fà fqət can also be taken to be a question (F15). "Is then my dear consort of that kind i.e. one who has lost his heart to another lady, whom he is enshrining in his heart? Aloifavil= मणसिणी = मनस्विनी, the first vowel being lengthened according to HS VIII.1.44 and the ear on being inserted according to HS. VIII.1.19, by way of compensating for the simplification of the following conjunct consonant. Weber, (p. 99 of the 1881 Edn.) connects माणसिणी with मानस्विनीi.e.मानवती, the e being inserted on the analogy of Sanskrit words like रूपस्विम् , इन्द्ररषत् etc.
617) परियणमज्झम्मि in the midst of his friends or relatives (परिTA). H30.30 = Eat anaa closed and turned into the form of a bud. The solution of the riidle is that the clever lady wanted to inti mate to her paramour that the time after sun-set (indicated by the closing of the day lotus) would be all right for a secret meeting between them, at some place previously agreed upon by both. Ct. jèn fito ACÉ Paż tkar faze) I Halal 1481 failean lly quoted in Kāvyaprakāśa and Sāhitya darpaņa X, as an example of the figure of speech सूक्ष्म.
618) yar (also £178) = 1994, washes.The Skt. root is 4 (antala, causal 494a). The solution of the riddle is explained by the commentator as follows :- The game hunter washes the arrow and drinks the water in which the arrow was washed by him in

Page #620

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order to convince the people or his friends standing nearby that the arrow-tip was not coated with poison. If the arrow-tip had been poisoned he could never have drunk the water in which he had washed the arrow.
619) कुंकुम saffron. अंगराय = अङ्गराग smearing of the body (अङ्गस्य 11: 797, 7777:;. 54, fully developed. The DNM VI. 28 records this word in the sense of qui, full grown, fully developed. The solution of the riddle is that she did not wish even the thin layer of saffron-paint to come in the way of the close and intimate contact of her body with that of her dear consort, a bich she wanted to have while embracing him. Says the commentator :
atritsa Trogiga atiy aqul Al Cf. sr. 310. The commentator explains yf€8:4931teft by gila ginagtatt. Did he read afgihyalER?
620) The solution of the riddle according to the commentator, is that the lady was extremely clever in all the modes and techniques of sexual enjoyment, as is clear from the tell tale marks. or impressions of the alaktaka.paint of her fect on the thighs of her consort, of the collyrium in her eyes on his feet and of her frontal osa on his back-all kinds of odd and unexpected places for the marks (akat: F 4 ). gets = 98. The nueter word q& optionally becomes feminine in Prakrit (ag, fagt) and the # in 98. is changed to or 27 according to HS. V 11.1.35. VIII.1 126, 128 and 129. Cf. WHETHI, st. 107 : fagio F: &facukifa: etaequita गारी कचिदाप च साल तकपदः। वीभंगाभोगैरलकपतितः शीर्णकुसुमैः स्त्रिया नानावरथं प्रथयति रतं प्रच्छदपटः॥
621) The long compound forming the entire first half of the stanza should be understood as a समाहारद्वन्द्व compound : अहिणवपेम्म समागमो य जोव गरिद्धी य वसंतमासो य अणिवपेम्मसभागमजोवणरिद्विवसंतमासं, तम्मि। The final in fata is lengthened motri causa. Efte - Laber reads site (cnāyā : 57:). 3 = FEATT, see HS. V i1.3.2 , ifat Ruslai). The commentator's explanation by $a: shows that he must have read कीस. If we tollow the reading कस्स we shall have to supply हेउणो after it, so that 787 = Date 3011 = 24 ent = 417, at: = eta gari The agswer to che question, accord au to the commentator, is that the lady had come to the conclusion that such a person must be a veritable bull and bence she looked at his head to see it he: had horns.

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622) a Sanskrit, brother-in-law, husband's brother. We also get the form in st. 465. राउल = राजकुल > राअउल >राउल, according to HS. VIII.1. 267. Cf. the word as (= 2g) in st. 624 and ( • स्कन्धावार) in st. 625 मुद्धड, See note on st. 613. The commentator explains the riddle as follows: The brother-inlaw had discovered saffron-coloured foot marks on the bed-cover of his sister-in-law (brother's wife), ard he concluded therefrom that she must have indulged in inverted coitus) with her consort (his brother) on the previous night. Consequently he asked the lady to take the sword (i.e. arm herself with a sword and go to the king's palace, to report there on duty in place of her husband (his brother). When the lady comprehended from the remark of her brother-in-law that he had discovered her secret and that he wanted her to know that he had ciscovered it, she smiled in an embarassed manner and cast a perplexed glance at the tell-tale saffron-coloured footmarks on the bed-sheet. The sword is regarded as a symbol of manli ess. वयस्या स्मित्वा पाणौ खड्गलेखां लिलेख,
. quoted in Kavyaprakāśa,
X, as an
example of the figure of speech
.
623) पियवसहि = पियवसहीए, in the chamber or room of your dear consort. >>f, by aspiration of the vowel according to HS. VIII.1.214. The Accusative is used here for the Locative according to HS. VIII 3.137 (emar fadar). la fé-put up a lamp (light. f looks (puzzled) at her heart (i.e. chest or bosom) According to the commentator the answer is as follows:-Her dear consort was always enshrined in her heart, which was consequently his chamber (f). Now, how could she put up a lamp in her heart? Sne was therefore puzzled and cast a perplex. ed glance at her bosom.
624) like an empty temple i.e. like a temple devoid of the idol or image of God. This expression is meant to convey by suggestion the sense "deviod of the male organ,lacking in virility, impotent". afgaat age feels more elated or proud (than ever before) about her good luck. The solution of the riddle is as follows according to the commentator: The female friend of the lady in question had requested her husband for amorous dalliance with them. But he turned down their request by saying

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that he was an impotent person, unable to have any sexual relation with them. Hence the friends taunted her by saying: "Your husband is like a vacant empty temple (ie, devoid of manliness). But the lady feels elated at her good luck consisting in her husband's single-minded, unwavering love and devotion for her. She was not at all worried about the taunting remark of here friends, for she knew what a loving and devoted husband he was. That her husband should have made such a self derogatory remark about himself, in order to turn away the female friends from him was itself an eloquent testimony to his deep and unwavering love for her.
Section 65 : ARTEKST the section on the hare. This section contains four stanzas, in each of which the 7751 or hare is introduced as an example to illustrate the matter in hand, pertaining to the amorous life and relations of man and woman. The section is thus not directly concerned with the hare as its subjectmatter, but with the hare as an illustration or example in order to throw light on the matter in hand.
625) zat=qft, wandering or roaming about here and there. Giges appears to be a 91913 forv 7. HS.VIII.4.161 recordeटिरिटिल्ल, ढुंदुल and ढंढल among the 18 धात्वादेशs for the root भ्रम्, दुंदुल and gets are mentioned as para as for any at HS. VIII.4.189. But
ga is not mentioned as a traie, for 9 anywhere in HS.VIII. 4. Perhaps ghekat in our text is a corruption for creat. Cf. Marathi: धुंडाळणे, to wander about in search of something. रच्छामुहेसु in the mouths or openings of city streets, i.e. in places where by-lanes open into or join the lanes and lanes open into or join streets. See st. 375. 7931 = afia:, your dear consort. 95fefeat beautiful women, i.e. harlots or courtesans. Eine = = aga= uraatti, the Locative having been used for the Ablative according to HS. VIII. 3.136 [oqatatan a 1 (FTTT FAREfa)]. 27 = "418117 = 67791, an army.camp (738). gif = gifta = Aatzt, lovely, charming, handsome, fair-looking. ATEITHET = TT qat art AAP (HE4A975 4819elliptical compound). Cf. ETA AST in st. 627. a afates = a stega, o
wagat i vy to get away or escape from, to become loose, to be loosened, to be released or liberated from. Cf. Marathi geote

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The form facerea ( = , giaca:, fitfga:) occurs in st. 757. The Absolutive form from the causal base (973), astea (Apabhraíša) occurs under HS. VIII.4.439, in the sense of fagzz. We get the past participle (from the causal base) Etica (= ) in st. 787 and the verbal noun (from the causal base) sta in st. 607 in the sense of Haa snatching off, or removal of (the garment). Weber discusses the root underlying the form 34€tfear (occurring in Hāla 160) on p. 57 of the 1881 Edition and says in the end that the word is etrymologically obscure. He dismisses its connection with the Sanskrit root et mentioned in Panini's Dhātūpātha (V.97) in the sense of za (to cut) (yzaa za igra:). But the truth appears to be that 37-cličar is equal to 311elfza cut off, separated, snatched away, removed, dragged, or pulled (87752 as paraphrased by Gamgadhara). HS. VIII.4.187 records Bets as a raraz for , when the sense is that of pulling a sword out of its sheath. Batete is obviou sly connected with 24796 in sense (cf. Marathi lagu, अखूड) and अच्छोडिअ in its phonetic form,
626) fotoha even as small as-no bigger than the husk (chaff) of a sesamum grain, i.e. extremely tiny. Rafaqa offence, wrong. गरुयसंतावो very great mental agony. सुहव = सुभग, oh lucky, fortunate one! 997 means a man who is much wanted and sought after by women, one who is courted or wooed by women. Heggur fal, even if its skin is slightly cut or bruised. faqw =faquè, dies. This refers to the belief that a hare dies even as a result of slight, superficial abrasion of its skin. The sense is : even a small offence given by one party to another is enough to destroy the peace of mind of the offended party, just as even a slight abrasion of its skin is enough to kill a hare. Cf. st. 629.
627) The traveller should not really have ventured to leave his home and go abroad, when there are on all sides and every where excitants of passion like the rainbow, the thunder of clouds and the shrieks of peacocks. But he is simple-minded and does not pay attention to any of these dangers, like a hare that ventures into an army.camp (cf. CETTE at in st. 625), and comes to grief. कह न भालेइ = कथं न पश्यति, how does he not see or perceive or notice? भालेइ = भालयति (usually with the उपसर्ग, नि). The root भल

Page #624

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(10th conjugation) is recorded in Sanskrit dictionaries in the sense 'to see, to behold, to perceive, to look at', usually preceded by the उपसर्ग, नि. If we adopt the reading कह णु भालेइ (found in G and I), the sense would be : how does the (poor) traveller stand the sight of all these ? 9739 = flere. $199 f. becomes 9738 m. in Frākrit according to HS. VI II.1.19 and 31. For the exciting effect of the rainy .eason on men cf. Meghadtūa 3: harta wala सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे।
628) The exact sense of the stanza is obscure. quifqz = 47:, a person who is dear to one's mind (or heart). 4794 = Anti (with elision of the Nominative singular termination, metri causa), about him (about that 9:1937 person), or about that desire. HfFH in our mind. The reading taslat of MSS. G and I would give the sense 'we dream about him (or about that desire) in our mind'. afal=pita: (falta), swift. This word has been recorded at HŚ. VIII.4.422 (sigiatat afecita:) as peculiar to Apabhramśa. So its use here is to be regarded as an Apabhramsa trait. जीविज्जई अन्नहा कतो, supply तए (त्वया) as subject for the Impersonal verbal form जीविजई.
629) Bregu = 37229 = after = afegite, falsely, in a light vein, jestingly, by way of joke. 77202 = Fry, seriously, earnestly, in right earnest. The second half is identical with that of st. 626.
630) que = 972h = 27. The spring season is here regarded as a king mounted on the back of the horse in the form of the forest (or trees). fonalat = geftain: fan-fare, sound of musical
instruments, trumpets, bugles, drums etc. 978227 = 4791779 excellent, melodiously cooing cuckoos. The commentator takes are as qualifying जयशब्द instead of as qualifying परभृत.
631) HFH spray, twig, sprig, cluster or bunch of mangoblossoms.
632) gfrisse = 3a fiert, bursts with sprouts and blossoms. It may also be equated with Skafferiza or Jela, rises into prominence with its aprouts and blossoms. 30 = grito, blooming. See note on the word उम्मिल in st. 608. उन्मील is formed from उत् + /मील by the addition of the Krt suffix 27 according to Pāṇini III. 1,134. सिसिरपरिणाम erd or termination of the cold season. परिणाम means end, termination, conclusion.

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VAJJĀLAGGAM
633) = Hāla 575, where the reading in the third quarter is ugns in place of rugna. = ARC, Paris, Farestidi, fanfaa, fully ex. panded. Cf 674 in st. 788. Cf. Marathi Fi wide, broad, a1 width, breadth. The word al( = fazzal or faratt) is used in st. 789. DNM VII.14, records ihe word in the st nse of faça and get. रुंदारविंदमंदिर should be taken as an उपमा, rather than as a रूपक. रंदै Haraft af énjaatilator sifarafatla ZARE. TUETO, to produce a humming, jirgling sound. 9.694f: = {confoi, dark-coloured precious stone, sapphire (**8012). The stanza is a description of a morning in the spring season.
634) FY 2,556 = yega. According to HS. VIII 2.3 and VIII. 2.90 y should become te. See st. 385.But here we find y. HS. VIII.4.155 menticns संधक as a धाबादेश for v प्रर्द.पू मयणग्गी संधुकि4913, the fire of passion is erkindled or fares up. Eife = a1t:. The sense of दिस्मितिमंजरीहि is cbscure and hence the propriety of the adjective 35 also is not clear. The commentator merely renders by fear ft #gift: without any explanation. We should perhaps read shift a instead of seife fa, which does not make any sense. 635) Hatf = qtfit, with elision of the final attare metri causa. TRIESTERI, the sense of Tol is not clear. The commentator seems to equate 973&cat with adiert, door keeper, porter, herald. Does he then understand 17.! in the sense of the staff held in his hand by a door-keeper in a palace to ward off unwanted and undesirable people? The parrot with a mango blossom spray in his beak is here represented as a doorkeeper with a staff, calling upon the king in the form of the cold season to quit or go away as the days of the cold season are over and the spring season is holcing sway over the earth. The constiuction is elliptical. We must supply Hoat an after aridor.
636) afruary = afarafah very quickly. Basqua..t, the commentator renders this by aleg.32777C:. He thus takes the word वम्मल to mean शब्द. वम्मल is not recorded in PSM. Perhaps it stands for मम्मल i.e. मम्मर (मर्मर)."Producing copious sound with the swarms of bees"'; "wailing profusely under the guise of the humming sound of the swarms of bees''. DEATH STEHT the goddess or spirit of the spring season. eam auchrifaa 59 as if apprehensive of

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the death (destruction) of travellers. The logical connection between the two halves of the stanza is not clear. The goddess of the spring season as if apprehends that the travellers will succumb to the exciting influence of the spring season, and the mango-tree wails profusely under the guise of the humming sound of bees. The propriety of the question किं करइ and of the adverb तुरियतुरियं is not clear. The question f remains unanswered. We expect some such answer as सोयइ व्व or रुयई व्व or कंदइ व्व or विलवइ म्व. The second half cannot be an answer to the question किं करइ सहयारो. MSS. G and I read पहियाण जियविणासासकिय व्व, which is supported by the commentator's explanation, although it disturbs the metre.
NOTES
637) Häla 311, where the reading in the second quarter is बसंत मासेक्कलद्वपसराण. The words लंकालयाण, वसंतमासम्मि, आवीयलोहियाणं and पलासाणं are used with a double meaning in each case. जणो पलासाणं बीहेइ (love-sick) people are afraid of looking at the Palāśa flowers just as they are afraid of looking at the demons. The sight of Palāśa flowers is repugnant to love-sick people. (1) Palāśa flowers, (2) demons, eaters of raw flesh ( raw flesh + eater) fa (अश्नन्ति ) ते पलासा or पलं आसो आहारो जेसिं ते पलासा । Cf. पिशिताशन). लंकालया (1) resting on i.e. growing or hanging on the branches ( a branch), (2) residing in the capital of the demon-king Ravaṇa. afm Sqeri (1) flourishing in the spring season (or spring month), (2) preying or feasting on fat (1), entrails (a: =
) and flesh (AIA = ATA) (981PZAİÀ GQqPERI). Weber (1870 Edn., p. 181) renders: "marching only in search of fat, entrails and blood" (वसंतमासेकल्द पसरणं). आवीयलोहिया (1) आवीया य लोहिया य (कर्मधारय compound), yellowish red, (2) anté ààíà (fife compound).. drinking the blood of their victims., the Genitive is used here for the Ablative according to HS. VIII.3.134. HS.VIII 4.53 gives भा and बीह as धात्वादेशs for the root मी. See st. 58. बीह is. to be traced to the Sanskrit form बिमेमि ( = बिहेमि ) with elongation of बि. For the pun on वसंतमास, see stanza 639.
638 ) एको चिय विरहो separation even alone and by itself ived even when unaided by anything else. भीमो दुव्विसहो विरहो (1) separation terrible and extremely difficult to bear, (2) विरहो (विरथ:-- gfart, the Paṇḍava Bhimasena extremely difficult to face or encounter (in battle) even when without (i.e-unaided by)a chariot V.L....36

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VAJJALAGGAM
गत्यवई (1) गतपतिकाः (Accusative plural of गतपति) women left brtor sepnTated from their husbands, (2) tiraat (Accusative plural of Thia)
mighty elephants. किं पुण etc. supply जइ (= यदि) after किं पुण and भके after पत्तो. गहियसिलीमुहसमाहवो-गहियसिलीमुहो य समाहवो य गहिसिलीमुहसमाहो (FMATCH compound). faftiget, (1) abounding in bees (fente) (2) armed with arrows (font). AATEC (1) accompanied (or followed) by the month of Caitra (18), (2) accompanied or helped and advised by Krşņa (AET). A169 ( = #17) usually means the month of Vaišākha, but here as the expression ATGT qualifies figur (5172a), Higa must be taken to mean Caitra. nagon = File UF: (1) the month of Phälguna, (2) the Pandava Arjuna.
639) tag = haya, an Apabhraṁsa trait; see stanzas 54, 275 and 331. HIERT=ATAR: (TIETOT FE ada sa AraTi, 2141614his 39967:) useful, serviceable; or it may be regarded as a 1957912 faget:-HNR:
= साधारत्वम् = आधारः or उपकार:, help, service, use. Cf. Hindi सहारा. The explanation given by the commentator (ETERI = 78477:) . is rather obscure. FTET = 51. 77717>FAIT> FIFA > FIETT, the * of being lengthened into 311. TEBAATAIS FÀE dries up fat (marrow), entrails and flesh. Cf. the pun in RİHALETTA in st. 637 above.
640) The sense of the stanza is obscure. fenfi, Vocative singular of fort, a female servant. But the feminine form docs inot at all fit in with the masculine forms बालओ, भणिओ and देंतो in the second and third quarters. Even if we read tohtit in place of ift, the sense would still remain obscure. Eft is Imperative second person singular form from Vom (= ) to do, an Apabhramsa trait. म करि=मा कुरु, the आ in मा being shortened metri causa, according to HS. VIII.1.67. & arce for afolent f, that you haye been called a child (by the people). The second half wouid mean : Conferring whiteness on the thorns and darkness on the branches. The reference must be to some tree whose branches are dark and thorns are white. The logical connection between the sense of the second quarter and that of the second half is obscure.
641) HITET HT1 = A1 T54 H do not be attached to or renamoured of the शोभांजनक tree or flower. सुहंजणअ = शुभंजनक, productive of happiness or well-being. For the thigatti, tree compare Additional stanza No. 641*4, p. 267. affiht = 364Th St you

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NOTES
563
will be broken or come to grief. Al ATERAT FAT that daring (bold) lady was ridiculed. How the athi17 tree would lead to the ruin of the lady, as the commentator says (apftag Eestu că HEEFA) is not clear. The sense of the stanza is obscure and only a tentative rendering of the words has been attempted in the English translation.
6+2) 3.0 ( = 34970) is explained by the commentator as 377190a, because of the north-ward journey of the sun towards the summer-solstice. 99$ = 9fat glows furiously, burns, heats or scorches. araar aas to, cf. the greatfacfu 77 Ea arech 916
a1981f2fit: I tu is used here in the feminine gender instead of the masculine in Sanskrit. Construe : I 37701 a ategi geet 1913. 41991"=37470 (). Here the commentator explains 899Tot (or परेण) by ग्रोप्मेण, the second season of the year, वसन्त being the first. It is possible that the word 37977 (in the third quarter of the stanza) stands for 379716a, the period of the day immediately following the noon, which is very hot in summer. Even the word 349707 in the first quarter can be understood in the sense of 3416.
643) = Hāla 70. ART = a soiled, darkened, dusky. HICS becomes 75 according to HS.VIII.2.168. Cf. Marathi HST (ACT)
night-soil. = Hot dark colour, blackening, the state of being -- charred. आससु = आसससु, with one of the two सs dropped. Or आसमु may be equated with 3917a "sit, be quiet'' cf. 21ha in st. 726.43747
= *gata (sifaa), departed, gone on a journey, gone abroad. 4374. -73g = gfqanda i
644) डहिऊण = दग्ध्वा . The initial dental consonant in /दह is cerebralised according to HS. VIII.1.218. #raci, supply tout as the fastca (qualificand). The figure of speech is implicit poetic fancy (HATA191 sat). For the idea cf. Bhāmaha, Kāvyālamkāra, II. 92 : Polehsa9a3a TEHTU Qa: 1 q2a17an UATTAT: recta falae: Il Cf, Weber (1881), 758 (p. 412).
645) Atgtfe posajelt, formation of roots with their branches i.e. the formation and sending down of aerial roots, which in course of time reach and penetrate the ground and form new trunks, Cf, waaita XV. 1: -9AU:TICAE 91576471 and contrace: ऊर्ध्वमूलोऽवाशाख एषोऽश्वत्थ: सनातनः ।

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VAJJĀLAGGAM
646) FT-gtynt, advance or progress, escalation of the summer season. Post = Hai, broken, stopped, halted. GHA1T1, commanding the respect of all i.e, admired and welcomed by all. Fak, for long. for ever.
647) Ser4 = $ozi, harsh, sharp, penetrating, incisive. would ordinarily become 1991 in Prākrit, and then with aspiration of the in the second syllable it would become and then felg by changing into . Finally by dropping the aspirate element in , we would get free and then we137 (according to HS. VIII.1.44), and lastly Haly by qara in the final syllable. We get the form 49es in st. 413. The commentator renders en by 00974, which is phonetically permissible, being changed to (cf. Marathi विख = विष); but then कषाय (reddish) and पिंगल (tawny) would involve tautology. = te tremulous, unsteady. GTET
= fagnat , ET + 3713, possessive suffix according to HS.VIII.2. 159. Cf. HET in st. 535. FEBRER (1) (HET) having the tremulous lightning for its tongue, (2) (3&ifqarat) having a tongue unsteady like a lightning flash. J&Tfdara = Jefiifq5119: a meteor-goblin, i.e. a meteor regarded as a goblin. The word may also be explained as : a flame-thrower goblin; i.e. a demon or goblin with fire issuing from its mouth. Bent means (1) a meteor, (2) a firebrand or torch. Apte (Sanskrit English Dictionary) records the word gee in the sense of a demon or goblin (having a mouth o fire) and cites Frisanja XII.71 : arrarYeniye: gat fast and taila zja: 1
648) = Weber (1881), 729 where the reading is varit EAT ** instead of भग्गा य पंथया, पसरिआ सरिआ in place of पसरियाउ सरियाओ, and पइणो instead of पियस्त. पंथया भग्गा, the paths are broken or damaged, i.e. their surface has become uneven or rough with ridges, trenches, gulleys and pot-holes due to the pouring rains.
649) RETRI ( = fg7") stufafts = 9697 (9f2a1177 ) SETTARIST:, 9722CERT, wrapt in thoughts about their consorts, who have gone abroad. The commentator paraphrases by 34 gestor (? 317410) ailelis languishing or wasting away (because of their absent consorts). He connects the form with the root 347 + fate oftea becomes frast in Prākrit, see note on st. 546. It is possible that Bagikt: in the commentary is the copyist's mistake for 34reftariat:, in which casethe commentator's explanation would agree with the rendering

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NOTES
:, given above, धारामोक्ख, discharge of the showers, streams of rain water : 'णिहेण = निमेन = ध्याजेन. निभ is used in the sense of pretext, pretence, sham, guise (a, 39, 42, fao, YA). असूणि = अश्रूणि, tears of sympathy.
565
650) उच्चाविय = ऊर्ध्वींकृत, उच्चीकृत, raised aloft. V उच्चाव is the denominative root from, in the sense of 'to lift up or to raise'. Cf. Marathi उंचावणें. उच्चाविय is past passive participle from / उच्चाव. के के who are those foolish or senseless persons? The peacock as it were reproached or denounced the travellers for their folly in leaving their wives at home to pine for them.
651 ) कलकंठी the female cuckoo. नीलजल होदारगज्जिए, either Locative singular as understood by the commentator, or Instrumental singular (= °f) as in Apabrahmśa, under i.e. due to loud (AR) thunders of dark, water-laden clouds. aga = गच्छ गच्छ. V वह् means to flow (in the case of water), to blow (in the case of the wind), to carry, convey or transport, all having the sense of motion. Here it is used in the sense of "to go". Cf. st. 658 and मृच्छकटिक VI. : - वहध बइल्ला वहध | supply त्ति after वह वह.
652) Here the clouds in the rainy season are compared with snakes.qari (1) (clouds) whose advance in the sky is not noticed (because they move slowly or at a very great height or because the sky is so densely packed with clouds, that the movesment of individual clouds is not noticed. पयसंघार = पदसंचार. It can also be equated with 4:R, the discharge of water, in the case of clouds. Drops of rain are noticed only when they come very near the earth and not when they leave clouds and are at a distance high up in the sky. (2) (Snakes) in whose case movement with feet is unknown, as they have no feet and hence creep on their bellies. fafa, (1) terrible (to lovers in separation) because of the water (fa) stored up in them,which gives to them their dark, inflated and threatening appearance, (2) dangerous because of their venom (aq). 38¶r=g: (1) difficult to cross i.e. to live through or to endure, (2) dangerous to cross or trample upon. (1) hanging down low-on the earth. (2) moving in
contact with the earth i.e. crawling on the earth.

653) =
Thea (a) is out of place here; there is o or statement of probability, but a categorical statement.

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VAJJĀLAGGAM
agarrila = 791979 (aakt &a 311afea, i.e. pahil wafan), denominative verbal form from तनुक. अत्थमिए = अस्तमिते, come to an end, disappeared, retreated. 973at, cf. 973acia st. 646.
654) - Hāla 563, where the readings are fata for Te, gazmus for 77917 and fatis for PETA. 753 = fanntest (fastesnA) coming outs emerging, issuing forth. Rel: line, flock, flight, cf. st 207 and 633. पूसय, explained as शुक in the commentary. stands for पुंशुक, ar male parrot. Cf. the words jeanfitrios, gara, gach, gęy.
655) fìù effici, what is dear (or welcome) and what is not dear (i.e. repugnant and to be avoided). The exact sense is not clear. The commentator is silent. 907TH, this is obviously Nominative singular with elision of the case-affix. Cf. 3qraufURER st. 305 and 34101295434 st. 604. 371 facă fază geras, the fire ever. more (ever and always) delights. The logical connection between the two halves of the stanza is not clear.
656) डझंतु सिसिरदियहा may the days in the cold season be burnt i.e. a hundred curses on the days in the cold season. fqgafirei Frut a (metrically faulty), people bear or experience what is dear (welcome) and what is not dear (unwelcome). Cf. st. 655, first half. The sense of the second half is obscure. There appears to be an intention to have a pun on the word सीया [ = (1) शीत in the case of the cold season (
F IT), and (2) Alat in the case a 5990 (i.e. रावण)]. The sense of आयवणक्खय (आतपनक्षय) is not clear.
657) The sense of the stanza is obscure. The main sentence appears to be : fafecal40$ap alagre o atit.31944337uqarT3 and 459लुक्खाओ are evidently adjectives qualifving सिसिरवायलइया, while अलक्खणा is an adjective qualifying a ftal. The commentator, however, seems to understand FAFATIT95341 as an adjective, since he paraphrases it by farfaitaiatetat: “seized or attacked by cold breezes",
4 standing for 3134 (from the root to take or seize). But in that case, there would be no substantive corresponding to the adjective forecarga21. ffatangazat may be equated with ferataलतिकाः streams or jets of cold wind. फरुसलुक्ख = परुषरूक्ष, harsh (rough: biting, stinging) and dry. The commentator's paraphrase 9591:. ftatuet: is puzzling. We have perhaps to read aftariat:. 378700i atorgfta 62 would mean "like unfortunate or unlucky, poor men”.

!

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NOTES
567
For.this sense of अलखण compare रघुवंश XIV.5: क्लेशावहा भर्तुरलक्षणाहम्. There appears to be a pun intended on the word afstant, which is •used here to qualify both the उपमेय (सिसिरवायलइया) and the उपमान (दीण पुरिसा). अवधूय = अवधूत shaken. धूसर dusky, soiled, covered with dust, ot a dull colour. But in spite of all this piece-meal explanation, the sense of the stanza as a whole remains obscure.
658) = Weber (1881), 701, where the reading in the second quarter is कुक्कुरो वडई (= वदति), in the third quarter : रे रमह वहह बाहयह and in the fourth : एत्थ तणुआअए रअणी. The form तणुइजए in the last quarter is rather puzzling. The normal form ought to be aya98 (तनुकायते), denominative verb from तनुक in the sense तनुका भवति, cf the form तणुआयंति in st. 653. रडइ = रटति proclaims. पामरपहियाण is a Dvandva compound, "to farmers and travellers". The four verbal forms पलह, रमह, वाहयह and वहह are to be connected respectively with att, 199, 9A and 4f84.41646 = 1877 (fultill your fields. 206 = 987 (ATT) traverse (or move along) your (home.ward) way. Cf. st. 651 for the use of 96 in the sense of to go or move along.
659) Muscat, cleverness, culture, education (aq ). The Taddhita suffix al is add to adjectives to form abstract nouns according to HÁ. VIII.2.154. 97289Te = parfa, grayness of hair. For the use of the plural number cf. qfete in st. 662. greselifor can be rendered as patches of gray hair on the head. तरुणीयणकडयत्तणाई - gautas para = Aguinagamita (the abstract being used for the concrete), hateful or odious to young women ( = abuthalalaeta).
660) The sense of this stanza is obscure. We must read सोसे पडतेसु instead of सीसे पडताण, so as to agree with तरुणीयणलोयणेसु. Laber has gilt qaza in the chāyā. The construction appears to be elliptical. "Not when people turn their glances (Stalih efacuta) (towards a person's gray hair), (does he feel so sorry) as when the (despising) glances of young women fall (descend) on his head'.
rafin efraaf appears to stand for at afH 42964, pefacut being used in an active and not passive sense.
661) uffaggate = area ang = = TSH to our (or their or your) heart's content. The form is the result of conflation between afe and sig. Cf. the use of forms like Juliqai, 291770, FATURA

Page #633

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VAJJALAGGAM
in Sanskrit. See note on 535919 in st. 480. Cf. st. 777. The subject of Thai may be either site or are or Teg. rams=yesiącd, white or gray with dust. 321 =ñat: were made to be like or were turned into graag= THI:.
662) We must supply the fastest (qualificand) at or ufatt for the three adjectives in the first half of the stanza. Bihaafatail,whose body is contracted, i.e. bent in the middle and is quivering (trembling). For 94 cf. st. 146. Agift = Frant, the possessive suffix & being added farà (pleonastically), full of apprehension, nervousness, lack of self-confidence (due to old age), fan92894 -this perhaps stands for मग्गदिन्नसयलपओ (by परनिपान of मग्ग) and means :who puts his feet completely and squarely (not partially) on the way, i.e. who walks slowly, cautiously and with measured steps, as he cannot walk quickly due to old age. 10 GIGATOTT, ashamed of the grayness of his hair. 7 TUE 2389 , the sense of this sentence. is obscure. The commentator says : an sfat 24-701, aafar a ufal But that does not throw any light on the meaning of the sentence at all. Perhaps 375 gr stands for smala, in the past. "He does not consider (or care for) what was given by him in the past”. But even that does not put us any wiser about the real sense.
663) The sense of this stanza too is obscure. Fient is rendered in the chāyā as FORTS:. Why old age is here compared to a king is not clear. The sense of वम्मभक्खणदिव्वोसहीए and अंगं कुणई is obscure. “Look, hard-hearted Cupid resorts to him (i.e. to FT1T15) now". Does this mean that passion mercilessly harasses even old people, in spite of the decline of their physical powers? But compare : वयसि गते कः कामविकारः शुष्के नीरे कः कासारः। (शङ्कराचार्य).
66+) = $27, wholesome, salutary advice. Pertaps i Estards for frå (thus). This appears probable from the commentator's remark: sfa 147 1 According to the commentator grayness first attacks the hair on both the sides of the head near the ears (ga fer जरा कर्णमूल एव समागच्छति ।)
665) जोयं = जीवितम् , life. जीवित becomes जीअ (and then जीय), according to H$. VIII.1.271. Orta Day stand for 114, with change of gender from masculine to neuter according to HS. VIII.. 1,34. ágai like a drop of water precariously poised on a lotus

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NOTES
deaf.. 30991 toqui E FTTE youthfulness arises in a person along with old age, i.e. as a man passes day after day in the prime of his life, old age gradually overtakes him, and he every day goes nearer and nearer to old age. दियहा दियएहि समा न हुति, days are not similar to days, i.e. all days are not equally happy. Some may be happy, but many are full of grief and suffering.
666) 773715 = FTR:=759139, the maximum duration or length of human life. am 31 737 ģfà, one half of these hundred years is taken up by the nights, i.e. nights occupy or take up one half of the span of human life, viz. 50 years. TTE FII ASHTAT – this is the reading followed by the commentator, as his paraphrase . (हरति जरा बालभावश्च) shows. The MSS read हर जरा बालभावेण, but that does not make any sense, unless we understand it in the sense of हीरइ (Passive voice) and regard जराबालभावेण as a समाहारद्वंद्व compound. Het of the half other than the one taken up by the nights.2643 = 29th, one half, the Taddhita suffix at being regard•ed as स्वार्थिक (pleonastic). Cf. वत्सप्तर = वत्स and अश्वतर = अश्व in Sanskrit.
Cf. Vairāgyaśataka, st. 107 : 391yqora Toni affar Tiage tá acoteca • परस्य चार्धमपरं बालत्ववृद्धवयोः।
667) = st. 127, where the reading in the third quarter is gadi instead of j.q=9= $a used in the sense of com, a gai f4773 THATË, construe :— H a THIS q fercie. qfee, grayness of hair ii.e. old age. The text of the commentary as given in MS.C seems to be based on the reading areas instead of fej.gfey =qfaa = teraz lapse, mistake. "Who to be sure is impeccable or infallible?" kat = afisai, foiled, balked, disappointed (or ruined) (by fate).
668) गहचरिय stands for गहनरियं, with elision of the Nominaitive singular termination or गहचरिय-देवचरियं may be taken to be a
समाहारद्वंन्द्र compound. गहचरियं ताराचरिय the movements or behaviour of the planets and stars. 299fi the behaviour of the Gods. 9797 afri the behaviour of all things mobile and immobile i.e. animate and inanimate.
669) 15748 wiles and tricks or treacheries. 479169, decep. tive appearance. 199 = f, gaud, delights, charms, pleases, fascinates. सम्भाव = सद्भाव, real nature. न जाणंति do not know, have not been able to divine or probe.

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670 ) पए = पयसि, in water. पयमग्गो (track) is to be connected with both मच्छाण and पक्खिणो ( = पक्खीणं, singular used for the plural, si gang). We should expect either the singular or the plural in the case of both मच्छ and पक्खि. घेप्पई == गृह्यते = शायते, can be known, discovered or located. घेप्प is a धात्वादेश for √ ग्रह् (गिण्ह in Prākrit) in the passive voice according to HS.VIII.4.256. g दुर्लक्षम् in
scrutable.
570
Section 74,
etc.
Section on the deeds done in a previous life. Cf. Section 11 f1 and Section 12 afgl). 671 ) किं परतेण = किं परत्रेण, किं परलोकेन, किं परत्र गमनेन, किं परलोकगमनेन, where is the need to leave this world and to go to the other world ? परत ( = परत्र) is really an indeclinable like अत्र, तत्र, यंत्र, कुत्र But it is here inflected and declined just like a noun, being the Instrumental singular form. See remarks on stanzas 150 and 221. धणविलसियाण-धणेण or धणम्मि (घणेसु) विलंसियं जेसि से धणविलासिया, तेसिं , in the case of those who roll in riches or wealth. The commentator renders the expression by धनविलसनशीलानाम्. दालिद्दिय = दारिद्रक, दारिद्रं (दारिद्यं) विद्यते येषां ते दारिद्रिकाः, the Taddhita suffix इक being added in the possessive sense (), stricken with poverty. The commentator paraphrases by aftagfka, branded with poverty. G reads दालिद्दय = दरिद्रक, द being lengthened into दा.
672) A (a) from ✓ags, to be separated, to become estranged, to drift away. The second quarter is metrically faulty, with 20 Is instead of the usual 18. a Aages = न विघटते, is not lost or wasted. पुष्वक्कयं = पूर्वकृतम् . The consonant क् is duplicated according to HS. VIII.2.97: ÀMI I
673) The sense of the stanza is obscure. faf á sì a does not destroy or undo that which has been done (by a person) already. In the light of this statement in the second quarter, we should expect in the first quarter agafafa "fate does not give or bring on that which has not been done by a person already". The extant sentence अवहरइ जं न विहिय will have to be construed as अवहरहें न जं विहियं, “fate does not take away that which has been done already". But then it would be only a repetition of the idea in the second quarter. If the extant sentence is translated as "Fate takes away that which has not been done (जं न विहियं तं अवहरह), " we do not get any intelligible at all. The commentator's
idea

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rendering, विधिः यन्न कृतं तन्नापहरति, "fate does not take away or destroy that which has not been done”, does not make any sense. and moreover there is no basis in the present text for the second to fagt for fi a ales as—this can only mean"fate does not allow even a grain of corn to grow". सित्थ ( = सिवथ) means धान्यकण (a grain of corn) or a grain of boiled rice (Marathi zia). If we understand Tèce in the sense "a grain of boiled rice”, the sentence would mean "fate does not allow even a grain (i.e. minute quantity) of boiled rice to be served(to a person)". Vaez = vagy to increase, to spread, to stretch out, to serve (cf. Marathi 916). But this idea does not fit in with the line of thought in the first half of the stanza, which seems to represent fate as not interfering in worldly affairs, but as allowing them to have their own course, Cf. the ideas of nau177, and EMTA, which are usually urged as objections against the non-acceptance of the doctrine of Finlanici.
674) Argi = Read, written down, prescribed, ordained. 960 fa, falls to the lot of all people. Pagt farausfa (H1979197 facet concrete used for the abstract), even under calamity or distress. Cf. st. 180 and 185.
___675) मरणबंधणे, मरण may be taken to be Nominative singular form, with elision of the case.affix, or ATUOU may be regarded as a FAIENTE E compound.' It is not clear for what noun the pronominal form dor stands. It is possible to take an as standing for ffeur or दिव्वेण. नियकम्मगलत्थिओ caught in the strangle-hold of his own deeds. performed in a previous life. Tofiqat = 738ffaa:, caught or seized round the neck, strangled, throttled, seized by the throat. 6ffant > 7393478437777439. There is thus first the loss of the aspirate element in T and then the fusion of the remaining 37 with the preceding 34. Cf. Marathi 110100. H$. VIII.4.143 gives 7874 as a धाल्वादेश for / क्षिप्. Accordingly गलत्थिओ would mean क्षिप्त प्रेरित, pushed.
676) Fagu = farrada = fantai, anxiety afegut = feaa = 22. In both cases we have the past passive participle used in the sense of an action noun (cf. aghai Hà Ti, Pāṇini III.3.114). Et is given as a 9791ay for for, at HS. VIII,4,132. Cf. Marathi gr. gözheit पुणपरिणामो, we should expect कम्मपरिणामो instead of पुणपरिणामो. पुण restricts the sense to good or pious deeds, while what is intended is good and bad deeds. Moreover $9fat would harmonise
Jain:Education International

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VAJJÁLAGGAM
with the title of the section, पुवकयकम्मवजा. Cf पुवकम्माणुसारेण in st.677. We can of course understand go as standing by Gut for both gooi and 919. 974791 yorafot really stands for 49419Ronaty 4764 being an adjective qualifying कम्म and not परिणाम,
677) 7501 = GTS (C107). EST=778 (ETA). The gerund-suffix Tout is used here in the sense of the infinitive of purpose. Cf. grein (=yfes) in st. 31, š ut (= gras) in st. 272 and RSU (=HTS) in st. 508. जस्स जं विहियं is to be connected with फलं in the second half of the stanza and not to be connected as the object of all and हरिऊण in the first half, as done by the commentator. किं पि (= किमपि) should be supplied as object of 75.0 and B.M. fanget = falgar, ordained or predestined by fate. aftunt, accrues or falls to the lot of a person. Yoga UATTOT, for the duplication of the consonant , see note on yoqeri in st. 672.
678) HIECT = AT&T=4 greatness, importance. QHERA = la serat. The commentator Ratnadeva paraphrases this by faard, Hen. Pahla, spread out and make themselves felt. HŚ. VIII.4.176 gives
AZ as a naraz for , which means 'to open out, to expand, to bloom'.
679) For 345311, see note on st. 308.
680) afhet, on the top of a lamp, i.e. on the top-cover or shade of a lamp, on the underside of which lamp-black (soot) becomes accumulated.
681) ठक्कुर a village headman. वहुयणे तह य थणयाण amongst young married women, for breasts (fallen down from their proper position). ठाणचुक = स्थानच्युत or स्थानभ्रष्ट, fallen down from the proper place. HS. VIII.4.177 gives you as a 191a3 for it. It is used here as a past participle from the root 94, in the sense of gf 24. Cf. the past participle form Ft (= Fif27) from 9E (= +975), in st. 793 and PE (= Je or 92) from v forse in st. 345, and QAZ (= विकसित) from Vवोसट्ट, st. 249.
682) lui, post of duty, path of duty, or position. GARHEFF ga778, even in spite of the opposition of a host of village.headmen or a throng of wicked people. The Genitive appears to be used here in the sense of state, according to Pāņini 11.3.38 : 171 The sense is : Ha guarita a falu (ra) 31ECH (arz) i

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573.
fa as the gives battle (or fights) standing firm in his position. The commentator paraphrases this by तिष्ठपि युद्धं ददाति, where तिष्ठत् appears to be used adverbially, qualifying the sense of a FG3. If we connect sa as adjective with lon, the sense would be : "he gives (or puts up) standing opposition (i e. steady, unrelenting opposition) (to his enemies)". If we emend and read ört instead of ठंतं, ठंतो would be an adjective qualifying धीरो. MS.Greads तिट्ट पि (= तिष्ठन्नपि'. The propriety of the use of पि (अपि) after ठंतं is not clear. ja is present participle active, from V8 = . JI>gia > ja according to HS. VIII.1 84 (6:41).
683) We must read जणंति (= जनयन्ति) instead of Laber's जिणंति, as is clear from the commentator's paraphrase जनयन्ति. सामाइणो
aft: ( = ATATGT:), people in the kingdom, leaders of the people.. सामाइणो can be equated with समाजिनः [Nominative plural of समाजिन् (PHIE + 7, Taddhita suffix!. EFT: = 1 and then first by elongation of #. fgafuel, first captured (arrested, detained). and then released (by the kings). Tamo aon sofa, generate, i.e. ccntribute to, the greatness (glory, prestige) of kings. It is not nece. ssary that kings should physically torture the leaders of their people. Mere detention for some time and subsequent release with a warning is quite enough to inspire awe in the minds of the people get = Qus:, (i) physical punishment, torture, (2) arrow (usually the word काण्ड is used in the sense of an arrow). ठिय% ठिओ fega:, with elision of the Nominative singular termination. Met Ft Feza fg4 (1) although the arrow remains just where it is in the quiver, i.e. although the arrow is not discharged from the bow; (2) although the power of inflicting physical suffering (me) remains just where it is, i.e. is not brought into actual operation. 3117 BUS AT, the (mere) twang of the bow-string is able to kill (frighten), down to the root (i.e. completely). Laber reads 30 est, which does not make any sense. We must read आमूलं. टंकार = टङ्कार or JUFR = 5417twanging sound produced by a bow-string.
684) Jegan = 3990 = :9999 (Laber, chāyā), faaraat, 3 7, extinguishing, dampening, moistening, drenching. The PSM records the root 5089 in the sense, to extinguish, to put out. HS. VIII.7.416 uses the form Jeet in the sense stala. The Sanskrit word as becomes 3* in Prākrit according to HS. VIII.1.82. The

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VAJJĀLAGGAM
root 3sa is a denominative formation from 37, in the sense fare? or 14. HAT=1 , drying up. ggforgatąTHMIT, in whose case the internal combustion (burning) is unknown to both. The ocean is so vast and deep that it is not aware of the 1991 burning inside of itself. The 46917* is not aware that it is constantly blazing in the heart of the ocean and that it is surrounded on all sides by immense masses of water. The exact sense is not, however, clear. 1777 = aulaemiti, union, association, combination.
685) नत्थि =न सन्ति. The form अत्थि can be used in the sense of all the three persons and in the sense of the singular and plural numbers according to HŚ. VIII.3.148 (34ficilear). Est = Frej = P ATH, use, advantage. The ato stigma, disgrace. In the case o persons who are devoid of good qualities, if they are born in exalted families, their noble birth itself constitutes a disgrace, being a cause of embarassment to them, by contrast with their lack of good qualities and possession of bad qualities. Cf.afifee VIII.29 : 1 Fossaturala 15#71 TITU I Haffa gati alar: a fogat: 1
686) agqat, (1) made or fashioned from a bamboo, (2) born in a noble family. We must construe the words in the second half as follows :-(58 A) x dayat (ETS) (aga) yurtig (afra) 39137 afin qui fost (1) devoid of the string, (2) devoid of good, noble qualities. The correct wording should be :- agri a fir fangut afin FIRII The commentator seems to have read a&qht fi i
687) HAT = FHLFATH = 577, birth in an exalted family. Tei = Tatil, great, leading to greatness, what makes a person great or eminent. गुणगणारुहणं = गुणगणारोहणम् , cultivation or development of numerous good qualities. 3715847= TEM mounting i.e. acqui: sition;or आरुहण may be taken as equal to आरोपण (अन्तर्भावितण्यन्तार्थ निर्देश), establishment. 16* fe thi, a pearl becomes great because of its intrinsic qualities like lustre, perfectly round shape, pleasing colour, large size, weightiness etc. fafiqe gazi = altri gze the pair of shells in which a pearl is produced. fafiq = f. see HS. VIII. 2.138. Cf. Marathi 19, Teat.
688) faftuss = ylige, mother-of-nearl,oyster. ET = 279547 rough and hard, or extremely rough (afata 95TH) on the outside and to some extent on the inside also. Tam = TPTT, gem, i.e. pearl.

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575
Construe : जं (मुत्तारूव) रयणं (सिप्पिउडम्मि) होइ, त अणग्धेयं (होइ)। अणग्धेयं = अनयम् priceless, invaluable. Pischel (Grammatik Prakrit Sprachen 5570, p. 358) compares the Vedic forms स्तुषेय्य, शपथेश्य and दिक्षेय.The form sua may have been fashioned on the analogy of the abovementioned Vedic forms, from the root अग्घ (अ), which means 'to be worth, to have value, to cost'. Cf. st. 123, 697. Cf. also the Sanskrit forms like गेय, पेय, देय, जेय, विधेय etc. जाईइ = जात्या = जन्मना, by means ofbirth in a noble family.फुसिज्जति = प्रोञ्छयन्ते or मृज्यन्ते.HS.VIII. 4.105 records फुस (along with पुस) as a धात्वादेश for / मृज् to wipe out. Cf. Marathi yetna
689) जं जाणद, supply सच्चे ति before जाणई. जं (सच्चं ति) जाणई (तं) जणो भणई, people say what they know to be true. अंतरं, distance, contrast.विहवो = विभवः, riches.न घेप्पंतिन गृह्यन्ते (न लभ्यन्ते) are not obtained.
690) ठाणं, high position or status. गुणगहणं = गुणग्रहणं, acquisition of virtues. Cf. गुणगणारुणं in st (87. अवस्स = अवश्यम् , the अनुस्वार on the last syllable being dropped metri causa. गुणरहिओ, (1) devoid
of the string (on which the pearl or jewels are woven), (2) devoid • of virtues. तरुणिथणवट्ट = तरुणीस्तनपट्टम् , the bosom of a young lady, i.e. ,place or position on the bosom.
691) Laber reads पासपरिसंठियस्स, which does not make any sense, unless we understand गुणहीणे as standing for गुणहीणस्स. Laber, however, renders पासपरिसंठियस्स वि by पार्श्वपरिसंस्थितोऽपि in the chāya. The reading in the text is based on the commentator's explanation. Laber's reading can also be emended so as to read : पासपरिसंठिए वि हु गुणहीणे किं करेइ गुणवंतो। Laber's reading is unsatisfactory, because there is no other word in the Genitive case, which can serve as the विशेष्य of पासपरिसंठियस्स. जायधय = जात्यन्धक, blind ever since his birth, absolutely blind. जात्यन्धक>जाइअंधय जायधय, a case of पररूपसन्धि. The
more usual form in Prakrit is जच्चंधय, cf. st. 376. हत्थकओ= हत्थे कओ (धरिओ, ठाविओ, निहिओ). Thus हत्थकओ ultimately amounts to हत्थगओ (हस्तगतः). Cf. अन्धस्य दीपेन किम् ।
692) पच्छत्ताओ= पश्चात्तापः, cause for repentance, reason to feel sorry. वंसे समुप्पन्ना people born in their families, their descendants. गुणुन्छाहेण = गुणोत्साहेन, by the enthusiasm created in them, or by the inspiration given to them, by the recollection of their virtues. The commentator remarks: ये गुणवन्तस्ते मृता भपि नीवन्ति ।

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VAJJÄLAGGAM
693) The wording of the first quarter appears to be faulty.. The sense of the first half seems to be : मुक्ताफलस्य इष वेधरहितस्य प्रभोः गुणिनोsपि पुरुषः किं करोति । मुत्ताहलं व seems to stand for मुत्ताहलस्स व, metri causa., what can a person (i e. a servant) do about such a master who, though possessing many other good qualities (ft) is impervious to the appeal of the virtues in his servant (वेह रहि यस्स ) ? - वेह = वेध. literally means perforation, and by लक्षणा it conveys the idea of appeal or deep impression or appreciation. Cf. Marathi as: craze or mania. agf, (1) impervious to the appeal of the virtues in his servant (in the case of , master). (2) devoid of perfora tion (in the case of मुक्ताफल, pearl ). गुणिणो = गुणिनः, possessed of many other virtues (both in the case of प्रभु and मुक्ताफल.) गुणिणो cannot be understood in the sense "furnished with or woven on a thread ()'', as the author is speaking about an unperforated pearl. = सूचिः, a perforating needle (in the case of मुक्ताफल ). It is not clear in what sense the word is intended by the author in the case of the 1) threads or strings, (2) virtues. Cf. समुत्कर्णे सूत्रस्येवास्ति मे गतिः ।
1.4:
694) पियकेलिसंगम meeting with the dear consort for amorous dalli - ance (केलि == सुरतक्रोडा); पिएण सह केलिकए संगमो पियकेलिसंगमो । The words केलि. and and I are to be traced to the root, to sport or play.. ओसारिअ = अपसारित or उत्सारित, cast away, removed अवसररहिया, devoid of the proper time, those in whose case the time is not proper or opportune. (1) possessed of virtues, (2) woven on threads or strings.ft are kept outside or at a distance.
695) ता = तस्मात्, therefore, निग्गुण च्चिय वरं = निग्गुणत्तणं चिय वरं, absence of virtues is better than possession of virtues (a case of भावप्रधान निर्देश, concrete used for the obstract). Construe :पहुणवलंमेण परिओसो ताण निग्गुणत्तणं चिय वरं पहुणत्रमेण = नवव्पहुलंपेण, by trans position of the words पहु and नव. पहुणवलंभेण जाण परिओसो, in the case of those who have the pleasure or satisfaction of having secured a new master, i.e. those who have secured a new master. The sense of the first half remains obscure and its logical connection with, the second half is not clear.
696 ) गुणेर्हि in exchange for our virtues. नियणिग्गुणत्तणं, your own. lack or absence of virtues. = द्रव्य विनिमयेन. सड्ढी, barter. This word is not found recorded in PLNM or DNM or PSM.
The

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(कलिकाले पहुणो गुणेहि न What is to be done? How can that be
NOTES
word कलिका is to be connected with न घेध्यंति घे पंति) • किं कोरइ = किं क्रियते ।
helped or avoided?
697 ) सम्वत्तो वसइ धरा, the earth is present everywhere (on all sides), i.e. it is wide and extensive. Cf. मालतीमाधव 1.6 : कालो ह्ययं निरवधिर्विपुला च पृथ्वी । अग्घति = अर्धन्ति, are valuable or estimable in and by themselves. अत्थवंगण = अत्थवंतेहितो (Genitive used vicariously for the Ablative ), from or at the hands of the rich.
698) गेहूंति = गृह्णन्ति, mention with approbation, praise. गोट्ठीं = गोष्ठी assembly (of learned people ). रणमुहे on the battlefield, on the battle-front. गुणा = गुणान्, Accusative plural. उल्लूरण = छेदक or उच्छेदकHS. VIII. 4.116 records उल्लूर as a धात्वादेश for the root तुड् (i.e. त्रुट्, त्रोटय् to cut). Cf. Vairāgyaśataka 11 : मातुः केवलमेव यौवनवनच्छेदे कुठारा वयम् ।
699 ) जाइएण = जातेन. The usual form is जाअ ( / जा + त = जात). Here however the form has been made with interposed between जा and त, as if the root जा were a set (सेट्) root ( जाइत - जाइअ ) . पुरिसे पयपूरणे व असमत्थे – पुरिसे and असमत्ये ँ are Instrumental singular forms as in Apabhramśa, according to HS. VIII. 4. 342. Cf. निहसणे in st. 729. पयपूरणे = पदपूरणे, in the matter of filling a lofty place (पद) with dignity and distinction. सरिव्व = सरिद् वत् (सरिता तुल्यम्, सरिता इव), see HS. VIII. 2. 150 वतेर्व्वः). सयलं भुवणंतरं, the entire space of the world, i.e. the whole world. The world 44 can be connected with the upamana af, by regarding it as an Instrumental singular form as in Apabhramsa (पयपूरणे = पयपूरणे पयः पूरणेण पयः पूरेण). The simile is to be explained as follows : - यथा सरिता पयः पूरणेन (= पयःपूरेण ) सकलं भुवनान्तर म्रियते (= व्याप्यते), तथा येन पुरुषेण पदपूरणे असमर्थेन सकलं भुवनान्तरं यशसा न भृतं (व्याप्तं तेन पुरुषेण जातेनापि किम् ।
700) देस country, गाम village, नयर city town. रायपह = राजपथ, royal path, highway, thoroughfare. तियचउक्कमग्गे | = मग्ग तियचउक्के = मार्गत्रिकचतुष्के in the junctions of three or four streets. धिरत्थु = धिगस्तु धिगस्तु would ordinarily become far in Prakrit. But here we have the insertion of in between the two words - a रश्रुति so to say.

701) पसयच्छ, see note on this word in st. 309, and cf. st. 548. आइम = आगत, आयात. आइभ phonetically stands for एत (आ + इत), past participle active from the root आ + इ. आइअ means come into this world i.e. born. Similarly 7 means gone away i.e. dead.
V.L.... 37

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VAJJĀLAGGAM
The word 37534 thus ultimately means the same as 377537 in st. 699 and गएण means मएम (= मृतेन). व = वा, the आ being shortened according to HS. VIII.1.67. We have a used twice and at used once in the first half of the stanza : one of the three is redundant. It would be better to read : R Tur 315807 a 1971 Tharos for fagu (=amaa). TOTO = TOTTN:, uneasiness, sorrow. arti = TETET = TE गृहे. See note on the word घरहरं in st.553. घराघरं really stands for grat, with the 34 at the end of the first member lengthened metri causa,
Section 79 : graf719771, censure of man. Out of the four stanzas in this section only the last contains a censure of unworthy men. The remaining three are वस्तुकथनपर and not निन्दापर.
702) 407 5a, qolo a TI I FTOHTI, 591 This stanza occurs as No. 722 in the Gaüdavaho of Vākpatirāja, with the reading aturfe a garat (i.e. VTT) (= affea hata) in the third quarter. The text of the third quarter as printed on p. 191 is corrupt. When the English translation was printed, I was not aware of the reading in the Gaüqavaho and hence on p. 373, I stated in a footnote that the sense of the second half of the stanza is obscure. But as soon as the reading in the Gaüdavaho came to my notice, the obscurity disappeared and the sense became clear. The English rendering of the stanza can now be given as follows: "In this world people (though) born from (i.e. in) one (and the same) family go down (sustain a fall in their status) and go up (rise to a high position), just as the roots and sprouts (of trees), (though) born from one (and the same) seed, go down (sink in the soil) and go up." Seeds of plants when sown in the soil send their roots down in the soil while their sprouts shoot up above the soil. In the same way, though born in the same family, some people rise to a high position by their intrinsic merits and strenuous efforts, while others sink down to a low position because of their inherent inability and lack of earnest efforts. Cf. aleti 159 विपरीततां वा स्वचेष्टितान्येव नरं नयन्ति ।।
703) family = fata in fì. We should rather except fatFile fag (
f ferta) or f205*** ftag (fagom ). grilar a temple. कूव (कूप) a well. सुरमंदिरकूवयरा builders of temples and diggers of wells. उड्ढद्धमुहा= ऊवधिोमुरवाः, whose faces are turned upwards and down

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NOTES
wards. stands for : with duplication of into metri causa. The builders of temples have to turn their faces upwards as the construction reaches higher and higher levels, while the diggers of wells have to turn their faces downwards as the excavation reaches lower and lower depths., we should expect fe instead of go about their work or proceed to do their work. उदमुह may also mean "one who holds up his face i.e, head erect" and "one whose face is cast down".
579
704), born from one and the same maternal womb. c, master, supporter or feeder of hundreds of men. एक्कल्स असमरथो, supply वि after एकस्स, 'unable to rule over, or to exert his influence over, or to support even a single dependent (or even his own self)'.
705) पयम्मि = पदे, ie मार्गे, cf. Skt. पदवी, path or way. सुसमत्था, supply fa after 94841. actzait g892, though quite in a position to do good to others, to help others. af fa a fq, even they are useless, are no good.

.706) कमला = लक्ष्मी:, the Goddess of wealth. कह कमले न वस, how possibly can she refuse to reside in the day-blooming lotuses? , the Locative singular does not fit in with the four adjectives in the Genitive plural, viz. हिट्ठकयकंटयाणं, पयडियकोसाण, मित्तसमुहाणं and गुणवंताणं. We should emend the text as follows : हिट्ठकयकं यम्मि य पयडोम मित्तसमुहमि । मामि गुणवंतयम्मि य कह कमले वसउ न हु कमला ॥, or हिदूक कंटएसुं पयडियकोसेसु मित्तसमुहेसुं । मामि गुणवंतसुं कह कमलेसुं न वसउ कमला ॥, so as to achieve concord between the four adjectives on the one side and the qualificand कमल on the other हिट्टकयकंटअ (1) the lotus which has put down the thorns (abounding in the lotus-pond), (2) the good man who has put down or suppressed the wicked (n). queana (1) the lotus which shows or displays the seed-cup prominently, (2) the good man who freely displays (and never hides) his treasures. f (=faadya), (1) the lotus which always faces the sun (f), (2) the good man who always gladly welcomes his friends (f). (1) the lotus which is possessed of filaments (1), (2) the good man who is possessed of amiable qualities. which primarily means a lotus, here conveys by suggestion, because of the double-meaning adjuncts, the behaviour of a good man, in the manner of the figure
.

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VAJJAL AGGAM
707) 3727677 6748 97TyU (1) the day.lotus which has mutually overlapping or mutually touching, i.e. thick-growing leaves surrounding it (3774) SARİ TTTT na: ftat: 97, which has mutually touching leaves as its retinue or circle of attendants), (2) the good man who has worthy (917) attendants or servants (arista) attached to one another (3974ta ga: a: 11-17a:-Oficial wa). We should really expect अनुन्न° for अन्नन्न. निह्यगुरुजडानले (:) the lotus which puts. down the big mass (complex) of its roots (FSI) under the surface of the water in which it grows, (2) the good man who puts down the big crowd of dull people (जडाजाल = जडजाल,the final vowel of the first member being lengthened according to HS. VIII.1.4). For the use of the word 721 in the sense of 'root' see st. 150. FANSITE ogles (1) the day-lotus which is delighted at the sight of the sun, (2) the good man, who is delighted at the sight of his friends. The construction and the suggested sense in this stanza, are similar to those in the preceding one.
708) TEST = sarei extremely blessed or lucky. qaftagne पयडियकोसे य गुणड्ढे य, a कर्मधारय compound- For पयडियकोस see st. 706. Yutz (1) rich in fibres or filaments, (2)possessed of good qualities. Cf. graagri in st. 706. gritor (1) qersta, lying on i.e. growing on the ground (with reference to the T which grows on land and not in water), (2) born in a noble family. 89779ffait, cf. 3777071997afiqul in st. 707. Because of the double-meaning adjectives, we have here in the manner of FATAIETI) the suggestion of the Goddess of wealth residing with, i.e. favouring, a good person. Cf. stanzas 706 and 707.
709) 3549574577MH-of the lotus which has transferred (piatiga = cafea) harshness to the water (F3 = 57), i.e. which has suppressed the thorns under the water and risen above them. Cf. the expression fact 4029101 in st. 7('6. The abstract noun SEAT appears to be used here in the sense of thorns (use of the abstract for the concrete). For the idea that the water in which lotuses grow is full of thorns,cf. AlfaCon X (29fqazial)- 347c1f3fifo Taifa कण्टका बहवो बहिः । कथं कमलनालस्य मा भूवन् भंगुरा गुणाः॥ निण्हवियणियगुणोहस्स-the lotus which conceals the mass of its filaments or fibres inside. ram ram faqat-the Goddess of wealth resides in you because of your red (rosy) petals (TEM 97110 = tafe qars).

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581
or
710) पलही (f.) • कार्पास cotton. The DNM VI 82 records this word in the sense of cotton. Laber, following the MSS, reads परिछिद्दछायणे. The reading adopted in the text is supported by the commentary. पलहिगुणा = पलहीगुणा cotton threads. Supply समस्या पत्ता after पर छिद्द्छायणे. Construe :- हे कमल, जह पलहीगुणा पर छिद्दछायणे समत्था तह जइ तुज्झ गुणा परछिदछायणे समत्था भवेज्जा नु, ता इह सयले लोए तुह का उवमा In the case of the lotus means the filaments or fibres in the lotus. परछिद्दछायणे ( समस्या or पज्जत्ता) useful in or capable of covering up the holes of others (i.e. of people). f is to be understood here in the sense of the privations of others, such as their nakedness or inability to clothe their bodies adequately and decently. उवमा तुहठविज्जति = काओ उवमाओ तुह ठविज्जति, (as understood by the commentator), what comparisons could have been made in your case? i.e. you would have been incomparable or matchless. is present tense, passive voice, third person base of 1(1), having the sense of It is also possible to understand ठविज्जति as being equal to ठविज्जंती, in the sense of the conditional mood, passive voice of (=). See HS. VIII.1.179-180 [क्रियातिपत्तेः (ज्जाज्जौ आदेशौ भवतः । न्तमाणौ । ]. ठविज्जंती would be a feminine form in agreement with the object 31 (Nominative singular). Cf. न होंतो = न अभविष्यः in st. 734.
plural from the causal
.
NOTES
711) अलियालाव (1) अलिआलाव ( = अलिआलाप, the humming of the bees, (2) अलिअआलाव ( = अलीकालाप), falsehoods uttered or false state • ments made by others. fafa (Vocative singular), (1) opening out, expanding, (2) blooming with joy. <1¬àí den, (1) seized or visited by the royal swans, (2) patronized by kings who are easy going like swans. gai nó a è̟é̟, no good fruit will be yours. in the fulness of time, in course of time, eventtually. The stanza is apparently addressed to the lotus, but it is intended by suggestion (in the manner of 1) for a person who feels flattered at the false praise uttered by others, begins to bask in the sunshine of royal favour and patronage, and then eventually comes to grief.
712) The sense of this stanza is obscure. Laber, following the MSS, reads. We must obviously emend into q ( = आत्मानम् ) as the grammatical object of जाणसि, as is clear from the commentator's explanation. Cf. st. 758, where
stands

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VAJJALAGGAM
for अध्पं देतेण. सउणो (1) सगुणः possessed of filaments, (2) सपुण्यः (according to the commentator) possessed of virtues. fgfuftent = लक्ष्मीपरिचरित : attended or favoured by the Goddess of wealth. (fortune). 3oaygt = secoyt:, facing the bright one (the sun ?). Cf. मित्तसमुहाणं in st. 706. ता वयणं पि हु न ठावेइ (or ठावेसि, as the commen tator seems to have read), the sense of this is obscure.
713) Construe : - लच्छीए परिगहिया उड्ढमुहा न हुंति (त्ति) जईं ( भण्णई), ता पेच्छ, एए कमला जेहिं चिय उड्ढविया तं चिय नालं न पेच्छति । लच्छीए परिगहिया, favoured by fortune or wealth. उड्ढमुहा El, supercilious, stiff and arrogant; cf. उड्ढद्धमुहा (st. 703) and उत्ताणवयण (st. 714). जेहिं चिय उड्ढविया, we must either read जेणं चिय उढविया so as to suit तं नालं in the fourth quarter, or ता चिय नाला न पेच्छति so as to suit जेहिं चिय उड्ढविया in the third quarter. :, raised up, supported, hoisted up. We get the form उन्भविया in st. 62. ऊर्ध्व is represented in Prākrit by उब्भ or उड्ढ according to HS. VIII. 2.59. न पेच्छेति do not condescend to look. The sense of the stanza is not clear.
=
714) off, whose face is turned upwards, i.e.,. who is supercilious (stiff and arrogant) because it (the lotus) is the abode of Lakṣmi (Goddess of wealth). For a cf. in st. 713. गुणिणो = गुणिन: (1) possessed of fibres or filaments, (2) possessed of good qualities. I always joined or attached (1) physically, in the case of the lotus-stalk, and (2) mentally, in the case of the devoted follower. fast fag:, averse to, turned away from. t = : (1) physically facing, (2) amicably or favourably inclined. The expressed sense of the stanza is concerned with the lotus, but because of the double-meaning adjectives there is the suggestion (in the manner of ) of a person, who has become supercilious because of his opulence and is indifferent even to his loyal followers possessed of good qualities.
=
715)
(1) one who has allowed to seed-cup to be nourished (at the cost of its dried-up petals and leaves), (2) one who has allowed his treasure (wealth) to be augmented (at the cost of his worthy-follwers to whom he denies what is due to them). fifa (1) dried up (2) emaciated. (1), petals, leaves, (2), worthy followers. लच्छिवओ = लक्ष्मीपदम् = लक्ष्मीपदत्वम्, the state of being

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583
the abode of Laksmi. तं चिय नाम पि हारिहिसि, you will lose or fore. feit (i.e. damage or spoil) even your (good) name. तं चिय नाम तदेव नाम i.e. तत् तव प्रसिद्ध नाम (i.e. कीर्तिम् ).
___716) मित्तो= मित्तं = मित्रम्. सूरो= (1) सरः = सूर्यः, the sun, (2) शूरः a hero, a valiant person. कयपत्तपरियरो (1) कमओ पत्ताण परियरो जेण or को पत्तीह परियरो जस्स (कृतपत्रपरिग्रहम् , commentary), which is encircled by leaves on all sides, (2) को पत्ताणं (=पात्राणां) परियरो जेण or कओ पत्तेहिं (=पात्रैः) परियरो जस्स, who is surrounded on all sides by worthy persons. लच्छियालओ= लच्छी-आलमओ, (1) which is the abode of the Goddess of wealth (2) who is favoured by the Goddess of wealth. पयहीण = (1) पाहान devoid of water, (2) पदहीन = पदभ्रष्ट devoid of status, i.e. fallen down from his lofty position. सहारो= साहारो = साहारत्तणं = साधारत्वम् - आधारः. Cf. note on साहारो in st. 639. सहारो केणावि न सकिओ (=शक्तः), supply काउं ( = कर्तुम् ) before सक्कियो, no body can support or help him. सक्किओ is in effect equal to सक्कए (शक्यते). निमिसं निमिसं पि, even for a moment. From the directly expressed account of the day-lotus, we have here the suggestion (in the manner of समासाक्ति) of a person, who, though having a heroic friend and though surrounded by worthy persons and though favoured by the Goddess of wealth, cannot be supported or helped by any body, if he falls down from his high position.
111) कीस = कस्मात् i.e. कथम् , how possibly? The commentator paraphrases efter by aften (of what kind), i.e. he takes aith to be equal to केरिसो. उवयारो = उपकारः, service, help.सूरपरिसंठियाण, which face the sun or are dependent on the sun. सरस, juicy, fresh. संठविया = संस्थापितानि, reinstated. उक्खयमूला = उत्खातमूलानि whose roots have been dug up. सुक्खतपैकया = शुष्यत्पंककानि, in whose case the nourishing or sustaining mud is drying up. Belə really stands for gra, present participle active from the denominative verb , from the past participle सुक (= शुष्क). (शुष्क इव आचरति शुष्कति = सुकइ, cf. Marathi सुकणे)__718) छंडिजइ == त्यज्यते, (the Manasa lake) is deserted or abandoned. We should expect छडिजउ (= त्यज्यताम् ) (Imperative third person singular, passive), let the Mānasa lake be deserted by you. Vउंड is connected with छड which according to HS.VIII.4.91, is a धात्वादेश for- मुञ्च, to give up or abandon. The अनुरवार in छड is due to the desire to compensate for the loss of . Cf. Hindi sisa to lose, Marathi HIEU to spill or pour down, to lose. ys in its turn

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VAJJĀLAGGAM
appears to be phonetically connected with the Sanskrit root (X.U.) to vomit i.e. to give up or abandon. = A1 Hi, the Mānasa lake. At = are:, abode, resisdence, quarter. I ATAT TEE Race is a paranthetical sentence, the first quarter of the stanza being directly connected with the third and the fourth: 319 323 glög (TE) 745 aout a date (617) R18 (Eiress). 45931 = 27 the rascal, scoundrel, wicked crane, which is supposed to be inferior to the gh. Cf. 0314754 in st. 719. According to the commentator the real purport of the stanza, apparently addressed to the swan, is to advise a self-respecting person, dwelling in a locality where there is a predominance of ignorant, foolish, supercilious people, to abandon the place before the latter begin to lord it over him. It is therefore a case of 348+075ia. But as the stanza occurs in the section on the swan and the Mānasa lake, it is better to regard it as throwing out the suggested sense in the manner of समासोक्ति.
719) QUÀ TTÅ Fay, at the first opportunity on the advent of the clouds, i.e. immediately after the onset of the rainy season. It विगया = ये विगताः, or जे वि गया = येऽपि गताः साहु ताण हंसाणं = सुहिणो ते हंसा, very lucky or happy are those swans. 2379954, the flock of the wicked cranes. 32Taigi, seated on a lofty (elevated, exalted seat), occupying a position of eminence, superiority and advan. tage. The stanza seems to convey the idea that it is better for the swans to leave the Mānasa lake before the onset of the rainy season, for during the rainy season the wicked cranes would dominate over them in the Mānasa lake. See, however, the following remark of Mallināth on Meghadūta, 11 :... Steat A1AHA हिमदुष्टत्वात्, हिमस्य च हंसानां रोगहेतुत्वात् , अन्यत्र गता हंसाः पुनर्वर्षासु मानसमेव गच्छन्तीति AFANG: 1
720) fapo=fars=197, marked or covered by, The suffix is addsd pleonastically (eid) to many a word in Sanskrit and Präkrit. See note on st. 7. TH, other i.e. lesser or infe- rior birds. quid=9cuff lines of foot-prints. grescata = yesatura, surrounding regions of the sandy beach. वसियव = वासः or निवास:The use of the potential passive participle as a noun is met with in Sanskrit also. Cf. Fidon duty, Adou death. The commentator paraphrases by stud ayti!

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NOTES
585
721) कमलवणं lotus-grove, lotus-bed. माणब्भरिअ = मानभृत (मनस्विन् ) full of self-respect. The Traces are here said to be so very conscious about their superiority to other birds, that they do not tolerate the presence of those birds in the same Mānasa lake along with them and so they leave that lake and go away elsewhere.
722) अद्धत्थमिअ = अर्धास्तमित, half-set, partially sunk behind the 'western horizon in the evening. For the second half, cf. st.151. The sentences तं होउ तुह रिऊणं etc. are quite appropriate in st. 151, in which the Vocative TUTE is used in the second quarter, but not in the present stanza wherein there is no word in the Vocative in the first two quarters.
723) Construe : भूमीगयं सुरं ठूण विरहभीएण चक्कवाएण जीवग्गल ब्व दिन्ना मुणालिया न चत्ता। भूमीगयं, touching the ground at the time of setting or gone underground (i.e.disappeared) after setting. न चत्ता =न त्यक्ता, was not cast aside, but was retained or held in the mouth. जीयगला = जीवाला, a barrier for preventing life from slipping out of the body. दिन्ना = दत्ता, given i.e. put or placed (स्थापिता or निहिता). Cf
HS. VIII.4.44+ : रवि अस्थमणि etc. and मित्र कापि गते, सरोरुहवने बद्धानने ताम्यति क्रन्दत्सु भ्रमरेषु, वीक्ष्य दयितासन्नं पुरः सारसम् । चक्राह्वेन वियोगिना बिसलता नास्वादिता नोज्झिता कण्ठे केवलमर्गलेव निहिता जो वस्य निर्गच्छतः ।। काव्यप्रकाश VIII.
- 724) चक्केण - चकवाएग = चक्रवाकेन. पउमसंडं the bed of red lotuses. दिह्र = दृष्टम् , was seen by him and was felt by him, or appeared to him. अम्गि व्व like a mass of fire or glowing embers. चिया = चिता, funeral pyre. मडो = मृतः, a corpse. अप्पा = आत्मा his own self. The commentator seems to have read मडं व अप्पाणं, since he paraphrases by मृतकमिव आत्मानम्. But it is obvious that the correct reading is मडो व अप्पा ण (मृत इव आत्मा खलु), as it suits the past oassive participle दिट्ठ. मसाणसरिसं = श्मशानसदृशम् , like the cremation ground. The use of the word सरिस shows that अग्गि ब्व, चिय व and मडो व are to be understood as उपमाs and not as उत्प्रेक्षाs.
725) आसासिज्ज - आश्वास्यते is comforted by, derives comfort from. जलगयपडिबिंबदसणासाए by the hope or prospect of looking at its own image reflected in the water and thereby having tae satisfation of having a look at his own consort. निउगत्तगं = निपुगत्व - wicked cleverness or ingenuity (of fate or destiny).

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726) TAF1 = PATET, (with elision of the Instrumental singular termination), in the hope of eventually meeting each other. H al can also be regarded as a gofg compound and explained as : HAFTA 3471 aje # ÄTIET, who are hoping to meet each other eventually. 191 = 9791:. aaron1: >9691371)
>9418117191, couples of male and female Cakravāka birds; see HS. VIII.1.267-271. TEU easily, without any difficulty. They are able to pass the night easily, though separated from each other, because of the hope of reunion. दियहा विओयकायरा न हुंति, the days. are not apprehensive of separation, i.e. during day-time the Cakravāka birds are in each other's company, he e arct=ji
falafea, how do the days pass (in the case of the Cakravāka birds)? Or atăiat may be taken as having a causal sense (474xfilaनण्यर्थ), being equal to अतिक्रामयन्ति or गमयन्ति, with चक्काया as subject and RACT (understood) as object:989191 Rapla mů a aflauffa or mefra, how are the Cakravāka birds able to pass the days ? HŚ. VIII. 4,162 gives वोल as a धात्वादेश for /गम्,
727) अथलोहेण - अर्थलोभेन by a selfish desire or greed for money or wealth. सेवालजीवियाणं = शैवालजीविकानाम् who subsist on mere moss and nothing else. जविका, means of subsistence. कओ धणं = कुतो धनम् =gat 27TH: 1
728) ga = ziliga dried up, dehydrated. faef131 = faalga, faqe rubbed on a stone for preparation of sardal-paste. HERPES = gear" = गन्धः प्रसारितः। HS. VIII.4.77.78 give महमह as a धात्वादेश for /प्रसर, if it is the question of a fragrance or occuis spreading about. Cf, Marathi ghato, maiz. FTAT juicy, fresh. frafael = fall, 9fTc fecat, put to shame or embarassed in respect of fragrance, i.e. because of its inferior or poor fragrance.
729) परसुच्छेयपहरणेण = परशुन्छेदप्रहरणेन,परशुना छेदार्थ प्रहरण परशुच्छेदप्रहरणं, 7, by the bearing down of the axe or hatchet for cutting or backing. FEROT ( = CHUO = faqua), (Instrumental singular as in Apabhramsa), because of friction. Or if we read weat, it would be a Locative singular form, meaning "under rubbing or friction". Even the Locative case has the sense of fafael or cause, according to the Vārttika falatta , on Pāṇini II.3.36. But

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587
because of the use of the Instrumental case in परसुच्छेयपहरणेण, Frau is to be preferred to FEHT. TH=7919 (Accusative singular).
730) Anatia Hagfin amongst the best of trees. 3THE FR** birth in a noble family. The use of the plural number is unneces-- sary and even awkward. We should expect 3thgofin. quite (1) the double-tongued or: split-tongued i.e, snakes, (2) people who are double-tongued, i.e. who speak in two divergent ways. about the same thing or person, so as to suit their selfish ends.. For the duplication of 37, see H$. VIII.2.97. , wicked people.
731) fafgafont=fafuafea: created by Fate or Providence. site represents 97211:)Ablative singular feminine) according to HS.VIII. 3.64 ($979: FALÀ). But the use of the feminine gender is not called for here as the word als is masculine in gender. We must read नेण or जम्हा (येन or यस्मात् ). दुभुयंगा, wicked (venomous) snakes. पास. =972€, side, vicinity, neighbourhood.
732) fatractel - fazatiet, being lengthened metri causa..
facat= aufsat = argalaut. fazy means a branch. By the addition of the possessive Taddhita suffix 27 (321anfaat Batu, Pāṇini V.2.127) we get the word aza in the sense of a tree (cf. Tiei, a branch, afat a tree). FESTAS (1) is cut down, (2) comes to grief,
733) HUTCH , noble tree, grand tree. 44, highway, public thoroughfare. 31891 = 5€ 91 = 91. 374 has the sense of af in Sanskrit. Cf. 378 used in the third quarter in the sense of 'if'.
alt= a: one that has borne or put forth fruit. Aufasadi = 797fac , mockery or ill-treatment by birds (by feasting upon the fruit). Cf. ATEN-712707, IV. 93.
734) (fourth quarter) = 47 = m. fn = 1971, cf. note on st.. 154. 7 gta=alf21:,Conditional mood (faqafe).7 = rf: =glia:, miserable condition or plight. Blo= Hac (Potential mood) or
faeza (Conditional mood). ACEH = Anat, desert, arid region. A = , rough, uneven. This may be connected as adjective either with समि (शमी) or with मरुद्देस. For the growth of करीर trees in. deserts cf. st. 221. aast sharp-pointed Khadira trees. It appears from this stanza that desert regions abound in करीर, खदिर and rút trees.

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735) jfar = ghia, height, tall stature. Polyur peculiar quality or property of the soil. = 56, the 34tart on being metri causa. फलाण रिद्धी, abundance of fruit. होसई = भविष्यति [an Apabhramsa trait (cf. st. 54, 275, 331, 639 etc.)], will result or will be determined. ETTUATOT, according to the nature of the seed. The statement made here, that the height of the Vața tree is the result of the peculiar property of the soil, but that the abundance of fruit is due to the peculiar property of the seed, is not a correct statement. Both the height and the abundance of fruit depend partly on the favourable nature of the soil and partly on the nature of the seed. Both the soil and the seed should be jointly responsible for the stature of the tree and abundance of its fruit. They cannot be separated as done in this stanza.
736) jirani loftiness, tallness, soaring height. 79015 taso मग्गेग = अद्धरुद्धगयणमग्गेग (by transposition of अद्धरुद्ध and गयण), which half (i.e. almost) blocks the expanse (space) of the sky. 7 39 = 7 gacafe = 39JYÀ, you are not resorted to, sought or appro EFFsuara =419759aifaa, heated, scorched, or tormented by hunger and the fierce heat of the sun. y£700, the final vowel 3 of the first member of the compound has been shortened metri causa. FSUT = F15 the glowing heat of the sun. The palm-tree is not sought by way-farers because it does not offer them any relishable fruit to ear or cool shade as it is very tall.
737) निरासयस्त -निराश्रयस्य, not affording shelter to anybody (as it is devoid of shade). दूर यरदावियफलस्स = दूरतरदर्शितफलस्य, which exhibits (i.e. bears) fruit at a height far beyond the reach of men. vala is mentioned as a talas for the Sanskrit root eni (casual), at HŚ.VIII.4.32.Cf.Marathi 190 (used in rural areas by uneducated people). ETT fit fa ftat your wonderful height. alafe HAT, is matched by your faults i.e. it is as immense as your faults.
738) वुड्ढें नीओ, was reared, brought up. सयसलिलदाणसेवाए, by means of watering service rendered a hundred times, i.e. countless times. 84 = fa. #4 can also be understood in the sense of 1997, "watering service rendered by them with their own hands”. We must read to in place of SÊ, so as to agree with the singular form AF# in the third quarter, or we must read ale fà in place of

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589
J a, so as to agree with Big in the first quarter. In st. 737, it is said that the plam tree bears fruit which is beyond the reach of men, because of its excessive height The flatfigF919 too recog. nises the fact that the palm tree bears fruit. Cf. heft, afaza, 90. Here in st. 733, however, it is said that the palm tree does not yield any fruit even if watered regularly and adequately.
739) AJSTEA = pista:; putting forth buds, budding. TIHT = TOR: = 4317fà leaves. The stanza seems to refer to the belief that the Palāśa tree is deserted by birds as soon as it begins to show its dark-coloured buds, cf. st. 740 : Foundaefit of aqui.. Perhaps a pun is here intended on the word 43181, which stands for both qatti: and 9313 ('the expectation of securing any benefit, which second sense would hold good in the case of the hidden, suggested meaning only). 30 =(1) TF, bird, (2) AY"T, virtuous, upright person. fazagoi efet Arifi, supply ag as subject of the Passive form aa. Hidden sense according to the commentator: a person growing day by day in wealth, is abandoned by the despairing supplicants, if they find that his face becomes gloomy with anger on his being entreated for alms or charity.
740) फलणिवहं (neuter gender used for masculine) = फलसमूहः, fruits, emergence or bearing of fruits. Teggih = goquead on the day of blossoming. कलुसियं = कलुषितम् , darkened, cf. सामलियं in st. 739. AYER (1) 1997: by its leaves; (2) HT1a: by worthy followers. This stanza refers to the belief that the Palāśa tree wilts its. leaves as soon as it begins to blossom.
741) The sense of the stanza is obscure. Taigat appears to be Vocative singular of दिसुय ( = किंशुक), which is a synonym of पलास (पलाश). साहा appears to be Accusative plural of साहा (शाखा),branches. covered with leaves. À 91818 e te dofast—why were you grinned at. by the young maiden? ga is recorded at HS. VIII.4.93 as a 97791देश for / वञ्च to deceive or impose upon, and as a धात्वादेश for उपालभ to censure or condemn, at HS. VIII.4.156. But none of these senses suits here, though the commentator renders वेलविओ byप्रतारित:.. Perhaps asa is connected with vast to imitate, to mock or grin at. Cf, Marathi agrað, to imitate by way of ridiculing or teasing, to make faces or grimaces. The metre of the first two quarters is. faulty. 52 = 3a:, deceived. TOTAL (1) leaves (2) demons. A

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pun on TSIT: appears to be intended by the author. But its exact point is not clear. The commentator understands at in FIET as an interjection in the sense of a, 'alas'. It is not clear how he cons'trues and understands al.
742) गुरुविहववित्थर, masses or heaps of excessive wealth. उत्थमिर = 377Hari (SFÅH + $T, suffix in the sense of East A). 57027 represents ✓ BIFATIT, VITA in Sanskrit and means to prop, to support. T would have an active sense and would mean "one who is in the habit of or is given to supporting or propping up". But that does not suit here. It would be better to read उत्थभिए (for उत्थंभिरे) "one who is propped up or supported by his excessive wealth”, i.e. raised aloft or elevated to a high position by his excessive wealth. Bafquit mendicants, supplicants. Pagal
= F01: ( 1:), going unrewarded, unsatisfied, ungratified. Or fast may be taken as standing for fara ti, distressed, miserable, wretched, cf. st. 116. This stanza refers to the belief that the fruits of the Palāśa tree are not edible. See the third quarter of the next stanza.
743) Tetojag = ghaligong, in solitary (unfrequented) regions. faigh a means a bower or arbour, a place overgrown with shrubs and creepers. Here it can mean only a place or region (75T). IA
= a:, potential second person singular form Vat (T). qui fù gas981, whose fruits are pleasant to eat even in a slight degree. at goza , who can adjudge your worth:? Cf. st. 710 1 3941 IR ठविज्जंति.
744) An intent on drying up the moisture (of the ocean), AtanfA ASETET AT ATETE I a 99 is not aware of it. Fit may be connected either with Affet in the sense of 'clearly' or with 7 (5377) in the sense of 'really, verily'. 2 aq 7974, neither you, nor the surface of the world would fare well. The sense is perhaps as follows: the ocean is so vast that it is not even aware of the submarine fire burning in one part of it. But if the ocean comes to know about it, what would happen ? Both the submarine fire and the world will not be there, i.e. they will not fare well, they will come into trouble. The moment the ocean comes to know about the presence of the submarine fire, the ocean would completely overpower and extinguish it with its immense masses of water. But if the submarine fire is extinguished in this manner, the

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waters of the ocean would no longer be kept under check by the submarine fire, with the result that the ocean would threaten the security of the world by inundating it in a deluge. The submarine fire is supposed to maintain the water-balance of the ocean.
745) FEET = FAİQT = Ansijil = Ti, rivalry, emulation. Cf. st. 112, 156, 233. 959778EH AFTAFFA-ahh HAAT) towards one or with one like the submarine fire, i.e. with the submarine fire itself. वडवागल has nothing else resembling it and so वडवाणलस्स सरिसम्मिmeans the same thing as वडवाणले. उवसमियसिहिप्पसरो मयरहरी the ocean who extinguishes (checks or tames) the advance (or fury) of fire. 4976 =#FT TE = Ahl 4 = AITT. The commentator Ratnadeva says : सकलवह्निविध्यापकस्तावत् समुद्रः, तमपि यो सालयतीति ।
746) gta =qfigni = 7 h, thrown out, cf. fufèg in the next stanza. अमुणियगुणेग qualifies रयणायरेण, the ocean inappreciative of the virtues (worth etc.) of the gem (emerald). This stanza refers to the belief that the emerald is thrown out by the ocean, i.e. is not given quarter by the ocean. According to the com
mentator the stanza is an example of अप्रस्तुतप्रशंसा (based on सादृश्य447) or 3elft, and conveys the idea that a learned man, even though not patronized by an ignorant, rustic fool, who has no appreciation of his learning, is honoured and esteemed even in the royal courts of kings.
747) 3g = mgh, the famous gem churned out of the ocean by the gods and the demons. do y DEA grot etc. cf. st. 756. Tta 810) philofosaatwho was put in its place, i.e. how was the void caused by its loss made good or filled up?
748) Alat fan hoge do not look at or pay attention to only the faults (of others), Ara, scanty, rare, scarce, only a few. a4551 = 39975i, abounding in (worthless) cowries (conchs) and shells. 3492 = 378, a sea shell (597**:) as the commentator says. This sense of the word is not found recorded in the dictionaries. But it is obvious that this is the sense intended here. T I = TarpT:, repertory or store-house of gems.
749) Afgge = fat, afat, pushed, forced or driven (into a mountain-stream). GATHEB lo=aate That HEET IST, the ocean's mighty waves advancing on the shore. महल = महत् , with the स्वार्थिक

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suffix 3155 added according to HS. VIII.2.159 and 164. From HET we should get the form ABTE which is found used in Ardhamāgadhi (महालय). महाल becomes महल with the duplication of ल् (HS. VIII.2.98,99) and the shortening of the preceding vowel because of the pressure of the following 5. Cf. the form fiAE ( = geria in st. 608. Ti = AHOHA, which has gravitated into its (natural) course. 74011211 BUATS, returns into the ocean.
750) FAT = **ftat (see HŚ. VI11.2.154.), serenity, calmness, gravity, profundityAga (349 ) remains unchanged just as it was before (i.e. before Lakşmī was parted from the . ocean, at the time of its churning by the gods and the demons). do famiwhen separated or released from the ocean, in the absence of the ocean. C ARE 7 qal, to whose abode has she not wandered ? Lakşmi is proverbially known to be fickle-minded and fond of changing her abode (residence) every now and then. Laksmi does not possess any serenity, but is full of frivolity, in that she does not remain steady in one place, but visits different abodes at her pleasure.
751) feat = gla:, seized. Afgan = afga:, churned, agitated.
= 4:, deserted or abandmed. Toge MAFAL ZEF, supply at त्ति after तस्स. The commentator takes गंभीरिमा as equal to गंभीरिम (Accusative singular).
752) We must supply तुमं धारेसि or तुमम्मि वसंति at the end of the first half. The ocean bears within itself or on its surface, i.e. gives asylum to, such incoinpatible objects as Ful (submarine fire) and Fa (water), nectar and deadly poison (the diet poison), Vişņu and his enemies--the demons. DUET amat, Kșșra i.e. Vişnu accompanied by the demons. Kșsna (Vişnu) reposes on the surface of the ocean and his enemies, the demons-dwell according to the Purāṇas inside the ocean or at the bottom of the ocean. Krsna (Vişnu) is the representative of the gods whose eternal enemies are the demons. Cf. Nītiśataka 76: $a: afya hapa: कुलमितस्तदीयद्विषाम्...अहो विततमूर्जितं भरसहं च सिन्धोर्वपुः। परमहिमा surpassing greatness, unrivalled eminence. 3873f727) = 34f2aft AT:, is ever on the increase, is mounting higher and higher. Even by itself the ocean is surpassingly great. But its capacity to bring about the co.existence of things and persons opposed to one another, adds still further to its already unrivalled eminence.

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753) fargacaftofe coulfe, even with the thickly stuffed or densely packed jewels, i.e., even with its teeming gems. The Instrumental case is used here in the sense of 34637. HTUT = HET, delirious (beside itself) with arrogance. For asas ( = fa&), cf.
. in st. 109. The stanza alludes to the belief about the existence of pearls in the heads of elephants, though it is said here to be doubtful (YTIB KET).
754) surrendering, :dispensing. The a aifa, the gems never run out of stock, i.e., are inexhaustible, there is at no time a shortage of gems. We should read A14F in place of the paty so as to agree with antar. Moreover after FTTT is unjustifiable, as already has occurred after gath. Further with the reading ARA, JAF remains unconnected. faves = falt. is changed to
, y, or in Prākrit. See HS. VIII.2.4. We thus get there forms for क्षीयते, viz. खिज्जई, छिज्जई and झिज्जई. Cf. note on st. 546.
755) 3A = gaat, emptiness, depletion, exhaustion, loss of greatness. Cf. tftat in st. 750 and gifta in st. 735. To means empty, depleted, worthless. faeft TAUTE = Pere Tauta Instrumental Absolute construction, used in the sense of the Locative Absolute construction. , rare, few and far between. Though the ocean has an endless stock of gems, still the loss of such a rare and beautiful gem as the moon is deplorable, as there is no substitute available to fill up the gap caused by its loss. The commen. tator understands 7901 as a Nominative plural form from the word 770, used here in the masculine gender, instead of the usual neuter. And for that he gives the reason as follows: 34 Toa प्रायेणापभ्रंशभाषानुसारी। अत्र च अपभ्रंशभाषायां क्वचिनपुंसकेऽपि पुंस्त्वमिति । It is true that in Adabhramśa the genders as current in Sanskrit are not strictly adhered to. See HŚ. VIII.4.445 : REFA977. But that is equally true in Māhārāştri and other Prakrits. See HS. VIII.1.31 -35. Moreover the form te need not be regarded as a mascu. line form. It is a neuter form and can be traced to the Vedic Nominative and Accusative plural forms of reuter words, such as fast = fufa, 471=a7fat, cf. qiioft, VI.1.70 : Eafe TML.
756) 70 = , cast off. HŚ.VIII.4.-6 records 74 as a Prato for the root and says in the far that is a ware for the root es also. We get from 94 forms like 9937, 95g, agu, a ,
V.L.... 38
.

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The
etc. in Ardhamāgadhi. Cf. the word चाय । = - त्याग) in st. 754. conjunct in the root becomes in Prakrit according to HS. VIII. 2.13, so that त्यज् becomes चय in Prakrit. हरह ( = हरस्य) Genitive singular of हर, an Apabhramśa trait. Cf. note on st. 131, where also the form हरह is used and the commentator says: अत्र हरह इति अपभ्रंशे षष्ठ्याः स्थाने 'ह' इति । तिलयत्तं = तिलकत्वम्, status or position of being an ornament on Siva's head.
757) विच्छुडिओ = विछुट्टिओ = वियोजितः, पृथक्कृतः, दूरीकृतः, separated. / छुड is the same as √ छु. The commentator equates विच्छुडिओ with विच्छुटितः. See note on the verbal form छुट्टिहिर occurring in st. 625. कालवसेणं, due to the flux of time, as fate would have it, because of fate. तस्स पयाव = तस्स पयावो (neuter gender used for masculine according to HS. VIII. 1. 34), his heat or warmth. The idea of heat or warmth does not, however, fit in with the moon who is spoken of as शीतांशु, शीतकिरण, सुधांशु, with reference to her cool light. Perhaps पयावँ is a corruption for पयासं (पयासो = प्रकाशः ) . दूरे वि आनंद कुणइ, supply समुद्दस्स before आनंद.
=
758) अप्पा = अध्पं = आत्मानम्. Cf. st. 712. अप्पा देतेण, surrendering or yielding yourself. छुहि यस्स क्षुधितस्य = क्षुधिताय; to the hungry submarine fire (to satisfy its hunger ). तर भुवणं मुद्दकिय, you have left your mark permanently on the world. त्वया भुवनं मुद्राङ्कितम् = त्वया भुवनं प्रशसा पूरितम् ।
or
759 ) अस्थि = सन्ति । अत्थि is the present tense form of the root अस in Prākrit used in all persons and numbers. See HS. VIII. 3. 148 : अस्थिस्त्यादिना । रयणायरस्स संभूया = रयणायराम्रो संभूया or रयणायरम्मि संभूया, the Genitive case being used here in the sense of the Ablative or the Locative. See HS VIII.3.134 : क्वचिद् द्वितीयादेः । सद्दलद्धी - शन्दलब्धि:, attainment of renown, fame, celebrity, ie eminence (कीर्तिलाभ यशःप्राप्तिः) (शब्द = यशः or कीर्तिः). पंचजन्न = पाञ्चजन्य, the special conchtrumpet belonging to Visņu. 760 ) धवलीकओ • धवलीकृत: whitened, honoured, raised to distinction• अत्थित्तणेण - अर्थित्वेन, in the capacity of a mendicant (beggar). ह्रस्थं= हस्तः, neuter gender used for masculine, according to HS. VIII.1.34.
=
761 ) साहीणाम यर यणी his disposal, who is the

स्वाधीनामृतरत्नः, who has nectar and gems at master or owner of nectar and gems. अमरं,
=

Page #660

NOTES
595
immune from death, immortal. The commentator's remarks AR Change is puzzling. It should have been 7A ATURfēna. Ti = 8921 , immune from poverty. Cf. Ite in st. 146, 461 and 560. Seririig = SERÍOmati, turbulent, restless, flashing. According to the commentator the stanza is an allen intended for a person, who though possessed of immense wealth, does not do anything by way of helping the poor and the needy and giving relief to them in their sufferings.
762) रयणायर त्ति नामं, the name or appellation रत्नाकर (repository of gems), ja great fh, why were you not dried up (long ago)? grès = Ti, past participle active from vas to be dried up. The sense of the second half of the stanza is not clear. Construe : 377971 maat ant 77 791, since sailors (sea.faring merchants) desirous of earning wealth did not reach the other shore but perished in the ocean. maeft=graafia: (commentator), or 919910, sailors, sea-faring merchants. 918 or 917917 means a boat, ship or vessel.
maat and 3474747 are Nominative plural forms. The alternative forms are जाणवत्तिणो and अत्थत्थिणो. It is not however clear how the name 7901147 and the quality that it implies (viz. being the repository of gems) can be blamed for the accident that might have happened to the sea-faring merchants.
763) उवहि = उदघे, Vocative singular form from उवहि, which stands for saft. The same form is used in st. 765 also. The normal equivalent of safe in Prākrit is syft (safa_5376. fc by 79a). Trott, proud, Tom + (possessive Taddhita suffix, according to HS.VIII.3.159). ag = a1 = alt, long ago, since long, the HIER on being dropped metri causa. The commentator understands दीह in the sence of अत्यर्थम् , completely, entirely. जीसे = यस्मात् , since, in as much as. We should expect the Ablative singular neuter form cl, or the Instrumental singular neuter form sui, instead of the Ablative singular feminine form . For in such cases the neuter gender is used according to the principle : ATAR ajan.See st. 731. forefatal = fitri Qatate, with elision of the Instrumental singular termination. It is also possible to understand finalat as a suferico-galfe compound : fitret fotat GIAT a firefaatat (Nominative plural). Ê is to be connected with firefulat, though oppressed with thirst due to the heat of the summer-season,

Page #661

596
VAJJALAGGAM
764) 78 = a: according to HS. VIII.1..31 (577121). Cf. the form 3* in st. 261. that * ftant = fahout a 400: despondent, distressed (with anxiety). maat may also stand for faciais unconscious. विin विसनो has been lengthened here metri causa. पइ%त्वयि, an Apabbramsa trait. See HS. VIII.4.370 : ESHT OF Tš! In st. 190 $ has been used in the sense of 1991 (Instrumental singular). atrafafy = 917797fafati, sagutina:, by sea-faring merchants. For alleres see note on st. 344. affing is formed by adding $4-Taddhita suffix corresponding to इक in Sanskrit. बोहित्थियहि, in माहाराष्ट्री the Instrumental plural form would be afg figure, (see HS. VIII.3. 14-15). But in Apabhramśa we get the form afgrysle, along with alefagfe. See HS. VIII.4.335.
765) Tat fe you were fastened or bound (by Rāma, by means of the ag constructed at the time of Rāma's invasion of Lamkā). The commentator says : Fish qadi, you are enclosed on all sides by mountains (7). rent fe, you were drunk or quaffed (by Agastya).
faent fe, you were crossed (by the monkey-soldiers of Rāma). e gg = Te at a false (non-existent) victory or achievement, i.e. when your past record is not one of achievement, but of defeat and humiliation. 314at may also be taken to stand for
hustě = 24. Fremsttal--an Apabhramśa trait. Çf. similar forms occurring in st.: 699, 729, 768 etc. The long for Busfati has been shortened according to HS. VIII.1.101..
766) fagle = fatita, washed, i.e. clean, pure. HEAT = ATT&TT: regions of lakes. $174= 47= e . fazali = frada, retreats, disappears, is completely satisfied.
767) 77742=arateit, gold, 540paht, entry into the fire, i.e., putting or throwing into fire, consignment to fire. Ea faza > > > . The duplication of 4 is according to HS. VIII. 2.97, and the elongation of the final is metri causa HS. VIII.2. 192 mentions bei as an indeclinable interjection in the sense faäa (grief, sorrow). It can also have the usual sense of condemnation (Ge upon it!). 97491 = TETTT:, stones, i.e. touch-stones, which are used for testing the purity of gold. aftada = fea, judge, assess gururak, qualities, virtues, purity, genuineness.

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NOTES
597
768) EU = 67, (cerebralisation of according to HS. VIII, 1.218), the process of being burnt i.e. heated in fire. 471 = stofu (cf. Marathi FTFU), (cf. Fagan, st. 729), the process of being rubbed on a stone (i.e. a touch-stone). Nu is a Locative singular form, the Locative being used in the sense of fafat or cause, The same holds.good in the case of गुंजाहलसमतुलणे. खंडण, the process of being cut into pieces with a chisel etc. (for examination of the inside). JATEGAHSEU = JFITË AH ( = #T) Tesut, because of being balanced against guñjā berries (which are used in weighing small quantities of gold). so and 'qsot can also be taken as equal to EU (= qusa) and gsut (= qsua), Instrumental singular forms in the manner of Apabhramía. See remarks on facho", st. 729.
769) fisk=faat. oft is recorded at HS. VIII.4.132 as a धात्वादेश for vखिन्. Supply - पुरिसेण as subject of the verbal form जूरिज्जई. जूरिजइ किं न जए, how can one fail to be sorry or. distressed in this world? Th 7 TTT 39778, how can old age (and a sense of frustration or despondency) not come (upon a person)? 31778 = 37111581d. The root is 219 (= 391 + 7) to come with change of I to Cf. the verbal form aflate (goza or 3914184) in. st. 784, and the form 3193 in st. 07, which is equated with tê by the commentator. F = F = 33. We should really expect 7 (af) instead of जह. सबखर (un inflected form) stands tor सक्खरी (3साक्षरः), lettered, having the figures (numbers) embossed or stumped upon it. It qualifies नाराओ (=नारायः, the iron bar or beam to which the scales of a grocer's or goldsmith's weighing machine are attached). ai = 01= = afant, sugar (cf, Marathi, Estata). ea also means chalk. The use of the uninflected forms fqet and ai is an Apabhramśa trait. The idea seems to be that the weighing balance, used by a grocer for measuring out sugar and similar other substances, is lettered i.e. is accompanied by markings of the numbers 1, 2, 3, etc. to show the weight of the substance weighed in the balance. * (= Arat) also means literate, educated, cultured. facaat = facut: unlettered, not having the numbers 1, 2, 3 etc. embossed upon it. 90 d = 119 que, a piece or lump of gold. The idea seems to be that, the gold-weighing balance used by a goldsmith for determining the weight of gold ornaments or unwrought chunks of gold is unlettered, i.e. does not have any markings of the numbers 1, 2, 3 etc. to show the weight of the

Page #663

598
VAJJALAGGAM
un
1
gold weighed in the balance. निरखखरो also means illiterate, educated. The gold-smith's balance is a small weighing machine and it has no marking of numbers on it. But the grocer's balance is a big weighing machine on which there are markings of numbers. Cf. for the idea. Hala 91: far far a tefe गोरवग्धविआ। सोणारतुल व्व रिक्खरा वि खंधेहि उब्भंति ॥ ; also कर्पूरमञ्जरी, 1.20, 11-13 (Prof. Suru's Edition, 1960 ) : विचक्षणा :- अज्ज मा कुप्प । का तम्हे हिं समे पाडसिद्धी । जदो तुमं णाराओ विअ णिरक्खरो वि रयणतुलाए णिउंजीअसि । अहं उण तुला विr लद्धक्खरा विण सुवण्णतुलणे णिउंजीआमि। The explanation of the stanza as given above presupposes that in ancient India weighing mechines used by grocers had some built-in device by which the exact weight of any substance was indicated by means of a pointer moving up and down, or horizontally in front of a graduated scale with embossed numbers, as we have in modern times in the case of spring-balances and weighing machines used in factories, railway stations, godowns etc. This assumption is supported by Kulanathadeva's explanation of fo (occurring in Hala, 91) by atara:. See Weber, 1870, p. 138. Dr. Man-Mohan Ghosh however, (Edn. Karpūramañjarī, Calcutta University, p. 87), understands the and far as referring not to the weighing machine itseif, but to the stone or iron counterweights and the gunja berries or very small pieces of stone (cf. in st. 771), used for weighing grocer's commodities and gold respectively. The grocer uses as counter weights big pieces of stone or metal marked with figures indicating their weight; while the goldsmith uses as counterweights the gunja berries which have no such markings.
770) नाराय = नाराच (Vocative singular ). नाराच means the iron beam or bar from which the pans or trays of a weighing machine of are suspended with strings or chains. ER, (1) devoid graduated markings of figures, (2) illiterate, uneducated. ga (1) लोहवत् made of steel, (2) लोभवत्, greedy, avaricious. दोमुह = द्विमुख (1) having two ends or extremities from which the pans or trays Cf. are suspended with strings, (2) double-faced, hypocritical. atyget in. st. 52. The stanza suggests, in the manner of reife, that a thoughtless, illiterate, uncultured, greedy and hypocritical person also, treats a learned and virtuous man on the same level as a foolish, mean and worthless man.

Page #664

NOTES
771) पडिमाणपत्थर = प्रतिमानप्रस्तर counterweight or counter-poise in the form of a piece of stone. The goldsmith's balance weighs both gold and the counterpoise-stone i.e., measures the weight of gold with the help of the counter-poise pieces of stone. In other words it treats gold and the counter-poise stones as being alike, or as being on the same level. Hence it is censured here for its lack of discrimination between a valuable thing like gold and worthless pieces of stone. farat (1) devoid of graduated figuremarkings, (2) illiterate, uneducated.
772) aytya, an Apabhramsa trait, see HS. VIII.4. 331. कंचणमासयं = काञ्चनमाषकम् a grain of gold. माष (Marathi मासा) is a particular weight equal to 8 guñjas i.e. about one gram. I also means a particular kind of cereal grain' or bean called in Marathi. ता सूर सूरो सि = तत् सूर्य शूरोऽसि, then, oh sun, you would really be (regarded as) valiant. The sense appears to be that the existense of gold on mount Meru is a myth or fiction, having no basis in reality. Cf. the commentator's remark: g'aa 10: sanfì सुवर्ण न लप्स्यसे.
773) अप्पा , his own self-The moon ventures to appear in the sky, no matter howsoever pale and lack-lustre, even in broad day-light. But the sun never ventures to appear in the sky at night. While the moon is bold enough to encroach upon the dominion or jurisdiction of the sun, the latter dare not encroach upon the dominion of the moon. Fools rush in where angels fear to tread.
=
774) उयणं = उययणं उदयनम् (with elision of one of the two as), (1) rising (of the sun), (2) rising to eminence. (1) traversing or pervading the whole world, (2) conquering or subjugating the world. अत्थमणं = अस्तमनम् = अस्तमयनम्. Here we have the elision of even in Sanskrit, (1) setting (of the sun), (2) downfall. The commentator's use of the word lend support to the reading
: seems to
(for ) of MS I.

775 ) सउणो = सगुण: (1) possessed of virtues, wick (T,: a cotton-thread, string). affection, (2) full of oil. For read नेहसुउष्णो (= स्नेहपूर्ण: ), the sense would be the same.
eg see st. 785.
599
=
-

(2) possessing a : (1) full of Even if we लोइल्लो =
=

Page #665

600
VAJJALAGGAM
9919 i.e. epretant (1) fanaites: or fagnana endowed with discernment or power of discrimination, (2) 47997: endowed with light. So is formed by adding the possessive Taddhita suffix 58 (HS.VIII.2.159) to 12 ( = atti) which means discernment and light. Th&47, advance or prevalence of darkness (also ignorance), i.e. advancing, enveloping, spreading darkness (or ignorance).
a = slao: = ata:, a lamp. The DNM III.49 records #15te in the sense of दीप. जोइ =ज्योतिः a flame + क (Possessive Taddhita suffix)]. ज्योतिः विद्यते अस्मिन् इति। In Sanskrit the form of the word would be Flash or salaterie Fotogaut aa siisqet, we should really have a Ta gaunt? , stet. Cf. st. 18.
776) first = foresta or forea, swallows, devours, imbibes.Efroase god = faca gives out, disgorges.
r =pl, malice, anger (a case of the use of the concrete for the abstract, भावप्रधाननिर्देश). : 777) Hidul = HSETT: i.e. hmafaat: wicked people, whose minds are impure or sinful; or people of unclean habits. Hou guila create dirt and uncleanliness. He becomes A$* in Prākrit, according to HS. VIII.2.138. 7523019 = 9665591 or negal, wilfully. See note on st. 480. Cf. the form aferoznik in st. 661. Tottagina possessed of yo [(1) virtues, (2) cotton-wick), FE [(1) affection, (2) oil], and alfaa [(1) beautiful complexion, (2) light or lustre). A lamp produces a good deal of soot and blackens the place (niche) where it is kept burning.
778) faguugain, who destroys (or consumes) yes [(1) virtues, (2) cotton-wicks) and tae [(1) affection, (2) oil]. A lamp while burning consumes its cotton-wick and oil. Punningly the expression also means one who acts in utter disregard of moral virtues and affection. Hou faqats Foojaca, (Cf. st. 777), (1) one that makes dirty or unclean (or blackens) its abode with the soot that it produces, (2) one who brings discredit (infamy, disrepute) on his family. Juz 3141 gyufa tant, this seems to be a superstitious belief. The shadow cast by a burning lamp, which is sus. pended from a high point on the wall or from the roof of a house, is not to be crossed by a person, as that is regarded as inauspicious (unlucky). The next stanza also refers to this belief. The commentator says : agia: fes legat 17 afta.

Page #666

NOTES
601
779) 787 = sten (1) light, lustre, (2) splendour of wealth, grandeur. Ju (1) cotton-wick, (2) virtue. Ag = 76, (1) oil. (2) affection. Afegi = faleteli, eminent, distinguished people, i.e. good or wise (cultured, educated) people. Atau frei: after: 1 (or gra) ft (Thyfia), shun or avoid from a distance.
Section 94 : fonterat = fantaina:, the section on the utter. ances or wailings of beloved women (fa) in separation. We must read पियोल्लाववज्जा instead of पियोल्लासवजा of the MSS. उल्लाव (= उल्लाप) is used here in the sense of geta or 79. The commentator Ratnadeva says in the course of his remarks on st. 787 : facrauitgottare a शब्दपोनरुक्त्यम् (दोषाय कल्पते), with reference to the use of the two synonymous words 194 and have. From this remark it is clear that he understands form in the sense of farfgutt (a beloved woman in separation), and 3619 in the sense of 9819. Cf, the title of section 41gruel9991-section on the wailings or utterances of men in separa. tion. If 3913 is understood in the sense of "out-pourings, utterances", even the title Ialomi would be allright.
780) FOTAIUTA = fagra, dear, beloved consort. 21 SAT = 3113E4H (langour, sluggishness, depression), with gender-mutation accord. ing to HS. VIII.1.33. Tocolat - 17:, uneasiness, restlessness of mind. aforet loss of sleep. Toetsforet presents to us one of the very rare occurrences in Prākrit of the fifagaafia (fusion of an 2 with a preceding or st), in spite of Hemacandra's dictum that Sand en do not enter into Sandhi with a following vowel in Prā. krit (HS. VIII.1,6-7 : a gautegral galat: 1) Cf. defautsgufall, st. 27. 93534 = gespi, horripilation (TAT). HAFTA = HATTERI, - accompanied by nervousness. A becomes #ge according to HS. VIII.2.15. .
781) Fourautaufom, full of genuine love and affection. The MS. G reads 4490, while the MS. I reads °FETT ( =qwa). This reading is supported by the commentator's paraphrase Finaa . FESSI, thronged or crowded with countless people. Tuo a=39704pa, desolate or dreary like a forest. · For the elision of the initial 27 in 720p, see HS. VIII.1.66. 34541, HS. VIII.2.204 gives g:@, az or fan as some of the numerous senses of this interjection.' .

Page #667

VAJJĀLAGGAM
782) सुहाण सयखाणी = सुहसयाण खाणी, a mine or source of hundreds of joys (delights, pleasures). Cf. st. 341, where this very phrase occurs. सुयणवल्लहो = सुजनवल्लभः,esteemed or loved by the good (सुयणाण वल्लहो). It can also be explained as सुयणो य वल्लाहो य (कर्मधारय compound, as the commentator understands it), the good-natured darling. 'विणासो= "विनाशक:, destrover or extinguisher. सो सो सोसेइ मह हियय, we should expect जो सो सोसेइ मह हियय. The commentator explains सो' सो by स स एवंविधः, he, he, as described above. सोसेइ = शोषयति dries up, pains, causes pangs.
783) होहिइ = भविष्यति, (that day) will dawn or come on. को वि = कोऽपि wonderful, marvellous. बाहुपंजरविलीणो, dissolved in, i.e. completely covered (encircled) by the cage of my entwining arms. निज्झरइ पवासदुवखाई निःक्षरति (प्रक्षरति) प्रवासदुःखानि, will exude or ooze away the pangs (sorrow) of his protracted absence from home.
784) आविहिइ = आइहिई = एष्यति or मायास्यति. Cf. the remarks on the verbal form आवए in st. 769. निठुरं-निष्ठुरम् , mercilessly, violently. MSS. G and I read ge for fazzi, and this is supported by the commentator's paraphrase.कुसल त्ति तुम = तमं कुसल त्ति. नमो नमो ताण दिवसाण, my repeated salutations (homage to those days, i.e. to that day. The use of the plural for the singular is intended to suggest the recurrence of the blessed day of seurien, after every period of separation.
785) सयललवखणसउण्णा = सकललक्षणसंपूर्णा, endowed with all auspicious characteristics. Cf. note on नेहसउण्णो in st. 775. अमयं = अमृतम् nectar itself, i.e., most delightful, welcome or desirable.
786) महंतरस = काड क्षतः, longing or yearning for. HS. VIII.4.192 records मह as a धात्वादेश for / काङ्क्ष. पियसंगम = प्रियसंगमम् , reunion with the dear consort (पिएण संगमं पियसंगम). माणुसरस = स्त्रीलोकस्य or अबलाजनस्य.
आसाबंधो, the bond of hope. अवलंबए, supports or sustains, braces up. Cf. Megbadita, 9 : आशाबन्धः कुसुमसदृश प्रायशो ह्यङ्गनानां सधःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि। Hala 43 : विरहाणलो सहिज्जई आसावधेण वलहजणस्स ।
787) सुहवो = सुभगः, my beloved consort. दुप्पेच्छो = दुष्प्रेक्ष्यः or दुष्प्रेक्षः, difficult or impossible so see. मह हि यए in the walls of my heart. जालयगवखा, windows or openings, (जालया वा गवखा वा जालयगवखा). The commentator remarks : विरहिणीप्रलापत्वात न शब्दपौनरक्त्यम् (दोषाय)।

Page #668

NOTES
603
Section 95 : alfa7951, the section of the garment-vendor or draper. दोसिय =दौषिक, from दूय (दूस in Prakrit), a cotton garment or piece of clothing, वस्त्र, वसन. दोसिय is explained as वसनविक्रेतः in the commentary on st. 790. gel + $ [Taddhita suffix added in the sense da bagnat, nga aitoa, or 92 (i.e. a4 279:) Filate] gives us the form afa(in Sanskrit), which becomes alfha in Prākrit.
788) 216, long, of full (optimum) length. 20 = EU4, soft or' fire (25, 11). atacao=EEN 4 Aqiq=agaz-fazation (779174 compound), consisting of or woven with many threads, i.e., of close texture and wide (of full or optimum width). is recorded in the PLNM 126 in the sense of us and in DNM VII.14 in the sense of विपुल. Cf. Marathi रुंद broad or wide. कडियलम्मि सुजणय, comfortable to the region of the waist, i.c., having a soft lengthwise border, so that it does not irritate or bite into the region of the waist (the waist-line) where it is to be wrapped or fastened. The commentator's rendering afat would support the reading amefa. org = Rs. (af) **. The correct sandhi would be कांडलमम्ह. But the अनुस्वार at the end of कडिलं has been dropped here and the final 37 of off and the initial 37 of 37€ have been fused into one single 31, metri causa. Similarly the conjunct consonant ल्ल (in कडिल्ल) has been simplified into लू, metri causa. वासं =वासः, der, clothing, garment, saree. It stands in apposition to (afsta). fifco (
as) are a garment or saree to be worn round the waist. The word wife is formed by adding the Taddhita suffix to 26 ( 2) waist, in the sense of az 79, according to HS. VIII.2.163 (Regstra). Dels Hals, worn on or round the waist. Cf. Marathi files afects=fuift, appeals (to us), is liked or appreciated (by us). According to the commentator, the stanza conveys by suggestion (in the manner of AHTATE), the following idea : gáfaut feran (or gáfu attrah) BTU 214, i.e.the speaker requests the person addressed that the latter should secure for him a woman possessing qualities conveyed punningly by the adjuncts-ati(tall), co (tender, delicate), GETÉZİ [ full of beautiful, pithy and apt remarks (बहुमुत्तं = बहुसूक्तम्) and of large physical proportions (रुदय)], afsuofo FFUH (yielding a fund of supreme joy and happiness, in the region of the waist, i.e. the middle part of the body, at the time of amorous dalliance), and Arze (possessed of rare and valu. able moral qualities). The difficulty in accepting this suggested

Page #669

604
VAJJĀLAGGAM
sense is that the stanza is, in its apparent sense, addressed by a woman to a cloth-vendor; but in its suggested sense .it has to be regarded as addressed by a libertine (FIAT) to his friend. The commentator makes similar remarks on stanzas 789 and 790 also, but not in the case of the remaining three stanzas (791, 792 and 793).
789) Mayo = araalan a garment deficient in its length (Ala=21918). 15 TE=ã Earty Fit (feat ) a garment devoid of the ideal or optimum width. $a, width (Parait), is abstract noun from (broad, wide) (cf. fi in st. 788). Cf. Marathi file breadth or width. Sİ, we should expect sifa (past passive participle from 13 to abandon or to desert) in place of $154. Cf. the form asfcat in st. 757 and the note on the verbal form grifes in st. 625. f351171319 = 19519197773194 (forai qe ata 21S8, da 772319), which loses its colour (3191) when washed on a rock (i.e, when vigorously dashed on a rock at the time of washing). धोय = धौत (धावन or क्षालन) the process or operation of washing.. The expression सिलधोयगयछायं is metrically faulty. We should read सिलय*747984 or satq5|4. 77 879€ = 7 gefa does not give joy i.e.,is not comfortable when worn on the body. The various expressions, if they are supposed to hint at the suggested sense of a woman as believed by the commentator, would have to be explained as follows : Alhami, a woman who is deficient in height i.e. short. statured.eats , a woman who is devoid of ideal physical proportions (optimum breadth of the bodyli.e., who is thin or lean in her body. fat993ri, a woman who loses the (artifical) colour (complexion) of her face, when rubbed (scraped, with a piece of stone), i.e., one who does not possess a naturally fair complexion, but has to make use of cosmetics, powders,paints etc. to improve her complexion, and who consequently loses that artificial colour, on being rubbed with a piece of stone; (filsat 91917ausa acid reset, तेन गतच्छायम् )- न सुहावइ does not yield joy or pleasure when amorous. ly approached. 99 HAIÈ N = ya Ců THE TRÈ Act, throw such a garment and such a woman) on the bank of the river Narmadā, i.e. throw it away out of my sight, let it go to the wall. F C = नम्मयाअडे = नर्मदातटे.

Page #670

605
790) 8g, this is paraphrased, by the commentator asपराङ्मुखसूत्रम् (which appears to be a corruption for प्राङ्मुखसूत्रम् ), with.. out any further explanation. Later on, however, while giving the (hidden meaning) of the stanza, he renders by
(woven with excellent, superfine yarn), though it must be said that is not a correct rendering of the expression under the hidden sense. It ought to have been . The paraphraseof पम्मुह by पराङ्मुख (or even by प्राङ्मुख) is wrong. पम्मुह stands for: , i.e., which means excellent, first and foremost, chief, of the first and best quality. So would mean (i a garment. woven out of the best threads or yarn (a), and (2) a woman who is able to utter excellent, apt, pithy remarks in her conversa tion with others ( प्रमुख सूक्तम् ) अट्ठीसुहावहं = अस्थिसुखावहम्, comfortable to the bones, i.e., very delicate or soft to the touch. It would be better to read अस्थि सुहावहं = अस्ति सुखावहम् (wnich is comfortable to wear). Cf. af in st. 51 and the note thereon. To say that a garment or a woman is comfortable to the bones is not a happy idea at all. जणियराय पुल इल्ले = जणियराय य एलइल य ( कर्मधारय compound), (1) a garment which creates attachment for itself in the mind of the wearer (जणियरायं = जनितरागम्) and thrills or tickles the body of the wearer (by its smooth,glossy touch). ga+(possessivesuffix) = पुलकवत् = पुलककारक, रोमाञ्चकारक, (2) a woman (R) who creates attachment for herself in the mind of her consort and thrills his body by her passionate embrace. दिवजंतं पि= दीयमानमपि, even though offered to us (to me). ad feg, (1) (even) such a garment does not appeal to us, i.e., it is not liked by us, if it is devoid of colour ( colout-less), (2) (even) such a woman does. not appeal to us, if she is devoid of -attachment, (genuinefeeling).
1
=

NOTES
791) The commentator de es not say anything about the applicability of the expressions पक्खालियसारं, गरुयं and खममहग्घं, to स्त्रीरत्नम्. It is however possible to understand the three expressions in such a way as to be applicable to स्त्रीरत्नम्. पक्खालियसारं (1) a garment which is. excellent on being washed, i.e. which does not fade even when washed, (2) a woman who is lovely or charming in her complexion even when her face is washed with water. Cf. the note on fee 4 in st. 789. (i) weighty (in the case of the garment), (2) noble, magnanimous, exalted (in the case of the woman).
.

Page #671

606
VAJJALAGGAM
CHE = TÁ TARTË 9 (Finance compound) (1) durable (a = 878, capable of standing rough use and washing) and costly (HETE = ACT), (2) capable of standing rough handling (in amorous dalliance), tenacious (@# =#, atâtqA9A) and possessed of rare and valuable physical and moral qualities (#679 = #Età; cf. st. 788). CHHETÉ can also be understood as standing for Hare( = HETT
), with transposition of both the members, which would ultimately mean the same thing as HET. Laber reads CHAFTE in the text, but महमहाघ in the chāyā,as if the original reading was महमहधं. The commentator too appears to have read H6769, as is clear from his explanation महन् महापं च । दसिज्जउ = दर्श्यताम् let such a garment (or such a woman) be shown (or introduced) to me.
792) augnar, so I TOTHTË (Toft Fit or Artuvi) 2 (#9174 compound) (1) (a garment) having a close texture and excellent in its other qualities. घणगुणसारं may also be explained as घणेहिं गुणेहिं सारं, excellent because of ics closely woven (801) threads (77), i.e. be. cause of its close texture. (2) (a woman) who is excellent because of her solid (sterling) (97) virtues (11). gauti = (1) gaforri, a garment which is excellently woven (graforej = 04 ( + 3864)], from ✓ faut to weave, cf. Marathi Aro. The root or is not recorded either by Hemacandra or by PSM. But PSM records the verbal noun विणण in the sense of बुनना (= वयन, weaving), and refers to 8712292764, 1, for the occurrence of this word; (2) gasta (Ekcal) a woman who is highly cultured. ESHTEE FORT = TEGATHT*F* (1) a garment which considerably (ft) adds to the beauty and smartness of the wearer, (2) a woman who greatly adds to the beauty of the house. मा कुण खयं = मा कुरु खेदम् , be of good cheer (and show to me such a garment or such a woman). The com. mentator explains At Si èů as 47 37747aa (i.e, 3772769 aha: ataka ar gara) tarot:, do not trouble your self (or do not annoy me) by showing to me other garments (or other women) (than the one I have described).
793) पढमे, (supply दियहे after पढभे) on the first day of wearing. BJE&TUS, in the end, i.e, on the last day. FEU = 7727, a garment a saree, cf. Marathi साडी. Supply जस्स before साडयास. निव्वहणं= निर्वहणम् performance as regards colour, texture, gloss, etc.; maintenance or preservation by a garment of colour, texture, gloss etc. in the

Page #672

NOTES
607
same, unchanged condition (from the day of purchase to the last day of its wear). For the word निवहण (निर्वहण) in the sense of maintenance or preservation, see st. 65. fg can also be taken to mean "smart or attractive appearance". FI=#334, surely, certainly—an Apabhramsa trait. See st. 474. Fe fù = tulanta, though worn out and torn (here and there), though worn threadbare. HS. VIII.4.177 mentions FE and Fs among the 4914ts for Vai, But obviously both 5.3 and FE are phonetically connected with the Sanskrit root tyis which means to burst or split open, to be rent asunder, to be split up, to break, to expand, open, bloom or blossom (in the case of flowers). See HS. VIII.4.231. Cf. Marathi Faoi, Ficui, 52, ils etc. $i = tydl) means here, "tattered, torn here and there”. For the past participle 97 (besides fa), from the root Fe (55), cf. az i = a1234 = clea) (st.358); (=zf9821) (from vg to fall down) in st. 081, and 3 ( = 137) (from vfit = 15) in st. 345, and ataz (atafta) (from Vaaz = Vestl, in st. 249.
Section 96 : Epilogue. The last two stanzas (794 and 795) are introduced in MS.C with the words : 348 9HFIE15748 HOME.
794) sete gorfe 55, composed by several different poets. Cf. st. 3 : Alagnsfaciato TTBTU. 2551135 (27/) is metrically faulty. We must read 9351a7i. The commentator equates the word with a "store.house, or collection of 9551s", Laber, p. 3, Inaugural Dissertation, Leipzig 1913, notes that his MS. A reads ARAS instead of वज्जालए. सयललोयहिटिए, the commentator renders this by
nifte, liked, welcomed or loved by all people. 37ft2 in Sanskrit would become sfee in Prākrit. By adding the et suffix * to अहिट्ठ, we get the form अहिट्टिय. सयललोयाहिट्टिर is metrically faulty. The reading found in MSS. B, C and I, #feat THuts, gets over the metrical fault. We must understand the Locative form in the sense of the Ablative (9551677787 : Fanie Taaret Fast are garat WW13). Cf. HS. VIII.3.130 : iqat: gatata (acra Farafa). Or we should supply the word 7ER1077377 (=qatar:) after #137. T419 = gtata, whenever there is a suitable occasion (for their recital), at the opportune moment. Cf. st. 5: gafflSai Sai GT 965 HATA III गोटिट्टिय, this should be regarded as standing for गोटिटिए (Locative singular), with elision of the Locative case-termination, and agreeing with पत्थावे as its adjective. गोट्ठिठिए पथावे, on a suitable occasion

Page #673

608
VA}JÁLAGGAM
presenting itself in an assembly of learned people. olgt utet, an assembly of learned people, poets, critics etc. The commentary in MS. G equates here with otished:, as subject of the passive verb पढिज्जंति. इच्छियगाहा = इष्टगाथा:, the desired i.e. appropriate stanzas.
795) gr afESiM = Rp Tetat = hati hat, having due regard for the appropriate occasion. Thus this expression conveys the same sense as quia in the preceding stanza and in the present stanza also. The root TE (= 9€) conveys the sense of comprehension, according to the principle : Hà Terre 191 919191 afar faagid = fast1979, in the proper place. Trêt in the present stanza may be rendered as "at the opportune moment". But it 'must be admitted that there is some overlapping of sense between the three expressions Grof TESTU, Fagorot and qua. UFTIU SET, attains to high position or esteem (amongst the learned).

Page #674

Add.
• Additional Stanza found in Manuscript C, and print. ed in the Appendix ( pp. 216-267)
अइयंपियं विrees अकए वि कए विपिए
अकुलीणो दोमुहओ
अक्खंडिय वयारा अगणिय समविसमाणं
अगणिय से सजुवाणा
अग्गि व पउमसंड
Verse Index
Index to First Lines
Add. 317 | अज्जेव पियपवासी Add 4622 38 अज्झाइ नीक कंचुय
308
52
अज्झा कवोलपरिसंठियस्स
679
25
754
649
अणुण कुसळं परिहास Add 284*4
Add. 312*4
Add. 31*2
Add. 496*13
ग्वाहि महुं दे गेह अच्छउ ता इयरजणो अच्छता करिवहणं Add. अच्छउ ता फळणिवहं अच्छउता फँससु
Add. 284*1

अणवरथ बहलरोमंच
110 अणवरयं तरस वि
425 अणुझिज्जिरीठ भालोइऊण
724
351
अच्छड ता लोयणगोयरम्मि अच्छष्ठ ताव सविब्भम
93 214* 5
अच्छीहि तेण भणियं Add. 496*11 reate परं सिद्दिणेहि
अन कयत्थो दियो अज वि विदुरो सुपहू अन्जवि संभरइ गओ अजं गभो त्ति भज्जं अजं चिथ तेण विणा
740
407
408
अत्थस्स कारणेणं
420 | अत्थं धरंति विथला
अस्थि असंखा संखा
614 अस्थि घर चिय गणभो 206 | स्थो विज्जा पुरिसत्तणं 168 | अहं प्रणेण इदंसणेण 191 | अहंसणेण बालय 377 अद्दिट्ठे रणरणओ दिट्ठे ईसा 376 अट्ठिए Add. 72*2 375 | अद्दिट्ठे रणरणओ दिट्ठे ईसा 374 विसंबणा 382 अट्ठेि रणरणओ दिट्ठे ईसा सुहट्ठिए Add. 72*3 | अद्धक्खर भजियाई
609
अज्जं चेय पउत्थो अज्जं भज्जं चेय पउत्थो उज्जागरभो अजं पुण्णा अवही
अजं विथ तेण विणा Add. 300 3 मज्जाई पुप्फदई
V.L....39
अणुराय रयणभरियं
अणुसरइ मग्गलगं
अत्ता जाणइ सुहं अता बहिरंधलिया
अथक्को रसर हिओ
492
27
572
584
759
499
120
346
347

337
338
9
.

Page #675

610
अत्थमिए सूरे अनन्नरायर सियं
अलग्ग कयपत्त अन्ना मेहलया
अन्नं तं सयदलियं
अनं धरंति हियए अन्नं न रुच्च च्चिय
अन्नं लडइन्तणयं
असते वि पिए
भन्ने वि गामराया
अनेहिं पि न पत्ता अनो को वि सहायो
अप्प हियं कायन्वं
अप्पं परं न याणसि
अप्पानं अमुयंता अबुहा बुहाण मज्झे
अमर्थ पाइयकव्वं
अमया मभो व्व
अमरतरुकुमुममंजरि
VAJJĀLAGGAM
722 | अलिया कल व्व अलियालावे वियसंत
567
707
Add. 318*2
Add. 349*4
अनोमणेह णिज्झर
अपच्छंद पहाविर
453
अध्पणकज्जेण वि
288
अपथियं न लग्भद्द Add. 161*1

274
521
315
555
287
226
390 |
Add. 328*1
अमुणियगुणो न जुप्पइ अमुणियजम्मुप्पत्ती अमुनियपयसंचारा अमुणिय पियमरणाए अमुहा खलो ग्व कुडिला अम्हाण तिंकुर भोयणाण अलिएण व सच्चेण व
अलियपयंपिरि
अलियं जंपेइ जणो
83
712
91
30
2
|
अवधूय अलक्क्षण
अवमाणिओ व्य संमाणिओ
अवरेण तव सूरो
अवहरइ जं न विहियं
अवहिदिहागमा
अन्वो जाणामि भई अन्तण
अब्वे जाणामि अहं तुम्ह
अन्वो जाणामि अहं पेम्मं Add.3496
अच्वो तहिं तहिं चिय अग्वो धावसु तुरियं
अन्धो न हुंति थणया असई असमत्तरया असणं विप्पिय रे
असईहि सई भणिया
असमत्थमंततंताण असरिसचित्ते दियरे
अह तोडइ नियकंध
अह भुंजइ सह पिय
अह मरइ धुरालग्गो
309
256
183
Add. 578 * 1 | अहिणवगज्जियस
Add. 318
711
65/
165
642
673
378
336
558
58
465
181
99
180
अहवा तुज्झ न दोसो Add. 421*1
अहवा मरंति गुरुवसण
अह सुप्पइ पियमालिंगिऊण
अंगारयं न याणइ
350- | अंतोकढंत मयणग्गि 72 आढत्ता सप्पुरिसेहि

344
490
310
Add. 496* 2
489
481
652 | अहिणवघणउच्छलिया 460 अहिणवपेम्मसमागम
302 | अहिणि ब्व कुडिलगमणा 216 | अहियाइमाणिणो
629
97
98
Add.445*2
259
621
560
462
507
Add. 318-3
117

Page #676

INDEX
611
155
मारंभ चिय चदु Add. 64*41 उत्तुंगघणणिरंतर
305 आरंभो जस्स इमो 331 उद्धवच्छो पियइ जलं
445*1 आलावणेण उल्लावणेण 330 | उन्मयकंधर मा जूर
224 आविहिइ पिओ चुंबिहिइ 784 | उन्नय नीया नीया
128 भासापडणभय Add. 312*7 उब्बिबे थणहारे
306 आसन्झफलो फणसो
उभिजइ सहयारो
632 आसंति संगमासा 726 उन्भेउ अंगुलिं सा
463 भासासिज्जइ चक्को 725 उयणं भुवणक्कमणं
774 इच्छाणियत्तपसरो 393 उयरे असिकप्परिए
166 इत्तो निवसइ अत्ता 496 उयह तरुकोडराओ
654 इय कइयणेहि रइए 794 उयहिवडवाणलाणं
684 इय तरुणितरुण Add.449*1 उल्लवउ को वि महि
342 इयरकुसुमेसु महुयर
246 उवरि महं चिय वम्मह 392 इय रक्खसाण वि फुडं
419 उहि लहरीहि गम्विर 763 इयरविहंगमपयपंति
720 उव्वूढभुवणभारो Add. 605*1 इह इंदधणू इह 627 ए कुसुमसरा तुह
394 इह तिवलिरमणे" इह Add. 318-1 | एक्कत्तो रुयइ पिया Add. 178*3 इहपरलोयविरुद्धण
469 एकत्थे पत्थावे इह पंथे मा वञ्चसु 373 एक्कम्मि कुले एक्कम्मि
704 इह लोए श्चिय दीसह 671 एकसरपहरदारिय
204 इंतीइ कुलहराओ Add.214*2 एकं खायइ मडयं
577 इंदिदिर छप्पय 236 | एकं चिय सलहिज्जा
65 इंदिदिर मा खिजसु Add. 252-3 | एक्कं दंतम्मि पयं
172 इदीवरच्छि सयवार Add. 454-5 एक्कं महुयरहिययं ईसिसिदिनकजल 297 एक्काइ नवरि नेहो
74 उच्चट्ठाणा वि Add.312*10 एक्केकमवइवेढिय
429 उच्च उच्चावियकंधरेण 650 एक्केण या पासपरि
262 उज्जग्गिरस्स तणुय 364 | एक्केण वि जह धुत्ती
531 उज्झसु विसयं
| एक्केण विणा पियमाणुसेण बहुयाइ 780 उड्ढं वच्चंति अहो
702 एक्केण विणा पियमाणुसेण उण्हुण्हा रणरणया
384 सम्भाव 781, Add.80*3 उत्तमकुलेसु जम्म
730 क्केण वि सरउ सरेण 217
238
664

Page #677

612
एक्को चिय दुव्विसहो raat far दोसो एक्को वि को विनिय ए दइइ मह पसिज्जसु एमेव कह विकस्स वि एमेव कह वि माणसिणीइ
एवं चिय नवरि फुड
एयं चिय बहुलाहो एयं वज्जालागं ठाणं
एयं वजालग्गं सव्वं
ओ खिप्पर मंडल ओलग्गिओ सि धम्मम्मि
कज्जं एव्व पमाणं aust ausो निसि कहो जय जवाणो
VAJJĀLAGGAM
Add. 364* 2
11
59
795
5
207
154
388
ओसरसु मयण घेण ओ सुम्म वासरे
324
ओ सुयइ विल्लरव्विल Add. 214*1
379
कइया गओ पिओ कक्खायपिंगलच्छो
647
Add. 90*6
594 592
602
80
205
185
कहो देवो देवा वि
तो उग्गमइ रई तो तं रायघरे
कत्तो लब्भंति धुरंधराइ कत्तो लवंगकलिया
कत्थ वि दलं न गंध कद्दम रुहिरविलित्तो करचरणगडलोयण करफेसमलणचुंबण करिणिकरपियणवसरस करिणो हरिणहर

638 | कलियामिसेण उन्भेवि
731 कल्लं किर खरहियओ
170 कवडेण रमंति जणं
352 79
254
237
Add. 178*2
316
Add, 559*2
199
581
234
365
568
Add. 4212
कस्स करण किसोयरि Add. 624*3 कस्स कहिज्जति फुडं कस्स न भिदइ हिययं कह कह वि रएइ पर्यं
295
22
कह नाम तीइ तं तद्द
312
कह लब्भइ सत्थरयं
494
कह वि तुलग्गावडियं Add.
कह सा न संभलिजइ जत्थ
कह सा न संभलिजइ जा सा
अत्तत्त
कह सा न संभलिज्जइ जा सा
घरबार
कइ सा न संभलिजइ जा सा नवणलिणि
कह सा न संभलिज्जइ जा सा
नीसास
कंकेल्लिपल्लवुच्चेल्लमणहरे कंचीरएहि कणवीरएहि कंठब्भंतरणिग्गय
कंपंति वलति समूससंति
का समसीसी तियसिंदयाण
का समसीसी सह मालईइ
कित्तियमेत्तं एवं
किसिओ सि कीस
किसिणिज्जंति लयंता
किं करइ किर वराओ
किं करइ कुरंगी बहुसुएहि
किं करइ तुरियतुरियं किंकरि करि म अजुत्तं

26 2
398
399
401
400
402
220
528
285
405
745
233
414
600
137
30
200
636
640

Page #678

किं ताल तुज्झ तुंगतणेण किं तुज्झ पहाए
किं तेज आइएण व किं ते जाइए वि
कीरइ समुद्दतरण कुडिलक्षणं च वकत्तणं च
किं वा कुलेण कीरइ
किं वा गुणेहि कीरइ Add. 90*13
किं विहिणा सुरलो
486
Add. 72* 5
574
589
कुद्दालघायघण कुप्पाढएहि कुलेइएहि
कुत्तेहि कुलाई
कुलबालिया पसूया कुललंछणं अकित्ती कुलवालियाइ पेच्छह कुसल राहे सुहिओ सि कुंकुमकयं गराय कुंजर महंददंसण कुंदलयामउलपरिट्ठिएण केसव पुराणपुरिसो
केसा दंत ठक् कुराण केसिवियारणरुहिरुल को एत्थ सया सुहिभ... खलणं को एत्थ सया सुहिभ... पलिअं को दाऊण समस्थ
को सो उब्वसिओ
INDEX
779
736 खंडिज्जइ विहिणा ससहरो खुहइ न कडुयं जंपइ 701 गज्जंति घणा भग्गा य पंथया 699 | गरुयछुाउलियस्स 143 गहचरिय देवचरियं
गहवइसुएण भणियं
गहिऊण चूयमंजरि गहिऊण सयलगंथं

Add. 16*1 Add. 90*4
Add. 624*2
569
467
590
619
Add. 199* 5
248
599
681
595
127
667
677
442
खणभंगुरेण विसमेण Add. 349 2
383
खणमेतं संतावो खरपवणचाडुचालिर खर फरुसं सिप्पिउड खलसजणाण दोसा खल संगे परिचत्ते
126
Add. 48*1
648
195
668
516
635
578
गहियविमुक्का तेयं
683
गाढयर चुंबणुप्फुसिय Add. 300*5
गाढा सणस्स कस्स वि
गाहाग रसा महिलाण गाहाणं गीयाणं
गाहा रुअइ अणाहा
गाहा रुअइ वराई गाहाहि को न हीरइ गाहे भज्जिहिसि तुमं गिरहे दवग्गि गुणवज्जिए वि हो गुणहीणा जे पुरिसा गुणिणो गुणेहि विवेहि गुरुविरह संधिविग्गह गुरुविवलंघिया अवि गुरुविववित्थस्त्यंभिरे गोमहिसतुरंगाणं घरवावारे घरिणी
घाण मओ सण मई
घेतण करंड भमइ
444 | घेप्पर मच्छाण पए
688
घोलंततारवण्णुजलेण
64 | चच्चरघरिणी Add 64* 2 | चलचमरकण्णचालिर
613

174
13
17
Add. 15*1
15
Add. 18*1
16
643
Add. 80*1
686
55
Add. 641*1
273
742
189
466
219
526
670
286
464
173

Page #679

614
Add. 328*4
चलवल यमेहलरवं चंचुपुडकोडिवियलिय Add 641*2
48
538
चंदणतरु व्व सुयणा चंदणवलियं दिढंकंचि चंदस्स खओ न हु तारयाण चंदाहयपडिबिंबाइ चंदो धवलिज्जइ पुण्णिमाइ
267
चिक्कणचिक्खल्लचट्ट
चिरयाल संठियाई
चितामंदरमथाण
चोराण कामुयाण य छज्जइ पहुस्स ललियं
छणवंचणेण वरिसो
छन्नं धम्मं पयडं च
छंडिज्जइ हंस सरं छप्पय गमेसु कालं
छंद अयाणमाणेहि
छंद जो अणुवइ छंदेण विणा कव्वं
VAJJALAGGAM
609
73
182
Add. 178*1
छुइ दर्द कुद्दालं छेयाण जेहि क
उत्तमो ति भण्णइ जइ जइ कह वि ताण छप्पन्न
जह गणसि पुणो वि तुमं जह चंदो किं बहुतारएहि जइ देव मह पन्नो जह देवरेण भणिया जह नत्थि गुणा ता किं

19
658
147
छाया हिस्स छिज्जउ सीसं अह होउ
छिन्नं पुणो विहिज्जउ
छिन्ने रणभिम बहुपहु
छीए जीव न भणियं Add. 624*1
586
275
471
281
504
89
90
718
244
18
88
Add. 31*5
737
71
484
176
जड़ नाम कह वि सोक्खं
जइ फुड एत्थ मुयाणं जर माणो कीस पिभो
जइ वच्चसि वच्च तुमं अंचल
जइ वच्चसि वच्च तुमं एव्हि
जइ वच्चसि वच्च तुमं को
जइ विसइ विसमविवरे
जइ वि हु कालवसेणं
757
जड़ सा पद्दणा भणिया
615
जइ सा सहीहि भणिया तुज्झ पई 624 जइ सा सहीहि भणिया तुज्ह मुहं 613 जइ सुयाइ भणिया
623
जइ सो गुणाणुराई
470
जइ सो न एइ गेहूं
जडसंवाहियफरुस
जणसंकुलं न सुनं
जन्तो नेहस्स भरो
जत्तो विलोलपम्हल
जत्थ गओ तत्थ गओ
जत्थ न उज्जग्गरओ
जत्थ न खुज्जयविडवो
जन्म दिणे थणणिवडण
जम्मंतरं न गरुयं गरुयं पुरिसस्स
गुणगणग्गणं
जम्मंतरं न गरुयं गरु
गुणगणारुणं
जम्मे विजं न हूयं
जलडहणेण न तहा
जलणपवेसो चामीय रस्स जलणं जलं च अमियं
153
479
355
369,
367
366
122

417
709
493
292
294
544
333
482
149
Add. 90*10
पुरिसस्स
687
54
768
767
266
752
Add. 349 * 3 | जलणिहिमुक्केण वि
747
622
जस्स तुमं अणुरता
543
685
जस्स न गिण्हंति गुणा Add. 90-3

Page #680

INDEX
615
665
4.
hE
g.
738
जस्स न गेण्हंति गुणा 698 | जा नीलजलहरोदार
651 जह कणय तह पडिमाण 771 जायासुयविरह
194 जह जह न चढह चावो 210 जारट्ठविणिम्मिय Add. 496*6 जह जहन समप्पड़
113 जारमसाणसमुभव Add. 496-7 जह नह वड्दति थणा तह तह 208 जाव न वियसह सरसा 242 जह जह वड्दति थणा वियसह 209 जीयं जलविंदुसमं जह जह वड्ढेइ ससी 265 | जूरिजइ किं न जए
769 जह जह वाएइ विही Add. 119*3 जूहाओ वणगहणं
198 जह पढमदिणे तह
279 जे के वि रसा Add.412*1 जह पढमे तह दीसह 793.| जे जे गुणिणो जे जे
140 जह पलहिगुणा परछिद्द 710 जेण विणा न वलिज्जा 557 जं चिय विहिणा लिहियं 674 जेण सम संबंधो Add. 496*1 जं जस्स मम्मभेयं
81 | जे भग्गा विहवसमीरणेण 142 जं जं डाल लंबई
124 जेहिं चिय उन्भविया जं जाणइ भणइ जणो
689 जेहिं नीओ वढि जं जाणइ भणउ जणो Add. 90*11| जेहिं सोहग्गणिही जंजि खमेइ समत्थो
87
389, Add. 389-1 जं जीहाइ विलग्गं 225 जोइक्खो गिलइ तम
776 जंतिय गुलं विमग्गसि
533 जोइसिय कीस चुक्कसि 500 जं तुह कज्ज भण तं
415 जोइसिय मा विलंबसु जं दिज्जइ पहरपरग्वसेहि 162 जो जंपिऊण जाणह
272 जं नयणेहि न दीसह
| जो जं करेइ पावइ सो त जं पक्खालियसारं
791 | जो धम्मिओ न पावइ. 522 जं सेवयाण दुक्खं
151| झणझणइ कणयडोरो जा इच्छा कावि मणो 628 झिज्जइ झीणम्मि सया
75 जाइविसुद्धाण नमो 201 झिज्जउ हिययं फुटुंतु
450 जाई रूवं विज्जा 144 झीणविहवो वि सुयणो
94 जाएण तेण धवलीको 760 | ठड्ढा खलो व सुयणो जाए माणप्पसरे
345 ठाणच्चुयाण सुंदरि Add. 312*5 जाओ पियं पियं पड़
563 || ठाणयरेहिं एहिं Add. 312*11 जामो सि कीस पंथे
733 ठाणं गुणेहि लम्भइ...हारो वि जाणिज्जइ न उ पियमप्पियं 655
Add.90*14 जा न चलइ ता अमयं Add. 349-7 ( ठाणं गुणेहि लग्न...हारो वि नेय 690
498
125
480
327
301
गुण

Page #681

616
ठाणं न मुयइ घीरो उज्झउ सक्कयकन्वं डझड सो जोइसिजी
डज्झसि डज्झसु ज्झति कति
डिंभाण भुत्तसेस
ढक्कसि हत्थे मुहं ढलिया य मसी ढंखरसेसो वि महुरेहि दुरुदुलंतो रच्छामुहेसु सइया वारिज्जती as वोलते बालय तद्दियहारंभ
503
454
404
656
तु सिसिरदियहा बहिण निरवसेस
644
भित्तणम्मि डिंभेहि Add 496* 3
461
612
509
251
625
545
Add. 445*5
119
380
314
536
437
433
227
412
196
Add. 6052
तह कवि कुम्मुहुत्ते तह चंपिऊण भरिया
तह जंतिएण जंत
तह झीणा जह मउलिय
तह झोणा तुह विरहे
तह तुह विरहे मालइ
तह तेण विसा दिट्ठा
तह नीससियं जूहाहिवेण तह रुण्णं तीइ तड तह वासियं वर्ण मालईइ तं किं पि कम्मरयणं
तं किं पि पएसं तं किं पिक वि
तं किंपि साहसं
तं किं वच्चइ कब्वं
तं तं सा कुंडी
तं दट्ठूण जुवाणं
VAJJALAGGAM
: 682 । तं नत्थि वरं तं

Add. 31*3
तं नस्थितं न हूयं
तं नमह जस्स गोट्ठे
108
Add. 31*6
तंबाउ तिनि सुपओ
तं मित्तं कायन्वं जं किर
537
617
तं मित्तं कायध्वं जं मित्तं
तं वंचिओ सि पिययम
ता किं करेमि पियसहि
ता किं करेमि माए निज्जियरुवस्स
तिणतूला वि हुलहुये 232 | तिलतुसमेत्तेण वि 111 तिलयं विलयं
ता किं करोमि माए लोयण
410
ता किं भएण किं चिंतिएण
676
ता जाइ ता नियत्तइ Add. 389* 5
ता तुंगो मेरुगिरी
103
ता धणरिद्धी ता
659
ता निग्गुण च्चिय वरं
695
ता रूवं ताव गुणा
134
तावश्चिय ढलहलया...
ताव च्चिय ढलहलया...
सिद्धत्था उण या
तावच्चिय होइ सु
तावय पुत्ति छइल्लो ता वित्थिण्णं गयणं
Add. 252*2 | तिहुयणणमिओ वि
485
तुच्छं तवणि पि
छेया नेहविहूणा Add. 284*2
Add, 64*1
278
591
160
68
69
तुलओ व समा
तुद्द अनेसणकज्जम्मि
तु गोत्तायणण
तु विरताविया
289
411
Add. 397*1

559
339
349
104
135
626
416
593
456
303
424
422
434

Page #682

INDBX
617
102 ||
167 36
72
44
तुह संगमदोहलिणीइ 423 | दाडिमफलं व पेम्म
334 तुह सुरयपवरतरु Add. 389*2 | दाणं न देइ न करे।
332 तुंगो चिय होइ मणो
दाणं न देंति बहुलं
547 तुंगो थिरो विसालो 361 दारिद्दय तुज्झ गुणा
138 ते गिरिसिहरा ते 221 दारिदय तुज्झ नमो
139 ते धमा कढिणुतुंग
447 दाहिणकरेण खग्गं ते धना गरुयणियंब
446 दिट्ठा हरति दुक्ख ते धना ताण नमो ते कुसला दिट्ठीतुलाइ भुवणं
277 Add. 2845 दिट्ठी दिठिप्पसरो
391 ते धना ताण नमो ते गरुया 101 | दिठे वि हु होइ सुहं
78 ते घसा ताण नमो ते श्चिय 448 | दिटठो सि जेहि पंथिय
443 ते धना समयगइंद
449 दिढलोहसंकलाणं तोलिजति न केण वि Add. 551*1 दिनं गेण्डा अप्पेइ Add. 412*6 थणकणयकलस . Add. 312*3 | दिन थणाण अग्धं ..
211 थणजुयलं तीइ
311 | दिना पुणो वि दिज्जउ Add. 284*7 थणहारं तीइ समुन्नयं Add. 3129 | दीणं अब्भुद्धरि थद्धो वंकग्गीवो
दीसंति जोयसिद्धा
141 थरथरइ धरा खुम्भंति 109 दीहरखडियाहत्थो
497 थरथरथरेइ हिययं 136 दीहं लण्हं बहुसुत्त
788 थोरगरुयाइ सुंदर 539 दीहुण्हपउरणीसास
223 थोरंसुसलिलसित्तो
386 दुक्खं कीरइ कव्वं दइयादसणतिण्हालयस्स 445 दुक्खेहि वि तुह विरहे Add. 438*2 ठूण किंसुया साहा 741 दुग्गयघरम्मि घरिणी
457 ठूण तरुणसुरयं 319 | दूइ तुम चिय कुसला
. 413 ठूण रयणिमझे 322 दूइ समागमसेउल्ल
418 दरणेहणालपरिसंठियस्स 359 दूठिया न दूरे
77 दढणेहणालपसरिय Add. 349*5 दूरयरदेसपरिसंठियस्स...महंतस्स 786 दढरोसकलुसियस्स वि
35 दूरयरदेसपरिसंठियस्स...वहंतस्स दरहसियकडक्ख 552
Add. 80*2 दंतच्छोई तडवियडमोडणं 186 दूरं गए वि कयविप्पिए 340 दंतणहक्खयमहियं
323 दे पितं पि Add. 226*1 दंतुल्लिहण सवंग Add. 199*2 देमि न कस्स वि जंपइ
535 दंते तिणाइ कंठे Add. 364*1 / देवाण बंभणाण य
477
50

Page #683

618
देसियस पलोहं
देसे गामे नयरे... न पसरइ देसे गामे नयरे... न वियरइ
Add.
देहि ति कह नु भण्णइ दोसिय घणगुणसारं दोहिं चिय पज्जत्तं
90*15
158
792
42
धणसंचया सुगुज्झा
565
धणु संघइ भुयवलय Add, 300*1
धनं तं चैव दि
धना बहिरंधलिया
धम्मस्थकामरहिया
धम्मो घणाण मूलं
धम्मिय धम्मो सुष्वइ Add. 532*2 Add. 90*8
धवलं धवलच्छीए धावंति तम्मुहं धारिया
धीरा मया वि कज्जं Add धीरेण समं सम
धुत्तीरएण धम्मिय जड् इच्छलि धुत्तीरएण धम्मिय जो होइ
धुत्तीरयस्स कज्जे धुत्तीरयाण कज्जेण
VAJJALAGGAM
न महुमहणस्स
28 नमिऊण गोरिवयणस्स नमिऊण नं विढप्पड़
700
नयनब्र्भतरघोलंत

785
Add. 64 * 3 145
Add. 532*1
नइ पुरसच्छ हे
न गइ रुवतं
नग्धंति गुणा विहडंति न जलंति न धगधगंति Add. 389*6 न तहा पइमरणे वि हू Add. 214 *3
न तहा मारेइ विसं
335
न तहा लोयम्मि
660
न मए रुष्णं न कथं
370,
Add. 300*7
118
नयरं न होइ नवण लिणमुणालुल्लोल
न विणा सन्भावेणं
न वि तह पढम
न सहइ अब्भस्थणियं
597 | नहकुंत भिन्ना समुहाय 300 119 * 2 नहकुंतग्गयभिन्ना हारावलि 112
523
524
525
354
566
123
नयणाइ तुझ सुंदरि
नयणाइ तुह विभए
नयणाइ नयंति
नयणाइ फुससु नयणाइ समाणियपत्तलाइ
नयणाण पडड वज्जं
Add. 454*3
Add. 454*+
नासइ जूएण धणं
नालइ वाएण तुसं
नाहं दूईन तुम निग्गुण गुणेहि निय निद्दय कुद्दालय मज्झ निद्दाभंगो आवंडुरत्तणं
निमो गुणरहिओ
निद्धोय उदयकंखिर
निबिडदलसंठिय
निम्मलपवित्तहारा निकम्मे हि विनीयं
नहमासभेयजणणो
न संति परं न थुवंति
नहु कस्स विदेति धणं
नाराय निरक्खर

610
100
430
296
426
291
299
270
261
556
325
60
Add. 312*6
Add. 312*1
51
37
579
770
Add. 90*9
Add. 90 * 5
438
696
588
353
53
766.
252
564
703

Page #684

नियगुणणे हखयंकर नियडकुडंगं पच्छन नियालएस मलिणा
निवसति जत्थ छेया
निहणंति धणं
नीरसकरीरखर
नीसससि रुयसि नीससिउक्कंपिय
नेच्छइ सग्गग्गमणं
नेच्छसि परावयारं
पउरजुवाणो गामो
पक्खाणिलेण पहुणो
पक्खुक्खेवं नहसूइ पञ्झरणं रोमंचो
पडिवज्जति न सुयणा पडिवचं जेण समं
पडिव दिणयर
पढमं चिय जे
पढमं चिय मह पढमारंभमणहरं पत्ते पिथपाहुण पम्मुह सुप्तं अट्ठी पर्याय को सगुणड्ढे
पयडियपयावगुण परवरगमणाल सिणी
परपत्थणापव
परपुरपवेसविन्नाण
परलोयगाणं पिहु परविवरललक्खे
परसुच्छेयपहरण
परिधूसरा वि सहयार परिमुसइ करयलेण वि परिहासवासछोडण

778
472
41
476
177
235
Add. 559*1
777
271
580
734
Add. 226*3 | पामरव हुयाइ
406
169
46
76
66
719
INDEX
Add. 496*14 Add. 349*1
पल्लवियं करयल
पल्लिपएसे पज्जूस
पसरह जेण तमोहो पाइयकष्वम्मि रसो
पाइयकब्वस्स नमो पाइयकलावे
458
790
708
Add. 64 5 Add 4621
133 Add. 438
पायवडिओ न गणिओ
पाविज्जइ जत्थ सुईं
पासपरिसंठिलो वि हु पियकेलिसंग मोसारिएण
पिहुलं मसिभायणयं
पुकारएण विज्जय
पुकारयं परंज
पुच्छिज्जेता निय
पुणरुत्तपसारियदीह
पुरिसविसेसेण सइ पुगिसे सच्चसमिद्धे
पुव्वेण सणं पच्छेण
474
475
348
पेम्मं भणाइपरमत्थ
3.9
फणसेण समं महि
156
फरुसं न भणसि
40
114
फलसंपत्तीइ समो बद्धो सि तुमं पीओ
765
बहले तमंधयारे रमिय Add. 4968
692 | बहुले तमंधयारे विज्जुजोएणAdd. 72*8 57 बहुकूडकवडभरियाण
280
729 बहुकूडकवडभरिया माया
669
Add, 252*4
पेक्खह महाणुचोज्जं
पेम्मस्स विरोहिय
L
631 | बहुगंधलुद्ध महुयर
1582 बहुतरुवराण मज्झे 607 बहुसो वि कहिज्जत

619
313
Add. 214*4
487
21
31
Add. 31*4
Add. 300*2.
362
675
691
694
510
515
513
583
222
468
84
732 439

Page #685

620
VAJJALAGGAM
307
96
बंधवमरणे वि हहा
459 । मग्गं चिय मलहतो बालय नाहं दूई Add. 438*3 मग्गंती मूलियमूलियाइ 553 बालं जराविलंगि 519 मज्झण्हपत्थियम्स
440 बाला असमत्तरया Add. 328*5 मडहं मालइकलिय
230 बालाकवोललावण्ण Add. 18*5 मडहुल्लियाइ किं तुह
231 बाला लावण्णणिही Add. 3186 मयणाणलसंधुक्खिय
385 बुद्धी सच्चं मित्तं Add. 90*12 मरुमरुमार त्ति
320 बेण्णि वि महणारंभे
131 मसि मलिऊण न याणसि 508. बेणि वि रणुप्पन्ना 203 मह एसि कीस पंथिय
491 बेण्णि वि डंति गईमो
महणन्मि ससी महणम्मि 32 बे पुरिसा धरइ धरा
45 महिला जत्थ पहाणा Add. 50*2 बे मग्गा भुवणयले 95 | महुरारज्जे वि हरी
603 बे वि सपक्खा तह 260 मंदारयं विवजह
529 भग्गं न जाइ घडिउ Add. 349*8 मा इदिदिर तुंगसु
245 भग्ग पुणो घडिजइ Add. 349*9 | मा उण्हं पियसु जलं
441 भग्गे वि बले वलिए
163 मा जाणसि वीसरियं Add.72* भग्गो गिम्हप्पसरो 646 | मा जागह जह तुंग
202 भणिओ वि जहन 506 मा जाणह मह सुहयं
576 भद्दमुहमंडणं 542 मा झिजसु अणुदियह
113 भई कलंगणाणं Add.:471*1 माणविहूण रुंदीह
789 भमर भमंतेण तए 1255 माणससररहियाणं
263 भमरो भमरो त्ति गुणो 247 माणससरोरुहाण Add. 263*2 भमिओ चिर असेसी 541 माणं अवलंबती
357 भमिओ सि भमसि 772 माण हु तम्मि किज्जा
363 भयवं हुयास Add. 4964 | माणिणि मुएस माणं
356 भुंजइ भुंजियसेसं
455 मा दोसं चिय गेहद भुंजंति कसणडसणा
159 मा पत्तियं पि दिज्जसु 488 भूमीगयं न चत्ता 723 मा पुत्ति कुणसु माण
358 भूमीगुणेण वडपायवस्स . 735 | मा पुत्ति वंकवंक
282 भूमीसयणं जरचीर 152 मा रज सुहंजणए
641 भूसणपसाहणाडंबरेहि
554 मा रुवसु ओणयमुही महरा मयंककिरणा 395 मा रुवसु पुत्ति
546 मउलंतस्स य मुक्का
739 | मालइ पुणो वि मालइ
748
473
219

Page #686

IND X
.
601
मालइविरहे रे तरुण
241 रायंगणम्मि परिसंठियसस 678 मा वञ्चह वीसंभ
61 राहाइ कवोलतलुच्छलंत 596 मा सुमरसु चंदण 192 रुणरुणइ वलह
240 मा होस सुयग्गाही Add. 90*7 रुंदारविंदमंदिर
633 मित्तं पयतोयसमं 67 रे रे कलिकालमहा
43 मित्तो सूरो कयपत्त 716 | रेरे विडप्प मा
483 मुत्ताहलं व कव्वं 8 | रे ससिवाहणवाहण मा
371 मुत्ताहलं व पहुणो
693 रे ससिवाहणवाहण वारिज्जतो 372 मुय माणं माण पिय
360 रहइ पियपडिरंभण Add. 389*4 मुहभारियाइ सुट्ठ वि 540 रेहइ सुरयवसाणे
328 मुहराओ चिय पयडइ 403 लच्छिणिलयत्तणुत्ताण
714 मूलाहिंतो साहाण
645 लच्छीइ विणा रयणायरस्स 750 मेरू तिण व सग्गो 105 लच्छीए परिगहिया
713 मोत्तण करणगणियं 505 ललिए महुरक्खरए
29 मोत्तण बालतंत
520 लवणसमो नस्थि रसो Add. 90*1 मोत्तण वियडकेसर Add. 252*1 लंकालएण रत्तंबर Add. 637*1 रइकलहकुवियगोरी
606 लंकालयाण पुत्तय रच्छातुलग्गवडिओ Add. 496*10 लीलावलोयणेण वि
283 रजति नेय कस्ल वि
वइमग्गपेसियाई
427 रज्जावंति न रजहि न देंति 550 वग्घाण नहा सीहाण
214 रज्जावंति न रज्जहि हरति 549 ! वच्चिहिलि तुमं पाविहिसि रणरणइ घरं रणरणइ Add. 7247
Add. 263*1 रत्तं रत्तेहि सियं Add. 300*5 वच्छत्थलं च सुहडस्स
178 रत्ते रत्ता कसणम्मि
551 वडवाणोण गहिरो रमियं जहिच्छयाए
'वड्ढसि विरहे Add. 389*7 रयणाइ सुराण समप्पिऊण 758 वसु मालइकलिए . 228 रयणायरचत्तण 356 । वड्ढाधियकोसो जं
715 रयनायर त्ति नाम 762 वणय तुरयाहिरूढो
630 रयणायरम्मि जम्मो
268
| वण्णड्ढा मुहरसिया स्यणायरस्स न हु होइ
| वम्मह पसंसणिज्जो
396 रयणायरेण रयणं
746
वम्महभक्खणदिवोसहीइ 663 रयणुज्जलपयसोहं
वरतरुणिणयण
680 स्यणेहि निरंतरपूरिएहि 753 ' वरिससयं नरमाऊ
666
637
548
751
661
561
755

Page #687

213
249
622
VAJJĀLAGGAM वरिसिहिसि तुम
157 । विविहविहंगमणिवहेण 721 बवसायफलं विहवो 116 विसहरविसम्गिसंसग्ग।
387 वस पहिय अंगण रिचय 495 विहडउ मंडलिवंधो
601 वसिऊण मजा हियए 368 विडंति सुया विहांति 672 वसिऊण सग्गलोए
253 विहवक्खए वि दाणं Add. 119*1 वंकभणियाइ कत्तो Add. 284*3 विहवक्खए वि सुयणो Add. 48*5 वंक ताण न कीर Add. 284*3 | विहिणा जं चिय लिहियं 129 वंकेहि पिओ सरलेहि 298 | विहिविहियं चिय लब्भह 132 पाणियय हस्थिदंता
विझेण विणा वि गया
188 वाससएण वि बद्धा Add. 16*2 वेलामहलकल्लोल
749 वालारत्ते पावालियाण Add.373 1 | वेल्लहलालाव
421 घासारते धाउधुएण Add. 445*3 वेसाण कवडसय
571 विउलं फलयं थोरा
502 वोसट्टबहलपरिमल विउलं वि जलं जल Add. 263*4| सउणो नेहसउण्णो
775 विज्ज तुहागमण रिचय 517 सकुलकलंकं नियत Add. 471*2 विज्ज न एसो जरओ 511 सक्कयमसक्कयं पि हु विज्जय अखं वारं
518 सगुणाण निग्गुणाण य विज्जुभुयंगमसहियं Add. 652*1 | सच्च अणंग कोयंड
397 वियडं सो परिसकउ
171 सच्चं चिय चवह जणो वियहा वि जंतवाया 534 | सच्चं चेय भुयंगी
598 वियलइ धणं न माणं
164 | सच्चं चेव पलासो Add. 641*3 वियलियतेएण वि
773 सच्चं जरए कुसलो
512 विलियदलं पि 250 सच्चं पलास जं
743 विलियमएण गय
190 | सच्चुच्चरणा पडियन Add. 48*4 वियसंतसरस 243 सच्छंदं बोलिज्जइ ..
148 वियसंतु नाम
229 सच्छंदिया सरूवा वियसियमुहाइ 530 सजणसलाहणिज्जे
705 विहमिगजलणजाला Add. 389*3 सट्ठीइ होइ सुहवा
478 विरहपलित्तो रे घरगइंद .
सस्थत्थे पडियस्स वि
121 विरहेण मंदरेण व 381 सहपलोटें दोसेहि
24 विवरीए रइविं 501 सहालयं सरूवं
535 विवरीयरया लच्छी 611 सहावसहभीरू
23 विविहकइघिरइयाणं 3 | सम्भावबाहिरहिं
276
70
604
12
.
197

Page #688

सम्भावे पहुहिए समउतुंग विसाला -सयलजण पिच्छणिज्जो Add. 1993
सरला मुड़े न जीहा Add 199*4
218
- सरसलिएण भणियं सरसाण सूरपरिसंठियाण सरसा निहसणसारा
717
575
सरसा वि दुमा
63
सरसा वि हु कष्वकहा Add. 31*1
सरसरमणसमध्पण
326
293
697
1
39
सवियारस विब्भम
सव्वत्तो वसइ धरा
- सम्वन्नुवयणपंकय सन्वस एह पयई सव्वंगरगरतं
- सब्बायरेण रक्खह सब्वो गाहाउ जणो सव्वो छुहिओ सोहद्द सहद्द सलोहा बणघाय
सहस सि जं न दिट्ठो सहस तिजं न भज Add संकुयकंपिरंगो
संकुद्द संकु
संकेय कुडं गोड्डीण संघडियघडिय
संणियथोरजुय
INDEX
175 | संभरिऊण य रुष्णं 304

Add. 5782
318*4
सात सहत्थदिन सातम्मि हियय दुलहम्मि
Add. 496*5
106
179
608
56
82
सा तुझ कए गयमय सादियहं चिय पेच्छइ
सामाखामा न सहेइ सामा नियंबगरुया
634
570
161
562
284 | सिरजाणुए निउत्तो
सिसिरमय रंदपज्झरण
सायर लज्जाह कह सा रेवा ताइ पाणियाइ
107
सा सुहय सामलंगी Add. 438*4 साहसमवलंबतो 264 साड़ीणामयरयणो 14
761
सिग्धं आरुह कज्जं सिद्धंंगणाउरस्थल
सालत्तयं पयं ऊरुएसु सालंकाराहि सलक्खणाहि
662 | सिहि पेहुणावयंसा 146
Add. 454*2
435
Add. 438*1
514
317
764
187
623
428
432
संज्ञासमए परिकुविय
संतं न देति वारेंति संतेहि असंतेहि य संधुकिज्जइहिए संपत्तियाइ कालं गमेसु संपत्तिया विखज्जइ Add. 496*9 | सुयणो न कुप्पह च्चिय
संभरसि कण्ह कालिंदि
605 | सुयणो सुद्ध सहावी
Add, 199*1 सियक सिणदीहरुज्जल Add 300*4
587
532
212
सुपमाणा य सुसुत्ता
सुम्मइ पंचमगेयं
620
10

सिहिरडियं घणरडियं Add. 4454 सिंचतो वि मियंको Add. 496*12 सीलं वरं कुलाभो कुलेण
सीलं वरं कुलाओ दालिद्द
सीसेण कह न कीरह Add
92
86
85
507 *1
573
290
सुम्मइ वलयाण रवो
321
सुयणस्स होइ सुक्खं Add. 48*2
33333
34

Page #689

49
624
VAJJ LAGGAM सुरयप्पसुत्त कोवण Add. 328*3 | हत्थठियं कवालं
436 सुरयावसाणसमए Add. 328*2 | हरथफंसेण वि पिय 409 सुरसरिपूरं वडविडवि Add. 72*1/ हत्थे ठियं कवालं Add.72*4 सुलहाइ परोहड
527 हयदुज्जणस्त वयणं सुसह व पंकं
653 | हरसिरसरणम्मि गओ 269 सुसिएण निहसिएण वि 728 | हरिणा जाणंति गुणा 215 सुत्य गयं तुह विरहे। 431 | हतूण वरगइंदं
618 सुहियाण सुहंजणया Add. 641*4| हंसेहि समं जह Add. 263*3 सेयच्छलेण पेच्छह 318 | हंसो मसाणमझे
258 सेला चलंति पलए
हंसो सि महासरमंडणो 257 सो कस्थ गओ सो सुयणवल्लहो हारेण मामि कुसुम Add. 397 2
सो सुहाण 782 हा हियय किं किल मसि 452 सो कत्थ गओ सोसुयणवल्लहो हा हियय झीणसाहस 451 सो सुहासिथ Add. 412*2 हिट्ठकयकंटयाणं
. 706 सोको वि न दीसइ सामलंगि हिट्ठठे जाणिवहं
150 एयम्मि 343 हियए जं च निहितं Add.284*8 सो को विन दीसइ सामलंगि हियए जाओ तस्थेव
115 जो घडइ Add. 349-10 | हियए रोसुग्गिणं
616 सो चिचय सयडे सोच्चिय 184 हिययठिमी वि पिओ Add.41264 सो तहाइयपहिय व्व Add. 312*2 हिययठिओ वि सुहवो 787 सो मासो तं पि दिणं Add. 412*3 | हे हियय अव्ववठिय Add. 454*1 सोसणमई उ निवससु 744 होसह किल साहारो।
639 सो सुवइ सुहं सो
341
होही तं किंपि दिणं Add. 412*5 सो सोहइ दूसंतो
26 होति पर जणिरया Add. 48+3 सो होहिइ को विणिो 873

Page #690

GLOSSARY
OF SELECT WORDS ABBREVIATIONS: ts = a ; tb = 769; d = 27. PLNM = 4127-AHATSI of Dhanapāla, Bhāvnagar, 1917 (Samyat
1973). DNM = aantal of Hemacandra, edition by Pischel and Bühler
Bombay, 1880. Hc. = Semacandia. H$. = Hemacandra's Sabdānuśāsana. MKPS = Mārkandeya's Prākļta-Sarvasva. PG = Pischel, Prākrit Grammar (German). BTJÄT EX ( = 31talt, sizyala), 303, 313, 439 etc., a grown-up, adult,
young lady. DNM 1,50. 500 d, 421, an unchaste woman, a woman of easy virtue. PLNM
91, DNM 1.18 (374757). erojais tb ( = rata, 37142), 475, a wonder. See Fish. BTFIT d, 492, 496 etc., a mother-in-law. DNM 1.51 (29). BE797 d. 27. 559*1(= 3774f2737), not pausing or testing. See 4. erfa7 2,496*8, joined, touching, clashing. From vafans =
VITI, HS. VIII.4.164. ATIT , 761, immune from poverty. See the SAT d, 117, 327 etc., begun, commenced. HS. VIII.2.138 (=
391727). ufafen 2, 204, see safawiła.
fret d, 229, 236, 245, 248 etc., a bee. PLNM 11, DNM 1.79. 35513 d, 482, deserted, desolate. DNM 1.96. Marathi Sh. Estfir d, 364, sleeplessness. DNM 1.117 (Sanskrit 365|1972 ).
2,586, 589, digger of a well, DNM 1.85 (Sanskrit 35 ?). GEIT tb, (= SET), 585, homeless, destitute. goat d, 440, a cluster or mass. DNM 1.126 (Skt. 36913 ).
(625)

Page #691

VAJJÄLAGGAM
✔d, 318*3 (af), to erupt, to overflow, to pop up, to shoot up.
V उप्फुस d, 300 * 6 (उच्फुसिय = उन्मृष्ट), to wipe out. See √ फुस. staa d. 306, prominent, swelling; 307, 226*3, plunged in grief. DNM I.127.
626
✓
d, 304, 312*4 (a), to heat, to burn.
उथ (also उअ, उव) = पश्य, Imperative second person singular HS. VIII.2.211, DNM 1.86.
√ उलूव, 397*2 ( उलूविअ ), √ उल्हव, 684 ( उल्हविय), to extinguish or to put out. (Sanskrit, to moisten).
✓
d, 698, to cut. HS. VIII.4.416.
V d, 736, to be accepted, received or resorted. HS.VIII.4.255.
See .
Jafa d, 308, left over, remaining behind. DNM 1,132. Cf. उद्धरिय 316 and उच्चरिय 388.
ad, 99, a cup, Marathi.
fe 605, 788, a cloth used by women for the lower part of the body, a loin-cloth, a saree (2). Marathi.
raft d, 528, a virgin (1).
fer d, 166, gored, wounded (ita).
A d, 221, a bud (g). HS. VIII.4.423.
gπ d, 472, 479, an arbour, a bower, a thicket. DNM II.37.
at d, 562, a pair of tongs or pincers.
arfer d, 509, spoiled, sullied, besmeared.
ad, 769, sugar, Marathi I. DNM 11.66 (fl). ✔ged, 220, to start up, to arise (fa, Ratnadeva). E.Ś. Vlll
4.395.
ad, 15 an uncultured, untrained, inept person, a rustic. Connected with Skt. ग्राम Hindi गँवार.
iam_tb, (=da), 90, moral taint; 203, humiliation. गामार d, 16, see गवार.
id,352, early morning, PLNM 71, DNM II. 96. connected with Skt. गोसर्ग.

Page #692

GLOSSARY
627
yngfoz d, 49,*11, whispering campaign. DNM II.110. (= 30114
कर्णिका). Marathi गुणगुणणे. vgin d, to revolve. HS. VIII.4.117. Causal base gata 599, to
cause to reel. Marathi ghời, garani. vyratd. (onomatopoeic) 285, to grunt, to gurgle, Marathi Kutu. vec d, 265.536, 670 etc. (Passive base from v E), to be taken
received or accepted. HS. VIII.4.256. Connected with the
Vedic root 7H (TH) imea>rea>=154&> &c92). TIGT d, 339*5, a horse, DNM II.. Connected with Skt. $12,
atzi. To d, 136, 36, 300*3, to roll about; 430, to well up. HS. VIII.
4.117 (= v ) v9q@ d, 223, 225, 226*2,*3, to taste. HŚ. VIII.4.258 ( = a).
Weber equates v gate with Ske. V FPT to eat. Marathi 1190. ✓35 d, 210, to ascend, to climb up, to mount, HS.VI/1.4.206
( = V ET). Marathi 96ut. 2017 d, (Causal base from Vaz), 532*1, to place, to put, to
mount. Marathi graut. ac d, 451*3, a blow or stroke. HŚ. VIII.4.406. 150 d, 267, act of climbing, rising or ascending; ascension. van d, 97, 604. to speak, to talk, to utter. H$. VIII. 4.2 ( =
va). Connected with Skt. root 92 to speak ?
& d, 182, stuck up, immersed, submerged. DNM 111.2 (= #a), van d. 314, 31*7, to press, to squeeze, to pack tightly ( =
faatza). HS. VIII.4.395 ( = 131*). Marathi 2190, Equi,
unt. *qui d, 4:1, act of being pressed down or trodden. (= fagisa). ✓at d, 81, to speak. 19 d, 182, sticky. Marathi 1993, fq4u. fazag d, 182, mud. DNM III.11. Marathi ae. fara d, 397*2. fire. DNM III.10.
d, 500, 524, to blunder, to miss. Marathi 790. HS VIII, 4.177 (= ).

Page #693

628
VAJJÁLAGGAM
T# ( = zrak) d, 681, fallen down (99). àser d, 277, the pan of a weighing balance 'g 1977). I d, 219, 337, 263*1 etc., wonder, astonishment, astonishing
thing. PLNM 451, DNM III.14 (= 3712421). Connected with
Skt. 12. TEG 2, 14, 270, 278, 284 etc., a wily, artful. clever, shrewd, cun
ning person; a wise, intelligent, prudent person (a, Aga). DNM III.24. Weber connects 355 with the root 837 to cover,
to conceal. Vg d. 75, 147 etc., to behove, to become. HS. VIII.4.100
( = V131). Connected with the Vedic root 57 to look, to
appear. 3977 tb.( = 424h = 224, 1), 281,a shrewd, clever person.DNM
I11.24. ✓GHESA d, 434, 373*1, to produce a crackling sound, as when a
moist thing is thrown into fire; 496*10, to simmer, to sizzle.
See v FARAH. ✓ 35 d, 718, to leave, to abandon. [ connected with the Prākr
root g3 ( = 7, HS.VIII.4.91) to vomit]. Marathi Fisot, Hindi
FIC71. gi d, 518, butter-milk. DNM III.26. Hindi si. en d, 105, touched. Connected with Sanskrit yta. DNM III.
27; HŚ, VIII.2.138, 4.258. festa d, 400, 72*3, to touch. HŚ. VIII.4.257 (only in a passive
sense ). vfga d, 367, 252*2, to touch. HŚ, VIII.4.182. Marathi faut. GE2,625, to escape. Connected with the Skt. root (VI.P)
to cut, 5124 (X.P). Marathi Yz". vys d, 757, to escape. vag d, 586, to bring down or bear down forcibly. HS. VIII.443
(= vw. Appears to be phonetically connected with ve. V d, 607 (causal base from vys), to separate, to release, to
untie, to loosen. Marathi Alzh. 3150 d, 607, act of loosening or untying. BÌCT d, 789 ( = #fa), deserted, abandoned.

Page #694

GLOSSARY
629
v67 420, 585, 612 etc., to speak, to say. HS. VIII.4.2 ( =
V ). Appears to be phonetically connected with $29. v 99 d, 183, 544, to be yoked. Marathi jyt. HS. VIII.4.106
(= to yoke). V d , 22+, 462, 614, 676, 769 etc., (1) to be distressed or pained
Marathi U. HS. VIII. +.132 ( = v fem (2) to be angry, to
curse, HÁ. VIII.4 135 (=V ). VIRd, 003*2, to see, MKPS. Connected with Skt. vatay. Figare d, 775-778, a lamp. DNM 111.49. Appears to be con.
___nected with Sanskrit ज्योतिष्क, así d, 475, 740, af# 352, 739 etc. ( = Sanskrit ara), quickly, at
once. Marathi झटकम् . V9997 (onomatopoeic), 327, to jingle, to tinkle. ✓ d, 611, to cover up, to close. Not recorded by Hc. in this
sense, but in the sense of to wander. HŚ. VIII.4.161.
Marathi झाप, झापड. MKPS records in the sense of v छादय्. 21 d, 124, a branch. 'DNM IV.9 records are in the sense of
शाखा. Marathi डहाळी. SIT ,327 (774311), a golden girdle or waist-band (= Filzil). Marathi
att, tel, II, a string or rope. Ratnadeva equates with Skt.
दवरक. ✓7 612, to cover, to screen. Seems to be connected with
Sanskrit 14T4. HS. VIII.4.2 (=VỚI 4 ). Pāli vàng,
Marathi ai. vad, 509, to drop down, to fall down, to be spilt, to sway,
to swing, to swerve, to move. See ✓ E. Marathi cool,
z1. ZIET d, 31*7, 284*2,559, kind, soft, gentle, sensitive, senti
mental, sympathetic, PLNM 827, DNM VII.74, Marathi
FES, ORGŪ, oal. gas d, (onomatopoeic), (= uta), 358 with a thumping or snap
ping sound. Marathi धसकम् . dat d, 251 (979qyazfgaziai), a branch shorn of flowers, leaves
etc.

Page #695

630
VAJJALAGGAM
fă# d. 262, a crow (or crane); appears to be connected with
Sanskrit tale. PLNM 67 ( = $17). ✓958 d. 625, to roam, to wander. Seems to be connected with
VEGE = V , HS. VI 1.4.161. Marathi groot. Td, 318*1 ( = 1997), a cluster, a bunch. asiad, (onomatopoeic), 124, with a snapping, crashing sound..
Marathi तटकन्. alfre d, 624* 2 ( = 1897), devoted, intent, expert, proficient. DNM
V. 3. var 64. 121, 556, 582 etc , to be able to do something. HŚ. VIII.
4.86 ( = V75). Connected with Sanskrit v. to cross. gaat d, 395, servants, attendants, retinue, entourage. at 0.509, 510, (1) ars97 parchment, paper, (2) 1893 bed-sheet, bed.cover. DNM V.21 records 7577 in the sense of art,
pudendum muliebre. qafo d, 456, food grains fit to be eaten ( +€4250, 377180), DNM V.1.. dat d. 160, a cow. PLNM 69, DNM V.1. Connected with Skt.
991, a reddish, brown cow. THIT 2, 153, 226*2, 496*10. chance, accident; 90*6, random or
casual effort. DNM V.15 ( = file hatala). vir d, 245, to roam or to wander (Ratnadeva). Seems to be
connected with Hindi qot (191) to be distressed, to be uneasy (= Sanskrit 371). d, 153, ostini fornly, to hold on tenaciously, to stay on, to
persevere. HS. VIII.4.15( = ). Marathi graüi, 4 . 27 ( =*.7) d, 182, 183, come to a stand-still or dead stop.
( = f4a). VY® d: 225, to spit. Perhaps connected with Skt. ilfa, Marathi
धुंकणे 27T27527T d, 136, to tremble, to quake, to flutter, to shudder, to
pound furiously. Marathi थरथरणे. ✓ PTĒT d, 109, 235, 445*3, same as above, vera d, 737, to show, to display, to exbibit. HS. VIII.4.32 ( =
Marathi दावणे,
✓

Page #696

GLOSSARY
631
VEH 2, 81, 18*1, 312*2, to pain, to torment, to distress. HS. VIII.
4.23 ( = vc14, causal of vo). Connected with Skt. deno
minative Sera, according to Weber. ✓ a d, 389*6, to radiate heat, to burn furiously. XIA, 53 (i) vå, piety, virtue, (ii) 797, a bow. gæfeat d, 4+5, doubt, misgiving, apprehension. Marathi athyg. qarêu d, 408,601, promise of an offering, worship etc. made to a
deity, the fulfilment of the promise being dependent on the attainment of the desired object. DNM IV.2 (= 399 fans) Appears to be connected with Sanskrit AHEAA. Marath
777. Teos d, 51, a nail-cutter (aera). Seems to be connected with
@ (FEET>TEET">77870). vfalen d, 198, 517,579 etc., to see. HS. VIII.4.181 (= VET). 9 160, full-grown. matured, fully developed, strong, mighty
PLNM 52 (=41a). HS. VIII.2.174 ( = 48). Connected with Sanskrit 977 ( = 4* in Prākrit) with (the pleonastic Taddhita
suffix . giègeet d, 619, fully developed, full-grown. DNM VI.25 ( = got,
4a). qño d, 291, lean, thin (Marathi qaw, A3917); 537, abounding in
leaves (97980). HS. VII.2.173. DNM VI.14 (= ale). 99010, 635. the staff carried by a door-keeper in a palace (Hietafe
Ratnadeva). ✓ h d, 45, to forget. HS. VIII.4.75 ( = vacat). F atb, 122-125, 230, 245, 252*3, hostile, adverse. unpropitious
( =97a). PIES 523-527, the back-yard of a house (7799419417) Marathi
97. Seems to be connected with #TE>q7tat> ter> TEE. Voorz d. 319, to proceed, to happen. Seems to be connected
with 7 (922> 932 >712). COSTE ( = q*f$4, = 9), 24, 28, begun, commenced, expressed,
brought to expression. CAT 309, 548, 570 etc., (1) a particular kind of deer (Anaga),
DNM VI.4, (2) palm of the hand (= a, yea, Marathi 941). (3) Large, wide, extended (998, = fast, faetui).

Page #697

632
VAJJĀLAGGAM
96 397, sufficient, adequate, being a match for. PLNM 526 (=
पयोप्त). Seems to be connected with Skt. प्रभूत. Cf. पराहुत्त. ga 613, V9A 544, 97 378, 683, to wipe, to rub. HS. VIII.4.
105 (EVE). Appears to be connected with Sanskrit
✓ 97583. gehar d, 654, a parrot. PLNM 291 ( = ). Appears to be con
nected with Sanskrit i 34, (cf. gra, jeniffimos, jqa). azo d, 212, a plume, a feather. PLNM 294, DNM VI.58. * b, 407, 409 etc. (=91), touch, contact, act of touchingi
PLNM 792. HS. VIII.4.182 (V&A = VELT). 41 tb, 31*1 ( = 598) touch, contact. HS. VIII.4.182 (V 917 =
✓ !). ime d, 112, 437, 495 etc., to drop away, to disappear, to vanish.
HŚ. VIII.4.177 ( = v ). Marathi fazoi. FE d, (=ffza), 345, vanished, disappeared ( = HE OD FE). ✓ FE 450, 496*13 etc., to burst, to break, to be smashed. HS. VIII.4.231 (= V19). Marathi gizor. FZ (= $f937), 793, 349*5, torn, worn out, broken, smashed. as d, 160, a bull. DNM VI.91 ( =lt). Egid,561.bread or cake made of gram flour (97922, Ratna.
deva). a gu 1,68, 582, a figure or portrait painted on a wall (fafa1399),
a doll, a pupper. Marathi a . Appears to be connected
with 915, arm. vara d. 148, to talk, to speak. HŚ. VIII.4.2 (vate = V8).
Marathi atoni. vated, 486, to immerse, to plunge. Appears to be connected
with vaz. HS., VIII.4.101 (=VHET). Causal base als als
>ats, to cause to sink. wifeca d, 344, ship, vessel. DNM VI 96 (= 9989). Connected
with Sanskrit afgar > afgey attory safein, according to
Weber. बोहित्थिय d,764, a sea-faring merchant प्रावणिक or यानपात्रिक). HTET 60, frightful, dreadful. PLNM 109. Connected with the
Vedic root *4# to fear, causal 77191 to frighten.

Page #698

GLOSSARY
Hd, 364*1, vanity, pride. PLNM 89, DNM VI.120.
d, 202, 230, small, tiny, raw, undeveloped.PLNM 472, DNM IV.117.
633
Ed, 31*5, pride, vanity.
PLNM 89, DNM VI.120.
✓¤ d, 500, 559*2, 578*1, to pound, to pulverize, to press, to squeeze, to knead. HS. VII.4.126 (√). Marathi मळणे.
✔d, 780, 232*1 etc., to desire. HS. VIII.4.192 (ed). VERE d, 234, 728, 364*2, to spread (used of a smell or fragrance). HS. VIII.4.78.
✔ d, 520, ( passive base) to be struck. Appears to be an intensive form from ✓g (HS. VIII.4.264).
d, 749, mighty, big, large. DNM VI.143 (=). Connected with मह ( =), with as pleonastic Taddhita suffix. gd, 34, evil, wicked, malicious design. PLNM 807, DNM VI. 145.
зd, 64*4, a dog. PLNM 62, DNM VI.114.
✔d, 47, 69, 526 etc., to give up, to abandon, to desert, to transgress. HS. VIII.4.91 (= √).
✔d, (onomatopoeic), 633, to produce a humming sound. rd, 263*4, a tiny creature (,).
AISIZA (2131 + Taddhita suffix), 90, lustrous, illustrious, destined to be great or eminent.
fiatat d, 31*2, 207, 633, 654, line, series, succession, collection, multitude. PLNM 106 (f), DNM VII. (= qefàa).
✓ d, 240, to drone, to moan.
d, 633, 788 (4), broad, wide, spacious (fa,). PLNM 126, DNM VII.14. Marathi.
ad, 789, width, breadth (abstract noun from with Taddhita suffix ). Marathi.

*d, 206, 207, shaving, carving, paring, slice, shred. Connected with ✓, HS. VIII.4.194 (=a&).
✓ d. 389*4, to stop. HS. VIII.4.218 (= √TE).

Page #699

634
VAJJALAGGAM
✓
via d, 306, 328 etc., to look charming, lovely, graceful. HS.
VIII.4.100(= V115). TĪT d, 146, 461, 560, poor, indigent. DNM VII.11 (= ). See
BRIC. 25& d, 315, 284*4, lovely, beautiful, charming. 'DNM VII, 17
( = 779). for 637, 637*1, (1) name of a city, the capital of Rāvana, (2) the
branch of a tree. 1637 247, given, taken, ascribed, attributed, past participle from:
vai to take (pra). May also be connected with V (causal)
f97, afora, or with val (causal', faa or gifta. d, 269, to hide. HŚ.VIII.4.55 (= faal). May be connected with a to vanish, to disappear, to hide. Cf. the use
of the word by Pāṇini in the sense of elision or omission. gaaT (T) d, 15
to harass, to torture. May be conV$990a (97) d, 16*1, } nected with the Skt. root 5.10 pul
out, to pluck, to tear off. V en d, 418, 448, to slip, to drop or fall down, to be loosened
or dishevelled. HŚ. VIII.4.197 ( = VEX). aięks 299, big, great, serious. DNM VII.29 ( = 15). From 18
( = 456 = ) with x as pleonastic Taddhita suffix. HS. VIII
2.174 (वड्डु = बृहत् ). Marathi वडिल, Hindi बडा. acqika d, 157, the Cātaka bird. PLNM 293, DNM V1.90. Hind
पपीहा, पपीहरI. aid, 636, sound. PLNM 47 (TA10 = fois). May be connected
___with Sanskrit ममेर. arreur d, 397*2, Cupid. DNM VII.42 ( quit = 997). TÈTu d, 492, residence, sojourn (219, anatu1a, 311974). Hird
#CI. aide d, 628, swift, agile. HŚ. VIII.4.422. 520, 89, 90 avoidance, shirking, shunning, missing. Connected
with Skt. 967>75501>0>$a". alara d, 105, 257, 261, a stream or rivulet (saat, 3 F39918).
DNM VII.29.

Page #700

GLOSSARY
famid, 153, confusion, difficulty.
DNM VII. 61 ( = आकुलता ) .. Connected with the Skt. root (IV.P.), to be perplexed or confused.
635
Con-
✓fas 390, to be extinguished; 563, 389*3 to extinguish. nected with fa✓. HS. VIII.2.128. Marathi fa, fafa. fard, 483, Rāhu, DNM VII.65.
✓faz d, 100, (passive base', to be obtained. HS. VIII.4.251.. Connected with Skt. fata according to P. G.
✔fam d, 792, to weave. Marathi fa.
✓fa d, 293, 678-680, to spread, to bloom, to dilate, to become manifest. HS. VIII.4.176 (= √); HS. VIII.4.195 (✔ = √ विकम् ).
✓fard, 183, to become sad or dejected. HS. VIII.4.132 ( = / खिद् ).
fa d, 333, sadness, sorrow, dejection (a). ✓ad,741, perhaps connected withfas, to mock, to imitate, to grin. Marathi. HS. VIII 4.93 ( = √), VIII.4.156 = / उपालम् ).
वेलंभ 249, disappointment, frustration, delay ( विलम्भ, विप्रलम्भ, विलम्ब ). ad, 96, delicate, lovely (); 421, expanded, blooming (Ratnadeva). DNM VII.96 ( मृदु, कोमल).
vated, 429, 726, 349*1, 445*5 etc., to go, to pass,to go away, to depart, to vanish, to disappear, to transgress, to violate. HS.. VIII.4.162 (=), VIII.4.258 ( = / अतिक्रम्) .
✓d, causal of vat), 70, to cause to go.
ad, 145, 427 etc., gone away, departed; 425 violated, trans gressed. HS. VIII.4.258. Connected with according to Weber.
afard, 464, next-door neighbour. DNM VIII. 10 (= प्रातिवेश्मिक ).

ad, 696, exchange, barter (af, Ratnadeva).
√ समप्पth, (= समाध्य, कर्मकर्तरि), 95, 382, 02, 438*4, 496*7, to come to an end, to be finished; 113, 123, to be fulfilled or realised, to be crowned with success, to attair to const n nation; 339,. 343, to offer, to surrender; 318*2, to be adequate.

Page #701

636
VAJJĀLAGGAM
hafaat tb, (= #Aziját), 112, rivalry, emulation, competition,
equality. her tb, ( = Fazîær), 156, 233, 745, same as above.DNM VIII.13
(=1961). Vad, 217, to be enough, to suffice, to be over, to come to an
end, to be finished. Marathi au (= q). ET d, 263*2, happiness (he). VAIE 8, 403, 491 etc., to tell, to proclaim, to announce, to declare
to speak. HS. VIII.4.2 (=V91). Appears to be connected
with Sanskrit T1.. vfafaqa d, 389*6 (onomatopoeic),to simmer, to sizzle, to see the
Marathi farsiau. VARIJATA, 401, 405, same as above. fargo d, 614, breast 19a). PLNM 227, DNM VIII.31. piace 482, a rake, a libertine (offifegru, Ratnadeva); a place
calculated to inspire a sense of security and confidence (g.
sta). Tad, 181, challenging, insulting words. Marathi E17 (ETHITU, from
Sanskrit 3119174). Vad, 19), to shake, to be shaky or unsteady. Marathi EBUT. Egra d, 389*4 (causal base from V&D), to cause to shake, to
agitate. Marathi Efaut. VEFA tb, ( = Sanskrit VA I. P.) to become contracted or short
ened.

Page #702

ERRATTA
FOR जाणंति
य
कुवयं
अवयं
अपदं याणंति जंपात
पुहवी
पुहबी
PAGE LINE READ
याणति 64 105 102)
कुपदं 117 जाणंति
जंपति 26 3 279 रणं
साहसेन 34 2 विवरे
थिराइ
कुसुभेहि 67 last line विशेषणद्वारा
पक्काइय separately from 82 6
पीणन्नयाण
परिओसं 102
नियहई 110
गाढालिंगिए 122 21
परिभ्रमन 129 foot note 1 चुबेविणु 147
दिढगिबद्धाई 151
पत्ते 163
घुम्माविओ 190
जोव्वणुल्लूरणेण 190
सरिव 1953 संणय 242
खंभी 257
471*2 336
473 422
637
NON PUNãowaveur
ताहसेन विवरं विराई कुंमुमेहि विशेषणद्वार उत्तंगधणणिरंतर पीणुन्नयाणं पसिओसं नि यट्टई गाढालिगिए परिभ्रम चुबेविणु दिढनिवद्धाई
____4
पत्त
धुम्माविभो जोवणुल्लरणेण सरि व्य संनय खभो
472*2 573
27
28

Page #703

•638
VAJJĀLAGGAM
FOR Taddhita HS. VIII.2.145. भिब्भल drop the number 145 क्रियताम् पूयताम्
PAGB LINE READ 425 7
Krt 425 8 as in Skrt. भिदुर, मेदुर etc. 432 3 विन्भल 436 2 from bottom 4427 नियताम् 448 2
पूर्यताम् from bottom 449 19
उद्धिन्न 453 25
235 453 31
236 462 27
602 507 23 जहिच्छाए 5108
441 510 17
उद्धिन्न 135 136 60 जहिज्छाए 421 साहेषि
साहेमि
The word Pāli has been printed with a long final i in the Notes. It should be read as ending in short i.

Page #704

Page #705

Page #706

Prakrit Text Society Series.
1. Angavijjā (Science of Divination),
edited by Muni Shri Punyavijayaji, Eng. Int. by Dr. Motichandra and Hindi Int. by Dr. V. S. Agrawala, 1957, Demy Quarto Size, Pages 8 + 94 + 372.
21-00 2. Prāktra-paingalam, Part I,
edited by Dr. Bhola Shankar Vyas, (Text, Sanskrit Commentaries, Hindi Translation, Philological Notes
and Glossary), 1959 Demy Octavo Size, Pages 700. 16–10 3. Cauppannamahāpurisacariyam of Silānka,
edited by Pt. Amritlal Mohanlal Bhojak, Introduction by Dr. Kl. Bruhn, 1961, Demy Quarto Size, Pages 8 + 6 + 384.
21-00 4. Prākṣta-paingalam, Part II.
(Critical Study of the metres and language and literary assessment of the Text) by Dr. Bhola Shankar Vyas,
1962, Demy Octavo Size, Pages 16 + 16 + 592 + 12. 15-00 5. Akhyānakamaņikośa of Ācārya Nemicandra, with Com.
mentary of Amradeva, edited by Muni Sbri Punyavi jayaji, Introduction by Dr. U. P. Shah, 1962, Demy
Quarto Size, Pages 8 +26+ 18 + 30 + 424. 21-00 6. Paumacariyam of Vimalasūri, Part I,
Revised Edition of Dr. H. lacobi, edited by Muni Shri Punyavijayaji, Hindi Translation by Prof. S. M. Vora, Eng. Int. by V. M, Kulkarni, 1962, Demy Quarto :Size Pages 8 + 40 + 373. Paia-Sadda-Mahaņņavo by late Pt. H. T. Seth, Second Edition, 1963, Cemy Quarto Size, Pages 64 + 952.
Library Edition Rs. 30-00. Student Edition 20-00 8. Pāsanāhacarju of Padmakirti,
edited by Prof. P. K. Modi, with Hindi Introduction and Translation, Word Index and Notes, 1965, Demy Quarto Size, Pages 8 + 124 + 170 + 232.
25-00
7.

Page #707

9.
(2)
Nandisūtram with Curṇi of Jinadāsa,
edited by Muni Shri Punyavijayaji with Indices, 1666 Demy Quarto Size, Pages 8 + 16 + 104.
10-00
10.
Nandisūtram with Vṛtti of Haribhadra and Tippani of Srichandra, edited by Muni Shri Punyavijayaji, Demy Quarto Size, Pages 8 + 16 + 218.
1966,
15-00
11. Märkandeya's Prākṛta-Sarvasva, edited by Dr. Krishna Chandra Acharya, 1968.
20-00 12. Paumacariyam of Vimalasūri, Part II, Revised Edition of Dr. H. Jacobi, edited by Muni Shri Punya Vijayaji, Hindi Translation by Prof. S. M. Vora, Eight Appendices and Orthographic Notes by Dr. K. R. Chandra, 1968, Demy Quarto, Pages 16 +222 + 160. 22-00
13. Kathakośa of Śricandra
edited by Dr. Hira Lal lain, 1968.
Works in Press
1. Sūtrakritānga Cūrņi.
2. Dasakāliya Cūrṇi.
3.
Prithvicandracarita.
4. Mülaśuddhiprakaraṇa.
5. Prakrita Grammar of Kramadiśvara.
Commission:
No. 1 to 6 and No. 8 to 10. No. 7.

=
33% 25%
Secretary Prakrit Text Society, L. D. Institute of Indology,
Ahmedabad 9.

Page #708
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